History of the Reformation, vol. 2

Chapter 6

The Canon’s College—Election to the Cathedral—Fable—Accusations—Zwingle’s Confession—Development of God’s Purposes—Farewell to Einsidlen—Arrival at Zurich—Zwingle’s bold Declaration—First Sermons—Their Effect—Opposition—Zwingle’s Character—Taste for Music—Arrangement of the Day—The Book-hawker

Seven centuries before, Charlemagne had attached a college of canons to the cathedral of Zurich, the school belonging to which was under the direction of Myconius. These canons having declined from their primitive institutions, and desiring to enjoy their benefices in the sweets on an indolent life, used to elect a priest to whom they confided the preaching and the cure of souls. This post became vacant shortly after the arrival of Myconius, who immediately thought of his friend. What a gain it would be to Zurich! Zwingle’s exterior was in his favor. He was a handsome man, of graceful manners, and pleasing conversation; he had already become celebrated for his eloquence, and excelled throughout the Confederation by the splendor of his genius. Myconius spoke of him to Felix Frey, the provost of the chapter, who was prepossessed by Zwingle’s talents and appearance; to Utinger, an old man, highly respected, and to the canon Hoffmann, a person of upright and open character, who, from having long preached against the foreign service, was already well disposed in Ulrich’s favor. Other Zurichers had, on different occasions, heard Zwingle at Einsidlen, and had returned full of admiration. The election of a preacher for the cathedral soon put everybody in Zurich in motion. The different parties began to bestir themselves. Many labored day and night to procure the election of the eloquent preacher of Our Lady of the Hermits. Myconius informed his friend of this… “Wednesday next, I shall go and dine at Zurich,” replied Zwingle, “and then we will talk this matter over.” He came accordingly. While paying a visit to one of the canons, the latter said, “Can you not come and preach the Word of God among us?”—“I can,” replied he, “but I will not come, unless I am called.” He then returned to his abbey. HRSCV2 272.2

This visit spread alarm in the camp of his enemies. They pressed several priests to become candidates for the vacant post. A Swabian, Lawrence Fable, even delivered a probationary sermon, and a report was circulated that he had been elected. “It is very true, then” said Zwingle, on being apprized of this, “that no man is a prophet in his own country since a Swabian is preferred to a Swiss. I know what the applause of the people is worth.” Immediately after, Zwingle received a letter from Cardinal Schinner’s secretary, informing him that the election had not yet taken place. But the false intelligence that had reached him first, piqued the chaplain of Einsidlen. Knowing that a man so unworthy as this Fable aspired to the station, he became the more eager for himself, and wrote about it to Myconius. Oswald replied on the following day: “Fable will always remain a fable; our gentlemen have learnt that he is the father of six boys, and already holds I know not how many livings.” HRSCV2 272.3

Zwingle’s enemies, however, did not consider themselves beaten. All agreed in extolling to the clouds the extent of his acquirements; but some said, “He is too fond of music!” Others, “He loves company and pleasure!” And others again, “He was once too intimate with persons of light conduct!” One man even accused him of seduction. Zwingle was not blameless, and although less erring than the ecclesiastics of his day, he had more than once, in the first years of his ministry, allowed himself to be led astray by the passions of youth. We cannot easily form an idea of the influence upon the soul of the corrupt atmosphere in which it lives. There existed in the papacy, and among the priests, disorders that were established, allowed, and authorized, as conformable to the laws of nature. A saying of Aeneas Sylvius, afterwards pope under the title of Pius II, gives some notion of the degraded state of public manners at this epoch. Disorder had come to be the generally admitted order of things. HRSCV2 272.4

Oswald exerted an unwearying activity in his friend’s behalf; he employed all his powers to justify him, and luckily succeeded. He visited the Burgomaster Roust, Hoffman, Frey, and Utinger; he lauded the probity, decorum, and purity of Zwingle’s conduct, and confirmed the Zurichers in the favorable impression they entertained towards the priest of Einsidlen. Little credit was paid to the stories of his adversaries. The most influential men said that Zwingle would be preacher at Zurich. The canons said the same, but in an under-tone. “Hope on,” wrote Oswald with a rising heart; “hope on, for I hope.” He nevertheless informed him of the accusations of his enemies. Although Zwingle had not yet become altogether a new man, he was one of those whose conscience is awakened, who may fall into sin, but never without a struggle and without remorse. Often had he resolved to lead a holy life, alone among his kind, in the midst of the world. But when he found himself accused, he would not boast of being without sin. “Having no one to walk with me in the resolutions I had formed,” wrote he to the canon Utinger, “many even of those about me being offended at them, alas! I fell, and like the dog of which St. Peter speaks (2 Peter 2:22), I turned again to my vomit. The Lord knows with what shame and anguish I have dragged these faults from the bottom of my heart, and laid them before that great Being to whom, however, I confess my wretchedness far more willingly than to man.” But if Zwingle acknowledged himself a sinner, he vindicated himself from the odious accusations that had been made against him. He declared that he had always banished far from the thought of adultery or seducing the innocent,—grievous excesses which were then too common. “I call to witness,” says he, “all those with whom I have ever lived.” HRSCV2 273.1

The election took place on the 11th of December. Zwingle was appointed by a majority of seventeen votes out of twenty-four. It was time that the Reformation began in Switzerland. The chosen instrument that Providence had been preparing for three years in the hermitage of Einsidlen was ready; the hour was come for him to be stationed elsewhere. God, who had chosen the new university of Wittenberg, situated in the heart of Germany, under the protection of one of the wisest of princes, there to call Luther, selected in Helvetia the city of Zurich, regarded as the head of the confederation, there to station Zwingle. In that place he would be in communication not only with one of the most intelligent and simple-hearted, the strongest and the most energetic people in Switzerland, but still more with all the cantons that collected around this ancient and powerful state. The hand that had led a young herdsman from the Sentis to the school of Wesen, was now setting him, mighty in word and in deed, in the face of all, that he might regenerate his nation. Zurich was about to become the center of light to the whole of Switzerland. HRSCV2 273.2

It was a day of mingled joy and sorrow at Einsidlen, when its inmates were informed of Zwingle’s nomination. The society which had been formed there was about to be broken up by the removal of its most valuable member; and who could say that superstition might not again prevail in this ancient resort of pilgrims? The state-council of Schwytz transmitted to Ulrich the expression of their sentiments, styling him, “reverend, most learned, very gracious lord and good friend.”—“Give us at least a successor worthy of yourself,” said the heart-broken Geroldsek to Zwingle.—“I have a little lion for you,” replied he, “one who is simple-minded and prudent, and deep in the mysteries of Scripture.”—“I will have him,” said the administrator. It was Leo Juda, that mild and intrepid man, with whom Zwingle had been so intimate at Basle. Leo accepted this invitation which brought him nearer his dear Ulrich. The latter embraced his friends, quitted the solitude of Einsidlen, and arrived at that delightful spot where rises the cheerful and animated city of Zurich, with its amphitheater of hills, covered with vineyards, or adorned with pastures and orchards, and crowned with forests above which appear the highest summits of the Albis. HRSCV2 273.3

Zurich, the center of the political interests of Switzerland, and in which were often collected the most influential men in the nation, was the spot best adapted for acting upon Helvetia, and scattering the seeds of truth through all the cantons. Accordingly, the friends of learning and of the Bible joyfully hailed Zwingle’s nomination. At Paris, in particular, the Swiss students, who were very numerous, thrilled with joy at this intelligence. But if at Zurich a great victory lay before Zwingle, he had also to expect a hard struggle. Glarean wrote to him from Paris: “I foresee that your learning will excite great hatred; but be of good cheer, and like Hercules you will subdue the monsters.” HRSCV2 273.4

On the 27th of December 1518, Zwingle arrived at Zurich and alighted at the hotel of Einsidlen. He received a hearty and an honorable welcome. The canons immediately assembled, and invited him to take his place among them. Felix Frey presided; the canons, friends or enemies to Zwingle, sat indiscriminately around their provost. Unusual excitement prevailed in the assembly; for every one felt, unconsciously perhaps, how serious was the beginning of this ministry. As they feared the innovating spirit of the young priest, it was agreed to explain to him the most important duties of his charge. “You will make every exertion,” they said to him gravely, “to collect the revenues of the chapter, without overlooking the least. You will exhort the faithful, both from the pulpit and in the confessional, to pay all tithes and dues, and to show by their offerings their affection to the Church. You will be diligent in increasing the income arising from the sick, from masses, and in general from every ecclesiastical ordinance.” The chapter added: “As for the administration of the sacraments, the preaching and the care of the flock, these are also the duties of the chaplain. But for these you may employ a substitute, and particularly in preaching. You should administer the sacraments to none but persons of note, and only when called upon; you are forbidden to do so without distinction of persons.” HRSCV2 274.1

What a regulation for Zwingle! money!, money, nothing but money! Did Christ establish his ministry for this? Prudence, however, moderated his zeal; he knew that he could not at once deposit the seed in the earth, behold the tree grow up, and gather its fruits. Without any remark on the duties imposed upon him, Zwingle, after humbly expressing his gratitude for their flattering selection, announced what he intended doing: “The life of Christ,” said he, “has been too long hidden from the people. I shall preach upon the whole of the Gospel of St. Matthew, chapter after chapter, according to the inspiration of the Holy Ghost, without human commentaries, drawing solely from the fountains of Scripture, sounding its depths, comparing one passage with another, and seeking for understanding by constant and earnest prayer. It is to God’s glory, to the praise of his only Son, to the real salvation of souls, and to their edification in the true faith, that I shall consecrate my ministry.” Language so novel made a deep impression on the chapter. Some testified their joy; but the majority evinced sorrow. “This way of preaching is an innovation,” exclaimed they; “one innovation will lead to another, and where shall we stop?” The canon Hoffman, especially, thought it his duty to prevent the melancholy consequences of an election for which he himself had been so earnest. “This explanation of Scripture,” said he, “will be more injurious than useful to the people.”—“It is not a new manner,” replied Zwingle, “it is the old custom. Call to mind the homilies of Chrysostom on St. Matthew, and of Augustine on St. John. Besides, I will speak with moderation, and give no persons just cause to complain of it.” HRSCV2 274.2

Thus did Zwingle abandon the exclusive use of the fragments of the Gospels read since the time of Charlemagne: by restoring the Holy Scriptures to their ancient rights, he bound the Reformation from the very commencement of his ministry to the primitive times of Christianity, and laid a foundation by which future ages might study the Word of God. But we may go further: the firm and independent position he took up as regards the Gospel, announced a new work; the figure of the reformer stood in bold outline before the eyes of his people, and the reform advanced. HRSCV2 274.3

Hoffman, having failed in the chapter, addressed a written request to the provost, praying him to forbid Zwingle to disturb the faith of the people. The provost called the new preacher before him, and spoke to him very affectionately. But no human power could close Zwingle’s lips. On the 31st December, he wrote to the council of Glaris, resigning entirely the cure they had reserved for him up to this time: he was all for Zurich, and for the work that God was preparing for him in this city. HRSCV2 274.4

On Saturday, the 1st day of the year 1519, and it was also his thirty-fifth birthday, Zwingle went into the cathedral pulpit. A great crowd, eager to see this celebrated man, and to hear this new Gospel, which was a general topic of conversation, crowded the temple. “It is to Christ,” said Zwingle, “that I desire to lead you; to Christ, the true source of salvation. His Divine Word is the only food that I wish to set before your hearts and souls.” He then gave out that on the following day, the first Sunday in the year, he would begin to explain the Gospel according to St. Matthew. The next morning, the preacher and a still more numerous congregation were at their posts. Zwingle opened the Gospel—so long a sealed book—and read the first page. Discoursing on the history of the patriarchs and prophets (1st chapter of St. Matthew), he explained it in such a manner that his wondering and enraptured hearers exclaimed: “We never heard the like of this before!” HRSCV2 274.5

He continued thus to explain St. Matthew according to the Greek text. He showed how all the Bible found at once its explanation and its application in the very nature of man. Setting forth the highest truths of the Gospel in simple language, his preaching reached all classes, the wise and learned, as well as the ignorant and foolish. He extolled the infinite mercies of God the Father, and conjured all his hearers to place their sole trust in Jesus Christ, as their only Saviour. At the same time, he called them most earnestly to repentance; he forcibly attacked the prevailing errors among his people; and inveighed courageously against the luxury, intemperance, costly garments, the oppression of the poor, idleness, foreign service, and pensions from the princes. “In the pulpit,” said one of his contemporaries, “he spared no one, neither pope, emperor, kings, dukes, princes, lords, nor even the confederates themselves. All his strength and all the delight of his heart was in God; and accordingly he exhorted all the city of Zurich to trust solely in Him.” “Never had they heard a man speak with such authority,” said Oswald Myconius, who followed his friend’s labors with great joy and hope. HRSCV2 275.1

It was impossible that the Gospel could be preached in Zurich to no purpose. An ever increasing multitude of all classes, and particularly of the lower orders, flocked to hear him. Many Zurichers had ceased to frequent the public worship. “I derive no instruction from the sermons of these priests,” said Fusslin, the poet, historian, and councillor of state; “they do not preach the things belonging to salvation, because they understand them not. I can see in these men nothing but avarice and licentiousness.” Henry Rauschlin, treasurer of state, a constant reader of scripture, thought the same: “The priests,” said he, “met in thousands at the Council of Constance to burn the best of them all.” These distinguished men, attracted by curiosity, came to hear Zwingle’s first sermon. On their features might be read the emotion with which they listened to the preacher. “Glory be to God!” said they, as they retired; “this man is a preacher of the truth. He will be our Moses to lead us forth from this Egyptian darkness.” From this moment they became the intimate friends of the reformer. “Ye mighty ones of the world,” said Fusslin, “cease to proscribe the doctrine of Christ! When Christ, the Son of God, had been put to death, fishermen rose up to fill his place. And now, if you destroy the preachers of the truth, you will see glaziers, millers, potters, founders, shoemakers, and tailors teaching in their stead.” HRSCV2 275.2

For a time there was but one cry of admiration in Zurich; but as soon as the first moments of enthusiasm were passed, the adversaries resumed their courage. Many well-meaning men, alarmed by the fear of a reformation, gradually became estranged from Zwingle. The violence of the monks, suppressed for a while, burst forth again, and the college of the canons resounded with complaints. Zwingle was immovable. His friends, as they contemplated his courage, imagined they saw a man of the apostolic age reappearing before them. Among his enemies, some laughed and joked, others gave utterance to violent threats; but he endured all with christian patience. “If we desire to gain over the wicked to Jesus Christ,” he was accustomed to say, “we must shut our eyes against many things.” An admirable saying, which should not be lost! HRSCV2 275.3

His character and his deportment towards all men contributed, as much as his discourses, to win their hearts. He was at once a true Christian and a true republican. The equality of mankind was not with him a mere conventional term; it was written in his heart, and shown by his life. He had neither that pharisaical pride nor that monastic coarseness which offend equally the simple and the wise of this world; they felt attracted towards him, and were at ease in his society. Bold and energetic in the pulpit, he was affable to all whom he met in the streets or public places; he was often seen in the halls where the companies and trades used to meet, explaining to the citizens the chief features of the christian doctrine, or conversing familiarly with them. He addressed peasants and patricians with the same cordiality. “He invited the country-people to dine with him,” said one of his most violent enemies, “walked with them, talked to them of God, put the devil in their hearts, and his books into their pockets. He succeeded so well that the notables of Zurich used to visit the peasants, drink with them, show them about the city, and pay them every mark of attention.” HRSCV2 275.4

He continued to cultivate music “with moderation,” says Bullinger; nevertheless the opponents of the Gospel took advantage of this, and called him “the evangelical lute-player and fifer.” Faber having one day censured him for this taste, he replied with noble frankness: “My dear Faber, you do not know what music is. True, I have learnt to play on the lute, the violin, and other instruments, and they serve me to quiet little children; but you are too holy for music! Do you not know that David was a skilful player on the harp, and how by this means he drove the evil spirit out of Saul? Ah! if you did but know the sounds of the heavenly lyre, the wicked spirit of ambition and love of riches which possesses you would soon depart from you likewise.” Perhaps this may have been a weakness in Zwingle; still it was with a spirit of cheerfulness and evangelical liberty that he cultivated this art, which religion has always associated with her sublimest devotion. He set to music some of his christian poems, and was not ashamed from time to time to amuse the little ones of his flock with his lute. He conducted himself in the same kindly manner towards the poor. “He would eat and drink with all who invited him,” says one of his contemporaries; “he despised no one; he was compassionate to the poor, always steadfast and cheerful in good and evil fortune. No misfortune alarmed him; his conversation was at all times full of consolation, and his heart firm.” Thus Zwingle’s popularity was ever on the increase; sitting by times at the tables of the poor and at the banquets of the rich, as his Master had done in former days, and everywhere doing the work to which God had called him. HRSCV2 276.1

He was indefatigable in study. From daybreak until ten o’clock he used to read, write, and translate; at that time Hebrew was the special object of his studies. After dinner he listened to those who had any news to give him or who required his advice; he then would walk out with some of his friends and visit his flock. At two o’clock he resumed his studies. He took a short walk after supper, and then wrote his letters, which often occupied him till midnight. He always worked standing, and never permitted himself to be disturbed except for some very important cause. HRSCV2 276.2

But the exertions of more than one man were required. A man named Lucian called on him one day with the works of the German reformer. Rhenanus, a scholar then residing at Basle, and indefatigable in circulating Luther’s writings in Switzerland, had sent him to Zwingle. Rhenanus had perceived that the hawking of books was a powerful means of spreading the evangelical doctrines. Lucian had travelled over almost the whole of Switzerland, and knew nearly everybody. “Ascertain,” said Rhenanus to Zwingle, “whether this man possesses sufficient prudence and skill; if so, let him carry from city to city, from town to town, from village to village, and even from house to house, among the Swiss, the works of Luther, and especially his exposition of the Lord’s prayer written for the laity. The more they are known, the more purchasers they will find. But you must take care not to let him hawk any other books; for if he has only Luther’s, he will sell them so much faster.” By this means a ray of light penetrated the humble dwelling of many a Swiss family. There was however one book that Zwingle should have caused to be distributed along with Luther’s,—the Gospel of Jesus Christ. HRSCV2 276.3