Thus spoke Zwingle. In every part of Europe he beheld the mighty ones of the earth aiding one another to stifle the reviving animation of the Church; and he thought that without some decisive and energetic movement, Christianity, overwhelmed by so many blows, would soon fall back into its ancient slavery. Luther under similar circumstances arrested the swords ready to be crossed, and demanded that the Word of God alone should appear on the field of battle. Zwingle thought not thus. In his opinion war was not revolt, for Switzerland had no master. "Undoubtedly," said he, "we must trust in God alone; but when He gives us a just cause, we must also know how to defend it, and, like Joshua and Gideon, shed blood in behalf of our country and our God."
If we adopt the principles of justice which govern the rulers of nations, the advice of Zwingle was judicious and irreproachable. It was the duty of the Swiss magistrates to defend the oppressed against the oppressor. But is not such language, which might have been suitable in the mouth of a magistrate, blamable in a minister of Christ? Perhaps Zwingle forgot his quality of pastor, and considered himself only as a citizen, consulted by his fellow-citizens; perhaps he wished to defend Switzerland, and not the Church, by his counsels; but it is a question if he ought ever to have forgotten the Church and his ministry. We think we may go even further; and while granting all that may be urged in favour of the contrary supposition, we may deny that the secular power ought ever to interfere with the sword to protect the faith.
ZWINGLE AND WAR.
To accomplish his designs, the reformer needed even in Zurich the greatest unity. But there were many men in that city devoted to interests and superstitions which were opposed to him. "How long," had he exclaimed in the pulpit on the 1st December 1528, "will you support in the council these unbelievers, these impious men, who oppose the Word of God?"[1059] They had decided upon purging the council, as required by the reformer; they had examined the citizens individually; and then had excluded all the hostile members.
II. On Saturday the 15th June 1529, seven days after Keyser's martyrdom, all Zurich was in agitation. The moment was come when Unterwalden should send a governor to the common bailiwicks; and the images, having been burnt in those districts, Unterwalden had sworn to take a signal revenge.[1060] Thus the consternation had become general. "Keyser's pile," thought they, "will be rekindled in all our villages." Many of the inhabitants flocked to Zurich, and on their alarmed and agitated features, one might, in imagination, have seen reflected the flames that had just consumed the martyr.
WAR OF RELIGION.
These unhappy people found a powerful advocate in Zwingle. The reformer imagined that he had at last attained the object that he never ceased to pursue—the free preaching of the Gospel in Switzerland. To inflict a final blow would, in his idea, suffice to bring this enterprise to a favourable issue. "Greedy pensioners," said Zwingle to the Zurichers, "profit by the ignorance of the mountaineers to stir up these simple souls against the friends of the Gospel. Let us therefore be severe upon these haughty chiefs. The mildness of the lamb would only serve to render the wolf more ferocious.[1061] Let us propose to the Five Cantons to allow the free preaching of the Word of the Lord, to renounce their wicked alliances, and to punish the abettors of foreign service. As for the Mass, idols, rites, and superstitions, let no one be forced to abandon them. It is for the Word of God alone to scatter with its powerful breath all this idle dust.[1062] Be firm, noble lords, and in despite of certain black horses, as black at Zurich as they are at Lucerne,[1063] but whose malice will never succeed in overturning the chariot of Reform, we shall clear this difficult pass, and arrive at the unity of Switzerland and at unity of faith." Thus Zwingle, while calling for force against political abuses, asked only liberty for the Gospel; but he desired a prompt intervention, in order that this liberty might be secured to it. Œcolampadius thought the same: "It is not a time for delay," said he, "it is not a time for parsimony and pusillanimity! So long as the venom shall not be utterly removed from this adder in our bosoms we shall be exposed to the greatest dangers."[1064]
The council of Zurich, led away by the reformer, promised the bailiwicks to support religious liberty among them; and scarcely had they learnt that Anthony ab Acker of the Unterwalden was proceeding to Baden with an army, than they ordered five hundred men to set out for Bremgarten with four pieces of artillery. This was the 5th June, and on the same evening the standard of Zurich waved over the convent of Mouri.
WAR.