faith by the printers, and the books published by Luther or Zwingli and
their followers, it is our will, that no one shall print or keep such
books for sale in our cities, cantons and territories; and, when they
are seized on a colporteur, he shall be heavily punished; and whoever
has such books for sale and takes them to a merchant, the merchant
shall tear them to pieces, or throw them into the mire, and not be
accountable therefor. But such works as the Old and New Testament, the
Holy Gospels, the Bible and other Christian books of the twelve
Apostles and Saints, their lives and doctrines, may be bought and sold.
Item, whereas it is very plain that the poor common man who has been
everywhere subjected to restrictions of a hard and severe character, by
clerical prelates and convents, as well as by noble and plebeian
judges, in their restraints on marriage, their lowering of prices,
their rents and other feudal claims and privileges, and especially
among our bailiwicks and dependencies, which now highly grieves and
surprises us Confederates, and because, according to the terms of the
federal compact no one canton can break off from the others in its
rights, claims and privileges, and as in our bailiwicks collectively
abuses and grievances have been very much practised against the common
people, by the monasteries, nobles and judges, therefore, be it hereby
resolved, that we take measures to alleviate and pass judgment therein,
so that the poor common man may not be burdened by the lowering of
prices, and heavy ground-rents, and so severely bound, but that favor
and a remedy may be discovered. Item, in regard to the restraints on
marriage, that is, when a man takes a wife, and a woman a husband,
beyond the jurisdiction of his feudal lord, and the lord undertakes to
punish him therefor, it is our will and ordinance, that no one be so
punished, seeing that marriage is a sacrament, and every one should be
free in such a case. But whoever desires a partner, and is able to pay
a ransom, and procure his or her liberty, it shall not be refused, but
granted for a reasonable sum of money. Should the lord be too severe,
it shall be the duty of the magistrate, in every place and corner,
where it occurs, to mediate therein and settle it according to
equitable principles. Item, it shall be the bounden duty of every
convent to hand in to the authorities a faithful account of its
revenue, outlay, possessions and all its business. Item, although the
clergy have hitherto been free and exempt from all burdens and
incumbrances, and have so overawed the secular authorities with the ban
of excommunication, that they never dared to lay upon them taxes,
fines, school-money, customs, tolls, licenses, fees and other burdens,
yet as there is no foundation for this custom in the Holy Scriptures,
it having been introduced among simple Christian people by spiritual
laws of their own invention, so that they might not be loaded with the
same burdens; therefore, it is the will and purpose of our Lords and
rulers, that all priests, whether secular or belonging to the monastic
orders, shall share in all these, so that the common people may
continue obedient to the civil authorities, according to the Christian
rule; none of them shall oppose this, and it shall also be sent
everywhere in the city and canton. And, finally, we Confederates
reserve the right to add to, to take from, and to alter the articles
here drawn up, if, in the meantime, anything better be discovered, even
as our Confederacy stands responsible toward God and the world, and may
be praiseworthy, useful and honorable."
This long document, which Bullinger alone has preserved entire, we here
present with slight abbreviation, because it exhibits, in a manner more
lively than any description could, the position in the state then held
by the church, wherever the Reformation had not yet taken deep root.
Great defects were acknowledged by all the governments, and the will
was at hand to apply the remedy. But points of faith must be left
untouched. Hence, these were summed up in the introduction. On the
contrary, no special reverence is shown for the Pope and the higher
position assumed by the clergy; indeed, in several essential
particulars, a decided purpose is expressed to hold them in check, and
if necessary even to resist them. There is room to conjecture, that if
these articles had been carried into practice, they would have exerted
a powerful influence against the Reformation, so far, perhaps, as to
have confined it to Zurich, and even in the end to have suppressed it
here.
But the impossibility of this soon appeared. The Great Councils of
Bern, Solothurn and especially Basel durst no longer venture to enforce
the general enactments against the married clergy, for the maintenance
of rules of fasting and for the preservation of purgatory among the
doctrines of faith, whilst on the other side, wherever they still had
firm footing, the priesthood opposed all the articles, which would set
limits to their greediness and love of power. Hence the general
resolutions were not carried out, and only showed the more strongly the
inward weakness of the Papacy.
But already, before this time, the first inconsistency, to which
Zwingli himself was obliged to submit, came to the aid of his
opponents. He had declared that the Gospel was able to endure any
trial; that to prove the right and utter the results of his examination
should be free to every one, and as he claimed this right in full
measure for himself, he, for his part, denied it to no other man. Yet
the State did this, and Zwingli fell in with the measure. As early as
January, 1523, the following ordinance was published: "Masters Ulric
Zwingli and Henry Utiger of the Canons, and Master Henry Walder and
Master Binder of the Councils, are appointed to inspect everything
which shall be printed in the city of Zurich, and the printer shall be
informed and command given him, to undertake to print nothing without
their knowledge and approval." Thus, the censorship of the press,
which, till now, had only been exercised by the bishops and the Pope,
was introduced by the State, by a republican state, and at a time when
this state was subjecting the exclusive, established faith, to every
kind of investigation. Whence this inconsistency? It did not spring
from the Reformer, but only from the unavoidable necessity of his age,
in which the capability of judging had not yet penetrated the mass of
the people.[6]
This was immediately perceived and made use of by the Papacy. Her
skillful orators did not in the least blame the censorship of the press
in Zurich, but thought it very judicious; but, "why then," asked they,
"do you attack us for restrictions and watchfulness, when you
yourselves cannot do without them? To-day you declare faith shall be
free, that it can sustain any trial, and to-morrow suppress the
writings of those who will not prove it in your way. Truly, like us,
you need an authoritative creed. Only with us the old Church gives the
command, with you the new Zwingli. This is very far from being a
sufficient reason to induce us to go over to your party." What adequate
reply can be made? In fact the time had not yet come, when the
Reformation could stand by its own strength; the distinguished man
alone sustained it. In this, lies the reason why Zwingli was
indispensable to Zurich--in this the secret of his power in the State
as well as the Church.
Also aware of this, the defenders of the Old Order were more and more
convinced, that its maintenance or new establishment in the
Confederacy, could only become possible, if they succeeded in putting
Zwingli to silence, and for the attainment of this end they mustered
all their powers. Hence, an offer from Doctor Eck, of Ingolstadt, known
through his earlier famous disputation with Luther, and mentioned
before in the beginning of this work, to come personally to Switzerland
and do battle with the Reformer, was very welcome to the leaders of
this party. As soon as Zwingli heard of it, he wrote to this champion
and invited him to Zurich: here he could attack him and point out to
his hearers, who needed it most, the errors of their teacher. "It is
time," he concludes, "for me to leave off, if I have been a false
prophet. But rather would I find out a way, if there be time, to
prevent thee from deceiving the poor people with thy imposture. May God
have pity on thee, take away thy stony heart and give thee one so warm,
that one can write to thee with joy!" The Council of Zurich also sent
an invitation to Eck, along with a letter of safe-conduct, pledging him
a safe passage through the canton, coming and going. Eck declined it
with the remark, that he must appear wherever the diet would appoint.
The latter, after manifold negotiations with the bishops, after a final
weighing of the different views of the governments themselves,
resolved, in March of the year 1526, to accept the offer of Eck, to
whom the general-vicar Faber had joined himself, and assemble a
religious conference at Baden, in the middle of October. To these
preparatory consultations and to the sessions of the diet Zurich had
not been invited for a long time. In vain had she complained of it. But
now she received a cold letter, almost hostile in its tone, from her
sister-confederates, of which the following are the essential contents:
"It cannot be concealed from you, that for a good while there has been
much talk of a disputation. Transactions of this sort have not at all
been displeasing and repugnant to your feelings heretofore. Well! Now
we are to act for a final restoration of peace. Require Zwingli and his
associates to appear here along with your deputies, and thus show
yourselves as those, who would willingly suffer discord, ill-will and
disturbance to be put away, and themselves be taught what is better."
It is easy to imagine, that, on such an invitation, Zurich found the
matter worthy of more mature consideration before she could accept.
The government had undoubtedly begun and proceeded, without heeding the
frequent prayers and warnings of her Confederates, in a thorough work
of reformation within the limits of her own canton; beyond these she
had neither exercised, nor sought to exercise, a direct ecclesiastical
influence. What she had done, was in strict accordance with her rights;
no law of the Confederation had been violated by her. And yet the
confederates continued to assume more and more the attitude of judges
over her. When the deputies from the Zurich Council appeared in the
midst of the diet, at the close of the discussion in regard to the
conference at Baden, they were excluded, called in again, if they
thought fit to come, not asked for their opinion, and simply informed
of what had been determined without their assistance, and what they
were now expected to carry into execution. In the same form, a
knowledge of these decrees was a second time communicated to the
government. The doctrines of Zwingli were styled heretical beforehand,
and he was charged with being the author of sedition; then it was
resolved: "It is not our will that any changes be made in the faith,
and, as dutiful members, we have no thought of sundering ourselves from
the Holy Church; but in order that Zwingli may be obliged to leave off
his seditious teachings in our Confederacy, and the common people in
some measure redeemed from error and rendered peaceful, we make
arrangements for the disputation."
After such a declaration, what was the part demanded of the free state
of Zurich? That she should appear in the circle of her confederate
sisters in the attitude of a poor sinner; take back whatever she had
established after mature trial; seize the Reformer and arraign him
before an inquisition, by which he had already been prejudged as a
heretic. And then what anxiety, what memories connected themselves with
Baden, the place of the conference? It stood in close dependence on the
most embittered cantons. The majority of its own citizens were hostile
to the Reformation. Here, a short time before, the blood of the men of
Stammheim and Burkhard Ruetiman had been shed by an unrighteous
sentence, out of mere religious hatred and in violation of pledges;
from thence, the same year, Nicolas Hottinger, of whom we have already
spoken, had been delivered up to Luzern, to fall by the sword, in spite
of all the intercessions of the Zurich government. The principles of
the Romish Church in regard to those, whom she esteemed heretics, were
well known. It had been openly declared by several, and believed by
many, that they were not bound to keep faith with such persons. Just
about this time, (December 11, A. D. 1525), Pope Clement VII., to whom
the Zurichers had sent the Secretary Am Gruet, to collect the arrears
due for military services, wrote thus: "If you do not forsake your new,
ungodly errors, how can you expect us to satisfy these claims, lawful
as they may be, without going counter to righteousness and the fear of
God, since that cannot be justly allowed to heretics, which they have
inherited from their forefathers?" In Freiburg, Zwingli's writings were
burnt, and his effigy in Luzern. Several states had given orders to
seize him, wherever he could be found. His brother-in-law, Leonard
Tremp, wrote to him from Bern: "As you value your life, take care you
go not to Baden; for no safe-conduct will be observed in your case;
that I know." Can the government of Zurich be blamed for not wantonly
exposing the man, in whose existence the entire development of its
political and religious life was closely bound up?
And yet, when we see how the Messiah, whose Gospel the Reformer
proclaimed, delivered himself up to the unjust judges; when we read his
declaration: "Whoso loveth his life shall lose it;" when we hear Martin
Luther say, as he began his journey to Worms; "And, if there were
as many devils there, as tiles on the houses, I will yet go," and
see him step forth courageously before the wrathful monarch and the
empire;--indeed we might almost wish that Zwingli had not declined the
challenge to battle, nor given his enemies occasion to triumph, and cry
out to all the world that he did not dare to defend his own cause.
[OE]colampadius, who, sent by his government, had appeared there with
unflinching courage, wrote to him from Baden: "Elsewhere than here, on
the field of battle, we cannot meet these our opponents with befitting
energy. Mere writing is not sufficient. Thou wilt expose thyself to
danger, as is the case with us all. Yet perhaps thou knowest more than
I. Do as thou thinkest best for the Gospel of Christ, to whom our life,
as much or as little of it as still remains, alone belongs."
Not for one moment did Zwingli falter in the path, which he had marked
out for himself. Though his faith continued firm and strong till the
hour of his death, still there lay also in his character a spirit of
worldly prudence, which rendered intolerable the thought of becoming a
sacrifice to the craft of his opponents, who, instead of honoring his
courage, would rather perhaps have laughed at him as a credulous dupe,
in their joy over the success of their unworthy plan. The author of
this work will neither justify, nor blame him on this account. His duty
is, to present a faithful picture of the great man, leaving the reader
to form his own judgment. But let us hear a few passages touching this
point, from a long letter of his to the government of Bern, which had
urged Zurich to accept the invitation to take part in the Conference:
"I beseech you, wise and pious Lords, in the most pressing manner, to
have my answer to your letter, which was sent to my Lords, but had
reference to myself, read aloud and weighed with earnest and mature
consideration; for I am not all opposed to, but in favor of a
disputation. It is only the place that I cannot abide, and these are my
reasons: No place stands open to me, since the cantons of Luzern, Uri,
Schwytz, Unterwalden and Zug have the supremacy; for the aforenamed
cantons have called me a heretic, summoned me to appear before them,
rejected my doctrines, burnt my books and reviled me without any
hearing whatever. It is a manifest pre-judgment. They themselves
confess, that the disputation was only planned, in order to silence
Zwingli. This is also a pre-judgment. As the aforenamed cantons have
commanded me to be taken prisoner, how could I trust their
safe-conduct? In the safe-conduct itself there is a proviso, that every
one must behave agreeably to that safe-conduct; a common article where
there is no danger; but it would not be enough for me at Baden; for
just as soon as I would say: 'The Pope is Antichrist'--just so soon
would they cry out against me, that I had forfeited my safe-conduct.
Then, the Five Cantons, along _with Faber and Eck_, have made
arrangements beforehand, behind our backs, in regard to the
disputation, which ought to be impartial; and they have permitted the
most scandalous writings of Faber and Eck against me to be sold freely,
nay, to be hawked about at the Diet, whilst they would neither hear nor
look at my answers. For these and other reasons, I would give a
friendly caution to my gracious, loving Lords, to believe no one, who
pretends that I wish to avoid the disputation. I do not; but only the
place. Besides, there are three most excellent articles altogether
omitted in the safe-conduct, viz: that the Bible alone should be the
source and ground of argument; that no judge should be placed over
God's Word; and finally, that the controversy should be carried on
freely, and without interruption, on all points in dispute. But,
indeed, there is no need to speak of safe-conduct or articles, whilst
they will hold the disputation at Baden. I will not _baden_ (bathe)."
[OE]colampadius now headed the Reformed party at the Conference, in
Zwingli's stead. Berchthold Haller, preacher at Bern, joined him. They
two, and several others of like mind, kept up the battle for sixteen
days, against Eck, Faber, the not unlearned but extremely passionate
Doctor Murner of Strassburg, preacher at Luzern, and their friends, who
were present in great numbers. Meanwhile Zwingli was not idle. Every
evening a report of the proceedings was brought to him from Baden, for
inspection, counsel and advice. According to his own statement, he did
not see his bed for nearly three weeks. [OE]colampadius and his friends
had to contend with no despicable antagonists, in the presence of
hearers, the majority of whom were prejudiced against them. And the
difficulty was increased by the fact that Eck and Faber, to whom it was
assigned to draw up theses for dispute, cunningly enough passed over
the perplexing points touching the Church, the power of the Pope, the
celibacy of the clergy, the rules of fasting and the like, but pushed
into the foreground, on the contrary, as the most important, those
touching the Muss, because they could assail the view of Zwingli and
[OE]colampadius on the Lord's Supper in part with Luther's own
arguments. A letter from Erasmus against this view also came to their
aid, which was, according to a report, extant in the university of
Paris, read at Baden with great applause, and did the more injury to
the Reformers, the higher the opinion of Erasmus was prized by liberal
theologians.
Amid all this, [OE]colampadius knew how to keep his ground manfully.
His quiet demeanor and moderation served him no less than his learning,
in which he was scarcely inferior to Zwingli himself. One of the
Catholic party is said to have cried out, whilst he was speaking: "O if
the long, yellow man were only on our side!" His external appearance,
as, clad in simple clothing, he appeared in a rough-hewn, unadorned
pulpit, was only the more dignified in contrast with the richly carved
throne on which Eck, Faber and their distinguished friends sat in
silken robes, puffed up, and hung around with golden chains and
crosses. At the close of the Conference, the latter declared the
victory theirs. This decision was likewise ratified by the four
presidents, the majority of the deputies of the Diet and by far the
greater number of the attendant scholars and clergymen. Only ten of the
latter came out, over their own signatures, in favor of
[OE]colampadius, and with him against the justness of the theses put
forth by Eck and Faber. Berchthold Haller, along with several others,
retired before the termination of the Conference. Before the assembly
broke up, Thomas Murner appeared, by permission of the presidents, and
read aloud forty propositions, which he had posted up as the errors and
blasphemous assertions of Zwingli, on the church-doors at Baden, and
declared himself ready publicly to prove as such against him; but since
the challenged party had staid away in a cowardly fashion, he could, in
accordance with all law, human and divine, proclaim him, this tyrant of
Zurich, and his followers, dishonorable, perjured, sacrilegious and
God-forsaken people, of whose company every honest man ought to be
ashamed, and shun them as persons unclean and ripe for damnation.
Zurich had to endure this, which was reported to her, and a haughty
letter from the deputies of the Twelve Cantons besides. Much was said
in it about Zwingli's lies; he was accused of ridiculing the
Confederates, of making seditious speeches, and of a never-ceasing
hostility. They were now tired of this disorder, and if the government
of Zurich would not banish the everlasting disturber, they then would
be compelled to make known to their subjects in city and canton the
injury they suffered,--to appear before the bailiwicks, so that the
honest people might become acquainted, not with Zwingli's little book
and slanderous invectives alone, but the reply of their Confederates
also. What would come out of this, the Council of Zurich might consider
in their wisdom.
Meanwhile, the tidings, that a victory was gained, spread on all sides,
"We thank the Most High"--wrote the deputies of the Twelve Cantons from
Baden to Duke William of Bavaria--"that Your Princely Grace sent over
to us the highly-renowned Doctor Eck; for truly he has defended,
_according to the Holy Divine Scriptures_, his Christian theses--the
chief points, which the Lutheran or Zwinglian deluding, heretical sect
have ventured to assail and pervert--so bravely and with such skill,
that undoubtedly good will come of it; and it will be admitted by every
sensible man, possessed of a good conscience, that truth and victory
are on our side--with our old, undoubted Christian faith." Reports of
the triumph of the Catholics reached Zwingli from his friends also.
Comander, pastor in Chur, told him of letters received there, and of
the alarm of all the friends of reform. George Mangolt wrote from
Constance: "Every day letters arrive here from Baden. O how the Papists
rejoice! They say that [OE]colampadius is overthrown; that he has been
vanquished in three points already, and will be completely so in a few
days; that he is like a child--as soon as he is laid hold of with a
little more earnestness than usual he begins to tremble, yea, even to
weep." Indeed, great hopes were built on the issue of the Conference by
all the friends of the Old Order. Zurich appeared to stand alone,
deserted by all her sister-confederates. Berchthold Haller was
intimidated; [OE]colampadius, though he did not yield, looked into a
dark future, for he could number as many enemies as friends in Basel.
Under these circumstances, everything depended on Zurich, and
especially the firmness of Zwingli.
After taking earnest counsel, it was resolved to send the following
declaration to all the Twelve Cantons: "We have examined your letter
touching ourselves and our preachers, and are filled with great
surprise, grief and regret. We and our preachers are attacked therein
with haughty, sharp, and violent words, although in our own opinion we
are innocent. We had indeed thought that the many things, which he and
we have sent to you from pen and press, would have been honorably
considered and well received by you and your advisers. Nevertheless,
Master Ulric will vindicate himself. But to you, dear Confederates,
because you desire an answer from us at the next Annual Reckoning, we
send what follows: We have violated no treaty, given ear only to the
Divine Word, and invited any one to prove us in error. No one has come
to do this. It is well known how we have been excluded from the Diet,
and how, without consulting us and in the face of our protest, the
Conference was transferred to Baden. You ask us to prohibit Master
Ulric Zwingli from publishing books and writings against you, because
it is contrary to our treaties, and yet it is clear to you and all men,
that Doctor Eck and Faber, and their adherents, have issued sundry
little books and writings for the dishonor, shame and derision of us
and our preachers, which were carried, sent over and circulated at the
Diet, and in many other places, far and near, with boastful pomp and
rejoicing, and have been read and listened to with evident relish; and
truly it ought and must deeply pain and grieve us, as pious, honest,
faithful Confederates, that such strange, foreign, slanderous and
wicked people, who, beyond doubt, wish not only to lessen and obstruct
the profit, honor, piety and welfare of our glorious Confederacy, but
according to their race and nation, under a false show of good, to
obliterate and utterly destroy it, should receive almost more respect,
confidence and esteem than we. And yet, God knows, we have never had
any higher wish than to live on friendly terms with you, our dear
Confederates, and assist in all things, which might serve to the
praise, profit, honor and welfare of the United Confederacy; and as
formerly, in the pressure of war and other secular affairs, we
faithfully pledged to you our persons, honor and property, like good,
honest Confederates, and poured out our blood, so would we now do,
without looking back, as our pious forefathers, when our country calls
for it. If then, you had written, that you wished to appear before our
congregations, we indeed would have made no objections; but since it is
contrary to treaties and old, praiseworthy custom and usage to do so
without our consent, we hope you will follow them. If complaints only
were to be made, truly we would have more reason to urge them than you.
What hard and unbecoming speeches are not we and ours compelled to
hear, when we meet you and yours in market-places, for buying and
selling! And did not that foreign monk. Doctor Murner of Luzern, for
the first time, at this Diet, publish against us a little book, full of
scandal and lies, and go to the furthest lengths of malice, when out of
an envenomed, envious heart, he defamed and abused us and ours in the
highest degree, in the presence of natives and foreigners, after the
disputation held at Baden, and all with such knavery, that, amid many
pious, honest men, who heard him, there was little displeasure, and yet
no one called him to order? Indeed it were much better if we sought to
put away such people, who bring no honor or profit to either party.
Heretofore matters proceeded very differently at the Diet, when we
conversed together about that which might promote the honor, the
happiness and the welfare of our Confederacy, and lived in old
friendship, brotherly fidelity and love."