History of the Reformation in the Sixteenth Century Volume II Part 46

[738] Nun ist est um Min Zung ist stumm ........

Darum ist Zyt Das du min stryt. (Zw. Op. ii, part ii, p. 271.)

Canon Hoffman, sincere in his own belief, could not bear the idea of allowing Zuinglius to die in the errors which he had preached.

Accordingly he waited on the provost of the Chapter, and said to him, "Think of the danger of his soul. Does he not give the name of fantastical innovators to all the doctors who have appeared for the last three hundred and eighty years and more--to Alexander Hales, St.

Bonaventura, Albert the Great, Thomas Aquinas, and all the canonists?

Does he not maintain that their doctrines are the dreams which they dreamed in their cowls within the walls of their cloisters? Better had it been for the town of Zurich that Zuinglius had, for a series of years, destroyed our vintage and harvest! There he lies at the brink of death! Do, I beseech you, save his poor soul!" It would seem that the provost was more enlightened than the canon, and deemed it unnecessary to convert Zuinglius to St. Bonaventura and Albert the Great. He was left at peace.

The whole town was in mourning. All the faithful cried to G.o.d night and day, beseeching him to restore their faithful pastor.[739] Terror had pa.s.sed from Zurich to the mountains of the Tockenburg, where also the plague had appeared. Seven or eight persons had perished in the village, among them a servant of Nicolas, a brother of Zuinglius.[740]

No letter was received from the Reformer, and his young brother Andrew wrote, "Tell me, my dear brother, in what state you are. The abbot and all our brothers desire to be remembered." As the parents of Zuinglius are not mentioned it would seem that they were now dead.

[739] Alle glaubige rufften Gott treuwillich an, da.s.s er Ihren getreuwen Ihirten wieder ufrichte. (Bullinger, MS.)

[740] Nicolao ver Germano nostro, etiam obiit servus suus, attamen non in aedibus suis. (Zw. Ep. 88.)

[Sidenote: RUMOUR OF HIS DEATH.]

The news of Zuinglius' illness, and even a rumour of his death, spread in Switzerland and Germany. "Alas!" exclaimed Hedio in tears, "the safety of the country, the gospel trumpet, the magnanimous herald of truth is smitten with death in the flower of his life, and, so to speak, in the spring tide of his days."[741] When the news reached Bale the whole town was filled with lamentation and mourning.[742]

[741] Quis non enim doleat, publicam patriae salutem, tubam Evangelii, magnanimum veritatis buccinatorem languere, intercidere ... (Zw. Ep.

p. 90.)

[742] Hen quantum luctus, fatis Zuinglium concecisse importunus ille rumor, suo vehementi impetu divulgavit. (Ibid. p. 91.)

The spark of life which remained in Zuinglius was, however, rekindled.

Though his body was still feeble, his soul was impressed with the unaltered conviction that G.o.d had called him to replace the torch of his Word on the candlestick of the Church. The plague had abandoned its victim, and Zuinglius exclaims with emotion:--

My G.o.d! my Father!

Healed by thee On earth again I bend my knee.

Now sin no more Shall mark my days My mouth, henceforth, Shall sing thy praise.

The uncertain hour, Come when it may, Perchance may bring Still worse dismay.[743]

But, let it come, With joy I'll rise, And bear my yoke Straight to the skies.[744]

[743] Words which were strikingly fulfilled twelve years after on the b.l.o.o.d.y plains of Cappel.

[744] So will Ich doch Den trutz und poch, In diser welt Tragen frolich Um widergelt.

Although these three poetical fragments are dated "the beginning, middle, and end of the malady," and express the feelings which Zuinglius truly experienced at these different moments, it is probable that they were not put into their present form till afterwards. (See Bullinger MS.)

[Sidenote: CONVALESCENCE. EFFECT ON ZUINGLIUS.]

Zuinglius was no sooner able to hold the pen (this was in the beginning of November) than he wrote to his family. This gave inexpressible delight to them all,[745] especially to his young brother Andrew, who himself died of the plague the following year, and at whose death Ulric, to use his own words, wept and cried like a woman.[746] At Bale Conrad Brunner, a friend of Zuinglius, and Bruno Amerbach, a famous printer, both young men, were cut off after three days' illness. The rumour having spread in this town that Zuinglius also had fallen, the whole university was in mourning. "He whom G.o.d loves is perfected in the flower of his life," said they.[747] How great was their joy when Collinus, a student of Lucerne, and afterwards a merchant in Zurich, brought word that Zuinglius had escaped the jaws of death.[748] John Faber, vicar to the bishop of Constance, long the friend and afterwards the most violent adversary of Zuinglius, wrote to him. "O my dear Ulric, how delighted I am to learn that you have escaped the jaws of cruel death. When you are in danger, the Christian commonwealth is threatened. The design of the Lord in these trials is to urge you forward in the pursuit of eternal life."

[745] Inspectis tuis litteris incredibilis quidam aestus laet.i.tiae pectus meum subiit. (Zw. Ep. p. 88.) On seeing your letter an incredible burst of joy swelled my breast.

[746] Ejulatum et luctum plasquam fmineum. (Zw. Ep. p. 155.)

[747] ?? te Te?? f?????s?, ?ea??s?e?

te?e?t?. (Ibid., p. 90.) He whom the G.o.ds love, dies young.

[748] E diris te mortis fancibus feliciter ereptum negotiator quidam Tigurinus ... (Ibid., p. 91.) A trader from Zurich informed me that you had been happily rescued from the dire jaws of death.

This was, indeed, the design, and it was accomplished, though in a different way from what Faber antic.i.p.ated. The plague of 1519, which made such fearful ravages in the north of Switzerland, was, in the hand of G.o.d, a powerful means of converting a great number of persons.[749] But on none had it a greater influence than on Zuinglius. Hitherto he had been too much disposed to regard the gospel as mere doctrine; but now it became a great reality. He returned from the gates of the grave with a new heart. His zeal was more active, his life more holy, his word more free, Christian, and powerful. This was the period of Zuinglius' complete emanc.i.p.ation. He from this time devoted himself to G.o.d. The new life thus given to the Reformer was communicated at the same time to the Swiss Reformation. The Divine rod, _the great death_, in pa.s.sing over all their mountains and descending into all their valleys, added to the sacredness of the movement which was then taking place. The Reformation being plunged, like Zuinglius, into the waters of affliction and of grace, came forth purer and more animated. In regard to the regeneration of Switzerland, the gospel sun was now at its height.

[749] Als die Pestilenz in Jahre, 1519, in dieser Gegend gra.s.sirte, viele neigten sich zu einem bessern Leben. (Georg. Vogelin. Ref. Hist.

Fusslin Beytr., iv, 174.)

[Sidenote: OSWALD MYCONIUS AT LUCERNE.]

Zuinglius, who still strongly felt the want of new strength, received it in intercourse with his friends. His closest intimacy was with Myconius. They walked hand in hand, like Luther and Melancthon. Oswald was happy at Zurich. It is true, his position was cramped; but every thing was softened by the virtues of his modest spouse. It was of her that Glarean said, "Were I to meet a young girl resembling her, I would prefer her to the daughter of a king." But a faithful voice was often heard disturbing the sweet friendship of Zuinglius and Myconius.

It was that of canon Xylotect, who, calling to Oswald from Lucerne, summoned him to return to his country. "Lucerne," said he to him, "not Zurich, is your country. You say that the Zurichers are your friends: granted; but do you know what the evening star will bring you? Serve your country.[750] This I advise; I implore; and, if I am able, command." Xylotect, not confining himself to words, procured the appointment of Myconius to the college school of Lucerne. After this Oswald no longer hesitated. He saw the finger of G.o.d in the appointment, and determined to make the sacrifice, how great soever it might be. Who could say whether he might not be an instrument in the hand of the Lord to diffuse the doctrine of peace in warlike Lucerne?

But how painful the separation between Zuinglius and Myconius! They parted in tears. Ulric shortly after wrote to Oswald, "Your departure has been as serious a loss to the cause which I defend, as that which is sustained by an army in battle array when one of its wings is destroyed.[751] Ah! I now am aware of all that my Myconius was able to do, and how often, without my knowing it, he maintained the cause of Christ."

[750] Patriam cole, suadeo et obscero, et si hoc possum jubeo.

(Xylotect. Myconio.)

[751] Nam res meae, te absente, non sunt minus accisae quam si exercitui in procincta stanti altera alarum abstergatur. (Zw. Ep. p. 98.)

Zuinglius felt the loss of his friend the more, because the plague had left him in a state of great feebleness. Writing on the 30th November, 1519, he says, "It has weakened my memory and wasted my intellect."

When scarcely convalescent, he had resumed all his labours. "But,"

said he, "in preaching I often lose the thread of my discourse. I feel languid in all my members, and somewhat as if I were dead." Moreover, Zuinglius, by his opposition to indulgences, had excited the wrath of their partisans. Oswald strengthened his friend by letters which he wrote him from Lucerne. And did he not also receive pledges of a.s.sistance from the Lord in the protection which He gave to the Saxon champion who was gaining such important victories over Rome? "What think you," said Myconius to Zuinglius, "of the cause of Luther? For my part I have no fear either for the gospel or for him. If G.o.d does not protect his truth, who will protect it? All that I ask of the Lord is, not to withdraw his aid from those who hold nothing dearer than his gospel. Continue as you have begun, and an abundant recompence awaits you in heaven."

[Sidenote: ZUINGLIUS AT BALE.]

The visit of an old friend helped to console Zuinglius for the loss of Myconius. Bunzli, who had been his teacher at Bale, and had succeeded the dean of Wesen, the Reformer's uncle, arrived at Zurich, in the first week of the year 1520, and Zuinglius and he thereafter resolved to set out together to Bale to see their common friends.[752] This visit of Zuinglius bore fruit. "Oh, my dear Zuinglius!" wrote John Glother to him at a later period, "never will I forget you. The thing which binds me to you is the goodness with which, during your stay at Bale, you came to see me, me, a petty schoolmaster, living in obscurity without learning or merit, and of humble station! What wins me is the elegance of your manners, and that indescribable meekness with which you subdue all hearts, even stones, if I may so speak."[753] But Zuinglius' visit was still more useful to his old friends. Capito, Hedio, and others, were electrified by the power of his eloquence. The former commencing in Bale the work which Zuinglius was doing at Zurich, began to expound the gospel of St. Matthew before an auditory which continued to increase. The doctrine of Christ penetrated and inflamed all hearts. The people received it joyfully, and with acclamation hailed the revival of Christianity.[754] It was the aurora of the Reformation. Accordingly a conspiracy of monks and priests was soon formed against Capito. It was at this time that Albert, the young cardinal-archbishop of Mentz, who felt desirous of attaching a man of so much learning to his person, called him to his court.[755] Capito, seeing the difficulties which were thrown in his way, accepted the invitation. The people were moved, and, turning with indignation against the priests, raised a tumult in the town.[756]

Hedio was proposed as his successor, but some objected to his youth, while others said, "He is his pupil." "Truth bites," said Hedio: "it is not advantageous to offend too delicate ears by telling it.[757] No matter, nothing will turn me from the straight path." The monks redoubled their efforts. "Believe not those," exclaimed they from the pulpit, "who say that the sum of Christian doctrine is found in the Gospel and in St. Paul. Scotus has done more for Christianity than St.

Paul himself. All the learning that has ever been spoken or printed has been stolen from Scotus. All that has been done since by men eager for fame has been to throw in some Greek and Hebrew terms, which have only darkened the matter."[758]

[752] Zw. Ep. p. 103 and 111.

[753] Morum tuorum elegantia suavitasque incredibilis qua omnes tibi devincis, etiam lapides, ut sic dixerim. (Ibid., p. 133.)

[754] Renascenti Christianismo mirum quam faveant. (Ibid., p. 120.)

[755] Cardinalis illic invitavit amplissimis conditionibus. (Ibid.) The cardinal invited him thither on the most liberal terms.

[756] Tumultus exoritur et maxima indignatio vulgi erga ?e?e??.

(Ibid.)

[757] Auriculas teneras mordaci radere vero, non usque adeo tutum est.

(Ibid.)

[758] Scotum pius profuisse rei Christianae quam ipsum Paulum...quicquid eruditum, furatum ex Scoto. (Ibid.)

[Sidenote: HEDIO AT BALE. CONRAD GREBEL.]