Footnote 4: Only the first and shorter part of Zwingli's Latin letter is here translated; the second and larger, which, based on numerous pa.s.sages of Scripture, contains Zwingli's vindication and belongs more to theology than history, will be quoted again merely in its leading features.

Footnote 5: Thus, for example, after some cutting expressions, he uses the words:

"Very learned Father, Full and plump, Open the swollen syllogism.

Or the foul hoof Must give way."

Footnote 6: Obscure teachers of a former age.

CHAPTER THIRD

RELIGIOUS CONFERENCE IN ZURICH. THE GOVERNMENT TAKES THE PLACE OF THE BISHOP FOR THE PROTECTION AND SUPERINTENDENCE OF THE NATIONAL CHURCH.

The breach, between the government of Zurich and those, who, up to this time, stood at the head of ecclesiastical affairs, was as yet by no means so decided as in the case of Zwingli. He doubtless wished it might become so. Public conferences on religious subjects had already taken place in Germany, and Zwingli himself had conducted such an one, held between him and Francis Lambert, a Franciscan monk, to a triumphant issue, though only before a narrow circle and in the Latin language. But now he determined to venture battle with his enemies before all the clergy and theologians, and compel them to an open acknowledgement that his doctrine was in conformity with Scripture.

With this idea he first of all made his hearers familiar in several sermons. Then, sure of the approval of his design by the majority, he turned to the Great Council with the prayer, that, in the deliberate and entire neglect to act on the part of the Bishop, they would appoint such a public convocation. This gave rise to a lively and earnest debate. It could not escape the older statesmen how readily results, not to be foreseen, flow from a violation of forms, whilst others, looking at events in Germany, the humor of the people, and the growing in difference toward the ordinances of ecclesiastical courts, trembled less at the approaching transformation; nay, the boldest and most decided ardently wished it. In fact, the resolution to grant Zwingli's pet.i.tion was at last carried. Besides, the Council could justify itself with the Bishop by his own inactivity, by his refusal of the just prayer to inst.i.tute a synod or convocation of learned men for the examination of the Reformer's doctrine. Thus he had only himself to blame, if part of the power, which he might yet have been able to secure, was already taken from him by the public proclamation of Zurich, dated January 3d, 1523. The substance of this paper is contained in the following extract:

"We, the burgomaster and Small and Great Councils of the city of Zurich, to all the clergy in our diocese our salutation and favorable regard. Discord and dissension have sprung up among us between the preachers. Some believe they have proclaimed the Gospel faithfully and fully; on the contrary others affirm that these same persons sow error, mislead their hearers, and are heretics, whilst they on their part at all times and to every one declare themselves ready to be judged by G.o.d's Word. Therefore with the best intentions and for the sake of G.o.d's honor, peace and Christian unity, it is our will that ye ministers, pastors and preachers, all in general and each in particular, or even other priests, who may have a mind to speak, to inveigh against or else to instruct the opposite party, appear before us on the day succeeding Emperor Charles' day at early council-time at our council-house, and when ye dispute, to do it with appeal to the genuine Scripture in the German tongue and language. With all diligence will we, with the aid of several learned men, note down, whether it seems good to us, and, if it accord with the Holy Scripture, send each one home with the command to go on or leave off; so that every one may not preach from the pulpit without warrant, only what seems good to him. We will also point out this to our gracious Lord of Constance, so that your Grace or your deputies, as you wish, may be there also. But if any one should be so perverse as not to produce the real Divine Scripture, we will call him to account--of whom we would rather be rid.

We hope G.o.d will illumine us with the light of his truth, that we may be able to walk as children of the light."

Thus it was no longer the Bishop, nor those, who were spiritual lords heretofore, nor even the Pope, who should declare whether the doctrine preached in Zurich was that of the church. Whether it agreed with the Holy Scripture, this alone should be proven, and whether Zwingli or his opponents had justified themselves as its true interpreters, on that would the government decide--a view indeed directly opposed to the Roman Catholic stand-point. It was a real violation of rule in the Bishop not to lay an interdiction, and, if Zurich still persevered, to break off all ecclesiastical intercourse with her. But revenues were due in the Zurich district; worldly relations existed with its government; these appeared to him to require indulgence. Besides, the number of faithful adherents was still considerable. Should they be abandoned? Might not affairs in some unexpected way take a more favorable turn? Could not the envoys succeed in one thing, if not to prevent a complete revolt, at least to postpone it? Hence the resolution of the Bishop to send notwithstanding an emba.s.sy to Zurich.

This was composed of John Faber, Fritz von Anwyl, steward of the Bishop, and Doctor Bergenhaus, to whom was yet added Doctor Martin Blausch of Tuebingen.

In the mean time Zwingli, who by no means lost sight of the fact that the government, which was about to a.s.sume the place of the Bishop, ought to show itself worthy of the post by its actions and opinions, began more earnestly than ever to watch over the improvement and maintenance of good morals, and with unwearied zeal wove into his sermons to the Councils exhortations to this effect. These were not in vain. Ordinances were pa.s.sed for the better control of the taverns, of the young people, and the hordes of traveling scholars; singing girls were banished from the city, and even four members of the Small Council, who lived in notorious adultery, were excluded from all its sessions for half a year, in order to reclaim them.

But now Charles' day had come, and universal attention was directed to the grave a.s.sembly about to meet on the next morning. The Council had sent a letter of invitation to the diet held at Baden on the first day of the year. This was simply noticed in the recess, without further action, because the matter was thought to concern Zurich alone. No one came, with the exception of Doctor Sebastian Hoffmeister from Schaffhausen, and the Franciscan Sebastian Meier from Bern; the latter, however, of his own accord, without public commission. A few days before, Zwingli had compiled and written down in haste, seventy-six propositions, which contained the sum of what his opponents objected to, and the substance of his doctrines. He concluded this small paper with these words: "Let no one undertake to contend here with sophistry or trifles, but let him come with the Scripture. It is to be regarded as the judge; by it we may find the truth; or rather it has thus been found, as I hope and maintain."

It was the second false step of Faber, that, after such a condition laid down by Zwingli, and approved by the Council, he yet came to Zurich, or did not from the first emphatically protest against it. The very practices of the Roman Church, which were most conspicuous and vulnerable, stood in such direct contradiction to the letter and spirit of the Gospel, that he, who would defend them from the Holy Scriptures, even with the greatest skill, was already beaten beforehand. Not only Zwingli and the more thoroughly instructed of his a.s.sociates were convinced of this, but, taught by his preaching, the greater part of those present also; among whom were a numerous host of youth, ready for the combat, who had zealously read the Holy Scriptures for themselves.

In their varying looks were seen expectation, confidence, and contempt of their enemies. The judicial demeanor of the Councils, the confused behavior of those, who, by their boasting and thoughtless speeches, betrayed their ignorance, the excitement among the ma.s.s of the people gave the a.s.sembly a peculiar expression. "I thought"--says Faber in a letter describing it--"I had come to Picardy."[1]

Meanwhile, arming himself with as much firmness as possible, he and his co-deputies took the places a.s.signed them. A hundred and eighty members of the two Councils had arrived. Of the public teachers, doctors, canons and the other clergy few were wanting; and the number of strangers present was also considerable. All the s.p.a.ces before the open doors, where anything was to be seen or heard, were filled with citizens and country people. In a vacant circle, reserved in the middle, sat Zwingli alone by a table, on which lay copies of the Bible in different languages.

The burgomaster Roist began: "Very learned and worthy Lords, hitherto dissension has frequently arisen in the city and canton of Zurich in regard to the doctrines of our preacher, Master Ulric Zwingli. By some he is reviled as a seducer of the people, by others as a heretic. The disturbance among the priests and laity increases, and every day complaints are laid before my fellow-councilors. From the open pulpit Master Ulric has offered to justify his doctrine, if it be granted him to hold a public disputation in the presence of all, both of the clergy and the laity. We have permitted him to do this in the German language before the Great Council. We have summoned thereto all the people's priests and pastors of our Canton, and entreated also the Very Reverend Lord and Prince, the Bishop of Constance. We thank him particularly for sending us his worthy legation. So, to whomsoever it is displeasing or doubtful, what Master Ulric has uttered in the pulpit here at Zurich; whoever may be able to show, that his preaching and doctrine are seditious or heretical; let him prove his error to him here present from the Divine Scripture, so that my fellow-councilors may be relieved henceforth of the daily complaints about disunion and discord, with which they are troubled by clergy and laity."

The steward of the Bishop now rose up. "My gracious Lord"--said he--"is well aware that at present, in all parts of his princely Grace's diocese, strife and discord, touching doctrines or sermons have sprung up, and since he never has refused, and does not now refuse, to show himself gracious, kind and willing, in all that promotes peace and unity, he has sent us. .h.i.ther as his amba.s.sadors, at the special request and information of an honorable, wise Council at Zurich, where disunion chiefly reigns. Having listened to the reasons of this discord, we are to give them the best advice in the case; nothing else than may redound to the welfare of an honorable Council at Zurich, as well as an estimable priesthood. Therefore we are willing, for the sake of peace and unity, to aid in composing the discord; so that friendship may continue among a worthy priesthood, till my Lord, together with his theologians and prelates, has further considered and decided in regard to the matter."

Thus had the adroit courtier wisely marked out the only position which the episcopal emba.s.sy could maintain with honor. Affirming simply the power of the Church to judge and her duty to reconcile those at variance, they ought in no wise to take sides, but rather join with the government as umpire, and at all hazards, have the last word reserved for the Bishop. How much humiliation would not Faber have been spared, if he had not suffered himself to be enticed away from this standpoint by Zwingli!

The latter now took occasion to say: "Of old has G.o.d made known his will to the human race. Thus speaks the revelation of his word. In and of itself it is light and clear, but for many years, and still more in our times, it has become so dimmed and obscured by the additions and doctrines of men, that the greater part of those, who now call themselves Christians, know less of nothing than of the Divine will, and are only occupied with a worship of their own devising and a fancied holiness resting on outward works. Into such delusion have they been misled by those, who ought to be their leaders, whilst the truth lies in the Word of Christ, as we learn it from his Gospel and the writings of the Apostles. And since some rise up to proclaim this once more, they are not regarded as Christians, but as corrupters of the Church; yea, reviled as heretics, of which I also am counted one. And, although I know, that, for five years now, I have preached in this city nothing else than the glad message of Christ, this has not yet been able to justify me, as is well known to my Lords of Zurich. Therefore have they, and thanks to them for it! inst.i.tuted for me a public disputation. I have drawn up a summary in writing, which contains all I have hitherto taught. That it is in conformity with the Gospel, I hope, moreover, in presence of our gracious Lords, to prove to the Bishop of Constance or his deputies. The Spirit of G.o.d has prompted me to speak; He also knows why he has chosen one so unworthy. Well then; in His name: Here am I."

Still the vicar-general, Faber, did not give up the hope of winning over a part of the Council at least, by friendly words, warnings, and promises, and warding off the decisive blow. "My esteemed brother, Master Ulric Zwingli"--he began--"a.s.sures us that he has always preached the Gospel in Zurich. Indeed I do not doubt it; for what preacher, called of G.o.d, ought not so to do? He wishes also to justify himself before the Bishop, in regard to his doctrines. The fact is, I desired him to visit Constance. I would have received him into my own house, shewn him all friendship, and treated him like a brother. But hither I have not come, to discuss evangelical or apostolical doctrines, but to listen, to decide in case of strife, and in general, to aid in guiding everything toward peace and unity, not rebellion; for this is the will of Paul as well as the Gospel. But if we are to touch praiseworthy usages and customs of long standing, then I declare, as amba.s.sador of my Lord of Constance, that I have a command not to appear. Such things, in my judgment, belong only to a universal council of the nations, the bishops, and the theologians; for, what another place will refuse to receive, cannot be decided here, and hence divisions would spring up in the Church. It, therefore, is my honest advice, to postpone, for a while yet, disputations concerning the Papal or Ecclesiastical Const.i.tutions, now so many centuries old; especially since my Lord, the Bishop, is informed, that the Estates of the Empire have determined to hold, within the s.p.a.ce of twelve months, a general council at Nuremberg. For, in the end, who would be the judge in such a disputation? At the Universities of Paris, Cologne or Louvain[2] only, could the necessary learning be found."

"And why not"--Zwingli asked in derision--"at Erfurt, or Wittemberg?[3]

Good brethren, the Lord Vicar makes use of much art, to divert you from your purpose by his rhetorical flourishes. We inquire not how long a thing may have been in use? We would speak of the truth as it presents itself in the Divine Law. To this, mere usage ought to give way. We are told of a Christian a.s.sembly, though I hope there is one such here in this chamber. Where two or three are gathered together in my name, said our Lord, I am in their midst. There are also _bishops_ enough here among us; for the overseers and teachers of congregations have been so styled by the Apostles, not powerful princes, ruling far and wide, as we have them now-a-days. And wherefore should we need judges, when we have the Holy Scripture itself here in the Hebrew, Greek and Latin languages, and scholars, who understand these languages as well as any at those universities? But even were this not the case, there are at least so many Christian spirits amongst us, that with the help of G.o.d it should become plain to us, which party interprets the Scripture truly, and which falsely. And lastly, touching the Nuremberg business, I may tell you, dear Lords, that I can produce, if necessary, three letters, received from there very lately, but they contain not one word about a decree actually published. Pope, bishops, prelates would indeed, for the most part, be adverse to any meeting of the kind. And you of Zurich ought to esteem it a great favor and a call of G.o.d, that such a thing has happened among you."

A long pause ensued, till the burgomaster rose up, and once more exhorted the opponents to come forth. No body stirred. "For the sake of Christian charity"--said Zwingli--"I beg every one, who thinks my doctrine erroneous, to speak out his thoughts. I know there are several here, who have accused me of heresy; I may be compelled to call them out by name." No one ventured to confront the powerful champion, whose thorough knowledge they feared, whose attack on the episcopal amba.s.sador they had just witnessed, and whose unsparing mode of combat they knew.

"Where now"--cried a voice from the door--"are the boasters behind the wine-bottle and on the streets? Here is the man for you." It was Gutschenkel of Bern, one of those knaves, who, because fools by profession, escape the censure which their unbecoming speeches deserve.

Already it seemed, that with the laughter of Zwingli's friends, and the inglorious flight of his opponents, the whole thing would come to an end, when Jacob Wagner, pastor of Neftenbach, by a question cunningly thrown out, in regard to the offence of the pastor of Fislis.p.a.ch imprisoned at Constance, induced the Vicar-General to say something about this man. With an a.s.sumed air of pity Faber spoke of his ignorance, and how he himself, by explaining pa.s.sages of Scripture, had brought him to acknowledge his former errors. But these very same errors Zwingli had also taught, and immediately he challenged Faber to quote the victorious pa.s.sages. "Good reason"--replied the Vicar General--"had the wise man in the Old Testament, when he said: 'The fool is easily taken in his speech.' I had firmly declared I would not dispute." This beginning, certainly unexpected by the majority of the audience, was followed by a prolix homily on the origin of heresies; the battles of the Pope and Christendom against them; words of Roman historians on the value of unity; the rareness of the gift of interpreting languages, of which he himself could not boast; in short, every thing but that which was demanded. Yet even here Zwingli never suffered him to wait for an answer, but just as often as the Vicar, with unwearied volubility renewed his digressions, he brought him back to the pa.s.sages demanded. Doctor Sebastian Hofmeister also began to press Faber, and Leo Judae likewise. The latter, for a short time back people's priest at St. Peter's, was again united with his friend Zwingli in Zurich. Sorely perplexed, the Vicar cried out: "A Hercules could not stand against two;" but the simple method of defeating them all, by a quotation of the pa.s.sages, was still far from his thoughts.

Then rose up his companion. Doctor Martin Blausch, to secure for him a retreat, if possible; but he also only dwelt on generalities, the doctrines of the church, fathers, and the right of decision by the church. "The good Lord fails to speak; the good Lord has not rightly looked at the words," and similar gibes fell from Zwingli's lips--proofs rather of confidence in the truth of his cause and contempt of his opponents, than of the clemency, which lends to victory a higher worth. After the silencing of the emba.s.sy of Constance, the burgomaster called once more for other combatants, but in vain. Zwingli had the last word. The crowd dispersed at noon.

The interval was used by the Council for drawing up its decision, which was published to the meeting, again called together in the afternoon, and ran thus: "All ye, who, answering our summons for the purposes a.s.signed, have appeared before us today, we give to understand. A year is now gone, since an emba.s.sy of our gracious Lord of Constance was here at our council-house, before the burgomaster and the Small and Great Councils, on business of a similar kind. Then the request was preferred by us to our gracious Lord, to call together in his diocese learned men and preachers for the examination of the prevailing doctrines; so that a unanimous resolution might be pa.s.sed, by which every one might be guided. But since, up to this time, perhaps for obvious reasons, nothing special has been done by him in the matter, and the dissension among the clergy and laity continually increases, the burgomaster. Council and the Great Council of the city of Zurich, have again taken the case in hand; and since now; after the offer of Master Ulric Zwingli to render an account, no one has risen up, no one has dared to refute by the Sacred Scriptures the articles he his furnished, although he has repeatedly called on those who revile him as a heretic--we, after mature counsel, have decided, and it is our earnest opinion, that Master Ulric Zwingli shall go on and continue, as heretofore, to proclaim the Holy Gospel and the real Sacred Scripture, according to the Spirit of G.o.d and his ability. Also, all the other priests of the people, pastors and preachers, in our city, canton and dependencies, shall not do otherwise, nor preach, except what they may be able to prove by the Holy Scripture. Likewise, they shall not henceforth call each other hard names, nor use other words of reproach.

For they who act personally in this, we will deal with in such a manner, that they shall see and find that they have done wrong."

"G.o.d be praised!"--said Zwingli--"He will have his Word rule in heaven and on earth, and to you, my Lords of Zurich, he will doubtless grant strength and power to establish his truth in your canton."

Once more the Vicar General essayed to speak. Now, for the first time, it became possible for him to read the articles of Zwingli, and of course he had to find several that were not sustained by the Holy Scriptures. "Well then--prove it, Sir Vicar General," said Zwingli. It can be seen in works on church-history, how Faber, with no little adroitness and a blinding flow of words, endeavored to point out a contradiction between several of the syllogisms and some points of Holy Scripture. Perhaps, too, this would have succeeded before hearers less instructed; but with the greatest ease his superior antagonist shewed to the a.s.sembly, where in one place he tore words from their connection, in another distorted the plain sense, sought to give the later expressions of the Fathers a scriptural sound, and even employed the arts of a lawyer, in which he himself was evidently conscious of deceit. "You knew"--said Zwingli--"Sir Vicar General, that we, formerly, at the university, practised in common such dazzling tricks of logic, and that I am skilled in them as well as you; but it truly grieves me, that you as a serious man come still armed with such sophistries."

Anger began to appear in the a.s.sembly. The speeches of the opposing parties became shorter and more bitter. In order to keep them from degenerating into abuse, the Councils rose. The a.s.sembly dissolved, and the burgomaster Roist took leave of the by-standers with a smile, saying: "The sword, with which the pastor of Fislis.p.a.ch was stabbed, would not come out of its sheath to-day."

Faber by his behavior had fallen low in the estimation of the Zurichers. The monks alone, whose courage again revived, since the close of the battle, tried among those with whom they a.s.sociated, to point out the circ.u.mstance, that the Vicar General had kept the last word, as a sign of victory. He himself also boasted of it in Constance after his return, and wherever Zwingli's rough manner or vehement language afforded an opportunity for censure, it was heaped up and spread on all sides. "In short"--writes Salat of Luzern, clerk of the court--"Zwingli pours down far too many scornful words on the head of the Lord Vicar, that excellent man of honor. Now he calls him Sir Hans, Sir John, Sir Vicary, plucks the vicar-bonnet off, and this times without number, and without shame. This was his mode of disputing."

Calmly and with a manifest endeavor, as far as it lay in his power, to form an unbia.s.sed judgment, an old schoolmaster, Erhard Hegenwald, has described the transaction; and his narrative is the more worthy of credence, for the very reason that Faber was so provoked by it, that he attempted to refute it by a statement of his own. The distinguished air, which he a.s.sumed, the haughty treatment of Hegenwald, the importance, which he strove to give to his trifling mistakes, the mixture also of unfounded a.s.sertions contained in this production roused the indignation of the young men of Zurich, six of whom, members then already for the most part of the Great, and afterwards of the Small Council, joined in the publication of an answer to Faber, which they ent.i.tled "Hawk Plucking." The rude castigation, the biting and often also tasteless wit, and the entire absence of all the respect, which they formerly paid to age and official position, sorely wounded the Vicar General, who, but that it seemed useless, would have complained of the "libelous little book" to the government of Zurich.

Thus the hostility of Faber toward Zwingli and his friends soon extended itself to Zurich also. This champion against the doctrines of the Reformer became a persecutor of all his adherents--an inexorable judge to those, who fell into his power. In the end he even laughed at the tears, which the torture of the rack wrung from one of his victims, and rejoiced to see him burning at the stake.[4]

Zwingli, although satisfied with the decree of the government, that he should continue unmolested in his way of teaching, was by no means so with the turn, which the conference took in the afternoon, through the tricks of Faber and the sort of protest against his syllogisms as anti-scriptural, with which the Vicar General had left Zurich. He resolved to append to each one of these points a detailed explanation and proof, in a work, which is even now considered the basis of his system of Christian doctrine, as well as his views in regard to church and state.[5] "Day and night"--he wrote to his friend Werner Steiner--"do I labor at this work." It consisted of a volume of 300 closely-printed pages, and was finished in five months, amid daily preaching and a crowd of other business. New and still more violent enemies were awakened by its appearance, and, although many boasting promises of a refutation were made, none ever saw the light.

But with the rapid spread of this work the time had come, when the influence of the Reformer, hitherto confined mostly to Zurich and its territory, flowed out in all directions beyond these limits. The Zurich amba.s.sadors had to witness a prelude of this in a riot at Luzern, where a disorderly rabble, instigated by several deputies of the diet sitting at that place, carried past their lodging an effigy of Zwingli with scoffs and curses, and burnt it with all the formalities used by the Inquisition. Two months later, in June, Caspar Gldi, who had been obliged to leave Zurich on account of mercenary service, complained before a second diet at Baden, that his daughter had willfully eloped from the convent of Hermatschweil and married one Schuster at Bremgarten, and the _landvogt_ of Sorgans likewise, that a priest of that place had taken to himself a wife. Zwingli's sermons became still more severe against deserters and pensions. "Confederates,"--said Caspar of Muelinen--"check Lutheranism in the bud. The preachers at Zurich have already become masters of their rulers, so that they are no more able to withstand them. A man is no longer safe there in his own house. The peasantry refuse to pay their rents and t.i.thes, and great discord reigns in the city and canton." The resolution was carried in the Recess, to communicate the complaints to all the governments, in order to agree if possible on a remedy; especially since the pastor had meddled also in political affairs, and preached among other things: "Confederates sell Christian blood and eat Christian flesh."

At Zwingli's request, the articles of the Recess were given to him, so that he might draw up a vindication. This vindication, which was also laid before the Great Council at Zurich, shows the undaunted courage of the man, as well as his a.s.surance of being in the path of duty.

"Wise and gracious Lords,"--wrote he--"I believe indeed that complaints against me are rife; but to show the justice of them is, as I hope in G.o.d, in the power of no one. I will indeed confess, that I earnestly rebuke the prevailing vices, in chief that of perfidious bribe-taking, which is in vogue in nearly all courts and countries. But of my Lords, the Confederates, I have never spoken improperly. I have named them perhaps, though not rudely; for, from youth up, nothing has been more foreign to my nature, except when my fatherland has been evil spoken of. When obliged to rebuke severely and bear down against vices, then I have mentioned neither Dalmatians nor Englishmen; and this is my constant custom. Moreover, by no means do I agree with them, who say, no body ought ever to be called by name from the pulpit. G.o.d has never commanded this; perhaps the Pope has; but none the less am I of opinion, that we should not make the Word of G.o.d hateful by our rashness. When, during Lent in the past year, I preached about eating flesh, I uttered these, among other words: Many a one reviles flesh-eating as evil and thinks that a great sin, which G.o.d has never forbidden; but to butcher and sell human flesh, he thinks no sin. But in this I called neither Confederates, nor _landsknechts_, by name.

That I said nothing more, the Great Council of Zurich will bear me witness. In general, for some time back I have had to endure incredible lies against me; they have caused me little sorrow, for I thought: The disciple is not above his master; they lied against Christ, hence it is no wonder, they lie against thee also. Thus my enemies once said of me, that I abused the mother of G.o.d our Lord, Jesus Christ. I answered them with a suitable little book. Again they say, I have declared that neither rents nor t.i.thes should be paid. Item, that I have no regard for Christ's holy body, and have preached an opinion about it so scandalous, that I will not repeat it, lest the hearts of pious Christians might be shocked. And much other stuff of the like sort, they swear I have preached; but all these, saving your Honors'

presence, are pure lies. Then they tell of me that I have had four children this year; that I wander about the streets at night; that I am a gambler; that I am hired by pensions from princes and lords; yet these also, saving your Honors' presence, are pure lies. Now I would not again set right these points, touching my morals, if they were not prejudicial to the good city of Zurich; for, since it would be a great disgrace to so glorious a city, if it suffered such vices even in a boy, I need not speak of one, who is devoted to G.o.d's Word and the common salvation of men. As to this, wise and gracious Lords, let it be far from you to put faith in any one, who speaks what he pleases against others or myself; for the times are perilous. The devil, who is an enemy of the truth, has used all his arts to cast down and destroy it. Therefore it is my humble prayer to Your Worships, that, as heretofore, if they have somewhat to say to me, or any one somewhat against me, he or they seek me before my Lords at Zurich, where I am a citizen and a canon; besides a born Toggenburger and a countryman at Schwyz and Glarus. Bat, as for as regards the doctrine of Christ, I ask no other protection from any one, than may serve to prevent interference against the pure word of G.o.d; and each and every one shall see, if G.o.d will, that since I laid hold of the Gospel of Christ, I have never taught anything, whose ground I did not search into beforehand, as far as G.o.d permitted. Understand this my plain, hasty letter in the best sense; for it is written without deceitful cunning.

Let it also be made public, so that each and every one can see my innocence. And may Almighty G.o.d keep your State in his grace and honor!

Amen."

There is nothing in the records of the Recesses to show, whether this vindication was really read before the Diet. It is certain, however, that it was known to the individual members, among whom, as well as among the States, opinions concerning Zwingli already began to be divided, and his adherents were treated with far more mildness in Bern, Solothurn, Basel and Schaffhausen, than in Luzern, Freiburg and the three Forest Cantons. In Glarus several of the most influential members of the government continued to keep up a correspondence with him, or a friendly feeling toward him; indeed, the government of Bern, as early as June, 1528, issued a decree, that that only, which could be proved by the Holy Scripture, should be taught in the pulpit; and, at the close of the same year, the nuns of Knigsfeld received permission to leave the convent, if they desired it.

In this respect, the Council of Zurich had already taken the lead in the month of June, by doing the same thing for the Sisters at ]denbach. The wealth of this convent was considerable; the nuns, whose number was rather large, belonged, for the most part, to distinguished families. It was no easy undertaking, in a time of such excitement, to keep peace among them, especially because the fiercest enemies of reform, the Dominican monks, who were devoted to the same rule of order, had abundant access to them as preachers, as confessors, and under all possible pretences. The Council, sorry to find this influence, and tracing it in the quarrels, which already began to arise in many families, through the instigation of the spiritual sisters, invited Zwingli to preach in the convent. This had never yet been done by a so-called secular priest. A part of the nuns refused to hear the unwelcome speaker. Zwingli therefore printed the discourse, which he delivered, and sent it to them. Requests were now sent to the government by one for release from her vows; prayers by another for the return of their former confessors and preachers. Strife arose in the convent. Here parents saw with displeasure the resolution of their daughters to go back into secular life, whilst others were dissatisfied, because theirs refused to do this. For some time the Council tried to help matters by rendering access to the convent difficult, and by obliging Leo Judae to preach there regularly; but when the discord was not allayed thereby, permission to leave was granted to all those who desired to go, with the privilege of taking whatever they had brought, besides their clothing and furniture. The rest were allowed to remain in the convent, but were obliged to lay aside the habit of the order and listen to Leo Judge's preaching. For the management of the revenues and general control a court of magistrates was inst.i.tuted. The number of those, who went back to secular life, still increased; the aged gradually died off in the convent. Similar ordinances were pa.s.sed in relation to the other nunneries in the territory of Zurich.

It is enough to show, that in these arrangements, the government was prompted neither by a blind zeal for tearing down, nor a base desire for the property of the convents. He who looks over the writings of Zwingli,[6] will soon find, that the Council followed closely the path marked out by him, and indeed throughout, in the consciousness that they acted in full harmony with the Holy Scriptures. As another proof of the bold thinking and fearless language of the Reformer, we will here quote, if it be only what he says, in the Explanation of his Final Discourses as to the right disposition of the property of the suppressed establishments: "The simple-minded shudder at this, because they think it not right to change the last will of any body; but a greater fraud lies in this than in other abuses. See: What motive swayed those, who founded the benefices? Nothing else than because they were falsely taught, that the ma.s.s is a sacrifice. Therefore they dreamed they were bestowing their possessions on the poor, when they gave to this object. But now, since we are conscious of the deceit, that the ma.s.s is not a sacrifice, but the food of him, who eats with faith and spiritual hunger, we may divert the property to the poor, and withdraw it from idle bellies; yet we do this after their departure.

But here they cry out; See, thus they undertake to do away with testaments, legacies and last wills! Answer: Here lies the rogue behind the hedge. Has not every government its own right and custom in the making of legacies? Who meddles with the appointment of heirs? Who wishes to act falsely here? You have falsified more than any one else; for you have tampered with last wills, so that that has been given to you, which belonged to other lawful heirs, and you have done it by your parables and false doctrines.[7] Thus what the people have as a civil right, you claim as a divine right.... See, here we find the real forgers of wills, who have foisted in their avarice, by pretending that it was kindly done for the salvation of souls. But they say, if one of his own free-will gives us his property on his death-bed, is it not right for us to take it? Answer: no, for thou shouldst have before given a right Christian understanding to the donor, representing things thus: Consider not thy temporal property thine own; thou art only a steward over it. Thou shouldst divide it among the poor, which is pleasing to G.o.d, and shouldst not give it to those, who do not need it.

Thou seest that such property is often used, only to foster pride and vanity in the temples, even though it is not squandered wantonly. G.o.d has commanded, to give to the poor; do it then; and no one shall be scandalized, if that which has. .h.i.therto been misused, is turned to the Christian advantage of the poor. For were they who, unknowingly have contributed to their bellies, still here, they would s.n.a.t.c.h it again out of their hands. But no appropriating hand should be laid on it; for that would be acting the thief, or the robber. The authorities should wait till the jointures are without a possessor (till the present inc.u.mbents are dead, or have voluntarily relinquished their rights), and then arrange it with G.o.d himself; so that common justice be maintained and no one led into wickedness."

Why should a people, accustomed to form free judgments on human affairs, as well as to express their opinions freely concerning them, oppose with violence such views, founded as they were by Zwingli, at all points, on the Holy Scriptures? Did not experience also teach that the Church of Christ has become great in poverty, and straightway been corrupted by riches? Willingly or unwillingly, the government had to yield to public opinion, and awaken to a still more lively consciousness, that, if it would not continually oscillate, without character, between the old and the new, no escape remained, except in the way which the welfare and honor of the country pointed out; by making common cause with the bold and progressive Reformer.

From this feeling, it no longer threw any obstacles in the way of the public marriage of the clergy in the churches, even that of Leo Judae, people's priest at St. Peter's. William Rubli, then preacher at Wytikon, anxious to set a striking example, had made a beginning, by wedding the daughter of a wealthy countryman, amid a concourse of joyful guests, on the 28th of April, 1523.

A letter came from the Emperor, accompanied by a decree of the Bishop, in which the prohibition of such marriages, the punishment of those who broke their monastic vows, as well as a severer watchfulness against innovating teachers, were strongly enjoined; but it was all in vain.

The Council decided, against the wish of the Bishop, that this "mandate" should neither be complied with, nor even acknowledged, and wrote to him; "in the city of Zurich, its courts and its territories, the Gospel and the Divine Word shall be truly proclaimed, but if any one thinks that heretical matters and articles are preached, let him point them out, whereupon fitting action will be taken in the case."

Just in proportion as Zwingli's position became more secure, his views were transferred to the system of government, and the Reformation taking hold thus of political life, new embarra.s.sments were prepared for him by the very men, who originally supported him, and the first traces of dangerous movements from below upward began already to appear.