CONQUESTS OF REFORM.
III. When, however, the conqueror abandons himself to his triumph, in that very confidence he often finds destruction. Zurich and Zwingle were to exemplify this mournful lesson of history. Taking advantage of the national peace, they redoubled their exertions for the triumph of the Gospel. This was a legitimate zeal, but it was not always wisely directed. To attain the unity of Switzerland by unity of faith was the object of the Zurichers; but they forgot that, by desiring to force a unity, it is broken to pieces, and that freedom is the only medium in which contrary elements can be dissolved, and a salutary union established. While Rome aims at unity by anathemas, imprisonment, and the stake, christian truth demands unity through liberty. And let us not fear that unity, expanding each individuality beyond measure, will produce by this means an infinite multiplicity. While we urge every mind to attach itself to the Word of God, we give it up to a power capable of restoring its diverging opinions to a wholesome unity.
Zwingle at first signalized his victory by legitimate conquests. He advanced with courage. "His eye and his arm were everywhere." "A few wretched mischief-makers," says Salat, a Romanist chronicler, "penetrating into the Five Cantons, troubled men's souls, distributed their frippery, scattered everywhere little poems, little tracts, little testaments, and ceased not from saying that the people ought not to believe the priests."[1075] This was not all; while the Reform was destined to be confined around the lake of the Waldstettes to a few fruitless efforts, it made brilliant conquests among the cantons,—the allies and subjects of Switzerland; and all the blows there inflicted on the Papacy re-echoed among the lofty valleys of the primitive cantons, and filled them with affright. Nowhere had Popery shown itself more determined than in the Swiss mountains. A mixture of Romish despotism and Helvetian roughness existed there. Rome was resolved to conquer, and yet she beheld her most important positions successively wrested from her.
In fact, on the 29th September 1529, the citizens of Schaffhausen removed the "great God" (le bon Dieu) from the cathedral, to the deep regret of a small number of devotees, whom the Roman worship still counted in this city; then they abolished the Mass, and stretched out their hands to Zurich and to Berne.
THE PRIEST OF ZURZACK.
At Zurzack, near the confluence of the Rhine and the Aar, at the moment when the priest of the place, a man devoted to the ancient worship, was preaching with zeal, a person named Tüfel (devil), raising his head, said to him: "Sir, you are heaping insults on good men, and you are loading the Pope and the saints of the Roman calendar with honour; pray, where do we find that in the Holy Scriptures?" This question, put in a serious tone of voice, raised a sly smile on many faces, and the people with their eyes fixed on the pulpit awaited the reply. The curate in astonishment and at his wit's end, answered with a trembling voice: "Devil is thy name; thou actest like the devil, and thou art the devil! For this reason I will have nothing to do with thee." Then hastily leaving the pulpit, he ran away as if Satan himself had been behind him. Immediately the images were torn down, and the Mass abolished. The Roman-catholics sought to console themselves by repeating everywhere: "At Zurzack it was the devil who introduced the Reformation."[1076]
REFORM IN GLARIS.
The priests and warriors of the Forest Cantons beheld the overthrow of the Romish faith in countries that lay nearer to them. In the canton of Glaris, whence by the steep passes of the Klaus and the Pragel,[1077] the Reform might suddenly fall upon Uri and Schwytz, two men met face to face. At Mollis, Fridolin Brunner, questioning himself every day by what means he could advance the cause of Christ,[1078] attacked the abuses of the Church with the energy of his friend Zwingle,[1079] and endeavoured to spread among the people, who were passionately fond of war, the peace and charity of the Gospel. At Glaris, on the contrary, Valentine Tschudi studied with all the circumspection of his friend Erasmus to preserve a just medium between Rome and the Reform. And although,—thanks to the preaching of Fridolin!—the doctrines of purgatory, indulgences, meritorious works, and intercession of the saints, were looked at by the Glaronais as mere follies and fables,[1080] they still believed with Tschudi that the body and blood of Christ were substantially in the bread of the Lord's Supper.
ITALIAN BAILIWICKS.