CHAPTER SECOND

Zwingli in Zurich. Beginning of the Reformation. Political & Ecclesiastical Affairs up to the First Religious Conference.

Just as Zwingli began his reformation in Switzerland, Martin Luther made his appearance in the German Empire. Many in those times tried to disparage the work of Zwingli by asserting that he only took the words out of Luther’s mouth.—Learned men are since divided, some attributing the first step to the one and some to the other. As far as religion is concerned the question is of little consequence. The corruption of the church was the same in Switzerland as in Germany. Both were men of independent character. Each was developed in his spiritual peculiarities, according to his own nature and the custom of his people. But since Zwingli himself has set forth his relation to Luther, it may be worth our while to listen to his own language: “The great and powerful of this world have begun to proscribe and render odious the doctrine of Christ under the name of Luther; so that they, by whom it is preached, are called Lutherans. Thus it happened also to me. But before any one in our country ever heard the name of Luther, I had commenced to preach the Gospel in the year 1516, since I never went into the pulpit without placing before me the words, read in the Gospel of the mass for that day, in order to explain them from the Holy Scripture alone. In the beginning of the year, when I came to Zurich, no one yet knew anything of Luther, except that a book was published by him on indulgences, but it taught me little, for I had already been instructed concerning the fraud of indulgences by a disputation, which my beloved teacher, Thomas Wittenbach of Biel, held at Basel, although during my absence. Who then shall give me the nick-name of Lutheran? And when Luther’s little book on the Paternoster appeared, and I had shortly before explained the same Paternoster in Matthew, I well knew, that many pious people suspected me of making that book and adding Luther’s name to it. Who then could nick-name me a Lutheran? I point out this with all the circumstances, so that every one may learn, what the base intentions of several noblemen are, when they venture to tack the name of Luther to all, who preach the Gospel, so as thereby to make the doctrine odious to men, by giving you the name of a man, which is truly nothing else than a gross blasphemy, and a sure sign of a corrupt, godless conscience. Luther is, as it strikes me, an excellent soldier of God, who with great earnestness has looked through the Scripture as no one has ever done in a thousand years on earth, and with manly, undaunted spirit, has attacked therewith the Pope of Rome, as no one has ever done like him, as long as the Papacy has endured, yet without receiving abuse from others. But of whom is such an act? of God, or Luther? Ask Luther himself and, I well know, he will say, ‘Of God.’ Why then do you ascribe the doctrine of other men to Luther, when he himself ascribes it to God? Does Luther preach Christ? Then he does just what I do; although, God be thanked, by him a countless world more will be led to God, than by me and others, whose measure God makes greater or smaller, as he will. Nevertheless I will bear no name but that of my captain, Christ, whose soldier I am, who will give me office and pay as much as seems to him good. Now, I hope, every body will understand, why I do not wish to be nicknamed Lutheran; although I esteem Luther as highly as any man living.” He proved by his actions that he spoke the truth, for when the Papal Bull of excommunication against Luther was already sent out, though not yet made known, he strove as far as it was in his power, first by representations to the acting attorney of the Legate in Zurich, and afterwards, by an anonymous publication, to hinder it as much as possible. So Zwingli stood then, acknowledging the high merit of the Saxon Reformer, supporting him, at his side; but now let us turn back to his national career.

The destructive influence of foreign mercenary service and pensions on the character of the people was no less visible in Zurich than in other States of the Confederacy, and the number of families, who were able to resist the charms of gold, displayed freely on all sides, was small, especially in the city. Indeed, the councils and people had, in the year 1513, executed a solemn oath against “Wages and Bribes,” as it was called, and two years later, at the rumor of a high-handed breach of it, the people of the lakes rose up and by threats produced the flight of some of the bribed, and the dismissal and punishment of others; but the oath was taken on one day, uproar followed on the second, and then new transgressions on the third. When Zwingli came to Zurich, a suspicion, that had more or less foundation, rested on some of the first men in the government. This was increased by the notorious intrigues of the many foreign embassies, who were present, and their followers also not seldom helped on the demoralization of the city. In Bern the state of morals was better than in Zurich. “The Bernese”—wrote Sebastian Wagner to Zwingli—“appear to me not so morally corrupt as our people of Zurich. Their dress and their manners have a certain air of ancient Swiss simplicity.” Bullinger also says, “Before the preaching of the Gospel Zurich was almost like Corinth in Greece. Much lewdness and frivolity prevailed, because diets were held there and many strangers flocked in, where the embassies of lords and princes were staying.” George Mangolt of Constance tells us that he heard Zwingli himself say from the pulpit in the year 1520, that on a former visit to Zurich “he found so much wickedness there, that he silently resolved never to become a pastor in that city and prayed God to prevent it,” and some years later, when reform began to gain ground, one of his friends, Anthony Dublet, wrote to him from Leyden, “I cannot tell you, what joy possessed me, what comfort stole into my heart, when I heard, that the first state of the Confederacy, your men of Zurich, till now, it seemed, born only for war and murder, more beasts than men, have laid aside their godless avarice joined to a godless cruelty, and in good faith pledged themselves to the simple Gospel and Christ, the Lord, the true Mediator. Truly, God is mighty, who can from such stones raise up children to Abraham!” The number of executions, one of which occurred nearly every month, was not able to keep down outbreaks of the lawless spirit, which ruled the nation, and the sentences of the judges on the bench not seldom bore marks of the rudeness of the age. In the second year of Zwingli’s ministry, a witch was burnt, because she confessed on the rack, that she had sold herself to the Devil, had enjoyed connection with him, had ridden on a stick to Schaffhausen, and to an assembly of wicked spirits on the Heuberg, lamed cattle, and conjured up a frost and five hail-storms. New saints also were wantonly manufactured. The journeyman-tailors proclaimed St. Goodman as their patron, left off work, and went dancing about to the music of a drum. The authorities were compelled to interfere with sternness. All this shows the difficulties, that met the Reformer, on the part of the people, to whom he was sent.

And as it regards the government and the clergy his path was in no degree smoother. That some of the most distinguished members of the council were honestly and decidedly national in their feelings cannot be doubted. There is no evidence to show, that the burgomaster Mark Roist ever preferred his private advantage before the public weal, and his son Diethelm also, who sat next his father in the council, was an acknowledged man of honor. The deputy Rudolph Thumeisen had likewise maintained an unspotted reputation, and George Berger and Hans Effinger, even in Italy, among so many degraded characters, proved themselves incorruptible. Hans Edlebach, the treasurer Werdmueller, the banneret Schweizer, and of the younger men, Ulrich Funk and Lavater, landvogt at Kyburg, enjoyed universal esteem. But besides these, there was another party, composed of men, who as the crowd says, meant well, though they were weak, and not inaccessible to the corrupting influences of the time, and hence undecided in moments of peril. The second burgomaster Schmied, his successor, the deputy Walder, and the senator Jacob Grebel may be pointed out as belonging to this class. On the other hand, there was yet a third class, who, were ready to desert any cause, and to help on and take part in any bold, disorderly proceeding. Accustomed to splendor and good-living, they had been reduced to poverty by idleness and prodigality, and hence were always in the market for the highest bidder. And yet by reason of their noble descent, and their extensive connections they were able to wield a considerable influence, for most of them were members of the aristocracy. Among these appear the Gœldins, the Stapfers, the Landenbergs, some of the branches of Zieglers and the Rahns, and bold men, like Onofrion Setzstab, who were prepared for any undertaking. Zwingli could foresee in them all, his deadly, and at a later period perhaps his powerful enemies.

Among the clergy, the new people’s priest was brought into direct intercourse with the canons, who elected and had control over him. Although they had his kind wishes, he yet resolved, to act freely according to his convictions, supported by a feeling of spiritual superiority. He could scarcely have rejected good counsels from the trustee Utinger, and the canons Erasmus Schmied, Walder, Bachofen and some others perhaps, who at the very first extended to him the hand of friendship. His beginning will appear more difficult when we consider, that they acted by authority, and whoever, supported by it, ventured to come out into more decided...