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 multitude assembled 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 God 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 ecclesiæ 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 mass:
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 Saturday, 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
circumstance. 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.
God 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, assailed the new
doctrine. But for their attacks it might, perhaps, have remained
obscurely hid in some faithful souls. But God 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 assembly 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 God 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 God is never
disappointed.
[818] Erat tota oratio vehemens et stomachi superciliique plena. (Zw.
Op. iii, p. 8.)
[819] Infirmos quosdam nuper Christo lucrifactos sacerdotes offensos
ea sentirem ex tacitis palloribus ac suspiriis. (Ibid., p. 9.) I could
see, by the silent paleness and sighs of certain priests lately gained
to Christ, and not well confirmed, that they were overpowered.
[820] Frustra diu movi omnem lapidem. (Zw. Op. iii, p. 9.)
[821] Ibi ego quiescere ac suspiriis rem agere cœpi apud eum qui
audit gemitum compeditorum. (Ibid.) Then I began to be quiet, and to
plead the cause with sighs before Him who hears the groaning of the
prisoners.
On the 9th April, the Two Hundred assembled. "We wish to have our
pastors here," immediately exclaimed the members who were in favour of
the Reformation. The Lesser Council resisted. but the Great Council
decided that the pastors should be present to hear the charge, and
answer it, if they thought fit. The deputies from Constance were
introduced, and then the three curates of Zurich, Zuinglius,
Engelhard, and old Röschli.
After the parties thus brought face to face had for some time eyed
each other, the coadjutor rose. "Had his heart and his head been equal
to his voice," says Zuinglius, "he would, in sweetness, have surpassed
Apollo and Orpheus, and in force the Gracchi and Demosthenes."
"The civil constitution," said the champion of the papacy, "and
Christianity itself, are threatened. Men have appeared teaching new,
offensive and seditious doctrines." Then, after speaking at great
length, he fixed his eye on the assembled senate, and said, "Remain
with the Church, remain in the Church. Out of it none can be saved.
Ceremonies alone can bring the simple to the knowledge of
salvation,[822] and the pastors of the flocks have nothing else to do
than explain their meaning to the people."
[822] Unicas esse per quas simplices Christiani ad agnitionem salutis
inducerentur. (Ibid., p. 10.)
As soon as the coadjutor had finished his speech, he and his party
were preparing to leave the council-hall, when Zuinglius said to him,
warmly, "Mr. Coadjutor, and you who accompany him, remain, I pray you,
till I have defended myself."
_The Coadjutor._--"We are not employed to dispute with any man
whatever."
_Zuinglius._--"I mean not to dispute, but to explain to you, without
fear, what I have taught up to this hour."
_Burgomaster Roust to the Deputies of Constance._--"I pray you listen
to the curate's reply."
_The Coadjutor._--"I too well know the man with whom I would have to
do. Ulric Zuinglius is too violent for any man to dispute with!"
[Sidenote: THE REPLY OF ZUINGLIUS.]
_Zuinglius._--"When did it become the practice to attack an innocent
man so strongly, and afterwards refuse to hear him? In the name of our
common faith--in the name of the baptism which both of us have
received--in the name of Christ, the author of salvation and life,
listen to me.[823] If you cannot as deputies, at least do it as
Christians."
[823] Ob communem fidem, ob communem baptismum, ob Christum vitæ
salutisque auctorem. (Zw. Op. iii, 11.)
After firing a volley into the air, Rome retired with hasty steps from
the field of battle. The Reformer only asked to speak, and the agent
of the papacy thought only of flight. A cause thus pleaded was already
gained on the one side and lost on the other. The two hundred could
not contain their indignation; a murmur burst forth in the
assembly.[824] The burgomaster again pressed the deputies. They felt
ashamed, and silently resumed their seats. Then Zuinglius said:
[824] Cœpit murmur audiri civium indignantium. (Ibid.)
"The Coadjutor speaks of seditious doctrines subversive of civil laws.
Let him know that Zurich is quieter, and more obedient to the laws
than any other town in Switzerland, and this all good citizens
attribute to the gospel. Is not Christianity the most powerful
safeguard of justice among a people?[825] What are ceremonies good
for, unless it be to sully the face of Christ and Christians?[826]
Yes, there is another method than these vain observances to bring
simple people to the knowledge of the truth--a method which Christ and
the Apostles followed in the gospel itself! Have no dread of its not
being comprehended by the people! Whoever believes comprehends. The
people can believe, and therefore can comprehend. This is a work of
the Divine Spirit, and not of human reason.[827] For the rest, he who
does not find forty days sufficient may, for me, if he likes, fast
every day in the year! All I ask is, that nobody be compelled to do
so, and that, for neglect of the minutest observance, the Zurichers be
not accused of separating from the communion of Christians...."
[825] Imo Christianismum ad communem justitiam servandum esse
potentissimum. (Ibid., p. 13.)
[826] Ceremonias haud quicquam aliud agere quam et Christo et ejus
fldelibus os oblinere. (Ibid.)
[827] Quidquid hic agitur divino fit afflatu, non humano ratiocino.
(Ibid.)
"I did not say so," exclaimed the Coadjutor. "No," said his colleague,
Dr. Brendi, "he did not say it." But the whole senate confirmed the
assertion of Zuinglius, who continued:
[Sidenote: DECISION OF THE GRAND COUNCIL.]
"Worthy citizens, let not this accusation move you! The foundation of
the Church is that rock, that Christ, who gave Peter his name, because
he confessed him faithfully. In every nation whosoever believeth with
the heart in the Lord Jesus Christ is saved. This is the Church out of
which no man can be saved.[828] As to us ministers of Christ, to
explain the gospel and follow it is the whole of our duty. Let those
who live by ceremonies make it their business to explain them." This
was to touch the sore part.
[828] Extra illam neminem salvari. (Ibid., p. 15.)
The Coadjutor blushed and said nothing. The two hundred adjourned, and
afterwards, the same day, decided that the pope and cardinals should
be requested to explain the controverted point, and that in the
meantime flesh should not be eaten during Lent. This was to leave
matters on the old footing, and answer the bishop in such a way as to
gain time.
This struggle had advanced the work of the Reformation. The champions
of Rome and of the Reformation had been in presence of each other, and
before the eyes of the whole community, and the advantage had not been
on the side of the pope. This was the first engagement in what was to
be a long and severe campaign, and to exhibit many alternations of
grief and joy. But a first victory at the outset gives courage to the
whole army, and fills the enemy with dismay. The Reformation had
obtained possession of a territory of which it was not again to be
deprived. If the Council deemed it necessary to proceed with some
degree of caution, the people loudly proclaimed the defeat of Rome.
"Never," said they in the exultation of the moment, "never will they
be able to reassemble their beaten and scattered troops."[829] "You,"
said they to Zuinglius, "have with the spirit of St. Paul attacked
these false apostles and their Ananias, their whited walls.... The
utmost the satellites of antichrist can now do is to gnash their teeth
against you!" Voices were heard from the centre of Germany joyfully
proclaiming "the glory of reviving theology."[830]
[829] Ut, vulgo jactatum sit, nunquam ultra copias sarturos. (Zw. Ep.
203.)
[830] Vale renascentis Theologiæ decus. (Letter of Urban Regius.
Ibid., 225.)
At the same time, however, the enemies of the gospel mustered their
forces. If they were to strike there was no time to be lost, for it
would soon be beyond the reach of their blows. Hoffman laid before the
chapter a long accusation against the Reformer. "Were the curate even
able," said he, "to prove by witnesses what sins, what irregularities
have been committed by ecclesiastics in such a convent, such a street,
such a tavern, it would still be his duty not to give any names. Why
does he give out (it is true I have scarcely ever heard him myself)
that he alone draws his doctrine at the fountain-head, and that others
search for it only in sinks and puddles?[831] Is it not impossible,
seeing the diversity of spirits, for all to preach the same thing?"
[831] Die andern aber aus Rinnen und Plutzen. (Simml. Samml. Wirz i,
p. 244.)
[Sidenote: GRIEF AND JOY IN GERMANY.]
Zuinglius defended himself at a full meeting of the Chapter,
scattering the accusations of his opponent "as a bull with his horns
tosses straw into the air."[832] The affair which had appeared so
serious ended in laughter at the canon's expence. But Zuinglius did
not stop here; on the 16th April, he published a treatise _On the free
use of food_.[833]
[832] Ut cornu vehemens taurus aristas. (Zw. Ep. p. 203.)
[833] De delectu et libero ciborum usu. (Zw. Op. i, p. 1.)