A few victories, however, consoled in some degree the partisans of Rome. Soleure was for a long time one of the most contested battle fields. The citizens and the learned were in favour of Reform: the patricians and canons for Popery. Philip Grotz of Zug was preaching the Gospel there, and the council having desired to compel him to say Mass, one hundred Reformed appeared in the hall of assembly on the 13th September 1529, and with energy called for liberty of conscience. Zurich and Berne having supported this demand, it was granted to them.
A NEW MIRACLE.
Upon this the most fanatical of the Roman-catholics, exasperated at the concession, closed the gates of the city, pointed the guns, and made a show of expelling the friends of the Reform. The council prepared to punish these agitators, when the Reformed, willing to set an example of christian moderation, declared they would forgive them.[1102] The Great Council then published throughout the canton that the dominion of conscience belonging to God alone, and faith being the free gift of His grace, each one might follow the religion which he thought best. Thirty-four parishes declared for the Reformation, and only two for the Mass. Almost all the rural districts were in favour of the Gospel; but the majority of the city sided with the Pope.[1103] Haller, whom the Reformed of Soleure had sent for, arrived, and it was a day of triumph for them. It was in the middle of winter: "To-day," ironically observed one of the Evangelical Christians, "our patron saint (St. Ours) will sweat!" And in truth—-oh! wonderful!—drops of moisture fell from the holy image. It was simply a little holy water that had frozen and then thawed. But the Romanists would listen to no raillery on so illustrious a prodigy, reminding us of the blood of St. Januarius at Naples. All the city resounded with piteous cries,—the bells were tolled,—a general procession moved through the streets,—and high mass was sung in honour of the heavenly prince who had shown in so marvellous a manner the pangs he felt for his dearly beloved. "It is the fat minister of Berne (Haller) who is the cause of the saint's alarm," said the devout old women. One of them declared that she would thrust a knife into his body; and certain Roman-catholics threatened to go to the Cordeliers' church and murder the pastors who preached there. Upon this the Reformed rushed to that church and called for a public discussion: two hundred of their adversaries posted themselves at the same time in the church of St. Ours and refused the discussion. Neither of the two parties was willing to be the first to abandon the camp in which it was entrenched. The senate wishing to clear the two churches thus transformed into citadels, announced that at Martinmas, i. e. nine months later, a public discussion should take place. But as the Reformed found the delay too long, both parties remained for a whole week more under arms. Commerce was interrupted,—the public offices were closed—messengers ran to and fro,—arrangements were proposed;—but the people were so stiffnecked,[1104] that no one would give way. The city was in a state of siege. At last all were agreed about the discussion, and the ministers committed four theses to writing, which the canons immediately attempted to refute.
POPERY TRIUMPHS.
Nevertheless they judged it a still better plan to elude them. Nothing alarmed the Romanists so much as discussion. "What need have we of any?" said they. "Do not the writings of the two parties declare their sentiments?" The conference was, therefore, put off until the following year. Many of the Reformed, indignant at these delays, imprudently quitted the city; and the councils, charmed at this result, which they were far from expecting, hastily declared that the people should be free in the canton, but that in the city no one should attack the Mass. From that time the Reformed were compelled every Sunday to leave Soleure and repair to the village of Zuchsweil to hear the Word of God. Thus Popery, defeated in so many places, triumphed in Soleure.
Zurich and the other reformed cantons attentively watched these successes of their adversaries, and lent a fearful ear to the threats of the Roman-catholics, who ceased not from announcing the intervention of the Emperor; when on a sudden a report was heard that nine hundred Spaniards had entered the Grisons; that they were led by the Chatelain of Musso, recently invested with the title of marquis by Charles the Fifth; that the chatelain's brother-in-law, Didier d'Embs, was also marching against the Swiss at the head of three thousand imperial lansquenets; and that the Emperor himself was ready to support them with all his forces. The Grisons uttered a cry of alarm. The Waldstettes remained motionless; but all the reformed cantons assembled their troops, and eleven thousand men began their march.[1105] The Emperor and the Duke of Milan having soon after decreed that they would not support the chatelain, this adventurer beheld his castle rased to the ground, and was compelled to retire to the banks of the Sesia, giving guarantees of future tranquillity; while the Swiss soldiers returned to their homes, fired with indignation against the Five Cantons, who by their inactivity had infringed the federal alliance.[1106] "Our prompt and energetic resistance," said they, "has undoubtedly baffled their perfidious designs; but the reaction is only adjourned. Although the parchment of the Austrian alliance has been torn in pieces, the alliance itself still exists. The truth has freed us, but soon the imperial lansquenets will come and try to place us again under the yoke of slavery."
THE MINISTERS' ADDRESS.
Thus in consequence of so many violent shocks, the two parties that divided Switzerland had attained the highest degree of irritation. The gulf that separated them widened daily. The clouds—the forerunners of the tempest—drove swiftly along the mountains, and gathered threateningly above the valleys. Under these circumstances Zwingle and his friends thought it their duty to raise their voices, and if possible to avert the storm. Thus Nicholas de Flue had in former days thrown himself between the hostile parties.
AUTONOMY OF THE CHURCH.
On the 5th September 1530, the principal ministers of Zurich, Berne, Basle, and Strasburg,—Œcolampadius, Capito, Megander, Leo Juda, and Myconius,—were assembled at Zurich in Zwingle's house. Desirous of taking a solemn step with the Five Cantons, they drew up an address that was presented to the Confederates at the meeting of the Diet at Baden. However unfavourable the deputies were, as a body, to these heretical ministers, they nevertheless listened to this epistle, but not without signs of impatience and weariness.[1107] "You are aware, gracious lords, that concord increases the power of states, and that discord overthrows them.[1108] You are yourselves a proof of the first of these truths. Setting out from a small beginning, you have, by a good understanding one with another, arrived at a great end. May God condescend to prevent you also from giving a striking proof of the second! Whence comes disunion, if not from selfishness? and how can we destroy this fatal passion, except by receiving from God the love of the common weal? For this reason we conjure you to allow the Word of God to be freely preached among you, as did your pious ancestors. When has there ever existed a government, even among the heathens, which saw not that the hand of God alone upholds a nation? Do not two drops of quicksilver unite so soon as you remove that which separates them? Away then with that which separates you from our cities, that is, the absence of the Word of God; and immediately the Almighty God will unite us, as our fathers were united. Then placed in your mountains, as in the centre of Christendom, you will be an example to it, its protection and its refuge; and after having passed through this vale of tears, being the terror of the wicked and the consolation of the faithful, you will at last be established in eternal happiness."