Chapter XV: Part 15

Struck with the grandeur of this divine love which existed from eternity, the herald of grace raised his voice to all the timid or irresolute. "Can you fear," said he, "to approach the tender Father who has chosen you? Why has he chosen us in his grace? Why has he called us? Why has he drawn us? Was it that we might not dare to go to him?"...[779]

[779] Quum ergo Deus pater nos elegit ex gratia sua, traxitque et
vocavit, cur ad eum accedere non auderemus? (Zw. Op. i, p. 287.)

Such was the doctrine of Zuinglius. It was the doctrine of Christ himself. "If Luther preaches Christ he does what I do," said the preacher of Zurich; "those who have been brought to Christ by him are more numerous than those who have been brought by me. But no matter! I am unwilling to bear any other name than that of Christ, whose soldier I am, and who alone is my head. Never was a single scrap written by me to Luther, or by Luther to me. And why? In order to show to all how well the spirit of God accords with himself, since, without having heard each other, we so harmoniously teach the doctrine of Jesus Christ."[780]

[780] Quam concors sit Spiritus Dei, dum nos tam procul dissiti, nihil
colludentes, tam concorditer Christi doctrinam docemus. (Ibid., p.
276.) How well the Spirit of God accords, since we, who are placed at
such a distance from each other, with no collusion, so harmoniously
teach the doctrine of Christ.

[Sidenote: ZUINGLIUS AND STAHELI.]

Thus Zuinglius preached with energy and might.[781] The large cathedral could not contain the crowds of hearers. All thanked God that a new life was beginning to animate the lifeless body of the Church. Swiss from all the cantons, brought to Zurich either by the Diet or by other causes, being touched by this new preaching, carried its precious seeds into all the Helvetic valleys. One acclamation arose from mountains and cities. Nicolas Hageus, writing from Lucerne to Zurich, says, "Switzerland has hitherto given birth to Scipios, Cæsars, and Brutuses, but has scarcely produced two men who had the knowledge of Jesus Christ, and could nourish men's hearts, not with vain disputes, but with the Word of God. Now that Divine Providence gives Switzerland Zuinglius for its orator, and Oswald Myconius for its teacher, virtue and sacred literature revive among us. O happy Helvetia! could you but resolve at length to rest from all your wars, and, already so celebrated, become still more celebrated for righteousness and peace."[782] "It was said," wrote Myconius to Zuinglius, "that your voice could not be heard three yards off. But I now see it was a falsehood; for all Switzerland hears you."[783] "You possess intrepid courage," wrote Hedio to him from Bâle, "I will follow you as far as I am able."[784] "I have heard you," said Sebastian Hofmeister of Schaffausen, writing to him from Constance. "Ah, would to God that Zurich, which is at the head of our happy confederation was delivered from the disease, and health thus restored to the whole body."[785]

[781] Quam fortis sis in Christo prædicando. (Zw. Ep. p. 160.)

[782] O Helvetiam longe feliciorem, si tandem liceat te a bellis
conquiescere! (Ibid. p. 128.)

[783] At video mendacium esse, cum audiaris per totam Helvetiam.
(Ibid., p. 135.)

[784] Sequar te quoad potero. (Ibid., p. 134.)

[785] Ut capite felicis patriæ nostro a morbo erepto, sanitas tandem
in reliqua membra reciperetur. (Zw. Ep. p. 147.)

But Zuinglius met with opponents as well as admirers. "To what end," said some, "does he intermeddle with the affairs of Switzerland?" "Why," said others, "does he, in his religious instructions, constantly repeat the same things?" Amid all these combats the soul of Zuinglius was often filled with sadness. All seemed to be in confusion, as if society were turned upside down.[786] He thought it impossible that any thing new should appear without something of an opposite nature being immediately displayed.[787] When a hope sprang up in his heart, a fear immediately sprang up beside it. Still he soon raised his head. "The life of man here below," said he, "is a war; he who desires to obtain glory must attack the world in front, and, like David, make this haughty Goliath, who seems so proud of his stature, to bite the dust. The Church," said he, like Luther, "has been acquired by blood, and must be renewed by blood.[788] The more numerous the defilements in it, the more must we arm ourselves, like Hercules, in order to clean out these Augean stables.[789] I have little fear for Luther," added he, "even should he be thundered against by the bolts of this Jupiter."[790]

[786] Omnia sursum deorsumque moventur. (Ibid., p. 142.)

[787] Ut nihil proferre caput queat, cujus non contrarium e regione
emergat. (Ibid., p. 142.)

[788] Ecclesiam puto, ut sanguine parta est, ita sanguine instaurari.
(Ibid., p. 143.)

[789] Eo plures armabis Hercules qui fimum tot hactenus bonum efferant
(Ibid., p. 144.)

[790] Etiamsi fulmine Jovis istius fulminetur. (Ibid.)

Zuinglius stood in need of repose, and repaired to the waters of Baden. The curate of the place, an old papal guard, a man of good temper, but completely ignorant, had obtained his benefice by carrying a halberd. True to his soldier habits, he spent the day and part of the night in jovial company, while Stäheli, his vicar, was indefatigable in fulfilling the duties of his office.[791] Zuinglius invited the young minister to his house. "I have need of Swiss help," said he to him, and from this moment Stäheli was his fellow-labourer. Zuinglius, Stäheli, and Luti, afterwards pastor of Winterthur, lived under the same roof.

[791] Misc. Tig., ii, 579-696. Wirz., i, 79, 78.

[Sidenote: INTERFERENCE OF THE CIVIL POWER.]

The devotedness of Zuinglius was not to pass unrewarded. The Word of God, preached with so much energy, could not fail to produce fruit. Several magistrates were gained, experiencing the Word to be their consolation and their strength. The Council, grieved at seeing the priests, and especially the monks, shamelessly delivering from the pulpit whatever came into their heads, passed a resolution, ordering them not to advance anything in their discourses "that they did not draw from the sacred sources of the Old and New Testament."[792] It was in 1520 that the civil power thus interposed for the first time in the work of the Reformation; acting as a Christian magistrate, say some--since the first duty of the magistrate is to maintain the Word of God and defend the best interests of the citizens; depriving the Church of its liberty, say others,--by subjecting it to secular power, and giving the signal for the series of evils which have since been engendered by the connection between Church and State. We will not give any opinion here on this great controversy which in our day is carried on with so much warmth in several countries. It is sufficient for us to point out its commencement at the period of the Reformation. But there is another thing also to be pointed out--the act of these magistrates was itself one of the effects produced by the preaching of the Word of God. At this period the Reformation in Switzerland ceased to be the work of private individuals, and began to be included within the national domain. Born in the heart of a few priests and literary men, it extended, rose, and took up elevated ground. Like the waters of the ocean, it gradually increased till it had overflowed an immense extent.

[792] Vetuit eos Senatus quicquam prædicare quod non ex sacrarum
literarum utriusque Testamenti fontibus hausissent. (Zw. Op. iii, 28.)

The monks were confounded: they were ordered to preach nothing but the Word of God, and the greater part of them had never read it. Opposition provokes opposition. The resolution of the council became the signal of more violent attacks on the Reformation. Plots began to be formed against the curate of Zurich. His life was in danger. One evening, when Zuinglius and his vicars were quietly conversing in their house, some citizens arrived in great haste, and asked, "Are your doors well bolted? Be this night on your guard." "Such alarms were frequent," adds Stäheli; "but we were well armed,[793] and a guard was stationed for us in the street."

[793] Wir waren aber gut gerüstet. (Misc. Tig., ii, 681. Wirz., i,
334.)

[Sidenote: BERTHOLD HALLER.]

In other places, means still more violent were resorted to. An old man of Shaffausen, named Galster, a man of piety, and of an ardour rare at his period of life, happy in the light which he had found in the gospel, laboured to communicate it to his wife and children. His zeal, perhaps indiscreet, openly attacked the relics, priests, and superstitions with which this canton abounded. He soon became an object of hatred and terror even to his own family. The old man, penetrating their fatal designs, left his home broken-hearted, and fled to the neighbouring forest. There he lived several days subsisting on whatever he could find, when suddenly, on the last night of the year 1520, torches blazed in all directions through the forest, and the cries of men and the barking of dogs re-echoed under its dark shades. The council had ordered a hunt in the woods to discover him. The dogs scented him out, and the unhappy old man was dragged before the magistrate. He was ordered to abjure his faith, but remained immovable, and was beheaded.[794]

[794] Wirz, i, 510. Sebast. Wagner, von Kirchhofer, p. 18.

CHAP. X.

A new Combatant--The Reformer of Berne--Zuinglius encourages
Haller--The Gospel at Lucerne--Oswald Persecuted--Preaching
of Zuinglius--Henry Bullinger and Gerold of Knonan--Rubli at
Bâle--The Chaplain of the Hospital--War in Italy--Zuinglius
against Foreign Service.

[Sidenote: THE GOSPEL AT LUCERNE.]

The year, the first day of which was signalised by this bloody execution, had scarcely commenced when Zuinglius was waited on in his house at Zurich by a young man, of about twenty-eight years of age, tall in stature, and with an exterior which bespoke candour, simplicity, and diffidence.[795] He said his name was Berthold Haller. Zuinglius, on hearing the name, embraced the celebrated preacher of Berne, with that affability which made him so engaging. Haller, born at Aldingen in Wurtemberg,[796] had first studied at Rotweil under Rubellus, and afterwards at Pforzheim, where Simler was his teacher, and Melancthon his fellow-student. The Bernese, who had already distinguished themselves by arms, at this time resolved to invite literature into the bosom of their republic. Rubellus, and Berthold, not twenty-one years of age, repaired thither. Sometime after, the latter was appointed canon, and ultimately preacher of the cathedral. The gospel which Zuinglius preached had extended to Berne; Haller believed, and thenceforth longed to see the distinguished man, whom he now looked up to as his father. He went to Zurich after Myconius had announced his intended visit. Thus met Haller and Zuinglius. The former, a man of great meekness, unbosomed his griefs; and the latter, a man of might, inspired him with courage. One day, Berthold said to Zuinglius, "My spirit is overwhelmed.... I am not able to bear all this injustice. I mean to give up the pulpit and retire to Bâle beside Wittembach, and there occupy myself exclusively with sacred literature." "Ah!" replied Zuinglius, "I too have my feelings of despondency, when unjust attacks are made upon me; but Christ awakens my conscience, and urges me on by his terrors and his promises. He alarms me when he says, '_Whoso shall be ashamed of me before men, of him will I be ashamed before my Father_;' and he sets my mind at ease when he adds, '_Whoso shall confess me before men, him will I confess before my Father_.' My dear Berthold, rejoice! Our name is written in indelible characters in the register of citizenship on high.[797] I am ready to die for Christ.[798] Let your wild cubs," added he, "hear the doctrine of Jesus Christ, and you will see them become tame.[799] But this task must be performed with great gentleness, lest they turn again and rend you." Haller's courage revived. "My soul," said he to Zuinglius, "is awakened out of its sleep. I must preach the gospel. Jesus Christ must again be established in this city, from which he has been so long exiled."[800] Thus the torch of Berthold was kindled at the torch of Zuinglius, and the timid Haller threw himself into the midst of the ferocious bears, who, as Zuinglius expresses it, "were gnashing their teeth, and seeking to devour him."

[795] Animi tui candorem simplicem et simplicitatem candidissimam, hac
tua pusilla quidem epistola... (Zw. Ep. p. 136.)

[796] Ita ipse in literis MS. (J. J. Hott. iii, 54.)

[797] Scripta tamen habeatur in fastis supernorum civium. (Zw. Ep. p.
186.)

[798] Ut mori pro Christo non usque adeo detrectem apud me. (Ibid., p.
187.)

[799] Ut ursi tui ferociusculi, audita Christi doctrina, mansuescere
incipiant. (Ibid.) There is a bear in the arms of the town of Berne.

[800] Donec Christum, cucultatis nugis longe a nobis exulem ... pro
virili restituerim.... (Ibid., p. 187.) Until I have done my utmost to
restore Christ, who has long been exiled from us by monkish trifles.

[Sidenote: OSWALD PERSECUTED.]

It was in another part of Switzerland, however, that persecution was to begin. Warlike Lucerne came forward, like a foe in full armour couching his lance. In this canton, which was favourable to foreign service, a martial spirit predominated, and the leading men knit their brows when they heard words of peace fitted to curb their warlike temper. Meanwhile the writings of Luther having found their way into the town, some of the inhabitants began to examine them, and were horrified. It seemed to them that an infernal hand had traced the lines; their imagination was excited, their senses became bewildered, and their rooms seemed as if filled with demons, flocking around them, and glaring upon them with a sarcastic smile.[801] They hastily closed the book, and dashed it from them in dismay. Oswald, who had heard of these singular visions, did not speak of Luther to any but his most intimate friends, and contented himself with simply preaching the gospel of Christ. Nevertheless, the cry which rung through the town was, "Luther and the schoolmaster (Myconius) must be burnt."[802] "I am driven by my adversaries like a ship by the raging billows,"[803] said Oswald to one of his friends. One day, in the beginning of the year 1520, he was unexpectedly summoned to appear before the council, and told, "Your orders are, not to read the writings of Luther to your pupils, not to name him in their presence, and not even to think of him."[804] The lords of Lucerne pretended, it seems, to have a very extensive jurisdiction. Shortly after, a preacher delivered a sermon against heresy. The whole audience was moved, and every eye was turned on Myconius; for whom but he could the preacher have in his eye? Oswald kept quietly in his seat, as if the matter had not concerned him. But on leaving the church, as he was walking with his friend, Canon Xylotect, one of the counsellors, still under great excitement, passed close to them, and passionately exclaimed, "Well, disciples of Luther, why don't you defend your master?" They made no answer. "I live," said Myconius, "among fierce wolves; but I have this consolation, that the most of them are without teeth. They would bite if they could, but not being able, they bark."

[801] Dum Lutherum semel legerint ut putarent stubellam suam plenam
esse dæmonibus. (Ibid., p. 37.)

[802] Clamatur hic per totam civitatem: Lutherum comburendum et ludi
magistrum. (Ibid., p. 153.)

[803] Non aliter me impellunt quam procellæ marinæ navem aliquam.
(Ibid., p. 159.)

[804] Imò ne in mentem eum admitterem. (Zw. Ep. p. 159.)

The senate assembled: for the people began to be tumultuous. "He is a Lutheran," said one of the counsellors: "he is a propagator of new doctrines," said another: "he is a seducer of youth," said a third. "Let him appear, let him appear." The poor schoolmaster appeared and again listened to prohibitions and menaces. His unsophisticated soul was torn and overwhelmed. His gentle spouse could only console him by shedding tears. "Every one is rising up against me," exclaimed he in his agony. "Assailed by so many tempests, whither shall I turn, how shall I escape?... Were it not for Christ I would long ago have fallen under these assaults."[805] "What matters it," wrote Doctor Sebastian Hofmeister of Constance to him, "whether Lucerne chooses to keep you or not? The whole earth is the Lord's. Every land is a home to the brave. Though we should be the most wicked of men our enterprise is just, for we teach the Word of Christ."

[805] Si Christus non esset, jam olim defecissem. (Ibid., p. 160.)

[Sidenote: ZUINGLIUS' PREACHING. HENRY BULLINGER.]

While the truth encountered so many obstacles at Lucerne it was victorious at Zurich. Zuinglius was incessant in his labours. Wishing to examine the whole sacred volume in the original tongues, he zealously engaged in the study of Hebrew, under the direction of John Boschenstein, a pupil of Reuchlin. But if he studied Scripture, it was to preach it. The peasants who flocked to the market on Friday to dispose of their goods, showed an eagerness to receive the Word of God. To satisfy their longings, Zuinglius had begun, in December 1520, to expound the Psalms every Friday after studying the original. The Reformers always combined learned with practical labours--the latter forming the end, the former only the means. They were at once students and popular teachers. This union of learning and charity is characteristic of the period. In regard to his services on Sunday, Zuinglius, after lecturing from St. Matthew on the life of our Saviour, proceeded afterwards to show from the Acts of the Apostles how the gospel was propagated. Thereafter he laid down the rules of the Christian life according to the Epistles to Timothy, employed the Epistle to the Galatians in combating doctrinal errors, combined with it the two Epistles of St. Peter, in order to show to the despisers of St. Paul that both apostles were animated by the same spirit, and concluded with the Epistle to the Hebrews, in order to give a full display of the benefits which Christians derive from Jesus Christ their sovereign priest.

[Sidenote: GEROLD DE KNONAU. WILLIAM ROUBLI.]

But Zuinglius did not confine his attention to adults; he sought also to inspire youth with the sacred flame by which his own breast was animated. One day in 1521, while he was sitting in his study reading the Fathers of the Church, taking extracts of the most striking passages, and carefully arranging them into a large volume, his door opened, and a young man entered whose appearance interested him exceedingly.[806] It was Henry Bullinger, who was returning from Germany, and impatient to become acquainted with the teacher of his country, whose name was already famous in Christendom. The handsome youth fixed his eye first on Zuinglius, and then on the books, and felt his vocation to do what Zuinglius was doing. Zuinglius received him with his usual cordiality which won all hearts. This first visit had great influence on the future life of the student, who was on his return to the paternal hearth. Another youth had also won Zuinglius' heart: this was Gerold Meyer of Knonau. His mother, Anna Reinhardt, who afterwards occupied an important place in the Reformer's life, had been a great beauty, and was still distinguished for her virtues. John Meyer of Knonau, a youth of a noble family, who had been brought up at the court of the bishop of Constance, had conceived a strong passion for Anna, who, however, belonged to a plebeian family. Old Meyer of Knonau had refused his consent to their marriage, and after it took place disinherited his son. In 1513 Anna was left a widow with a son and two daughters, and devoted herself entirely to the education of her poor orphans. The grandfather was inexorable. One day, however, the widow's maid-servant having in her arms young Gerold, then a beautiful sprightly child of three years of age, stopped at the fish market, when old Meyer, who was looking out at a window,[807] observed him, and, continuing to gaze after him, asked to whom that beautiful lively child belonged. "It is your son's child," was the answer. The heart of the old man was moved--the ice immediately melted--all was forgotten, and he clasped in his arms the widow and children of his son. Zuinglius loved, as if he had been his own son, the noble and intrepid youth Gerold, who was to die in the flower of his age side by side with the Reformer, with his sword in his hand, and surrounded alas! with the dead bodies of his enemies. Thinking that Gerold would not be able to prosecute his studies at Zurich, Zuinglius, in 1521, sent him to Bâle.

[806] Ich hab by Ihm ein gross Buch gesehen, _Locorum communium_, als
Ich by Ihm wass, an. 1521, dorinnen er _Sententias_ und _dogmata
Patrum_, flyssig jedes an seinem ort verzeichnet. (Bullinger, MS.)

[807] Lüget des Kindts grossvater zum fauster uss, und ersach das kind
in der fischer bränter (Kufe.) so fräch (frisch) und frölich sitzen
... (Archives of Meyer de Knonau quoted in a notice on _Anna
Rheinardt_, Erlanger, 1835, by M. Gerold Meyer de Knonau.) I am
indebted to my friend for some elucidations of obscure points in the
life of Zuinglius.

Young Knonau did not find Hedio the friend of Zuinglius there. Capito being obliged to accompany the archbishop Albert to the coronation of Charles V, had procured Hedio to supply his place. Bâle having thus, one after another, lost her most faithful preachers, the church there seemed forsaken; but other men appeared. Four thousand hearers squeezed into the church of William Roubli, curate of St. Alban. He attacked the mass, purgatory, and the invocation of saints; but this turbulent man who was eager to draw the public attention upon himself, declaimed more against error than in support of truth. On Corpus Christi day he joined the public procession, but in place of the customary relics, caused the Holy Scriptures to be carried before him, splendidly bound, and bearing this inscription:--"THE BIBLE; this is the true relic, the others are only dead bones." Courage adorns the servant of God; affectation disgraces him. The work of an evangelist is to preach the Bible, and not to make a presumptuous display of it. The enraged priests accused Roubli before the council. A mob immediately gathered in Cordelier Square. "Protect our preacher," said the citizens to the council. Fifty Ladies of distinction interceded in his behalf; but Roubli was obliged to quit Bâle. At a later period he took part like Grebel in Anabaptist disorders. The Reformation, in the course of its development, every where threw off the chaff which mingled with the good grain.

[Sidenote: ZUINGLIUS AGAINST FOREIGN SERVICE.]

At this period a modest voice was heard from the humblest of the chapels, clearly proclaiming the evangelical doctrine. It was that of young Wolfgang Wissemberger, son of a counsellor of state and chaplain of the hospital. All in Bâle who felt new religious wants attached themselves to the gentle chaplain, preferring him to the presumptuous Roubli. Wolfgang began to read the mass in German. The monks renewed their clamour, but this time they failed, and Wissemberger continued to preach the gospel; "for," says an old chronicler, "he was a burgess and his father a counsellor."[808] This first success of the Reformation in Bâle, while it was the prelude of still greater success, at the same time tended greatly to promote the progress of the work throughout the Confederation. Zurich no longer stood alone. Learned Bâle began to be charmed with the new doctrine. The foundations of the new temple were enlarged. The Reformation in Switzerland obtained a fuller development.

[808] Dieweil er ein Burger war und sein Vater des Raths. (Fridolin
Ryff's Chronik.)

[Sidenote: ZUINGLIUS AGAINST THE PRECEPTS OF MAN.]

The centre of the movement was, however, at Zurich. But, to the deep grief of Zuinglius, important political events occurred in 1521, and in some measure distracted men's minds from the preaching of the gospel. Leo X, who had offered his alliance at once to Charles V and Francis I, had at last declared for the emperor. War between the two rivals was on the point of breaking out in Italy. The French general Lautrec had said, "There will be nothing left of the pope but his ears."[809] This bad jest increased the pontiff's anger. The king of France claimed the aid of the Swiss cantons, all of which, with the exception of Zurich, had formed an alliance with him; he obtained it. The pope flattered himself he would gain Zurich, and the cardinal of Sion, ever given to intrigue, and confident in his ability and his finesse, hastened thither to obtain soldiers for his master. But from his old friend Zuinglius he encountered a vigorous opposition. He was indignant that the Swiss should sell their blood to strangers, and his imagination figured to itself the swords of the Zurichers under the standard of the pope and the emperor in the plains of Italy crossing the swords of the confederates united under the colours of France. At such scenes of fratricide his patriotic and Christian soul shuddered with horror. Thundering from the pulpit he exclaimed, "Would you rend and overthrow the confederation?[810] ... We attack the wolves which devour our flocks, but offer no resistance to those who prowl around seeking to devour men.... Ah! it is not without cause that these hats and mantles are of scarlet. Shake their robes and ducats and crowns will tumble out of them, twist them and you will see the blood of your brother, your father, your son, and your dearest friend trickling down from them."[811] The energetic voice of Zuinglius was heard in vain. The cardinal with the red hat succeeded, and two thousand seven hundred Zurichers set out under the command of George Berguer. Zuinglius was heart-broken. Still, however, his influence was not lost. For a long time the banners of Zurich were not again to be unfurled, and pass the gates of the town in the cause of foreign powers.

[809] Disse che M. di Lutrech et M. de l' Escu havia ditto che'l
voleva che le recchia del papa fusse la major parte retaste di la so
persona. (Gradenigo, the Venitian ambassador at Rome, MS., 1523.)

[810] Sagt wie es ein fromme Eidtgnosschafft zertrennan und umbkehren
würde. (Bullinger MS.)

[811] Sic tragen billig rothe hüt und mäntel, dan schüte man sie, so
fallen Cronen und Duggaten heraus, winde man sie, so rünt deines
Bruders, Vaters, Sohns und guten freunds Blut heraus. (Ibid.)

CHAP. XI.

Zuinglius against the Precepts of Man--Fermentation during
Lent--Truth advances during Combat--The Deputies of the
Bishops--Accusation before the Clergy and Council--Appeal to
the Great Council--The Coadjutor and Zuinglius--Decree of
the Grand Council--State of Matters--Attack by Hoffman.

Torn in his feelings as a citizen, Zuinglius devoted himself with new zeal to the preaching of the gospel, urging it with growing energy. "I will not cease," said he, "to labour to restore the ancient unity of the Church of Christ."[812] He began the year 1522 by showing what difference there is between the precepts of the gospel and the precepts of men. The season of Lent having arrived, he raised his voice still more loudly. After laying the foundation of the new edifice, he wished to clear away the rubbish of the old. "For four years," said he to the multitude assembled in the cathedral, "you with ardent thirst received the holy doctrine of the gospel. Enkindled by the flames of charity, fed with the sweets of heavenly manna, it is impossible to have still any relish for the sad element of human traditions."[813] Then attacking compulsory abstinence from flesh for a certain time, he exclaimed in his bold eloquence, "There are some who pretend that it is an evil, and even a great sin, to eat flesh, although God never forbade it; and yet do not consider it a crime to sell human flesh to the foreigner, and drag it to slaughter."[814] The friends of foreign service who were present were filled with indignation and rage at these bold words, and vowed not to forget them.

[812] Ego veterem Christi ecclesiæ unitatem instaurare non desinam.
(Zw. Op. iii, 47.)

[813] Gustum non aliquis humanarum traditionum cibus vobis arridere
potuerit (Ibid., i, 2.)

[814] Aber menschenfleisch verkoufen un se Tod schlahen.... (Ibid.,
ii, 2nd part, p. 301.)

[Sidenote: FERMENTATION DURING LENT.]

While preaching thus forcibly, Zuinglius still continued to say mass: he observed the usages established by the Church, and even abstained from meat on the forbidden days. He was persuaded that the first thing necessary was to enlighten the people. But certain turbulent spirits did not act with so much wisdom. Roubli, who had become a refugee at Zurich, allowed himself to be carried away by the impulse of an extravagant zeal. The old curate of St. Alban, a Bernese captain, and Conrad Huber, a member of the great Council, often met at the house of the last to eat meat on Friday and Saturday, and made a boast of it. The question of abstinence was the engrossing topic. An inhabitant of Lucerne, who had come to Zurich, said to one of his friends there, "You do wrong in eating flesh during Lent." The friend answered, "You Lucerne folks also take the liberty of eating it on the forbidden days." The inhabitant of Lucerne rejoined, "We have purchased it from the pope." The friend--"And we from the butcher. If it is a question of money, the one is surely as good as the other."[815] The council, a complaint having been lodged against the transgressors of the ecclesiastical ordinances, asked the advice of the curates. Zuinglius answered that the act of eating meat every day was not blameable in itself; but that it ought to be abstained from so long as competent authority had not given any decision on the point. The other members of the clergy concurred in this opinion.

[815] So haben wirz von dem Metzger erkaufft... (Bullinger, MS.)

The enemies of the truth took advantage of this favourable circumstance. Their influence was on the wane. Victory was on the side of Zuinglius. It was necessary, therefore, to make haste and strike a decisive blow. They importuned the Bishop of Constance. "Zuinglius," exclaimed they, "is the destroyer of the flock, and not its shepherd."[816]

[816] Ovilis dominici populator esse, non custos aut pastor. (Zw. Op.
iii, p. 28.)

[Sidenote: THE DEPUTIES OF THE BISHOP.]

Ambitious Faber, the old friend of Zuinglius, had returned full of zeal for the papacy from a visit which he had just paid to Rome. From the inspiration of this proud city the first troubles of Switzerland were to proceed. It was necessary that there should be a decisive struggle between evangelical truth and the representatives of the pontiff. It is especially when attacked that the truth manifests its whole power. Under the shade of opposition and persecution, Christianity at first acquired the power which overthrew her enemies. God was pleased, in like manner, to conduct his truth through difficult paths at the period of revival which we now describe. The priests then, as in the days of the apostles, assailed the new doctrine. But for their attacks it might, perhaps, have remained obscurely hid in some faithful souls. But God watched over it to manifest it to the world. Opposition struck out new paths for it, launched it on a new career, and fixed the eyes of the nation upon it. It was like a breath of wind scattering far and wide seeds which might otherwise have remained inert in the spots on which they fell. The tree destined to shelter the Helvetic population was indeed planted in the bosom of their valleys, but storms were necessary to strengthen the roots and give full development to the branches. The partisans of the papacy, seeing the fire which was slowly burning in Zurich, threw themselves upon it to extinguish it, and thereby only caused its flames to spread.

On the afternoon of the 7th April, 1522, three ecclesiastic deputies from the Bishop of Constance were seen entering the town of Zurich. Two of them had a stern and angry, the third, a gentle expression of countenance. It was the coadjutor of the Bishop Melchior Battli, Doctor Brendi, and John Vanner, preacher of the cathedral, an evangelical man who, during the whole affair, remained silent.[817] It was night when Luti called in haste on Zuinglius, and said, "Officers from the bishop have arrived; a great blow is preparing: all the partisans of ancient customs are in motion. A notary has called a meeting of all the priests at an early hour to morrow morning, in the hall of the Chapter."

[817] Zw. Op. iii, p. 8.--J. J. Hottinger (iii, 77.) Ruchat (i, 134.
2d edit.) and others say that Faber was at the head of the deputation.
Zuinglius mentions the three deputies and does not speak of Faber.
These authors have doubtless confounded two different officers of the
Roman hierarchy--that of coadjutor and that of vicar-general.

[Sidenote: THE COADJUTOR AND ZUINGLIUS.]

The assembly of the clergy having accordingly met next day, the coadjutor rose and delivered a speech, which seemed to his opponents full of violence and pride.[818] He affected, however, not to mention Zuinglius by name. Some priests, who had been recently gained to the gospel, and were still irresolute, were terrified; their pale cheeks, their silence, and their sighs, showed that they had lost all courage.[819] Zuinglius rose and delivered a speech, which closed the mouths of his adversaries. At Zurich, as in the other cantons, the most violent enemies of the new doctrine were in the Lesser Council. The deputation, defeated before the clergy, carried their complaints before the magistrates. Zuinglius was absent, and there was no reply to be dreaded. The result appeared decisive. The gospel and its defenders were on the point of being condemned without a hearing. Never was the Reformation of Switzerland in greater danger. It was going to be stifled in the cradle. The counsellors in favour of Zuinglius appealed to the Great Council. It was the only remaining plank for escape, and God employed it to save the cause of the gospel. The two hundred were convened. The partisans of the papacy used every mean to exclude Zuinglius, who, on the other hand, did all he could to gain admission. As he himself expresses it, he knocked at every door, and left not a stone unturned,[820] but all in vain! "The thing is impossible," said the burgomasters; "the Council has decreed the contrary." "Then," relates Zuinglius, "I remained quiet, and with deep sighs carried the matter before Him who hears the groaning of the prisoner, supplicating him to defend His own gospel."[821] The patient, resigned waiting of the servants of God is never disappointed.

[818] Erat tota oratio vehemens et stomachi superciliique plena. (Zw.
Op. iii, p. 8.)

[819] Infirmos quosdam nuper Christo lucrifactos sacerdotes offensos
ea sentirem ex tacitis palloribus ac suspiriis. (Ibid., p. 9.) I could
see, by the silent paleness and sighs of certain priests lately gained
to Christ, and not well confirmed, that they were overpowered.

[820] Frustra diu movi omnem lapidem. (Zw. Op. iii, p. 9.)

[821] Ibi ego quiescere ac suspiriis rem agere cœpi apud eum qui
audit gemitum compeditorum. (Ibid.) Then I began to be quiet, and to
plead the cause with sighs before Him who hears the groaning of the
prisoners.

On the 9th April, the Two Hundred assembled. "We wish to have our pastors here," immediately exclaimed the members who were in favour of the Reformation. The Lesser Council resisted. but the Great Council decided that the pastors should be present to hear the charge, and answer it, if they thought fit. The deputies from Constance were introduced, and then the three curates of Zurich, Zuinglius, Engelhard, and old Röschli.

After the parties thus brought face to face had for some time eyed each other, the coadjutor rose. "Had his heart and his head been equal to his voice," says Zuinglius, "he would, in sweetness, have surpassed Apollo and Orpheus, and in force the Gracchi and Demosthenes."

"The civil constitution," said the champion of the papacy, "and Christianity itself, are threatened. Men have appeared teaching new, offensive and seditious doctrines." Then, after speaking at great length, he fixed his eye on the assembled senate, and said, "Remain with the Church, remain in the Church. Out of it none can be saved. Ceremonies alone can bring the simple to the knowledge of salvation,[822] and the pastors of the flocks have nothing else to do than explain their meaning to the people."

[822] Unicas esse per quas simplices Christiani ad agnitionem salutis
inducerentur. (Ibid., p. 10.)

As soon as the coadjutor had finished his speech, he and his party were preparing to leave the council-hall, when Zuinglius said to him, warmly, "Mr. Coadjutor, and you who accompany him, remain, I pray you, till I have defended myself."

_The Coadjutor._--"We are not employed to dispute with any man whatever."

_Zuinglius._--"I mean not to dispute, but to explain to you, without fear, what I have taught up to this hour."

_Burgomaster Roust to the Deputies of Constance._--"I pray you listen to the curate's reply."

_The Coadjutor._--"I too well know the man with whom I would have to do. Ulric Zuinglius is too violent for any man to dispute with!"

[Sidenote: THE REPLY OF ZUINGLIUS.]

_Zuinglius._--"When did it become the practice to attack an innocent man so strongly, and afterwards refuse to hear him? In the name of our common faith--in the name of the baptism which both of us have received--in the name of Christ, the author of salvation and life, listen to me.[823] If you cannot as deputies, at least do it as Christians."

[823] Ob communem fidem, ob communem baptismum, ob Christum vitæ
salutisque auctorem. (Zw. Op. iii, 11.)

After firing a volley into the air, Rome retired with hasty steps from the field of battle. The Reformer only asked to speak, and the agent of the papacy thought only of flight. A cause thus pleaded was already gained on the one side and lost on the other. The two hundred could not contain their indignation; a murmur burst forth in the assembly.[824] The burgomaster again pressed the deputies. They felt ashamed, and silently resumed their seats. Then Zuinglius said:

[824] Cœpit murmur audiri civium indignantium. (Ibid.)

"The Coadjutor speaks of seditious doctrines subversive of civil laws. Let him know that Zurich is quieter, and more obedient to the laws than any other town in Switzerland, and this all good citizens attribute to the gospel. Is not Christianity the most powerful safeguard of justice among a people?[825] What are ceremonies good for, unless it be to sully the face of Christ and Christians?[826] Yes, there is another method than these vain observances to bring simple people to the knowledge of the truth--a method which Christ and the Apostles followed in the gospel itself! Have no dread of its not being comprehended by the people! Whoever believes comprehends. The people can believe, and therefore can comprehend. This is a work of the Divine Spirit, and not of human reason.[827] For the rest, he who does not find forty days sufficient may, for me, if he likes, fast every day in the year! All I ask is, that nobody be compelled to do so, and that, for neglect of the minutest observance, the Zurichers be not accused of separating from the communion of Christians...."

[825] Imo Christianismum ad communem justitiam servandum esse
potentissimum. (Ibid., p. 13.)

[826] Ceremonias haud quicquam aliud agere quam et Christo et ejus
fldelibus os oblinere. (Ibid.)

[827] Quidquid hic agitur divino fit afflatu, non humano ratiocino.
(Ibid.)

"I did not say so," exclaimed the Coadjutor. "No," said his colleague, Dr. Brendi, "he did not say it." But the whole senate confirmed the assertion of Zuinglius, who continued:

[Sidenote: DECISION OF THE GRAND COUNCIL.]

"Worthy citizens, let not this accusation move you! The foundation of the Church is that rock, that Christ, who gave Peter his name, because he confessed him faithfully. In every nation whosoever believeth with the heart in the Lord Jesus Christ is saved. This is the Church out of which no man can be saved.[828] As to us ministers of Christ, to explain the gospel and follow it is the whole of our duty. Let those who live by ceremonies make it their business to explain them." This was to touch the sore part.

[828] Extra illam neminem salvari. (Ibid., p. 15.)

The Coadjutor blushed and said nothing. The two hundred adjourned, and afterwards, the same day, decided that the pope and cardinals should be requested to explain the controverted point, and that in the meantime flesh should not be eaten during Lent. This was to leave matters on the old footing, and answer the bishop in such a way as to gain time.

This struggle had advanced the work of the Reformation. The champions of Rome and of the Reformation had been in presence of each other, and before the eyes of the whole community, and the advantage had not been on the side of the pope. This was the first engagement in what was to be a long and severe campaign, and to exhibit many alternations of grief and joy. But a first victory at the outset gives courage to the whole army, and fills the enemy with dismay. The Reformation had obtained possession of a territory of which it was not again to be deprived. If the Council deemed it necessary to proceed with some degree of caution, the people loudly proclaimed the defeat of Rome. "Never," said they in the exultation of the moment, "never will they be able to reassemble their beaten and scattered troops."[829] "You," said they to Zuinglius, "have with the spirit of St. Paul attacked these false apostles and their Ananias, their whited walls.... The utmost the satellites of antichrist can now do is to gnash their teeth against you!" Voices were heard from the centre of Germany joyfully proclaiming "the glory of reviving theology."[830]

[829] Ut, vulgo jactatum sit, nunquam ultra copias sarturos. (Zw. Ep.
203.)

[830] Vale renascentis Theologiæ decus. (Letter of Urban Regius.
Ibid., 225.)

At the same time, however, the enemies of the gospel mustered their forces. If they were to strike there was no time to be lost, for it would soon be beyond the reach of their blows. Hoffman laid before the chapter a long accusation against the Reformer. "Were the curate even able," said he, "to prove by witnesses what sins, what irregularities have been committed by ecclesiastics in such a convent, such a street, such a tavern, it would still be his duty not to give any names. Why does he give out (it is true I have scarcely ever heard him myself) that he alone draws his doctrine at the fountain-head, and that others search for it only in sinks and puddles?[831] Is it not impossible, seeing the diversity of spirits, for all to preach the same thing?"

[831] Die andern aber aus Rinnen und Plutzen. (Simml. Samml. Wirz i,
p. 244.)

[Sidenote: GRIEF AND JOY IN GERMANY.]

Zuinglius defended himself at a full meeting of the Chapter, scattering the accusations of his opponent "as a bull with his horns tosses straw into the air."[832] The affair which had appeared so serious ended in laughter at the canon's expence. But Zuinglius did not stop here; on the 16th April, he published a treatise _On the free use of food_.[833]

[832] Ut cornu vehemens taurus aristas. (Zw. Ep. p. 203.)

[833] De delectu et libero ciborum usu. (Zw. Op. i, p. 1.)

CHAP. XII.

Grief and Joy in Germany--Ambush against Zuinglius--Mandate
of the Bishop--Archeteles--The Bishop addresses the
Diet--Prohibition to attack the Monks--Declaration of
Zuinglius--The Nuns of Œtenbach--Zuinglius' address to
Schwitz.

The Reformer's immovable firmness delighted the friends of truth, and particularly the Evangelical Christians of Germany, so long deprived by the captivity of the Wartburg, of the mighty apostle who had first raised his head in the bosom of the Church. Pastors and faithful people, now exiled by the inexorable decree which the papacy had obtained at Worms from Charles V, found an asylum in Zurich. Nesse, the professor of Frankfort, whom Luther visited when on his way to Worms, in a letter to Zuinglius says--"Oh, how I am delighted to learn with what authority you preach Christ. Speak words of encouragement to those who, by the cruelty of wicked bishops, are obliged to flee far from our churches in sorrow."[834]

[834] Et ut iis, qui ob malorum episcoporum sævitiam a nobis
submoventur, prodesse velis. (Zw. Ep. p. 208.)

But the adversaries of the Reformation did not confine their cruel plots against its friends to Germany. Scarcely an hour passed at Zurich in which the means of getting rid of Zuinglius were not under consideration.[835] One day he received an anonymous letter, which he immediately communicated to his two vicars. It said, "Snares environ you on every side, mortal poison is ready to deprive you of life.[836] Eat only in your own house, and of bread baked by your own cook. The walls of Zurich contain men who are plotting your ruin. The oracle which revealed this to me is truer than that of Delphi. I am on your side, you will yet know me."[837]

[835] Nulla prætereat hora, in qua non fierent...consultationes
insidiosissimæ. (Osw. Myc. Vit. Zw.)

[836] Ἕτοιμα φαρμακα λυγρὰ
(Zw. Ep. 199.) Poisoned draughts are ready.

[837] Σος ειμι; agnosces me postea. (Ibid.)

[Sidenote: ARCHETELES.]

The day following that on which Zuinglius received this mysterious letter, at the moment when Staheli was going to enter the church of Eau, a chaplain stopped him and said, "Make all haste and quit the house of Zuinglius; a catastrophe is preparing." Fanatics in despair of being able to arrest the Reformation by word, armed themselves with the poniard. When mighty revolutions are accomplished in society, assassins are often thrown up from the impure dregs of the agitated population. God guarded Zuinglius.

While murderers saw their plots defeated, the legitimate organs of the papacy again began to agitate. The bishop and his counsellors were determined to renew the war. From every quarter information to this effect reached Zuinglius, who, leaning on the divine promise, exclaimed with noble confidence, "I fear them ... as a lofty shore fears the threatening waves... συν τῶ Θεῳ with God," added he.[838] On the 2nd May, the Bishop of Constance published an order in which, without naming either Zurich or Zuinglius, he complained of the attempts of artful persons to renew the condemned doctrines, and of discussions by the learned and the ignorant, in all places on the most solemn mysteries. John Wanner, the preacher of the cathedral of Constance, was the first that was attacked. "I would rather," said he, "be a Christian with the hatred of many, than abandon Christ for the friendship of the world."[839]

[838] Quos ita metuo ut littus altum fluctuum undas minacium. (Zw. Ep.
203.)

[839] Malo esse Christianus cum multorum invidia quam relinquere
Christum propter mundanorum amicitiam. (Ibid., 200, 22nd May.)

But it was at Zurich that the growing heresy required to be crushed. Faber and the bishop knew that Zuinglius had several enemies among the canons, and they were desirous to turn this hatred to account. Toward the end of May, a letter from the bishop arrived at Zurich addressed to the provost and his chapter. "Sons of the church," said the prelate, "let them perish that will perish, but let no one sever you from the church."[840] At the same time the bishop urged the canons to prevent the false doctrines engendered by pernicious sects from being preached and discussed, whether in private or in public. When this letter was read in the chapter, all eyes were turned upon Zuinglius, who, understanding what was meant, said, "I see you think that this letter concerns me; have the goodness to put it into my hand, and by the help of God I will answer it."

[840] Nemo vos filios ecclesiæ de ecclesia tollat.

[Sidenote: THE BISHOP ADDRESSES THE DIET.]

Zuinglius did reply in his "_Archêtelés_," a word which signifies _the beginning and end_, "for I hope," said he, "that this first answer will also be the last." He spoke in it in very respectful terms of the bishop, and attributed all the attacks of his enemies to some intriguers. "What then have I done?" said he, "I have called all men to the knowledge of their maladies, I have laboured to bring them to the true God and to his Son Jesus Christ. With that view I have employed not captious exhortations, but words simple and true, such as the sons of Switzerland can comprehend." Then passing from the defensive and becoming the assailant, he finely adds, "Julius Cæsar, feeling himself mortally wounded, endeavoured to draw up the folds of his robe that he might fall in a becoming manner. The fall of your ceremonies is at hand; act so at least that they may fall decently, and that in every place light may be quickly substituted for darkness."[841]

[841] In umbrarum locum, lux quam ocissime inducatur. (Zw. Op. iii,
69.)

This was all that the bishop gained by his letter to the chapter of Zurich. Now, therefore, that friendly remonstrances were vain, it was necessary to strike more decisive blows. Faber and Landenberg turned in another direction--towards the Diet, the national council.[842] There deputies from the bishop arrived to state that their master had issued an order, prohibiting all the priests of his diocese from innovating in matters of doctrine, but that his authority being disregarded he now wished the aid of the heads of the confederation to assist him in bringing the rebellious to obedience, and defending the true and ancient faith.[843] The enemies of the Reformation were in a majority in this first assembly of the nation, which a short time before had issued a decree prohibiting the preaching of all priests whose discourses, as it was expressed, produced discord among the people. This decree of the Diet, which thus, for the first time, took up the question of the Reformation, had no result, but now having determined on vigorous measures, this body summoned before it Urban Weiss, pastor of Feilispach, near Baden, whom public rumour charged with preaching the new faith and rejecting the old. Weiss was respited for some time on the intercession of several individuals, and on bail for a hundred florins offered by his parishioners.

[842] Nam er ein anderen weg an die Hand; schike seine Boten ... etc.
(Bullinger MS.)

[843] Und den Wahren alten Glauben erhallten. (Ibid.)

[Sidenote: DECLARATION OF ZUINGLIUS.]

But the Diet had taken its part, and having just given proof of it, the priests and monks began every where to resume courage. At Zurich, even after the first decree, they had begun to behave more imperiously. Several members of council were in the practice, morning and evening, of visiting the three convents, and even taking their victuals there. The monks laboured to indoctrinate their kind table companions, and urged them to procure a decree of the government in their favour. "If Zuinglius won't be silent," said they, "we will cry louder still!" The Diet had taken part with the oppressors. The council of Zurich knew not what to do. On the 7th of June, it issued an order forbidding any one to preach against the monks, "but scarcely was the order resolved upon, than," says the chronicle of Bullinger, "a sudden noise was heard in the council chamber, and made every one look at his neighbour."[844] Peace was not re-established. The war waged from the pulpit waxed hotter and hotter. The council named a deputation who called the pastors of Zurich and the readers and preachers of the convents to meet them in the provost's house; after a keen discussion, the burgomaster enjoined the two parties not to preach any thing which might interrupt concord. "I cannot accept this injunction," said Zuinglius; "I mean to preach the gospel freely and unconditionally in conformity to the resolution previously adopted. I am bishop and pastor of Zurich; it is to me that the care of souls has been entrusted. It was I that took the oath, not the monks. They ought to yield, not I. If they preach lies I will contradict them, and that even in the pulpit of their own convent. If I myself preach a doctrine contrary to the Holy Gospel, then I ask to be rebuked, not only by the chapter, but by any citizen whatever, and moreover, to be punished by the Council."[845] "We," said the monks, "we demand to be permitted to preach the doctrines of St. Thomas." The committee of the Council having deliberated, ordered that Thomas, Scotus, and the other doctors, should be let alone, and nothing preached but the Holy Gospel. Thus the truth had once more gained the victory. But the wrath of the partisans of the papacy increased. The Ultra-Montane canons could not conceal their anger. They impertinently eyed Zuinglius in the chapter, and by their looks seemed to demand his life.[846]

[844] Liess die Rathstuben einen grossen Knall. (Bullinger MS.)

[845] Sondern von einem jedem Bürger wyssen. (Ibid.)