History of the Reformation in the Sixteenth Century Volume III Part 45

[Sidenote: THE SWABIAN SYNGRAMMA.]

The mere fact that colampadius had joined the reformer of Zurich excited an immense sensation, not only in Basle but in all Germany.

Luther was deeply affected by it. Brenz, Schnepff, and twelve other pastors of Swabia, to whom colampadius had dedicated his book, and most of whom had been his pupils, experienced the keenest sorrow. "At this very moment when I am separating from him in a just cause," said Brenz, taking up the pen to reply to him, "I honour and admire him as much as it is possible for a man to do. The bonds of love are not broken between us because we are not of one opinion." He then published, conjointly with his friends, the famous _Swabian Syngramma_, in which he replied to colampadius with firmness but with charity and respect. "If an emperor," said the authors, "give a wand to a judge, saying: 'Take; this is the power of judging;' the wand no doubt is a mere sign; but the words being added, the judge has not only the symbol but the power itself." The true members of the reformed churches may admit this ill.u.s.tration. The _Syngramma_ was received with acclamations; its authors were looked upon as the champions of truth; many theologians, and even laymen, desirous of sharing in their glory, began to defend the doctrine attacked, and fell upon colampadius.

Strasburg then came forward to mediate between Switzerland and Germany. Capito and Bucer were the friends of peace, and the question in debate was, in their opinion, of secondary consequence; they therefore placed themselves between the two parties, sent one of their colleagues, George Ca.s.sel, to Luther, and conjured him to beware of snapping the ties of fraternity which united him with the Swiss divines.

[Sidenote: LUTHER'S CHARACTER--CONSEQUENCES.]

Nowhere did Luther's character s.h.i.+ne forth more strikingly than in this controversy on the Lord's Supper. Never were more clearly displayed that firmness with which he clung to a conviction which he believed to be christian, his faithfulness in seeking for no other foundation than Scripture, the sagacity of his defence, his animated eloquence, and often overwhelming powers of argumentation. But never also were more clearly shown the obstinacy with which he adhered to his own opinions, the little attention he paid to the reasons of his opponents, and the uncharitable haste with which he ascribed their errors to the wickedness of their hearts, or to the wiles of the devil. "One or other of us," said he to the Strasburg mediator, "must be ministers of Satan--the Swiss or ourselves."

This was what Capito styled "the frenzies of the Saxon Orestes;" and these frenzies were followed by exhaustion. Luther's health was affected by them; one day he fainted in the arms of his wife and friends; he was a whole week as if in "death and h.e.l.l."[625]--"He had lost Jesus Christ," he said, "and was tossed to and fro by the tempests of despair. The world was pa.s.sing away, and announcing by prodigies that the last day was at hand."

[625] In morte et in inferno jactatus. L. Epp. iii. 132.

But the divisions among the friends of the Reformation were destined to have still more fatal consequences. The Romish theologians exulted, particularly in Switzerland, at being able to oppose Luther to Zwingle. And yet if, after three centuries, the recollection of these divisions should convey to evangelical Christians the precious fruits of unity in diversity, and of charity in liberty, they will not have been in vain. Even then, the reformers, by opposing one another, showed that they were not governed by a blind hatred against Rome, and that truth was the primary object of their inquiries. Herein we must acknowledge there is something generous; and conduct so disinterested did not fail to bear fruit, and to extort, even from enemies, a feeling of interest and esteem.

[Sidenote: DIFFERENT TENDENCIES.]

And further than this, we may here again recognise that sovereign hand which directs all things, and permits nothing without the wisest design. Luther, notwithstanding his opposition to the Papacy, was in an eminent degree conservative. Zwingle, on the contrary, was inclined to a radical reform. These two opposite tendencies were necessary. If Luther and his friends had stood alone at the time of the Reformation, the work would have been stopped too soon, and the reforming principle would not have accomplished its prescribed task. If, on the contrary, there had been only Zwingle, the thread would have been snapped too abruptly, and the Reformation would have been isolated from the ages that had gone before.

These two tendencies, which to a superficial observer might seem to have existed only to combat each other, were ordained to complete each other; and after a lapse of three centuries we can say that they have fulfilled their mission.

CHAPTER XII.

The Tockenburg--An a.s.sembly of the People--Reformation--The Grisons--Disputation at Ilantz--Results--Reformation at Zurich.

Thus the Reformation had struggles to maintain in every quarter, and after having contended with the rationalist philosophy of Erasmus, and the fanaticism of some of the anabaptists,[626] it had still to endure an intestine war. But its great conflict was always with popery; and the attack begun in the cities of the plain was now carried on among the most distant mountains.

[626] A term applied to them by their opponents, but which they never admitted as applicable to themselves.

The mountains of the Tockenburg had heard the sound of the Gospel, and three ecclesiastics were there persecuted by order of the bishop, as inclining to heresy. "Convince us by the Word of G.o.d," said Militus, Doring, and Farer, "and we will submit not only to the chapter, but even to the least of our brethren in Christ; otherwise we will obey no one, not even the mightiest among men."[627]

[627] Ne potentissimo quidem, sed soli Deo ejusque verbo. Zw. Epp. p.

370.

[Sidenote: A MEETING IN THE TOCKENBURG.]

This was truly the spirit of Zwingle and of the Reformation. A circ.u.mstance occurred shortly after that inflamed the minds of the inhabitants of these lofty valleys. A meeting of the people took place on Saint Catherine's day; the citizens were a.s.sembled, and two men of Schwytz, having come to the Tockenburg on business, were seated at one of the tables; they entered into conversation. "Ulrich Zwingle," said one of them, "is a heretic and a robber!" Steiger, the secretary of state, undertook Zwingle's defence. Their noise attracted the attention of the whole meeting. George Bruggmann, Zwingle's uncle, who was at an adjoining table, sprung angrily from his seat, exclaiming: "Surely they are speaking of Master Ulrich!" All the guests rose and followed him, fearing a brawl.[628] As the tumult kept increasing, the bailiff hastily a.s.sembled the council in the street, and prayed Bruggmann, for the sake of peace, to be content with saying to these men: "If you do not retract your words, it is you who are guilty of lying and thieving."--"Recollect what you have just said," replied the men of Schwytz; "be sure we shall remember them." They then mounted their horses, and galloped off on the road to Schwytz.[629]

[628] Totumque convivium sequi, grandem conflictum timentes. Zw. Epp.

p. 371.

[629] Auf solches, ritten sie wieder heim. Ibid. p. 374.

The government of Schwytz then addressed a threatening letter to the inhabitants of the Tockenburg, which spread dismay among them. "Be bold and fearless,"[630] wrote Zwingle to the council of his native place. "Be not concerned at the lies they utter against me! Any brawler can call me a heretic; but do you refrain from insults, disorders, debauchery, and mercenary wars; relieve the poor, protect those who are oppressed, and whatever abuse may be heaped upon you, preserve an unshaken confidence in Almighty G.o.d."[631]

[630] Macti animo este et interriti. Ibid. p. 351.

[631] Verbis diris abstinete......opem ferte egenis......spem certissimam in Deo reponatis omnipotente. Zw. Epp. p. 351. There must be a mistake in the dates of one of the letters, 14th and 23d (anno 1524), or else one of Zwingle's letters to his fellow-countrymen is lost.

Zwingle's exhortations produced the desired effect. The council still hesitated, but the people, meeting in their respective parishes, unanimously decreed that the ma.s.s should be abolished, and that they would be faithful to the Word of G.o.d.[632]

[632] Parochiae uno consensu statuerunt in verbo Dei manere. Ibid. p.

423.

[Sidenote: THE GRISONS--DISCUSSIONS AT ILANTZ.]

The conquests were not less important in Rhaetia, which Salandronius had been compelled to leave, but where Comander was boldly proclaiming the Gospel. The enthusiasts, indeed, by preaching their fanatical doctrines in the Grisons, had at first done great mischief to the Reformation. The people were divided into three parties. Some had embraced the views of these new prophets; others, amazed and confounded, regarded this schism with anxiety; and lastly, the partisans of Rome were loud in their exultation.[633]

[633] Pars tertia papistarum est in immensum gloriantium de schismate inter nos facto. Zw. Epp. p. 400.

A meeting was held at Ilantz, in the gray league, for a public disputation; the supporters of the papacy, on the one hand, the friends of the Reformation on the other, collected their forces. The bishop's vicar at first sought how to evade the combat. "These disputes lead to great expense," said he; "I am ready to lay down ten thousand florins in order to meet them; but I require the opposite party to do as much."--"If the bishop has ten thousand florins at his disposal," exclaimed the rough voice of a peasant in the crowd, "it is from us he has wrung them; to give as much more to these poor priests would be too bad."--"We are poor people with empty purses," said Comander, pastor of Coire; "we have hardly the means of buying food: where then can we find ten thousand florins?"[634] Every one laughed at this expedient, and the business proceeded.

[634] Sie waren gute arme Gesellen mit lehren Secklen. Fussl. Beytr.

i. 358.

[Sidenote: THE BIBLES--THE THESIS.]

Among the spectators were Sebastian Hofmeister and James Amman of Zurich; they held in their hands the Holy Bible in Greek and Hebrew.

The bishop's vicar desired that all strangers should be excluded.

Hofmeister understood this to be directed against him. "We have come provided with a Greek and Hebrew Bible," said he, "in order that no violence may be done in any manner to Scripture. Yet sooner than prevent the conference, we are willing to withdraw."--"Ah!" exclaimed the priest of Dintzen, looking at the books of the Zurichers, "if the Greek and Hebrew languages had never entered our country, there would have been fewer heresies!"[635]--"St. Jerome," said another, "has translated the Bible for us; we do not want the books of the Jews!"--"If the Zurichers are turned out," said the banneret of Ilantz, "the _commune_ will interfere."--"Well then," replied others, "let them listen, but be silent." The Zurichers remained accordingly, and their Bible with them.

[635] Ware die Griechische und Hebraische Sprache nicht in das Land gekommen. Fussl. Beytr. i. 360.

After this Comander stood up and read the first of the theses he had published; it ran thus: "The christian Church is born of the Word of G.o.d; it must abide by this Word, and listen to no other voice." He then proved what he had advanced by numerous pa.s.sages from Scripture.

"He trod with a firm step," said an eye-witness,[636] "each time setting down his foot with the firmness of an ox."--"There is too much of this," said the vicar.--"When he is at table with his friends listening to the pipers," said Hofmeister, "he does not find it too long."[637]

[636] Satzte den Fuss wie ein muder Ochs. Ibid. 362.

[637] Den Pfeiffern zuzuh.o.r.en, die......wie den Fursten hofierten.

Ibid.

[Sidenote: THE SCHOOLMASTER--SACRAMENTS--RESULTS.]

Then a man arose and advanced from the midst of the crowd, tossing his arms, knitting his brows, blinking his eyes,[638] and who appeared to have lost his senses; he rushed towards the reformer, and many thought he was about to strike him. He was a schoolmaster of Coire. "I have committed several questions to writing," said he to Comander; "answer them instantly."--"I am here," said the reformer of the Grisons, "to defend my doctrine: attack it, and I will defend it; or else return to your place. I will answer you when I have done." The schoolmaster remained a moment in suspense. "Very well," said he at last, and returned to his seat.

[638] Blintzete mit den Augen, rumfete die Stirne. Ibid. 368.

It was proposed to pa.s.s on to the doctrine of the sacraments. The Abbot of St. Luke's declared that he could not approach such a subject without awe, and the horrified curate in alarm made the sign of the cross.

The schoolmaster of Coire, who had already made one attempt to attack Comander, began with much volubility to argue in favour of the doctrine of the sacrament according to the text, "This _is_ my body."--"My dear Berre," said Comander, "how do you understand these words, John is Elias?"--"I understand," replied Berre, who saw what Comander was aiming at, "that he was really and essentially Elias."--"Why then," continued Comander, "did John the Baptist himself say to the Pharisees that he was not Elias?" The schoolmaster was silent: at last he replied, "It is true." Everybody began to laugh, even those who had urged him to speak.

The Abbot of St. Luke's made a long speech on the eucharist, which closed the conference. Seven priests embraced the evangelical doctrine; complete religious liberty was proclaimed, and the Romish wors.h.i.+p was abolished in several churches. "Christ," to use the language of Salandronius, "grew up everywhere in these mountains, as the tender gra.s.s of spring; and the pastors were like living fountains, watering these lofty valleys."[639]