CHAP. V.
Meinrad of Hohenzollern—Our Lady of Einsidlen—Calling of Zuinglius—The Abbot—Geroldsek—Companionship in Study—The Bible copied—Zuinglius and Superstition—First Opposition to Error—Sensation—Hedio—Zuinglius and the Legates—The Honours of Rome—The Bishop of Constance—Samson and Indulgences—Stapfer—Charity of Zuinglius—His Friends.
Meinrad of Hohenzollern, a German monk, about the middle of the ninth century, wandering on till he came between the lakes of Zurich and Wallstetten, had stopped upon a hill, resting on an amphitheatre of firs, and there built a cell. Banditti imbrued their hands in the blood of the saint. The bloody cell was long deserted, but towards the end of the tenth century, a convent and a church, in honour of the Virgin, were erected on the sacred spot. On the eve of the day of consecration, when the Bishop of Constance and his priests were at prayers in the church, a celestial chant, proceeding from invisible voices, suddenly echoed through the chapel. They prostrated themselves and listened in amaze. The next day, when the bishop was going to consecrate the chapel, a voice repeated thrice, "Stop, brother, stop! God himself has consecrated it!"[662] It was said, that Christ in person had blessed it during the night, that the chant which they had heard proceeded from angels, apostles, and saints, and that the Virgin, standing upon the altar, had blazed forth like a flash of lightning. A bull of Pope Leo VII forbade the faithful to question the truth of this legend. Thenceforward an immense crowd of pilgrims ceased not to repair to Our Lady of the Eremites to the "consecration of angels." Delphi and Ephesus, in ancient, and Loretto in modern times, alone have equalled the fame of Einsidlen. It was in this strange place that, in 1516, Ulric Zuinglius was called as priest and preacher.
THE ABBOT OF EINSIDLEN. GEROLDSEK.
Zuinglius hesitated not. "Neither ambition nor avarice takes me there," said he; "but the intrigues of the French."[663] Higher motives determined him. On the one hand, having more solitude, more calmness, and a less extensive parish, he could devote more time to study and meditation; on the other hand, this place of pilgrimage would give him facilities for spreading the knowledge of Jesus Christ to the remotest countries.[664]
The friends of evangelical preaching at Glaris expressed deep grief. "What worse could happen to Glaris," said Peter Tschudi, one of the most distinguished citizens of the canton, "than to be deprived of so great a man."[665] His parishioners finding him immovable, resolved to leave him the title of pastor of Glaris, with part of the benefice, and the means of returning when he chose.[666]
Conrad of Rechberg, a gentleman of ancient family, grave, candid, intrepid, and occasionally somewhat rude, was one of the most celebrated sportsmen of the district to which Zuinglius was removed. He had established on one of his farms a manêge in which he reared a breed of horses which became celebrated in Italy. Such was the abbot of our Lady of the Eremites. Rechberg was equally averse to the pretensions of Rome and the discussions of theologians. One day, during a visitation of the Order, some observations were made to him. "I am master here, not you," said he, somewhat rudely; "get along." One day at table when Leo Juda was discussing some difficult point with the administrator of the convent, the hunting abbot exclaimed, "You, there, leave your disputes to me. I exclaim with David, 'Have pity on me, O God, according to thy goodness, and enter not into judgment with thy servant.' I have no need to know any more."[667]
COMPANIONSHIP IN STUDY.
Baron Theobald of Geroldsek was administrator of the monastery. He was of a meek spirit, sincerely pious, and had a great love of literature. His favourite design was to form a society of well-informed men in his convent; and it was for this reason he had given a call to Zuinglius. Eager for instruction and reading, he begged his new friend to direct him. "Read the Holy Scriptures," replied Zuinglius, "and that you may the better understand them, study Jerome. However," added he, "the time will come, (and, by God's help, it is not far off,) when Christians will not set a high value either on Jerome or any other doctor, but only on the word of God."[668] The conduct of Geroldsek gave indication of his progress in the faith. He allowed the nuns of a convent dependent on Einsidlen to read the Bible in the vulgar tongue; and, some years after, Geroldsek came to live at Zurich beside Zuinglius, and to die with him on the field of Cappel. The charm which hung about Zuinglius soon united him in tender friendship, not only with Geroldsek, but also the chaplain Zink, the excellent Œxlin, and other inmates of the abbey. These studious men, far from the noise of party, joined together in reading the Scriptures, the Fathers of the Church, the master-pieces of antiquity, and the writings of the restorers of letters. This interesting society was often enlarged by friends from a distance. Among others, Capito one day arrived at Einsidlen. The two old friends of Bâle walked together over the convent and the wild scenery in its neighbourhood, absorbed in conversation, examining the Scriptures, and seeking to know the Divine will. There was a point on which they were agreed, and it was this—"The pope of Rome must fall." At this time Capito was more courageous than he was at a later period.
Repose, leisure, books, friends—all these Zuinglius had in this tranquil retreat—and he accordingly grew in understanding and in faith. At this period (May, 1517) he commenced a work which was of great utility to him. As in old time the kings of Israel wrote the law of God with their own hand, so Zuinglius with his copied the Epistles of St. Paul. The only editions of the New Testament then in existence were of large size, and Zuinglius wished to have one which he could carry about with him.[669] These Epistles he learned by heart, as he did afterwards the other books of the New, and a part of the Old Testament. Thus his heart became always more attached to the sovereign authority of the Word of God. He was not satisfied with merely acknowledging this; he was, moreover, desirous to bring his life into true subjection to it. His views gradually became more decidedly Christian. The end for which he had been brought into this desert was accomplished. It is no doubt true that Zurich is the place where his whole soul became thoroughly pervaded with Christian principle; but even now at Einsidlen he made decided progress in the work of sanctification. At Glaris he had taken part in the amusements of the world; at Einsidlen he was more anxious for a life unsullied by any taint of worldliness. Beginning to have a better idea of the great spiritual interests of the people, he gradually learned what God designed to teach him.