History of the Reformation in the Sixteenth Century Volume II Part 43

Seven centuries had elapsed since Charlemagne had attached a college of canons to this cathedral, over whose school Oswald Myconius then presided. These canons having degenerated from their first inst.i.tution, and desiring in their benefices to enjoy the sweets of indolence, elected a priest to preach and take the cure of souls. This situation having become vacant some time after Oswald's arrival, he immediately thought of his friend. What a prize it would be for Zurich! Zuinglius' appearance was prepossessing. He was a handsome man,[684] of graceful address, and pleasing manners. His eloquence had already given him celebrity, while the l.u.s.tre of his genius made him conspicuous among all the confederates. Myconius spoke of him to the provost of the chapter, Felix Frey, (who from the appearance and talents of Zuinglius was already prepossessed in his favour,)[685] to Utinger, an old man who was held in high respect, and to canon Hoffman, a man of an upright open disposition, who, having long preached against foreign service, was favourably inclined to Ulric.

Other Zurichers had, on different occasions, heard Zuinglius at Einsidlen, and had returned full of admiration. The election of preacher to the cathedral soon set all the inhabitants of Zurich in motion. Different parties were formed. Several laboured night and day for the election of the eloquent preacher of Our Lady of the Eremites.[686] Myconius having informed his friend--"Wednesday next,"

replied Zuinglius, "I will come and dine at Zurich, and talk over matters." He accordingly arrived. A canon to whom he was paying a visit said to him, "Could you come among us to preach the word of G.o.d?" "I could," replied he; "but will not come unless I am called."

He then returned to his abbey.

[684] Dan Zwingli vom lyb ein hubscher man wa.s.s. (Bullinger MS.)

[685] Und als Imme sein e gestalt und geschiklichkeit wol gefiel, gab er Im syn stimm. (Ibid)

[686] Qui dies et noctes laborarent ut vir ille subrogaretur. (Osw.

Myc. Vit. Zw.)

[Sidenote: CHARGES AGAINST ZUINGLIUS.]

This visit spread alarm in the camp of his enemies. Several priests were urged to apply for the vacancy. A Suabian, named Laurent Fable, even preached as a candidate, and the rumour went that he was elected. "It is then quite true," said Zuinglius, on learning it, "that a prophet has no honour in his own country, since a Suabian is preferred to a Swiss. I know what value to set on popular applause."[687] Zuinglius immediately after received a letter from the secretary of Cardinal Schinner, informing him, that the election had not taken place. But the false news which he had at first received nettled the curate of Einsidlen. Knowing that a person so unworthy as this Fable aspired to the place, he was more desirous to obtain it for himself, and wrote about it to Myconius, who next day replied, "Fable will always continue fable: my masters have learned that he is already the father of six boys, and possesses I know not how many benefices."[688]

[687] Scio vulgi acclamationes et illud blandum Euge! Euge! (Zw. Ep.

p. 53.) I know the acclamations of the vulgar, and their flattering Bravo! Bravo!

[688] Fabula manebit fabula; quem domini mei acceperunt s.e.x pueris esse patrem ... (Ibid.)

The enemies of Zuinglius did not abandon their opposition. All, it is true, agreed in extolling his learning to the skies;[689] but said some, "He is too fond of music;" others, "He loves the world and pleasure;" others again, "In early life he was too closely connected with giddy companions." There was even one individual who charged him with an instance of seduction. Zuinglius was not without blemish.

Though superior to the ecclesiastics of his time he more than once, in the first years of his ministry, gave way to youthful propensities. It is difficult to estimate the influence of an impure atmosphere on those who live in it. There were in the papacy certain established irregularities, allowed and sanctioned as conformable to the laws of nature. A saying of aeneas Sylvius, afterwards pope under the name of Pius II, gives an idea of the sad state of public morals at this period. We give it in a note.[690] Disorder had become the rule, order the exception.

[689] Neminem tamen, qui tuam doctrinam non ad clum ferat ...

(Ibid.)

[690] Non esse qui vigesimum annum excessit, nec virginem tetigerit.

(Ibid. p. 57.)

[Sidenote: CONFESSION BY ZUINGLIUS.]

Oswald displayed the greatest activity in favour of his friend. He exerted all his powers in defending him, and happily succeeded.[691]

He went to burgomaster Roust, to Hoffman, Frey, and Utinger. He praised Zuinglius for his probity, honesty, and purity, and confirmed the Zurichers in the favourable opinion which they had of the curate of Einsidlen. Little credit was given to the speeches of his adversaries. The most influential persons said, that Zuinglius should be preacher at Zurich. The canons said so also, but in a whisper.

"Hope," wrote Oswald to him with a full heart, "for I hope." At the same time he told him of the accusations of his enemies. Although Zuinglius was not yet become altogether a new man, he belonged to the cla.s.s of those whose conscience is awakened, and who may fall into sin, but never without a struggle, or without remorse. It had often been his resolution to stand alone in the midst of the world, and maintain a life of holiness. But when he saw himself accused, he did not pretend to boast that he was without sin. Writing to canon Utinger, he said, "Having n.o.body to go along with me in the resolutions which I had formed, several even of those about me, being offended at them, alas! I fell, and like the dog of whom St. Peter speaks, (2 Ep. ii, 22,) returned to my vomit.[692] Ah! G.o.d knows with what shame and anguish I have torn up these faults from the depths of my heart, and laid them before Almighty G.o.d, to whom, however, I would be less afraid to confess my misery than to mortal man."[693] But while Zuinglius confessed himself to be a sinner, he, at the same time vindicated himself from the most offensive charges which were brought against him. He declared that he had ever abhorred the idea of invading the sanct.i.ty of married life, or seducing innocence,[694]--vices at that time but too common, "or the truth of this," says he, "I appeal to all with whom I have lived."[695]

[691] Reprimo haec pro viribus, imo et repressi. (Ibid., p. 54.)

[692] Quippe neminem habens, comitem hujus inst.i.tuti, scandalisantes vero non paucos heu! cecidi et factus sum canis ad vomitum. (Zw. Ep.

p. 55.)

[693] En, c.u.m verecundia (Deus novit!) magna, haec ex pectoris specubus depromsi, apud eum scilicet, c.u.m quo etiam coram minus quam c.u.m ullo ferme mortalium confiteri vererer. (Zw. Ep.)

[694] Ea ratio n.o.bis perpetuo fuit, nec alienum thorum conscendere nec virginem vitiare. (Ibid.)

[695] Testes invoco cunctos, quibusc.u.m vixi. (Ibid.)

The election took place on the 11th December, and out of the twenty-four votes which were given, Zuinglius had seventeen. It was time that the Reformation should begin in Switzerland. The chosen instrument which Divine Providence had been preparing during three years in the retreat of Einsidlen, was ready and must now be translated elsewhere. G.o.d, who had chosen the new university of Wittemberg, situated in the heart of Germany, and under the protection of the wisest of princes, to call Luther thither, made choice in Switzerland of the city of Zurich, regarded as the head of the confederation, there to station Zuinglius, and to bring him into contact not only with one of the most intelligent, simple, resolute, and intrepid communities of Switzerland, but also with all the cantons which are grouped around this ancient and powerful state. The hand which had taken hold of a young shepherd of Sentis, and led him to the school of Wesen, now brought him forward, powerful in word and in deed, in the face of all, to regenerate his countrymen. Zurich was about to become a focus of light to Switzerland.

[Sidenote: ARRIVAL AT ZURICH.]

The day which announced the election of Zuinglius was to Einsidlen a day at once of joy and grief. The circle which had been formed there was about to be broken up by the withdrawal of its most valuable member, and who could say whether superst.i.tion was not going again to take possession of this ancient place of pilgrimage?... The council of state in Schwitz conveyed the expression of its sentiments to Ulric by designating him as "reverend, learned, most gracious master, and good friend."[696] "At least do you yourself give us a successor worthy of you," said Geroldsek in despair to Zuinglius. "I have got for you,"

replied he, "a little lion, simple and wise; a man initiated in the mysteries of sacred science." "Let me have him," immediately rejoined the administrator. It was Leo Juda, at once the gentle and intrepid friend with whom Zuinglius had been so intimate at Bale. Leo accepted the call which brought him near his dear Ulric. Ulric took farewell of his friends, quitted the solitude of Einsidlen, and arrived at that delightful spot where, smiling and instinct with life, rises the town of Zurich, surrounded by its amphitheatre of vine-clad hills, enamelled with meadows and orchards, crowned with forests, and overtopped by the lofty peaks of the Albis.

[696] Reverende, perdocte, admodum gratiose domine ac bone amice. (Zw.

Ep. p. 60.)

Zurich, the centre of the political interests of Switzerland, where the most influential persons in the nation frequently a.s.sembled, was the place best fitted to act upon the whole country, and shed the seeds of truth over all its cantons. Accordingly, the friends of letters and the Bible hailed the appointment of Zuinglius with acclamation. At Paris, in particular, the Swiss students, who were there in great numbers, were enraptured with the news.[697] But if Zuinglius had the prospect of a great victory at Zurich, he had also the prospect of a severe contest. Glarean wrote him from Paris, "I foresee that your learning will stir up great enmity;[698] but be of good courage, and you will, like Hercules, subdue monsters."[699]

[697] Omnes adeo quotquot et Helvetiis adsunt juvenes fremere et gaudere. (Ibid., p. 63.)

[698] Quantum invidiae tibi inter istos eruditio tua conflabit. (Ibid., p. 64.)

[699] Do er ehrlich und wol empfangen ward. (Bullinger, MS.)

[Sidenote: INSTRUCTIONS OF THE CHAPTER. ZUINGLIUS' DECLARATION.]

On the 27th December, 1518, Zuinglius arrived at Zurich, and took up his quarters at the hotel of Einsidlen. He received a cordial and honourable welcome. The chapter immediately met to receive him, and invited him to take his seat in the midst of them. Felix Frey presided; the canons, friendly or hostile to Zuinglius, sat indiscriminately around their provost. There was considerable excitement in the meeting; every one felt, perhaps without distinctly acknowledging it to himself, how serious the commencement of this ministry was likely to prove. Some apprehension being entertained of the innovating spirit of the young priest, it was agreed to set before him the most important duties of his office. "You will use your utmost endeavour," he was gravely told, "to secure payment of the revenues of the chapter, without neglecting the least of them. You will exhort the faithful both from the pulpit and in the confessional, to pay the first fruits and t.i.thes, and to show by their offerings that they love the Church. You will make it your business to increase the revenues which are derived from the sick, from sacrifices, and generally from every ecclesiastical act." The chapter added, "As to the administration of the sacraments, preaching, and personal presence, amid the flock, these too are duties of the priest. However, in these different respects, and particularly in regard to preaching, you may supply your place by a vicar. You should administer the sacraments only to persons of distinction, and after being requested. You are expressly forbidden to do it to all persons indiscriminately."[700]

[700] Schuler's, Zwinglis Bildung, p. 227.

[Sidenote: ZUINGLIUS' FIRST SERMONS AT ZURICH.]

Strange rule to be given to Zuinglius! Money, money, still money!...

Was it then for this that Christ established his ministry? Still prudence tempers his zeal; he knows that we cannot all at once deposit the seed in the ground, see the growth of the tree, and gather its fruit. Zuinglius, therefore, without explaining his views on what was enjoined him, humbly expressed his grat.i.tude for the honourable appointment which he had received, and stated what he calculated on being able to do. "The life of Jesus," said he, "has been too long hidden from the people. I will preach on the whole gospel of St.

Matthew, chapter by chapter, following the mind of the Holy Spirit, drawing only at the well-springs of Scripture,[701] digging deep into it, and seeking the understanding of it by persevering fervent prayer.[702] I will consecrate my ministry to the glory of G.o.d; the praise of His only Son; the real salvation of souls, and their instruction in the true faith."[703] This new language made a deep impression on the chapter. Some expressed joy, but the majority openly disapproved.[704] "This mode of preaching is an innovation," exclaimed they, "this innovation will soon lead to others, and where is it to stop?" Canon Hoffman in particular thought it his duty to prevent the fatal effects of a choice which he had himself patronised. "This exposition of Scripture," said he, "will be more hurtful than useful to the people." "It is not a new method," replied Zuinglius, "it is the ancient method. Recollect the homilies of St. Chrysostom on St.

Matthew, and of St. Augustine on St. John. Besides, I will use moderation, and give none any reason to complain."

[701] Absque humanis commentationibus, ex solis fontibus Scripturae sacrae. (Zw. Op. i, p. 273.) Without human comments, solely from the fountains of sacred Scripture.

[702] Sed mente spiritus quam diligenti Scripturarum collectione, precibusque ex corde fusis, se nacturum. (Osw. Myc. Vit. Zw.)

[703] Alles Gott und seinen einigen Sohn zu Lob und Ehren und zu rechten Heil der Seelen, zur Underrichtung im rechten Glauben.

(Bullinger, MS.)

[704] Quibus auditis, mror simul et laet.i.tia. (Osw. Myc.)

Thus Zuinglius abandoned the exclusive use of fragments of the gospel as practised since the days of Charlemagne; re-establishing the Scripture in its ancient rights, he, from the commencement of his ministry, united the Reformation to the primitive ages of Christianity, and prepared a more profound study of the Word of G.o.d for ages to come. But he did more. The strong and independent position which he took up in the face of the Church showed that the work in which he had engaged was new. The figure of the Reformer stood out in bold relief to the public eye, and the Reformation advanced.

Hoffman, having failed in the chapter, addressed a written request to the provost to prohibit Zuinglius from shaking the popular belief. The provost sent for the new preacher, and spoke to him with great kindness. But no human power could close his lips. On the 31st December, he wrote to the council of Glaris, that he entirely resigned the cure of souls which had hitherto been reserved for him, and gave himself wholly to Zurich, and to the work which G.o.d was preparing for him in this town.

On Sat.u.r.day, being new-year's-day, and also the birthday of Zuinglius, who had completed his thirty-fifth year, he mounted the pulpit of the cathedral. A great crowd, eager to see a man who had already acquired so much celebrity, and to hear this new gospel, of which every one began to speak, filled the church. "It is to Christ," said Zuinglius, "that I wish to conduct you; to Christ, the true source of salvation.

His divine word is the only nourishment which I would give to your heart and life." Then he announced that to-morrow, the first Sunday of the year, he would begin to expound the gospel according to St.

Matthew. Accordingly, the preacher, and a still larger audience than the day before, were at their posts. Zuinglius opened the gospel--the gospel which had so long been a sealed book--and read the first page, going over the history of the patriarchs and prophets mentioned in the first chapter of St. Matthew, and expounding it in such a way that all were astonished and delighted, and exclaimed, "We never heard anything like this."[705]

[705] Dessgleichen wie jederman redt, nie gehort worden war. (B.

Weise, a contemporary of Zuinglius. Fusslin Beytrage, iv, 86.)

[Sidenote: THEIR EFFECTS.]