History of the Reformation, vol. 2

Chapter 5

Our Lady of Einsidlen—Zwingle’s Call—The Abbot—Geroldsek—A learned Society—The Bible copied—Zwingle and Superstition—First Opposition to Error—Sensation—Hedio—Zwingle and the Legates—The Honors of Rome—The Bishop of Constance—Samson and the Indulgences—Stapfer—Zwingle’s Charity—His Friends

About the middle of the ninth century, a German monk, Meinrad of Hohenzollern, had passed between the lakes of Zurich and Wallenstadt, and halted on a little hill in front of an amphitheater of pines, where he built a cell. Ruffians imbrued their hands in the blood of the saint. The polluted cell long remained deserted. About the end of the tenth century, a convent and church in honor of the Virgin were built on this sacred spot. About midnight on the eve of the day of consecration, the Bishop of Constance and his priests were at prayers in the church: a heavenly strain, proceeding from invisible beings, suddenly resounded through the chapel. They listened prostrate and with admiration. On the morrow, as the bishop was about to consecrate the building, a voice repeated thrice: “Stop! stop! God himself has consecrated it!” Christ in person (it was said) had blessed it during the night: the strains they had heard were those of angels, apostles, and saints; and the Virgin standing above the altar shone with the brightness of lightning. A bull of Leo VIII had forbidden the faithful to doubt the truth of this legend. From that time an immense crowd of pilgrims had annually visited our Lady of the Hermits for the festival of “the Consecration of the Angels.” Delphi and Ephesus in ancient times, and Loretto in more recent days, have alone equaled the renown of Einsidlen. It was in this extraordinary place that, in 1516, Ulrich Zwingle was invited to be priest and preacher. HRSCV2 268.2

Zwingle did not hesitate. “It is neither ambition nor covetousness,” said he, “that takes me there, but the intrigues of the French.” Reasons of a higher kind determined him. On the one hand, having more solitude, more tranquillity, and a less extensive parish, he would be able to devote more time to study and meditation; on the other, this resort of pilgrims offered him an easy means of spreading a knowledge of Jesus Christ into the most distant countries. HRSCV2 268.3

The friends of evangelical preaching at Glaris loudly expressed their grief. “What more distressing can happen to Glaris,” said Peter Tschudi, one of the most distinguished citizens of the canton, “than to be deprived of so great a man?” His parishioners, seeing that he was inflexible, resolved to leave him the title of pastor of Glaris, with a portion of the stipend, and the power of returning whenever he chose. HRSCV2 268.4

Conrad of Rechberg, a gentleman descended from an ancient family, serious, frank, intrepid, and sometimes perhaps a little rough, was one of the most celebrated huntsmen of the country to which Zwingle was going. In one of his farms (the Silthal) he had established a stud where he raised a breed of horses that became famous in Italy. HRSCV2 268.5

Such was the abbot of Our Lady of the Hermits. Rechberg held in equal detestation the pretensions of Rome and theological discussions. One day when, during a visitation of the order, some observations were made to him: “I am master here, and not you,” said he, somewhat rudely; “go your ways.” At another time, as Leo Juda was discussing some intricate question at table with the administrator of the convent, the hunting abbot exclaimed: “Leave off your disputes! I cry with David: Have mercy upon me, O God, according to thy loving kindness, and enter not into judgment with thy servant. I desire to know nothing more.” HRSCV2 269.1

The manager of the monastery was Baron Theobald of Geroldsek; a man of mild character, sincere piety, and great love for letters. His favorite plan was to assemble in his convent a body of learned men; and with this view he had invited Zwingle. Eager for instruction and reading, he begged his new friend to direct him. “Study the Holy Scriptures,” replied Zwingle, “and that you may better understand them, read Saint Jerome. However (added he) a time will come (and that soon, with God’s help) when Christians will not set great store either by Saint Jerome or any other doctor, but solely by the Word of God.” Geroldsek’s conduct gave indication of his progress in faith. He permitted the nuns in a convent depending on Einsidlen to read the Bible in the vulgar tongue; and some years later, Geroldsek went and lived at Zurich beside Zwingle, and died with him on the field of Cappel. The same charm erelong tenderly attached to Zwingle, not only Geroldsek, but also Zink the chaplain, the worthy Oexlin, Lucas, and other inmates of the abbey. These studious men, far from the tumult of parties, used to unite in reading the Scriptures, the fathers of the Church, the masterpieces of antiquity, and the writings of the restorers of learning. This interesting circle was often increased by friends from distant parts. Among others, Capito one day arrived at Einsidlen. The two old friends of Basle walked over the convent together, and strolled about its wild environs, absorbed in conversation, examining the Scriptures, and seeking to learn God’s will. There was one point upon which they were agreed, and it was this: “The pope of Rome must fall!” Capito was at this time a bolder man than he was afterwards. HRSCV2 269.2

In this calm retreat Zwingle enjoyed rest, leisure, books, and friends, and grew in understanding and in faith. It was then (May 1517) that he commenced a work that proved very useful to him. As in ancient days the kings of Israel transcribed God’s law with their own hands, so Zwingle with his copied out the Epistles of St. Paul. At that time there existed none but voluminous editions of the New Testament, and Zwingle wished to be able to carry it with him always. He learned these Epistles by heart, and somewhat later the other books of the New Testament and part of the Old. His soul thus grew daily more attached to the supreme authority of the Word of God. He was not content simply to acknowledge this authority; he resolved sincerely to subject his life to it. He entered gradually into a more christian path. The purpose for which he had been brought into this desert was accomplishing. Doubtless, it was not until his residence at Zurich that the power of a christian life penetrated all his being; but already at Einsidlen he had made evident progress in sanctification. At Glaris, he had been seen to take part in worldly amusements; at Einsidlen, he sought more and more after a life pure from every stain and from all worldliness; he began to have a better understanding of the great spiritual interests of the people, and learned by degrees what God designed to teach him. HRSCV2 269.3

Providence, in bringing him to Einsidlen, had also other aims. He was to have a nearer view of the superstitions and abuses which had invaded the Church. The image of the Virgin, carefully preserved in the monastery, had, it was said, the power of working miracles. Over the gate of the abbey might be read this presumptuous inscription: “Here a plenary remission of sins may be obtained.” A crowd of pilgrims flocked to Einsidlen from every part of Christendom to merit this grace by their pilgrimage at the festival of the Virgin. HRSCV2 269.4

The church, the abbey, and all the valley were filed with her devout worshippers. But it was particularly at the great feast of “the Consecration of the Angels” that the crowd thronged the hermitage. Many thousand individuals of both sexes climbed in long files the slopes of the mountain leading to the oratory, singing hymns or counting their beads. These devout pilgrims crowded eagerly into the church, imagining themselves nearer to God there than elsewhere. HRSCV2 269.5

Zwingle’s residence at Einsidlen, as regards a knowledge of the abuses of the papacy, produced an analogous effect to that resulting from Luther’s visit to Rome. In this monastery he completed his education as a reformer. God alone is the source of salvation, and He is everywhere: this was what he learned at Einsidlen, and these two truths became the fundamental articles of Zwingle’s theology. The seriousness he had acquired in his soul soon manifested itself in his actions. Struck by the knowledge of so many evils, he resolved to oppose them boldly. He did not hesitate between his conscience and his interests: he stood forth with courage, and his energetic eloquence uncompromisingly attacked the superstitions of the crowd that surrounded him. “Do not imagine,” said he from the pulpit, “that God is in this temple more than in any other part of creation. Whatever be the country in which you dwell, God is around you, and hears you as well as at Our Lady’s of Einsidlen. Can unprofitable works, long pilgrimages, offerings, images, the invocation of the Virgin or of the saints, secure for you the grace of God? What avails the multitude of words with which we embody our prayers? What efficacy has a glossy cowl, a smooth-shorn head, a long and flowing robe, or gold-embroidered slippers! God looks at the heart, and our hearts are far from Him!” HRSCV2 269.6

But Zwingle desired to do more than merely inveigh against superstition; he wished to satisfy the ardent yearnings for reconciliation with God, experienced by many pilgrims who flocked to the chapel of Our Lady of Einsidlen. “Christ,” exclaimed he, like John the Baptist in this new desert of the mountains of Judea, “Christ, who was once offered upon the cross, is the sacrifice (host) and victim, that had made satisfaction for the sins of believers to all eternity.” Thus Zwingle advanced. On the day when such bold language was first heard in the most venerated sanctuary of Switzerland, the standard uplifted against Rome began to rise more distinctly above its mountains, and there was, so to speak, an earthquake of reformation that shook her very foundations. HRSCV2 270.1

In effect, universal astonishment filled the crowd as they listened to the words of the eloquent priest. Some withdrew in horror; others hesitated between the faith of their sires and this doctrine which was to ensure peace; many went to Jesus, who was preached to them as meek and gentle, and carried back the tapers they had brought to present to the Virgin. A crowd of pilgrims returned to their homes, everywhere announcing what they had heard at Einsidlen: “Christ Alone Saves, and he saves Everywhere.” Often did whole bands, amazed at these reports, turn back without completing their pilgrimage. Mary’s worshippers diminished in number daily. It was their offerings that made up in great measure the stipends of Zwingle and Geroldsek. But this bold witness to the truth felt happy in impoverishing himself, if he could spiritually enrich souls. HRSCV2 270.2

Among Zwingle’s numerous hearers at the feast of Whitsuntide in 1518, was Gaspard Hedio, doctor of divinity at Basle, a learned man, of mild character and active charity. Zwingle was preaching on the narrative of the paralytic (Luke 5.), in which occurs this declaration of our Lord: The Son of Man hath power upon earth to forgive sins—words well adapted to strike the crowd assembled in the temple of the Virgin. The preacher’s sermon stirred, harmed, and inspired his congregation, and particularly the Basle doctor. For a long while after, Hedio was accustomed to speak of it with admiration. “How beautiful is this discourse,” said he: “how profound, solemn, copious, penetrating, and evangelical! how it reminds us of the energeia (the force) of the ancient doctors!” From this moment Hedio admired and loved Zwingle. He would have liked to have spoken with him, to have unbosomed himself to him; he wandered round the abbey, yet dared not advance, being held back (he says) by superstitious timidity. He remounted his horse, and retired slowly, often turning his head towards the walls that enclosed so great a treasure, and bearing away in his heart the keenest regret. HRSCV2 270.3

Thus preached Zwingle; certainly with less force, but with more moderation and not less success than Luther; he precipitated nothing; he shocked men’s minds far less than the Saxon reformer; he expected everything from the power of truth. He behaved with the same discretion in his intercourse with the heads of the Church. Far from showing himself immediately as their adversary, like Luther, he long remained their friend. The latter humored him exceedingly, not only on account of his learning and talents (Luther had the same claims to the respect of the Bishops of Mentz and Brandenburg), but especially because of his attachment to the political party of the pope, and the influence such a man as Zwingle possessed in a republican state. HRSCV2 270.4

Several cantons, indeed, disgusted with the papal service, were on the point of breaking with it. But the legates flattered themselves they would retain many by gaining Zwingle, as they had already gained Erasmus, by pensions and honors. The legates Ennius and Pucci paid frequent visits to Einsidlen, whence, considering its vicinity to the democratic cantons, their negotiations with these states were easier. But Zwingle, far from sacrificing the truth to the demands and offers of Rome, let no opportunity escape of defending the Gospel. The famous Schinner, whose diocese was then in a disturbed state, spent some time at Einsidlen. “The popedom,” said Zwingle one day, “reposes on a bad foundation: apply yourselves to the work; reject all errors and abuses, or else you will see the whole edifice fall with a tremendous crash.” HRSCV2 270.5

He spoke with the same freedom to Cardinal Pucci. Four times he returned to the charge. “With God’s aid,” said he, “I will continue to preach the Gospel, and this preaching will make Rome totter.” He then explained to the prelate what ought to be done in order to save the Church. Pucci promised everything, but did nothing. Zwingle declared that he would resign the pope’s pension. The legate entreated him to keep it, and Zwingle, who had no intention at that time of setting himself in open hostility against the head of the Church, consented to receive it for three years longer. “But do not imagine,” added he, “that for love of money I retract a single syllable of the truth.” Pucci in alarm procured for the reformer the nomination of acolyte to the pope. This was a step to further honors. Rome aimed at frightening Luther by her judgments, and gaining Zwingle by her favors. Against the one she hurled her excommunications; to the other she cast her gold and splendors. These were two different ways of attaining the same end, and of silencing the bold tongues that dared, in the pope’s despite, proclaim the Word of God in Germany and in Switzerland. The latter was the more skillful policy: but neither was successful. The emancipated souls of the preachers of the truth were equally beyond the reach of vengeance or of favor. HRSCV2 271.1

Another Swiss prelate, Hugo of Landenberg, bishop of Constance, about this time excited hopes in Zwingle’s breast. He ordered a general visitation of the churches. But Landenberg, a man of no decision of character, permitted himself to be guided at one time by Faber his vicar, and at another by a vicious woman whose influence he could not shake off. Sometimes he appeared to honor the Gospel, and yet he looked upon any man as a disturber of the people who ventured to preach it boldly. He was one of those men, too common in the Church, who, although they prefer truth to error, show more regard to error than to truth, and often end by turning against those by whose sides they should have fought. Zwingle applied to him, but in vain. He was destined to make the same experiment as Luther, and to acknowledge that it was useless to invoke the assistance of the heads of the Church, and that the only way of reviving Christianity was to act as a faithful teacher of the Word of God. The opportunity soon came. HRSCV2 271.2

Along the heights of Saint Gothard, over those elevated roads that have been cut with incredible toil through the steep rocks that separate Switzerland from Italy, journeyed a Franciscan monk, in the month of August 1518. Emerging from an Italian convent, he was the bearer of the papal indulgences which he had been empowered to sell to the good Christians of the Helvetic Confederation. The brilliant successes gained under the two preceding popes had conferred honor on this scandalous traffic. Accompanied by men appointed to puff off the wares he had for sale, he crossed these snows and icy glaciers as old as the world. This greedy train, whose appearance was wretched enough, not ill resembling a band of adventurers in search of plunder, advanced silently to the noise of the impetuous torrents that form the Rhine, the Rhone, the Ticino, and other rivers, meditating the spoliation of the simple inhabitants of Switzerland. Samson, for such was the Franciscan’s name, and his troop, arrived first in Uri, and there opened their trade. They had soon finished with these poor mountaineers, and then passed on to Schwytz. Zwingle resided in this canton—and here combat was to take place between the two servants of two very different masters. “I can pardon all sins,” said the Italian monk, the Tetzel of Switzerland, addressing the inhabitants of the capital. “Heaven and hell are subject to my power; and I sell the merits of Christ to any who will purchase them by buying an indulgence for ready money.” HRSCV2 271.3

Zwingle’s zeal took fire as he heard of these discourses. He preached with energy, saying; “Jesus Christ, the Son of God, has said, Come Unto Me all ye that are weary and heaven laden, and I will give you rest. Is it not, then, most presumptuous folly and senseless temerity to declare, on the contrary: ‘Buy letters of indulgence! hasten to Rome! give to the monks! sacrifice to the priests! and if thou doest these things, I absolve thee from thy sins?’ Jesus Christ is the only oblation; the only sacrifice; the only way!” HRSCV2 271.4

Throughout Schwytz, Samson erelong was called a cheat and seducer. He took the road to Zug, and for a time the two champions did not meet. HRSCV2 271.5

Scarcely had Samson left Schwytz, when Stapfer, a citizen of this canton, a man of distinguished character, and afterwards secretary of state, was suddenly reduced with his family to great distress. “Alas!” said he, addressing Zwingle in his anguish, “I know not how to satisfy my hunger, and that of my poor children.” Zwingle could give when Rome could take, and he was as ready to practice good works, as he was to combat those who taught that salvation was to be gained by them. Every day he carried Stapfer abundant supplies. “It is God,” said he, desirous of taking no praise to himself, “it is God who begets charity in the faithful, and gives at once the thought, the resolve, and the work itself. Whatever good work the just man doeth, it is God who doeth it by His own power.” Stapfer remained attached to Zwingle all his life, and when four years later he had become secretary of state at Schwytz, and felt impelled by more elevated desires, he turned towards Zwingle, saying with nobleness and candor: “Since it was you who provided for my temporal wants, how much more may I now expect from you the food that shall satisfy my soul!” HRSCV2 271.6

Zwingle’s friends increased in number. It was not only at Glaris, Basle, and Schwytz that souls were found in harmony with his: in Uri, there was Schmidt, the secretary of state; at Zug, Colin, Muller, and Werner Steiner, an old fellow-soldier at Marignan; at Lucerne, Xyloctect and Kilchmeyer; at Bienne, Wittembach; and many others in other places besides. But the priest of Einsidlen had no friend more devoted that Oswald Myconius. Oswald had quitted Basle in 1516, to superintend the cathedral school at Zurich. At that time this city possessed neither learned men nor learned schools. Oswald labored, in conjunction with several other well-disposed men, among whom was Utinger, the pope’s notary, to rescue the Zurich people from their ignorance, and to initiate them in the literature of the ancients. At the same time he upheld the immutable truth of the Holy Scriptures, and declared that if the pope and the emperor commanded anything in opposition to the Gospel, man is bound to obey God alone, who is above the emperor and the pope. HRSCV2 272.1