History of the Reformation in the Sixteenth Century Volume II Part 51

[Sidenote: ARCHETELES.]

The day following that on which Zuinglius received this mysterious letter, at the moment when Staheli was going to enter the church of Eau, a chaplain stopped him and said, "Make all haste and quit the house of Zuinglius; a catastrophe is preparing." Fanatics in despair of being able to arrest the Reformation by word, armed themselves with the poniard. When mighty revolutions are accomplished in society, a.s.sa.s.sins are often thrown up from the impure dregs of the agitated population. G.o.d guarded Zuinglius.

While murderers saw their plots defeated, the legitimate organs of the papacy again began to agitate. The bishop and his counsellors were determined to renew the war. From every quarter information to this effect reached Zuinglius, who, leaning on the divine promise, exclaimed with n.o.ble confidence, "I fear them ... as a lofty sh.o.r.e fears the threatening waves... s?? t? Te? with G.o.d," added he.[838] On the 2nd May, the Bishop of Constance published an order in which, without naming either Zurich or Zuinglius, he complained of the attempts of artful persons to renew the condemned doctrines, and of discussions by the learned and the ignorant, in all places on the most solemn mysteries. John Wanner, the preacher of the cathedral of Constance, was the first that was attacked. "I would rather," said he, "be a Christian with the hatred of many, than abandon Christ for the friendship of the world."[839]

[838] Quos ita metuo ut littus altum fluctuum undas minacium. (Zw. Ep.

203.)

[839] Malo esse Christia.n.u.s c.u.m multorum invidia quam relinquere Christum propter mundanorum amicitiam. (Ibid., 200, 22nd May.)

But it was at Zurich that the growing heresy required to be crushed.

Faber and the bishop knew that Zuinglius had several enemies among the canons, and they were desirous to turn this hatred to account. Toward the end of May, a letter from the bishop arrived at Zurich addressed to the provost and his chapter. "Sons of the church," said the prelate, "let them perish that will perish, but let no one sever you from the church."[840] At the same time the bishop urged the canons to prevent the false doctrines engendered by pernicious sects from being preached and discussed, whether in private or in public. When this letter was read in the chapter, all eyes were turned upon Zuinglius, who, understanding what was meant, said, "I see you think that this letter concerns me; have the goodness to put it into my hand, and by the help of G.o.d I will answer it."

[840] Nemo vos filios ecclesiae de ecclesia tollat.

[Sidenote: THE BISHOP ADDRESSES THE DIET.]

Zuinglius did reply in his "_Archeteles_," a word which signifies _the beginning and end_, "for I hope," said he, "that this first answer will also be the last." He spoke in it in very respectful terms of the bishop, and attributed all the attacks of his enemies to some intriguers. "What then have I done?" said he, "I have called all men to the knowledge of their maladies, I have laboured to bring them to the true G.o.d and to his Son Jesus Christ. With that view I have employed not captious exhortations, but words simple and true, such as the sons of Switzerland can comprehend." Then pa.s.sing from the defensive and becoming the a.s.sailant, he finely adds, "Julius Caesar, feeling himself mortally wounded, endeavoured to draw up the folds of his robe that he might fall in a becoming manner. The fall of your ceremonies is at hand; act so at least that they may fall decently, and that in every place light may be quickly subst.i.tuted for darkness."[841]

[841] In umbrarum loc.u.m, lux quam ocissime inducatur. (Zw. Op. iii, 69.)

This was all that the bishop gained by his letter to the chapter of Zurich. Now, therefore, that friendly remonstrances were vain, it was necessary to strike more decisive blows. Faber and Landenberg turned in another direction--towards the Diet, the national council.[842]

There deputies from the bishop arrived to state that their master had issued an order, prohibiting all the priests of his diocese from innovating in matters of doctrine, but that his authority being disregarded he now wished the aid of the heads of the confederation to a.s.sist him in bringing the rebellious to obedience, and defending the true and ancient faith.[843] The enemies of the Reformation were in a majority in this first a.s.sembly of the nation, which a short time before had issued a decree prohibiting the preaching of all priests whose discourses, as it was expressed, produced discord among the people. This decree of the Diet, which thus, for the first time, took up the question of the Reformation, had no result, but now having determined on vigorous measures, this body summoned before it Urban Weiss, pastor of Feilis.p.a.ch, near Baden, whom public rumour charged with preaching the new faith and rejecting the old. Weiss was respited for some time on the intercession of several individuals, and on bail for a hundred florins offered by his parishioners.

[842] Nam er ein anderen weg an die Hand; schike seine Boten ... etc.

(Bullinger MS.)

[843] Und den Wahren alten Glauben erhallten. (Ibid.)

[Sidenote: DECLARATION OF ZUINGLIUS.]

But the Diet had taken its part, and having just given proof of it, the priests and monks began every where to resume courage. At Zurich, even after the first decree, they had begun to behave more imperiously. Several members of council were in the practice, morning and evening, of visiting the three convents, and even taking their victuals there. The monks laboured to indoctrinate their kind table companions, and urged them to procure a decree of the government in their favour. "If Zuinglius won't be silent," said they, "we will cry louder still!" The Diet had taken part with the oppressors. The council of Zurich knew not what to do. On the 7th of June, it issued an order forbidding any one to preach against the monks, "but scarcely was the order resolved upon, than," says the chronicle of Bullinger, "a sudden noise was heard in the council chamber, and made every one look at his neighbour."[844] Peace was not re-established. The war waged from the pulpit waxed hotter and hotter. The council named a deputation who called the pastors of Zurich and the readers and preachers of the convents to meet them in the provost's house; after a keen discussion, the burgomaster enjoined the two parties not to preach any thing which might interrupt concord. "I cannot accept this injunction," said Zuinglius; "I mean to preach the gospel freely and unconditionally in conformity to the resolution previously adopted. I am bishop and pastor of Zurich; it is to me that the care of souls has been entrusted. It was I that took the oath, not the monks. They ought to yield, not I. If they preach lies I will contradict them, and that even in the pulpit of their own convent. If I myself preach a doctrine contrary to the Holy Gospel, then I ask to be rebuked, not only by the chapter, but by any citizen whatever, and moreover, to be punished by the Council."[845] "We," said the monks, "we demand to be permitted to preach the doctrines of St. Thomas." The committee of the Council having deliberated, ordered that Thomas, Scotus, and the other doctors, should be let alone, and nothing preached but the Holy Gospel. Thus the truth had once more gained the victory. But the wrath of the partisans of the papacy increased. The Ultra-Montane canons could not conceal their anger. They impertinently eyed Zuinglius in the chapter, and by their looks seemed to demand his life.[846]

[844] Liess die Rathstuben einen grossen Knall. (Bullinger MS.)

[845] Sondern von einem jedem Burger wyssen. (Ibid.)

[846] Oculos in me procacius torquent, ut cujus caput peti gaudarent.

(Zw. Op. iii, 29.)

Zuinglius was not deterred by their menaces. There was one place in Zurich where, thanks to the Dominicans, the light had not yet penetrated; this was the nunnery of tenbach. The daughters of the first families of Zurich there took the veil. It seemed unjust that these poor females, confined within the walls of their monastery, should alone be excluded from hearing the Word of G.o.d. The Great Council ordered Zuinglius to repair to it, and the Reformer having mounted a pulpit which had hitherto been given up to the Dominicans, preached "on the clearness and certainty of the Word of G.o.d."[847] He at a later period published this remarkable discourse, which was not without fruit, and irritated the monks still more.

[847] De claritate et cert.i.tudine Verbi Dei. (Ibid., i, 66.)

[Sidenote: ADDRESS OF ZUINGLIUS TO SCHWITZ.]

A circ.u.mstance occurred to augment this hatred, and give it a place in many other hearts. The Swiss, headed by Stein and Winkelried, had just experienced a b.l.o.o.d.y defeat at Bicoque. They had rushed impetuously on the enemy, but the artillery of Pescaire and the lancers of that Freundsberg, whom Luther had met at the door of the hall of Worms, had thrown down both leaders and colours, whole companies falling and disappearing at once. Winkelried and Stein, Mulinen, Diesbachs, Bonstettens, Tschudis, and Pfyffers, were left on the battle-field.

Schwitz, especially, had been mown down. The b.l.o.o.d.y wrecks of this dreadful conflict had returned to Switzerland, spreading mourning at every step. A wail of grief had resounded from the Alps to the Jura, and from the Rhone to the Rhine.

But none had felt a deeper pang than Zuinglius. He immediately sent an address to Schwitz dissuading its citizens from foreign service. "Your ancestors," said he to them, with all the warmth of a Swiss heart, "forgot their enemies in defence of their liberties, but they never put Christians to death in order to gain money. These foreign wars bring innumerable calamities on our country. The scourges of G.o.d chastise our confederacy, and Helvetic freedom is on the eve of being lost between the selfish caresses and the mortal hatred of foreign princes."[848] Zuinglius went hand in hand with Nicolas Flue, and renewed the entreaties of that man of peace. This exhortation having been presented to the a.s.sembly of the people of Schwitz had such an effect that a resolution was pa.s.sed to desist prospectively for twenty-five years from capitulation. But the French party soon succeeded in getting the generous resolution rescinded, and Schwitz was thenceforth the canton most decidedly opposed to Zuinglius and his works. The very disasters which the partisans of foreign capitulation brought upon their country only increased the hatred of those men against the bold minister, who endeavoured to rescue his country from all this misfortune and all this disgrace. Thus throughout the confederation a party which daily grew more and more violent was formed against Zurich and Zuinglius. The customs of the Church and the practices of the recruiters being at once attacked, they made common cause in resisting the impetus of Reform by which their existence was threatened. At the same time external enemies multiplied. Not merely the pope but other foreign princes also vowed inextinguishable hatred to the Reformation, because it was aiming to deprive them of those Helvetic halberds, to which their ambition and their pride owed so many triumphs? But the cause of the gospel had still G.o.d on its side and the best among the people: this was sufficient. Besides, individuals from different countries exiled for their faith were led by the hand of Providence to give Switzerland their aid.

[848] Ein gottlich Vermanung an die cersamen, etc. eidgnossen zu Schwyz. (Zw. Op. part ii, p. 206.)

[Sidenote: A FRENCH MONK.]

CHAP. XIII.

A French monk--He teaches in Switzerland--Dispute between the Monk and Zuinglius--Discourse of the Leader of the Johannites--The Carnival at Berne--The Eaters of the Dead--The Skull of St. Anne--Appenzel--The Grisons--Murder and Adultery--Marriage of Zuinglius.

On Sat.u.r.day the 12th July there was seen entering the streets of Zurich a monk, tall, thin, stiff, gaunt, clad in a grey cordelier frock, and mounted upon an a.s.s. He had the look of a foreigner, and his bare feet almost touched the ground.[849] He arrived thus by the road from Avignon. He did not know one word of German, but by means of Latin succeeded in making himself understood. Francis Lambert (this was his name) asked for Zuinglius and delivered him a letter from Berthold Haller. "The Franciscan father," wrote the Bernese curate, "who is no less than the apostolic preacher of the general convent of Avignon, has, for nearly five years, been teaching Christian truth: he has preached in Latin to our priests at Geneva, at Lausanne in presence of the bishop, at Friburg, and finally at Berne. His subjects were, the Church, the priesthood, the sacrifice of the ma.s.s, the traditions of the Roman bishops, and the superst.i.tions of the religious orders. It seemed to me wonderful to hear such things from a cordelier and a Frenchman--circ.u.mstances, both of which, as you know, imply a host of superst.i.tions."[850] The Frenchman himself related to Zuinglius how the writings of Luther having been discovered in his cell, he had been obliged to take a hasty leave of Avignon; how he had first preached the gospel at Geneva, and thereafter at Lausanne.

Zuinglius, overjoyed, gave the monk access to the church of Notre Dame, a.s.signing him a seat in the choir near the high altar. Lambert here delivered four sermons, in which he forcibly attacked the errors of Rome, but in the fourth he defended the invocation of the saints and the Virgin.

[849] ... Kam ein langer, gerader, barfusser Monch...ritte auf einer Eselin. (Fusslin Beytrage, iv, 39.)

[850] A tali Franciscano, Gallo, quae omnia mare superst.i.tionem confluere faciunt, inaudita. (Zw. Ep. 207.)

[Sidenote: HE TEACHES IN SWITZERLAND.]

"Brother, you are in error,"[851] immediately exclaimed an animated voice. It was the voice of Zuinglius. Canons and chaplains thrilled with joy when they saw a quarrel rising between the Frenchman and the heretical curate. "He has attacked you," said they all to Lambert: "demand a public discussion." The man of Avignon did so, and at ten o'clock on the morning of the 12th of July, the two chaplains met in the hall of the canons. Zuinglius opened the Old and New Testament in Greek and Latin: he discussed and lectured till two. Then the French monk, clasping his hands, and raising them towards heaven, exclaimed,[852] "I thank thee, O G.o.d, that thou hast by this ill.u.s.trious instrument given me such a clear knowledge of the truth!

Henceforth," added he, turning towards the a.s.sembly, "in all my distresses I will invoke G.o.d only and leave off my beads. To-morrow I resume my journey. I go to Bale to see Erasmus of Rotterdam, and thence to Wittemberg to see the monk Martin Luther." He accordingly remounted his a.s.s and set out. We will again meet with him. He was the first exile from France, for the cause of the gospel, who appeared in Switzerland and Germany--a modest fore-runner of many thousands of refugees and confessors.

[851] Bruder da irrest du. (Fusslin Beytr. iv, p. 40.)

[852] Da.s.s er beyde Hande zusammen hob. (Fusslin Beytr., iv, p. 50.)

Myconius had no such consolation. On the contrary he saw Sebastian Hofmeister, who had come from Constance to Lucerne, and there boldly preached the gospel, obliged to quit the city. Then Oswald's grief increased. The moist climate of Lucerne disagreed with him. He was wasted by fever; and the physicians declared that if he did not change his residence he would die. Writing to Zuinglius, he says, "There is no place I should like better to be than beside yourself, and no place worse than at Lucerne. Men torture, and the climate consumes me. My disease, some say, is the punishment of my iniquity. Ah, it is vain to speak, vain to act: every thing is poison to them. There is One in heaven on whom alone my hope depends."[853]

[853] Quicquid facio venenum est illis. Sed est in quem omnis spes mea reclinat. (Zw. Ep. 192.)

[Sidenote: THE COMMANDER OF THE JOHANNITES.]

This hope was not vain. It was towards the end of March, and the feast of the Annunciation was at hand. The evening before there was a great solemnity in commemoration of a fire which in 1540 had reduced the greater part of the town to ashes. Mult.i.tudes from the surrounding districts had flocked into Lucerne, and several hundreds of priests were then a.s.sembled. Some distinguished orator was usually employed to preach on this great occasion. Conrad Schmid, commander of the Johannites, arrived to discharge the duty. An immense crowd thronged the church. What was the general astonishment on hearing the commander lay aside the pompous Latin to which they had been accustomed, and speak in good German,[854] so that all could comprehend him, enforce with authority and holy fervour the love of G.o.d in sending his Son, eloquently prove that external works cannot save, and that the promises of G.o.d are truly the power of the gospel. "G.o.d forbid," said the commander to his astonished audience, "that we should receive a chief so full of lies as the Bishop of Rome, and reject Jesus Christ.[855] If the Bishop of Rome dispenses the bread of the gospel, let us receive him as pastor, but not as head; and if he does not dispense it, let us not receive him in any way whatever." Oswald was unable to restrain his joy. "What a man!" exclaimed he: "what a discourse! what majesty! what authority! what overflowing of the Spirit of Christ!" The impression was general. To the agitation which filled the town succeeded a solemn silence; but all this was transient. When nations shut their ears against the calls of G.o.d, these calls are diminished from day to day, and soon cease. Thus it was at Lucerne.

[854] Wolt er keine pracht tryben mit latein schwatzen, sondern gut teutsch reden. (Bullinger MS.)

[855] Absit a grege Christiano, ut caput tam lutulentium et peccatis plenum acceptans Christum abjiciat. (Zw. Ep. 195.)

At Berne, while the truth was preached from the pulpit, the papacy was attacked at the merry-makings of the people. Nicolas Manuel, a distinguished layman, celebrated for his poetical talents, and advanced to the first offices in the state, indignant at seeing his countrymen pillaged by Samson, composed carnival dramas, in which, with the keen weapon of satire, he attacked the avarice, pride, and luxury of the pope and the clergy. On the Shrove Tuesday "of the Lords," (the clergy were at this time the lords, and began Lent eight days before the common people,) all Berne was engrossed with a drama or mystery ent.i.tled, "The Eaters of the Dead," which young boys were going to perform in the street of La Croix. The people flocked to it in crowds. In regard to the progress of art, these dramatic sketches of the beginning of the sixteenth century are of some interest; but we give them here with a very different view. We would have been better pleased not to have had to quote squibs of this description on the part of the Reformation, for truth triumphs by other arms. But the historian does not make his facts. He must give them as he finds them.

At length, to the delight of the eager crowds a.s.sembled in the street of La Croix, the representation began. The pope is seen clad in gorgeous robes, and seated on a throne. Around him stand his courtiers, his body guards, and a promiscuous band of priests of high and low degree; behind are n.o.bles, laymen, and mendicants. A funeral train shortly appears: it is a rich farmer on the way to his last home. Two of his relatives walk slowly in front of the coffin with napkins in their hand. The train having arrived in front of the pope, the bier is laid down at his feet, and the drama begins:

[Sidenote: THE CARNIVAL AT BERNE.]

FIRST RELATIVE IN A TONE OF DEEP GRIEF.