THE FIVE CANTONS INFLEXIBLE.
These more or less interested exertions of the foreigners having failed, a general diet became the only chance of safety that remained for Switzerland. One was accordingly convoked at Bremgarten. It was opened in presence of deputies from France, from the Duke of Milan, from the Countess of Neuchatel, from the Grisons, Valais, Thurgovia, and the district of Sargans; and met on five different occasions,—on the 14th and 20th June, on the 9th July, and the 10th and 23d August. The chronicler Bullinger, who was pastor of Bremgarten, delivered an oration at the opening, in which he earnestly exhorted the Confederates to union and peace.
A gleam of hope for a moment cheered Switzerland. The blockade had become less strict; friendship and good neighbourhood had prevailed in many places over the decrees of the state. Unusual roads had been opened across the wildest mountains to convey supplies to the Waldstettes. Provisions were concealed in bales of merchandise; and while Lucerne imprisoned and tortured its own citizens, who were found with the books of the Zurichers,[1171] Berne punished but slightly the peasants who had been discovered bearing food for Unterwalden and Lucerne; and Glaris shut its eyes on the frequent violation of its orders. The voice of charity, that had been momentarily stifled, pleaded with fresh energy the cause of their confederates before the reformed cantons.
But the Five Cantons were inflexible. "We will not listen to any proposition before the raising of the blockade," said they. "We will not raise it," replied Berne and Zurich, "before the Gospel is allowed to be freely preached, not only in the common bailiwicks, but also in the Five Cantons." This was undoubtedly going too far, even according to the natural law and the principles of the Confederation. The councils of Zurich might consider it their duty to have recourse to war for maintaining liberty of conscience in the common bailiwicks; but it was unjust—it was a usurpation, to constrain the Five Cantons in a matter that concerned their own territory. Nevertheless the mediators succeeded, not without much trouble, in drawing up a plan of conciliation that seemed to harmonize with the wishes of both parties. The conference was broken up, and this project was hastily transmitted to the different states for their ratification.
ZURICH.
The diet met again a few days after; but the Five Cantons persisted in their demand, without yielding in any one point. In vain did Zurich and Berne represent to them, that, by persecuting the Reformed, the cantons violated the treaty of peace; in vain did the mediators exhaust their strength in warnings and entreaties. The parties appeared at one time to approximate, and then on a sudden they were more distant and more irritated than ever. The Waldstettes at last brake up the third conference by declaring, that far from opposing the Evangelical truth, they would maintain it, as it had been taught by the Redeemer, by his holy Apostles, by the Four Doctors, and by their holy mother, the Church—a declaration that seemed a bitter irony to the deputies from Zurich and Berne. Nevertheless Berne, turning towards Zurich as they were separating, observed: "Beware of too much violence, even should they attack you!"
This exhortation was unnecessary. The strength of Zurich had passed away. The first appearance of the Reformation and of the Reformers had been greeted with joy. The people, who groaned under a twofold slavery, believed they saw the dawn of liberty. But their minds, abandoned for ages to superstition and ignorance, being unable immediately to realize the hopes they had conceived, a spirit of discontent soon spread among the masses. The change by which Zwingle, ceasing to be a man of the Gospel, became the man of the State, took away from the people the enthusiasm necessary to resist the terrible attacks they would have to sustain. The enemies of the Reform had a fair chance against it, so soon as its friends abandoned the position that gave them strength. Besides, Christians could not have recourse to famine and to war to secure the triumph of the Gospel, without their consciences becoming troubled. The Zurichers "walked not in the Spirit, but in the flesh; now, the works of the flesh are hatred, variance, emulations, wrath, strife, seditions."[1172] The danger without was increasing, while within, hope, agreement, and courage were far from being augmented: men saw on the contrary the gradual disappearance of that harmony and lively faith which had been the strength of the Reform. The Reformation had grasped the sword, and that very sword pierced its heart.
Occasions of discord were multiplied in Zurich. By the advice of Zwingle, the number of nobles was diminished in the two councils, because of their opposition to the Gospel; and this measure spread discontent among the most honourable families of the canton. The millers and bakers were placed under certain regulations, which the dearth rendered necessary, and a great part of the townspeople attributed this proceeding to the sermons of the Reformer, and became irritated against him. Rodolph Lavater, bailiff of Kibourg, was appointed captain-general, and the officers who were of longer standing than he were offended. Many who had been formerly the most distinguished by their zeal for the Reform, now openly opposed the cause they had supported. The ardour with which the ministers of peace demanded war, spread in every quarter a smothered dissatisfaction, and many persons gave vent to their indignation. This unnatural confusion of Church and State which had corrupted Christianity after the age of Constantine, was hurrying on the ruin of the Reformation. The majority of the Great Council, ever ready to adopt important and salutary resolutions, was abolished. The old magistrates, who were still at the head of affairs, allowed themselves to be carried away by feelings of jealousy against men whose non-official influence prevailed over theirs. All those who hated the doctrine of the Gospel, whether from love of the world or from love to the Pope, boldly raised their heads in Zurich. The partisans of the monks, the friends of foreign service, the malcontents of every class, coalesced in pointing out Zwingle as the author of all the sufferings of the people.
ZWINGLE'S FALSE POSITION.
Zwingle was heart-broken. He saw that Zurich and the Reformation were hastening to their ruin, and he could not check them. How could he do so, since, without suspecting it, he had been the principal accomplice in these disasters? What was to be done? Shall the pilot remain in the ship which he is no longer permitted to save? There was but one means of safety for Zurich and for Zwingle. He should have retired from the political stage, and fallen back on that kingdom which is not of this world; he should, like Moses, have kept his hands and his heart night and day raised towards heaven, and energetically preached repentance, faith, and peace. But religious and political matters were united in the mind of this great man by such old and dear ties, that it was impossible for him to distinguish their line of separation. This confusion had become his dominant idea; the Christian and the citizen were for him one and the same character; and hence it resulted, that all resources of the state—even cannons and arquebuses—were to be placed at the service of the Truth. When one peculiar idea thus seizes upon a man, we see a false conscience formed within him, which approves of many things condemned by the Word of God.