Meinrad of Hohenzollern--Our Lady of Einsidlen--Calling of
Zuinglius--The Abbot--Geroldsek--Companionship in Study--The
Bible copied--Zuinglius and Superstition--First Opposition
to Error--Sensation--Hedio--Zuinglius and the Legates--The
Honours of Rome--The Bishop of Constance--Samson and
Indulgences--Stapfer--Charity of Zuinglius--His Friends.
Meinrad of Hohenzollern, a German monk, about the middle of the ninth
century, wandering on till he came between the lakes of Zurich and
Wallstetten, had stopped upon a hill, resting on an amphitheatre of
firs, and there built a cell. Banditti imbrued their hands in the
blood of the saint. The bloody cell was long deserted, but towards the
end of the tenth century, a convent and a church, in honour of the
Virgin, were erected on the sacred spot. On the eve of the day of
consecration, when the Bishop of Constance and his priests were at
prayers in the church, a celestial chant, proceeding from invisible
voices, suddenly echoed through the chapel. They prostrated themselves
and listened in amaze. The next day, when the bishop was going to
consecrate the chapel, a voice repeated thrice, "Stop, brother, stop!
God himself has consecrated it!"[662] It was said, that Christ in
person had blessed it during the night, that the chant which they had
heard proceeded from angels, apostles, and saints, and that the
Virgin, standing upon the altar, had blazed forth like a flash of
lightning. A bull of Pope Leo VII forbade the faithful to question the
truth of this legend. Thenceforward an immense crowd of pilgrims
ceased not to repair to Our Lady of the Eremites to the "consecration
of angels." Delphi and Ephesus, in ancient, and Loretto in modern
times, alone have equalled the fame of Einsidlen. It was in this
strange place that, in 1516, Ulric Zuinglius was called as priest and
preacher.
[662] Cessa, cessa, frater, divinitus capella consecrata est. (Hartm.
Annal. Einsidl. p. 51.)
[Sidenote: THE ABBOT OF EINSIDLEN. GEROLDSEK.]
Zuinglius hesitated not. "Neither ambition nor avarice takes me
there," said he; "but the intrigues of the French."[663] Higher
motives determined him. On the one hand, having more solitude, more
calmness, and a less extensive parish, he could devote more time to
study and meditation; on the other hand, this place of pilgrimage
would give him facilities for spreading the knowledge of Jesus Christ
to the remotest countries.[664]
[663] Locum mutavimus non cupidinis aut cupiditatis moti stimulis,
verum Galiorum technis. (Zw. Ep. 24.)
[664] Christum et ejus veritatem in regiones et varias et remotas
divulgari tam felici opportunitate. (Osw. Myc. Vit. Zw.)
The friends of evangelical preaching at Glaris expressed deep grief.
"What worse could happen to Glaris," said Peter Tschudi, one of the
most distinguished citizens of the canton, "than to be deprived of so
great a man."[665] His parishioners finding him immovable, resolved to
leave him the title of pastor of Glaris, with part of the benefice,
and the means of returning when he chose.[666]
[665] Quid enim Glareanæ nostræ tristius accidere poterat, tanto
videlicet privari viro. (Zw. Ep., p. 16.)
[666] Two years later Zuinglius signs, Pastor Glaronræ, Minister
Eremi. (Ibid., p. 30.)
Conrad of Rechberg, a gentleman of ancient family, grave, candid,
intrepid, and occasionally somewhat rude, was one of the most
celebrated sportsmen of the district to which Zuinglius was removed.
He had established on one of his farms a manêge in which he reared a
breed of horses which became celebrated in Italy. Such was the abbot
of our Lady of the Eremites. Rechberg was equally averse to the
pretensions of Rome and the discussions of theologians. One day,
during a visitation of the Order, some observations were made to him.
"I am master here, not you," said he, somewhat rudely; "get along."
One day at table when Leo Juda was discussing some difficult point
with the administrator of the convent, the hunting abbot exclaimed,
"You, there, leave your disputes to me. I exclaim with David, '_Have
pity on me, O God, according to thy goodness, and enter not into
judgment with thy servant_.' I have no need to know any more."[667]
[667] Wirz, K. Gesch., iii, 363. Zuinglius Bildung, v. Schüler, p.
174. Miscell. Tigur., iii, 28.
[Sidenote: COMPANIONSHIP IN STUDY.]
Baron Theobald of Geroldsek was administrator of the monastery. He was
of a meek spirit, sincerely pious, and had a great love of literature.
His favourite design was to form a society of well-informed men in his
convent; and it was for this reason he had given a call to Zuinglius.
Eager for instruction and reading, he begged his new friend to direct
him. "Read the Holy Scriptures," replied Zuinglius, "and that you may
the better understand them, study Jerome. However," added he, "the
time will come, (and, by God's help, it is not far off,) when
Christians will not set a high value either on Jerome or any other
doctor, but only on the word of God."[668] The conduct of Geroldsek
gave indication of his progress in the faith. He allowed the nuns of a
convent dependent on Einsidlen to read the Bible in the vulgar tongue;
and, some years after, Geroldsek came to live at Zurich beside
Zuinglius, and to die with him on the field of Cappel. The charm which
hung about Zuinglius soon united him in tender friendship, not only
with Geroldsek, but also the chaplain Zink, the excellent Œxlin,
and other inmates of the abbey. These studious men, far from the noise
of party, joined together in reading the Scriptures, the Fathers of
the Church, the master-pieces of antiquity, and the writings of the
restorers of letters. This interesting society was often enlarged by
friends from a distance. Among others, Capito one day arrived at
Einsidlen. The two old friends of Bâle walked together over the
convent and the wild scenery in its neighbourhood, absorbed in
conversation, examining the Scriptures, and seeking to know the Divine
will. There was a point on which they were agreed, and it was
this--"The pope of Rome must fall." At this time Capito was more
courageous than he was at a later period.
[668] Fore, idque brevi, Deo sic juvante, ut neque Hieronymus neque
cæteri, sed sola Scriptura divina apud Christianos in prætio sit
futura. (Zw. Op. i, p. 273)
Repose, leisure, books, friends--all these Zuinglius had in this
tranquil retreat--and he accordingly grew in understanding and in
faith. At this period (May, 1517) he commenced a work which was of
great utility to him. As in old time the kings of Israel wrote the law
of God with their own hand, so Zuinglius with his copied the Epistles
of St. Paul. The only editions of the New Testament then in existence
were of large size, and Zuinglius wished to have one which he could
carry about with him.[669] These Epistles he learned by heart, as he
did afterwards the other books of the New, and a part of the Old
Testament. Thus his heart became always more attached to the sovereign
authority of the Word of God. He was not satisfied with merely
acknowledging this; he was, moreover, desirous to bring his life into
true subjection to it. His views gradually became more decidedly
Christian. The end for which he had been brought into this desert was
accomplished. It is no doubt true that Zurich is the place where his
whole soul became thoroughly pervaded with Christian principle; but
even now at Einsidlen he made decided progress in the work of
sanctification. At Glaris he had taken part in the amusements of the
world; at Einsidlen he was more anxious for a life unsullied by any
taint of worldliness. Beginning to have a better idea of the great
spiritual interests of the people, he gradually learned what God
designed to teach him.
[669] This manuscript is extant in the library of the town of Zurich.
[Sidenote: ZUINGLIUS AND SUPERSTITION.]
Providence had also other views in bringing him to Einsidlen. Here he
obtained a nearer view of the superstitions and abuses which had
invaded the Church. An image of the Virgin which was carefully
preserved in this monastery, had, it was said, the power of working
miracles. Above the gate of the Abbey appeared this presumptuous
inscription:--"Here is obtained a plenary remission of all sins." A
multitude of pilgrims flocked to Einsidlen from all parts of
Christendom, to merit this grace by their pilgrimage. The church, the
abbey, and the whole valley were crowded with devout worshippers on
the festivals of the Virgin. But it was especially at the grand
festival of "the consecration of the angels," that the hermitage was
crowded to overflowing. Thousands of individuals of both sexes climbed
the acclivity of the hill leading to the oratory, singing hymns and
counting their beads. These devout pilgrims crowded into the Church,
thinking they were there nearer God than any where else.
The residence of Zuinglius at Einsidlen was, in regard to the exposure
of papal abuses, similar in effect to Luther's visit to Rome.
Zuinglius' education for reformer was completed at Einsidlen. God
alone is the source of salvation, and he is so every where,--these
were the two truths which he learned at Einsidlen, and they became
fundamental articles in his creed. The serious impression produced on
his soul soon manifested itself externally. Struck with the many
prevailing evils, he resolved to oppose them boldly. Not hesitating
between his conscience and his interest, he stood up openly, and, in
plain and energetic terms, attacked the superstition of the
surrounding crowds: "Think not," said he from the pulpit, "that God is
in this temple more than in any other part of his creation. Whatever
be the country in which you dwell, God encompasses you, and hears you
as well as in our Lady of Einsidlen. Can useless works, long
pilgrimages, offerings, images, the invocation of the Virgin, or the
saints, obtain the grace of God?... What avails the multitude of words
in which we embody our prayers? What avails a glossy hood--a head well
shaven--a long robe with its neat folds, and mules caparisoned with
gold? God looks to the heart, but our heart is alienated from
God."[670]
[670] Vestes oblonga et plicis plena, muli auro ornati ... Cor vero
interim procul a Deo est. (Zw. Op. i, p. 236.)
But Zuinglius wished to do more than lift his voice against
superstition. He wished to satisfy that eager longing for
reconciliation with God, felt by many of the pilgrims who had flocked
to the chapel of our Lady of Einsidlen. "Christ," cried he, like a
John Baptist in this new wilderness of Judea, "Christ, who was once
offered on the cross, is the expiatory victim, who, even through
eternity, makes satisfaction for the sins of all believers."[671] Thus
Zuinglius advanced. The day when this bold sermon was heard in the
most venerated sanctuary of Switzerland, the standard prepared against
Rome began to be more distinctly displayed on its mountain heights,
and there was, so to speak, a heaving of reform reaching even to their
deepest foundations.
[671] Christus qui sese semel in cruce obtulit, hostia est et victima
satisfaciens in æternum, pro peccatis omnium fidelium. (Ibid, p.
236.)
[Sidenote: SENSATION. HEDIO.]
In fact, universal astonishment seized the multitude on hearing the
discourse of the eloquent priest. Some walked off in horror; others
hesitated between the faith of their fathers and the doctrine fitted
to secure their peace, while several came to Jesus Christ who was thus
preached to them, and finding rest to their souls, took back the
tapers which they had intended to present to the Virgin. A crowd of
pilgrims returned to their homes, announcing every where what they had
heard at Einsidlen. "Christ ALONE saves, and saves EVERYWHERE." Bands,
astonished at what they heard, stopped short without finishing their
pilgrimage. The worshippers of Mary diminished from day to day. Their
offerings formed almost the whole income of Zuinglius and Geroldsek;
but the intrepid witness of the truth felt happy to be impoverished in
order that souls might be spiritually enriched.
During the feast of Pentecost, in the year 1518, among the numerous
hearers of Zuinglius, was a learned man of meek temper and active
charity, named Gaspard Hedio, doctor of theology at Bâle. Zuinglius
preached on the cure of the paralytic, (Luke, v,) where our Saviour
declares, "_The Son of Man hath power upon earth to forgive sins_,"
words well fitted to strike the crowd assembled in the Church of the
Virgin. The preacher roused, enraptured, and inflamed his audience,
especially the doctor from Bâle.[672] A long time after, Hedio
expressed his high admiration; "How beautiful," said he, "this
discourse, how profound, weighty, complete, penetrating, and
evangelical; how much it reminds one of the ενεγεια (energy)
of the ancient doctors."[673] From that moment Hedio admired and loved
Zuinglius.[674] He would fain have gone to him, and opened his heart;
he wandered around the abbey but durst not approach, kept back, as he
expresses it, by a superstitious timidity. He again mounted his horse
and slowly retired from our Lady, ever and again turning his head to
the spot which contained so great a treasure, and feeling in his heart
the keenest regret.[675]
[672] Is sermo ita me inflammavit...(Zw. Ep. p. 90.)
[673] Elegans ille, doctus, gravis, copiosus, penetrans, et
evangelicus...(Ibid., 89.)
[674] Ut inciperem Zwinglium arctissime complecti, suscipere et
admirari. (Ibid.)
[675] Sicque abequitavi, non sine tamen molestia, quam tamen ipse mihi
pepereram. (Ibid., p. 90.) And so rode away, not without vexation, of
which, however, I was myself the cause.
[Sidenote: ZUINGLIUS AND THE LEGATES.]
Thus Zuinglius preached; less forcibly, no doubt, than Luther, but
with more moderation, and not less success. He did nothing
precipitately, and did not come so violently into collision with men's
minds as the Saxon Reformer; he expected every thing from the power of
truth. He displayed the same wisdom in his relations with the heads of
the Church. Far from immediately declaring himself their enemy, he
long remained their friend. They were exceedingly indulgent to him,
not only because of his learning and talents, (Luther had the same
claims to the regard of the bishops of Mentz and Brandenburg,) but
especially because of his attachment to the pope's political party,
and the influence possessed by such a man as Zuinglius in a republican
state.
In fact, several cantons, disgusted with the service of the pope, were
disposed to break with him. But the legates flattered themselves they
might retain several of them by gaining Zuinglius, as they gained
Erasmus, with pensions and honours. At this time the legates, Ennius
and Pucci, went frequently to Einsidlen, where from its proximity to
the democratic cantons, it was more easy to carry on negotiations with
them. But Zuinglius, far from sacrificing the truth to the demands and
offers of Rome, omitted no opportunity of defending the gospel. The
famous Schinner, who had then some disturbance in his diocese, passed
some time at Einsidlen. "The whole papacy," said Zuinglius one day,
"rests on a bad foundation.[676] Put your hand to the work, remove
errors and abuses, or you will see the whole edifice crumble to pieces
with fearful uproar".[677]
[676] Dass das ganz papstum einen schlechten grund habe. (Zw. Op. ii,
part i. p. 7.)
[677] Oder aber sy werdind mit grosser unrüw selbs umfallen. (Ibid.)
He spoke with the same frankness to legate Pucci. Four times did he
return to the charge. "With the help of God," said he to him, "I will
continue to preach the gospel, and this preaching will shake Rome."
Then he pointed out to him what was necessary to save the Church.
Pucci promised every thing, but did nothing. Zuinglius declared that
he renounced the pension from the pope. The legate entreated him to
retain it; and Zuinglius, who at that time had no thought of placing
himself in open hostility to the head of the Church, consented for
three years to receive it. "But think not," added he, "that for the
love of money I retrench a single syllable of the truth."[678] Pucci,
alarmed, made the Reformer be appointed chaplain acolyte to the pope.
It was an avenue to new honours. Rome thought to frighten Luther by
sentences of condemnation, and to win Zuinglius by favours--darting
her excommunications at the one, and displaying her gold and
magnificence to the other. She thus endeavoured, by two different
methods, to attain the same end, and silence the bold lips which
dared, in spite of the pope, to proclaim the Word of God in Germany
and Switzerland. The latter method was the more skilful, but neither
of them succeeded. The enfranchised souls of the preachers of truth
were equally inaccessible to menace and favour.
[678] Frustra sperari me vel verbulum de veritate diminiturum esse,
pecuniæ gratia. (Zw. Op. i, p. 365.) It was vain to hope that I would
keep back one iota of the truth for the sake of money.
[Sidenote: THE BISHOP OF CONSTANCE. SAMSON AND INDULGENCES.]
Another Swiss prelate, Hugo of Landenberg, bishop of Constance, at
this time gave some hopes to Zuinglius. He ordered a general
visitation of the churches. But Landenberg, a man of no character,
allowed himself to be led alternately by Faber, his vicar, and by an
abandoned female, from whose sway he was unable to escape. He
occasionally appeared to honour the gospel, and yet any one who
preached it boldly was in his eyes only a disturber. He was one of
those men too common in the Church, who, though loving truth better
than error, have more indulgence for error than for truth, and often
end by turning against those with whom they ought to make common
cause. Zuinglius applied to him, but in vain. He was to have the same
experience which Luther had; to be convinced that it was useless to
invoke the heads of the Church, and that the only method of restoring
Christianity was to act as a faithful teacher of the Word of God. An
opportunity of doing so soon occurred.
In August, 1518, a Franciscan monk was seen travelling on the heights
of St. Gothard, in those lofty passes which have been laboriously cut
across the steep rocks separating Switzerland from Italy. Having come
forth from an Italian convent, he was the bearer of papal indulgences
which he was commissioned to sell to the good Christians of the
Helvetic league. Brilliant success, obtained under two preceding
popes, had signalised his exertions in this shameful traffic.
Companions, intended to puff off the merchandise which he was going to
sell, were accompanying him across mountains of snow and ice coeval
with the world. This avaricious band, in appearance miserable enough,
and not unlike a band of adventurers roaming for plunder, walked in
silence, amid the noise of the foaming torrents which give rise to the
Rhine, the Reuss, the Aar, the Rhone, the Tessino, and other rivers,
meditating how they were to plunder the simple population of Helvetia.
Samson (this was the Franciscan's name) and his company first arrived
in Uri, and there commenced their traffic. They had soon done with
these poor peasants, and passed into the canton of Schwitz. Here
Zuinglius was, and here the combat between these two servants of two
very different masters was to take place. "I can pardon all sins,"
said the Italian monk, the Tezel of Switzerland. "Heaven and hell are
subject to my power, and I sell the merits of Jesus Christ to whoever
will purchase them, by paying in cash for an indulgence."
Zuinglius heard of these discourses, and his zeal was inflamed.
[Sidenote: STAPFER AND ZUINGLIUS.]
He preached powerfully against them. "Jesus Christ, the Son of God,"
said he, "thus speaks, '_Come unto ME, all ye that labour and are
heavy laden, and I will give you rest_.' Is it not then audacious
folly and insensate temerity to say on the contrary, Purchase letters
of indulgence! run to Rome! give to the monks! sacrifice to the
priests! If you do these things I will absolve you from your
sins![679] Jesus Christ is the only offering; Jesus Christ is the only
sacrifice; Jesus Christ is the only way."[680]
[679] Romam curre! redime literas indulgentiarum! da tantundem
monachis! offer sacerdotibus, etc. (Zw. Op., i, p. 222.)
[680] Christus una est oblatio, unum sacrificium, una via. (Ibid., p.
201.)
Every body at Schwitz began to call Samson rogue and cheat. He took
the road to Zug, and for this time the two champions failed to meet.
Scarcely had Samson left Schwitz when a citizen of this canton, named
Stapfer, a man of distinguished talent, and afterward secretary of
state, was with his family reduced to great distress. "Alas," said he,
when applying in agony to Zuinglius, "I know not how to satisfy my own
hunger and the hunger of my poor children."[681] Zuinglius knew to
give where Rome knew to take; he was as ready to practise good works,
as to combat those who taught that they were the means of obtaining
salvation. He daily gave liberally to Stapfer.[682] "It is God," said
he, anxious not to take any glory to himself, "It is God who begets
charity in the believer, and gives him at once the thought, the
resolution, and the work itself. Whatever good a righteous man does it
is God who does it by his own power."[683] Stapfer remained attached
to him through life; and, four years after, when he had become
secretary of state, and felt wants of a higher kind, he turned towards
Zuinglius, and said to him with noble candour, "Since you provided for
my temporal wants, how much more may I now expect from you wherewith
to appease the hunger of my soul!"
[681] Ut meæ, meorumque liberorum inediæ corporali subveniretis. (Zw.
Ep. 234.)
[682] Largas mihi quotidie suppetias tulistis. (Ibid.)
[683] Caritatem ingenerat Deus, consilium, propositum et opus.
Quidquid boni præstat justus, hoc Deus sua virtute præstat. (Zw. Op.,
i, p. 226.)
The friends of Zuinglius increased. Not only at Glaris, Bâle, and
Schwitz, did he find men of like spirit with himself; in Uri there was
the secretary of state, Schmidt; at Zug, Colin Müller and Werner
Steiner, his old companions in arms at Marignan: at Lucerne, Xylotect
and Kilchmeyer; Wittembach at Berne, and many others in many other
places. But the curate of Einsidlen had no more devoted friend than
Oswald Myconius. Oswald had quitted Bâle in 1516, to take charge of
the cathedral school at Zurich. In this town there were no learned
men, and no schools of learning. Oswald laboured along with some
well-disposed individuals, among others, Utinger, notary to the pope,
to raise the Zurich population out of ignorance and initiate them in
ancient literature. At the same time he defended the immutable truth
of the Holy Scriptures, and declared that if the pope or emperor gave
commands contrary to the gospel, obedience was due to God alone, who
is above both emperor and pope.
[Sidenote: ZURICH. THE COLLEGE OF CANONS.]