History of the Reformation in the Sixteenth Century Volume II Part 48

[780] Quam concors sit Spiritus Dei, dum nos tam procul dissiti, nihil colludentes, tam concorditer Christi doctrinam docemus. (Ibid., p.

276.) How well the Spirit of G.o.d accords, since we, who are placed at such a distance from each other, with no collusion, so harmoniously teach the doctrine of Christ.

[Sidenote: ZUINGLIUS AND STAHELI.]

Thus Zuinglius preached with energy and might.[781] The large cathedral could not contain the crowds of hearers. All thanked G.o.d that a new life was beginning to animate the lifeless body of the Church. Swiss from all the cantons, brought to Zurich either by the Diet or by other causes, being touched by this new preaching, carried its precious seeds into all the Helvetic valleys. One acclamation arose from mountains and cities. Nicolas Hageus, writing from Lucerne to Zurich, says, "Switzerland has. .h.i.therto given birth to Scipios, Caesars, and Brutuses, but has scarcely produced two men who had the knowledge of Jesus Christ, and could nourish men's hearts, not with vain disputes, but with the Word of G.o.d. Now that Divine Providence gives Switzerland Zuinglius for its orator, and Oswald Myconius for its teacher, virtue and sacred literature revive among us. O happy Helvetia! could you but resolve at length to rest from all your wars, and, already so celebrated, become still more celebrated for righteousness and peace."[782] "It was said," wrote Myconius to Zuinglius, "that your voice could not be heard three yards off. But I now see it was a falsehood; for all Switzerland hears you."[783] "You possess intrepid courage," wrote Hedio to him from Bale, "I will follow you as far as I am able."[784] "I have heard you," said Sebastian Hofmeister of Schaffausen, writing to him from Constance.

"Ah, would to G.o.d that Zurich, which is at the head of our happy confederation was delivered from the disease, and health thus restored to the whole body."[785]

[781] Quam fortis sis in Christo praedicando. (Zw. Ep. p. 160.)

[782] O Helvetiam longe feliciorem, si tandem liceat te a bellis conquiescere! (Ibid. p. 128.)

[783] At video mendacium esse, c.u.m audiaris per totam Helvetiam.

(Ibid., p. 135.)

[784] Sequar te quoad potero. (Ibid., p. 134.)

[785] Ut capite felicis patriae nostro a morbo erepto, sanitas tandem in reliqua membra reciperetur. (Zw. Ep. p. 147.)

But Zuinglius met with opponents as well as admirers. "To what end,"

said some, "does he intermeddle with the affairs of Switzerland?"

"Why," said others, "does he, in his religious instructions, constantly repeat the same things?" Amid all these combats the soul of Zuinglius was often filled with sadness. All seemed to be in confusion, as if society were turned upside down.[786] He thought it impossible that any thing new should appear without something of an opposite nature being immediately displayed.[787] When a hope sprang up in his heart, a fear immediately sprang up beside it. Still he soon raised his head. "The life of man here below," said he, "is a war; he who desires to obtain glory must attack the world in front, and, like David, make this haughty Goliath, who seems so proud of his stature, to bite the dust. The Church," said he, like Luther, "has been acquired by blood, and must be renewed by blood.[788] The more numerous the defilements in it, the more must we arm ourselves, like Hercules, in order to clean out these Augean stables.[789] I have little fear for Luther," added he, "even should he be thundered against by the bolts of this Jupiter."[790]

[786] Omnia sursum deorsumque moventur. (Ibid., p. 142.)

[787] Ut nihil proferre caput queat, cujus non contrarium e regione emergat. (Ibid., p. 142.)

[788] Ecclesiam puto, ut sanguine parta est, ita sanguine instaurari.

(Ibid., p. 143.)

[789] Eo plures armabis Hercules qui fimum tot hactenus bonum efferant (Ibid., p. 144.)

[790] Etiamsi fulmine Jovis istius fulminetur. (Ibid.)

Zuinglius stood in need of repose, and repaired to the waters of Baden. The curate of the place, an old papal guard, a man of good temper, but completely ignorant, had obtained his benefice by carrying a halberd. True to his soldier habits, he spent the day and part of the night in jovial company, while Staheli, his vicar, was indefatigable in fulfilling the duties of his office.[791] Zuinglius invited the young minister to his house. "I have need of Swiss help,"

said he to him, and from this moment Staheli was his fellow-labourer.

Zuinglius, Staheli, and Luti, afterwards pastor of Winterthur, lived under the same roof.

[791] Misc. Tig., ii, 579-696. Wirz., i, 79, 78.

[Sidenote: INTERFERENCE OF THE CIVIL POWER.]

The devotedness of Zuinglius was not to pa.s.s unrewarded. The Word of G.o.d, preached with so much energy, could not fail to produce fruit.

Several magistrates were gained, experiencing the Word to be their consolation and their strength. The Council, grieved at seeing the priests, and especially the monks, shamelessly delivering from the pulpit whatever came into their heads, pa.s.sed a resolution, ordering them not to advance anything in their discourses "that they did not draw from the sacred sources of the Old and New Testament."[792] It was in 1520 that the civil power thus interposed for the first time in the work of the Reformation; acting as a Christian magistrate, say some--since the first duty of the magistrate is to maintain the Word of G.o.d and defend the best interests of the citizens; depriving the Church of its liberty, say others,--by subjecting it to secular power, and giving the signal for the series of evils which have since been engendered by the connection between Church and State. We will not give any opinion here on this great controversy which in our day is carried on with so much warmth in several countries. It is sufficient for us to point out its commencement at the period of the Reformation.

But there is another thing also to be pointed out--the act of these magistrates was itself one of the effects produced by the preaching of the Word of G.o.d. At this period the Reformation in Switzerland ceased to be the work of private individuals, and began to be included within the national domain. Born in the heart of a few priests and literary men, it extended, rose, and took up elevated ground. Like the waters of the ocean, it gradually increased till it had overflowed an immense extent.

[792] Vetuit eos Senatus quicquam praedicare quod non ex sacrarum literarum utriusque Testamenti fontibus hausissent. (Zw. Op. iii, 28.)

The monks were confounded: they were ordered to preach nothing but the Word of G.o.d, and the greater part of them had never read it.

Opposition provokes opposition. The resolution of the council became the signal of more violent attacks on the Reformation. Plots began to be formed against the curate of Zurich. His life was in danger. One evening, when Zuinglius and his vicars were quietly conversing in their house, some citizens arrived in great haste, and asked, "Are your doors well bolted? Be this night on your guard." "Such alarms were frequent," adds Staheli; "but we were well armed,[793] and a guard was stationed for us in the street."

[793] Wir waren aber gut gerustet. (Misc. Tig., ii, 681. Wirz., i, 334.)

[Sidenote: BERTHOLD HALLER.]

In other places, means still more violent were resorted to. An old man of Shaffausen, named Galster, a man of piety, and of an ardour rare at his period of life, happy in the light which he had found in the gospel, laboured to communicate it to his wife and children. His zeal, perhaps indiscreet, openly attacked the relics, priests, and superst.i.tions with which this canton abounded. He soon became an object of hatred and terror even to his own family. The old man, penetrating their fatal designs, left his home broken-hearted, and fled to the neighbouring forest. There he lived several days subsisting on whatever he could find, when suddenly, on the last night of the year 1520, torches blazed in all directions through the forest, and the cries of men and the barking of dogs re-echoed under its dark shades. The council had ordered a hunt in the woods to discover him. The dogs scented him out, and the unhappy old man was dragged before the magistrate. He was ordered to abjure his faith, but remained immovable, and was beheaded.[794]

[794] Wirz, i, 510. Sebast. Wagner, von Kirchhofer, p. 18.

CHAP. X.

A new Combatant--The Reformer of Berne--Zuinglius encourages Haller--The Gospel at Lucerne--Oswald Persecuted--Preaching of Zuinglius--Henry Bullinger and Gerold of Knonan--Rubli at Bale--The Chaplain of the Hospital--War in Italy--Zuinglius against Foreign Service.

[Sidenote: THE GOSPEL AT LUCERNE.]

The year, the first day of which was signalised by this b.l.o.o.d.y execution, had scarcely commenced when Zuinglius was waited on in his house at Zurich by a young man, of about twenty-eight years of age, tall in stature, and with an exterior which bespoke candour, simplicity, and diffidence.[795] He said his name was Berthold Haller.

Zuinglius, on hearing the name, embraced the celebrated preacher of Berne, with that affability which made him so engaging. Haller, born at Aldingen in Wurtemberg,[796] had first studied at Rotweil under Rubellus, and afterwards at Pforzheim, where Simler was his teacher, and Melancthon his fellow-student. The Bernese, who had already distinguished themselves by arms, at this time resolved to invite literature into the bosom of their republic. Rubellus, and Berthold, not twenty-one years of age, repaired thither. Sometime after, the latter was appointed canon, and ultimately preacher of the cathedral.

The gospel which Zuinglius preached had extended to Berne; Haller believed, and thenceforth longed to see the distinguished man, whom he now looked up to as his father. He went to Zurich after Myconius had announced his intended visit. Thus met Haller and Zuinglius. The former, a man of great meekness, unbosomed his griefs; and the latter, a man of might, inspired him with courage. One day, Berthold said to Zuinglius, "My spirit is overwhelmed.... I am not able to bear all this injustice. I mean to give up the pulpit and retire to Bale beside Wittembach, and there occupy myself exclusively with sacred literature." "Ah!" replied Zuinglius, "I too have my feelings of despondency, when unjust attacks are made upon me; but Christ awakens my conscience, and urges me on by his terrors and his promises. He alarms me when he says, '_Whoso shall be ashamed of me before men, of him will I be ashamed before my Father_;' and he sets my mind at ease when he adds, '_Whoso shall confess me before men, him will I confess before my Father_.' My dear Berthold, rejoice! Our name is written in indelible characters in the register of citizens.h.i.+p on high.[797] I am ready to die for Christ.[798] Let your wild cubs," added he, "hear the doctrine of Jesus Christ, and you will see them become tame.[799] But this task must be performed with great gentleness, lest they turn again and rend you." Haller's courage revived. "My soul," said he to Zuinglius, "is awakened out of its sleep. I must preach the gospel.

Jesus Christ must again be established in this city, from which he has been so long exiled."[800] Thus the torch of Berthold was kindled at the torch of Zuinglius, and the timid Haller threw himself into the midst of the ferocious bears, who, as Zuinglius expresses it, "were gnas.h.i.+ng their teeth, and seeking to devour him."

[795] Animi tui candorem simplicem et simplicitatem candidissimam, hac tua pusilla quidem epistola... (Zw. Ep. p. 136.)

[796] Ita ipse in literis MS. (J. J. Hott. iii, 54.)

[797] Scripta tamen habeatur in fastis supernorum civium. (Zw. Ep. p.

186.)

[798] Ut mori pro Christo non usque adeo detrectem apud me. (Ibid., p.

187.)

[799] Ut ursi tui ferociusculi, audita Christi doctrina, mansuescere incipiant. (Ibid.) There is a bear in the arms of the town of Berne.

[800] Donec Christum, cucultatis nugis longe a n.o.bis exulem ... pro virili rest.i.tuerim.... (Ibid., p. 187.) Until I have done my utmost to restore Christ, who has long been exiled from us by monkish trifles.

[Sidenote: OSWALD PERSECUTED.]

It was in another part of Switzerland, however, that persecution was to begin. Warlike Lucerne came forward, like a foe in full armour couching his lance. In this canton, which was favourable to foreign service, a martial spirit predominated, and the leading men knit their brows when they heard words of peace fitted to curb their warlike temper. Meanwhile the writings of Luther having found their way into the town, some of the inhabitants began to examine them, and were horrified. It seemed to them that an infernal hand had traced the lines; their imagination was excited, their senses became bewildered, and their rooms seemed as if filled with demons, flocking around them, and glaring upon them with a sarcastic smile.[801] They hastily closed the book, and dashed it from them in dismay. Oswald, who had heard of these singular visions, did not speak of Luther to any but his most intimate friends, and contented himself with simply preaching the gospel of Christ. Nevertheless, the cry which rung through the town was, "Luther and the schoolmaster (Myconius) must be burnt."[802] "I am driven by my adversaries like a s.h.i.+p by the raging billows,"[803]

said Oswald to one of his friends. One day, in the beginning of the year 1520, he was unexpectedly summoned to appear before the council, and told, "Your orders are, not to read the writings of Luther to your pupils, not to name him in their presence, and not even to think of him."[804] The lords of Lucerne pretended, it seems, to have a very extensive jurisdiction. Shortly after, a preacher delivered a sermon against heresy. The whole audience was moved, and every eye was turned on Myconius; for whom but he could the preacher have in his eye?

Oswald kept quietly in his seat, as if the matter had not concerned him. But on leaving the church, as he was walking with his friend, Canon Xylotect, one of the counsellors, still under great excitement, pa.s.sed close to them, and pa.s.sionately exclaimed, "Well, disciples of Luther, why don't you defend your master?" They made no answer. "I live," said Myconius, "among fierce wolves; but I have this consolation, that the most of them are without teeth. They would bite if they could, but not being able, they bark."

[801] Dum Lutherum semel legerint ut putarent stubellam suam plenam esse daemonibus. (Ibid., p. 37.)

[802] Clamatur hic per totam civitatem: Lutherum comburendum et ludi magistrum. (Ibid., p. 153.)

[803] Non aliter me impellunt quam procellae marinae navem aliquam.