[1076] That der Tuffel den ersten Angriff.

[Sidenote: REFORM IN GLARIS.]

The priests and warriors of the Forest Cantons beheld the overthrow of the Romish faith in countries that lay nearer to them. In the canton of Glaris, whence by the steep pa.s.ses of the Klaus and the Pragel,[1077] the Reform might suddenly fall upon Uri and Schwytz, two men met face to face. At Mollis, Fridolin Brunner, questioning himself every day by what means he could advance the cause of Christ,[1078]

attacked the abuses of the Church with the energy of his friend Zwingle,[1079] and endeavoured to spread among the people, who were pa.s.sionately fond of war, the peace and charity of the Gospel. At Glaris, on the contrary, Valentine Tschudi studied with all the circ.u.mspection of his friend Erasmus to preserve a just medium between Rome and the Reform. And although,--thanks to the preaching of Fridolin!--the doctrines of purgatory, indulgences, meritorious works, and intercession of the saints, were looked at by the Glaronais as mere follies and fables,[1080] they still believed with Tschudi that the body and blood of Christ were substantially in the bread of the Lord's Supper.

[1077] This is the road by which the army of Suwaroff escaped in 1799.

[1078] Nam cotidie cogitare soleo quanam re Christianum adjuvem profectum. (Zw. Epp. ii. p. 13.)

[1079] Audeo ego intrepide omnem ecclesiae abusum et omnia humana precepta in enunciatione verbi Dei d.a.m.nare. (Ibid.)

[1080] Nugas esse et fabulas. (Zw. Epp. ii.)

[Sidenote: ITALIAN BAILIWICKS.]

At the same time a movement in opposition to the Reform was taking place in that high and savage valley, where the Linth, roaring at the foot of vast rocks with jagged crests--enormous citadels which seemed built in the air,--bathes the villages of Schwanden and Ruti with its waters. The Roman-catholics, alarmed at the progress of the Gospel, and wishing to save these mountains at least, had scattered with liberal hands the money they derived from their foreign pensions; and from that time violent hatred had been seen to divide old friends, and men who appeared to have been won over to the Gospel basely sought for a pretext to conceal a disgraceful flight.[1081] "Peter[1082] and I,"

wrote Rasdorfer, pastor of Ruti, in despair, "are labouring in the vineyard, but, alas! the grapes we gather are not employed for the sacrifice, and the very birds do not eat them. We fish, but after having toiled all night, we find that we have only caught leeches.[1083] Alas! we are casting pearls before dogs, and roses before swine!" This spirit of revolt against the Gospel soon descended from these valleys with the noisy waters of the Linth as far as Glaris and Mollis. "The council, as if it had been composed only of silly women, shifted its sails every day," said Rasdorfer;[1084] "one day it will have the cowl, on the next it will not."[1085] Glaris, like a leaf carried along by one of its torrents, and which the waves and eddies drive in different directions, wavered, wheeled about, and was nearly being swallowed up.

[1081] Jam aere convicti palinodiam canunt. (Zw. Epp. ii. p. 292.)

[1082] Pierre Rumelin; pastor of Schwanden.

[1083] Tota enim nocte piscantes, sanguisugas, aspendios cepimus. (Zw.

Epp. ii. p. 13.) Rasdorfer evidently alludes to what Pliny says of a kind of vine termed _Aspendios_: E diverso aspendios, d.a.m.nata aris.

Ferunt eam nec ab alite ulla attingi. (Hist. Nat. lib. xiv. cap. xviii -- 22.)

[1084] Vert.i.t vela indies senatus noster muliercularum more. (Ibid.)

[1085] Vult jam cucullum, post non vult. (Ibid.) That is, at one time it recognises, at another rejects, the Abbot of Saint Gall.

But this crisis came to an end: the Gospel suddenly regained strength, and on Easter Monday 1530, a general a.s.sembly of the people "put the Ma.s.s and the altars to the vote." A powerful party that relied upon the Five Cantons vainly opposed the Reform. It was proclaimed, and its vanquished and disconcerted enemies were forced to content themselves, says Bullinger, with mysteriously concealing a few idols, which they reserved for better days.

In the meanwhile, the Reform advanced in the exterior _Rhodes_ of Appenzell,[1086] and in the district of Sargans. But what most exasperated the cantons that remained faithful to the Romish doctrines, was to see it pa.s.s the Alps and appear in Italy, in those beautiful districts round Lake Maggiore, where, near the embouchure of the Maggia, within the walls of Locarno, in the midst of laurels, pomegranates, and cypresses, flourished the n.o.ble families of Orelli, Muralto, Magoria, and Duni, and where floated since 1512 the sovereign standard of the cantons. "What!" said the Waldstettes, "is it not enough that Zurich and Zwingle infest Switzerland! They have the impudence to carry their pretended Reform even into Italy,--even into the country of the Pope!"

[1086] See Benedict Noll's letter to Zwingle, Epp. ii. p. 635.

[Sidenote: THE MONK OF COMO.]

Great irregularities prevailed there among the clergy: "Whoever wishes to be d.a.m.ned must become a priest," was a common saying.[1087] But the Gospel succeeded in making its way even into that district. A monk of Como, Egidio a Porta, who had taken the cowl in 1511, against the wishes of his family,[1088] struggled for years in the Augustine convent, and nowhere found peace for his soul. Motionless, environed, as it appeared to him, with profound night, he cried aloud: "Lord, what wilt thou that I should do?" Erelong the monk of Como thought he heard these words in his heart: "Go to Ulric Zwingle and he will tell thee." He rose trembling with emotion. "It is you," wrote he to Zwingle immediately, "but no! it is not you, it is G.o.d who, through you, will deliver me from the nets of the hunters." "Translate the New Testament into Italian," replied Zwingle; "I will undertake to get it printed at Zurich." This is what Reform did for Italy more than three centuries ago.

[1087] St. Chorles Barromeo, Archbishop of Milan, suppressed somewhat later several convents in this district: "Monialium non dicam collegia, sed amantium contubernia," said he. (Die evangel Gem. in Locarno von F. Meyer, i. p. 109.)

[1088] Subduxi memet a parentum patrocinio, cucullumque nigrum ex animo suscepi. (Zw. Epp. i. p. 448.)

Egidio therefore remained. He commenced translating the Gospel; but at one time he had to beg for the convent, at another to repeat his "hours," and then to accompany one of the fathers on his journeys.[1089] Everything that surrounded him increased his distress.

He saw his country reduced to the greatest misery by desolating wars,--men formerly rich, holding out their hands for alms,--crowds of women driven by want to the most shameful degradation. He imagined that a great political deliverance could alone bring about the religious independence of his fellow-countrymen.

[1089] Confratres nonnulli viri certe et pietate et eruditione nequaquam contemptibiles. (Zw. Epp. i. p. 533.)

[Sidenote: THE MONK OF LOCARNO.]

On a sudden he thought that this happy hour was arrived. He perceived a band of Lutheran lansquenets descending the Alps. Their serried phalanxes, their threatening looks were directed towards the banks of the Tiber. At their head marched Freundsberg, wearing a chain of gold around his neck, and saying: "If I reach Rome I will make use of it to hang the Pope." "G.o.d wills to save us," wrote Egidio to Zwingle: "write to the constable;[1090] entreat him to deliver the people over whom he rules,--to take from the shaven crowns, whose G.o.d is their belly, the wealth which renders them so proud,--and to distribute it among the people who are dying of hunger. Then let each one preach without fear the pure Word of the Lord.--The strength of Antichrist is near its fall!"

[1090] Bourbon, who commanded in Italy on behalf of the Emperor.

(Supra, book xii.)

Thus, about the end of 1526, Egidio already dreamt of the Reformation of Italy. From that time his letters cease: the monk disappeared.

There can be no doubt that the arm of Rome was able to reach him, and that, like so many others, he was plunged into the gloomy dungeon of some convent.

[Sidenote: LETTER TO THE GERMAN CHURCH.]

In the spring of 1530, a new epoch commenced for the Italian bailiwicks. Zurich appointed Jacques Werdmuller bailiff of Locarno; he was a grave man, respected by all, and who even in 1524 had kissed the feet of the Pope; he had since then been won over to the Gospel, and had sat down at the feet of the Saviour.[1091] "Go," said Zurich, "and bear yourself like a Christian, and in all that concerns the Word of G.o.d conform to the ordinances." Werdmuller met with nothing but darkness in every quarter. Yet, in the midst of this gloom, a feeble glimmering seemed to issue from a convent situated on the delightful sh.o.r.es of Lake Maggiore. Among the Carmelites at Locarno was a monk named Fontana, skilled in the Holy Scriptures, and animated with the same spirit that had enlightened the monk of Como. The doctrine of salvation, "without money and without price," which G.o.d proclaims in the Gospel, filled him with love and joy. "As long as I live," said he, "will I preach upon the Epistles of St. Paul;"[1092] for it was particularly in these Epistles that he had found the truth. Two monks, of whose names we are ignorant, shared his sentiments. Fontana wrote a letter "to all the Church of Christ in Germany," which was forwarded to Zwingle. We may imagine we hear that man of Macedonia, who appeared in a vision to Paul in the night, calling him to Europe, and saying, "Come over and help us."[1093]--"O, trusty and well-beloved of Christ Jesus," cried the monk of Locarno to Germany, "remember Lazarus, the beggar, in the Gospel,--remember that humble Canaanitish woman, longing for the crumbs that fell from the Lord's table! hungry as David, I have recourse to the show-bread placed upon the altar. A poor traveller devoured by thirst, I rush to the springs of living water.[1094] Plunged in darkness, bathed in tears, we cry to you who know the mysteries of G.o.d to send us by the hands of the munificent J.

Werdmuller all the writings of the divine Zwingle, of the famous Luther, of the skilful Melancthon, of the mild colampadius, of the ingenious Pomera.n.u.s, of the learned Lambert, of the elegant Brenz, of the penetrating Bucer, of the studious Leo, of the vigilant Hutten, and of the other ill.u.s.trious doctors, if there are any more. Excellent princes, pivots of the Church, our holy mother, make haste to deliver from the slavery of Babylon a city of Lombardy that has not yet known the Gospel of Jesus Christ. We are but three who have combined together to fight on behalf of the truth;[1095] but it was beneath the blows of a small body of men, chosen by G.o.d, and not by the thousands of Gideon, that Midian fell. Who knows if from a small spark G.o.d may not cause a great conflagration?"

[1091] Luke x. 39.

[1092] Se dum vivat satis de Epistolis Pauli concionaturum esse. (Zw.

Epp. ii. p. 497.)

[1093] Acts xvi. 9.

[1094] Debilis et infirmus apud piscinam, salutem mei et patriae toto mentis affectu citissime expecto. (Hottinger, saecul. 16, pars 2, p.

619.)

[1095] Confederati conjunctique in expeditionem veritatis tres tantum numero sumus. (Hottinger saecul. 16, pars 2, p. 630.)

Thus three men on the banks of the Maggia hoped at that time to reform Italy. They uttered a call to which, for three centuries, the Evangelical world has not replied. Zurich, however, in these days of its strength and of its faith, displayed a holy boldness, and dared extend her heretical arms beyond the Alps. Hence, Uri, Schwytz, Unterwalden, and all the Romanists of Switzerland gave vent to loud and terrible threats, swearing to arrest even in Zurich itself the course of these presumptuous invasions.

[Sidenote: THE MONKS OF WETTINGEN.]

But the Zurichers did not confine themselves to this: they gave the Confederates more serious cause of fear by waging incessant war against the convents,--those centres of Ultramontane fanaticism. The extensive monastery of Wettingen, around which roll the waters of the Limmat, and which, by its proximity to Zurich, was exposed more than any other to the breath of Reform, was in violent commotion. On the 23d August 1529, a great change took place; the ice was broken and the downfall complete. The monks ceased to sing Ma.s.s; they cut off each other's beards, not without shedding a few tears; they laid down their frocks and their hoods, and clothed themselves in becoming secular dresses.[1096] Then, in astonishment at this metamorphosis, they listened devoutly to the sermon which Sebastian Benli of Zurich came and preached to them, and erelong employed themselves in propagating the Gospel, and in singing psalms in German. Thus Wettingen fell into the current of that river which seemed to be everywhere reviving the Confederation. The cloister, ceasing to be a house for gaming, gluttony, and drunkenness, was changed into a school. Two monks alone in all the monastery remained faithful to the cowl.

[1096] Bekleitend sich in erbare gemeine Landskleyder. (Bull. Chron.

ii. p. 221.)

The commander of Mulinen, without troubling himself about the threats of the Romish cantons, earnestly pressed the commandery of St. John at Hitzkirch towards the Reformation. The question was put to the vote, and the majority declared in favour of the Word of G.o.d. "Ah!" said the commander, "I have been long pushing behind the chariot."[1097] On the 4th September the commandery was reformed. It was the same with that of Wadenswyl, with the convent of Pfeffers, and others besides. Even at Mury the majority declared for the Gospel; but the minority prevailed through the support of the Five Cantons.[1098] A new triumph, and one of greater value, was destined to indemnify the Reform, and to raise the indignation of the Waldstettes to the highest pitch.

[1097] Diu me in hoc curru promovendo labora.s.se, priusquam tam longe processit. (Zw. Epp. ii. p. 334.)

[1098] Das das minder must das meer sin. (Bull. ii. p. 241.)

[Sidenote: ABBEY OF ST. GALL.]

The Abbot of St. Gall, by his wealth, by the number of his subjects, and the influence which he exercised in Switzerland, was one of the most formidable adversaries of the Gospel. In 1529, therefore, at the moment when the army of Zurich took the field against the Five Cantons, the Abbot Francis of Geisberg, in alarm and at the brink of death, caused himself to be hastily removed into the strong castle of Rohrschach, not thinking himself secure except within its walls. Four days after this, the ill.u.s.trious Vadia.n.u.s, burgomaster of St. Gall, entered the convent, and announced the intention of the people to resume the use of their cathedral-church, and to remove the images.

The monks were astonished at such audacity, and having in vain protested and cried for help, put their most precious effects in a place of safety, and fled to Einsideln.

Among these was Kilian Kouffi, head-steward of the abbey, a cunning and active monk, and, like Zwingle, a native of the Tockenburg.

Knowing how important it was to find a successor to the abbot, before the news of his death was bruited abroad, he came to an understanding with those who waited on the prelate; and the latter dying on Tuesday in Holy Week, the meals were carried as usual into his chamber, and with downcast eyes and low voice the attendants made every inquiry about his health. While this farce was going on round the dead body, the monks who had a.s.sembled at Einsideln repaired in all haste to Rapperswyl, in the territory of St. Gall, and there elected Kilian, who had so skilfully managed the affair. The new abbot went immediately to Rohrschach, and on Good Friday he there proclaimed his own election and the death of his predecessor. Zurich and Glaris declared they would not recognise him, unless he could prove by the Holy Scriptures that a monkish life was in conformity with the Gospel.