History of the Reformation in the Sixteenth Century Volume III Part 38

Thus, on the threshold of eternity, did father and son take leave of each other, hailing the new mansions in which they should be united by everlasting ties. The greater part of those around them shed floods of tears.[523] The bailiff Rutiman prayed in silence.

[523] Des gnadens weyneten vil Luthen herzlich. Ibid.

All three then knelt down "in Christ's name," and their heads rolled upon the scaffold.

The crowd, observing the marks of torture upon their bodies, gave loud utterance to their grief. The two bailiffs left twenty-two children, and forty-five grandchildren. Hannah was obliged to pay twelve golden crowns to the executioner who had deprived her husband and her son of life.

Thus blood, innocent blood, had been shed. Switzerland and the Reformation were baptized with the blood of the martyrs. The great enemy of the Gospel had done his work; but in doing it, his power was broken. The death of the Wirths was to accelerate the triumphs of the Reformation.

CHAPTER VI.

Abolition of the Ma.s.s--Zwingle's Dream--Celebration of the Lord's Supper--Fraternal Charity--Original Sin--The Oligarchs opposed to the Reform--Various Attacks.

[Sidenote: ABOLITION OF THE Ma.s.s.]

It was not thought desirable to proceed to the abolition of the ma.s.s in Zurich immediately after the suppression of images; but now the proper moment seemed to have arrived.

Not only had the light of the Gospel been diffused among the people; but the violence of the blows struck by the enemy called upon the friends of G.o.d to reply to them by some impressive demonstration of their unalterable fidelity. Every time that Rome erects a scaffold, and that heads fall upon it, the Reformation will exalt the holy Word of the Lord, and throw down some abuses. When Hottinger was executed, Zurich suppressed images; and now that the heads of the Wirths have rolled on the ground, Zurich will reply by the abolition of the ma.s.s.

The more Rome increases her cruelties, the more will the Reformation increase in strength.

On the 11th of April 1525, the three pastors of Zurich, accompanied by Megander and Oswald Myconius, appeared before the Great Council, and demanded the re-establishment of the Lord's Supper. Their language was solemn;[524] all minds were absorbed in meditation; every man felt the importance of the resolution which the council was called upon to take. The ma.s.s, that mystery which for more than three centuries had been the very soul of the religious service of the Latin Church, was to be abolished, the corporeal presence of Christ to be declared an illusion, and the illusion itself removed from the minds of the people. Courage was needed to arrive at such a resolution, and there were men in the council who shuddered at this daring thought. Joachim Am-Grutt, under-secretary of state, alarmed at the bold demand of the pastors, opposed it with all his might. "These words, _This is my body_," said he, "unquestionably prove that the bread is the body of Christ himself." Zwingle observed that est? (is) is the proper word in the Greek language to express _signifies_, and he quoted several instances in which this word is employed in a figurative sense. The Great Council were convinced and did not hesitate; the Gospel doctrines had penetrated their hearts; besides, as they were separating from the Church of Rome, there was a certain satisfaction in making that separation as complete as possible, and in digging a gulf between it and the Reformation. The council, therefore, ordered the ma.s.s to be suppressed, and decreed that on the next day, Holy Thursday, the Lord's Supper should be celebrated in conformity with the apostolical usages.

[524] Und vermantend die ernstlich. Bull. Chron. p. 263.

[Sidenote: ZWINGLE'S DREAM.]

Zwingle was seriously engrossed by these thoughts, and when he closed his eyes at night, was still seeking for arguments with which to oppose his adversaries. The subjects that had so strongly occupied his mind during the day presented themselves before him in a dream. He fancied that he was disputing with Am-Grutt, and that he could not reply to his princ.i.p.al objection. Suddenly a figure stood before him and said: "Why do you not quote the 11th verse of the 12th chapter of Exodus: _Ye shall eat it_ (the lamb) _in haste_: _it is the Lord's pa.s.sover_?" Zwingle awoke, sprung out of bed, took up the Septuagint translation, and there found the same word est? (is), which all are agreed is synonymous with _signifies_ in this pa.s.sage.

Here then, in the inst.i.tution of the paschal feast under the old covenant, is the very meaning that Zwingle defends. How can he avoid concluding that the two pa.s.sages are parallel?

On the following day Zwingle preached a sermon on this text, and spoke so forcibly that he removed every doubt.

This circ.u.mstance, which admits of so simple an explanation, and the very expression Zwingle employs to show that he could not recall the appearance of the figure he had seen in his dream,[525] have given rise to the a.s.sertion that Zwingle received this doctrine from the devil.

[525] Ater fuerit an albus nihil memini (I do not remember whether he was white or black); somnium enim narro.

[Sidenote: CELEBRATION OF THE LORD'S SUPPER.]

The altars had disappeared; plain tables bearing the sacramental bread and wine were subst.i.tuted in their place, and an attentive crowd pressed round them. There was something particularly solemn in this mult.i.tude. On Holy Thursday, the young people,--on Friday, the day of the Pa.s.sion, the adult men and women,--and on Easter Sunday, the aged, celebrated in turn the death of the Lord.[526]

[526] Fusslin Beytrage, iv. 64.

The deacons read aloud the pa.s.sages of Scripture that relate to this sacrament; the pastors addressed the flock in an earnest exhortation, calling upon all to retire from this sacred feast who, by persevering in their sin, would pollute the body of Jesus Christ. The people knelt down, the bread was carried round on large platters or wooden plates, and each one broke off a morsel; the wine was next distributed in wooden goblets: in this manner it was thought they made a nearer approach to the simplicity of the primitive Supper. Emotions of surprise or joy filled every heart.[527]

[527] Mit grossen verwundern viler Luthen und noch mit vil grossern frouden der Gloubigen. Bull. Chron. p. 264.

Thus was the Reform carried on in Zurich. The simple celebration of the Lord's Supper appeared to have shed anew over the Church the love of G.o.d and of the brethren. The words of Jesus Christ were once more spirit and life. While the different orders and parties in the Church of Rome were incessantly disputing among themselves, the first effect of the Gospel was to restore charity among the brethren. The love of the first ages was then revived in Christendom. Enemies were seen renouncing their long-cherished and inveterate enmities, and embracing one another after having partaken of the sacramental bread. Zwingle, delighted at these affecting manifestations, returned thanks to G.o.d that the Lord's Supper was again working those miracles of charity which the sacrifice of the ma.s.s had long ceased to accomplish.[528]

[528] Expositio fidei. Zw. Opp. ii. 241.

[Sidenote: BROTHERLY LOVE--ORIGINAL SIN.]

"Peace dwells in our city," exclaimed he; "among us there is no fraud, no dissension, no envying, no strife. Whence can proceed such harmony except from the Lord, and that the doctrine we preach inclines us to innocence and peace?"[529]

[529] Ut tranquillitatis et innocentiae studiosos reddat. Zw. Epp. p.

390.

Charity and unity then prevailed, although there was no uniformity.

Zwingle in his _Commentary on True and False Religion_,[530] which he dedicated to Francis I. in March 1525, the year of the battle of Pavia, had put forward some truths in the manner best calculated to procure their reception by human reason, following in this respect the example of several of the most distinguished scholastic divines. In this way he had given the name of _disease_ to our original corruption, and reserved the appellation of _sin_ for the actual transgression of the law.[531] But these statements, which called forth some objections, did not however interrupt brotherly love; for Zwingle, even when he persisted in calling original sin a disease, added, that all men were lost by this disease, and that Jesus Christ was the only remedy.[532] In this position there is no error of Pelagianism.

[530] De vera et falsa religione commentarius. Zw. Opp. iii. 145-325.

[531] Peccatum ergo _morbus_ est cognatus n.o.bis, quo fugimus aspera et gravia, sectamur jucunda et voluptuosa: secundo loco accipitur _peccatum_ pro eo quod contra legem fit. Ibid. 204.

[532] Originali morbo perdimur omnes; remedio vero quod contra ipsum invenit Deus, incolumitati rest.i.tuimur. De pecc. orig. declaratio ad Urbanum Rhegium. Ibid. i. 632.

[Sidenote: VARIOUS ATTACKS.]

But while the celebration of the Lord's Supper at Zurich was attended by a return to Christian brotherhood, Zwingle and his friends had to support a severer struggle against their adversaries from without.

Zwingle was not only a christian teacher, he was also a true patriot; and we know how zealously he contended against the foreign capitulations, pensions, and alliances. He felt convinced that these external influences must tend to destroy piety, blind the reason, and scatter discord on every side. But his bold protests were destined to prejudice the advancement of the Reformation. In almost every canton, the chiefs who received the pensions of the foreigner, and the officers who led the youth of Helvetia to battle, formed powerful factions, formidable oligarchies, that attacked the Reformation, not so much on behalf of the Church as on account of the injury it would inflict on their interests and honours. They had already gained the victory in Schwytz; and that canton, where Zwingle, Leo Juda, and Oswald Myconius had taught, and which seemed as if it would walk in the footsteps of Zurich, had suddenly reverted to the mercenary capitulations, and shut its gates against the Reformation.

Even in Zurich, some wretches, instigated by foreign intrigues, attacked Zwingle during the night, flung stones at his house, broke the windows, and called with loud cries for "the red haired Uli, the vulture of Glaris;" so that Zwingle awoke from his sleep and ran to his sword.[533] This action is very characteristic of the man.

[533] Interea surgere Zwinglius ad ensem suum. Zw. Opp. iii. 411.--Uli is an abridgment of Ulrich. Zwingle had been priest at Glaris.

But these isolated attacks could not paralyze the movement by which Zurich was carried onward, and which was beginning to shake all Switzerland. They were pebbles thrown into a torrent to check its course. Everywhere its waters were swelling, threatening to sweep away the most formidable obstacles.

The Bernese having informed the people of Zurich that several states had refused to sit with them in future in the diet: "Well, then,"

replied these men of Zurich with calmness, and raising their hands towards heaven, as the heroes of Rutli in old time, "we have the firm a.s.surance that G.o.d, the Father, Son, and Holy Ghost, in whose name the confederation was formed, will not desert us, and will at last, of his great mercy, make us sit at the right hand of his sovereign majesty."[534] Possessing such faith the Reformation had nothing to fear. But would it gain similar victories in the other states of the confederation? Would not Zurich remain alone on the side of G.o.d's Word? Would Berne, Basle, and other cantons remain subject to the power of Rome? This we shall soon see. Let us therefore turn towards Berne, and study the progress of the Reformation in the most influential state of the confederation.

[534] Bey Ihm zuletzt sitzen. Kirchhofer Ref. v. Bern. p. 55.

CHAPTER VII.

Berne--The Provost Watteville--First Successes of the Reformed Doctrines--Haller at the Convent--Accusation and Deliverance--The Monastery of Konigsfeldt--Margaret Watteville to Zwingle--The Convent opened--Two Champions--Clara May and the Provost Watteville.

[Sidenote: BERNE--THE WATTEVILLES.]

Nowhere was the struggle likely to be so severe as at Berne, for there the Gospel counted both powerful friends and formidable adversaries.

At the head of the reforming party were the banneret John Weingarten, Bartholomew May, member of the Smaller Council, his sons Wolfgang and Claudius, his grandsons James and Benedict, and above all, the family of the Wattevilles. The avoyer James Watteville, who since 1512 had occupied the first station in the republic, had early read the writings of Luther and Zwingle, and had often conversed about the Gospel with John Haller, pastor of Anseltingen, whom he had protected against his persecutors.