History of the Great Reformation Part 64

[1158] Kranke alte shw.a.n.gere wyber, kinder und sunst betrubte. (Bull.

ii. p. 384.)

[Sidenote: FAULTS OF THE REFORMATION.]

We must acknowledge that this language, which was Zwingle's, contained much truth. But the other cantons, and Berne in particular, were immoveable. "When we have once shed the blood of our brothers," said they, "we shall never be able to restore life to those who have lost it; while, from the moment the Waldstettes have given us satisfaction, we shall be able to put an end to all these severe measures. We are resolved not to begin the war." There were no means of running counter to such a declaration. The Zurichers consented to refuse supplies to the Waldstettes; but it was with hearts full of anguish, as if they had foreseen all that this deplorable measure would cost them.[1159] It was agreed that the severe step that was now about to be taken should not be suspended except by common consent, and that, as it would create great exasperation, each one should hold himself prepared to repel the attacks of the enemy. Zurich and Berne were commissioned to notify this determination to the Five Cantons; and Zurich, discharging its task with prompt.i.tude, immediately forwarded an order to every bailiwick to suspend all communication with the Waldstettes, commanding them at the same time to abstain from ill-usage and hostile language. Thus the Reformation, becoming imprudently mixed up with political combinations, marched from fault to fault; it pretended to preach the Gospel to the poor, and was now about to refuse them bread!

[1159] Schmerzlich und k.u.mmersachlich. (Bull. ii. p. 386.)

[Sidenote: ZWINGLE'S SERMON.]

On the Sunday following--it was Whitsunday--the resolution was published from the pulpits. Zwingle walked towards his, where an immense crowd was waiting for him. The piercing eye of this great man easily discovered the dangers of the measure in a political point of view, and his christian heart deeply felt all its cruelty. His soul was overburdened, his eyes downcast. If at this moment the true character of a minister of the Gospel had awoke within him; if Zwingle with his powerful voice had called on the people to humiliation before G.o.d, to forgiveness of trespa.s.ses, and to prayer; safety might yet have dawned on "broken-hearted" Switzerland. But it was not so. More and more the Christian disappears in the Reformer, and the citizen alone remains; but in that character he soars far above all, and his policy is undoubtedly the most skilful. He sees clearly that every delay may ruin Zurich; and after having made his way through the people, and closed the book of the Prince of Peace, he hesitates not to attack the resolution which he has just communicated to the people, and on the very festival of the Holy Ghost to preach war. "He who fears not to call his adversary a criminal," says he in his usual forcible language, "must be ready to follow the word with a blow.[1160] If he does not strike, he will lie stricken. Men of Zurich! you deny food to the Five Cantons, as to evil-doers: well! let the blow follow the threat, rather than reduce poor innocent creatures to starvation. If, by not taking the offensive, you appear to believe that there is not sufficient reason for punishing the Waldstettes, and yet you refuse them food and drink, you will force them by this line of conduct to take up arms, to raise their hands, and to inflict punishment upon you. This is the fate that awaits you."

[1160] Das er wortt und faust mitt einander gan la.s.se. (Bull. ii. p.

388.)

These words of the eloquent reformer moved the whole a.s.sembly.

Zwingle's politic mind already so influenced and misled all the people that there were few souls christian enough to feel how strange it was that on the very day when they were celebrating the outpouring of the Spirit of peace and love upon the Christian Church, the mouth of a minister of G.o.d should utter a provocation to war. They looked at this sermon only in a political point of view: "It is a seditious discourse; it is an excitement to civil war!" said some. "No," replied others, "it is the language that the safety of the state requires!"

All Zurich was agitated. "Zurich has too much fire," said Berne.

"Berne has too much cunning," replied Zurich.[1161] Zwingle's gloomy prophecy was too soon to be fulfilled!

[1161] It was Zwingle who characterized the two cities:--

Bern: klage Zurich ware zu hitzig: Zurich: Bern ware zu witzig.--(Stettler.)

[Sidenote: BLOCKADE OF THE WALDSTETTES.]

No sooner had the reformed cantons communicated to the Waldstettes this pitiless decree than they hastened its execution; and Zurich showed the greatest strictness respecting it. Not only the markets of Zurich and of Berne, but also those of the free bailiwicks, those of St. Gall, of the Tockenburg, of the district of Sargans and of the valley of the Rhine, a country partly under the sovereignty of the Waldstettes, were shut against the Five Cantons. A formidable power had suddenly encompa.s.sed with barrenness, famine, and death, the n.o.ble founders of Helvetian liberty. Uri, Schwytz, Unterwalden, Zug, and Lucerne, were, as it seemed, in the midst of a vast desert. Their own subjects, thought they at least, the communes that have taken the oath of allegiance to them, would range themselves on their side! But no; Bremgarten, and even Mellingen, refused all succour. Their last hope was in Wesen and the Gastal. Neither Berne nor Zurich have anything to do there; Schwytz and Glaris alone rule over them; but the power of their enemies has penetrated everywhere. A majority of thirteen votes had declared in favour of Zurich at the Landsgemeinde of Glaris; and Glaris closed the gates of Wesen and of the Gastal against Schwytz. In vain did Berne itself cry out: "How can you compel subjects to refuse supplies to their lords?" In vain did Schwytz raise its voice in indignation; Zurich immediately sent to Wesen----gunpowder and bullets. It is upon Zurich, therefore, that falls all the odium of a measure which that city had at first so earnestly combated. At Arau, at Bremgarten, at Mellingen, in the free bailiwicks, were several carriages laden with provisions for the Waldstettes. They were stopped, unloaded, and upset: with them were barricades erected on the roads leading to Lucerne, Schwytz, and Zug. Already a year of dearth had made provisions scarce in the Five Cantons;--already had a frightful epidemic, the _Sweating Sickness_, scattered everywhere despondency and death: but now the hand of man was joined to the hand of G.o.d; the evil increased, and the poor inhabitants of these mountains beheld unheard-of calamities approach with hasty steps. No more bread for their children--no more wine to revive their exhausted strength--no more salt for their flocks and herds! Everything failed them that man requires for subsistence.[1162] One could not see such things, and be a man, without a broken heart. In the confederate cities, and out of Switzerland, numerous voices were raised against this implacable measure. What good can result from it? Did not St.

Paul write to the Romans: "If thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head?"[1163] And when the magistrates wished to convince certain refractory communes of the utility of the measure: "We desire no religious war," cried they. "If the Waldstettes will not believe in G.o.d, let them stick to the devil!"

[1162] Deshalb sy bald grossen mangel erlittend an allem dem das der Mensh gelaben soll. (Bull. ii. p. 396.)

[1163] Bull. ii. p. 396.--Romans xii. 20.

[Sidenote: INDIGNATION.]

[Sidenote: BLOCKADE.]

But it was especially in the Five Cantons that earnest complaints were heard. The most pacific individuals, and even the secret partisans of the Reform, seeing famine invade their habitations, felt the deepest indignation. The enemies of Zurich skilfully took advantage of this disposition; they fostered these murmurs; and soon the cry of anger and distress re-echoed from all the mountains. In vain did Berne represent to the Waldstettes that it is more cruel to refuse men the nourishment of the soul than to cut off that of the body. "G.o.d,"

replied these mountaineers in their despair, "G.o.d causes the fruits of the earth to grow freely for all men!"[1164] They were not content with groaning in their cottages, and venting their indignation in councils; they filled all Switzerland with complaints and menaces.[1165] "They wish to employ famine to tear us from our ancient faith; they wish to deprive our wives and our children of bread, that they may take from us the liberty we derive from our forefathers. When did such things ever take place in the bosom of the Confederation? Did we not see, in the last war, the Confederates with arms in their hands, and who were ready to draw the sword, eating together from the same dish? They tear in pieces old friendships--they trample our ancient manners underfoot--they violate treaties--they break alliances......We invoke the charters of our ancestor. Help!

help!......Wise men of our people, give us your advice, and all you who know how to handle the sling and the sword, come and maintain with us the sacred possessions, for which our fathers, delivered from the yoke of the stranger, united their arms and their hearts."

[1164] Hartmann von Hallwyll to Albert of Mulinen, 7th August.

[1165] Klagtend sich allent halben wyt und breit. (Bull. ii. p. 397.)

At the same time the Five Cantons sent into Alsace, Brisgau, and Swabia to obtain salt, wine, and bread; but the administration of the cities was implacable; the orders were everywhere given and everywhere strictly executed. Zurich and the other allied cantons intercepted all communication, and sent back to Germany the supplies that had been forwarded to their brethren. These Five Cantons were like a vast fortress, all the issues from which are closely guarded by watchful sentinels. The afflicted Waldstettes, on beholding themselves alone with famine between their lakes and their mountains, had recourse to the observances of their worship. All sports, dances, and every kind of amus.e.m.e.nt were interdicted;[1166] prayers were directed to be offered up; and long processions covered the roads of Einsideln and other resorts of pilgrims. They a.s.sumed the belt, and staff, and arms of the brotherhood to which they each belonged; each man carried a chaplet in his hands, and repeated paternosters; the mountains and the valleys re-echoed with their plaintive hymns. But the Waldstettes did still more: they grasped their swords--they sharpened the points of their halberds--they brandished their weapons in the direction of Zurich and of Berne, and exclaimed with rage: "They block up their roads, but we will open them with our right arms!"[1167] No one replied to this cry of despair; but there is a just Judge in heaven to whom vengeance belongs, and who will soon reply in a terrible manner, by punishing those misguided persons, who, forgetful of Christian mercy, and making an impious mixture of political and religious matters, pretend to secure the triumph of the Gospel by famine and by armed men.

[1166] Stelltent ab spielen, Tanzen.--Tschudi der Capeller krieg, 1531. This MS. is attributed to Egidius Tschudi, who must have written it in 1533, in favour of Five Cantons, and was printed in the "Helvetia," vol. ii. p. 165.

[1167] Trowtend auch die Straa.s.sen uff zu thun mit gwalt. (Bull, ii.

p. 397.)

[Sidenote: FRANCE CONCILIATES.]

Some attempts, however, were made to arrange matters; but these very efforts proved a great humiliation for Switzerland and for the Reform.

It was not the ministers of the Gospel, it was France--more than once an occasion of discord to Switzerland--that offered to restore peace.

Every proceeding calculated to increase its influence among the cantons was of service to its policy. On the 14th May, Maigret and Dangertin (the latter of whom had received the Gospel truth, and consequently did not dare return to France),[1168] after some allusions to the spirit which Zurich had shown in this affair--a spirit little in accordance with the Gospel--said to the council: "The king our master has sent you two gentlemen to consult on the means of preserving concord among you. If war and tumult invade Switzerland, all the society of the Helvetians will be destroyed,[1169] and whichever party is the conqueror, he will be as much ruined as the other." Zurich having replied that if the Five Cantons would allow the free preaching of the Word of G.o.d, the reconciliation would be easy, the French secretly sounded the Waldstettes, whose answer was: "We will never permit the preaching of the Word of G.o.d, as the people of Zurich understand it."[1170]

[1168] Ep. Rugeri ad Bulling., 12th November 1560.

[1169] Universa societas _Helvetiorum_ dilabetur, si tumultus et bellum inter eam eruperit. (Zw. Epp. ii. p. 604.)

[1170] Responderunt verbi Dei predicationem non laturos, quomodo nos intelligamus. (Zw. Epp. ii. p. 607.)

[Sidenote: THE FIVE CANTONS INFLEXIBLE.]

These more or less interested exertions of the foreigners having failed, a general diet became the only chance of safety that remained for Switzerland. One was accordingly convoked at Bremgarten. It was opened in presence of deputies from France, from the Duke of Milan, from the Countess of Neuchatel, from the Grisons, Valais, Thurgovia, and the district of Sargans; and met on five different occasions,--on the 14th and 20th June, on the 9th July, and the 10th and 23d August.

The chronicler Bullinger, who was pastor of Bremgarten, delivered an oration at the opening, in which he earnestly exhorted the Confederates to union and peace.

A gleam of hope for a moment cheered Switzerland. The blockade had become less strict; friendship and good neighbourhood had prevailed in many places over the decrees of the state. Unusual roads had been opened across the wildest mountains to convey supplies to the Waldstettes. Provisions were concealed in bales of merchandise; and while Lucerne imprisoned and tortured its own citizens, who were found with the books of the Zurichers,[1171] Berne punished but slightly the peasants who had been discovered bearing food for Unterwalden and Lucerne; and Glaris shut its eyes on the frequent violation of its orders. The voice of charity, that had been momentarily stifled, pleaded with fresh energy the cause of their confederates before the reformed cantons.

[1171] Bull. ii. p. 30.

But the Five Cantons were inflexible. "We will not listen to any proposition before the raising of the blockade," said they. "We will not raise it," replied Berne and Zurich, "before the Gospel is allowed to be freely preached, not only in the common bailiwicks, but also in the Five Cantons." This was undoubtedly going too far, even according to the natural law and the principles of the Confederation. The councils of Zurich might consider it their duty to have recourse to war for maintaining liberty of conscience in the common bailiwicks; but it was unjust--it was a usurpation, to constrain the Five Cantons in a matter that concerned their own territory. Nevertheless the mediators succeeded, not without much trouble, in drawing up a plan of conciliation that seemed to harmonize with the wishes of both parties.

The conference was broken up, and this project was hastily transmitted to the different states for their ratification.

[Sidenote: ZURICH.]

The diet met again a few days after; but the Five Cantons persisted in their demand, without yielding in any one point. In vain did Zurich and Berne represent to them, that, by persecuting the Reformed, the cantons violated the treaty of peace; in vain did the mediators exhaust their strength in warnings and entreaties. The parties appeared at one time to approximate, and then on a sudden they were more distant and more irritated than ever. The Waldstettes at last brake up the third conference by declaring, that far from opposing the Evangelical truth, they would maintain it, as it had been taught by the Redeemer, by his holy Apostles, by the Four Doctors, and by their holy mother, the Church--a declaration that seemed a bitter irony to the deputies from Zurich and Berne. Nevertheless Berne, turning towards Zurich as they were separating, observed: "Beware of too much violence, even should they attack you!"

This exhortation was unnecessary. The strength of Zurich had pa.s.sed away. The first appearance of the Reformation and of the Reformers had been greeted with joy. The people, who groaned under a twofold slavery, believed they saw the dawn of liberty. But their minds, abandoned for ages to superst.i.tion and ignorance, being unable immediately to realize the hopes they had conceived, a spirit of discontent soon spread among the ma.s.ses. The change by which Zwingle, ceasing to be a man of the Gospel, became the man of the State, took away from the people the enthusiasm necessary to resist the terrible attacks they would have to sustain. The enemies of the Reform had a fair chance against it, so soon as its friends abandoned the position that gave them strength. Besides, Christians could not have recourse to famine and to war to secure the triumph of the Gospel, without their consciences becoming troubled. The Zurichers "_walked not in the Spirit, but in the flesh; now, the works of the flesh are hatred, variance, emulations, wrath, strife, seditions_."[1172] The danger without was increasing, while within, hope, agreement, and courage were far from being augmented: men saw on the contrary the gradual disappearance of that harmony and lively faith which had been the strength of the Reform. The Reformation had grasped the sword, and that very sword pierced its heart.

[1172] Galatians, v. 19, 20.

Occasions of discord were multiplied in Zurich. By the advice of Zwingle, the number of n.o.bles was diminished in the two councils, because of their opposition to the Gospel; and this measure spread discontent among the most honourable families of the canton. The millers and bakers were placed under certain regulations, which the dearth rendered necessary, and a great part of the townspeople attributed this proceeding to the sermons of the Reformer, and became irritated against him. Rodolph Lavater, bailiff of Kibourg, was appointed captain-general, and the officers who were of longer standing than he were offended. Many who had been formerly the most distinguished by their zeal for the Reform, now openly opposed the cause they had supported. The ardour with which the ministers of peace demanded war, spread in every quarter a smothered dissatisfaction, and many persons gave vent to their indignation. This unnatural confusion of Church and State which had corrupted Christianity after the age of Constantine, was hurrying on the ruin of the Reformation. The majority of the Great Council, ever ready to adopt important and salutary resolutions, was abolished. The old magistrates, who were still at the head of affairs, allowed themselves to be carried away by feelings of jealousy against men whose non-official influence prevailed over theirs. All those who hated the doctrine of the Gospel, whether from love of the world or from love to the Pope, boldly raised their heads in Zurich. The partisans of the monks, the friends of foreign service, the malcontents of every cla.s.s, coalesced in pointing out Zwingle as the author of all the sufferings of the people.

[Sidenote: ZWINGLE'S FALSE POSITION.]

Zwingle was heart-broken. He saw that Zurich and the Reformation were hastening to their ruin, and he could not check them. How could he do so, since, without suspecting it, he had been the princ.i.p.al accomplice in these disasters? What was to be done? Shall the pilot remain in the ship which he is no longer permitted to save? There was but one means of safety for Zurich and for Zwingle. He should have retired from the political stage, and fallen back on that _kingdom which is not of this world_; he should, like Moses, have kept his hands and his heart night and day raised towards heaven, and energetically preached repentance, faith, and peace. But religious and political matters were united in the mind of this great man by such old and dear ties, that it was impossible for him to distinguish their line of separation.

This confusion had become his dominant idea; the Christian and the citizen were for him one and the same character; and hence it resulted, that all resources of the state--even cannons and arquebuses--were to be placed at the service of the Truth. When one peculiar idea thus seizes upon a man, we see a false conscience formed within him, which approves of many things condemned by the Word of G.o.d.

This was now Zwingle's condition. War appeared to him legitimate and desirable; and if that was refused, he had only to withdraw from public life: he was for everything or nothing. He therefore, on the 26th July, appeared before the Great Council, with dimmed eyes and disconsolate heart: "It is now eleven years," said he, "since I have been preaching the Gospel among you, and that I have warned you faithfully and paternally of the woes that are hanging over you; but no attention is paid to my words; the friends of foreign alliances, the enemies of the Gospel, are elected to the council, and while you refuse to follow my advice, I am made responsible for every misfortune. I cannot accept such a position, and I ask for my dismissal." The reformer retired bathed in tears.

[Sidenote: THE GREAT COUNCIL.]

The council shuddered as they heard these words. All the old feelings of respect which they had so long entertained for Zwingle were revived; to lose him now was to ruin Zurich. The burgomaster and the other magistrates received orders to persuade him to recall his fatal resolution. The conference took place on the same day; Zwingle asked time for consideration. For three days and three nights he sought the road that he should follow. Seeing the dark storm that was collecting from all quarters, he considered whether he ought to quit Zurich and seek refuge on the lofty hills of the Tockenburg, where he had been reared, when his country and his Church were on the point of being a.s.sailed and beaten down by their enemies, like corn by the hailstorm.

He groaned and cried to the Lord. He would have put away the cup of bitterness that was presented to his soul, but could not gather up the resolution. At length the sacrifice was accomplished, and the victim was placed shuddering upon the altar. Three days after the first conference, Zwingle reappeared in the council: "I will stay with you,"

said he, "and I will labour for the public safety--until death!"