History of the Reformation in the Sixteenth Century Volume III Part 35

The pope with some sluggish and ignorant bishops who will do nothing but what suits their fancy. No! the Church is not there! Hong and Kussnacht (these were two Zurich villages) are certainly more of a church than all the bishops and popes put together!"

Thus did Zwingle vindicate the rights of the christian people, whom Rome had deprived of their privileges. The a.s.sembly before which he was speaking was not, in his judgment, the Church of Zurich, but its first representative. This is the beginning of the Presbyterian system in the age of the Reformation. Zwingle was withdrawing Zurich from the jurisdiction of the Bishop of Constance, separating it from the Latin hierarchy, and founding on this idea of the flock, of the christian a.s.sembly, a new ecclesiastical const.i.tution, to which other countries were afterwards to adhere.

[Sidenote: SILENCE OF PRIESTS AND MONKS.]

The disputation continued. Many priests having risen to defend the images, but without having recourse to Holy Writ, Zwingle and the other reformers confuted them by the Bible. "If no one stands forward to defend the use of images by arguments derived from Scripture," said one of the presidents, "we shall call upon some of their advocates by name." As no one arose, the priest of Wadischwyl was called. "He is asleep," answered one of the spectators. The priest of Horgen was next called. "He has sent me in his place," replied his curate, "but I will not answer for him." Evidently the power of G.o.d's Word was making itself felt in this a.s.sembly. The partisans of the Reformation were full of energy, liberty, and joy; their adversaries appeared speechless, uneasy, and dejected. They summoned, one after another, the parish-priests of Laufen, Glattfelden, Wetzikon, the rector and priest of Pfaffikon, the dean of Elgg, the priest of Baretschwyl, with the Dominicans and Grayfriars, notorious for their preaching in defence of images, the virgin, the saints, and the ma.s.s; but all made answer that they could say nothing in their favour, and that henceforward they would apply themselves to the study of the truth.

"Hitherto," said one of them, "I have put my trust in the old doctors; now, I will believe in the new."--"You should believe not in us, but in G.o.d's Word," exclaimed Zwingle. "It is Scripture alone that can never err!" The sitting had been long, and night was approaching. The president, Hofmeister of Schaffhausen, stood up and said: "Blessed be the Almighty and Everlasting G.o.d for that in all things he has vouchsafed us the victory;" and he then exhorted the councillors of Zurich to pull down all the images.

On Tuesday the a.s.sembly met again in order to discuss the doctrine of the ma.s.s. Vadian was in the chair. "My brethren in Christ," said Zwingle, "far from us be the thought that there is any deception or falsehood in the body and blood of Christ.[485] Our only aim is to show that the ma.s.s is not a sacrifice that one man can offer to G.o.d for another, unless any one should maintain also that a man can eat and drink for his friend."

[485] Da.s.s einigerley Betrug oder Falschsyg in dem reinen Blut und Fleisch Christi. Zw. Opp. i. 498.

[Sidenote: VICTORY.]

Vadian having twice demanded if any there present desired to uphold by Scripture the doctrine impugned, and no one having replied, the canons of Zurich, the chaplains, and many other ecclesiastics declared that they agreed with Zwingle.

But scarcely had the reformers thus vanquished the partisans of the old doctrines, than they had to contend against those impatient spirits who call for sudden and violent innovations, and not for wise and gradual reforms. The wretched Conrad Grebel rose and said: "It is not enough to have disputed about the ma.s.s, we must put an end to its abuses."--"The council will draw up an edict on the subject," replied Zwingle. Upon this Simon Stumpf exclaimed: "The Spirit of G.o.d has already decided: why refer to the decision of the council?"[486]

[486] Der Geist Gottes urtheilet. Zw. Opp. i. 529.

The commander Schmidt of Kussnacht arose gravely, and in language full of wisdom said, "Let us teach Christians to receive Christ in their hearts.[487] Until this hour, ye have all gone after idols. The dwellers in the plain have run to the mountains, and those of the mountains have gone to the plain; the French to Germany, and the Germans to France. Now ye know whither ye ought to go. G.o.d has combined all things in Christ. Ye n.o.ble citizens of Zurich! go to the true source; and may Christ at length re-enter your territory, and there resume his ancient empire."

[487] Wie sy Christum in iren Herzen sollind bilden and machen. Ibid.

534.

This discourse made a deep impression, and no one stood up to reply to it. Zwingle rose with emotion and said, "Gracious lords, G.o.d is with us......He will defend his cause. Now, then, forward in the name of G.o.d." Here Zwingle's agitation became so great that he could not proceed. He wept, and many joined their tears with his.[488]

[488] Da.s.s er sich selbst mit vil andren bewegt zu weinen. Ibid. 537.

Thus ended the disputation. The presidents rose; the burgomaster thanked them; and the aged warrior, turning to the council, said gravely, with that voice which had so often been heard on the field of battle, "Now, then,......let us grasp the sword of G.o.d's Word, and may the Lord prosper his work."

[Sidenote: CHARACTER OF THE SWISS REFORMATION.]

This dispute, which took place in the month of October 1523, was decisive. The majority of the priests, who had been present at it, returned full of zeal to the different parts of the canton, and the effect of these two days was felt throughout Switzerland. The Church of Zurich, that had always preserved a certain independence with respect to the see of Constance, was then entirely emanc.i.p.ated.

Instead of resting on the pope through the bishop, it rested henceforward through the people on the Word of G.o.d. Zurich recovered the privileges that Rome had taken from her. Town and country vied with each other in interest for the work of the Reformation, and the Great Council did but follow the movements of the people. On all important occasions the city and the villages made known their opinions. Luther had restored the Bible to the christian world; Zwingle went farther, he restored their rights. This is a characteristic feature of the Swiss Reformation. The maintenance of sound doctrine was thus confided, under G.o.d, to the people; and recent events have shown that a christian people can guard this precious deposit better than priests and pontiffs.[489]

[489] In 1839, the celebrated pantheist and unbeliever, Strauss, having been nominated professor of dogmatical theology in the university of Zurich, the people of all the canton resisted the appointment, and raised a new government into power.

Zwingle did not allow himself to be elated by victory; on the contrary, the Reformation, according to his wish, was carried on with great moderation. "G.o.d knows my heart," said he, when the council asked his advice; "He knows that I am inclined to build up, and not to throw down. I am aware that there are timid souls who ought to be conciliated; let the ma.s.s, therefore, for some time longer be read on Sunday in all the churches, and let us avoid insulting the priests who celebrate it."[490]

[490] Ohne da.s.s jemand sich unterstehe die Messpriester zu beschimpfen. Wirtz. H. K. G., v. 208.

The council drew up an edict to this purport. Hottinger and Hochrutiner, one of his friends, were banished from the canton for two years, and forbidden to return without permission.

[Sidenote: REVIVAL OF LEARNING IN ZURICH.]

The Reformation at Zurich followed a prudent and christian course.

Daily raising this city more and more, it surrounded her with glory in the eyes of all the friends of the Word of G.o.d. Accordingly those in Switzerland who had saluted the new light that was dawning upon the Church felt themselves powerfully attracted towards Zurich. Oswald Myconius, expelled from Lucerne, had been residing for six months at Einsidlen, when, as he was returning one day from a journey he had made to Glaris,[491] oppressed by fatigue and by the heat of the sun, he saw his little boy Felix running to meet him, and to tell him that he had been invited to Zurich to superintend one of the schools.

Oswald could not believe such joyful tidings: he hesitated between fear and hope.[492] "I am thine," wrote he at last to Zwingle.

Geroldsek saw him depart with regret; gloomy thoughts filled his mind.

"Alas!" said he to Oswald, "all those who confess Christ are going to Zurich; I fear that one day we shall all perish there together."[493]

A melancholy presentiment, which by the death of Geroldsek himself and of so many other friends of the Gospel, was but too soon fulfilled on the plains of Cappel.

[491] Inesperato nuntio excepit me filius redeuntem ex Glareana. Zw.

Epp. p. 322.

[492] Inter spem et metum. Ibid.

[493] Ac deinde omnes simul pereamus. Ibid. p. 323.

At Zurich, Myconius found at last a safe retreat. His predecessor, who from his stature had been nicknamed at Paris "the great devil," had neglected his duties; Oswald devoted all his heart and strength to their fulfilment. He explained the Greek and Latin cla.s.sics, taught rhetoric and logic, and the youth of the city listened to him with delight.[494] Myconius was destined to become for the rising generation what Zwingle was to those of riper years.

[494] Juventus illum lubens audit. Ibid. p. 264.

[Sidenote: THOMAS PLATER.]

At first Myconius was alarmed at the advanced age of the scholars under his care; but he had gradually resumed his courage, and was not long in distinguishing among his pupils a young man, twenty-four years of age, from whose eyes beamed forth a love of study. Thomas Plater, for such was his name, was a native of the Valais. In that beautiful valley, where the torrent of the Viege rolls its noisy waters, after issuing from the sea of ice and snow which encircles Mount Rosa, between St. Nicholas and Stalden, on the lofty hill that rises on the right bank of the river, may still be seen the village of Grachen.

This was Plater's birthplace. From the neighbourhood of these colossal Alps was to proceed one of the most original of all the characters that appeared in the great drama of the sixteenth century. At the age of nine years, he had been placed under the care of a priest who was his relation, by whom the little peasant was often so cruelly beaten that he cried (as he tells us himself) like a kid under the knife. He was taken by one of his cousins to attend the German schools. But he had already attained the age of twenty years, and yet, through running from school to school, he scarcely knew how to read.[495] When he arrived at Zurich, he came to the determination of gaining knowledge; and having taken his place in Oswald's school, he said to himself, "There shalt thou learn or die." The light of the Gospel shone into his heart. One very cold morning, when he had no fuel for the school-room stove, which it was his duty to keep up, he thought to himself: "Why should you want wood, while there are many idols in the church!" There was no one as yet in the church, although Zwingle was to preach, and the bells were already summoning the congregation.

Plater entered very softly, laid hold of an image of St. John that stood upon an altar, and thrust it into the stove, saying: "Down with you, for in you must go." Most a.s.suredly neither Myconius nor Zwingle would have sanctioned such a proceeding.

[495] See his Autobiography.

It was in truth by better arms than these that incredulity and superst.i.tion were to be combated. Zwingle and his colleagues had given the hand of fellowship to Myconius; and the latter daily expounded the New Testament in the church of Our Lady before an eager and attentive crowd.[496] Another public disputation, held on the 13th and 14th of January 1524, had again proved fatal to Rome; and in vain did the canon Koch exclaim: "Popes, cardinals, bishops, councils--these are my church!"

[496] Weise, Fusslin Beyt. iv. 66.

Everything was making progress in Zurich; men's minds were becoming more enlightened, their hearts more decided, and the Reformation was increasing in strength. Zurich was a fortress gained by the new doctrine, and from her walls it was about to spread over the whole confederation.

CHAPTER IV.

Diet of Lucerne--Hottinger arrested--His Death--Deputation from the Diet to Zurich--Abolition of religious Processions--Abolition of Images--The Two Reformations--Appeal to the People.

[Sidenote: DIET OF LUCERNE.]

The adversaries were aware of what might be the consequences of these changes in Zurich. They felt that they must now decide upon striking a vigorous blow. They had been silent spectators long enough. The iron-clad warriors of Switzerland determined to rise at last; and whenever they arose, the field of battle had been dyed with blood.

The diet had met at Lucerne; the clergy were endeavouring to excite the chief council of the nation in their favour. Friburg and the Forest Cantons proved their docile instruments; Berne, Basle, Soleure, Glaris, and Appenzel were undecided. Schaffhausen was inclining towards the Gospel; but Zurich alone stood forward boldly in its defence. The partisans of Rome urged the a.s.sembly to yield to their demands and prejudices. "Let the people be forbidden," said they, "to preach or repeat any new or Lutheran doctrine in private or in public, and to talk or dispute about such things in taverns and over their wine."[497] Such was the ecclesiastical law they were desirous of establishing in the confederation.

[497] Es soll nieman in den Wirtzhuseren, oder sunst hinter dem Wyn von Lutherischen, oder newen Sachen uzid reden. Bull. Chr. p. 144.

Nineteen articles were drawn up to this effect, approved of by all the states, except Zurich, on the 26th of January 1523, and sent to all the bailiffs with orders to see that they were strictly observed: "which caused great joy among the priests," says Bullinger, "and great sorrow among believers." A persecution, regularly organized by the supreme authority of the confederation, was about to begin.

[Sidenote: HOTTINGER ARRESTED.]

One of the first who received the mandate of the diet was Henry Flackenstein of Lucerne, bailiff of Baden. Hottinger, when banished from Zurich for pulling down the crucifix of Stadelhofen, had retired to this bailiwick, where he had not concealed his opinions. One day, as he chanced to be dining at the Angel tavern in Zurzach, he had said that the priests wrongly interpreted Holy Scripture, and that man should put his trust in G.o.d alone.[498] The landlord, who was continually going in and out to bring bread or wine, listened to what appeared to him such very extraordinary language. Another day, Hottinger paid a visit to his friend John Schutz of Schneyssingen.