Zurich--The College of Canons--Election to the
Cathedral--Fable--Accusations--Confession of Zuinglius--The
Designs of God Unfolded--Farewell to Einsidlen--Arrival at
Zurich--Courageous Declaration of Zuinglius--First
Sermons--Effects--Opposition--Character of Zuinglius--Taste
for Music--Arrangement of the Day--Circulation by Hawkers.
Seven centuries had elapsed since Charlemagne had attached a college
of canons to this cathedral, over whose school Oswald Myconius then
presided. These canons having degenerated from their first
institution, and desiring in their benefices to enjoy the sweets of
indolence, elected a priest to preach and take the cure of souls. This
situation having become vacant some time after Oswald's arrival, he
immediately thought of his friend. What a prize it would be for
Zurich! Zuinglius' appearance was prepossessing. He was a handsome
man,[684] of graceful address, and pleasing manners. His eloquence had
already given him celebrity, while the lustre of his genius made him
conspicuous among all the confederates. Myconius spoke of him to the
provost of the chapter, Felix Frey, (who from the appearance and
talents of Zuinglius was already prepossessed in his favour,)[685] to
Utinger, an old man who was held in high respect, and to canon
Hoffman, a man of an upright open disposition, who, having long
preached against foreign service, was favourably inclined to Ulric.
Other Zurichers had, on different occasions, heard Zuinglius at
Einsidlen, and had returned full of admiration. The election of
preacher to the cathedral soon set all the inhabitants of Zurich in
motion. Different parties were formed. Several laboured night and day
for the election of the eloquent preacher of Our Lady of the
Eremites.[686] Myconius having informed his friend--"Wednesday next,"
replied Zuinglius, "I will come and dine at Zurich, and talk over
matters." He accordingly arrived. A canon to whom he was paying a
visit said to him, "Could you come among us to preach the word of
God?" "I could," replied he; "but will not come unless I am called."
He then returned to his abbey.
[684] Dan Zwingli vom lyb ein hubscher man wass. (Bullinger MS.)
[685] Und als Imme sein e gestalt und geschiklichkeit wol gefiel, gab
er Im syn stimm. (Ibid)
[686] Qui dies et noctes laborarent ut vir ille subrogaretur. (Osw.
Myc. Vit. Zw.)
[Sidenote: CHARGES AGAINST ZUINGLIUS.]
This visit spread alarm in the camp of his enemies. Several priests
were urged to apply for the vacancy. A Suabian, named Laurent Fable,
even preached as a candidate, and the rumour went that he was
elected. "It is then quite true," said Zuinglius, on learning it,
"that a prophet has no honour in his own country, since a Suabian is
preferred to a Swiss. I know what value to set on popular
applause."[687] Zuinglius immediately after received a letter from the
secretary of Cardinal Schinner, informing him, that the election had
not taken place. But the false news which he had at first received
nettled the curate of Einsidlen. Knowing that a person so unworthy as
this Fable aspired to the place, he was more desirous to obtain it for
himself, and wrote about it to Myconius, who next day replied, "Fable
will always continue fable: my masters have learned that he is already
the father of six boys, and possesses I know not how many
benefices."[688]
[687] Scio vulgi acclamationes et illud blandum Euge! Euge! (Zw. Ep.
p. 53.) I know the acclamations of the vulgar, and their flattering
Bravo! Bravo!
[688] Fabula manebit fabula; quem domini mei acceperunt sex pueris
esse patrem ... (Ibid.)
The enemies of Zuinglius did not abandon their opposition. All, it is
true, agreed in extolling his learning to the skies;[689] but said
some, "He is too fond of music;" others, "He loves the world and
pleasure;" others again, "In early life he was too closely connected
with giddy companions." There was even one individual who charged him
with an instance of seduction. Zuinglius was not without blemish.
Though superior to the ecclesiastics of his time he more than once, in
the first years of his ministry, gave way to youthful propensities. It
is difficult to estimate the influence of an impure atmosphere on
those who live in it. There were in the papacy certain established
irregularities, allowed and sanctioned as conformable to the laws of
nature. A saying of Æneas Sylvius, afterwards pope under the name of
Pius II, gives an idea of the sad state of public morals at this
period. We give it in a note.[690] Disorder had become the rule, order
the exception.
[689] Neminem tamen, qui tuam doctrinam non ad cœlum ferat ...
(Ibid.)
[690] Non esse qui vigesimum annum excessit, nec virginem tetigerit.
(Ibid. p. 57.)
[Sidenote: CONFESSION BY ZUINGLIUS.]
Oswald displayed the greatest activity in favour of his friend. He
exerted all his powers in defending him, and happily succeeded.[691]
He went to burgomaster Roust, to Hoffman, Frey, and Utinger. He
praised Zuinglius for his probity, honesty, and purity, and confirmed
the Zurichers in the favourable opinion which they had of the curate
of Einsidlen. Little credit was given to the speeches of his
adversaries. The most influential persons said, that Zuinglius should
be preacher at Zurich. The canons said so also, but in a whisper.
"Hope," wrote Oswald to him with a full heart, "for I hope." At the
same time he told him of the accusations of his enemies. Although
Zuinglius was not yet become altogether a new man, he belonged to the
class of those whose conscience is awakened, and who may fall into
sin, but never without a struggle, or without remorse. It had often
been his resolution to stand alone in the midst of the world, and
maintain a life of holiness. But when he saw himself accused, he did
not pretend to boast that he was without sin. Writing to canon
Utinger, he said, "Having nobody to go along with me in the
resolutions which I had formed, several even of those about me, being
offended at them, alas! I fell, and like the dog of whom St. Peter
speaks, (2 Ep. ii, 22,) returned to my vomit.[692] Ah! God knows with
what shame and anguish I have torn up these faults from the depths of
my heart, and laid them before Almighty God, to whom, however, I would
be less afraid to confess my misery than to mortal man."[693] But
while Zuinglius confessed himself to be a sinner, he, at the same time
vindicated himself from the most offensive charges which were brought
against him. He declared that he had ever abhorred the idea of
invading the sanctity of married life, or seducing innocence,[694]--vices
at that time but too common, "or the truth of this," says he, "I appeal
to all with whom I have lived."[695]
[691] Reprimo hæc pro viribus, imo et repressi. (Ibid., p. 54.)
[692] Quippe neminem habens, comitem hujus instituti, scandalisantes
vero non paucos heu! cecidi et factus sum canis ad vomitum. (Zw. Ep.
p. 55.)
[693] En, cum verecundia (Deus novit!) magna, hæc ex pectoris specubus
depromsi, apud eum scilicet, cum quo etiam coram minus quam cum ullo
ferme mortalium confiteri vererer. (Zw. Ep.)
[694] Ea ratio nobis perpetuo fuit, nec alienum thorum conscendere nec
virginem vitiare. (Ibid.)
[695] Testes invoco cunctos, quibuscum vixi. (Ibid.)
The election took place on the 11th December, and out of the
twenty-four votes which were given, Zuinglius had seventeen. It was
time that the Reformation should begin in Switzerland. The chosen
instrument which Divine Providence had been preparing during three
years in the retreat of Einsidlen, was ready and must now be
translated elsewhere. God, who had chosen the new university of
Wittemberg, situated in the heart of Germany, and under the protection
of the wisest of princes, to call Luther thither, made choice in
Switzerland of the city of Zurich, regarded as the head of the
confederation, there to station Zuinglius, and to bring him into
contact not only with one of the most intelligent, simple, resolute,
and intrepid communities of Switzerland, but also with all the cantons
which are grouped around this ancient and powerful state. The hand
which had taken hold of a young shepherd of Sentis, and led him to the
school of Wesen, now brought him forward, powerful in word and in
deed, in the face of all, to regenerate his countrymen. Zurich was
about to become a focus of light to Switzerland.
[Sidenote: ARRIVAL AT ZURICH.]
The day which announced the election of Zuinglius was to Einsidlen a
day at once of joy and grief. The circle which had been formed there
was about to be broken up by the withdrawal of its most valuable
member, and who could say whether superstition was not going again to
take possession of this ancient place of pilgrimage?... The council of
state in Schwitz conveyed the expression of its sentiments to Ulric by
designating him as "reverend, learned, most gracious master, and good
friend."[696] "At least do you yourself give us a successor worthy of
you," said Geroldsek in despair to Zuinglius. "I have got for you,"
replied he, "a little lion, simple and wise; a man initiated in the
mysteries of sacred science." "Let me have him," immediately rejoined
the administrator. It was Leo Juda, at once the gentle and intrepid
friend with whom Zuinglius had been so intimate at Bâle. Leo accepted
the call which brought him near his dear Ulric. Ulric took farewell of
his friends, quitted the solitude of Einsidlen, and arrived at that
delightful spot where, smiling and instinct with life, rises the town
of Zurich, surrounded by its amphitheatre of vine-clad hills,
enamelled with meadows and orchards, crowned with forests, and
overtopped by the lofty peaks of the Albis.
[696] Reverende, perdocte, admodum gratiose domine ac bone amice. (Zw.
Ep. p. 60.)
Zurich, the centre of the political interests of Switzerland, where
the most influential persons in the nation frequently assembled, was
the place best fitted to act upon the whole country, and shed the
seeds of truth over all its cantons. Accordingly, the friends of
letters and the Bible hailed the appointment of Zuinglius with
acclamation. At Paris, in particular, the Swiss students, who were
there in great numbers, were enraptured with the news.[697] But if
Zuinglius had the prospect of a great victory at Zurich, he had also
the prospect of a severe contest. Glarean wrote him from Paris, "I
foresee that your learning will stir up great enmity;[698] but be of
good courage, and you will, like Hercules, subdue monsters."[699]
[697] Omnes adeo quotquot et Helvetiis adsunt juvenes fremere et
gaudere. (Ibid., p. 63.)
[698] Quantum invidiæ tibi inter istos eruditio tua conflabit. (Ibid.,
p. 64.)
[699] Do er ehrlich und wol empfangen ward. (Bullinger, MS.)
[Sidenote: INSTRUCTIONS OF THE CHAPTER. ZUINGLIUS' DECLARATION.]
On the 27th December, 1518, Zuinglius arrived at Zurich, and took up
his quarters at the hotel of Einsidlen. He received a cordial and
honourable welcome. The chapter immediately met to receive him, and
invited him to take his seat in the midst of them. Felix Frey
presided; the canons, friendly or hostile to Zuinglius, sat
indiscriminately around their provost. There was considerable
excitement in the meeting; every one felt, perhaps without distinctly
acknowledging it to himself, how serious the commencement of this
ministry was likely to prove. Some apprehension being entertained of
the innovating spirit of the young priest, it was agreed to set before
him the most important duties of his office. "You will use your utmost
endeavour," he was gravely told, "to secure payment of the revenues
of the chapter, without neglecting the least of them. You will exhort
the faithful both from the pulpit and in the confessional, to pay the
first fruits and tithes, and to show by their offerings that they love
the Church. You will make it your business to increase the revenues
which are derived from the sick, from sacrifices, and generally from
every ecclesiastical act." The chapter added, "As to the
administration of the sacraments, preaching, and personal presence,
amid the flock, these too are duties of the priest. However, in these
different respects, and particularly in regard to preaching, you may
supply your place by a vicar. You should administer the sacraments
only to persons of distinction, and after being requested. You are
expressly forbidden to do it to all persons indiscriminately."[700]
[700] Schuler's, Zwinglis Bildung, p. 227.
[Sidenote: ZUINGLIUS' FIRST SERMONS AT ZURICH.]
Strange rule to be given to Zuinglius! Money, money, still money!...
Was it then for this that Christ established his ministry? Still
prudence tempers his zeal; he knows that we cannot all at once deposit
the seed in the ground, see the growth of the tree, and gather its
fruit. Zuinglius, therefore, without explaining his views on what was
enjoined him, humbly expressed his gratitude for the honourable
appointment which he had received, and stated what he calculated on
being able to do. "The life of Jesus," said he, "has been too long
hidden from the people. I will preach on the whole gospel of St.
Matthew, chapter by chapter, following the mind of the Holy Spirit,
drawing only at the well-springs of Scripture,[701] digging deep into
it, and seeking the understanding of it by persevering fervent
prayer.[702] I will consecrate my ministry to the glory of God; the
praise of His only Son; the real salvation of souls, and their
instruction in the true faith."[703] This new language made a deep
impression on the chapter. Some expressed joy, but the majority openly
disapproved.[704] "This mode of preaching is an innovation," exclaimed
they, "this innovation will soon lead to others, and where is it to
stop?" Canon Hoffman in particular thought it his duty to prevent the
fatal effects of a choice which he had himself patronised. "This
exposition of Scripture," said he, "will be more hurtful than useful
to the people." "It is not a new method," replied Zuinglius, "it is
the ancient method. Recollect the homilies of St. Chrysostom on St.
Matthew, and of St. Augustine on St. John. Besides, I will use
moderation, and give none any reason to complain."
[701] Absque humanis commentationibus, ex solis fontibus Scripturæ
sacræ. (Zw. Op. i, p. 273.) Without human comments, solely from the
fountains of sacred Scripture.
[702] Sed mente spiritus quam diligenti Scripturarum collectione,
precibusque ex corde fusis, se nacturum. (Osw. Myc. Vit. Zw.)
[703] Alles Gott und seinen einigen Sohn zu Lob und Ehren und zu
rechten Heil der Seelen, zur Underrichtung im rechten Glauben.
(Bullinger, MS.)
[704] Quibus auditis, mœror simul et lætitia. (Osw. Myc.)
Thus Zuinglius abandoned the exclusive use of fragments of the gospel
as practised since the days of Charlemagne; re-establishing the
Scripture in its ancient rights, he, from the commencement of his
ministry, united the Reformation to the primitive ages of
Christianity, and prepared a more profound study of the Word of God
for ages to come. But he did more. The strong and independent position
which he took up in the face of the Church showed that the work in
which he had engaged was new. The figure of the Reformer stood out in
bold relief to the public eye, and the Reformation advanced.
Hoffman, having failed in the chapter, addressed a written request to
the provost to prohibit Zuinglius from shaking the popular belief. The
provost sent for the new preacher, and spoke to him with great
kindness. But no human power could close his lips. On the 31st
December, he wrote to the council of Glaris, that he entirely resigned
the cure of souls which had hitherto been reserved for him, and gave
himself wholly to Zurich, and to the work which God was preparing for
him in this town.
On Saturday, being new-year's-day, and also the birthday of Zuinglius,
who had completed his thirty-fifth year, he mounted the pulpit of the
cathedral. A great crowd, eager to see a man who had already acquired
so much celebrity, and to hear this new gospel, of which every one
began to speak, filled the church. "It is to Christ," said Zuinglius,
"that I wish to conduct you; to Christ, the true source of salvation.
His divine word is the only nourishment which I would give to your
heart and life." Then he announced that to-morrow, the first Sunday of
the year, he would begin to expound the gospel according to St.
Matthew. Accordingly, the preacher, and a still larger audience than
the day before, were at their posts. Zuinglius opened the gospel--the
gospel which had so long been a sealed book--and read the first page,
going over the history of the patriarchs and prophets mentioned in the
first chapter of St. Matthew, and expounding it in such a way that all
were astonished and delighted, and exclaimed, "We never heard anything
like this."[705]
[705] Dessgleichen wie jederman redt, nie gehört worden war. (B.
Weise, a contemporary of Zuinglius. Füsslin Beyträge, iv, 86.)
[Sidenote: THEIR EFFECTS.]
He continued thus to expound St. Matthew, according to the original
Greek. He showed how the whole Bible found at once its exposition and
its application in the very nature of man. Delivering the loftiest
truths of the gospel in simple language, his preaching reached all
classes, the learned and the wise, as well as the ignorant and
simple.[706] He extolled the infinite mercies of God the Father, and
implored all his hearers to put their confidence in Jesus Christ alone
as the only Saviour.[707] At the same time, he earnestly called them
to repentance; forcibly attacked the errors which prevailed among the
people; fearlessly rebuked luxury, intemperance, extravagance in
dress, the oppression of the poor, idleness, foreign service, and
foreign pensions. "In the pulpit," says one of his companions, "he
spared no one, pope, emperor, kings, dukes, princes, lords, not even
the confederates. All his energy, and all the joy of his heart were in
God: accordingly he exhorted all the inhabitants of Zurich to put
their confidence in Him only."[708] "Never was man heard to speak with
so much authority," says Oswald Myconius, who with joy and high hopes
watched the labours of his friend.
[706] Nam ita simplices æqualiter cum prudentissimis et acutissimis
quibusque, proficielebant. (Osw. Myc. Vit. Zw.)
[707] In welchem er Gott den Vater prysset und alle Menschen allein
uff Jessum Christum, als den einigen Heiland verthrauwen lehrte.
(Bullinger, MS.)
[708] All sein Trost stuhnd allein mit frölichem Gemûth zu Gott ...
(B. Weise Füsslin Betr. iv, 36.)
The gospel could not be preached in vain in Zurich. A continually
increasing multitude of men of all classes, and more especially of the
common people, flocked to hear him.[709] Several Zurichers had ceased
to attend on public worship. "I derive no benefit from the discourses
of these priests," often exclaimed Füsslin, a poet, historian, and
counsellor of state; "they do not preach the things of salvation; for
they do not comprehend them. I see nothing in them but covetousness
and voluptuousness." Henry Räuschlin, treasurer of state, one who
diligently read the Scriptures, was of the same opinion: "The
priests," said he, "met in thousands at the Council of Constance ...
to burn the best man among them." These distinguished men, led by
curiosity, went to hear Zuinglius' first sermon. Their countenances
bespoke the emotion with which they followed the orator. "Glory to
God!" said they, on coming out; "this is a preacher of the truth. He
will be our Moses to deliver us from Egyptian darkness."[710] From
this moment they became the Reformer's intimate friends. "Powers of
the world," said Füsslin, "cease to proscribe the doctrine of Christ!
After Christ the Son of God was put to death, sinners were raised up.
And now, should you destroy the preachers of truth, you will see their
places supplied by glaziers, carpenters, potters, founders,
shoemakers, and tailors, who will teach with power."[711]
[709] Do ward bald ein gross gelaüff von allerley menschen, Innsonders
von dem gemeinen Mann ... (Bullinger, MS.)
[710] Und unser Moses seyn der uns aus Egypten führt. (Ibid.)
[711] Werden die Gläser, Müller, Hafner, Giesser, Schuhmacher, und
Schneider lehren. (Muller's Reliq. iii, p. 185.)
[Sidenote: OPPOSITION.]
In Zurich, at the outset, there was only one shout of admiration, but
when the first moment of enthusiasm was over, the adversary resumed
courage. Worthy persons alarmed at the idea of a Reformation,
gradually drew off from Zuinglius. The violence of the monks which had
been veiled for an instant, reappeared, and the college of canons
resounded with complaints. Zuinglius stood immovable. His friends
beholding his courage, felt in his presence as if a man of apostolic
times had reappeared.[712] Among his enemies, some scoffed and jeered;
others uttered insulting menaces, but he endured all with Christian
patience.[713] "Whoso," he was wont to say, "would gain the wicked to
Jesus Christ must wink at many things,"[714]--an admirable saying
which ought not to be lost sight of.
[712] Nobis apostolici illius sæculi virum repræsentas. (Zw. Ep. p.
74.)
[713] Obganniunt quidam, rident, minantur, petulanter incessunt ... at
tu vere, Christianâ patientiâ, suffers omnia. (Ibid. 7th May, 1519.)
Some jeer, laugh, menace, and petulantly assail, ... but you with
truly Christian patience submit to all.
[714] Connivendum ad multa, ei qui velit malos Christo lucri facere
... (Ibid.)
His character and general bearing towards all contributed as much as
his discourses to win their hearts. He was at once a true Christian
and a true republican. The equality of mankind was not with him a mere
watchword; it was written on his heart and manifested in his life. He
had neither that pharisaical pride, nor that monastic gruffness, which
are equally offensive to the simple and the wise of the world. Men
were drawn towards him, and felt at ease when conversing with him.
Strong and mighty in the pulpit, he was affable to all whom he met in
the streets, or in the public squares. At the places where the
merchants or incorporations met he was often seen among the citizens
expounding the leading points of Christian doctrine, or conversing
familiarly with them. He gave the same cordial reception to peasant
and patrician. "He invited country folks to dine with him," says one
of his bitterest enemies, "walked with them, spoke to them of God,
made the devil enter into their hearts and his writings into their
pockets. He even went so far that the leading persons in Zurich
visited those peasants, entertained them, and walked over the town
with them, showing them all sorts of attention."[715]
[715] Dass der Rath gemeldete Bauern besucht ... (Salat's Chronik. p.
155.)
[Sidenote: TASTE FOR MUSIC. STUDIOUS HABITS.]
He continued to cultivate music "with moderation," says Bullinger:
nevertheless the enemies of the gospel took advantage of it, and
called him "The evangelical flute and lute player."[716] Faber having
one day reproached him with his fondness for music, Zuinglius, with
noble candour, replied, "My dear Faber, you know not what music is. I
have, it is true, learned to play on the lute, the violin, and other
instruments, and am able by these means to pacify little
children;[717] but you of course are too holy for music. Do you not
know that David was a skilful player on the harp, and in this way
drove the evil spirit out of Saul? ... Ah! if you knew the sound of
the heavenly lute, the evil spirit of ambition and avarice by which
you are possessed would come out of you also." Perhaps this was
Zuinglius' foible, though it was in a spirit of cheerfulness and
Christian liberty that he cultivated this art, which religion has
always associated with her sublimest flights. He set some of his
Christian poems to music, and did not scruple sometimes to amuse the
youngest of his flock with his lute. He showed the same good nature to
the poor. "He ate and drank," says one of his contemporaries, "with
all who invited him,--he despised no one; he was most compassionate to
the poor; always firm and always joyful in bad as in good fortune. No
evil made him afraid; his words were at all times full of energy, and
his heart full of consolation."[718] Thus Zuinglius increased in
popularity--after the example of his Master, seated alternately at the
table of the common people and the banquet of the great, but still
constantly intent on the work to which God had called him.
[716] Der Lautherschlager und Evangelischer pfyffer. (Bullinger, MS.)
[717] Dass kombt mir Ja wol, die kind zu geschweigen. (Bullinger MS.)
[718] War allwegen trostlichen Gemüths und tapferer Red. (B. Weisse
Füssl. Beytr. iv, p. 36.)
At the same time he was an indefatigable student. In the morning, till
ten, he read, wrote, and translated: Hebrew in particular engaged his
attention. After dinner he attended to those who had any thing to tell
him, or any advice to ask of him: took a walk with his friends and
visited his hearers. At two he resumed his studies. He took a short
walk after supper, and afterwards wrote letters which often occupied
him till midnight. He always stood when he studied, and did not allow
himself to be interrupted unless on important business.[719]
[719] Certas studiis vindicans horas, quas etiam non omisit, nisi
seriis coactus. (Osw. Myc. Vit. Zw.)
[Sidenote: INDULGENCES.]
But the labours of a single individual were not sufficient. A person,
named Lucian, one day came to him with the writings of the German
Reformer. He had been sent by Rhenan, a learned man, then resident at
Bâle, and indefatigable in circulating the Reformer's writings
throughout Switzerland. Rhenan had become aware that the hawking of
books was an important means of diffusing evangelical doctrine. Lucian
had travelled almost over the whole of Switzerland, and knew
everybody. "See," said Rhenan to Zuinglius, "whether this Lucian has
the necessary prudence and ability; if he has, let him go from town to
town, burgh to burgh, village to village, and even from house to
house, among the Swiss, with Luther's writings, especially his
exposition on the Lord's Prayer, written for the laity.[720] The more
he is known the more purchasers will he find. But care must be taken
not to let him hawk other books. If he has none but Luther's, his sale
of them will be the greater." Thus the humble roof of many a Swiss
family was penetrated with some rays of light. There was one other
book, however, which Zuinglius should have caused to be hawked with
those of Luther--the Gospel of Jesus Christ.
[720] ... Oppidatim, municipatim, vicatim, imo domesticatim per
Helvetios circumferat.... (Zw. Ep. p. 81)