History of the Reformation in the Sixteenth Century Volume III Part 36

After they had eaten and drunk together, Schutz asked him: "What is this new faith that the Zurich pastors are preaching?" "They preach,"

replied Hottinger, "that Christ was sacrificed _once_ for all Christians; that by this one sacrifice he has purified and redeemed them from all their sins; and they show by Holy Scripture that the ma.s.s is a lie."

[498] Wie wir unser pitt Hoffnung und Trost allein uf Gott. Bull. Chr.

p. 146.

After this (in February 1523), Hottinger had quitted Switzerland, and gone on business to Waldshut, on the other side of the Rhine. Measures were taken to seize his person, and about the end of the same month the poor unsuspecting Zuricher, having recrossed the river, had scarcely reached Coblentz, a village on the left bank of the Rhine, before he was arrested. He was taken to Klingenau, and as he there frankly confessed his faith, the exasperated Flackenstein said: "I will take you to a place where you will find people to make you a suitable answer."

In effect, the bailiff conducted him successively before the judges of Klingenau, before the superior tribunal of Baden, and, since he could find no one who would declare him guilty, before the diet sitting at Lucerne. He was firmly resolved to seek judges who would condemn his prisoner.

[Sidenote: HOTTINGER'S MARTYRDOM.]

The diet lost no time, and condemned Hottinger to be beheaded. When informed of his sentence, he gave glory to G.o.d: "That will do," said James Troger, one of his judges, "we do not sit here to listen to sermons. You can have your talk some other time." "He must have his head taken off this once," said the bailiff Am Ort, with a laugh; "if he should ever get it on again, we will all embrace his faith." "May G.o.d forgive all those who have condemned me," said the prisoner. A monk then presented a crucifix to his lips, but he put it away, saying: "It is in the heart that we must receive Jesus Christ."

When he was led out to execution, many of the spectators could not refrain from tears. "I am going to eternal happiness," said he, turning towards them. On reaching the place where he was to die, he raised his hands to heaven, exclaiming: "Into thy hands, O my Redeemer, I commit my spirit!" In another minute his head rolled upon the scaffold.

The blood of Hottinger was hardly cold before the enemies of the Reformation seized the opportunity of still further inflaming the anger of the confederates. It was in Zurich itself that the mischief should be crushed. The terrible example that had just been given must have filled Zwingle and his partisans with terror. Another vigorous effort, and the death of Hottinger would be followed by that of the Reform......The diet immediately resolved that a deputation should be sent to Zurich, calling upon the councils and the citizens to renounce their faith.

The deputation received an audience on the 21st of March. "The ancient christian unity is broken," said the deputies; "the disease is gaining ground; already have the clergy of the four Forest Cantons declared, that unless the magistrates come to their aid, they must discontinue their functions. Confederates of Zurich, join your efforts to ours; stifle this new faith;[499] dismiss Zwingle and his disciples, and then let us all unite to remedy the injuries that have been inflicted on the popes and their courtiers."

[499] Zurich selbigen ausreuten und untertrucken helfe. Hott. Helv. K.

G. iii. 170.

Thus spoke the adversaries: and what would the citizens of Zurich do?

Would their hearts fail them? Had their courage cooled with the blood of their fellow-citizen?

Zurich did not leave her friends or enemies long in suspense. The council announced calmly and n.o.bly that they could make no concessions in what concerned the Word of G.o.d; and then proceeded to make a still more forcible reply.

[Sidenote: ABOLITION OF PROCESSIONS AND IMAGES.]

Ever since the year 1351, it had been customary for a numerous procession, each member of which bore a cross, to go on Whitmonday on a pilgrimage to Einsidlen to worship the Virgin. This festival, which had been established in commemoration of the battle of Tatwyll, was attended with great disorders.[500] The procession should have taken place on the 7th of May. On the pet.i.tion of the three pastors it was prohibited by the council, and all the other processions were reformed in their turn.

[500] Uff einen Creitzgang, sieben unehelicher kinden uberkommen wurdend. Bull. Chr. p. 160.

They did not stop here. The relics, that source of innumerable superst.i.tions, were honourably interred;[501] and then, at the request of the three pastors, the council published a decree, to the effect that honour being due to G.o.d alone, the images should be removed from all the churches of the canton, and their ornaments sold for the benefit of the poor. Twelve councillors, one from each guild, the three pastors, the city-architect, blacksmiths, carpenters, builders, and masons, went into the various churches, and having closed the doors,[502] took down the crosses, defaced the frescoes, whitewashed the walls, and took away the images, to the great delight of the believers, who regarded this proceeding (says Bullinger) as a striking homage paid to the true G.o.d. In some of the country churches, the ornaments were burnt "to the honour and glory of G.o.d." Erelong the organs were taken down, on account of their connexion with many superst.i.tious practices; and a baptismal service was drawn up, from which everything unscriptural was excluded.[503]

[501] Und es eerlich bestattet hat. Ibid. 161.

[502] Habend die nach inen zu beschlossen. Ibid, 175.

[503] See note, vol. I. p. 145.

The burgomaster Roust and his colleague, with their dying eyes joyfully hailed the triumph of the Reformation. They had lived long enough, and they died at the very time of this great renovation of public worship.

[Sidenote: THE TWO REFORMATIONS.]

The Swiss Reformation here presents itself under an aspect somewhat different from that of the German Reformation. Luther had risen up against the excesses of those who had broken the images in the churches of Wittemberg; and in Zwingle's presence the idols fell in the temples of Zurich. This difference is explained by the different lights in which the two reformers viewed the same object. Luther desired to maintain in the Church all that was not expressly contrary to the Scriptures, and Zwingle to abolish all that could not be proved by them. The German reformer wished to remain united to the Church of the preceding ages, and was content to purify it of all that was opposed to the Word of G.o.d. The Zurich reformer pa.s.sed over these ages, returned to the apostolic times, and, carrying out an entire transformation of the Church, endeavoured to restore it to its primitive condition.

Zwingle's Reformation was therefore the more complete. The work that Providence had confided to Luther, the restoration of the doctrine of justification by faith, was doubtless the great work of the Reformation; but when this was accomplished, others remained to be done, which, although secondary, were still important; and to these Zwingle's exertions were more especially directed.

In fact, two mighty tasks had been imposed on the reformers. Christian Catholicism, born in the midst of Jewish pharisaism and Greek paganism, had gradually felt the influence of these two religions, which had transformed it into Roman-catholicism. The Reformation that was called to purify the Church, was destined to purge it alike from the Jewish and the pagan element.

The Jewish element prevailed chiefly in that part of the christian doctrine which relates to man. Catholicism had received from Judaism the pharisaical ideas of self-righteousness, of salvation by human strength or works.

The pagan element prevailed especially in that part of the christian doctrine which relates to G.o.d. Paganism had corrupted in the catholic church the idea of an infinite Deity, whose power, being perfectly all-sufficient, is at work in all times and in all places. It had established in the Church the reign of symbols, images, and ceremonies; and the saints had become the demiG.o.ds of popery.

[Sidenote: LUTHER AND ZWINGLE.]

Luther's reform was directed essentially against the Jewish element.

It was against this element that he had been compelled to struggle, when an impudent monk on behalf of the pope was making a trade of the salvation of souls.

Zwingle's reform was particularly directed against the pagan element.

It was this element with which he had come in contact at the temple of our Lady of Einsidlen, when a crowd, gathered together from every side, fell down blindly before a gilded idol, as of old in the temple of the Ephesian Diana.

The German reformer proclaimed the great doctrine of justification by faith, and with it inflicted a death-blow on the pharisaical righteousness of Rome. The reformer of Switzerland unquestionably did the same; the inability of man to save himself forms the basis of the work of all the reformers. But Zwingle did something more: he established the sovereign, universal, and exclusive agency of G.o.d, and thus inflicted a deadly blow on the pagan worship of Rome.

Roman-catholicism had exalted man and lowered G.o.d. Luther lowered man, and Zwingle exalted G.o.d.

These two tasks, which were specially but not exclusively theirs, were the complement of each other. Luther laid the foundation of the building; Zwingle raised its crowning stone.

It was reserved for a still more capacious genius to impress, from the banks of the Leman lake, these two characters conjointly upon the Reformation.[504]

[504] Litterarischer Anzeiger, 1840, No. 27.

[Sidenote: OPPOSITION.]

But while Zwingle was thus advancing with mighty strides to the head of the confederation, the disposition of the cantons became daily more hostile. The Zurich government felt the necessity of relying on the people. The people, moreover, that is to say the a.s.sembly of believers, was, according to Zwingle's principles, the highest power to which there could be any appeal on earth. It was resolved to test the state of public opinion, and the bailiffs were enjoined to demand of all the parishes whether they were ready to suffer everything for our Lord Jesus Christ, "who," said the council, "gave his life and his blood for us sinners."[505] The whole canton had carefully followed the progress of the Reformation in the city; and in many places, the cottages of the peasants had become christian schools, wherein the Holy Scriptures were read.

[505] Der sin rosenfarw Blut alein fur uns arme Sunder vergossen hat.

Bull. Chron. p. 180.

The proclamation of the council was read and enthusiastically received in every parish. "Let our lords," answered they, "remain fearlessly attached to the Word of G.o.d: we will aid them in upholding it;[506]

and if any one seeks to molest them, we will come to their support like brave and loyal fellow-citizens." The peasantry of Zurich showed then, that the strength of the Church is in the christian people.

[506] Meine Herrn sollten auch nur dapfer bey dem Gottsworte verbleiben. Fusslin Beytr. iv. p. 107, which contains the replies given by all the parishes.

But the people were not alone. The man whom G.o.d had placed at their head answered worthily to the call. Zwingle appeared to multiply himself for the service of G.o.d. All that were enduring persecution in the Helvetic cantons for the cause of the Gospel addressed themselves to him.[507] The responsibility of public affairs, the care of the churches, the anxieties of the glorious conflict that was going on in every valley of Switzerland, weighed heavily upon the evangelist of Zurich.[508] At Wittemberg, the news of his courageous proceedings was received with joy. Luther and Zwingle were two great lights, placed in Upper and Lower Germany; and the doctrine of salvation, so powerfully proclaimed by both, filled the vast tracts that extend from the summit of the Alps to the sh.o.r.es of the Baltic and of the North Sea.

[507] Scribunt ex Helvetiis ferme omnes qui propter Christum premuntur. Zw. Epp. p. 348.

[508] Negotiorum strepitus et ecclesiarum curae ita me undique quatiunt. Ibid.

CHAPTER V.

New Opposition--Abduction of xlin--The Family of the Wirths--The Populace at the Convent of Ittingen--The Diet of Zug--The Wirths apprehended and given up to the Diet--Their Condemnation.