SWITZERLAND--CATASTROPHE. 1528-1531.
I. It was the will of God that at the very gates of his revived Church
there should be two great examples to serve as lessons for future
generations. Luther and the German Reformation, declining the aid of
the temporal power, rejecting the force of arms, and looking for
victory only in the confession of the truth, were destined to see
their faith crowned with the most brilliant success; while Zwingle and
the Swiss Reformation, stretching out their hands to the mighty ones
of the earth, and grasping the sword, were fated to witness a
horrible, cruel, and bloody catastrophe fall upon the Word of God--a
catastrophe which threatened to engulf the Evangelical cause in the
most furious whirlpool. God is a jealous God, and gives not his glory
to another; he claims to perform his own work himself, and to attain
his ends sets other springs in motion than those of a skilful
diplomacy.
We are far from forgetting that we are called upon to relate facts and
not to discuss theories; but there is a principle which the history we
are narrating sets forth in capital letters: it is that professed in
the Gospel, where it says: THE WEAPONS OF OUR WARFARE ARE NOT CARNAL,
BUT MIGHTY THROUGH GOD! In maintaining this truth we do not place
ourselves on the ground of any particular school, but on that of
universal conscience and of the Word of God.
[Sidenote: ZWINGLE.]
Of all carnal support that religion can invoke, there is none more
injurious to it than arms and diplomacy. The latter throws it into
tortuous ways; the former hurries it into paths of bloodshed; and
Religion, from whose brow has been torn the double wreath of truth and
meekness, presents but a degraded and humiliated countenance that no
person can, that no person desires to recognise.
It was the very extension of the Reform in Switzerland that exposed it
to the dangers under which it sunk. So long as it was concentrated at
Zurich, it continued a religious matter; but when it had gained Berne,
Basle, Schaffhausen, St. Gall, Glaris, Appenzell, and numerous
bailiwicks, it formed inter-cantonal relations; and--here was the
error and misfortune--while the connexion should have taken place
between church and church, it was formed between state and state.
As soon as spiritual and political matters became mingled together,
the latter took the upperhand. Zwingle erelong thought it his duty to
examine not only doctrinal, but also federal questions; and the
illustrious reformer might be seen, unconscious of the snares beneath
his feet, precipitating himself into a course strewn with rocks, at
the end of which a cruel death awaited him.
The primitive Swiss cantons had resigned the right of forming new
alliances without the consent of all; but Zurich and Berne had
reserved the power. Zwingle thought himself therefore quite at liberty
to promote an alliance with the Evangelical states. Constance was the
first city that gave her adhesion. But this Christian co-burghery,
which might become the germ of a new confederation, immediately raised
up numerous adversaries against Zwingle, even among the partisans of
the Reformation.
There was yet time: Zwingle might withdraw from public affairs, to
occupy himself entirely with those of the Gospel. But no one in Zurich
had, like him, that application to labour, that correct, keen, and
sure eye, so necessary for politicians. If he retired, the vessel of
the state would be left without a pilot. Besides, he was convinced
that political acts alone could save the Reform. He resolved,
therefore, to be at one and the same time the man of the State and of
the Church. The registers prove that in his latter years he took part
in the most important deliberations; and he was commissioned by the
council of his canton to write letters, compose proclamations, and
draw up opinions. Already, before the dispute with Berne, looking upon
war as possible, he had traced out a very detailed plan of defence,
the manuscript of which is still in existence.[1049] In 1528 he did
still more; he showed in a remarkable paper, how the republic should
act with regard to the Empire, France, and other European states, and
with respect to the several cantons and bailiwicks. Then, as if he had
grown grey at the head of the Helvetic troops (and it is but just to
remark that he had long lived among soldiers), he explained the
advantages there would be in surprising the enemy; and he described
even the nature of the arms, and the manner of employing them. In
truth, an important revolution was then taking place in the art of
war. The pastor of Zurich is at once the head of the state and general
of the army: this double--this triple part of the reformer was the
ruin of the Reformation and of himself. Undoubtedly we must make
allowances for the men of this age, who, being accustomed to see Rome
wield two swords for so many centuries, did not understand that they
must take up one and leave the other. We must admire the strength of
that superior genius, which, while pursuing a political course, in
which the greatest minds would have been absorbed, ceased not however
to display an indefatigable activity as pastor, preacher, divine, and
author. We must acknowledge that the republican education of Zwingle
had taught him to confound his country with his religion, and that
there was in this great man enough to fill up many lives. We must
appreciate that indomitable courage which, relying upon justice,
feared not, at a time when Zurich had but one or two weak cities for
allies, to confront the redoubtable forces of the Empire and of the
Confederation; but we should also see in the great and terrible lesson
that God gave him, a precept for all times and for every nation; and
finally, understand what is so often forgotten, "that the kingdom of
Christ is not of this world."
[1049] Escher et Hottinger, Archives, ii. p. 263.
[Sidenote: PERSECUTIONS.]
The Roman-catholic cantons, on hearing of the new alliances of the
Reformed, felt a violent indignation. William of Diesbach, deputy from
Berne at the diet, was forced to submit to the keenest reproaches. The
sitting, for some time interrupted, was resumed immediately after his
departure. "They may try to patch up the old faith," said the Bernese,
as he withdrew, "it cannot, however, last any longer."[1050] In truth,
they patched away with all their might, but with a sharp and envenomed
needle that drew blood. Joseph Am Berg of Schwytz and Jacques Stocker
of Zug, bailiffs of Thurgovia, treated with cruelty all who were
attached to the Gospel. They enforced against them fines,
imprisonment, torture, the scourge, confiscation, and banishment; they
cut out the ministers' tongues, beheaded them, or condemned them to be
burnt.[1051] At the same time they took away the Bibles and all the
evangelical books; and if any poor Lutherans, fleeing from Austria,
crossed the Rhine and that low valley where its calm waters flow
between the Alps of the Tyrol and of Appenzell,--if these poor
creatures, tracked by the lansquenets, came to seek a refuge in
Switzerland, they were cruelly given up to their persecutors.
[1050] Mögen sie blätzen am alten Glauben. (Hottinger, Zwingli, p.
389.)
[1051] Die Zungen geschlitzt, mit dem Schwerdt richten und verbrännt.
(Bull. ii. p. 31.)
[Sidenote: AUSTRIAN ALLIANCE.]
The heavier lay the hands of the bailiff on Thurgovia and the
Rhienthal, the greater conquests did the Gospel make. The Bishop of
Constance wrote to the Five Cantons, that if they did not act with
firmness, all the country would embrace the Reform. In consequence of
this, the cantons convoked at Frauenfeld all the prelates, nobles,
judges, and persons of note in the district; and a second meeting
taking place six days after (6th December 1528) at Weinfeld, deputies
from Berne and Zurich entreated the assembly to consider the honour of
God above all things, and in no respect to care for the threats of the
world.[1052] A great agitation followed upon this discourse. At last a
majority called for the preaching of the Word of God: the people came
to the same decision; and the Rheinthal, as well as Bremgarten,
followed this example.
[1052] Die Eer Gottes, uwer Seelen Heil. (Bulling. Chron. ii. p. 28.)
What was to be done? The flood had become hourly encroaching. Must
then the Forest Cantons open their valleys to it at last? Religious
antipathies put an end to national antipathies; and these proud
mountaineers, directing their looks beyond the Rhine, thought of
invoking the succour of Austria, which they had vanquished at
Morgarten and at Sempach.[1053] The fanatical German party that had
crushed the revolted Swabian peasants was all-powerful on the
frontiers. Letters were exchanged; messengers passed to and fro across
the river; at last they took advantage of a wedding in high rank that
was to take place at Feldkirch in Swabia, six leagues from Appenzell.
On the 16th February 1529, the marriage party, forming a brilliant
cavalcade, in the midst of which the deputies of the Five Cantons were
concealed, made their entry into Feldkirch, and Am Berg had an
immediate interview with the Austrian governor. "The power of the
enemies of our ancient faith has so increased," said the Swiss, "that
the friends of the Church can resist them no longer. We therefore turn
our eyes to that illustrious prince who has saved in Germany the faith
of our fathers."
[1053] Ibid. p. 48.
This alliance was so very unnatural, that the Austrians had some
difficulty in believing it to be sincere. "Take hostages," said the
Waldstettes, "write the articles of the treaty with your own hands;
command, and we will obey!"--"Very good!" replied the Austrians; "in
two months you find us again at Waldshut, and we will let you know our
conditions."
[Sidenote: ANIMOSITY.]
A rumour of these negotiations being spread abroad excited great
dissatisfaction, even in the partisans of Rome. In no place did it
burst out with greater force than in the council of Zug. The opposing
parties were violently agitated; they stamped their feet, they started
from their seats, and were nearly coming to blows; but hatred
prevailed over patriotism. The Waldstette deputies appeared at
Waldshut; they suspended the arms of their cantons by the side of
those of the oppressors of Switzerland; they decorated their hats with
peacocks' feathers (the badge of Austria), and laughed, drank, and
chattered with the Imperialists. This strange alliance was at last
concluded.[1054] "Whoever shall form new sects among the people," it
ran, "shall be punished with death; and, if need be, with the help of
Austria. This power, in case of emergency, shall send into Switzerland
six thousand foot soldiers, and four hundred horse, with all requisite
artillery. If necessary, the reformed cantons shall be blockaded, and
all provisions intercepted." To the Romish cantons, then, belongs the
initiative of this measure so much decried. Finally, Austria
guaranteed to the Waldstettes the possession, not only of the common
bailiwicks, but of all the _conquests_ that might be made on the left
bank of the Rhine.
[1054] Bullinger gives the treaty at full length. (Chron. ii. p.
49-59.)
Dejection and consternation immediately pervaded all Switzerland. The
national complaint, which Bullinger has preserved, was sung in every
direction:--
Wail, Helvetians, wail,
For the peacock's plume of pride
To the forest-cantons' savage bull
In friendship is allied.
[Sidenote: CHRISTIAN EXHORTATION.]
All the cantons not included in this alliance, with the exception of
Friburg, assembled in diet at Zurich, and resolved to send a
deputation to their mountain confederates, with a view to
reconciliation. The deputation, admitted at Schwytz in the presence of
the people, was able to execute its mission without tumult. At Zug
there was a cry of "No sermon! no sermon!" At Altorf the answer was:
"Would to God that your new faith was buried for ever!" At Lucerne
they received this haughty reply: "We shall know how to defend
ourselves, our children, and our children's children, from the poison
of your rebellious priests." It was at Unterwalden that the
deputation met with the worst reception. "We declare our alliance at
an end," said they. "It is we,--it is the other Waldstettes who are
the real Swiss. We graciously admitted you into our confederation, and
now you claim to become our masters!--The Emperor, Austria, France,
Savoy, and Valais will assist us!" The deputies retired in
astonishment, shuddering as they passed before the house of the
secretary of state, where they saw the arms of Zurich, Berne, Basle,
and Strasburg hanging from a lofty gibbet.
The deputation had scarcely returned to Zurich and made their report,
when men's minds were inflamed. Zwingle proposed to grant no peace to
Unterwalden, if it would not renounce foreign service, the alliance
with Austria, and the government of the common bailiwicks. "No! no!"
said Berne, that had just stifled a civil war in its own canton, "let
us not be so hasty. When the rays of the sun shine forth, each one
wishes to set out; but as soon as it begins to rain, every man loses
heart! The Word of God enjoins peace. It is not with pikes and lances
that faith is made to enter the heart. For this reason, in the name of
our Lord's sufferings, we entreat you to moderate your anger."
This christian exhortation would have succeeded, if the fearful news
that reached Zurich, on the very day when the Bernese delivered their
moderate speech, had not rendered it unavailing.
[Sidenote: KEYSER'S MARTYRDOM.]
On Saturday the 22d May, Jacques Keyser, a pastor and father of a
family in the neighbourhood of the Greiffensee, after coasting the
fertile shores of this little lake, crossed the rich pastures of the
bailiwick of Gruningen, passed near the Teutonic house of Bubikon and
the convent of Ruti, and reached that simple and wild district bathed
by the upper part of Lake Zurich. Making his way to Oberkirk, a parish
in the Gaster district, between the two lakes of Zurich and
Wallenstadt, of which he had been nominated pastor, and where he was
to preach on the morrow, he crossed on foot the lengthened and rounded
flanks of the Buchberg, fronting the picturesque heights of the
Ammon. He was confidently advancing into those woods which for many
weeks he had often traversed without obstruction, when he was suddenly
seized by six men, posted there to surprise him, and carried off to
Schwytz. "The bailiffs," said they to the magistrates, "have ordered
all innovating ministers to be brought before the tribunals: here is
one that we bring you." Although Zurich and Glaris interposed;
although the government of Gaster, where Keyser had been taken, did
not then belong to Schwytz; the Landsgemeinde desired a victim, and on
the 29th May they condemned the minister to be burnt alive. On being
informed of his sentence, Keyser burst into tears.[1055] But when the
hour of execution arrived, he walked cheerfully to death, freely
confessed his faith, and gave thanks to the Lord even with his latest
breath. "Go and tell them at Zurich how he thanks us!" said one of the
Schwytz magistrates, with a sarcastic smile, to the Zurich deputies.
Thus had a fresh martyr fallen under the hands of that formidable
power that is "drunk with the blood of the saints."[1056]
[1055] Weinet häfftig. (Bull. ii. p. 149.)
[1056] Rev. xvii. 6.
The cup was full. The flames of Keyser's pile became the signal of
war. Exasperated Zurich uttered a cry that resounded through all the
confederation. Zwingle above all called for energetic measures.
Everywhere,--in the streets, in the councils, and even in the
pulpits,--he surpassed in daring even the most valiant captains. He
spoke at Zurich,--he wrote to Berne. "Let us be firm, and fear not to
take up arms," said he. "This peace, which some desire so much, is not
peace, but war: while the war that we call for is not war but
peace.[1057] We thirst for no man's blood, but we will clip the wings
of the oligarchy.[1058] If we shun it, the truth of the Gospel and the
ministers' lives will never be secure among us."
[1057] Bellum cui nos instamus, pax est, non bellum. (Vita Zwinglii
per O. Myconium.)
[1058] Oligarchiæ nervi succidantur. (Ibid.)
[Sidenote: ZWINGLE'S ERROR.]
Thus spoke Zwingle. In every part of Europe he beheld the mighty ones
of the earth aiding one another to stifle the reviving animation of
the Church; and he thought that without some decisive and energetic
movement, Christianity, overwhelmed by so many blows, would soon fall
back into its ancient slavery. Luther under similar circumstances
arrested the swords ready to be crossed, and demanded that the Word of
God alone should appear on the field of battle. Zwingle thought not
thus. In his opinion war was not revolt, for Switzerland had no
master. "Undoubtedly," said he, "we must trust in God alone; but when
He gives us a just cause, we must also know how to defend it, and,
like Joshua and Gideon, shed blood in behalf of our country and our
God."
If we adopt the principles of justice which govern the rulers of
nations, the advice of Zwingle was judicious and irreproachable. It
was the duty of the Swiss magistrates to defend the oppressed against
the oppressor. But is not such language, which might have been
suitable in the mouth of a magistrate, blamable in a minister of
Christ? Perhaps Zwingle forgot his quality of pastor, and considered
himself only as a citizen, consulted by his fellow-citizens; perhaps
he wished to defend Switzerland, and not the Church, by his counsels;
but it is a question if he ought ever to have forgotten the Church and
his ministry. We think we may go even further; and while granting all
that may be urged in favour of the contrary supposition, we may deny
that the secular power ought ever to interfere with the sword to
protect the faith.
[Sidenote: ZWINGLE AND WAR.]
To accomplish his designs, the reformer needed even in Zurich the
greatest unity. But there were many men in that city devoted to
interests and superstitions which were opposed to him. "How long," had
he exclaimed in the pulpit on the 1st December 1528, "will you support
in the council these unbelievers, these impious men, who oppose the
Word of God?"[1059] They had decided upon purging the council, as
required by the reformer; they had examined the citizens individually;
and then had excluded all the hostile members.
[1059] Den rath reinigen. (Füssli Beyträge, iv. p. 91.)
II. On Saturday the 15th June 1529, seven days after Keyser's
martyrdom, all Zurich was in agitation. The moment was come when
Unterwalden should send a governor to the common bailiwicks; and the
images, having been burnt in those districts, Unterwalden had sworn to
take a signal revenge.[1060] Thus the consternation had become
general. "Keyser's pile," thought they, "will be rekindled in all our
villages." Many of the inhabitants flocked to Zurich, and on their
alarmed and agitated features, one might, in imagination, have seen
reflected the flames that had just consumed the martyr.
[1060] Den götzen brand, an inen mitt der Hand zu rächen. (Bull.
Chron. ii. p. 193.)
[Sidenote: WAR OF RELIGION.]
These unhappy people found a powerful advocate in Zwingle. The
reformer imagined that he had at last attained the object that he
never ceased to pursue--the free preaching of the Gospel in
Switzerland. To inflict a final blow would, in his idea, suffice to
bring this enterprise to a favourable issue. "Greedy pensioners," said
Zwingle to the Zurichers, "profit by the ignorance of the mountaineers
to stir up these simple souls against the friends of the Gospel. Let
us therefore be severe upon these haughty chiefs. The mildness of the
lamb would only serve to render the wolf more ferocious.[1061] Let us
propose to the Five Cantons to allow the free preaching of the Word of
the Lord, to renounce their wicked alliances, and to punish the
abettors of foreign service. As for the Mass, idols, rites, and
superstitions, let no one be forced to abandon them. It is for the
Word of God alone to scatter with its powerful breath all this idle
dust.[1062] Be firm, noble lords, and in despite of certain black
horses, as black at Zurich as they are at Lucerne,[1063] but whose
malice will never succeed in overturning the chariot of Reform, we
shall clear this difficult pass, and arrive at the unity of
Switzerland and at unity of faith." Thus Zwingle, while calling for
force against political abuses, asked only liberty for the Gospel; but
he desired a prompt intervention, in order that this liberty might be
secured to it. Œcolampadius thought the same: "It is not a time for
delay," said he, "it is not a time for parsimony and pusillanimity! So
long as the venom shall not be utterly removed from this adder in our
bosoms we shall be exposed to the greatest dangers."[1064]
[1061] Lupus lenitate agni, magis magisque vorax fit. (Zwing. Epp. ii.
p. 296.)
[1062] Dei verbum enim hos pulveres omnes facile flatu suo disperget.
(Ibid.)
[1063] The Pensioners.--Exceptis aliquot nigris equis. (Zwing. Epp.
ii. 298.)
[1064] Venenum a domestico illo colubro. (Ibid.)
The council of Zurich, led away by the reformer, promised the
bailiwicks to support religious liberty among them; and scarcely had
they learnt that Anthony ab Acker of the Unterwalden was proceeding to
Baden with an army, than they ordered five hundred men to set out for
Bremgarten with four pieces of artillery. This was the 5th June, and
on the same evening the standard of Zurich waved over the convent of
Mouri.
[Sidenote: WAR.]
The war of religion had begun. The horn of the Waldstettes re-echoed
afar in the mountains: men were arming in every direction, and
messengers were sent off in haste to invoke the assistance of the
Valais and of Austria. Three days later (Tuesday the 8th June), six
hundred Zurichers, under the command of Jacques Werdmüller, set out
for Rapperschwyl and the district of Gaster; and, on the morrow, four
thousand men repaired to Cappel, under the command of the valiant
Captain George Berguer, to whom Conrad Schmidt, pastor of Kussnacht,
had been appointed chaplain. "We do not wish you to go to the war,"
said Burgomaster Roust to Zwingle; "for the Pope, the Archduke
Ferdinand, the Romish cantons, the bishops, the abbots, and the
prelates hate you mortally. Stay with the council: we have need of
you."--"No!" replied Zwingle, who was unwilling to confide so
important an enterprise to any one; "when my brethren expose their
lives I will not remain quietly at home by my fireside. Besides, the
army also requires a watchful eye, that looks continually around it."
Then, taking down his glittering halberd, which he had carried (as
they say) at Marignan, and placing it on his shoulder, the reformer
mounted his horse and set out with the army.[1065] The walls, towers,
and battlements were covered with a crowd of old men, children, and
women, among whom was Anna, Zwingle's wife.
[1065] Soudern sass auf ein Ross, und führte eine hubsche Helparten
aufden Achseln. (Füssli Beytr. iv. p. 103.)
Zurich had called for the aid of Berne; but that city, whose
inhabitants showed little disposition for a religious war, and which
besides was not pleased at seeing the increasing influence of Zurich,
replied, "Since Zurich has begun the war without us, let her finish it
in like manner." The Evangelical states were disunited at the very
moment of struggle.
The Romish cantons did not act thus. It was Zug that issued the first
summons; and the men of Uri, of Schwytz, and of Unterwalden had
immediately begun the march. On the 8th June, the great banner floated
before the townhouse of Lucerne, and on the next day the army set out
to the sound of the antique horns that Lucerne pretended to have
received from the Emperor Charlemagne.
On the 10th June, the Zurichers, who were posted at Cappel, sent a
herald at daybreak to Zug, who was commissioned, according to custom,
to denounce to the Five Cantons the rupture of the alliance.
Immediately Zug was filled with cries and alarm. This canton, the
smallest in Switzerland, not having yet received all the confederate
contingents, was not in a condition to defend itself. The people ran
to and fro, sent off messengers, and hastily prepared for battle; the
warriors fitted on their armour, the women shed tears, and the
children shrieked.
[Sidenote: THE LANDAMMAN AEBLI.]
Already the first division of the Zurich army, amounting to two
thousand men, under the command of William Thöming, and stationed
near the frontier below Cappel, was preparing to march, when they
observed, in the direction of Baar, a horseman, pressing the flanks of
his steed, and galloping up as fast as the mountain which he had to
ascend would permit. It was Aebli, landamman of Glaris. "The Five
Cantons are prepared," said he, as he arrived, "but I have prevailed
upon them to halt, if you will do the same. For this reason I entreat
my lords and the people of Zurich, for the love of God and the safety
of the Confederation, to suspend their march at the present moment."
As he said these words, the brave Helvetian shed tears.[1066] "In a
few hours," continued he, "I shall be back again. I hope, with God's
grace, to obtain an honourable peace, and to prevent our cottages from
being filled with widows and orphans."
[1066] Das redt er mitt weynenden Ougen. (Bull. ii. p. 169.)
Aebli was known to be an honourable man, friendly to the Gospel, and
opposed to foreign service: his words, therefore, moved the Zurich
captains, who resolved to halt. Zwingle alone, motionless and uneasy,
beheld in his friend's intervention the machinations of the adversary.
Austria, occupied in repelling the Turks, and unable to succour the
Five Cantons, had exhorted them to peace. This, in Zwingle's opinion,
was the cause of the propositions brought to them by the landamman of
Glaris. So at the moment Aebli turned round to return to Zug,[1067]
Zwingle approaching him said with earnestness, "Gossip landamman, you
will render to God an account of all this. Our adversaries are caught
in a sack: this is why they give you sweet words. By and by they will
fall upon us unawares, and there will be none to deliver us."
Prophetic words, whose fulfilment went beyond all foresight! "Dear
gossip!" replied the landamman, "I have confidence in God that all
will go well. Let each one do his best." And he departed.
[1067] Alls nun der Amman wiederumm zu den 5 orten ryten wollt. (Bull.
Chron. ii. p. 170.) Zwingle was godfather to one of Aebli's children.
[Sidenote: BERNESE INTERPOSITION.]
Then, instead of advancing upon Zug, the army began to erect tents
along the edge of the forest and the brink of the torrent a few paces
from the sentinels of the Five Cantons; while Zwingle, seated in his
tent, silent, and in deep thought, anticipated some distressing news
from hour to hour.
He had not long to wait. It was the deputies of the Zurich Council who
came to give reality to his fears. Berne, maintaining the character
that it had so often filled as representative of the federal policy,
declared that if Zurich or the cantons would not make peace, they
should know how to compel them; this state at the same time convoked a
diet at Arau, and sent five thousand men into the field, under the
command of Sebastian Diesbach. Zwingle was struck with consternation.
Aebli's message, supported by that of Berne, was sent back by the
council to the army; for, according to the principles of the time,
"wherever the banner waves, there is Zurich." "Let us not be
staggered," cried the reformer, ever decided and firm; "our destiny
depends upon our courage; to-day they beg and entreat, and in a month,
when we have laid down our arms, they will crush us. Let us stand firm
in God. Before all things, let us be just: peace will come after
that." But Zwingle, transformed to a statesman, began to lose the
influence which he had gained as a servant of God. Many could not
understand him, and asked if what they had heard was really the
language of a minister of the Lord. "Ah!" said one of his friends, who
perhaps knew him best, Oswald Myconius, "Zwingle certainly was an
intrepid man in the midst of danger; but he always had a horror of
blood, even of his most deadly enemies. The freedom of his country,
the virtues of our forefathers, and, above all, the glory of Christ,
were the sole end of his designs.[1068]--I speak the truth, as if in
the presence of God," adds he.
[1068] Libertas patriæ, virtutes avitæ, et imprimis gloria Christi.
(Osw. Myc. De vita Zw.)
[Sidenote: SWISS CORDIALITY.]
While Zurich was sending deputies to Arau, the two armies received
reinforcements. The men of Thurgovia and St. Gall joined their banners
to that of Zurich; the Valaisans and the men of St. Gothard united
with the Romanist cantons. The advanced posts were in sight of each
other at Thunn, Leematt, and Goldesbrunnen, on the delightful slopes
of the Albis.
Never, perhaps, did Swiss cordiality shine forth brighter with its
ancient lustre. The soldiers called to one another in a friendly
manner, shook hands, styled themselves confederates and brothers. "We
shall not fight," said they. "A storm is passing over our heads, but
we will pray to God, and he will preserve us from every harm."
Scarcity afflicted the army of the Five Cantons, while abundance
reigned in the camp of Zurich.[1069] Some young famishing Waldstettes
one day passed the outposts: the Zurichers made them prisoners, led
them to the camp, and then sent them back laden with provisions, with
still greater good-nature than was shown by Henry IV. at the siege of
Paris. At another time, some warriors of the Five Cantons, having
placed a bucket filled with milk on the frontier line, cried out to
the Zurichers that they had no bread. The latter came down
immediately, and cut their bread into the enemies' milk: then the
soldiers of the two parties began with jokes to eat out of the same
dish--some on this side, some on that. The Zurichers were delighted
that, notwithstanding the prohibition of their priests, the
Waldstettes ate with heretics. When one of the troop took a morsel
that was on the side of his adversaries, these sportively struck him
with their spoons, and said to him: "Do not cross the frontier!" Thus
did these good Helvetians make war upon one another; and hence it was
that the Burgomaster Sturm of Strasburg, one of the mediators,
exclaimed: "You Confederates are a singular people! When you are
disunited, you live still in harmony with one another, and your
ancient friendship never slumbers."[1070]
[1069] A measure of corn was sold for a florin, and one of wine for a
half-batz, about three halfpence. (Bull. Chron. ii. p. 182.)
[1070] Wenn ihr schon uneins sind, so sind ir eins. (Bull. Chron. ii.
p. 183.)
[Sidenote: A CONFERENCE.]
The most perfect order reigned in the camp of Zurich. Every day
Zwingle, the commander Schmidt, Zink abbot of Cappel, or some other
minister, preached among the soldiers. No oath or dispute was heard;
every disorderly woman was turned out of the camp; prayers were
offered up before and after every meal; and each man obeyed his
chiefs. There were no dice, no cards, no games calculated to excite
quarrels; but psalms, hymns, national songs, bodily exercise,
wrestling, or pitching the stone, were the military recreations of the
Zurichers.[1071] The spirit that animated the reformer had passed into
the army.
[1071] Sondern sang, sprang, wurf, und Stiess die Steine. (Füssli
Beyt. iv. p. 108.)
The assembly at Arau, transported to Steinhausen in the neighbourhood
of the two camps, decreed that each army should hear the complaints of
the opposite party. The reception of the deputies of the Five Cantons
by the Zurichers was tolerably calm; it was not so in the other camp.
On the 15th June, fifty Zurichers, surrounded by a crowd of peasants,
proceeded on horseback to the Waldstettes. The sound of the trumpet,
the roll of the drum, and repeated salvos of artillery announced their
arrival. Nearly twelve thousand men of the smaller cantons, in good
order, with uplifted heads and arrogant looks, were under arms. Escher
of Zurich spoke first, and many persons from the rural districts
enumerated their grievances after him, which the Waldstettes thought
exaggerated. "When have we ever refused you the federal right?" asked
they. "Yes, yes!" replied Funk, Zwingle's friend; "we know how you
exercise it. That pastor (Keyser) appealed to it, and you referred
him--to the executioner!" "Funk, you would have done better to have
held your tongue," said one of his friends. But the words had slipped
out; a dreadful tumult suddenly arose; all the army of the Waldstettes
was in agitation; the most prudent begged the Zurichers to retire
promptly, and protected their departure.
[Sidenote: PEACE RESTORED.]
At length the treaty was concluded on the 26th June 1529. Zwingle did
not obtain all he desired. Instead of the free preaching of the Word
of God, the treaty stipulated only liberty of conscience; it declared
that the common bailiwicks should pronounce for or against the Reform
by a majority of votes. Without decreeing the abolition of foreign
pensions, it was recommended to the Romish cantons to renounce the
alliance formed with Austria; the Five Cantons were to pay the
expenses of the war, Murner to retract his insulting words, and an
indemnity was secured to Keyser's family.[1072]
[1072] Supra, p. 753. The treaty is given entire in Bullinger, ii. p.
185, and Ruchat, ii.
An incontrovertible success had just crowned the warlike demonstration
of Zurich. The Five Cantons felt it. Gloomy, irritated, silently
champing the bit that had been placed in their mouths, their chiefs
could not decide upon giving up the deed of their alliance with
Austria. Zurich immediately recalled her troops, the mediators
redoubled their solicitations, and the Bernese exclaimed: "If you do
not deliver up this document, we will ourselves go in procession and
tear it from your archives." At last it was brought to Cappel on the
26th June, two hours after midnight. All the army was drawn out at
eleven in the forenoon, and they began to read the treaty. The
Zurichers looked with astonishment at its breadth and excessive
length, and the nine seals which had been affixed, one of which was in
gold. But scarcely had a few words been read, when Aebli, snatching
the parchment, cried out: "Enough, enough!"--"Read it, read it!" said
the Zurichers; "we desire to learn their treason!" But the Bailiff of
Glaris replied boldly: "I would rather be cut in a thousand pieces
than permit it." Then dashing his knife into the parchment, he cut it
in pieces in the presence of Zwingle and the soldiers,[1073] and threw
the fragments to the secretary to commit them to the flames. "This
paper was not Swiss," says Bullinger with sublime simplicity.
[1073] Tabellæ fœderis a prætore Pagi Glaronensis gladio concisæ et
deletæ, id quod ipse vidi. (Zw. Epp. ii. p. 310.)
[Sidenote: ZWINGLE'S HYMN.]
The banners were immediately struck. The men of Unterwalden retired in
anger; those of Schwytz swore they would for ever preserve their
ancient faith; while the troops of Zurich returned in triumph to their
homes. But the most opposite thoughts agitated Zwingle's mind. "I
hope," said he, doing violence to his feelings, "that we bring back an
honourable peace to our dwellings. It was not to shed blood that we
set out.[1074] God has once again shown the great ones of the earth
that they can do nothing against us." But when he gave way to his
natural disposition, a very different order of thoughts took
possession of his mind. He was seen walking apart in deep dejection,
and anticipating the most gloomy future. In vain did the people
surround him with joyful shouts. "This peace," said he, "which you
consider a triumph, you will soon repent of, striking your breasts."
It was at this time that, venting his sorrow, he composed, as he was
descending the Albis, a celebrated hymn often repeated to the sound of
music in the fields of Switzerland, among the burghers of the
Confederate cities, and even in the palaces of kings. The hymns of
Luther and of Zwingle play the same part in the German and Swiss
Reformation as the Psalms in that of France.
Do thou direct thy chariot, Lord,
And guide it at thy will;
Without thy aid our strength is vain,
And useless all our skill.
Look down upon thy saints brought low,
And prostrate laid beneath the foe.
Beloved Pastor, who hast saved
Our souls from death and sin,
Uplift thy voice, awake thy sheep
That slumbering lie within
Thy fold, and curb with thy right hand
The rage of Satan's furious band.
Send down thy peace, and banish strife,
Let bitterness depart;
Revive the spirit of the past
In every Switzer's heart;
Then shall thy Church for ever sing
The praises of her heavenly King.
[1074] Cum non cædem factum profecti sumus. (Ibid.)
[Sidenote: NUNS OF ST. CATHERINE.]
An edict, published in the name of the Confederates, ordered the
revival everywhere of the old friendship and brotherly concord; but
decrees are powerless to work such miracles.
This treaty of peace was nevertheless favourable to the Reform. No
doubt it met with a violent opposition in some places. The nuns of the
vale of St. Catherine in Thurgovia, deserted by their priests and
excited by some noblemen beyond the Rhine, who styled them in their
letters, "Chivalrous women of the house of God," sang Mass themselves,
and appointed one of their number preacher to the convent. Certain
deputies from the Protestant cantons having had an interview with
them, the abbess and three of the nuns secretly crossed the river by
night, carrying with them the papers of the monastery and the
ornaments of the church. But such isolated resistance as this was
unavailing. Already in 1529 Zwingle was able to hold a synod in
Thurgovia, which organized the church there, and decreed that the
property of the convents should be consecrated to the instruction of
pious young men in sacred learning. Thus concord and peace seemed at
last to be re-established in the Confederation.
[Sidenote: CONQUESTS OF REFORM.]
III. When, however, the conqueror abandons himself to his triumph, in
that very confidence he often finds destruction. Zurich and Zwingle
were to exemplify this mournful lesson of history. Taking advantage of
the national peace, they redoubled their exertions for the triumph of
the Gospel. This was a legitimate zeal, but it was not always wisely
directed. To attain the unity of Switzerland by unity of faith was the
object of the Zurichers; but they forgot that, by desiring to force a
unity, it is broken to pieces, and that freedom is the only medium in
which contrary elements can be dissolved, and a salutary union
established. While Rome aims at unity by anathemas, imprisonment, and
the stake, christian truth demands unity through liberty. And let us
not fear that unity, expanding each individuality beyond measure, will
produce by this means an infinite multiplicity. While we urge every
mind to attach itself to the Word of God, we give it up to a power
capable of restoring its diverging opinions to a wholesome unity.
Zwingle at first signalized his victory by legitimate conquests. He
advanced with courage. "His eye and his arm were everywhere." "A few
wretched mischief-makers," says Salat, a Romanist chronicler,
"penetrating into the Five Cantons, troubled men's souls, distributed
their frippery, scattered everywhere little poems, little tracts,
little testaments, and ceased not from saying that the people ought
not to believe the priests."[1075] This was not all; while the Reform
was destined to be confined around the lake of the Waldstettes to a
few fruitless efforts, it made brilliant conquests among the
cantons,--the allies and subjects of Switzerland; and all the blows
there inflicted on the Papacy re-echoed among the lofty valleys of the
primitive cantons, and filled them with affright. Nowhere had Popery
shown itself more determined than in the Swiss mountains. A mixture of
Romish despotism and Helvetian roughness existed there. Rome was
resolved to conquer, and yet she beheld her most important positions
successively wrested from her.
[1075] Die sectischen haltend vil elends Hüdel volk gefunden, &c.
(Salat, Chron.)
In fact, on the 29th September 1529, the citizens of Schaffhausen
removed the "great God" (_le bon Dieu_) from the cathedral, to the
deep regret of a small number of devotees, whom the Roman worship
still counted in this city; then they abolished the Mass, and
stretched out their hands to Zurich and to Berne.
[Sidenote: THE PRIEST OF ZURZACK.]
At Zurzack, near the confluence of the Rhine and the Aar, at the
moment when the priest of the place, a man devoted to the ancient
worship, was preaching with zeal, a person named Tüfel (devil),
raising his head, said to him: "Sir, you are heaping insults on good
men, and you are loading the Pope and the saints of the Roman calendar
with honour; pray, where do we find that in the Holy Scriptures?" This
question, put in a serious tone of voice, raised a sly smile on many
faces, and the people with their eyes fixed on the pulpit awaited the
reply. The curate in astonishment and at his wit's end, answered with
a trembling voice: "Devil is thy name; thou actest like the devil, and
thou art the devil! For this reason I will have nothing to do with
thee." Then hastily leaving the pulpit, he ran away as if Satan
himself had been behind him. Immediately the images were torn down,
and the Mass abolished. The Roman-catholics sought to console
themselves by repeating everywhere: "At Zurzack it was the devil who
introduced the Reformation."[1076]
[1076] That der Tüffel den ersten Angriff.
[Sidenote: REFORM IN GLARIS.]
The priests and warriors of the Forest Cantons beheld the overthrow of
the Romish faith in countries that lay nearer to them. In the canton
of Glaris, whence by the steep passes of the Klaus and the
Pragel,[1077] the Reform might suddenly fall upon Uri and Schwytz, two
men met face to face. At Mollis, Fridolin Brunner, questioning himself
every day by what means he could advance the cause of Christ,[1078]
attacked the abuses of the Church with the energy of his friend
Zwingle,[1079] and endeavoured to spread among the people, who were
passionately fond of war, the peace and charity of the Gospel. At
Glaris, on the contrary, Valentine Tschudi studied with all the
circumspection of his friend Erasmus to preserve a just medium between
Rome and the Reform. And although,--thanks to the preaching of
Fridolin!--the doctrines of purgatory, indulgences, meritorious works,
and intercession of the saints, were looked at by the Glaronais as
mere follies and fables,[1080] they still believed with Tschudi that
the body and blood of Christ were substantially in the bread of the
Lord's Supper.
[1077] This is the road by which the army of Suwaroff escaped in 1799.
[1078] Nam cotidie cogitare soleo quanam re Christianum adjuvem
profectum. (Zw. Epp. ii. p. 13.)
[1079] Audeo ego intrepide omnem ecclesiæ abusum et omnia humana
precepta in enunciatione verbi Dei damnare. (Ibid.)
[1080] Nugas esse et fabulas. (Zw. Epp. ii.)
[Sidenote: ITALIAN BAILIWICKS.]
At the same time a movement in opposition to the Reform was taking
place in that high and savage valley, where the Linth, roaring at the
foot of vast rocks with jagged crests--enormous citadels which seemed
built in the air,--bathes the villages of Schwanden and Ruti with its
waters. The Roman-catholics, alarmed at the progress of the Gospel,
and wishing to save these mountains at least, had scattered with
liberal hands the money they derived from their foreign pensions; and
from that time violent hatred had been seen to divide old friends, and
men who appeared to have been won over to the Gospel basely sought for
a pretext to conceal a disgraceful flight.[1081] "Peter[1082] and I,"
wrote Rasdorfer, pastor of Ruti, in despair, "are labouring in the
vineyard, but, alas! the grapes we gather are not employed for the
sacrifice, and the very birds do not eat them. We fish, but after
having toiled all night, we find that we have only caught
leeches.[1083] Alas! we are casting pearls before dogs, and roses
before swine!" This spirit of revolt against the Gospel soon descended
from these valleys with the noisy waters of the Linth as far as Glaris
and Mollis. "The council, as if it had been composed only of silly
women, shifted its sails every day," said Rasdorfer;[1084] "one day it
will have the cowl, on the next it will not."[1085] Glaris, like a
leaf carried along by one of its torrents, and which the waves and
eddies drive in different directions, wavered, wheeled about, and was
nearly being swallowed up.
[1081] Jam ære convicti palinodiam canunt. (Zw. Epp. ii. p. 292.)
[1082] Pierre Rumelin; pastor of Schwanden.
[1083] Tota enim nocte piscantes, sanguisugas, aspendios cepimus. (Zw.
Epp. ii. p. 13.) Rasdorfer evidently alludes to what Pliny says of a
kind of vine termed _Aspendios_: E diverso aspendios, damnata aris.
Ferunt eam nec ab alite ulla attingi. (Hist. Nat. lib. xiv. cap. xviii
§ 22.)
[1084] Vertit vela indies senatus noster muliercularum more. (Ibid.)
[1085] Vult jam cucullum, post non vult. (Ibid.) That is, at one time
it recognises, at another rejects, the Abbot of Saint Gall.
But this crisis came to an end: the Gospel suddenly regained strength,
and on Easter Monday 1530, a general assembly of the people "put the
Mass and the altars to the vote." A powerful party that relied upon
the Five Cantons vainly opposed the Reform. It was proclaimed, and its
vanquished and disconcerted enemies were forced to content themselves,
says Bullinger, with mysteriously concealing a few idols, which they
reserved for better days.
In the meanwhile, the Reform advanced in the exterior _Rhodes_ of
Appenzell,[1086] and in the district of Sargans. But what most
exasperated the cantons that remained faithful to the Romish
doctrines, was to see it pass the Alps and appear in Italy, in those
beautiful districts round Lake Maggiore, where, near the embouchure of
the Maggia, within the walls of Locarno, in the midst of laurels,
pomegranates, and cypresses, flourished the noble families of Orelli,
Muralto, Magoria, and Duni, and where floated since 1512 the sovereign
standard of the cantons. "What!" said the Waldstettes, "is it not
enough that Zurich and Zwingle infest Switzerland! They have the
impudence to carry their pretended Reform even into Italy,--even into
the country of the Pope!"
[1086] See Benedict Noll's letter to Zwingle, Epp. ii. p. 635.
[Sidenote: THE MONK OF COMO.]
Great irregularities prevailed there among the clergy: "Whoever wishes
to be damned must become a priest," was a common saying.[1087] But the
Gospel succeeded in making its way even into that district. A monk of
Como, Egidio à Porta, who had taken the cowl in 1511, against the
wishes of his family,[1088] struggled for years in the Augustine
convent, and nowhere found peace for his soul. Motionless, environed,
as it appeared to him, with profound night, he cried aloud: "Lord,
what wilt thou that I should do?" Erelong the monk of Como thought he
heard these words in his heart: "Go to Ulric Zwingle and he will tell
thee." He rose trembling with emotion. "It is you," wrote he to
Zwingle immediately, "but no! it is not you, it is God who, through
you, will deliver me from the nets of the hunters." "Translate the New
Testament into Italian," replied Zwingle; "I will undertake to get it
printed at Zurich." This is what Reform did for Italy more than three
centuries ago.
[1087] St. Chorles Barromeo, Archbishop of Milan, suppressed somewhat
later several convents in this district: "Monialium non dicam
collegia, sed amantium contubernia," said he. (Die evangel Gem. in
Locarno von F. Meyer, i. p. 109.)
[1088] Subduxi memet a parentum patrocinio, cucullumque nigrum ex
animo suscepi. (Zw. Epp. i. p. 448.)
Egidio therefore remained. He commenced translating the Gospel; but at
one time he had to beg for the convent, at another to repeat his
"hours," and then to accompany one of the fathers on his
journeys.[1089] Everything that surrounded him increased his distress.
He saw his country reduced to the greatest misery by desolating
wars,--men formerly rich, holding out their hands for alms,--crowds of
women driven by want to the most shameful degradation. He imagined
that a great political deliverance could alone bring about the
religious independence of his fellow-countrymen.
[1089] Confratres nonnulli viri certe et pietate et eruditione
nequaquam contemptibiles. (Zw. Epp. i. p. 533.)
[Sidenote: THE MONK OF LOCARNO.]
On a sudden he thought that this happy hour was arrived. He perceived
a band of Lutheran lansquenets descending the Alps. Their serried
phalanxes, their threatening looks were directed towards the banks of
the Tiber. At their head marched Freundsberg, wearing a chain of gold
around his neck, and saying: "If I reach Rome I will make use of it to
hang the Pope." "God wills to save us," wrote Egidio to Zwingle:
"write to the constable;[1090] entreat him to deliver the people over
whom he rules,--to take from the shaven crowns, whose God is their
belly, the wealth which renders them so proud,--and to distribute it
among the people who are dying of hunger. Then let each one preach
without fear the pure Word of the Lord.--The strength of Antichrist
is near its fall!"
[1090] Bourbon, who commanded in Italy on behalf of the Emperor.
(Supra, book xii.)
Thus, about the end of 1526, Egidio already dreamt of the Reformation
of Italy. From that time his letters cease: the monk disappeared.
There can be no doubt that the arm of Rome was able to reach him, and
that, like so many others, he was plunged into the gloomy dungeon of
some convent.
[Sidenote: LETTER TO THE GERMAN CHURCH.]
In the spring of 1530, a new epoch commenced for the Italian
bailiwicks. Zurich appointed Jacques Werdmüller bailiff of Locarno; he
was a grave man, respected by all, and who even in 1524 had kissed the
feet of the Pope; he had since then been won over to the Gospel, and
had sat down at the feet of the Saviour.[1091] "Go," said Zurich, "and
bear yourself like a Christian, and in all that concerns the Word of
God conform to the ordinances." Werdmüller met with nothing but
darkness in every quarter. Yet, in the midst of this gloom, a feeble
glimmering seemed to issue from a convent situated on the delightful
shores of Lake Maggiore. Among the Carmelites at Locarno was a monk
named Fontana, skilled in the Holy Scriptures, and animated with the
same spirit that had enlightened the monk of Como. The doctrine of
salvation, "without money and without price," which God proclaims in
the Gospel, filled him with love and joy. "As long as I live," said
he, "will I preach upon the Epistles of St. Paul;"[1092] for it was
particularly in these Epistles that he had found the truth. Two monks,
of whose names we are ignorant, shared his sentiments. Fontana wrote a
letter "to all the Church of Christ in Germany," which was forwarded
to Zwingle. We may imagine we hear that man of Macedonia, who appeared
in a vision to Paul in the night, calling him to Europe, and saying,
"Come over and help us."[1093]--"O, trusty and well-beloved of Christ
Jesus," cried the monk of Locarno to Germany, "remember Lazarus, the
beggar, in the Gospel,--remember that humble Canaanitish woman,
longing for the crumbs that fell from the Lord's table! hungry as
David, I have recourse to the show-bread placed upon the altar. A poor
traveller devoured by thirst, I rush to the springs of living
water.[1094] Plunged in darkness, bathed in tears, we cry to you who
know the mysteries of God to send us by the hands of the munificent J.
Werdmüller all the writings of the divine Zwingle, of the famous
Luther, of the skilful Melancthon, of the mild Œcolampadius, of the
ingenious Pomeranus, of the learned Lambert, of the elegant Brenz, of
the penetrating Bucer, of the studious Leo, of the vigilant Hütten,
and of the other illustrious doctors, if there are any more. Excellent
princes, pivots of the Church, our holy mother, make haste to deliver
from the slavery of Babylon a city of Lombardy that has not yet known
the Gospel of Jesus Christ. We are but three who have combined
together to fight on behalf of the truth;[1095] but it was beneath the
blows of a small body of men, chosen by God, and not by the thousands
of Gideon, that Midian fell. Who knows if from a small spark God may
not cause a great conflagration?"
[1091] Luke x. 39.
[1092] Se dum vivat satis de Epistolis Pauli concionaturum esse. (Zw.
Epp. ii. p. 497.)
[1093] Acts xvi. 9.
[1094] Debilis et infirmus apud piscinam, salutem mei et patriæ toto
mentis affectu citissime expecto. (Hottinger, sæcul. 16, pars 2, p.
619.)
[1095] Confederati conjunctique in expeditionem veritatis tres tantum
numero sumus. (Hottinger saecul. 16, pars 2, p. 630.)
Thus three men on the banks of the Maggia hoped at that time to reform
Italy. They uttered a call to which, for three centuries, the
Evangelical world has not replied. Zurich, however, in these days of
its strength and of its faith, displayed a holy boldness, and dared
extend her heretical arms beyond the Alps. Hence, Uri, Schwytz,
Unterwalden, and all the Romanists of Switzerland gave vent to loud
and terrible threats, swearing to arrest even in Zurich itself the
course of these presumptuous invasions.
[Sidenote: THE MONKS OF WETTINGEN.]
But the Zurichers did not confine themselves to this: they gave the
Confederates more serious cause of fear by waging incessant war
against the convents,--those centres of Ultramontane fanaticism. The
extensive monastery of Wettingen, around which roll the waters of the
Limmat, and which, by its proximity to Zurich, was exposed more than
any other to the breath of Reform, was in violent commotion. On the
23d August 1529, a great change took place; the ice was broken and the
downfall complete. The monks ceased to sing Mass; they cut off each
other's beards, not without shedding a few tears; they laid down their
frocks and their hoods, and clothed themselves in becoming secular
dresses.[1096] Then, in astonishment at this metamorphosis, they
listened devoutly to the sermon which Sebastian Benli of Zurich came
and preached to them, and erelong employed themselves in propagating
the Gospel, and in singing psalms in German. Thus Wettingen fell into
the current of that river which seemed to be everywhere reviving the
Confederation. The cloister, ceasing to be a house for gaming,
gluttony, and drunkenness, was changed into a school. Two monks alone
in all the monastery remained faithful to the cowl.
[1096] Bekleitend sich in erbare gemeine Landskleyder. (Bull. Chron.
ii. p. 221.)
The commander of Mulinen, without troubling himself about the threats
of the Romish cantons, earnestly pressed the commandery of St. John at
Hitzkirch towards the Reformation. The question was put to the vote,
and the majority declared in favour of the Word of God. "Ah!" said the
commander, "I have been long pushing behind the chariot."[1097] On the
4th September the commandery was reformed. It was the same with that
of Wadenswyl, with the convent of Pfeffers, and others besides. Even
at Mury the majority declared for the Gospel; but the minority
prevailed through the support of the Five Cantons.[1098] A new
triumph, and one of greater value, was destined to indemnify the
Reform, and to raise the indignation of the Waldstettes to the
highest pitch.
[1097] Diu me in hoc curru promovendo laborasse, priusquam tam longe
processit. (Zw. Epp. ii. p. 334.)
[1098] Das das minder müst das meer sin. (Bull. ii. p. 241.)
[Sidenote: ABBEY OF ST. GALL.]
The Abbot of St. Gall, by his wealth, by the number of his subjects,
and the influence which he exercised in Switzerland, was one of the
most formidable adversaries of the Gospel. In 1529, therefore, at the
moment when the army of Zurich took the field against the Five
Cantons, the Abbot Francis of Geisberg, in alarm and at the brink of
death, caused himself to be hastily removed into the strong castle of
Rohrschach, not thinking himself secure except within its walls. Four
days after this, the illustrious Vadianus, burgomaster of St. Gall,
entered the convent, and announced the intention of the people to
resume the use of their cathedral-church, and to remove the images.
The monks were astonished at such audacity, and having in vain
protested and cried for help, put their most precious effects in a
place of safety, and fled to Einsideln.
Among these was Kilian Kouffi, head-steward of the abbey, a cunning
and active monk, and, like Zwingle, a native of the Tockenburg.
Knowing how important it was to find a successor to the abbot, before
the news of his death was bruited abroad, he came to an understanding
with those who waited on the prelate; and the latter dying on Tuesday
in Holy Week, the meals were carried as usual into his chamber, and
with downcast eyes and low voice the attendants made every inquiry
about his health. While this farce was going on round the dead body,
the monks who had assembled at Einsideln repaired in all haste to
Rapperswyl, in the territory of St. Gall, and there elected Kilian,
who had so skilfully managed the affair. The new abbot went
immediately to Rohrschach, and on Good Friday he there proclaimed his
own election and the death of his predecessor. Zurich and Glaris
declared they would not recognise him, unless he could prove by the
Holy Scriptures that a monkish life was in conformity with the Gospel.
"We are ready to protect the house of God," said they; "and it is for
this reason we require that it be consecrated anew to the Lord. But
we do not forget that it is our duty also to protect the people. It is
in the bosom of a free people that the free Church of Christ should
raise its head." At the same time the ministers of St. Gall published
forty-two theses, in which they asserted that convents were not
"houses of God, but houses of the devil."[1099] The abbot, supported
by Lucerne and Schwytz, which with Zurich and Glaris exercised
sovereign power in St. Gall, replied that he would not dispute about
rights which he held from kings and emperors. The two natives of the
Tockenburg, Zwingle and Kilian, were thus struggling around St.
Gall,--the one claiming the people for the abbey, and the other the
abbey for the people. The army of Zurich having approached Wyl, Kilian
seized upon the treasures and muniments of the convent, and fled
precipitately beyond the Rhine. Then when peace was concluded, the
crafty monk clothed himself in a secular dress, and crept mysteriously
as far as Einsideln, whence on a sudden he made all Switzerland
re-echo with his cries. Zurich replied only by publishing in
conjunction with Glaris a constitution, by which a governor,
"confirmed in the evangelical faith," should preside over the
district, with a council of twelve members, while the election of
pastors was left to the parishes.[1100] Not long afterwards, the
abbot, expelled and a fugitive, while crossing a river near Bregentz,
fell from his horse, got entangled in his frock, and was drowned. Of
the two combatants from the Tockenburg, it was Zwingle who gained the
victory.
[1099] Thesis 8. (Bull. ii. p. 115.)
[1100] Die Pfarer soll den Gmeinden irs gfallens zu erkiessen
Zugestelt syn. (Bull. ii. p. 268.)
[Sidenote: SOLEURE.]
The convent was put up to sale, and was purchased by the town of St.
Gall, "with the exception," says Bullinger, "of a detached building,
called _Hell_, where the monks were left who had not embraced the
Reform."[1101] The time having arrived when the governor sent by
Zurich was to give place to one from Lucerne, the people of St. Gall
called upon the latter to swear to their constitution. "A governor has
never been known," replied he, "to make an oath to peasants; it is the
peasants who should make an oath to the governor!" Upon this he
retired: the Zurich governor remained, and the indignation of the Five
Cantons against Zurich, which so daringly assisted the people of St.
Gall in recovering their liberties, rose to the highest paroxysm of
anger.
[1101] Alein was ein gebuw die _Hell_ genampt, das liess man den
Munchen blyten. (Ibid. p. 271.)
A few victories, however, consoled in some degree the partisans of
Rome. Soleure was for a long time one of the most contested battle
fields. The citizens and the learned were in favour of Reform: the
patricians and canons for Popery. Philip Grotz of Zug was preaching
the Gospel there, and the council having desired to compel him to say
Mass, one hundred Reformed appeared in the hall of assembly on the
13th September 1529, and with energy called for liberty of conscience.
Zurich and Berne having supported this demand, it was granted to them.
[Sidenote: A NEW MIRACLE.]
Upon this the most fanatical of the Roman-catholics, exasperated at
the concession, closed the gates of the city, pointed the guns, and
made a show of expelling the friends of the Reform. The council
prepared to punish these agitators, when the Reformed, willing to set
an example of christian moderation, declared they would forgive
them.[1102] The Great Council then published throughout the canton
that the dominion of conscience belonging to God alone, and faith
being the free gift of His grace, each one might follow the religion
which he thought best. Thirty-four parishes declared for the
Reformation, and only two for the Mass. Almost all the rural districts
were in favour of the Gospel; but the majority of the city sided with
the Pope.[1103] Haller, whom the Reformed of Soleure had sent for,
arrived, and it was a day of triumph for them. It was in the middle
of winter: "To-day," ironically observed one of the Evangelical
Christians, "our patron saint (St. Ours) will sweat!" And in
truth---oh! wonderful!--drops of moisture fell from the holy image. It
was simply a little holy water that had frozen and then thawed. But
the Romanists would listen to no raillery on so illustrious a prodigy,
reminding us of the blood of St. Januarius at Naples. All the city
resounded with piteous cries,--the bells were tolled,--a general
procession moved through the streets,--and high mass was sung in
honour of the heavenly prince who had shown in so marvellous a manner
the pangs he felt for his dearly beloved. "It is the fat minister of
Berne (Haller) who is the cause of the saint's alarm," said the devout
old women. One of them declared that she would thrust a knife into his
body; and certain Roman-catholics threatened to go to the Cordeliers'
church and murder the pastors who preached there. Upon this the
Reformed rushed to that church and called for a public discussion: two
hundred of their adversaries posted themselves at the same time in the
church of St. Ours and refused the discussion. Neither of the two
parties was willing to be the first to abandon the camp in which it
was entrenched. The senate wishing to clear the two churches thus
transformed into citadels, announced that at Martinmas, _i. e._ nine
months later, a public discussion should take place. But as the
Reformed found the delay too long, both parties remained for a whole
week more under arms. Commerce was interrupted,--the public offices
were closed--messengers ran to and fro,--arrangements were
proposed;--but the people were so stiffnecked,[1104] that no one would
give way. The city was in a state of siege. At last all were agreed
about the discussion, and the ministers committed four theses to
writing, which the canons immediately attempted to refute.
[1102] Ruchat, ii. p. 139.
[1103] Major pars agri abolita superstitione a parte nostra stat.
Major et potior pars urbis a papistis. (Zw. Epp. ii. p. 489.)
[1104] Tam duræ cervicis populus est. (Zw. Epp. ii. p. 489.)
[Sidenote: POPERY TRIUMPHS.]
Nevertheless they judged it a still better plan to elude them. Nothing
alarmed the Romanists so much as discussion. "What need have we of
any?" said they. "Do not the writings of the two parties declare their
sentiments?" The conference was, therefore, put off until the
following year. Many of the Reformed, indignant at these delays,
imprudently quitted the city; and the councils, charmed at this
result, which they were far from expecting, hastily declared that the
people should be free in the canton, but that in the city no one
should attack the Mass. From that time the Reformed were compelled
every Sunday to leave Soleure and repair to the village of Zuchsweil
to hear the Word of God. Thus Popery, defeated in so many places,
triumphed in Soleure.
Zurich and the other reformed cantons attentively watched these
successes of their adversaries, and lent a fearful ear to the threats
of the Roman-catholics, who ceased not from announcing the
intervention of the Emperor; when on a sudden a report was heard that
nine hundred Spaniards had entered the Grisons; that they were led by
the Chatelain of Musso, recently invested with the title of marquis by
Charles the Fifth; that the chatelain's brother-in-law, Didier d'Embs,
was also marching against the Swiss at the head of three thousand
imperial lansquenets; and that the Emperor himself was ready to
support them with all his forces. The Grisons uttered a cry of alarm.
The Waldstettes remained motionless; but all the reformed cantons
assembled their troops, and eleven thousand men began their
march.[1105] The Emperor and the Duke of Milan having soon after
decreed that they would not support the chatelain, this adventurer
beheld his castle rased to the ground, and was compelled to retire to
the banks of the Sesia, giving guarantees of future tranquillity;
while the Swiss soldiers returned to their homes, fired with
indignation against the Five Cantons, who by their inactivity had
infringed the federal alliance.[1106] "Our prompt and energetic
resistance," said they, "has undoubtedly baffled their perfidious
designs; but the reaction is only adjourned. Although the parchment
of the Austrian alliance has been torn in pieces, the alliance itself
still exists. The truth has freed us, but soon the imperial
lansquenets will come and try to place us again under the yoke of
slavery."
[1105] Bull. Chron. ii. p. 357.
[1106] Ward ein grosser Unwilt wieder sie. (Ibid. p. 461.)
[Sidenote: THE MINISTERS' ADDRESS.]
Thus in consequence of so many violent shocks, the two parties that
divided Switzerland had attained the highest degree of irritation. The
gulf that separated them widened daily. The clouds--the forerunners of
the tempest--drove swiftly along the mountains, and gathered
threateningly above the valleys. Under these circumstances Zwingle and
his friends thought it their duty to raise their voices, and if
possible to avert the storm. Thus Nicholas de Flue had in former days
thrown himself between the hostile parties.
[Sidenote: AUTONOMY OF THE CHURCH.]
On the 5th September 1530, the principal ministers of Zurich, Berne,
Basle, and Strasburg,--Œcolampadius, Capito, Megander, Leo Juda, and
Myconius,--were assembled at Zurich in Zwingle's house. Desirous of
taking a solemn step with the Five Cantons, they drew up an address
that was presented to the Confederates at the meeting of the Diet at
Baden. However unfavourable the deputies were, as a body, to these
heretical ministers, they nevertheless listened to this epistle, but
not without signs of impatience and weariness.[1107] "You are aware,
gracious lords, that concord increases the power of states, and that
discord overthrows them.[1108] You are yourselves a proof of the first
of these truths. Setting out from a small beginning, you have, by a
good understanding one with another, arrived at a great end. May God
condescend to prevent you also from giving a striking proof of the
second! Whence comes disunion, if not from selfishness? and how can we
destroy this fatal passion, except by receiving from God the love of
the common weal? For this reason we conjure you to allow the Word of
God to be freely preached among you, as did your pious ancestors.
When has there ever existed a government, even among the heathens,
which saw not that the hand of God alone upholds a nation? Do not two
drops of quicksilver unite so soon as you remove that which separates
them? Away then with that which separates you from our cities, that
is, the absence of the Word of God; and immediately the Almighty God
will unite us, as our fathers were united. Then placed in your
mountains, as in the centre of Christendom, you will be an example to
it, its protection and its refuge; and after having passed through
this vale of tears, being the terror of the wicked and the consolation
of the faithful, you will at last be established in eternal
happiness."
[1107] Lecta est epistola nostra in comitiis Badensibus. (Œcol. to
Bucer. 28th December 1530.)
[1108] Wie mit einhalligkeit kleine Ding gross werdend. (Zw. Opp. ii.
p. 78.)
Thus frankly did these men of God address their brothers, the
Waldstettes. But their voice was not attended to. "The ministers'
sermon is rather long,"[1109] said some of the deputies yawning and
stretching their arms, while others pretended to see in it fresh cause
of complaint against the cities.
[1109] Libellum supplicem ad quinque pagos breviorum vellent. (Zw.
Epp. ii. p. 511.) Fastidiunt tam sancta. (Œcol.)
This proceeding of the ministers was useless: the Waldstettes rejected
the Word of God, which they had been entreated to admit; they rejected
the hands that were extended towards them in the name of Jesus Christ.
They called for the Pope and not for the Gospel. All hope of
reconciliation appeared lost.
Some persons, however, had at that time a glimpse of what might have
saved Switzerland and the Reformation,--the _autonomy_ (self-government)
of the Church, and its independence of political interests. Had they
been wise enough to decline the secular power to secure the triumph of
the Gospel, it is probable that harmony might have been gradually
established in the Helvetic cantons, and that the Gospel would have
conquered by its Divine strength. The power of the Word of God
presented chances of success that were not afforded by pikes and
muskets. The energy of faith, the influence of charity, would have
proved a securer protection to Christians against the burning piles
of Waldstettes than diplomatists and men-at-arms. None of the
Reformers understood this so clearly as Œcolampadius. His handsome
countenance, the serenity of his features, the mild expression of his
eyes, his long and venerable beard, the spirituality of his
expression, a certain dignity that inspired confidence and respect,
gave him rather the air of an apostle than of a reformer. It was the
power of the inner word that he particularly extolled; perhaps he even
went too far in spiritualism. But, however that may be, if any man
could have saved Reform from the misfortunes that were about to befall
it--that man was he. In separating from the Papacy, he desired not to
set up the magistrate in its stead. "The magistrate who should take
away from the churches the authority that belongs to them," wrote he
to Zwingle, "would be more intolerable than Antichrist himself (_i.
e._ the Pope)."[1110]--"The hand of the magistrate strikes with the
sword, but the hand of Christ heals. Christ has not said,--If thy
brother will not hear thee, tell it to the magistrate, but--_tell it
to the Church_. The functions of the State are distinct from those of
the Church. The State is free to do many things which the purity of
the Gospel condemns."[1111] Œcolampadius saw how important it was that
his convictions should prevail among the Reformed. This man, so mild
and so spiritual, feared not to stand forth boldly in defence of
doctrines then so novel. He expounded them before a synod assembly,
and next developed them before the senate of Basle.[1112] It is a
strange circumstance that these ideas, for a moment at least, were
acceptable to Zwingle;[1113] but they displeased an assembly of the
brethren to whom he communicated them; the politic Bucer above all
feared that this independence of the Church would in some measure
check the exercise of the civil power.[1114] The exertions of
Œcolampadius to constitute the Church, were not, however, entirely
unsuccessful. In February 1531, a diet of four reformed cantons
(Basle, Zurich, Berne, and St. Galls) was held at Basle, in which it
was agreed, that whenever any difficulty should arise with regard to
doctrine or worship, an assembly of divines and laymen should be
convoked, which should examine what the Word of God said on the
matter.[1115] This resolution, by giving greater unity to the
renovated Church, gave it also fresh strength.
[1110] Intolerabilior enim Antichristo ipso magistratus, qui Ecclesiis
auctoritatem suam adimit. (Zw. Epp. ii. p. 510.)
[1111] Ipsorum functio alia est et ecclesiastica, multaque ferre et
facere potest quæ puritas evangelica non agnoscit. (Ibid.)
[1112] Orationis meæ quam, fratrum nomine, coram senatu habui. (Ibid.)
[1113] Ut mihi magis ac magis arridet. (Ibid. p. 518.)
[1114] Ut non impediat alicubi magistratum Christianum. (Bucer to Zw.
p. 836.)
[1115] J. J. Hottinger, iii. p. 554.
[Sidenote: CHRISTIAN STATE.]
IV. But it was too late to tread in this path, which would have
prevented so many disasters. The Reformation had already entered with
all her sails set upon the stormy ocean of politics, and terrible
misfortunes were gathering over her. The impulse communicated to the
Reform came from another than Œcolampadius. Zwingle's proud and
piercing eyes,--his harsh features,--his bold step,--all proclaimed in
him a resolute mind and the man of action. Nurtured in the exploits of
the heroes of antiquity, he threw himself, to save Reform, in the
footsteps of Demosthenes and Cato, rather than in those of St. John
and St. Paul. His prompt and penetrating looks were turned to the
right and to the left,--to the cabinets of kings and the councils of
the people, whilst they should have been directed solely to God. We
have already seen, that as early as 1527, Zwingle, observing how all
the powers were rising against the Reformation, had conceived the plan
of a _co-burghery_ or Christian State,[1116] which should unite all
the friends of the Word of God in one holy and powerful league. This
was so much the easier, as Zwingle's reformation had won over
Strasburg, Augsburg, Ulm, Reutlingen, Lindau, Memmingen, and other
towns of Upper Germany. Constance in December 1527, Berne in June
1528, St. Gall in November of the same year, Bienne in 1529, Mulhausen
in February, Basle in March, Schaffhausen in September, and Strasburg
in December, entered into this alliance. This political phase of
Zwingle's character is in the eyes of some persons his highest claim
to glory: we do not hesitate to acknowledge it as his greatest fault.
The Reformer, deserting the paths of the Apostles, allowed himself to
be led astray by the perverse example of Popery. The primitive Church
never opposed their persecutors but by the dispositions of the Gospel
of peace. Faith was the only sword by which it vanquished the mighty
ones of the earth. Zwingle felt clearly that by entering into the ways
of worldly politicians, he was leaving those of a minister of Christ:
he therefore sought to justify himself. "No doubt, it is not by human
strength," said he, "it is by the strength of God alone that the Word
of the Lord should be upheld. But God often makes use of men as
instruments to succour men. Let us therefore unite, and from the
sources of the Rhine to Strasburg let us form but one people and one
alliance."[1117]
[1116] Civitas Christiana.
[1117] Dass von oben hinab hie dises Rhyns, bis gen Strasbourg ein
Volk und Bundniss würde. (Zw. Opp. ii. p. 28.)
[Sidenote: ZWINGLE'S DOUBLE PART.]
Zwingle played two parts at once--he was a reformer and a magistrate.
But these are two characters that ought not more to be united than
those of a minister and of a soldier. We will not blame the soldiers,
we will not blame the magistrates; in forming leagues and drawing the
sword, they act according to their point of view, although it is not
the same as ours; but we will decidedly blame the christian minister,
who becomes a diplomatist or a general.
In October 1529, as we have already observed, Zwingle repaired to
Marburg, whither he had been invited by Philip of Hesse; and while
neither of them had been able to come to an understanding with Luther,
the Landgrave and the Swiss Reformer, animated by the same bold and
enterprising spirit, soon agreed together.
[Sidenote: ZWINGLE AND LUTHER.]
The two reformers differed not less in their political than in their
religious system. Luther, brought up in the cloister and in monastic
submission, was imbued in youth with the writings of the fathers of
the Church; Zwingle, on the other hand, reared in the midst of Swiss
liberty, had, during those early years which decide the course of all
the others, imbibed the history of the ancient republics. Thus, while
Luther was in favour of a passive obedience, Zwingle demanded that the
tyrants should be opposed.
These two men were the faithful representatives of their respective
nations. In the north of Germany, the princes and nobility were the
essential part of the nation, and the people--strangers to all
political liberty--had only to obey. Thus, at the epoch of the
Reformation, they were contented to follow the voice of their doctors
and chiefs. In Switzerland, in the south of Germany, and on the Rhine,
on the contrary, many cities, after long and violent struggles, had
won their civil liberty; and hence we see in almost every place the
people taking a decided part in the Reform of the Church. There was
good in this; but evil was close at hand. The Reformers, themselves
men of the people, who dared not act upon princes, might be tempted to
hurry away the people. It was easier for the Reformation to unite with
republics than with kings. This facility nearly proved its ruin. The
Gospel was thus to learn that its alliance is in heaven.
[Sidenote: UNION OF THE STATES.]
There was, however, one prince with whom the reformed party of the
free states desired to be in union: this was Philip of Hesse. It was
he who in great measure prompted Zwingle's warlike projects. Zwingle
desired to make him some return, and to introduce his new friend into
the evangelical league. But Berne, watchful to avert anything that
might irritate the Emperor and its ancient confederates, rejected this
proposal, and thus excited a lively discontent in the "Christian
City."--"What!" cried they, "do the Bernese refuse an alliance that
would be honourable for us, acceptable to Jesus Christ, and terrible
to our adversaries?"[1118]--"The Bear," said the high-spirited
Zwingle, "is jealous of the Lion (Zurich); but there will be an end to
all these artifices, and victory will remain with the bold." It would
appear, indeed, according to a letter in cipher, that the Bernese at
last sided with Zwingle, requiring only that this alliance with a
prince of the Empire should not be made public.[1119]
[1118] Ipsis et nobis honestius, ob religionis et caritatis causam,
Christo gratius, ob conjunctas vires utilius, hostibusque terribilius.
(Zw. Epp. ii. p. 481.)
[1119] Tantum recusaverunt aperte agere. (Ibid. p. 487.) The cipher 3
appears to indicate the Bernese.
Still Œcolampadius had not given way, and his meekness contended,
although modestly, with the boldness of his impetuous friend. He was
convinced that faith was destined to triumph only by the cordial union
of all believers. A valuable relief came to reanimate his exertions.
The deputies of the Christian co-burghery, being assembled at Basle in
1530, the envoys from Strasburg endeavoured to reconcile Luther and
Zwingle. Œcolampadius wrote to Zwingle on the subject, begging him to
hasten to Basle,[1120] and not show himself too unyielding. "To say
that the body and blood of Christ are really in the Lord's Supper, may
appear to many too hard an expression," said he, "but is it not
softened, when it is added--spiritually and not bodily?"[1121]
[1120] Si potes, mox advola. (Zw. Epp. ii. p. 547.)
[1121] Christi corpus et sanguinem adesse vero in cœna fortasse
cuipiam durius sonat, sed mitigatur dum adjungitur animo non corpore.
(Ibid.)
[Sidenote: ZWINGLE'S POLITICS.]
Zwingle was immovable. "It is to flatter Luther that you hold such
language, and not to defend the truth.[1122] _Edere est
credere._"[1123] Nevertheless there were men present at the meeting,
who were resolved upon energetic measures. Brotherly love was on the
eve of triumphing: peace was to be obtained by union. The Elector of
Saxony himself proposed a concord of all Evangelical Christians: the
Landgrave invited the Swiss cities to accede to it. A report spread
that Luther and Zwingle were about to make the same confession of
faith. Zwingle, calling to mind the early professions of the Saxon
Reformer, said one day at table before many witnesses, that Luther
would not think so erroneously about the Eucharist, if he were not
misled by Melancthon.[1124] The union of the whole Reform seemed about
to be concluded: it would have vanquished by its own weapons. But
Luther soon showed that Zwingle was mistaken in his expectation. He
required a written engagement by which Zwingle and Œcolampadius should
adhere to his sentiments, and the negotiations were broken off in
consequence. Concord having failed, there remained nothing but war.
Œcolampadius must be silent, and Zwingle must act.
[1122] Hæc omnia fieri pro Luthero neque pro veritate propugnandi
causa. (Ibid. p. 550.)
[1123] To eat is to believe. (Ibid.)
[1124] Memini dudum Tiguri te dicentem cum convivio me exciperes,
Lutherum non adeo perperam de Eucharistia sentire, nisi quod
Melancthon ex alio eum cogeret. (Zw. Epp. ii. p. 562.)
[Sidenote: HIS FORESIGHT.]
And in truth from that hour Zwingle advanced more and more along that
fatal path into which he was led by his character, his patriotism, and
his early habits. Stunned by so many violent shocks, attacked by his
enemies and by his brethren, he staggered and his head grew dizzy.
From this period the reformer almost entirely disappears, and we see
in his place the politician, the great citizen, who, beholding a
formidable coalition preparing its chains for every nation, stands up
energetically against it. The Emperor had just formed a close alliance
with the Pope. If his deadly schemes were not opposed, it would be all
over, in Zwingle's opinion, with the Reformation, with religious and
political liberty, and even with the Confederation itself. "The
Emperor," said he, "is stirring up friend against friend, enemy
against enemy: and then he endeavours to raise out of this confusion
the glory of the Papacy, and above all his own power. He excites the
Chatelain of Musso against the Grisons--Duke George of Saxony against
Duke John--the Bishop of Constance against the city--the Duke of Savoy
against Berne--the Five Cantons against Zurich--and the Bishops of the
Rhine against the Landgrave; then, when the confusion shall have
become general, he will fall upon Germany, will offer himself as a
mediator, and ensnare princes and cities by fine speeches, until he
has them all under his feet. Alas! what discord, what disasters, under
the pretence of re-establishing the Empire and restoring
religion!"[1125] Zwingle went farther. The reformer of a small town in
Switzerland, rising to the most astonishing political conceptions,
called for a European alliance against such fatal designs. The son of
a peasant of the Tockenburg held up his head against the heir of so
many crowns. "That man must either be a traitor or a coward," wrote he
to a senator of Constance, "who is content to stretch and yawn, when
he ought to be collecting men and arms on every side, to show the
Emperor that in vain he strives to re-establish the Romish faith, to
enslave the free cities, and to subdue the Helvetians.[1126] He showed
us only six months ago how he would proceed. To-day he will take one
city in hand, to-morrow another; and so, step by step, until they are
all reduced. Then their arms will be taken away, their treasures,
their machines of war, and all their power......Arouse Lindau, and all
your neighbours; if they do not awake, public liberty will perish
under the pretext of religion. We must place no confidence in the
friendship of tyrants. Demosthenes teaches us that there is nothing so
hateful in their eyes as την των πολεων ελευθεριαν.[1127]
The Emperor with one hand offers us bread, but in the other he conceals a
stone."[1128] And a few months later Zwingle wrote to his friends in
Constance: "Be bold; fear not the schemes of Charles. The razor will
cut him who is sharpening it."[1129]
[1125] Quæ dissidia, quas turbas, quæ mala, quas clades! (Zw. Epp. ii.
p. 429.)
[1126] Romanam fidem restituere, urbes liberas capere, Helvetios in
ordinem cogere. (Ibid. March 1530.)
[1127] "The freedom of cities." These words are in Greek in the
original.
[1128] Cæsar altera manu panem ostentat, altera lapidem celat. (Zw.
Epp. March 1530.)
[1129] Incidet in cotem aliquando novacula. (Ibid. p. 544.)
[Sidenote: ADVOCATES RESISTANCE.]
Away, then, with delay! Should they wait until Charles the Fifth
claimed the ancient castle of Hapsburg? The Papacy and the Empire, it
was said at Zurich, are so confounded together,[1130] that one cannot
exist or perish without the other. Whoever rejects Popery should
reject the Empire, and whoever rejects the Emperor should reject the
Pope.
[1130] Bapst und Keyserthumen habend sich dermassen in einandern
geflickt. (Bull. ii. p. 343.)
It appears that Zwingle's thoughts even went beyond a simple
resistance. When once the Gospel had ceased to be his principal study,
there was nothing that could arrest him. "A single individual," said
he, "must not take it into his head to dethrone a tyrant; this would
be a revolt, and the kingdom of God commands peace, righteousness, and
joy. But if a whole people with common accord, or if the majority at
least, rejects him, without committing any excess, it is God himself
who acts."[1131] Charles V. was at that time a tyrant in Zwingle's
eyes; and the reformer hoped that Europe, awakening at length from its
long slumber, would be the hand of God to hurl him from his throne.
[1131] So ist es mit Gott. (Zw. Opp.)
[Sidenote: EMBASSY TO VENICE.]
Never since the time of Demosthenes and of the two Catos had the world
seen a more energetic resistance to the power of its oppressors.
Zwingle in a political point of view is one of the greatest characters
of modern times: we must pay him this honour, which is, perhaps, for a
minister of God, the greatest reproach. Everything was prepared in his
mind to bring about a revolution that would have changed the history
of Europe. He knew what he desired to substitute in place of the power
he wished to overthrow. He had already cast his eyes upon the prince
who was to wear the imperial crown instead of Charles. It was his
friend the Landgrave. "Most gracious prince," he wrote on the 2d
November 1529, "I write to you as a child to a father; it is because I
hope that God has chosen you for great events......I dare think, but I
dare not speak of them[1132]......However, we must bell the cat at
last.[1133]......All that I can do with my feeble means to manifest
the truth, to save the Universal Church, to augment your power and the
power of those who love God--with God's help, I will do." Thus was
this great man led astray. It is the will of God that there be spots
even in those who shine brightest in the eyes of the world, and that
only one upon earth shall say--"Which of you convinceth me of sin?" We
are now viewing the faults of the Reformation: they arise from the
union of religion with politics. I could not take upon myself to pass
them by; the recollection of the errors of our predecessors is perhaps
the most useful legacy they have bequeathed to us.
[1132] Spero Deum te ad magnas res......quasquidem cogitare sed non
dicere licet. (Zw. Epp. ii. p. 666.)
[1133] Sed fieri non potest quin tintinnabulum aliquando feli
adnectatur. (Zw. Epp. ii.)
It appears already that at Marburg Zwingle and the Landgrave had drawn
out the first sketch of a general alliance Against Charles V. The
Landgrave had undertaken to bring over the princes, Zwingle the free
cities of Southern Germany and Switzerland. He went still further, and
formed a plan of gaining over to this league the republics of
Italy--the powerful Venice at least--that she might detain the Emperor
beyond the Alps, and prevent him from leading all his forces into
Germany. Zwingle, who had earnestly pleaded against all foreign
alliances, and proclaimed on so many occasions that the only ally of
the Swiss should be the arm of the Almighty, began now to look around
for what he had condemned, and thus prepared the way for the terrible
judgment that was about to strike his family, his country, and his
Church.
He had hardly returned from Marburg, and had made no official
communication to the great council, when he obtained from the senate
the nomination of an ambassador to Venice. Great men, after their
first success, easily imagine that they can do everything. It was not
a statesman who was charged with this mission, but one of Zwingle's
friends, who had accompanied him into Germany, to the court of the
future chief of the Empire--the Greek professor, Rodolph Collin, a
bold and skilful man, and who knew Italian. Thus the Reform stretched
its hands to the Doge and the Procurator of St. Marc. The Bible was
not enough for it--it must have the _Golden Book_: never did a greater
humiliation befall God's work. The opinion which Protestants then
entertained of Venice may, however, partly excuse Zwingle. There was
in that city more independence of the Pope, more freedom of thought,
than in all the rest of Italy. Luther himself about this time wrote to
Gabriel Zwilling, pastor at Torgau: "With what joy do I learn what you
write to me concerning the Venetians. God be praised and glorified,
for that they have received his Word!"[1134]
[1134] Lætus audio de Venetis quæ scribis, quod verbum Dei receperint,
Deo gratia ac gloria. (7th March 1528. L. Epp. iii. p. 289.)
[Sidenote: PROJECTED ALLIANCE.]
Collin was admitted, on the 26th December, to an audience with the
Doge and senate, who looked with an air of astonishment at this
schoolmaster, this strange ambassador, without attendants, and without
parade. They could not even understand his credentials, in so singular
a style were they drawn up, and Collin was forced to explain their
meaning. "I am come to you," said he, "in the name of the council of
Zurich and of the cities of the Christian co-burghery--free cities
like Venice, and to which common interests should unite you. The power
of the Emperor is formidable to the Republics; he is aiming at a
universal monarchy in Europe; if he succeeds, all the free states will
perish. We must therefore check him."[1135] The Doge replied that the
Republic had just concluded an alliance with the Emperor, and betrayed
the distrust that so mysterious a mission excited in the Venetian
senate. But afterwards, in a private conference,[1136] the Doge,
wishing to preserve a retreat on both sides, added, that Venice
gratefully received the message from Zurich, and that a Venetian
regiment, armed and paid by the Republic itself, should be always
ready to support the Evangelical Swiss. The chancellor, covered with
his purple robe, attended Collin to the door, and, at the very gates
of the ducal palace, confirmed the promise of support. The moment the
Reformation passed the magnificent porticos of St. Marc it was seized
with giddiness; it could but stagger onwards to the abyss. They
dismissed poor Collin by placing in his hands a present of twenty
crowns. The rumour of these negotiations soon spread abroad, and the
less suspicious, Capito for example, shook their heads, and could see
in this pretended agreement nothing but the accustomed perfidy of
Venice.[1137]
[1135] Formidandam rebus-publicis potentiam Cæsaris, quæ omnino ad
Europæ monarchiam vergit (Zw. Epp. ii. p. 445.)
[1136] Postea privatim alia respondisse. (Ibid.)
[1137] Perfidiam adversus Cæsarem, fidem videri volunt. (Capito, Zw.
Epp. ii. p. 445.)
This was not enough. The cause of the Reform was fated to drink the
cup of degradation to the very dregs. Zwingle, seeing that his
adversaries in the Empire increased daily in numbers and in power,
gradually lost his ancient aversion for France; and, although there
was now a greater obstacle than before between him and Francis
I.,--the blood of his brethren shed by that monarch,--he showed
himself favourably disposed to a union that he had once so forcibly
condemned.
Lambert Maigret, a French general, who appears to have had some
leaning to the Gospel--which is a slight excuse for Zwingle--entered
into correspondence with the reformer, giving him to understand that
the secret designs of Charles V. called for an alliance between the
King of France and the Swiss Republics. "Apply yourself," said this
diplomatist to him in 1530, "to a work so agreeable to our Creator,
and which, by God's grace, will be very easy to your Mightiness."[1138]
Zwingle was at first astonished at these overtures. "The King of
France," thought he, "cannot know which way to turn."[1139] Twice he
took no heed of this prayer; but the envoy of Francis I. insisted
that the reformer should communicate to him a plan of alliance. At the
third attempt of the ambassador, the simple child of the Tockenburg
mountains could no longer resist his advances. If Charles V. must
fall, it cannot be without French assistance; and why should not the
Reformation contract an alliance with Francis I., the object of which
would be to establish a power in the Empire that should in its turn
oblige the King to tolerate the Reform in his own dominions?
Everything seemed to meet the wishes of Zwingle; the fall of the
tyrant was at hand, and he would drag the Pope along with him. He
communicated the general's overtures to the secret council, and Collin
set out, commissioned to bear the required project to the French
ambassador.[1140] "In ancient times," it ran, "no kings or people ever
resisted the Roman Empire with such firmness as those of France and
Switzerland. Let us not degenerate from the virtues of our ancestors.
His most Christian Majesty--all whose wishes are, that the purity of
the Gospel may remain undefiled[1141]--engages therefore to conclude
an alliance with the Christian co-burghery that shall be in accordance
with the Divine law, and that shall be submitted to the censure of the
evangelical theologians of Switzerland." Then followed an outline of
the different articles of the treaty.
[1138] Operi Creatori nostro acceptissimo, Dominationi tuæ facillimo,
media gratia Dei. (Zw. Epp. ii. p. 413.)
[1139] Regem admodum desesperare et inopem concilii esse, ut nesciat
quo se vertat (Ibid. p. 414.)
[1140] Bis negavi, at tertio misi, non sine conscientia Probulatarum.
(Zw. Epp. ii. p. 422.)
[1141] Nihil enim æqui esse in votis Christianissimi Regis, atque ut
Evangelii puritas illibata permaneat. (Ibid. p. 417.)
[Sidenote: APPROACHING RUIN.]
Lanzerant, another of the king's envoys, replied the same day (27th
February) to this astonishing project of alliance about to be
concluded between the reformed Swiss and the persecutor of the French
Reformed, _under reserve of the censure of the theologians_......This
was not what France desired: it was Lombardy, and not the Gospel that
the king wanted. For that purpose, he needed the support of all the
Swiss. But an alliance which ranged the Roman-catholic cantons against
him, would not suit him. Being satisfied, therefore, for the present
with knowing the sentiments of Zurich, the French envoys began to
look coolly upon the Reformer's scheme. "The matters you have
submitted to us are admirably drawn up," said Lanzerant to the Swiss
commissioner, "but I can scarcely understand them, no doubt because of
the weakness of my mind......We must not put any seed into the ground,
unless the soil be properly prepared for it."
Thus, the Reform acquired nothing but shame from these propositions.
Since it had forgotten these precepts of the Word of God: "Be ye not
unequally yoked together with unbelievers!"[1142] how could it fail to
meet with striking reverses? Already Zwingle's friends began to
abandon him. The Landgrave, who had pushed him into this diplomatic
career, drew towards Luther, and sought to check the Swiss Reformer,
particularly after this saying of Erasmus had sounded in the ears of
the great: "They ask us to open our gates, crying aloud--the Gospel!
the Gospel!......Raise the cloak, and under its mysterious folds you
will find--democracy."
[1142] 2 Cor. vi. 13.
[Sidenote: LANDERS.]
While the Reform, by its culpable proceedings, was calling down the
chastisement of Heaven, the Five Cantons, that were to be the
instruments of its punishment, accelerated with all their might those
fatal days of anger and of vengeance. They were irritated at the
progress of the Gospel throughout the Confederation, while the peace
they had signed became every day more irksome to them. "We shall have
no repose," said they, "until we have broken these bonds and regained
our former liberty."[1143] A general diet was convoked at Baden for
the 8th January, 1531. The Five Cantons then declared that if justice
was not done to their grievances, particularly with respect to the
abbey of St. Gall, they would no more appear in diet. "Confederates of
Glaris, Schaffhausen, Friburg, Soleure, and Appenzell," cried they,
"aid us in making our ancient alliances respected, or we will
ourselves contrive the means of checking this guilty violence; and
may the Holy Trinity assist us in this work!"[1144]
[1143] Nitt ruwen biss sy der banden ledig. (Bull. ii. p. 394.)
[1144] Darzu helfe uns die helig dryfaltikeit (Bull. ii. p. 330.)
[Sidenote: VIOLENCE.]
But they did not confine themselves to threats. The treaty of peace
had expressly forbidden all insulting language--"for fear," it is
said, "that by insults and calumnies, discord should again be excited,
and greater troubles than the former should arise." Thus was concealed
in the treaty itself the spark whence the conflagration was to
proceed. In fact, to restrain the rude tongues of the Waldstettes was
impossible. Two Zurichers, the aged prior Ravensbühler, and the
pensioner Gaspard Gödli, who had been compelled to renounce, the one
his convent, and the other his pension, especially aroused the anger
of the people against their native city. They used to say everywhere
in these valleys, and with impunity, that the Zurichers were heretics;
that there was not one of them who did not indulge in unnatural sins,
and who was not a robber at the very least;[1145]--that Zwingle was a
thief, a murderer, and an arch-heretic; and that, on one occasion at
Paris (where he had never been,) he had committed a horrible offence,
in which Leo Juda had been his pander.[1146] "I shall have no rest,"
said a pensioner, "until I have thrust my sword up to the hilt in the
heart of this impious wretch." Old commanders of troops, who were
feared by all on account of their unruly character; the satellites who
followed in their train; insolent young people, sons of the first
persons in the state, who thought everything was lawful against
miserable preachers, and their stupid flocks; priests inflamed with
hatred, and treading in the footsteps of these old captains and giddy
young men, who seemed to take the pulpit of a church for the bench of
a pot-house: all poured torrents of insults on the Reform and its
adherents. "The townspeople," exclaimed with one accord these drunken
soldiers and these fanatic priests, "are heretics, soul-stealers,
conscience-slayers, and Zwingle--that horrible man, who commits
infamous sins--is the _Lutheran God_."[1147]
[1145] Es were kein Zurycher er hatte chuy und merchen gehygt. (Bull.
p. 336.)
[1146] Alls der zu Parys ein Esel gehygt; und habe imm Leo Jud
denselben geliept (Bull. ii. p. 336.)
[1147] Der lutherischen Gott. (Bull. ii. p. 337.)
They went still further. Passing from words to deeds, the Five Cantons
persecuted the poor people among them who loved the Word of God, flung
them into prison, imposed fines upon them, brutally tormented them,
and mercilessly expelled them from their country. The people of
Schwytz did even worse. Not fearing to announce their sinister
designs, they appeared at a Landsgemeinde wearing pine-branches in
their hats, in sign of war, and no one opposed them. "The Abbot of St.
Gall," said they, "is a prince of the Empire, and holds his
investiture from the Emperor. Do they imagine that Charles V. will not
avenge him?"--"Have not these heretics," said others, "dared to form a
_Christian Fraternity_, as if old Switzerland was a heathen country?"
Secret councils were continually held in one place or another.[1148]
New alliances were sought with the Valais, the Pope, and the
Emperor[1149]--blamable alliances, no doubt, but such as they might at
least justify by the proverb: "Birds of a feather go together;" which
Zurich and Venice could not say.
[1148] Radt schlagtend und tagentend heymlich v. c. (Bull. ii. p.
336.)
[1149] Nüwe fründschaften, by den Walliseren, dem Bapst, und den
Keysserischen, (Bull, ii.)
[Sidenote: FOREBODINGS OF BERKS.]