History of the Reformation in the Sixteenth Century Volume III Part 48

p. 455.

[Sidenote: DIET AT ZURICH--THE SMALLER CANTONS.]

Zurich, still excluded from the diet by the Romish cantons, wishing to take advantage of the more favourable disposition manifested by some of the confederates, convened, in the beginning of 1527, a diet to be held in Zurich itself. The deputies of Berne, Basle, Schaffhausen, Appenzell, and St. Gall attended it. "We desire," said the deputies of Zurich, "that the Word of G.o.d, which leads us solely to Christ crucified, should be the only thing preached, taught, and exalted. We abandon all human doctrines, whatever may have been the custom of our forefathers; being a.s.sured that had they possessed this light of the Divine Word which we enjoy, they would have embraced it with more reverence than we their feeble descendants have done."[676] The deputies present promised to take the representations of Zurich into consideration.

[676] Mit hoherem Werth and mehr Dankbarkeit dann wir angenommen.

Zurich. Archiv. Absch. Sonntag nach Lichtmesse.

[Sidenote: CONSERVATIVE TENDENCY.]

Thus the breach in the walls of Rome was widened daily. The discussion at Baden had been intended to repair it; and from that time, on the contrary, the wavering cantons seemed willing to walk with Zurich.

Already the inhabitants of the plain inclined towards the Reformation; already it was hemming in the mountains; already it was invading them, and the primitive cantons, which were as the cradle, and are still the citadel, of Switzerland, shut up in their higher Alps, seemed alone to adhere firmly to the doctrine of their sires. These mountaineers, continually exposed to violent storms, to avalanches, to overflowing torrents and rivers, are compelled all their lives to struggle against these formidable enemies, and to sacrifice everything to preserve the meadow in which their herds graze, and the cottage where they shelter themselves from the storms, and which the first inundation sweeps away. Accordingly the conservative principle is strongly developed in them, and transmitted from age to age, from generation to generation.

To preserve what they have received from their fathers const.i.tutes the whole wisdom of these mountains. These rude Helvetians were then struggling against the Reformation, which aimed at changing their faith and their worship, as they struggle to this day against the torrents that fall in thunder from their snowy peaks, or against the new political ideas that have been established at their very doors in the surrounding cantons. They will be the last to lay down their arms before that twofold power which already raises its banners on all the hills around, and threatens daily and more nearly these conservative districts.

Accordingly these cantons, at the period which I am recording, still more irritated against Berne than against Zurich, and trembling lest this powerful state should desert them, a.s.sembled their deputies in Berne itself a week after the conference at Zurich. They called on the council to depose the new teachers, to prosecute their doctrines, and to maintain the ancient and true christian faith, as confirmed by past ages and confessed by the martyrs. "Convoke all the bailiwicks of the canton," added they; "if you refuse, we will take it upon ourselves."

The Bernese replied with irritation: "We have power enough ourselves to speak to those under our jurisdiction."

This reply only increased the anger of the Forest Cantons, and these cantons, which had been the cradle of the political freedom of Switzerland, alarmed at the progress of religious liberty, began to seek, even from without, for allies to destroy it. To combat the enemies of foreign service, that foreign service might reasonably be resorted to; and if the oligarchy of Switzerland could not suffice alone, was it not natural to have recourse to the princes, their allies? In fact, Austria, who had found it impossible to maintain her own authority in the confederation, was ready to interfere to strengthen the power of Rome. Berne learnt with dismay that Ferdinand, brother of Charles V., was making preparations against Zurich and all those who adhered to the Reformation.[677]

[677] Berne to Zurich, Monday after _Misericorde_. Kirchhoff. B.

Haller, p. 85.

[Sidenote: THE CRITICAL MOMENT.]

Circ.u.mstances were becoming more critical. A succession of events, more or less unfortunate, the excesses of the fanatics, the disputes with Luther on the Eucharist, and others besides, appear to have seriously compromised the Reformation in Switzerland. The discussion at Baden had disappointed the hopes of the papal party, and the sword they had brandished against their adversaries had broken in their hands; but this had only increased their vexation and anger, and they were preparing for a fresh effort. Already the imperial power itself was beginning to move; and the Austrian bands which had been routed in the defiles of Morgarten and on the heights of Sempach, were ready to enter Switzerland with colours flying, to re-establish the tottering power of Rome. The moment was critical; it was no longer possible to halt between two opinions, and be neither "muddy nor clear." Berne and other cantons, which had long hesitated, were now to come to a decision. They must either promptly return to the papacy, or take their stand with fresh courage under the banners of Christ.

A Frenchman from the mountains of Dauphiny, William Farel by name, at this time gave a powerful impulse to Switzerland, decided the Reformation of Roman Helvetia, still immersed in deep slumber, and thus turned the balance throughout the whole confederation in favour of the new doctrines. Farel arrived on the field of battle like those fresh troops which, when the issue of the contest hangs in the balance, rush into the thickest of the fight and decide the victory.

He prepared the way in Switzerland for another Frenchman, whose austere faith and commanding genius were to put a finishing hand to the Reformation, and make the work complete. By means of these ill.u.s.trious men, France took her part in that vast commotion which agitated christian society. It is now time that we should turn our eyes towards that country.

BOOK XII.

THE FRENCH. 1500-1526.

CHAPTER I.

Universality of Christianity--Enemies of the Reform in France--Heresy and Persecution in Dauphiny--A country Mansion--The Farel Family--Pilgrimage to the Holy Cross--Immorality and Superst.i.tion--William desires to become a Student.

[Sidenote: UNIVERSALITY OF CHRISTIANITY.]

Universality is one of the essential characteristics of Christianity.

It is not so with human religions. They are adapted to a certain people, and to the degree of cultivation they have attained; they keep these nations stationary, or if by any extraordinary circ.u.mstance the people attain a fuller growth, their religion is left behind, and by that means becomes useless to them.

There has been an Egyptian, a Grecian, a Latin, and even a Jewish religion; Christianity is the only religion of mankind.

Its starting point in man is sin; and this is a characteristic not peculiar to any one race, but is the heritage of every human being.

Hence the Gospel, as satisfying the universal and most elevated wants of our nature, is received as coming from G.o.d by the most barbarous and by the most civilized nations. It does not, like the religions of antiquity, deify national peculiarities; but it does not destroy them as modern cosmopolitism would do. It does better; it sanctifies, enn.o.bles, and raises them to a holy unity by the new and living principle it communicates to them.

The introduction of Christianity into the world has wrought a great revolution in history. Until then, there had only been a history of nations; now there is a history of mankind; and the idea of a universal education of the human race, accomplished by Jesus Christ, has become the historian's compa.s.s, the clue to history, and the hope of the nations.

But Christianity exerts its influence not only on all nations, but also on every period of their history.

At the moment of its appearance, the world was like a torch about to become extinct, and Christianity rekindled it with fire from heaven.

Subsequently, the barbarian tribes, having rushed upon the Roman empire, had shattered and confounded every thing; and Christianity, stemming that desolating torrent with the cross, subdued by it the savage children of the north, and gave society a new form.

Yet an element of corruption already lay hid in the religion carried by courageous missionaries to those barbarous tribes. Their faith came from Rome almost as much as from the Bible. This element soon gathered strength; man everywhere subst.i.tuted himself for G.o.d,--the essential characteristic of the Romish church; and a renovation of religion became necessary. This Christianity accomplished at the epoch of which we are treating.

The history of the Reformation in the countries that we have hitherto surveyed has shown us the new doctrine rejecting the extravagances of enthusiasts and of the new prophets; but in the country towards which we now turn our attention, infidelity is the shoal which it has to encounter. Nowhere had bolder protests been made against the superst.i.tions and abuses of the Church: nowhere had there been a more striking development of a certain love of learning, independent of Christianity, which often ends in irreligion. France carried in her bosom two reformations at the same time,--the one of man, the other of G.o.d. "Two nations were in her womb, and two manner of people were to be separated from her bowels."[678]

[678] Genesis xxv. 23.

[Sidenote: ENEMIES OF THE REFORM IN FRANCE.]

In France, the Reformation had to combat not only with infidelity as well as superst.i.tion, but there was a third antagonist which it had not yet encountered, at least in such force, among the people of German origin: this was immorality. The scandals in the Church were very great; debauchery sat on the throne of Francis I. and Catherine de Medicis; and the austere virtues of the reformers irritated these "Sardanapaluses."[679] Everywhere, no doubt, but especially in France, the Reformation was of necessity not only doctrinal and ecclesiastical, but moral also.

[679] Sardanapalus (Henry II.) inter scorta. Calvin's Epp. MS.

Those violent enemies which the Reformation encountered simultaneously in France, gave it a character altogether peculiar. Nowhere did it so often dwell in dungeons, or so much resemble primitive Christianity in faith, in charity, and in the number of its martyrs. If, in the countries of which we have hitherto spoken, the Reformation was more glorious by its triumphs, in that which is now to engage our attention, it was still more so by its defeats. If elsewhere it could point to thrones and sovereign councils, here it might point to scaffolds and "hill-side" meetings. Whoever knows what const.i.tutes the true glory of Christianity upon earth, and the features that a.s.similate it to its Head, will study with a livelier feeling of respect and love the often blood-stained history that we now proceed to relate.

The majority of the men who have afterwards glittered on the stage of the world were born in the provinces where their minds first began to expand. Paris is a tree that presents many flowers and fruits to the eye, but whose roots spread far and wide into the bosom of the earth, to draw from thence the nutritious juices which they transform. The Reformation also followed this law.

The Alps, which beheld bold and christian men spring up in every canton and almost in every valley of Switzerland, were destined in France also to cover with their lengthened shadows the infancy of some of the first reformers. For ages they had guarded the treasure more or less pure in their high valleys, among the inhabitants of the Piedmontese districts of Luzerne, Angrogne, and La Peyrouse. The truth, which Rome could not reach there, had spread from these valleys to the other side of these mountains, and along their base to Provence and Dauphiny.

The year after the accession of Charles VIII., son of Louis XI., a sickly and timid child, Innocent VIII. had a.s.sumed the pontifical tiara (1484). He had seven or eight sons by different mothers; and hence, according to an epigram of the times, Rome unanimously saluted him with the name of Father.[680]

[680]

Octo nocens pueros genuit totidemque puellas.

Hunc merito poterit dicere Roma Patrem.

[Sidenote: HERESY AND PERSECUTIONS IN DAUPHINY.]

There was at that time on all the slopes of the Dauphinese Alps, and along the banks of the Durance, a new growth of the old Waldensian opinions. "The roots," says an old chronicler, "were continually putting forth new shoots in every direction."[681] Bold men called the Roman Church the church of devils, and maintained that it was as profitable to pray in a stable as in a church.

[681] In Ebredunensi archiepiscopatu veteres Waldensium haereticorum fibrae repullularunt. Raynald, Annales Eccles. ad ann. 1487.

The priests, the bishops, and the Roman legates uttered a cry of alarm, and on the 5th kalends of May (27th April) 1487, Innocent VIII., the father of the Romans, issued a bull against these humble Christians. "To arms," said the pontiff, "and trample these heretics under foot as venomous serpents."[682]

[682] Armis insurgant, eosque veluti aspides venenosos......conculcent. Bull of Innocent VIII. preserved at Cambridge. Leger, ii. 8.

At the approach of the legate, followed by an army of eighteen thousand men and a number of volunteers, who wished to share the spoils of the Waldenses, the latter abandoned their houses and took refuge in the mountains, caverns, and clefts of the rocks, as the birds flee for shelter when the storm begins to lower. Not a valley, nor a wood, nor a rock, escaped their persecutors; everywhere in this part of the Alps, and particularly on the Italian side, these poor disciples of Christ were hunted down like beasts of prey. At last the pope's satellites were worn out; their strength was exhausted, their feet could no longer scale the steep retreats of the "heretics," and their arms refused to strike.