History of the Reformation in the Sixteenth Century Volume II Part 42

His favourite design was to form a society of well-informed men in his convent; and it was for this reason he had given a call to Zuinglius.

Eager for instruction and reading, he begged his new friend to direct him. "Read the Holy Scriptures," replied Zuinglius, "and that you may the better understand them, study Jerome. However," added he, "the time will come, (and, by G.o.d's help, it is not far off,) when Christians will not set a high value either on Jerome or any other doctor, but only on the word of G.o.d."[668] The conduct of Geroldsek gave indication of his progress in the faith. He allowed the nuns of a convent dependent on Einsidlen to read the Bible in the vulgar tongue; and, some years after, Geroldsek came to live at Zurich beside Zuinglius, and to die with him on the field of Cappel. The charm which hung about Zuinglius soon united him in tender friends.h.i.+p, not only with Geroldsek, but also the chaplain Zink, the excellent xlin, and other inmates of the abbey. These studious men, far from the noise of party, joined together in reading the Scriptures, the Fathers of the Church, the master-pieces of antiquity, and the writings of the restorers of letters. This interesting society was often enlarged by friends from a distance. Among others, Capito one day arrived at Einsidlen. The two old friends of Bale walked together over the convent and the wild scenery in its neighbourhood, absorbed in conversation, examining the Scriptures, and seeking to know the Divine will. There was a point on which they were agreed, and it was this--"The pope of Rome must fall." At this time Capito was more courageous than he was at a later period.

[668] Fore, idque brevi, Deo sic juvante, ut neque Hieronymus neque caeteri, sed sola Scriptura divina apud Christianos in praetio sit futura. (Zw. Op. i, p. 273)

Repose, leisure, books, friends--all these Zuinglius had in this tranquil retreat--and he accordingly grew in understanding and in faith. At this period (May, 1517) he commenced a work which was of great utility to him. As in old time the kings of Israel wrote the law of G.o.d with their own hand, so Zuinglius with his copied the Epistles of St. Paul. The only editions of the New Testament then in existence were of large size, and Zuinglius wished to have one which he could carry about with him.[669] These Epistles he learned by heart, as he did afterwards the other books of the New, and a part of the Old Testament. Thus his heart became always more attached to the sovereign authority of the Word of G.o.d. He was not satisfied with merely acknowledging this; he was, moreover, desirous to bring his life into true subjection to it. His views gradually became more decidedly Christian. The end for which he had been brought into this desert was accomplished. It is no doubt true that Zurich is the place where his whole soul became thoroughly pervaded with Christian principle; but even now at Einsidlen he made decided progress in the work of sanctification. At Glaris he had taken part in the amus.e.m.e.nts of the world; at Einsidlen he was more anxious for a life unsullied by any taint of worldliness. Beginning to have a better idea of the great spiritual interests of the people, he gradually learned what G.o.d designed to teach him.

[669] This ma.n.u.script is extant in the library of the town of Zurich.

[Sidenote: ZUINGLIUS AND SUPERSt.i.tION.]

Providence had also other views in bringing him to Einsidlen. Here he obtained a nearer view of the superst.i.tions and abuses which had invaded the Church. An image of the Virgin which was carefully preserved in this monastery, had, it was said, the power of working miracles. Above the gate of the Abbey appeared this presumptuous inscription:--"Here is obtained a plenary remission of all sins." A mult.i.tude of pilgrims flocked to Einsidlen from all parts of Christendom, to merit this grace by their pilgrimage. The church, the abbey, and the whole valley were crowded with devout wors.h.i.+ppers on the festivals of the Virgin. But it was especially at the grand festival of "the consecration of the angels," that the hermitage was crowded to overflowing. Thousands of individuals of both s.e.xes climbed the acclivity of the hill leading to the oratory, singing hymns and counting their beads. These devout pilgrims crowded into the Church, thinking they were there nearer G.o.d than any where else.

The residence of Zuinglius at Einsidlen was, in regard to the exposure of papal abuses, similar in effect to Luther's visit to Rome.

Zuinglius' education for reformer was completed at Einsidlen. G.o.d alone is the source of salvation, and he is so every where,--these were the two truths which he learned at Einsidlen, and they became fundamental articles in his creed. The serious impression produced on his soul soon manifested itself externally. Struck with the many prevailing evils, he resolved to oppose them boldly. Not hesitating between his conscience and his interest, he stood up openly, and, in plain and energetic terms, attacked the superst.i.tion of the surrounding crowds: "Think not," said he from the pulpit, "that G.o.d is in this temple more than in any other part of his creation. Whatever be the country in which you dwell, G.o.d encompa.s.ses you, and hears you as well as in our Lady of Einsidlen. Can useless works, long pilgrimages, offerings, images, the invocation of the Virgin, or the saints, obtain the grace of G.o.d?... What avails the mult.i.tude of words in which we embody our prayers? What avails a glossy hood--a head well shaven--a long robe with its neat folds, and mules caparisoned with gold? G.o.d looks to the heart, but our heart is alienated from G.o.d."[670]

[670] Vestes oblonga et plicis plena, muli auro ornati ... Cor vero interim procul a Deo est. (Zw. Op. i, p. 236.)

But Zuinglius wished to do more than lift his voice against superst.i.tion. He wished to satisfy that eager longing for reconciliation with G.o.d, felt by many of the pilgrims who had flocked to the chapel of our Lady of Einsidlen. "Christ," cried he, like a John Baptist in this new wilderness of Judea, "Christ, who was once offered on the cross, is the expiatory victim, who, even through eternity, makes satisfaction for the sins of all believers."[671] Thus Zuinglius advanced. The day when this bold sermon was heard in the most venerated sanctuary of Switzerland, the standard prepared against Rome began to be more distinctly displayed on its mountain heights, and there was, so to speak, a heaving of reform reaching even to their deepest foundations.

[671] Christus qui sese semel in cruce obtulit, hostia est et victima satisfaciens in aeternum, pro peccatis omnium fidelium. (Ibid, p.

236.)

[Sidenote: SENSATION. HEDIO.]

In fact, universal astonishment seized the mult.i.tude on hearing the discourse of the eloquent priest. Some walked off in horror; others hesitated between the faith of their fathers and the doctrine fitted to secure their peace, while several came to Jesus Christ who was thus preached to them, and finding rest to their souls, took back the tapers which they had intended to present to the Virgin. A crowd of pilgrims returned to their homes, announcing every where what they had heard at Einsidlen. "Christ ALONE saves, and saves EVERYWHERE." Bands, astonished at what they heard, stopped short without finis.h.i.+ng their pilgrimage. The wors.h.i.+ppers of Mary diminished from day to day. Their offerings formed almost the whole income of Zuinglius and Geroldsek; but the intrepid witness of the truth felt happy to be impoverished in order that souls might be spiritually enriched.

During the feast of Pentecost, in the year 1518, among the numerous hearers of Zuinglius, was a learned man of meek temper and active charity, named Gaspard Hedio, doctor of theology at Bale. Zuinglius preached on the cure of the paralytic, (Luke, v,) where our Saviour declares, "_The Son of Man hath power upon earth to forgive sins_,"

words well fitted to strike the crowd a.s.sembled in the Church of the Virgin. The preacher roused, enraptured, and inflamed his audience, especially the doctor from Bale.[672] A long time after, Hedio expressed his high admiration; "How beautiful," said he, "this discourse, how profound, weighty, complete, penetrating, and evangelical; how much it reminds one of the e?e?e?a (energy) of the ancient doctors."[673] From that moment Hedio admired and loved Zuinglius.[674] He would fain have gone to him, and opened his heart; he wandered around the abbey but durst not approach, kept back, as he expresses it, by a superst.i.tious timidity. He again mounted his horse and slowly retired from our Lady, ever and again turning his head to the spot which contained so great a treasure, and feeling in his heart the keenest regret.[675]

[672] Is sermo ita me inflammavit...(Zw. Ep. p. 90.)

[673] Elegans ille, doctus, gravis, copiosus, penetrans, et evangelicus...(Ibid., 89.)

[674] Ut inciperem Zwinglium arctissime complecti, suscipere et admirari. (Ibid.)

[675] Sicque abequitavi, non sine tamen molestia, quam tamen ipse mihi pepereram. (Ibid., p. 90.) And so rode away, not without vexation, of which, however, I was myself the cause.

[Sidenote: ZUINGLIUS AND THE LEGATES.]

Thus Zuinglius preached; less forcibly, no doubt, than Luther, but with more moderation, and not less success. He did nothing precipitately, and did not come so violently into collision with men's minds as the Saxon Reformer; he expected every thing from the power of truth. He displayed the same wisdom in his relations with the heads of the Church. Far from immediately declaring himself their enemy, he long remained their friend. They were exceedingly indulgent to him, not only because of his learning and talents, (Luther had the same claims to the regard of the bishops of Mentz and Brandenburg,) but especially because of his attachment to the pope's political party, and the influence possessed by such a man as Zuinglius in a republican state.

In fact, several cantons, disgusted with the service of the pope, were disposed to break with him. But the legates flattered themselves they might retain several of them by gaining Zuinglius, as they gained Erasmus, with pensions and honours. At this time the legates, Ennius and Pucci, went frequently to Einsidlen, where from its proximity to the democratic cantons, it was more easy to carry on negotiations with them. But Zuinglius, far from sacrificing the truth to the demands and offers of Rome, omitted no opportunity of defending the gospel. The famous Schinner, who had then some disturbance in his diocese, pa.s.sed some time at Einsidlen. "The whole papacy," said Zuinglius one day, "rests on a bad foundation.[676] Put your hand to the work, remove errors and abuses, or you will see the whole edifice crumble to pieces with fearful uproar".[677]

[676] Da.s.s das ganz papstum einen schlechten grund habe. (Zw. Op. ii, part i. p. 7.)

[677] Oder aber sy werdind mit grosser unruw selbs umfallen. (Ibid.)

He spoke with the same frankness to legate Pucci. Four times did he return to the charge. "With the help of G.o.d," said he to him, "I will continue to preach the gospel, and this preaching will shake Rome."

Then he pointed out to him what was necessary to save the Church.

Pucci promised every thing, but did nothing. Zuinglius declared that he renounced the pension from the pope. The legate entreated him to retain it; and Zuinglius, who at that time had no thought of placing himself in open hostility to the head of the Church, consented for three years to receive it. "But think not," added he, "that for the love of money I retrench a single syllable of the truth."[678] Pucci, alarmed, made the Reformer be appointed chaplain acolyte to the pope.

It was an avenue to new honours. Rome thought to frighten Luther by sentences of condemnation, and to win Zuinglius by favours--darting her excommunications at the one, and displaying her gold and magnificence to the other. She thus endeavoured, by two different methods, to attain the same end, and silence the bold lips which dared, in spite of the pope, to proclaim the Word of G.o.d in Germany and Switzerland. The latter method was the more skilful, but neither of them succeeded. The enfranchised souls of the preachers of truth were equally inaccessible to menace and favour.

[678] Frustra sperari me vel verbulum de veritate diminiturum esse, pecuniae gratia. (Zw. Op. i, p. 365.) It was vain to hope that I would keep back one iota of the truth for the sake of money.

[Sidenote: THE BISHOP OF CONSTANCE. SAMSON AND INDULGENCES.]

Another Swiss prelate, Hugo of Landenberg, bishop of Constance, at this time gave some hopes to Zuinglius. He ordered a general visitation of the churches. But Landenberg, a man of no character, allowed himself to be led alternately by Faber, his vicar, and by an abandoned female, from whose sway he was unable to escape. He occasionally appeared to honour the gospel, and yet any one who preached it boldly was in his eyes only a disturber. He was one of those men too common in the Church, who, though loving truth better than error, have more indulgence for error than for truth, and often end by turning against those with whom they ought to make common cause. Zuinglius applied to him, but in vain. He was to have the same experience which Luther had; to be convinced that it was useless to invoke the heads of the Church, and that the only method of restoring Christianity was to act as a faithful teacher of the Word of G.o.d. An opportunity of doing so soon occurred.

In August, 1518, a Franciscan monk was seen travelling on the heights of St. Gothard, in those lofty pa.s.ses which have been laboriously cut across the steep rocks separating Switzerland from Italy. Having come forth from an Italian convent, he was the bearer of papal indulgences which he was commissioned to sell to the good Christians of the Helvetic league. Brilliant success, obtained under two preceding popes, had signalised his exertions in this shameful traffic.

Companions, intended to puff off the merchandise which he was going to sell, were accompanying him across mountains of snow and ice coeval with the world. This avaricious band, in appearance miserable enough, and not unlike a band of adventurers roaming for plunder, walked in silence, amid the noise of the foaming torrents which give rise to the Rhine, the Reuss, the Aar, the Rhone, the Tessino, and other rivers, meditating how they were to plunder the simple population of Helvetia.

Samson (this was the Franciscan's name) and his company first arrived in Uri, and there commenced their traffic. They had soon done with these poor peasants, and pa.s.sed into the canton of Schwitz. Here Zuinglius was, and here the combat between these two servants of two very different masters was to take place. "I can pardon all sins,"

said the Italian monk, the Tezel of Switzerland. "Heaven and h.e.l.l are subject to my power, and I sell the merits of Jesus Christ to whoever will purchase them, by paying in cash for an indulgence."

Zuinglius heard of these discourses, and his zeal was inflamed.

[Sidenote: STAPFER AND ZUINGLIUS.]

He preached powerfully against them. "Jesus Christ, the Son of G.o.d,"

said he, "thus speaks, '_Come unto ME, all ye that labour and are heavy laden, and I will give you rest_.' Is it not then audacious folly and insensate temerity to say on the contrary, Purchase letters of indulgence! run to Rome! give to the monks! sacrifice to the priests! If you do these things I will absolve you from your sins![679] Jesus Christ is the only offering; Jesus Christ is the only sacrifice; Jesus Christ is the only way."[680]

[679] Romam curre! redime literas indulgentiarum! da tantundem monachis! offer sacerdotibus, etc. (Zw. Op., i, p. 222.)

[680] Christus una est oblatio, unum sacrificium, una via. (Ibid., p.

201.)

Every body at Schwitz began to call Samson rogue and cheat. He took the road to Zug, and for this time the two champions failed to meet.

Scarcely had Samson left Schwitz when a citizen of this canton, named Stapfer, a man of distinguished talent, and afterward secretary of state, was with his family reduced to great distress. "Alas," said he, when applying in agony to Zuinglius, "I know not how to satisfy my own hunger and the hunger of my poor children."[681] Zuinglius knew to give where Rome knew to take; he was as ready to practise good works, as to combat those who taught that they were the means of obtaining salvation. He daily gave liberally to Stapfer.[682] "It is G.o.d," said he, anxious not to take any glory to himself, "It is G.o.d who begets charity in the believer, and gives him at once the thought, the resolution, and the work itself. Whatever good a righteous man does it is G.o.d who does it by his own power."[683] Stapfer remained attached to him through life; and, four years after, when he had become secretary of state, and felt wants of a higher kind, he turned towards Zuinglius, and said to him with n.o.ble candour, "Since you provided for my temporal wants, how much more may I now expect from you wherewith to appease the hunger of my soul!"

[681] Ut meae, meorumque liberorum inediae corporali subveniretis. (Zw.

Ep. 234.)

[682] Largas mihi quotidie suppetias tulistis. (Ibid.)

[683] Caritatem ingenerat Deus, consilium, propositum et opus.

Quidquid boni praestat justus, hoc Deus sua virtute praestat. (Zw. Op., i, p. 226.)

The friends of Zuinglius increased. Not only at Glaris, Bale, and Schwitz, did he find men of like spirit with himself; in Uri there was the secretary of state, Schmidt; at Zug, Colin Muller and Werner Steiner, his old companions in arms at Marignan: at Lucerne, Xylotect and Kilchmeyer; Wittembach at Berne, and many others in many other places. But the curate of Einsidlen had no more devoted friend than Oswald Myconius. Oswald had quitted Bale in 1516, to take charge of the cathedral school at Zurich. In this town there were no learned men, and no schools of learning. Oswald laboured along with some well-disposed individuals, among others, Utinger, notary to the pope, to raise the Zurich population out of ignorance and initiate them in ancient literature. At the same time he defended the immutable truth of the Holy Scriptures, and declared that if the pope or emperor gave commands contrary to the gospel, obedience was due to G.o.d alone, who is above both emperor and pope.

[Sidenote: ZURICH. THE COLLEGE OF CANONS.]

CHAP. VI.

Zurich--The College of Canons--Election to the Cathedral--Fable--Accusations--Confession of Zuinglius--The Designs of G.o.d Unfolded--Farewell to Einsidlen--Arrival at Zurich--Courageous Declaration of Zuinglius--First Sermons--Effects--Opposition--Character of Zuinglius--Taste for Music--Arrangement of the Day--Circulation by Hawkers.