Zuinglius in regard to Erasmus--Oswald Myconius--The
Vagrants--Œcolampadius--Zuinglius at Marignan--Zuinglius
and Italy--Method of Zuinglius--Commencement of
Reform--Discovery.
A great man of this age, Erasmus, had much influence on Zuinglius,
who, as soon as any of his writings appeared, lost no time in
procuring it. In 1514, Erasmus had arrived at Bâle, and been received
by the bishop with marks of high esteem. All the friends of letters
had immediately grouped around him. But the monarch of the schools had
no difficulty in singling out him who was to be the glory of
Switzerland. "I congratulate the Swiss nation," wrote he to Zuinglius,
"that by your studies and your manners, both alike excellent, you
labour to polish and elevate them."[644] Zuinglius had a most ardent
desire to see him. "Spaniards and Gauls went to Rome to see Titus
Livy," said he. He set out, and on arriving at Bâle, found a personage
of about forty years of age, of small stature, a frail body, a
delicate look, but a remarkably amiable and winning address.[645] It
was Erasmus. His affability removed the timidity of Zuinglius, while
the power of his intellect overawed him. "Poor," said Ulric to him,
"as Eschines, when each of the scholars of Socrates offered a present
to his master, I give you what Eschines gave--I give you myself."
[644] Tu, tuique similes optimis etiam studiis ac moribus et
expolietis et nobilitabitis. (Ibid., p. 10.)
[645] Et corpusculo hoc tuo minuto, verum minime inconcinno,
urbanissime gestientem videre videar. (Ibid.) Methinks I see you with
your diminutive, but by no means inelegant, person, showing the
greatest politeness.
[Sidenote: OSWALD MYCONIUS.]
Among the literary men who formed the court of Erasmus, the Amerbachs,
the Rhenans, the Frobeniuses, the Nessens, the Glareans, Zuinglius
observed a youth from Lucerne, of twenty-seven years of age, named
Oswald Geisshüsler. Erasmus hellenising his name, had called him
Myconius. We will often designate him by his surname, to distinguish
the friend of Zuinglius from Frederick Myconius, the disciple of
Luther. Oswald, after studying first at Rothwyl with Berthold Haller,
a young man of his own age, next at Berne, and lastly at Bâle, had in
this last town been appointed rector of the school of St. Theodoret,
and afterwards of that of St. Peter. The humble schoolmaster had a
very limited income; but, notwithstanding, had married a young girl of
a simplicity and purity of soul which won all hearts. We have already
seen that Switzerland was then in a troubled state, foreign wars
having stirred up violent disorders, and the soldiers having brought
back to their country licentiousness and brutality. One dark and
cloudy winter day, some of these rude men, in Oswald's absence,
attacked his quiet dwelling. They knocked at the door, threw stones,
and applied the grossest expressions to his modest spouse. At last
they burst open the windows, and having forced their way into the
school and broken every thing to pieces, made off. Oswald arrived
shortly after. His little boy, Felix, ran out to meet him crying,
while his wife, unable to speak, showed signs of the greatest terror.
He understood what had happened, and at that moment, hearing a noise
in the street, unable to restrain himself, he seized a musket, and
pursued the villains as far as the burying ground. They retreated,
intending to defend themselves. Three of them rushed upon Myconius and
wounded him, and, while his wound was being dressed, these wretches
again attacked his house, uttering cries of fury. Oswald says no more
of the matter.[646] Such scenes frequently occurred in Switzerland at
the beginning of the sixteenth century, before the Reformation had
softened and disciplined manners.
[646] Erasmi, Laus Stultitiæ, cum annot. Myconii.
The integrity of Oswald Myconius, his thirst for science and virtue,
brought him into connection with Zuinglius. The rector of the school
of Bâle was alive to all that was grand in the curate of Glaris. Full
of humility, he shunned the praises bestowed upon him by Zuinglius and
Erasmus. "You schoolmasters," often said the latter, "I esteem as
highly as I do kings." But the modest Myconius did not think so. "I
only crawl along the ground," said he. "From infancy I had always a
feeling of littleness and humility."[647]
[647] Equidem humi repere didici hactenus, et est natura nescio quid
humile vel a cunabulis in me. (Osw. Myc. Vit Zw.) Hitherto I have
learned to creep on the ground; and there is in me naturally, even
from the cradle, a feeling of the humble.
[Sidenote: ŒCOLAMPADIUS.]
A preacher who had arrived at Bâle about the same time as Zuinglius
was attracting attention. Of a mild and pacific disposition, he led a
tranquil life; slow and circumspect in conduct, his chief pleasure was
to labour in his study, and produce concord among Christians.[648] He
was named John Hausschein, in Greek Œcolampadius, that is, "light
of the house," and was born of wealthy parents in Franconia, a year
before Zuinglius. His pious mother longed to consecrate to literature
and to God the only child whom He had left her. The father intended
him first for a mercantile life, then for law. But as Œcolampadius
was returning from Bologna, where he had been studying law, the Lord,
who designed to make him a lamp in the Church,[649] called him to the
study of theology. He was preaching in his native town when Capito,
who had known him at Heidelberg, procured his appointment as preacher
at Bâle. There he proclaimed Christ with an eloquence which filled his
hearers with admiration.[650] Erasmus admitted him to his intimacy.
Œcolampadius was enraptured with the hours which he spent in the
society of this great genius. "In the Holy Scriptures," said the
prince of literature, "one thing only ought to be sought, viz., Jesus
Christ."[651] As a memento of his friendship he gave the young
preacher the commencement of John's Gospel. Œcolampadius often
kissed this precious pledge of affection, and kept it suspended to his
crucifix, "in order," said he, "that I may always remember Erasmus in
my prayers."
[648] Ingenio miti et tranquillo, pacis et concordiæ studiosissimus.
(Melch. Ad. Vit. Œc., p. 58)
[649] Flectente et vocante Deo, qui eo in domo sua pro lampade usurus
erat. (Melch. Ad. Vit. Œc. p. 46.)
[650] Omnium vere spiritualium et eruditorum admiratione Christum
predicavit. (Ibid.) He preached Christ to the admiration of all who
were truly learned and spiritually minded.
[651] Nihil in sacris literis præter Christum quærendum. (Erasmi, Ep.,
p. 403.)
Zuinglius returned to his mountains, his mind and heart full of all
that he had seen and heard at Bâle. "I could not sleep," wrote he to
Erasmus, shortly after his return, "if I had not conversed for some
time with you. There is nothing of which I boast so much as of having
seen Erasmus." Zuinglius had received a new impulse. Such journeys
often exercise a great influence over the career of the Christian. The
disciples of Zuinglius--Valentin, Jost, Louis, Peter, and Ægidius
Tschudi; his friends, the landăman Æbli, the curate, Binzli of
Wesen, Fridolin Brunnen, and the celebrated professor Glarean, saw
with admiration how he grew in wisdom and knowledge. The old honoured
him as a courageous servant of his country, and faithful pastors
honoured him as a faithful servant of the Lord. Nothing was done in
the district without taking his advice. All the good hopeΑγαμονd that he
would one day restore the ancient virtue of the Swiss.[652]
[652] Justitiam avitam per hunc olim restitutum iri. (Osw. Myc. Vit.
Zw.)
[Sidenote: ZUINGLIUS AT MARIGNAN.]
Francis I, having mounted the throne, and being desirous to vindicate
the honour of the French name in Italy, the pope in alarm laboured to
gain the cantons. Accordingly, in 1515, Ulric revisited the plains of
Italy amid the phalanxes of his fellow-citizens. But the division
which French intrigues produced in the army stung him to the heart. He
was often seen in the middle of the camp energetically, and at the
same time wisely, haranguing his hearers in full armour ready for
battle.[653] On the 8th September, five days before the battle of
Marignan, he preached in the public square of Monza, where the Swiss
soldiers, who remained true to their colours, had reassembled. "Had
the counsels of Zuinglius been followed then and afterwards," says
Werner Steiner of Zug, "what evils would not our country have been
saved!"[654] But all ears were shut to words of concord, prudence, and
submission. The vehement eloquence of Cardinal Schinner electrified
the confederates, and hurried them impetuously to the fatal field of
Marignan. There fell the flower of the Helvetic youth. Zuinglius, who
had been unable to prevent all these disasters, threw himself, for the
cause of Rome, into the midst of danger. His hand seized the sword.
Sad error of Zuinglius! A minister of Christ, he more than once forgot
that it was his duty to fight only with spiritual weapons, and he was
to see in his own person a striking fulfilment of our Saviour's
prophecy, _He who takes the sword shall perish by the sword_.
[653] In dem Heerlager hat er Flyssig geprediget. (Bullinger MS.)
[654] ...In den Schlachten sich redlich und dapfer gestellt mit
Rathen, Worten, und Thaten. (Ibid.)
Zuinglius and his Swiss had been unable to save Rome. The ambassador
of Venice was the first in the pontifical city who received news of
the defeat of Marignan. Delighted, he repaired at an early hour to the
Vatican. The pope came out of his apartment half dressed to give him
an audience. Leo X, on learning the news, did not disguise his terror.
At this moment of alarm he saw only Francis I, and hoped only in him.
"Ambassador," said he trembling to Zorsi, "we must throw ourselves
into the arms of the king, and cry for mercy." Luther and Zuinglius in
their danger knew another arm, and invoked another mercy.[655]
[655] Domine orator, vederemo quel fara il re Christmo semetteremo in
le so man dimandando misericordia. (Zorsi Relatione MS.)
[Sidenote: ZUINGLIUS' METHOD.]
This second sojourn in Italy was not without use to Zuinglius. He
observed the differences between the Ambrosian ritual used at Milan
and that of Rome. He collected and compared together the most ancient
canons of the mass. In this way a spirit of enquiry was developed in
him even amid the tumult of camps. At the same time the sight of his
countrymen led away beyond the Alps, and given up, like cattle, to the
slaughter, filled him with indignation. "The flesh of the
confederates," it was said, "is cheaper than that of their oxen and
their calves." The disloyalty and ambition of the pope,[656] the
avarice and ignorance of the priests, the licentiousness and
dissipation of the monks, the pride and luxury of prelates, the
corruption and venality employed on all hands to win the Swiss, being
forced on his view more strongly than ever, made him still more alive
to the necessity of a reform in the Church.
[656] Bellissimo parlador; prometea assa ma non attendea ... Most
beautiful speechifier; he (Leo X) promised largely, but did not
perform. (Relatione MS. di Gradenigo venuto orator di Roma.)
From this time Zuinglius preached the Word of God more clearly. In
explaining the portions of the gospel and epistles selected for public
worship, he always compared Scripture with Scripture.[657] He spoke
with animation and force,[658] and followed with his hearers the same
course which God was following with him. He did not, like Luther,
proclaim the sores of the Church; but as often as the study of the
Bible suggested some useful instruction to himself, he communicated it
to his hearers. He tried to make them receive the truth into their
hearts, and then trusted to it for the works which it behoved to
produce.[659] "If they understand what is true," thought he, "they
will discern what is false." This maxim is good at the commencement of
a Reformation, but a time comes when error must be boldly stigmatised.
This Zuinglius knew very well. "The spring," said he, "is the season
to sow;" and with him it was now spring.
[657] Non hominum commentis, sed sola scripturarum collatione. (Zw.
Op. i, p. 273.) Not by the inventions of men, but solely by comparing
the Scriptures.
[658] Sondern auch mit predigen, dorrinen er heftig wass. (Bullinger's
MS.)
[659] Volebat veritatem cognitam, in cordibus auditorum, agere suum
officium. (Osw. Myc. Vit. Zw.) He wished the truth when known to do
its work on the hearts of his hearers.
[Sidenote: DISCOVERY.]
Zuinglius has marked out this period (1516) as the commencement of the
Swiss Reformation. In fact, if four years before he had bent his head
over the Word of God, he now raised it, and turned it toward his
people, to make them share in the light which he had found. This forms
a new and important epoch in the history of the development of the
religious revolution of those countries, but it has been erroneously
concluded, from these dates, that the Reformation of Zuinglius
preceded that of Luther. It may be that Zuinglius preached the gospel
a year before Luther's Theses, but Luther himself preached it four
years before these famous propositions.[660] Had Luther and Zuinglius
confined themselves merely to sermons, the Reformation would not have
so quickly gained ground in the Church. Neither Luther nor Zuinglius
was the first monk or the first priest who preached a purer doctrine
than that of the schoolmen. But Luther was the first who publicly, and
with indomitable courage, raised the standard of truth against the
empire of error, called general attention to the fundamental doctrine
of the gospel--salvation by grace, introduced his age to that new
career of knowledge, faith, and life, out of which a new world has
arisen; in a word, began a true and salutary revolution. The great
struggle, of which the Theses of 1517 were the signal, was truly the
birth-throe of the Reformation, giving it at once both a body and a
soul. Luther was the first Reformer.
[660] First Volume.
A spirit of enquiry began to breathe on the mountains of Switzerland.
One day the curate of Glaris, happening to be in the smiling district
of Mollis, with Adam its curate, Bunzli, curate of Wesen, and
Varachon, curate of Kerensen, these friends discovered an old liturgy,
in which they read these words: "After baptising the child, we give
him the sacrament of the Eucharist and the cup of blood."[661] "Then,"
said Zuinglius, "the supper was at that period dispensed in our
churches under the two kinds." The liturgy was about two hundred years
old. This was a great discovery for these priests of the Alps.
[661] Detur Eucharistiæ sacramentum, similiter poculum sanguinis. (Zw.
Op. i, p. 266.) Let the sacrament of the Eucharist be given, likewise
the cup of blood.
The defeat of Marignan had important results in the interior of the
cantons. The conqueror, Francis I, lavished gold and flattery in order
to gain the confederates, while the emperor besought them by their
honour, by the tears of widows and orphans, and the blood of their
brethren, not to sell themselves to their murderers. The French party
gained the ascendancy at Glaris, which, from that time, was an
uncomfortable residence to Ulric.
[Sidenote: OUR LADY OF EINSIDLEN.]
Zuinglius, at Glaris, might perhaps have remained a man of the world.
Party intrigues, political questions, the empire, France, or the Duke
of Milan, might have absorbed his whole life. Those whom God means to
prepare for great services he never leaves amid the turmoil of the
world. He leads them apart, and places them in a retreat where they
commune with Him and their own consciences, and receive lessons never
to be effaced. The Son of God himself, who in this was a type of the
training given to his servants, spent forty days in the desert. It was
time to remove Zuinglius from political movements, which, continually
pressing upon his thoughts, might have banished the Spirit of God from
them. It was time to train him for another stage than that on which
courtiers, cabinets, and parties move, and where he should have wasted
powers worthy of nobler employment. His country, indeed, needed
something else. It was necessary that a new life should now come down
from heaven, and that he who was to be the instrument in communicating
it should unlearn worldly things, in order to learn things above. The
two spheres are entirely distinct; a wide space separates these two
worlds, and before passing entirely from the one to the other,
Zuinglius was to sojourn for a time on neutral ground, in a kind of
intermediate and preparatory state, to be there taught of God. God
accordingly took him away from the factions of Glaris; and, with a
view to this noviciate, placed him in the solitude of a
hermitage--confining within the narrow walls of an abbey this noble
germ of the Reformation, which was shortly after to be transplanted to
a better soil, and cover the mountains with its shadow.