History of the Great Reformation Part 58

[1050] Mogen sie blatzen am alten Glauben. (Hottinger, Zwingli, p.

389.)

[1051] Die Zungen geschlitzt, mit dem Schwerdt richten und verbrannt.

(Bull. ii. p. 31.)

[Sidenote: AUSTRIAN ALLIANCE.]

The heavier lay the hands of the bailiff on Thurgovia and the Rhienthal, the greater conquests did the Gospel make. The Bishop of Constance wrote to the Five Cantons, that if they did not act with firmness, all the country would embrace the Reform. In consequence of this, the cantons convoked at Frauenfeld all the prelates, n.o.bles, judges, and persons of note in the district; and a second meeting taking place six days after (6th December 1528) at Weinfeld, deputies from Berne and Zurich entreated the a.s.sembly to consider the honour of G.o.d above all things, and in no respect to care for the threats of the world.[1052] A great agitation followed upon this discourse. At last a majority called for the preaching of the Word of G.o.d: the people came to the same decision; and the Rheinthal, as well as Bremgarten, followed this example.

[1052] Die Eer Gottes, uwer Seelen Heil. (Bulling. Chron. ii. p. 28.)

What was to be done? The flood had become hourly encroaching. Must then the Forest Cantons open their valleys to it at last? Religious antipathies put an end to national antipathies; and these proud mountaineers, directing their looks beyond the Rhine, thought of invoking the succour of Austria, which they had vanquished at Morgarten and at Sempach.[1053] The fanatical German party that had crushed the revolted Swabian peasants was all-powerful on the frontiers. Letters were exchanged; messengers pa.s.sed to and fro across the river; at last they took advantage of a wedding in high rank that was to take place at Feldkirch in Swabia, six leagues from Appenzell.

On the 16th February 1529, the marriage party, forming a brilliant cavalcade, in the midst of which the deputies of the Five Cantons were concealed, made their entry into Feldkirch, and Am Berg had an immediate interview with the Austrian governor. "The power of the enemies of our ancient faith has so increased," said the Swiss, "that the friends of the Church can resist them no longer. We therefore turn our eyes to that ill.u.s.trious prince who has saved in Germany the faith of our fathers."

[1053] Ibid. p. 48.

This alliance was so very unnatural, that the Austrians had some difficulty in believing it to be sincere. "Take hostages," said the Waldstettes, "write the articles of the treaty with your own hands; command, and we will obey!"--"Very good!" replied the Austrians; "in two months you find us again at Waldshut, and we will let you know our conditions."

[Sidenote: ANIMOSITY.]

A rumour of these negotiations being spread abroad excited great dissatisfaction, even in the partisans of Rome. In no place did it burst out with greater force than in the council of Zug. The opposing parties were violently agitated; they stamped their feet, they started from their seats, and were nearly coming to blows; but hatred prevailed over patriotism. The Waldstette deputies appeared at Waldshut; they suspended the arms of their cantons by the side of those of the oppressors of Switzerland; they decorated their hats with peac.o.c.ks' feathers (the badge of Austria), and laughed, drank, and chattered with the Imperialists. This strange alliance was at last concluded.[1054] "Whoever shall form new sects among the people," it ran, "shall be punished with death; and, if need be, with the help of Austria. This power, in case of emergency, shall send into Switzerland six thousand foot soldiers, and four hundred horse, with all requisite artillery. If necessary, the reformed cantons shall be blockaded, and all provisions intercepted." To the Romish cantons, then, belongs the initiative of this measure so much decried. Finally, Austria guaranteed to the Waldstettes the possession, not only of the common bailiwicks, but of all the _conquests_ that might be made on the left bank of the Rhine.

[1054] Bullinger gives the treaty at full length. (Chron. ii. p.

49-59.)

Dejection and consternation immediately pervaded all Switzerland. The national complaint, which Bullinger has preserved, was sung in every direction:--

Wail, Helvetians, wail, For the peac.o.c.k's plume of pride To the forest-cantons' savage bull In friendship is allied.

[Sidenote: CHRISTIAN EXHORTATION.]

All the cantons not included in this alliance, with the exception of Friburg, a.s.sembled in diet at Zurich, and resolved to send a deputation to their mountain confederates, with a view to reconciliation. The deputation, admitted at Schwytz in the presence of the people, was able to execute its mission without tumult. At Zug there was a cry of "No sermon! no sermon!" At Altorf the answer was: "Would to G.o.d that your new faith was buried for ever!" At Lucerne they received this haughty reply: "We shall know how to defend ourselves, our children, and our children's children, from the poison of your rebellious priests." It was at Unterwalden that the deputation met with the worst reception. "We declare our alliance at an end," said they. "It is we,--it is the other Waldstettes who are the real Swiss. We graciously admitted you into our confederation, and now you claim to become our masters!--The Emperor, Austria, France, Savoy, and Valais will a.s.sist us!" The deputies retired in astonishment, shuddering as they pa.s.sed before the house of the secretary of state, where they saw the arms of Zurich, Berne, Basle, and Strasburg hanging from a lofty gibbet.

The deputation had scarcely returned to Zurich and made their report, when men's minds were inflamed. Zwingle proposed to grant no peace to Unterwalden, if it would not renounce foreign service, the alliance with Austria, and the government of the common bailiwicks. "No! no!"

said Berne, that had just stifled a civil war in its own canton, "let us not be so hasty. When the rays of the sun shine forth, each one wishes to set out; but as soon as it begins to rain, every man loses heart! The Word of G.o.d enjoins peace. It is not with pikes and lances that faith is made to enter the heart. For this reason, in the name of our Lord's sufferings, we entreat you to moderate your anger."

This christian exhortation would have succeeded, if the fearful news that reached Zurich, on the very day when the Bernese delivered their moderate speech, had not rendered it unavailing.

[Sidenote: KEYSER'S MARTYRDOM.]

On Sat.u.r.day the 22d May, Jacques Keyser, a pastor and father of a family in the neighbourhood of the Greiffensee, after coasting the fertile sh.o.r.es of this little lake, crossed the rich pastures of the bailiwick of Gruningen, pa.s.sed near the Teutonic house of Bubikon and the convent of Ruti, and reached that simple and wild district bathed by the upper part of Lake Zurich. Making his way to Oberkirk, a parish in the Gaster district, between the two lakes of Zurich and Wallenstadt, of which he had been nominated pastor, and where he was to preach on the morrow, he crossed on foot the lengthened and rounded flanks of the Buchberg, fronting the picturesque heights of the Ammon. He was confidently advancing into those woods which for many weeks he had often traversed without obstruction, when he was suddenly seized by six men, posted there to surprise him, and carried off to Schwytz. "The bailiffs," said they to the magistrates, "have ordered all innovating ministers to be brought before the tribunals: here is one that we bring you." Although Zurich and Glaris interposed; although the government of Gaster, where Keyser had been taken, did not then belong to Schwytz; the Landsgemeinde desired a victim, and on the 29th May they condemned the minister to be burnt alive. On being informed of his sentence, Keyser burst into tears.[1055] But when the hour of execution arrived, he walked cheerfully to death, freely confessed his faith, and gave thanks to the Lord even with his latest breath. "Go and tell them at Zurich how he thanks us!" said one of the Schwytz magistrates, with a sarcastic smile, to the Zurich deputies.

Thus had a fresh martyr fallen under the hands of that formidable power that is "drunk with the blood of the saints."[1056]

[1055] Weinet hafftig. (Bull. ii. p. 149.)

[1056] Rev. xvii. 6.

The cup was full. The flames of Keyser's pile became the signal of war. Exasperated Zurich uttered a cry that resounded through all the confederation. Zwingle above all called for energetic measures.

Everywhere,--in the streets, in the councils, and even in the pulpits,--he surpa.s.sed in daring even the most valiant captains. He spoke at Zurich,--he wrote to Berne. "Let us be firm, and fear not to take up arms," said he. "This peace, which some desire so much, is not peace, but war: while the war that we call for is not war but peace.[1057] We thirst for no man's blood, but we will clip the wings of the oligarchy.[1058] If we shun it, the truth of the Gospel and the ministers' lives will never be secure among us."

[1057] Bellum cui nos instamus, pax est, non bellum. (Vita Zwinglii per O. Myconium.)

[1058] Oligarchiae nervi succidantur. (Ibid.)

[Sidenote: ZWINGLE'S ERROR.]

Thus spoke Zwingle. In every part of Europe he beheld the mighty ones of the earth aiding one another to stifle the reviving animation of the Church; and he thought that without some decisive and energetic movement, Christianity, overwhelmed by so many blows, would soon fall back into its ancient slavery. Luther under similar circ.u.mstances arrested the swords ready to be crossed, and demanded that the Word of G.o.d alone should appear on the field of battle. Zwingle thought not thus. In his opinion war was not revolt, for Switzerland had no master. "Undoubtedly," said he, "we must trust in G.o.d alone; but when He gives us a just cause, we must also know how to defend it, and, like Joshua and Gideon, shed blood in behalf of our country and our G.o.d."

If we adopt the principles of justice which govern the rulers of nations, the advice of Zwingle was judicious and irreproachable. It was the duty of the Swiss magistrates to defend the oppressed against the oppressor. But is not such language, which might have been suitable in the mouth of a magistrate, blamable in a minister of Christ? Perhaps Zwingle forgot his quality of pastor, and considered himself only as a citizen, consulted by his fellow-citizens; perhaps he wished to defend Switzerland, and not the Church, by his counsels; but it is a question if he ought ever to have forgotten the Church and his ministry. We think we may go even further; and while granting all that may be urged in favour of the contrary supposition, we may deny that the secular power ought ever to interfere with the sword to protect the faith.

[Sidenote: ZWINGLE AND WAR.]

To accomplish his designs, the reformer needed even in Zurich the greatest unity. But there were many men in that city devoted to interests and superst.i.tions which were opposed to him. "How long," had he exclaimed in the pulpit on the 1st December 1528, "will you support in the council these unbelievers, these impious men, who oppose the Word of G.o.d?"[1059] They had decided upon purging the council, as required by the reformer; they had examined the citizens individually; and then had excluded all the hostile members.

[1059] Den rath reinigen. (Fussli Beytrage, iv. p. 91.)

II. On Sat.u.r.day the 15th June 1529, seven days after Keyser's martyrdom, all Zurich was in agitation. The moment was come when Unterwalden should send a governor to the common bailiwicks; and the images, having been burnt in those districts, Unterwalden had sworn to take a signal revenge.[1060] Thus the consternation had become general. "Keyser's pile," thought they, "will be rekindled in all our villages." Many of the inhabitants flocked to Zurich, and on their alarmed and agitated features, one might, in imagination, have seen reflected the flames that had just consumed the martyr.

[1060] Den gotzen brand, an inen mitt der Hand zu rachen. (Bull.

Chron. ii. p. 193.)

[Sidenote: WAR OF RELIGION.]

These unhappy people found a powerful advocate in Zwingle. The reformer imagined that he had at last attained the object that he never ceased to pursue--the free preaching of the Gospel in Switzerland. To inflict a final blow would, in his idea, suffice to bring this enterprise to a favourable issue. "Greedy pensioners," said Zwingle to the Zurichers, "profit by the ignorance of the mountaineers to stir up these simple souls against the friends of the Gospel. Let us therefore be severe upon these haughty chiefs. The mildness of the lamb would only serve to render the wolf more ferocious.[1061] Let us propose to the Five Cantons to allow the free preaching of the Word of the Lord, to renounce their wicked alliances, and to punish the abettors of foreign service. As for the Ma.s.s, idols, rites, and superst.i.tions, let no one be forced to abandon them. It is for the Word of G.o.d alone to scatter with its powerful breath all this idle dust.[1062] Be firm, n.o.ble lords, and in despite of certain black horses, as black at Zurich as they are at Lucerne,[1063] but whose malice will never succeed in overturning the chariot of Reform, we shall clear this difficult pa.s.s, and arrive at the unity of Switzerland and at unity of faith." Thus Zwingle, while calling for force against political abuses, asked only liberty for the Gospel; but he desired a prompt intervention, in order that this liberty might be secured to it. colampadius thought the same: "It is not a time for delay," said he, "it is not a time for parsimony and pusillanimity! So long as the venom shall not be utterly removed from this adder in our bosoms we shall be exposed to the greatest dangers."[1064]

[1061] Lupus lenitate agni, magis magisque vorax fit. (Zwing. Epp. ii.

p. 296.)

[1062] Dei verb.u.m enim hos pulveres omnes facile flatu suo disperget.

(Ibid.)

[1063] The Pensioners.--Exceptis aliquot nigris equis. (Zwing. Epp.

ii. 298.)

[1064] Venenum a domestico illo colubro. (Ibid.)

The council of Zurich, led away by the reformer, promised the bailiwicks to support religious liberty among them; and scarcely had they learnt that Anthony ab Acker of the Unterwalden was proceeding to Baden with an army, than they ordered five hundred men to set out for Bremgarten with four pieces of artillery. This was the 5th June, and on the same evening the standard of Zurich waved over the convent of Mouri.

[Sidenote: WAR.]

The war of religion had begun. The horn of the Waldstettes re-echoed afar in the mountains: men were arming in every direction, and messengers were sent off in haste to invoke the a.s.sistance of the Valais and of Austria. Three days later (Tuesday the 8th June), six hundred Zurichers, under the command of Jacques Werdmuller, set out for Rapperschwyl and the district of Gaster; and, on the morrow, four thousand men repaired to Cappel, under the command of the valiant Captain George Berguer, to whom Conrad Schmidt, pastor of Kussnacht, had been appointed chaplain. "We do not wish you to go to the war,"

said Burgomaster Roust to Zwingle; "for the Pope, the Archduke Ferdinand, the Romish cantons, the bishops, the abbots, and the prelates hate you mortally. Stay with the council: we have need of you."--"No!" replied Zwingle, who was unwilling to confide so important an enterprise to any one; "when my brethren expose their lives I will not remain quietly at home by my fireside. Besides, the army also requires a watchful eye, that looks continually around it."

Then, taking down his glittering halberd, which he had carried (as they say) at Marignan, and placing it on his shoulder, the reformer mounted his horse and set out with the army.[1065] The walls, towers, and battlements were covered with a crowd of old men, children, and women, among whom was Anna, Zwingle's wife.

[1065] Soudern sa.s.s auf ein Ross, und fuhrte eine hubsche Helparten aufden Achseln. (Fussli Beytr. iv. p. 103.)

Zurich had called for the aid of Berne; but that city, whose inhabitants showed little disposition for a religious war, and which besides was not pleased at seeing the increasing influence of Zurich, replied, "Since Zurich has begun the war without us, let her finish it in like manner." The Evangelical states were disunited at the very moment of struggle.