discussion, this conference was more lively and animated than the one
preceding. The decisive action to be taken in regard to images, held in
suspense the multitude of those, whose devotions were made up of
genuflections, faith in miracles, and the observance of external rites,
whilst on the other hand, the thoughtful and sensible turned their
attention rather to the examinations on the mass, which was without
doubt the basis of the prevailing worship. This assembly drew together
a far greater number than the first, held in the beginning of the year,
and in order that digression to irrelevant subjects might not be possible,
and that the management might not be attributed to a faction of Zurichers,
Vadianus and Schapeler of St. Gall, along with Doctor Hofmeister of
Schaffhausen, were chosen as presidents.
Rigidly did they adhere to the rule of order laid down for them by the
burgomaster, to suffer no replies to pass which were not sustained by
the very language of the Bible, and Hofmeister particularly ordered
silence and the disuse of certain expressions, which few in our times
would not admit as substantially true, although according to the nature
of things they could not be proven by the bare letter of Holy
Scripture.
At first, the debate concerning the adoration of images proceeded
without much strife. The unscriptural character of the practice was
universally acknowledged. Only in appearance, or in order to pave the
way for discussion, Gregory Luethy, pastor in Winterthur, raised some
objections, but was supported by no one. The word "idolater," which
they were so ready to use, carried terror on all sides.
The canon Edlebach, whilst granting all such veneration to be
superstitious, was still anxious to preserve at least figurative
representations of noble deeds, because "he thought they charm us to
imitation."--"This is a use"--answered Zwingli--"which is no use to
_me_; bring the Divine Scripture for it. God has forbidden us to be
charmed by any one save Him alone and His Word. Besides, when we have
them, they will be honored and esteemed as helpers. And that is at all
points against Christ and His Word."
The severity of this answer the canon attributed perhaps to the
circumstance, that he was known as a secret adversary of the Reformer,
when one of his friends and admirers also rose up, not indeed for the
defence of images, but to put in a plea for their merciful treatment
and impartial estimation.
This was Commander Schmied. Let us dwell a while upon a character so
full of interest. Son of a countryman from the village of Kuessnacht,
set apart for study on account of his natural gifts, he came to Basel,
where he remained till the ripe age of manhood, and found himself
clothed with academical honors. Then he was chosen people's priest at
Seengen, and unanimously by the Knights of St. John at Kuessnacht for
their commander, in 1519. We know that he here won universal respect,
sought to promote religion and science, and in the spirit, which
animated the founders of this Order of Knighthood, joined a sincere and
active benevolence with courage, honor and morality. Even his external
appearance was dignified and engaging.
As the truth of the Gospel was sacred to him, so the spirit of love
lived in him, that spirit of the Holy Scriptures, which is eternal,
whilst the letter bears the stamp of the age from which it came--the
character of the men, by whom it was written; that spirit makes alive,
whilst the letter kills.
A shrewd observer, having the confidence of the country-people
living under him, he had heard many peculiar expressions about the
much-talked-of image-question, and looked as deep into weak as into
stronger hearts. Why should the nobler end be done away also with the
abuse? How had an elevation to the reign of pure ideas suddenly become
possible for thousands, whose feelings heretofore could only be wrought
upon through the medium of the senses? Was then the zeal so pure, which
glowed in the bosoms of the stormy fanatics, who with axe and hatchet
overthrew without discrimination the ornaments of churches and the
grotesque creations of superstition,[11] and before whose gloomy looks
the most delicate works of art, from which the grandeur of innocence
and the blessedness of love beamed down upon them, found no mercy?
Hence Schmied said: "Let us first put away the idols in our hearts,
through the preaching of the Divine Word, before we begin to rattle on
the outside. Pictures are the staves of the weak, which we dare not
take away, until we have given them strength to walk without. Paul too
did not assail the gods and statues of the Athenians, but strove to
erect in their hearts a temple to the invisible God, convinced that
then idolatry would fall away of itself. In general, we ought not to
provoke anger without necessity; and not everything that happens
amongst us springs from a pure love of the truth. Such things work
injuriously in the Confederacy. We are told the Confederates should not
be our God. But yet they are Christian people, and for that reason we
ought to spare them."
Who, in our times, will not approve of this mild speech? And to what do
the Protestants of this 19th century owe it, that they can hold these
views peacefully? that no faith of the letter drives them to a
renunciation of innocent feelings, to unrighteous, repulsive severity,
and to a stiff and wanton tyranny of creeds, such as meets us in the
17th century? To the progress of science alone--science, which teaches
how to distinguish between the letter and the spirit--science, which
the coward only fears, which he, who knows her not, only can
calumniate.
But how very far in the rear was such science in Zwingli's age!
Philology, history, an enlarged knowledge of nature and geography--what
light have they not since furnished for the explanation of the Holy
Scriptures! With what wonderful rapidity the results of scientific
investigation, universally intelligible, are poured out by an
unfettered press among the multitude! Questions must now be started,
_can not be kept back_, on which nobody then, or at least a very few,
ever thought; and if three centuries ago a knowledge of grammar only
was needed for the interpretation of Scripture, there is now need of
philosophy also.
Still, in a book designed for general information, we cannot enter
deeply into what is scientific. It is enough to shew plainly, that
Zwingli must not be judged by the ideas of our age, if in the
discussion about images he opposed his friend Schmied.
In the noble feelings of the latter he shared, but surpassed Lim, in a
just appreciation of the age and its immediate wants, and in the
logical carrying out of a well-weighed system. Only by holding firmly
to the very language of Holy Scripture could he keep his ground against
his numerous opponents, for only thus far were his hearers able to
follow him. We will see hereafter what difficulties he prepared for
himself, when, instead of clinging to the letter in explaining the
words of the eucharist, he yielded to a freer spirit.
"Well has my lord and brother said"--so Zwingli answered Schmied's
objections--"that we ought to put away the false images in our hearts
by the preaching of God's Word. I hope too that Leo and I have not been
negligent in this; but he has spoken ill, when he calls images 'the
staves of the weak.' Where is there any passage of this sort in the
Holy Scripture? But we are to follow its plain language. And it is
clear as day, that it permits no images, least of all those of gold and
silver, of whose value poverty is deprived."
Hofmeister also thought, that, according to the commission he had
received, he must admonish the commander to contend only with
Scripture. The latter, from respect to the order of the government, did
not prolong the colloquy.
So decided was Zwingli's victory, so general the aversion to meet him,
that a whole troop of those, who were enemies, carpers and boasters
behind his back, now became silent in his presence, when called by
name. The manner in which some tried to get out of the affair was quite
characteristic. This one played the part of an injured man, and growled
out, that no body had a right to ask him as long as he kept his peace;
that one naively declared, that he had believed the old, but now he
must believe the new; a third, that he would teach nothing bad, that he
could understand neither Greek nor Hebrew, and it were well if these
languages had never come into the country; a fourth, that he could not
fight, his sword having been broken off at the hilt; the prior of the
Augustinians said, that he could give answer any moment from the Papal
Decrees, and if he was not able to do it, then he would stand there
like any other "cowled pate;" and the rest in a similar strain.
Thus the fate of images was decided by an easy battle. "This has been
child's play,"--said Zwingli--"but now we come to a more important
matter."
Here again we must be reminded, that it belongs to the province of
theology, not history, to show in what nearer or more remote connection
the doctrine of the mass, as then laid down and practised by the
Church, stands with the declarations of Holy Scripture. It is enough to
remark, that it rests upon the idea, so deeply rooted in the human
spirit, of the duty of sacrifice. But what is true sacrifice? At
bottom, nothing else than offering up to Him, from whom we have
everything and by whom we are. In such offering--in offering at the
same time from the purest love for man, Christ has gone before us all.
That the perpetual presence of his sacrifice, therefore, must
strengthen us in faith and love, we all agree. But then there is a
difference between the sensuous and the spiritual apprehension of the
fact. Zwingli taught that Christ offering himself must not be looked
for in a host made of meal, but in his living image, the helper of the
needy. "He who receives one of these, receives me"--so he himself once
said. This was the plain, practical view, which Zwingli maintained not
only in this Conference, but in his whole system of doctrine also.
This practical view has for centuries now exerted its influence amongst
us, and with whatever reason we may be censured for other things--that
there is a sense of active benevolence amongst us can never be denied.
Here, Zurich, hold firm! Here is thy rock! May thy Church lean on it
with wisdom, in youthful strength! Then need she dread neither time,
nor science, nor Jacobins, nor Jesuists. Religion, that flower of life,
has its root neither in the vague dreams of the rustic, nor in the
naked formulas of the philosopher, but in noble, unpretending acts.
Here the real and the ideal, the beautiful and the time meet for their
eternally necessary mutual strengthening and purification.[12]
Owing to the nature of the subject, the Conference assumed a more
peaceful and scientific cast, and at times became quite familiar. Even
Zwingli, especially after the commander Schmied had again spoken in his
mild, conciliatory manner, confessed to his most persevering opponent,
Steinlin, people's priest at Schaffhausen, that he had learned much
from him, and desired, that, if severe expressions sometimes fell from
his lips, they should not be laid too much to heart. "Many"--said
he--"there are, who catch up only the bitter things said by me, and so
too it happens with that learned gentleman, Martin Luther, whom they
are willing to imitate in naught, save the sharpness of his language,
which nevertheless he often utters out of true, ardent love; but the
pious, faithful heart and its struggles after truth, remain unnoticed."
The earliest traces of a fire, which afterwards broke out
destructively, began to appear first on the evening of the second day.
Mention has already been made of Conrad Grebel, Zwingli's previous
friend and admirer, and also of his father, the councilor Jacob Grebel.
The history of this family, truly told, would be a warning for all, who
expect from the chances of fortune that happiness, which is only to be
found in contentment and a pure conscience. A skillful man of business,
frequently employed in the affairs of Zurich and the Confederacy, the
father had formed extensive connections. His house in Zurich was always
open to the ambassadors of foreign princes and distinguished allies; in
consequence of which his expenses gradually became greater than his
income. His sons and daughters grew up. Their welfare and that of the
family was sought in splendid living. The elder daughter became
prioress of the convent of [OE]denbach; the younger, at a later period,
the wife of Vadianus; she was the most fortunate of the children, the
only one happy till a ripe old age. One of the sons entered the service
of the Archduke Ferdinand as a gentleman of the bed-chamber; the other,
Conrad, lived at Vienna and Paris on sums of money, which the father
knew how to obtain from the Emperor, the King of France, and Duke
Sforza of Milan. His extravagance aided not a little in the ruin of the
family. More and more the father put himself under dangerous
obligations to strangers. He did it too, after the penalty of death had
been affixed to the taking of foreign pensions. Already had one son
been dismissed from the service of the Archduke, and Conrad returned
home in shattered health and burdened with debt. The convent at
[OE]denbach was broken up; the mother tormented by sickness, domestic
calamities and her own passionate disposition, increased the general
misery. Then the bribery of the father came to light, and an old man,
with snow-white hair, he ended his days on the scaffold, in 1526. His
dignified behavior, when led to the block, excited universal pity. Some
months before he had begged the authorities to pardon his ruined son,
the chief cause of his misfortunes.[13] For himself, he would not do
it. What value would a longer life have had in view of such a downfall!
We have anticipated, in order to show the fate of the family in its
connection; the thread of our story now leads us back to Conrad. To no
common abilities he had joined industry and a thirst for learning in
his earlier youth, and knew how to gain the good-will of Zwingli and
Vadianus. Many letters bear witness of the friendly relations in which
he stood toward both; but his character gradually became worse, and he
could not escape the never-failing consequences of debauchery. Not the
body only, but the spirit also, sinks under them. Peace vanishes from
the soul; insight into the sphere of duty and the relations of life
grows dim. Still, at times a nobler feeling awoke within him; he
acknowledged the justice of his sufferings, bewailed his folly and
strove to break loose from his fetters; but then again he would accuse
others, especially his father. How severe and dreadful is the language
which he uses in a letter to Vadianus: "My father would discover my
crime, if the beam in his own eye did not hinder him from seeing the
mote in mine. He does not know what I have had to suffer on his
account, since he first caused me to be fed by the Emperor and then by
the King of France. Had he taught me to get along with a small
patrimony according to the national custom; had he not wished me to
soar higher, as my wings grew, in the track of his other son, then
would I not be troubled, when the betrayers of the fatherland are
cursed, lest my father should be included among them; then would I not,
when such are spoken of, grow now red with shame and now pale with
fear, lest they should say my father was a French hireling; then would
I not be irritated; then would I not be compelled to tremble for a
speedy discovery; then would I not have to think of restitution; then
perhaps had I never bartered my freedom for gold and my honor for
sordid metal. The King flays his people and snatches the food from
their mouths like a wolf, that he may adorn his person and fare
sumptuously, and would have once been able to bring me to God knows
what, if my native city had raised me to honor and dignity. O that it
were granted me, to plunge from this misery into another, or to escape
both, and reach the shore from the wreck in a happier hour! Is this
denied me? then do I set myself against fate and the gods and will
brave the torture, till their wrath is satiated in my grave. Glad am 1
that the plague, which still spared many, during the past autumn, has
broken out here again in the course of this month!"
Thus, Zwingli's labors in Zurich began to stir up base elements, along
with what were truly noble and pure. People, who were lacking in means
to rise, and often justly low in public esteem, now called out likewise
for change, so that their old incapacity, or their old sins, might be
forgotten. The deeper the agitation, the more they hoped to gain. Then
already Grebel was numbered among them; the better spirit had wholly
forsaken him. Others of a like stamp clustered around him. To stand
with Zwingli they would have needed purer morals, more labor of the
mind, and above all self-denial. This would not do for them. They must
outstrip him therefore, in order to gain their end the more quickly.
It has already been remarked, that the first traces of their disturbing
influence appeared at the close of the disputation. Lame, frivolous
were the questions about mere externals in the administration of the
Supper, the form of the bread, the kind, as how it ought to be brought
to the mouth, the time of taking it which Grebel started--difficulties
that he would find everywhere; then, supported chiefly by Simon Stumpf,
people's priest at H[oe]ngg, he impugned the right of the government to
issue ordinances; all evidently designed to produce an excitement, to
rouse the spirit of sect, to make himself a party. With generous
forbearance Zwingli answered him, but here again Conrad Schmied spoke
out against fanaticism and a rage for destruction. He brought the
insurgents to silence, and then proceeded to deliver an ample discourse
on the need of better instruction, which met with general approbation.
His spiritual superiors had hitherto refused, for good reasons, to
inform the people. "The more need"--continued he--"is there, that you,
dear Sirs, should take the work boldly in hand. For money, you have
helped many an earthly prince to his land and his subjects, help then,
for God's sake, Christ our Lord to his dominion and honour."
No one opposed this. Then Zwingli spoke one more, begging all to hold
firm to the Gospel, and never to despond as long as they leaned upon
it. "What is done from the best motives will be misrepresented by
falsehood and slander. Thus it had been said here and there yesterday
evening that we would now degrade the body and blood of Christ into
sleeping-cups. No!"--cried he--"no one certainly wishes to do this."
Tears interrupted his speech and many other were heard to weep. "If God
will"--said Leo Judæ--"we will all stand by the Gospel, and cheerfully
will I, if need be, lay down my life for it. They may kill the body,
but the soul they can not kill. The Scripture ought never to be used
for quarrelling, or display, but for the improvement of our lives, and
if perchance I have spoken too harshly to any one, during the present
Conference, I ask his forgiveness." Zwingli did the same. The
presidents now laid down their office with a petition for Hottinger and
the other prisoners, in which the Abbott of Cappel, the Commander of
Kuessnacht and the Provost of the Great Minster joined.
The issue of this Conference formed a new epoch for Zurich. The
government prudently resolved to do nothing rashly, to change nothing
suddenly. Even images and relics should not be taken from the churches
for a while, yet, where it was possible, covered, locked up, but in no
case injured. He, who wished to read mass, or to assist in the reading,
was permitted once more to do so. The rules of fasting also were to be
observed; but the Great Council had already put forth the declaration,
that in spiritual affairs it would henceforth be the court of decision
with the advice of the people's priest, or _bishops_, as it styled the
pastors of the congregations in a public document.[14] Hottinger, on
account of his rash conduct, was banished from the canton for two
years, and Lorenz Hochruetiner, who with foolish obstinacy had repeated
the act, for life. Several associates of these "Idol Stormers" had to
lay down considerable sums as bail for their peaceful behavior. Simon
Stumpf, people's priest at H[oe]ngg, whose name occurs above, was
obliged to leave the country, till permission for his return could be
granted, "on account of his rough sermons, speeches and other things he
had done."[15]
The most pressing want, just then, was the instruction of the ignorant
_priests of the people_. Hence, by order of the government, Zwingli
prepared a small book, under the title of "Christian Introduction," in
which the chief articles of evangelical doctrine, and founded on these,
a decision against the former dogmas and practices of the Church were
brought together in the plainest possible language. This was placed in
the hands of all the preachers in the canton, with the summons to
adhere to this pattern in their discourses. At the same time it was
sent to the governments of the collective states, to the bishops of the
Confederacy and to the University of Basel, with the request that it
might be tested and refuted, if it contained any points at war with the
Gospel. The government, it is to be observed, had made up its mind to
wait a full half year for refutations, and then, if nothing arrived, to
proceed to the removal of abuses, and the introduction of a new
church-order.
The reformation of the state kept pace continually with that of the
church. No one was more thoroughly convinced than Zwingli, that the
civil was the result of the religious corruption, and _vice versa_.
Soon after the end of the Conference he again delivered a vehement
discourse against the mischief of pensions, traces of this evil being
still apparent and it required no great penetration to perceive, that
it stood in connection with the spirit of fanaticism, which began to
show itself toward the close of the disputation. After this discourse,
on the 21st of December, 1523, the burgomaster and the councils took an
oath against all pensions; on the day before, the entire priesthood had
done the same. Transgressors were threatened with capital punishment.
Meanwhile the Bishop of Constance had sent a very detailed report on
the Introduction, to the Council of Zurich, with the notice, that in
drawing it up he had availed himself of the advice of several
universities. A committee, consisting of nine of the most learned
clergy, four members of the Small and four of the Great Council, were
ordered to give it a careful examination, and on their motion the whole
of it was read aloud in the assembly. As Bullinger informs us, "all
agreed, that there was little ground for it in the Divine Word."
A similar judgment was passed by another committee, appointed to
examine the objections raised against Zwingli, during the present
Conference, by the canon Hofmann and several members of the Chapter.