find his most bitter and decided enemy. John Heigerlin, son of a smith
in the village of Leutkirch, had, according to the prevailing custom,
assumed the Latin name of Faber (Smith). To the clerical estate, to
which he devoted himself, after completing his studies in Vienna, he
brought talent of no common order, and ambition to turn it to the best
account. First a popular preacher in Linden, and esteemed likewise as
an author, he afterwards accepted a call from the Bishop of Constance,
who, as well as the Diocesan of Basle, wished to have him in his
service. At the same time the degree of Doctor of the Common Law was
conferred on him by the University of Freiburg. With all the better
minds of the age he took a lively interest in the awakening of science,
which immediately preceded the Reformation. He it was, who chiefly
prevailed on the Bishop to declare against the wretched trade in
indulgences, and encouraged Zwingli in his battle against it. Every
improvement was altogether right in his eyes, if it only proceeded from
the priesthood; every light, so long as it remained under its
patronage. But nothing is more foreign to the spirit of caste than the
fundamental idea of the Gospel, and between Christianity as represented
by it and priestdom (by no means to be confounded with churchdom) the
antagonism is irreconcilable. Hence all priestdom is in absolute need
of supplements to the Gospel; it must have tradition; it cannot give it
up without self-destruction. This is not the place to pursue this
observation further; but it could not be wholly overlooked, because
thus only are we able to account for the sudden change of feeling in a
man liberal in other respects. As late as May 1521, he had ridiculed
Doctor Eck, Luther's opponent, and accused him of traveling to Rome to
offer his services to the Pope against Luther, and yet at the end of
the very same year, he himself took the very same road. The extensive
circulation of Luther's writings had stirred him up, because by this
means religious questions were dragged down to the circle of the
people, skillful and unskillful speakers arose among them, individual
princes and governments sought to extricate themselves from the fetters
of the spiritual power, and against all ordinances of the church, which
were not clearly warranted by the Holy Scriptures, a growing
indifference prevailed. He himself also wrote from Rome against Luther.
"You cunningly strive"--he says in his book--"to subject the spiritual
to the worldly, but the Lord will not suffer his anointed (Christos
suos) to go to the ground." He came back to Constance completely
transformed, and his influence was very soon observable here.
In the abduction of the pastor of Fislispach he had a hand, and the
pastoral letter of the Bishop, to which we have alluded, as well as the
address to the Zurich chapter of canons had, according to the universal
opinion, proceeded from him. We saw that Zwingli put off answering the
letter. He took some time for it. But then an ample vindication
appeared. "May your Highness, illustrious Chief Shepherd"---he thus
begins--"pardon, if I trouble you with this paper in your manifold
labors. The Lord procure it a hearing! For six years I have preached
the Gospel, and am now represented to thee not as a dutiful guardian,
but as a robber and destroyer in the sheep-fold. By their continual,
unwearied outcries they have prevailed on you to send an admonition, as
illiterate as it is unbecoming, to the chapter of our convent. Thou
wouldst have done nothing of the kind of thine accord; thou couldst not
have written, of thyself, anything so vain and boasting; thou wouldst
also have made known thy thoughts to us in the German language.
Therefore I send thee this epistle called _Archeteles_, because I hope
it is the beginning and end of my quarrel with thy counsellors." After
this somewhat diffuse introduction follow the sixty-nine points of
complaint, again printed, and an answer appended to each one
separately. As he proceeds in the letter we see his courage and
assurance increase; the style becomes bolder, his judgment more
decided, and the interwoven sallies of wit more cutting, till here
again in a feeling of triumph, and prompted by the lugubrious tone of
the last point of the Bishop, he gives a mock-review of it somewhat in
the manner of the litany:
That we may remain in the unity of our Holy Mother, the Church;--for
this we beseech thee, O Lord, hear us.
That we may obey our Superiors, _i.e._ the pious governments;--for this
we beseech Thee, hear us.
That Thou wilt teach the false bishops humility enough not to think
themselves supreme lords but co-pastors, according to the word of
Peter; for this we beseech Thee.
That Thou wilt enlighten them with thy light, first to acknowledge Thy
true Church itself;--for this we beseech Thee, hear us.
That Thou wilt open for them the fountains of living water;--for this
we beseech Thee, hear us.
From the troubled fountains, which they have dug, out of which no
wholesome water flows;--set us free, O Lord.
From the intolerable burdens, which they have piled upon the shoulders
of christians;--deliver us, O Lord.
Command them to bear and to do what they require from others.
And if they cannot be brought by other means to make Thy yoke easy to
us and Thy burden light--force them to it, O Lord.
From his continued good-will toward Erasmus, Zwingli had sent him a
copy of this production. But the tone of it did not please the elder
and more considerate friend, although he himself in former years had
made sparing use neither of ridicule nor censure. "I adjure thee"--he
wrote--"by the honor of the Gospel, to which, as I know, thou hast
consecrated thy whole heart, as we are all bound to do, that thou wilt
treat serious things in a serious manner, and not forget evangelical
modesty and prudence. Take counsel first from thy learned friends,
before thou makest anything public. I fear thy apology will bring thee
into great danger and be prejudicial to the Gospel." Though Zwingli
felt the warning and returned thanks, it was not able to change his
mind. For directly after the appearance of the Latin _Archeteles_ he
lent a helping hand in the publication of an address designed for the
people, which was still more rough in its language. It consisted of
comments on the above-quoted pastoral letter of the Bishop, and was
edited anonymously and scattered everywhere by the Franciscan,
Sebastian Meier of Bern, and his friends. A single passage, and that
not one of the most severe, may serve to show its spirit:
"Dost thou see, dear Christian, where the shoe pinches them? They
complain that Paul is preached. He pictures them so near to the life,
and points out the office of the true bishop. When we preach up this,
then a sheep can see, that those horned idols are not bishops but
carnival-spectres, and such as the children make on St. Claus' day.
Would to God they were as harmless! Why has it not vexed them that
Aristotle, Cicero, fables, examples, Scotus, Thomas and silly stories
are preached? I will tell thee. It does not injure them in their pomp.
But Paul, who is now by common consent preached in many places, is
consistent with himself, and pierces them in their princely splendor,
voluptuous wantonness, and insatiable avarice. Hence they complain.
Dear younkers, because you deal thus with facts and Paul teaches the
contrary, what shape will you take, if we preach St. Peter? He snatches
off your hoods and shows as well as St. Paul what horned cattle you
are."
It is easy to see that writings like these must have made the breach
incurable, and we durst suppose, that Zwingli himself perceived the
possibility of it, and in such an event was clear in his resolves. The
end of the subordinate relation of Zurich to the Bishop, as well as the
beginning of a changed order, was closely connected with the
_Archeteles_. For the origin and founding of this new church-government
we pass on to the following chapter.
FOOTNOTES TO CHAPTER SECOND:
Footnote 1: [Instead of putting these altered versions into our own
language, we give the poems as found in the English translation of
Merle D'Aubigne's History of the Reformation, because the German of
Zwingli has there been followed, and their original form and spirit
better preserved.--Trans.]
Footnote 2: This was the only means, as a letter, sent by Francis Zink
from Einsiedeln to the government of Zurich, clearly shows, of keeping
him in the city; for it was impossible any longer to pay the two
assistants, whom he was bound to maintain, out of his own salary,
without the pension of the Pope; nevertheless, in order to gain perfect
freedom of speech, instead of accepting the doubling of the Romish
allowance just then promised, he declined receiving from the legate
what had hitherto been paid. Under these circumstances his friend Henry
Engelhart came to his assistance, since, he having also a benefice in
the church of Notre Dame (Frauen-Muenster), resigned his post in the
cathedral, in Zwingli's favor.
Footnote 3: To avoid repetition in the answers, we will hereafter give
those only, which contain something new, or characteristic.
Footnote 4: Only the first and shorter part of Zwingli's Latin letter
is here translated; the second and larger, which, based on numerous
passages of Scripture, contains Zwingli's vindication and belongs more
to theology than history, will be quoted again merely in its leading
features.
Footnote 5: Thus, for example, after some cutting expressions, he uses
the words:
"Very learned Father,
Full and plump,
Open the swollen syllogism.
Or the foul hoof
Must give way."
Footnote 6: Obscure teachers of a former age.
CHAPTER THIRD
RELIGIOUS CONFERENCE IN ZURICH. THE GOVERNMENT TAKES THE
PLACE OF THE BISHOP FOR THE PROTECTION AND SUPERINTENDENCE
OF THE NATIONAL CHURCH.
The breach, between the government of Zurich and those, who, up to this
time, stood at the head of ecclesiastical affairs, was as yet by no
means so decided as in the case of Zwingli. He doubtless wished it
might become so. Public conferences on religious subjects had already
taken place in Germany, and Zwingli himself had conducted such an one,
held between him and Francis Lambert, a Franciscan monk, to a
triumphant issue, though only before a narrow circle and in the Latin
language. But now he determined to venture battle with his enemies
before all the clergy and theologians, and compel them to an open
acknowledgement that his doctrine was in conformity with Scripture.
With this idea he first of all made his hearers familiar in several
sermons. Then, sure of the approval of his design by the majority, he
turned to the Great Council with the prayer, that, in the deliberate
and entire neglect to act on the part of the Bishop, they would appoint
such a public convocation. This gave rise to a lively and earnest
debate. It could not escape the older statesmen how readily results,
not to be foreseen, flow from a violation of forms, whilst others,
looking at events in Germany, the humor of the people, and the growing
in difference toward the ordinances of ecclesiastical courts, trembled
less at the approaching transformation; nay, the boldest and most
decided ardently wished it. In fact, the resolution to grant Zwingli's
petition was at last carried. Besides, the Council could justify itself
with the Bishop by his own inactivity, by his refusal of the just
prayer to institute a synod or convocation of learned men for the
examination of the Reformer's doctrine. Thus he had only himself to
blame, if part of the power, which he might yet have been able to
secure, was already taken from him by the public proclamation of
Zurich, dated January 3d, 1523. The substance of this paper is
contained in the following extract:
"We, the burgomaster and Small and Great Councils of the city of
Zurich, to all the clergy in our diocese our salutation and favorable
regard. Discord and dissension have sprung up among us between the
preachers. Some believe they have proclaimed the Gospel faithfully and
fully; on the contrary others affirm that these same persons sow error,
mislead their hearers, and are heretics, whilst they on their part at
all times and to every one declare themselves ready to be judged by
God's Word. Therefore with the best intentions and for the sake of
God's honor, peace and Christian unity, it is our will that ye
ministers, pastors and preachers, all in general and each in
particular, or even other priests, who may have a mind to speak, to
inveigh against or else to instruct the opposite party, appear before
us on the day succeeding Emperor Charles' day at early council-time at
our council-house, and when ye dispute, to do it with appeal to the
genuine Scripture in the German tongue and language. With all diligence
will we, with the aid of several learned men, note down, whether it
seems good to us, and, if it accord with the Holy Scripture, send each
one home with the command to go on or leave off; so that every one may
not preach from the pulpit without warrant, only what seems good to
him. We will also point out this to our gracious Lord of Constance, so
that your Grace or your deputies, as you wish, may be there also. But
if any one should be so perverse as not to produce the real Divine
Scripture, we will call him to account--of whom we would rather be rid.
We hope God will illumine us with the light of his truth, that we may
be able to walk as children of the light."
Thus it was no longer the Bishop, nor those, who were spiritual lords
heretofore, nor even the Pope, who should declare whether the doctrine
preached in Zurich was that of the church. Whether it agreed with the
Holy Scripture, this alone should be proven, and whether Zwingli or his
opponents had justified themselves as its true interpreters, on that
would the government decide--a view indeed directly opposed to the
Roman Catholic stand-point. It was a real violation of rule in the
Bishop not to lay an interdiction, and, if Zurich still persevered, to
break off all ecclesiastical intercourse with her. But revenues were
due in the Zurich district; worldly relations existed with its
government; these appeared to him to require indulgence. Besides, the
number of faithful adherents was still considerable. Should they be
abandoned? Might not affairs in some unexpected way take a more
favorable turn? Could not the envoys succeed in one thing, if not to
prevent a complete revolt, at least to postpone it? Hence the
resolution of the Bishop to send notwithstanding an embassy to Zurich.
This was composed of John Faber, Fritz von Anwyl, steward of the
Bishop, and Doctor Bergenhaus, to whom was yet added Doctor Martin
Blausch of Tuebingen.
In the mean time Zwingli, who by no means lost sight of the fact that
the government, which was about to assume the place of the Bishop,
ought to show itself worthy of the post by its actions and opinions,
began more earnestly than ever to watch over the improvement and
maintenance of good morals, and with unwearied zeal wove into his
sermons to the Councils exhortations to this effect. These were not in
vain. Ordinances were passed for the better control of the taverns, of
the young people, and the hordes of traveling scholars; singing girls
were banished from the city, and even four members of the Small
Council, who lived in notorious adultery, were excluded from all its
sessions for half a year, in order to reclaim them.
But now Charles' day had come, and universal attention was directed to
the grave assembly about to meet on the next morning. The Council had
sent a letter of invitation to the diet held at Baden on the first day
of the year. This was simply noticed in the recess, without further
action, because the matter was thought to concern Zurich alone. No one
came, with the exception of Doctor Sebastian Hoffmeister from
Schaffhausen, and the Franciscan Sebastian Meier from Bern; the latter,
however, of his own accord, without public commission. A few days
before, Zwingli had compiled and written down in haste, seventy-six
propositions, which contained the sum of what his opponents objected
to, and the substance of his doctrines. He concluded this small paper
with these words: "Let no one undertake to contend here with sophistry
or trifles, but let him come with the Scripture. It is to be regarded
as the judge; by it we may find the truth; or rather it has thus been
found, as I hope and maintain."
It was the second false step of Faber, that, after such a condition
laid down by Zwingli, and approved by the Council, he yet came to
Zurich, or did not from the first emphatically protest against it. The
very practices of the Roman Church, which were most conspicuous and
vulnerable, stood in such direct contradiction to the letter and spirit
of the Gospel, that he, who would defend them from the Holy Scriptures,
even with the greatest skill, was already beaten beforehand. Not only
Zwingli and the more thoroughly instructed of his associates were
convinced of this, but, taught by his preaching, the greater part of
those present also; among whom were a numerous host of youth, ready for
the combat, who had zealously read the Holy Scriptures for themselves.
In their varying looks were seen expectation, confidence, and contempt
of their enemies. The judicial demeanor of the Councils, the confused
behavior of those, who, by their boasting and thoughtless speeches,
betrayed their ignorance, the excitement among the mass of the people
gave the assembly a peculiar expression. "I thought"--says Faber in a
letter describing it--"I had come to Picardy."[1]
Meanwhile, arming himself with as much firmness as possible, he and his
co-deputies took the places assigned them. A hundred and eighty members
of the two Councils had arrived. Of the public teachers, doctors,
canons and the other clergy few were wanting; and the number of
strangers present was also considerable. All the spaces before the open
doors, where anything was to be seen or heard, were filled with
citizens and country people. In a vacant circle, reserved in the
middle, sat Zwingli alone by a table, on which lay copies of the Bible
in different languages.
The burgomaster Roist began: "Very learned and worthy Lords, hitherto
dissension has frequently arisen in the city and canton of Zurich in
regard to the doctrines of our preacher, Master Ulric Zwingli. By some
he is reviled as a seducer of the people, by others as a heretic. The
disturbance among the priests and laity increases, and every day
complaints are laid before my fellow-councilors. From the open pulpit
Master Ulric has offered to justify his doctrine, if it be granted him
to hold a public disputation in the presence of all, both of the clergy
and the laity. We have permitted him to do this in the German language
before the Great Council. We have summoned thereto all the people's
priests and pastors of our Canton, and entreated also the Very Reverend
Lord and Prince, the Bishop of Constance. We thank him particularly for
sending us his worthy legation. So, to whomsoever it is displeasing or
doubtful, what Master Ulric has uttered in the pulpit here at Zurich;
whoever may be able to show, that his preaching and doctrine are
seditious or heretical; let him prove his error to him here present
from the Divine Scripture, so that my fellow-councilors may be relieved
henceforth of the daily complaints about disunion and discord, with
which they are troubled by clergy and laity."
The steward of the Bishop now rose up. "My gracious Lord"--said he--"is
well aware that at present, in all parts of his princely Grace's
diocese, strife and discord, touching doctrines or sermons have sprung
up, and since he never has refused, and does not now refuse, to show
himself gracious, kind and willing, in all that promotes peace and
unity, he has sent us hither as his ambassadors, at the special request
and information of an honorable, wise Council at Zurich, where disunion
chiefly reigns. Having listened to the reasons of this discord, we are
to give them the best advice in the case; nothing else than may redound
to the welfare of an honorable Council at Zurich, as well as an
estimable priesthood. Therefore we are willing, for the sake of peace
and unity, to aid in composing the discord; so that friendship may
continue among a worthy priesthood, till my Lord, together with his
theologians and prelates, has further considered and decided in regard
to the matter."
Thus had the adroit courtier wisely marked out the only position which
the episcopal embassy could maintain with honor. Affirming simply the
power of the Church to judge and her duty to reconcile those at
variance, they ought in no wise to take sides, but rather join with the
government as umpire, and at all hazards, have the last word reserved
for the Bishop. How much humiliation would not Faber have been spared,
if he had not suffered himself to be enticed away from this standpoint
by Zwingli!
The latter now took occasion to say: "Of old has God made known his
will to the human race. Thus speaks the revelation of his word. In and
of itself it is light and clear, but for many years, and still more in
our times, it has become so dimmed and obscured by the additions and
doctrines of men, that the greater part of those, who now call
themselves Christians, know less of nothing than of the Divine will,
and are only occupied with a worship of their own devising and a
fancied holiness resting on outward works. Into such delusion have they
been misled by those, who ought to be their leaders, whilst the truth
lies in the Word of Christ, as we learn it from his Gospel and the
writings of the Apostles. And since some rise up to proclaim this once
more, they are not regarded as Christians, but as corrupters of the
Church; yea, reviled as heretics, of which I also am counted one. And,
although I know, that, for five years now, I have preached in this city
nothing else than the glad message of Christ, this has not yet been
able to justify me, as is well known to my Lords of Zurich. Therefore
have they, and thanks to them for it! instituted for me a public
disputation. I have drawn up a summary in writing, which contains all I
have hitherto taught. That it is in conformity with the Gospel, I hope,
moreover, in presence of our gracious Lords, to prove to the Bishop of
Constance or his deputies. The Spirit of God has prompted me to speak;
He also knows why he has chosen one so unworthy. Well then; in His
name: Here am I."
Still the vicar-general, Faber, did not give up the hope of winning
over a part of the Council at least, by friendly words, warnings, and
promises, and warding off the decisive blow. "My esteemed brother,
Master Ulric Zwingli"--he began--"assures us that he has always
preached the Gospel in Zurich. Indeed I do not doubt it; for what
preacher, called of God, ought not so to do? He wishes also to justify
himself before the Bishop, in regard to his doctrines. The fact is, I
desired him to visit Constance. I would have received him into my own
house, shewn him all friendship, and treated him like a brother. But
hither I have not come, to discuss evangelical or apostolical
doctrines, but to listen, to decide in case of strife, and in general,
to aid in guiding everything toward peace and unity, not rebellion; for
this is the will of Paul as well as the Gospel. But if we are to touch
praiseworthy usages and customs of long standing, then I declare, as
ambassador of my Lord of Constance, that I have a command not to
appear. Such things, in my judgment, belong only to a universal council
of the nations, the bishops, and the theologians; for, what another
place will refuse to receive, cannot be decided here, and hence
divisions would spring up in the Church. It, therefore, is my honest
advice, to postpone, for a while yet, disputations concerning the Papal
or Ecclesiastical Constitutions, now so many centuries old; especially
since my Lord, the Bishop, is informed, that the Estates of the Empire
have determined to hold, within the space of twelve months, a general
council at Nuremberg. For, in the end, who would be the judge in such a
disputation? At the Universities of Paris, Cologne or Louvain[2] only,
could the necessary learning be found."