(Ibid., p. 159.)

[804] Im ne in mentem eum admitterem. (Zw. Ep. p. 159.)

The senate a.s.sembled: for the people began to be tumultuous. "He is a Lutheran," said one of the counsellors: "he is a propagator of new doctrines," said another: "he is a seducer of youth," said a third.

"Let him appear, let him appear." The poor schoolmaster appeared and again listened to prohibitions and menaces. His unsophisticated soul was torn and overwhelmed. His gentle spouse could only console him by shedding tears. "Every one is rising up against me," exclaimed he in his agony. "a.s.sailed by so many tempests, whither shall I turn, how shall I escape?... Were it not for Christ I would long ago have fallen under these a.s.saults."[805] "What matters it," wrote Doctor Sebastian Hofmeister of Constance to him, "whether Lucerne chooses to keep you or not? The whole earth is the Lord's. Every land is a home to the brave. Though we should be the most wicked of men our enterprise is just, for we teach the Word of Christ."

[805] Si Christus non esset, jam olim defecissem. (Ibid., p. 160.)

[Sidenote: ZUINGLIUS' PREACHING. HENRY BULLINGER.]

While the truth encountered so many obstacles at Lucerne it was victorious at Zurich. Zuinglius was incessant in his labours. Wishing to examine the whole sacred volume in the original tongues, he zealously engaged in the study of Hebrew, under the direction of John Boschenstein, a pupil of Reuchlin. But if he studied Scripture, it was to preach it. The peasants who flocked to the market on Friday to dispose of their goods, showed an eagerness to receive the Word of G.o.d. To satisfy their longings, Zuinglius had begun, in December 1520, to expound the Psalms every Friday after studying the original. The Reformers always combined learned with practical labours--the latter forming the end, the former only the means. They were at once students and popular teachers. This union of learning and charity is characteristic of the period. In regard to his services on Sunday, Zuinglius, after lecturing from St. Matthew on the life of our Saviour, proceeded afterwards to show from the Acts of the Apostles how the gospel was propagated. Thereafter he laid down the rules of the Christian life according to the Epistles to Timothy, employed the Epistle to the Galatians in combating doctrinal errors, combined with it the two Epistles of St. Peter, in order to show to the despisers of St. Paul that both apostles were animated by the same spirit, and concluded with the Epistle to the Hebrews, in order to give a full display of the benefits which Christians derive from Jesus Christ their sovereign priest.

[Sidenote: GEROLD DE KNONAU. WILLIAM ROUBLI.]

But Zuinglius did not confine his attention to adults; he sought also to inspire youth with the sacred flame by which his own breast was animated. One day in 1521, while he was sitting in his study reading the Fathers of the Church, taking extracts of the most striking pa.s.sages, and carefully arranging them into a large volume, his door opened, and a young man entered whose appearance interested him exceedingly.[806] It was Henry Bullinger, who was returning from Germany, and impatient to become acquainted with the teacher of his country, whose name was already famous in Christendom. The handsome youth fixed his eye first on Zuinglius, and then on the books, and felt his vocation to do what Zuinglius was doing. Zuinglius received him with his usual cordiality which won all hearts. This first visit had great influence on the future life of the student, who was on his return to the paternal hearth. Another youth had also won Zuinglius'

heart: this was Gerold Meyer of Knonau. His mother, Anna Reinhardt, who afterwards occupied an important place in the Reformer's life, had been a great beauty, and was still distinguished for her virtues. John Meyer of Knonau, a youth of a n.o.ble family, who had been brought up at the court of the bishop of Constance, had conceived a strong pa.s.sion for Anna, who, however, belonged to a plebeian family. Old Meyer of Knonau had refused his consent to their marriage, and after it took place disinherited his son. In 1513 Anna was left a widow with a son and two daughters, and devoted herself entirely to the education of her poor orphans. The grandfather was inexorable. One day, however, the widow's maid-servant having in her arms young Gerold, then a beautiful sprightly child of three years of age, stopped at the fish market, when old Meyer, who was looking out at a window,[807]

observed him, and, continuing to gaze after him, asked to whom that beautiful lively child belonged. "It is your son's child," was the answer. The heart of the old man was moved--the ice immediately melted--all was forgotten, and he clasped in his arms the widow and children of his son. Zuinglius loved, as if he had been his own son, the n.o.ble and intrepid youth Gerold, who was to die in the flower of his age side by side with the Reformer, with his sword in his hand, and surrounded alas! with the dead bodies of his enemies. Thinking that Gerold would not be able to prosecute his studies at Zurich, Zuinglius, in 1521, sent him to Bale.

[806] Ich hab by Ihm ein gross Buch gesehen, _Locorum communium_, als Ich by Ihm wa.s.s, an. 1521, dorinnen er _Sententias_ und _dogmata Patrum_, flyssig jedes an seinem ort verzeichnet. (Bullinger, MS.)

[807] Luget des Kindts grossvater zum fauster uss, und ersach das kind in der fischer branter (Kufe.) so frach (frisch) und frolich sitzen ... (Archives of Meyer de Knonau quoted in a notice on _Anna Rheinardt_, Erlanger, 1835, by M. Gerold Meyer de Knonau.) I am indebted to my friend for some elucidations of obscure points in the life of Zuinglius.

Young Knonau did not find Hedio the friend of Zuinglius there. Capito being obliged to accompany the archbishop Albert to the coronation of Charles V, had procured Hedio to supply his place. Bale having thus, one after another, lost her most faithful preachers, the church there seemed forsaken; but other men appeared. Four thousand hearers squeezed into the church of William Roubli, curate of St. Alban. He attacked the ma.s.s, purgatory, and the invocation of saints; but this turbulent man who was eager to draw the public attention upon himself, declaimed more against error than in support of truth. On Corpus Christi day he joined the public procession, but in place of the customary relics, caused the Holy Scriptures to be carried before him, splendidly bound, and bearing this inscription:--"THE BIBLE; this is the true relic, the others are only dead bones." Courage adorns the servant of G.o.d; affectation disgraces him. The work of an evangelist is to preach the Bible, and not to make a presumptuous display of it.

The enraged priests accused Roubli before the council. A mob immediately gathered in Cordelier Square. "Protect our preacher," said the citizens to the council. Fifty Ladies of distinction interceded in his behalf; but Roubli was obliged to quit Bale. At a later period he took part like Grebel in Anabaptist disorders. The Reformation, in the course of its development, every where threw off the chaff which mingled with the good grain.

[Sidenote: ZUINGLIUS AGAINST FOREIGN SERVICE.]

At this period a modest voice was heard from the humblest of the chapels, clearly proclaiming the evangelical doctrine. It was that of young Wolfgang Wissemberger, son of a counsellor of state and chaplain of the hospital. All in Bale who felt new religious wants attached themselves to the gentle chaplain, preferring him to the presumptuous Roubli. Wolfgang began to read the ma.s.s in German. The monks renewed their clamour, but this time they failed, and Wissemberger continued to preach the gospel; "for," says an old chronicler, "he was a burgess and his father a counsellor."[808] This first success of the Reformation in Bale, while it was the prelude of still greater success, at the same time tended greatly to promote the progress of the work throughout the Confederation. Zurich no longer stood alone.

Learned Bale began to be charmed with the new doctrine. The foundations of the new temple were enlarged. The Reformation in Switzerland obtained a fuller development.

[808] Dieweil er ein Burger war und sein Vater des Raths. (Fridolin Ryff's Chronik.)

[Sidenote: ZUINGLIUS AGAINST THE PRECEPTS OF MAN.]

The centre of the movement was, however, at Zurich. But, to the deep grief of Zuinglius, important political events occurred in 1521, and in some measure distracted men's minds from the preaching of the gospel. Leo X, who had offered his alliance at once to Charles V and Francis I, had at last declared for the emperor. War between the two rivals was on the point of breaking out in Italy. The French general Lautrec had said, "There will be nothing left of the pope but his ears."[809] This bad jest increased the pontiff's anger. The king of France claimed the aid of the Swiss cantons, all of which, with the exception of Zurich, had formed an alliance with him; he obtained it.

The pope flattered himself he would gain Zurich, and the cardinal of Sion, ever given to intrigue, and confident in his ability and his finesse, hastened thither to obtain soldiers for his master. But from his old friend Zuinglius he encountered a vigorous opposition. He was indignant that the Swiss should sell their blood to strangers, and his imagination figured to itself the swords of the Zurichers under the standard of the pope and the emperor in the plains of Italy crossing the swords of the confederates united under the colours of France. At such scenes of fratricide his patriotic and Christian soul shuddered with horror. Thundering from the pulpit he exclaimed, "Would you rend and overthrow the confederation?[810] ... We attack the wolves which devour our flocks, but offer no resistance to those who prowl around seeking to devour men.... Ah! it is not without cause that these hats and mantles are of scarlet. Shake their robes and ducats and crowns will tumble out of them, twist them and you will see the blood of your brother, your father, your son, and your dearest friend trickling down from them."[811] The energetic voice of Zuinglius was heard in vain.

The cardinal with the red hat succeeded, and two thousand seven hundred Zurichers set out under the command of George Berguer.

Zuinglius was heart-broken. Still, however, his influence was not lost. For a long time the banners of Zurich were not again to be unfurled, and pa.s.s the gates of the town in the cause of foreign powers.

[809] Disse che M. di Lutrech et M. de l' Escu havia ditto che'l voleva che le recchia del papa fusse la major parte retaste di la so persona. (Gradenigo, the Venitian amba.s.sador at Rome, MS., 1523.)

[810] Sagt wie es ein fromme Eidtgnosschafft zertrennan und umbkehren wurde. (Bullinger MS.)

[811] Sic tragen billig rothe hut und mantel, dan schute man sie, so fallen Cronen und Duggaten heraus, winde man sie, so runt deines Bruders, Vaters, Sohns und guten freunds Blut heraus. (Ibid.)

CHAP. XI.

Zuinglius against the Precepts of Man--Fermentation during Lent--Truth advances during Combat--The Deputies of the Bishops--Accusation before the Clergy and Council--Appeal to the Great Council--The Coadjutor and Zuinglius--Decree of the Grand Council--State of Matters--Attack by Hoffman.

Torn in his feelings as a citizen, Zuinglius devoted himself with new zeal to the preaching of the gospel, urging it with growing energy. "I will not cease," said he, "to labour to restore the ancient unity of the Church of Christ."[812] He began the year 1522 by showing what difference there is between the precepts of the gospel and the precepts of men. The season of Lent having arrived, he raised his voice still more loudly. After laying the foundation of the new edifice, he wished to clear away the rubbish of the old. "For four years," said he to the mult.i.tude a.s.sembled in the cathedral, "you with ardent thirst received the holy doctrine of the gospel. Enkindled by the flames of charity, fed with the sweets of heavenly manna, it is impossible to have still any relish for the sad element of human traditions."[813] Then attacking compulsory abstinence from flesh for a certain time, he exclaimed in his bold eloquence, "There are some who pretend that it is an evil, and even a great sin, to eat flesh, although G.o.d never forbade it; and yet do not consider it a crime to sell human flesh to the foreigner, and drag it to slaughter."[814] The friends of foreign service who were present were filled with indignation and rage at these bold words, and vowed not to forget them.

[812] Ego veterem Christi ecclesiae unitatem instaurare non desinam.

(Zw. Op. iii, 47.)

[813] Gustum non aliquis humanarum traditionum cibus vobis arridere potuerit (Ibid., i, 2.)

[814] Aber menschenfleisch verkoufen un se Tod schlahen.... (Ibid., ii, 2nd part, p. 301.)

[Sidenote: FERMENTATION DURING LENT.]

While preaching thus forcibly, Zuinglius still continued to say ma.s.s: he observed the usages established by the Church, and even abstained from meat on the forbidden days. He was persuaded that the first thing necessary was to enlighten the people. But certain turbulent spirits did not act with so much wisdom. Roubli, who had become a refugee at Zurich, allowed himself to be carried away by the impulse of an extravagant zeal. The old curate of St. Alban, a Bernese captain, and Conrad Huber, a member of the great Council, often met at the house of the last to eat meat on Friday and Sat.u.r.day, and made a boast of it.

The question of abstinence was the engrossing topic. An inhabitant of Lucerne, who had come to Zurich, said to one of his friends there, "You do wrong in eating flesh during Lent." The friend answered, "You Lucerne folks also take the liberty of eating it on the forbidden days." The inhabitant of Lucerne rejoined, "We have purchased it from the pope." The friend--"And we from the butcher. If it is a question of money, the one is surely as good as the other."[815] The council, a complaint having been lodged against the transgressors of the ecclesiastical ordinances, asked the advice of the curates. Zuinglius answered that the act of eating meat every day was not blameable in itself; but that it ought to be abstained from so long as competent authority had not given any decision on the point. The other members of the clergy concurred in this opinion.

[815] So haben wirz von dem Metzger erkaufft... (Bullinger, MS.)

The enemies of the truth took advantage of this favourable circ.u.mstance. Their influence was on the wane. Victory was on the side of Zuinglius. It was necessary, therefore, to make haste and strike a decisive blow. They importuned the Bishop of Constance. "Zuinglius,"

exclaimed they, "is the destroyer of the flock, and not its shepherd."[816]

[816] Ovilis dominici populator esse, non custos aut pastor. (Zw. Op.

iii, p. 28.)

[Sidenote: THE DEPUTIES OF THE BISHOP.]

Ambitious Faber, the old friend of Zuinglius, had returned full of zeal for the papacy from a visit which he had just paid to Rome. From the inspiration of this proud city the first troubles of Switzerland were to proceed. It was necessary that there should be a decisive struggle between evangelical truth and the representatives of the pontiff. It is especially when attacked that the truth manifests its whole power. Under the shade of opposition and persecution, Christianity at first acquired the power which overthrew her enemies.

G.o.d was pleased, in like manner, to conduct his truth through difficult paths at the period of revival which we now describe. The priests then, as in the days of the apostles, a.s.sailed the new doctrine. But for their attacks it might, perhaps, have remained obscurely hid in some faithful souls. But G.o.d watched over it to manifest it to the world. Opposition struck out new paths for it, launched it on a new career, and fixed the eyes of the nation upon it.

It was like a breath of wind scattering far and wide seeds which might otherwise have remained inert in the spots on which they fell. The tree destined to shelter the Helvetic population was indeed planted in the bosom of their valleys, but storms were necessary to strengthen the roots and give full development to the branches. The partisans of the papacy, seeing the fire which was slowly burning in Zurich, threw themselves upon it to extinguish it, and thereby only caused its flames to spread.

On the afternoon of the 7th April, 1522, three ecclesiastic deputies from the Bishop of Constance were seen entering the town of Zurich.

Two of them had a stern and angry, the third, a gentle expression of countenance. It was the coadjutor of the Bishop Melchior Battli, Doctor Brendi, and John Vanner, preacher of the cathedral, an evangelical man who, during the whole affair, remained silent.[817] It was night when Luti called in haste on Zuinglius, and said, "Officers from the bishop have arrived; a great blow is preparing: all the partisans of ancient customs are in motion. A notary has called a meeting of all the priests at an early hour to morrow morning, in the hall of the Chapter."

[817] Zw. Op. iii, p. 8.--J. J. Hottinger (iii, 77.) Ruchat (i, 134.

2d edit.) and others say that Faber was at the head of the deputation.

Zuinglius mentions the three deputies and does not speak of Faber.

These authors have doubtless confounded two different officers of the Roman hierarchy--that of coadjutor and that of vicar-general.

[Sidenote: THE COADJUTOR AND ZUINGLIUS.]

The a.s.sembly of the clergy having accordingly met next day, the coadjutor rose and delivered a speech, which seemed to his opponents full of violence and pride.[818] He affected, however, not to mention Zuinglius by name. Some priests, who had been recently gained to the gospel, and were still irresolute, were terrified; their pale cheeks, their silence, and their sighs, showed that they had lost all courage.[819] Zuinglius rose and delivered a speech, which closed the mouths of his adversaries. At Zurich, as in the other cantons, the most violent enemies of the new doctrine were in the Lesser Council.

The deputation, defeated before the clergy, carried their complaints before the magistrates. Zuinglius was absent, and there was no reply to be dreaded. The result appeared decisive. The gospel and its defenders were on the point of being condemned without a hearing.

Never was the Reformation of Switzerland in greater danger. It was going to be stifled in the cradle. The counsellors in favour of Zuinglius appealed to the Great Council. It was the only remaining plank for escape, and G.o.d employed it to save the cause of the gospel.

The two hundred were convened. The partisans of the papacy used every mean to exclude Zuinglius, who, on the other hand, did all he could to gain admission. As he himself expresses it, he knocked at every door, and left not a stone unturned,[820] but all in vain! "The thing is impossible," said the burgomasters; "the Council has decreed the contrary." "Then," relates Zuinglius, "I remained quiet, and with deep sighs carried the matter before Him who hears the groaning of the prisoner, supplicating him to defend His own gospel."[821] The patient, resigned waiting of the servants of G.o.d is never disappointed.

[818] Erat tota oratio vehemens et stomachi superciliique plena. (Zw.

Op. iii, p. 8.)