History of the Reformation in the Sixteenth Century Volume II Part 39

In 1507 great excitement prevailed in the town of Berne. A young man of Zurzach, named John Jetzer, having one day presented himself at this same Dominican convent, had been repulsed. The poor youth in despair had returned to the charge, holding in his hand fifty-three florins and some pieces of silk. "It is all I possess," said he, "take it, and receive me into your order." He was admitted on the 6th January among the lay brothers. But the very first night a strange noise in his cell filled him with terror. He fled to the Carthusian convent, but was again sent back to that of the Dominicans.

[Sidenote: IMPOSTURE.]

On the following night, being the eve of the feast of St. Matthew, he was awoke by deep sighs, and perceived at his bedside a tall phantom in white. "I am," said a sepulchral voice, "a soul escaped from the fire of purgatory." The lay brother trembling, replied, "G.o.d save you; for me, I can do nothing." Then the spirit advanced towards the poor friar and, seizing him by the throat, indignantly upbraided him with his refusal. Jetzer in terror exclaimed, "What then can I do to save you?" "Flagellate yourself for eight days till the blood comes, and lie prostrate on the pavement of the chapel of St. John." So answered the spirit, and disappeared. The lay brother gave information of the apparition to his confessor, a preacher of the convent, and by his advice submitted to the discipline required. The rumour soon spread throughout the town that a soul had applied to the Dominicans to be delivered from purgatory. The Franciscans were deserted, and every one ran to the church to see the holy man lying prostrate on the ground.

The soul from purgatory had intimated that he would reappear in eight days. On the night appointed it in fact did appear, accompanied by two other spirits that were tormenting it and howling horribly. "Scotus,"

said the spirit, "Scotus, the inventor of the Franciscan doctrine of the immaculate conception of the Virgin, is among those who like me are suffering these fierce pains." At this news, which soon spread over Berne, the partisans of the Franciscans were still more alarmed.

The spirit on disappearing had announced a visit from the Virgin herself. In fact, on the day appointed, the astonished friar saw Mary herself appear in his cell. He could not believe his eyes. She approached him kindly, gave him three of our Saviour's tears, three drops of his blood, a crucifix, and a letter addressed to Pope Julius II, "who," said she, "was the individual chosen by G.o.d to abolish the festival of her pretended immaculate conception." Then coming still closer to the bed on which the friar lay, she announced, in a solemn tone, that a great grace was to be conferred on him, and drove a nail into his hand. The lay brother uttered a loud shriek, but Mary wrapt up his hand in a piece of linen which her Son, she said, had worn after his flight into Egypt. This wound was not sufficient to make the glory of the Dominicans equal to that of the Franciscans. Jetzer must have the five wounds of Christ and of St. Francis in his hands, feet, and side. The four others were inflicted, and then, after giving him a draught, he was placed in a hall hung with pictures representing our Saviour's pa.s.sion. Here having spent whole days fasting, his imagination soon became heated. The doors of the hall were then thrown open from time to time to the public who came in crowds to contemplate with devout astonishment the friar with his five wounds, stretching out his arms, bending his head, and by his positions and gestures imitating the crucifixion of our Lord. Sometimes, out of his wits, he foamed, and seemed about to breathe his last. The whisper went round, "He is enduring the cross of Christ." The mult.i.tude, eager for miracles, continually thronged the convent. Men worthy of high esteem, among others Lupulus himself, the master of Zuinglius, were overawed, and the Dominicans, from the height of the pulpit extolled the glory which G.o.d was bestowing on their order.

This order had for some years felt the necessity of humbling the Franciscans, and of augmenting the respect and liberality of the people by means of miracles. Berne, "a simple, rustic, and ignorant town," as the sub-prior of Berne described it to the Chapter held at Wimpfen on the Necker, had been selected as the theatre of their operations. The prior, sub-prior, preacher, and purveyor of the convent, had undertaken to perform the leading characters, but they wanted the talent necessary to perform them to the end. A new apparition of Mary having taken place, Jetzer thought he recognised the voice of his confessor, and having said so aloud, Mary disappeared. She soon made her appearance again, to censure the incredulous friar. "This time it is the prior," exclaimed Jetzer, rushing forward with a knife in his hand. The saintess threw a pewter plate at the poor friar's head, and likewise disappeared.

[Sidenote: ZUINGLIUS AT VIENNA AND BALE.]

In consternation at the discovery which Jetzer had thus made, the Dominicans tried to disenc.u.mber themselves of him by means of poison.

He perceived it; and, having taken flight, disclosed the imposition.

They put on a good countenance, and sent deputies to Rome. The pope committed the decision to his legate in Switzerland, and the bishops of Lausanne and Sion. The four Dominicans being convicted, were condemned to be burnt alive; and on the 1st May, 1509, were consumed by the flames, in presence of more than thirty thousand spectators.

The affair made a noise throughout Europe, and by unveiling one of the worst sores of the Church, prepared the Reformation.[616]

[616] Wirz, Helvetische Kirchen Gesch. vol. iii, p. 387. Aushelms Cronik, iii and iv. No event of the period of the Reformation has given rise to so many writings. See Haller's Biblioth. der Schw.

Gesch. iii.

Such were the men into whose hands Ulric Zuinglius had nearly fallen.

He had studied literature at Berne; he behoved now to devote himself to philosophy, and with this view repaired to Vienna. A youth from St.

Gall, named Joachim Vadian, whose genius gave promise to Switzerland of a distinguished scholar and a statesman; Henri Loreti, of the canton of Glaris, commonly called Glarean, and apparently destined to shine among poets; John Heigerlin, son of a forgemaster, and hence surnamed Faber, of a versatile temper, fond of honour and glory, possessing all the qualities indicative of a courtier--such were Ulric's fellow-students and companions in the capital of Austria.

Zuinglius returned to Wildhaus in 1502; but on revisiting his mountains he felt that he had drunk of the cup of science, and could no longer live amid the songs of his brothers and the bleating of their flocks. He was eighteen years of age, and repaired to Bale,[617]

to engage again in literary pursuits, and thus at once master and pupil he taught at the school of St. Martin, and studied at the university; from this time he was able to dispense with a.s.sistance from his father. Shortly after, he took the degree of master of arts.

An Alsatian, named Capito, nine years older than he, was one of his best friends.

[617] Ne diutius ab exercitio literarum cessaret. (Osw. Myc. Vit. Zw.)

[Sidenote: WITTEMBACH. ZUINGLIUS AND LEO JUDA.]

Zuinglius devoted himself to the study of scholastic theology; for, being called one day to combat its sophisms, he behoved to explore its obscure labyrinth. But the light hearted student of the mountains of Sentis was often seen suddenly to shake off the dust of the school, and, subst.i.tuting amus.e.m.e.nt for his philosophic toils, seize the lute, or the harp, or the violin, or the flute, or the tympanon, or the cornet, or the hunting horn, extract joyous sounds from these instruments as in the prairies of Lisighaus, and make his lodgings, or the dwellings of his friends, re-echo with the airs of his country, accompanying them with his voice. In regard to music, he was a true child of the Tockenburg, superior to all.[618] In addition to the instruments we have already named, he played several others. An enthusiast in the art he diffused a taste for it in the university, not from any desire of dissipation, but because he loved thus to relax his mind when fatigued by serious study, and fit himself for returning with greater zeal to difficult labours.[619] None had a gayer humour, a more amiable disposition, or more engaging conversation.[620] He was a vigorous Alpine tree which developed itself in all its gracefulness and strength, and which, never having been pruned, threw out strong branches in all directions. The time was coming when these branches would turn vigorously in the direction of heaven.

[618] Ich habe auch nie von Keinem gehort der in der Kunst Musica ...

so erfahren gewesen. (B. Weysen, Fusslin Beytrage zur Ref. Gesch. iv, 35.)

[619] Ut ingenium seriis defatigatum recrearetur et paratius ad solita studia redderetur ... (Melch. Ad. Vit. Zw.)

[620] Ingenio amnus, et ore jucundus, supra quam dici possit, erat. (Os. Myc. Vit. Zw.)

After he had forced an entrance into scholastic theology he left its arid tracts fatigued and disgusted, having found nothing in it but confused ideas, vain babbling, vain glory, barbarism, and not one sound idea of doctrine. "It is only a loss of time," said he, and waited for something better.

At this time, (November, 1505,) arrived at Bale Thomas Wittembach, son of a burgomaster of Bienne. Wittembach had till then taught at Tubingen, side by side with Reuchlin. He was in the vigour of life, sincere, pious, skilled in the liberal arts, and mathematics, and well acquainted with the Holy Scriptures. Zuinglius and all the academic youth immediately flocked around him. A spirit hitherto unknown animated his lectures, and prophetic words escaped from his lips: "The time is not distant," said he, "when scholastic theology will be abolished and the ancient doctrine of the Church restored."[621] "The death of Christ," added he, "is the only ransom of our souls."[622]

The heart of Zuinglius eagerly received these seeds of life.[623] At this period cla.s.sical studies began every where to supplant the scholastics of the middle age. Zuinglius, like his preceptors and friends, threw himself into this new course.

[621] Et doctrinam Ecclesiae veterem ... instaurari oporteat.

(Gualterus, Misc. Tig. iii, 102.)

[622] Der Tod Christi sey die einige Bezahlung fur unsere Sunde....

(Fuslin Beyr. ii, p. 268.)

[623] Quum a tanto viro semina quaedam ... Zuingliano pectori injecta essent (Leo Jud. in Praef. ad. Ann. Zw. in N. T.) When the great man had deposited some seeds in the breast of Zuinglius.

Among the students who followed the lessons of the new teacher with the greatest enthusiasm was a young man of twenty-three, of small stature, and a feeble sickly appearance, but whose eye bespoke at once gentleness and intrepidity. This was Leo Juda, son of an Alsatian curate, and whose uncle had fallen at Rhodes, fighting in defence of Christendom, under the standard of the Teutonic knights. Leo and Ulric were on intimate terms. Leo played the tympanon, and had a very fine voice. The joyous melodies of the young friends of the arts were often heard in his lodgings. Leo Juda, at a later period, became the colleague of Zuinglius, and even death could not destroy their sacred friendship.

[Sidenote: ZUINGLIUS BECOMES CURATE OF GLARIS.]

At this time the office of pastor of Glaris having become vacant, Henry Goldli, a young courtier of the pope, and groom of the stable to his holiness, obtained the appointment from his master, and hastened with it to Glaris. But the Glarian shepherds, proud of the antiquity of their race, and of their battles for freedom, were not disposed to bow implicitly to a piece of parchment from Rome. Wildhaus is not far from Glaris; and Wesen, where Zuinglius' uncle was curate, is the place where the market of the district is held. The reputation of the young master of arts of Bale had penetrated even into these mountains; and the Glarians, wishing to have him for their priest, gave him a call in 1506. Zuinglius having been ordained at Constance by the bishop, preached his first sermon at Rapperswil, read his first ma.s.s at Wildhaus on St. Michael's day, in presence of all his relations and the friends of his family, and towards the close of the year arrived at Glaris.

CHAP. III.

Love of War--Schinner--Pension from the Pope--The Labyrinth--Zuinglius in Italy--Principle of Reform--Zuinglius and Luther--Zuinglius and Erasmus--Zuinglius and the Elders--Paris and Glaris.

Zuinglius immediately engaged in the zealous discharge of the work which his vast parish imposed upon him. Still he was only twenty-two years of age, and often allowed himself to be carried away by the dissipation and lax ideas of his age. A priest of Rome he was like the other priests around him. But even at this period, though the evangelical doctrine had not changed his heart, Zuinglius did not give way to those scandals which frequently afflicted the Church.[624] He always felt the need of subjecting his pa.s.sions to the holy rule of the gospel.

[624] Sic reverentia pudoris, imprimis autem officii divini, perpetuo cavit, (Osw. Myc. Vit. Zw.)

A love of war at this time inflamed the quiet valleys of Glaris where there were families of heroes--the Tschudis, the Walas, the aeblis, whose blood had flowed on the field of battle. The youth listened with eagerness to the old warriors when they told them of the wars of Burgundy and Suabia, of the battles of St. James and Ragaz. But alas!

it was no longer against the enemies of their liberties that these warlike shepherds took up arms. They were seen, at the bidding of the kings of France, of the emperor, the dukes of Milan, or the holy father himself, descending from the Alps like an avalanche, and rushing with the noise of thunder against the troops drawn up in the plain.

[Sidenote: SCHINNER.]

A poor boy named Matthew Schinner, who was at the school of Sion in the Valais, (it was toward the middle of the latter half of the fifteenth century,) singing before the houses, as young Martin Luther shortly after did, heard himself called by an old man, who, being struck with the frankness with which the child answered his questions, said to him with that prophetic spirit with which man is said to be sometimes endowed when on the brink of the grave, "Thou art to be a bishop and a prince."[625] The expression sunk deep into the young mendicant, and from that moment boundless ambition took possession of his heart. At Zurich and Como the progress he made astonished his masters. Having become curate of a small parish in Valais, he rose rapidly, and being sent at a later period to ask from the pope the confirmation of a bishop of Sion, who had just been elected, he obtained the bishopric for himself, and girt his brow with the episcopal mitre. This man, ambitious and crafty, but often n.o.ble and generous, always considered any dignity bestowed upon him as only a step destined to raise him to some still higher dignity. Having offered his services to Louis XII, and named his price, "It is too much for one man," said the king. "I will show him," replied the bishop of Sion, offended, "that I am a man worth several men." In fact he turned towards pope Julius II, who gladly received him, and Schinner succeeded in 1510 in linking the whole Swiss confederation to the policy of this ambitious pontiff. The bishop having been rewarded with a cardinal's hat smiled when he saw that there was now only one step between him and the papal throne.

[625] Helvet Kirch Gesch. von Wirz, iii, p. 314.

[Sidenote: ZUINGLIUS' POEM, "THE LABYRINTH."]

Schinner's eye was continually turned to the cantons of Switzerland, and as soon as he there discerned any man of influence he hastened to attach him to himself. The pastor of Glaris drew his attention, and Zuinglius soon received intimation that the pope had granted him an annual pension of fifty florins, to encourage him in the cultivation of letters. His poverty did not allow him to purchase books; and the money during the short time that Ulric received it was devoted to the purchase of cla.s.sical or theological works, which he procured from Bale.[626] Zuinglius was now connected with the cardinal, and accordingly joined the Roman party. Schinner and Julius II at last disclosed the end which they had in view in these intrigues. Eight thousand Swiss mustered by the eloquence of the cardinal-archbishop, pa.s.sed the Alps; but famine, war, and French gold obliged them to return to their mountains without glory. They brought back the usual results of these foreign wars,--distrust, licentiousness, party spirit, all sorts of violence and disorder. Citizens refused to obey their magistrates, and children their parents; agriculture and the care of their flocks were neglected; luxury and mendicity kept pace with each other; the most sacred ties were broken, and the confederation seemed on the point of being dissolved.

[626] Wellches er an die Bucher verwandet. (Bullinger MS.)

The eyes of the young curate of Glaris were now opened, and his indignation aroused. He raised his voice aloud to warn them of the abyss into which they were about to fall. In 1510 he published his poem ent.i.tled "The Labyrinth." Behind the windings of this mysterious garden, Minos has hidden the Minotaur, that monster, half man half bull, whom he feeds on the flesh of young Athenians. "The Minotaur, ... in other words," says Zuinglius, "sin, vice, irreligion, and the foreign service of the Swiss," devour the sons of his countrymen.

Theseus, a man of courage, wishes to deliver his country, but numerous obstacles arrest him;--first, a lion with one eye; this is Spain and Arragon;--then a crowned eagle, whose throat is opened to devour it; this is the empire;--then a c.o.c.k, with his comb up, and calling for battle; this is France. The hero surmounts all these obstacles, gets up to the monster, stabs it, and saves his country.

"So now," exclaims the poet, "men wander in a labyrinth, but having no thread to guide them they cannot regain the light. No where is there any imitation of Jesus Christ. A little glory makes us hazard our life, torment our neighbour, rush into strife, war, and combat.... One would say that the furies have escaped from the depths of h.e.l.l."[627]

[627] Da.s.s wir die hollschen wutterinn'n Mogend denken abbrochen syn.

(Zw. Op. ed. Schuler et Schulthess, ii, part ii. p. 250.)

A Theseus, a Reformer was required. Zuinglius perceived this, and thenceforth had a presentiment of his mission. Not long after he composed an allegory with a still clearer application.[628]