History of the Reformation in the Sixteenth Century Volume II Part 53

The reformed doctrine, ascending the Rhine, made its way as far as ancient Rhaetia. One day, a stranger from Zurich crossed the river, and waited on the saddler of Flasch, the frontier village of the Grisons.

Christian Anhorn, the saddler, listened in astonishment to the language of his visitor. "Preach," said the whole village to the stranger, who was called James Burkli. He accordingly took his station in front of the altar. A number of persons arrived, with Anhorn at their head, and stood round to defend him from a sudden attack while he preached the gospel. The rumour of this preaching spread far and wide; and, on the following Sunday, an immense crowd a.s.sembled.

Shortly after, a great proportion of the inhabitants of the district desired to have the Lord's Supper dispensed to them according to its original inst.i.tution. But one day the tocsin suddenly sounded in Mayenfield; the people ran in alarm; and the priests, after pointing out the danger which threatened the Church, hastened at the head of the fanatical population to Flasch. Anhorn, who was working in the field, astonished at hearing the sound of bells at so unusual an hour, hastened home and concealed Burkli in a deep hole dug in his cellar.

The house was by this time surrounded; the door was forced open, and the heretical preacher everywhere searched for in vain. At length the persecutors withdrew.[863]

[863] Anhorn, Wiedergeburt der Ev. Kirchen in den 3 Bundten. Chur, 1680. Wirz i, 457.

The Word of G.o.d spread over the extent of the ten jurisdictions. The curate of Mayenfield, on returning from Rome, to which he had fled infuriated at the success of the gospel, exclaimed, "Rome has made me evangelical," and became a zealous reformer. The Reformation soon extended to the league of "the House of G.o.d." "Oh!" exclaimed Salandronius to Vadian, "if you but saw how the inhabitants of the mountains of Rhaetia cast far from them the yoke of the Babylonish captivity!"

Shocking disorders hastened the day when Zurich and the neighbouring districts were to shake off the yoke. A married schoolmaster wishing to become a priest, obtained his wife's consent, and they separated.

The new curate was unable to keep his vow of celibacy, but not to outrage his wife's feelings quitted the place where she lived, and, having taken up his residence in the diocese of Constance, formed a licentious connection. His wife hastened to the place. The poor priest took compa.s.sion on her, and dismissing the person who had usurped her rights, took back his lawful spouse. The procurator-fiscal forthwith drew up a charge against him: the vicar-general began to move; the council of the consistory deliberated ... and the curate was ordered to abandon his wife or his benefice. The poor wife left the house weeping bitterly, and her rival returned in triumph. The Church declared itself satisfied, and thenceforth let the adulterous priest alone.[864]

[864] Simml. Samml. vi.--Wirz, K. Gesch. i, 275.

[Sidenote: THE MARRIAGE OF ZUINGLIUS.]

Shortly after a curate of Lucerne eloped with a married woman, and lived with her. The husband went to Lucerne and taking advantage of the priest's absence brought away his wife. While returning they were met by the seducer, who immediately attacked the injured husband, and gave him a wound of which he died.[865] All good men felt the necessity of re-establishing the divine law, which declares _marriage honorable in all_.[866] The evangelical ministers had taught that the law of celibacy was of merely human origin, imposed by Roman pontiffs in opposition to the Word of G.o.d, which, when describing a true bishop, represents him as a husband and father. (1 Tim. iii, 2 and 4.) They saw at the same time, that of all the abuses which had crept into the Church none had caused more numerous vices and scandals. They considered it not only as a thing lawful but as a duty in the sight of G.o.d to withdraw from its authority. Several of them at this time returned to the ancient practice of apostolic times. Xylotect was married. Zuinglius also married at this period. No lady was more respected in Zurich than Anna Reinhard, widow of Meyer of Knonau, the mother of Gerold. From the arrival of Zuinglius she had been one of his most attentive hearers: she lived in his neighbourhood, and he observed her piety, modesty, and fondness for her children. Young Gerold, who had become as it were his adopted son, brought him into closer connection with his mother. The trials already endured by this Christian woman, who was one day to be the most cruelly tried of all the women whose history is on record, had given her a gravity which made her evangelical virtues still more prominent.[867] She was now about thirty-five years of age, and her own fortune amounted only to four hundred florins. It was on her that Zuinglius, on looking out for a companion for life, turned his eye. He felt how sacred and intimate the conjugal union is. He termed it "a most holy alliance."[868] "As Christ," said he, "died for his people, and gave himself to them entirely, so ought husband and wife to do and suffer every thing for each other." But Zuinglius, when he took Anna Reinhard to wife, did not immediately publish his marriage. This was undoubtedly a culpable weakness in a man otherwise so resolute. The light which he and his friends had acquired on the subject of celibacy was not generally diffused. The weak might have been offended. He feared that his usefulness in the Church might be paralysed if his marriage were made public.[869] He sacrificed part of his happiness to these fears--fears to which, though respectable perhaps, he should have been superior.[870]

[865] Hinc c.u.m scorto redeuntem in itinere deprehendit, adgreditur, lethiferoque vulnere caedit et tandem moritur. (Zw. Ep. p. 206.)

[866] Hebrews, xiii, 4.

[867] Anna Reinhard, von Gerold Meyer von Knonau, p. 25.

[868] Ein hochheiliges Bundniss. (Ibid.)

[869] Qui veritus sis, te marito non tam feliciter usurum Christum in negotio verbi sui. (Zw. Ep. p. 335.) Who feared that Christ would not use you as a husband so advantageously in the ministry of his Word.

[870] Biographers, most respectable historians, and all the authors who have copied them, place Zuinglius' marriage two years later, viz., in April 1524. Without going at length into the reasons which satisfy me that this is a mistake, I will merely indicate the most decisive proofs. A letter from Zuinglius' friend Myconius, 22nd July, 1522, says, "_Vale c.u.m uxore quam felicissime_." "All happiness to you and your wife." Another letter from the same friend, written towards the close of this year, has the words, "_Vale c.u.m uxore_." The contents of the letters prove that they are correctly dated. But what is still stronger is, a letter of Bucer, from Strasburg, at the time when the marriage was made public, 14th April, 1524, (the date of the year is wanting, but it is clearly 1524.) This letter contains several pa.s.sages which show that Zuinglius had been for some time married. In addition to the one given in the previous note, we quote the following:--"Professum _palam_ te maritum legi. Unum hoc desiderabam in te." I read that you openly professed to be a husband. This was the only thing in you I regretted the want of. "Quae multum facilius quam _connubii tui confessionem_. Antichristus posset ferre." These things Antichrist could bear more easily than _the confession of your marriage_.--"??a?? ab eo, quod c.u.m fratribus ... episcopo Constantiensi congressus es, nullus credidi." That you were unmarried I did not believe from your disputes with the friars ... the Bishop of Constance. "Qua ratione id _tam diu celares_ ... non dubitarim, rationibus hue adductum, quae apud virum evangelic.u.m non queant omnino repudiari" ... etc. On what account you concealed it so long ... I doubt not you were influenced by reasons which ought not to be entirely rejected by a Christian man. (Zw. Ep. p. 335.) In 1524, then, Zuinglius did not marry, but publish his marriage contracted two years before. The learned editors of the letters of Zuinglius ask, "Num forte jam Zuinglius Annam Reinhardam, clandestino in matrimonio habebat?" May not Zuinglius have already been secretly married to Anna Reinhard? p. 210. This seems to me not a matter of doubt, but a well ascertained historical fact.

[Sidenote: HOW TRUTH TRIUMPHS.]

CHAP. XIV.

How Truth triumphs--Society at Einsidlen--Request to the Bishops--to the Confederates--The Men of Einsidlen separate--A Scene in a Convent--A Dinner by Myconius--The Strength of the Reformers--Effect of the Pet.i.tions to Lucerne--The Council of the Diet--Haller at the Town-House--Friburg--Dest.i.tution of Oswald--Zuinglius comforts him--Oswald quits Lucerne--First severity of the Diet--Consternation of the Brothers of Zuinglius--His Resolution--The Future--The Prayer of Zuinglius.

Meanwhile still higher interests occupied the friends of truth. The Diet, as we have seen, urged by the enemies of the Reformation, had ordered the evangelical preachers to desist from preaching the doctrines which troubled the people. Zuinglius felt that the moment for action had arrived, and with the energy which characterised him, called a meeting of the ministers of the Lord, the friends of the gospel, at Einsidlen. The strength of Christians is neither in carnal weapons, nor the flames of martyrdom--it is in a simple but unanimous and intrepid profession of these great truths to which the world must one day be subjugated. In particular, G.o.d calls upon those who serve him to hold these heavenly doctrines prominently forth in presence of the whole people without being dismayed by the clamour of adversaries.

Those truths are able of themselves to secure their triumph, and as of old with the ark of G.o.d, idols cannot stand in their presence. The time had come when G.o.d willed that the great doctrine of salvation should be confessed in Switzerland. It was necessary that the gospel standard should be planted on some eminence. Providence was going to draw humble but intrepid men out of unknown retreats that they might bear a striking testimony in presence of the nation.

[Sidenote: MEETING AT EINSIDLEN.]

Towards the end of June and the beginning of July, 1522, pious ministers were seen proceeding in all directions towards the celebrated chapel of Einsidlen on a new pilgrimage.[871] From Art, in the canton of Schwitz, came its curate, Balthasar Traschel; from Weiningen near Baden, curate Staheli; from Zug, Werner Steiner; from Lucerne, canon Kilchmeyer; from Uster, curate Pfister; from Hongg, near Zurich, curate Stumpff; from Zurich itself, canon Fabricius, chaplain Schmid, the preacher of the hospital, Grosmann, and Zuinglius. Leo Juda, curate of Einsidlen, most cordially welcomed all these ministers of Jesus Christ to the ancient abbey. Since the time when Zuinglius took up his residence in it, this place had been a citadel of truth, and a hotel of the just.[872] In like manner had thirty-three bold patriots, resolved to break the yoke of Austria, met two hundred years before in the solitary plain of Grutli. The object of the meeting at Einsidlen was to break the yoke of human authority in the things of G.o.d. Zuinglius proposed to his friends to present earnest addresses to the cantons, and to the bishop, praying for the free preaching of the gospel, and at the same time for the abolition of compulsory celibacy, the source of so many irregularities. The proposal was unanimously adopted.[873] Ulric had himself prepared the addresses. That to the bishop was first read. It was dated 2nd July, 1522, and signed by all the evangelists we have mentioned. The preachers of the truth in Switzerland were united in cordial affection. Many others besides sympathised with the party at Einsidlen: such were Haller, Myconius, Hedio, Capito, colampadius, Sebastian Meyer, Hoffmeister, and Wanner. This harmony is one of the finest traits in the Swiss Reformation. These excellent persons always acted as one man, and remained friends till death.

[871] Thaten sich zusammen etliche priester. (Bullinger MS.)

[872] Zu Einsidlen hatten sie alle Sicherheit dahin zu gehen und dort zu wohnen. (J. J. Hottinger, Helv. K. Gesch., iii, 86.)

[873] Und wurden eins an den Bischoff zu Constantz und gmein Eidtgnossen ein Supplication zu stellen. (Bullinger MS.)

[Sidenote: ADDRESS TO THE BISHOP.]

The men of Einsidlen were aware that it was only by the power of faith that the members of the Confederation, divided by foreign enlistments, could become one body. But their views were carried higher. "The celestial doctrine," said they to their ecclesiastical head, in the address of 2nd July, "that truth which G.o.d the Creator has manifested by his Son to the human race now plunged in evil, has been long veiled from our eyes by the ignorance, not to say the malice of certain men.

But G.o.d Almighty has resolved to re-establish it in its primitive condition. Join yourself to those who demand that the mult.i.tude of the faithful return to their head, who is Christ.[874] For our part we have resolved to promulgate his gospel with indefatigable perseverance, and at same time with such wisdom that none can complain.[875] Favour this enterprise; astonishing, perhaps, but not rash. Be like Moses on the march at the head of the people coming out of Egypt, and overthrow the obstacles which oppose the triumphant progress of truth."

[874] Et universa Christianorum mult.i.tudo ad caput suum quod Christus est redeat. (Supplicatio quorundam apud Helvetios Evangelistarum. Zw.

Op. iii, 18.)

[875] Evangelium irremisso tenore promulgare statuimus.... (Ibid.)

After this warm appeal, the evangelists met at Einsidlen came to celibacy. Zuinglius had no longer any demand to make on this head for himself, having already one answering the description given by Paul of what a minister's wife ought to be, _grave, sober, faithful in all things_. (1 Tim. iii, 2.) But he thought of his brethren, whose consciences were not yet like his, emanc.i.p.ated from human ordinances.

He sighed moreover for the time when all the servants of G.o.d might live openly and without fear in the bosom of their own family, _keeping their children_, says the apostle, _in subjection, with all gravity_. (1 Tim. iii, 4.) "You are not ignorant," said the men of Einsidlen, "that hitherto chast.i.ty has been deplorably violated by the priests. When on the consecration of the servants of the Lord he who speaks for all is asked, 'Are those whom you present righteous? He answers--They are righteous. Are they learned? They are learned. But when he is asked--Are they chaste? he answers: As far as human weakness permits.'[876] Everything in the New Testament condemns licentiousness: every thing in it sanctions marriage." Then follows the quotation of a great number of pa.s.sages. "Wherefore," they continued, "we implore you by the love of Christ, by the liberty which he has purchased for us, by the misery of so many weak and wavering souls, by the wounds of so many ulcerated consciences, by every thing human and divine; ... allow that which was rashly done to be wisely repealed, lest the majestic edifice of the Church fall with fearful uproar, and drag boundless ruin after it.[877] See with what storms the world is threatened. If wisdom interpose not it is all over with the priesthood."

[876] Suntne casti? reddidit: Quatenus humana imbecillitas permitt.i.t (Ibid., iii, 18.)

[877] Ne quando moles ista non ex patris clestis sententia constructa, c.u.m fragore longe perniciosiore corruat. (Ibid., 24.) Lest one day that edifice, not built according to the view of the heavenly parent, fall with a much more dreadful crash.

[Sidenote: DEPARTURE FROM EINSIDLEN.]

The pet.i.tion to the Confederation was of greater length. The band of Einsidlen addressing the confederates, thus conclude: "Honoured Sirs,--we are all Swiss, and you are our fathers. There are some among us who have shown themselves faithful in combat, in plague, and other calamities.[878] It is in the name of true chast.i.ty that we speak to you. Who knows not that we could satisfy sensual appet.i.te far better by not submitting to the laws of a legitimate union? But it is necessary to put an end to the scandals which afflict the church of Christ. If the tyranny of the Roman pontiff would oppress us, fear nothing, brave heroes! The authority of the Word of G.o.d, the rights of Christian liberty, and the sovereign power of grace, guard around us.[879] We have the same country, we have the same faith, we are Swiss, and the valour of our ill.u.s.trious ancestors always manifested its power by an indomitable defence of those oppressed by injustice."

[878] Amica et piu paraenesis ad communem Helvetiorum civitatem scripta, ne evangelicae doctrinae cursum impediant, etc. (Zw. Op. i, 89.)

[879] Divini enim verbi auctoritatem, libertatis Christianae et divinae gratiae praesidium n.o.bis adesse conspicietis. (Zw. Op. i, 63.)

Thus in Einsidlen itself, in this old rampart of superst.i.tion, which is still, in our day, one of the most famous sanctuaries of Roman superst.i.tion, Zuinglius and his friends boldly raised the standard of truth and freedom. They appealed to the heads of the State and the Church. They fixed their thesis, like Luther, both on the gate of the episcopal palace and on that of the national council. The friends met at Einsidlen parted calm, joyful, full of hope in that G.o.d to whom they had committed their cause. Some pa.s.sing near the battle-field of Morgarten, others over the chain of the Albis, and others again by different valleys or mountains, all returned to their posts. "There was truly something grand in these times,"[880] says Henry Bullinger, "in men thus daring to put themselves forward, rallying around the gospel, and exposing themselves to all dangers. But G.o.d defended them so, that no evil reached them: for G.o.d preserves his people at all times." It was indeed something grand, it was a great step in the progress of the Reformation, one of the brightest days of religious revival in Switzerland. A holy confederation was formed at Einsidlen.

Humble and courageous men had seized the sword of the Spirit, which is the Word of G.o.d, and the shield of faith. The gauntlet was thrown down, and the challenge given, not by a single man, but by men of different cantons, ready to sacrifice their lives. It only remained to await the battle.

[880] Es wa.s.s zwahren gros zu denen Zyten. (Bullinger MS.)

[Sidenote: SCENE IN A CONVENT.]

Everything announced that it was to be fierce. Five days after (7th July), the magistracy of Zurich, wishing to give some satisfaction to the Roman party, summoned before them Conrad Grebel and Claus Hottinger, two of those extreme men who seemed desirous to go beyond the bounds of a wise Reformation. "We forbid you," said Burgomaster Roust, "to speak against the monks or on controverted points." At these words, a loud noise was heard in the chamber, says an ancient chronicle. G.o.d was so manifestly in favour of the work, that people were everywhere antic.i.p.ating signs of his interposition. All present looked around in astonishment, without being able to discover the cause of this mysterious circ.u.mstance.[881]

[881] Da Hess die Stube einen grossen Knall. (Fusslin Beytr. iv, 89.)

But indignation was carried to its greatest height in convents. Every meeting held in them, whether for discipline or festivity, witnessed some new attack. One day, when a great festival was celebrated in the convent of Fraubrunn, the wine having got into the heads of the guests, they began to shoot the most envenomed arrows at the gospel.[882] What especially excited the rage of these priests and monks was the evangelical doctrine--that in the Christian Church there ought to be no sacerdotal caste above believers. Only one friend of the Reformation, a simple layman, Macrin, schoolmaster at Soleure, was present. He at first shunned the contest by changing his seat to another table. But at last, no longer able to endure the furious invectives of the guests, he stood up boldly, and exclaimed, "Yes, all true Christians are priests, and offer sacrifice according to the words of St. Peter, '_You are a royal priesthood_.'" At these words, one of the most intrepid bawlers, the dean of Burgdorff, a tall, stout man, with a stentorian voice, uttered a loud laugh. "You little Greeks and school rats! You a royal priesthood!... Beautiful priesthood!...

Mendicant kings!... priests without prebends and benefices!"[883] And instantly all the priests and monks fell with one accord on the impudent laic.

[882] c.u.m invalescente Baccho, disputationes, imo verius jurgia....

(Zw. Ep. i, 230.) With the progress of the wine disputes, nay, rather brawls, began.

[883] Estote ergo Graeculi ac Donatistae regale sacerdotium. (Ibid., p.

230.)

But it was in Lucerne that the bold step of the men of Einsidlen was to produce the strongest sensation. The Diet had met in this town, and complaints arrived from all quarters against the rash preachers who were preventing Helvetia from quietly selling the blood of her sons to the stranger. On the 22nd July, as Oswald Myconius was entertaining canon Kilchmeyer, and several other friends of the gospel, at dinner, a boy, sent by Zuinglius, knocked at the door.[884] He was the bearer of the two famous pet.i.tions from Einsidlen, and of a letter from Zuinglius, which requested Oswald to circulate them in Lucerne. "My advice is, that the thing be done quietly, by degrees, rather than all at once; but, for the love of Christ, it is necessary to forsake everything, even wife."