Samson had arrived in the suburbs, and alighted at an inn. One foot was already on the stirrup preparatory to his entry, when deputies from the council arrived, and while making the customary offer of wine to him as a papal envoy, intimated to him that he might dispense with appearing in Zurich. "I have something to communicate to the Diet in the name of his holiness," replied the monk. It was a trick. However, it was resolved to admit him; but as he spoke only of his bulls he was dismissed, after being compelled to retract the excommunication which he had pronounced against the dean of Bremgarton. He went off in a rage, and the pope shortly after recalled him to Italy. A car drawn by three horses, and loaded with the money of which his lies had robbed the poor, preceded him on the steep tracts of St. Gothard, which eight months before he had crossed in poverty, without style, merely the bearer of a few papers.[730]
On this occasion the Helvetic showed more firmness than the Germanic Diet. The reason was, because no cardinals and bishops sat in it. Hence the pope deprived of these supports dealt more gently with Switzerland than Germany. In other respects, the affair of indulgences, which played so important a part in the Reformation of Germany, is only an episode in that of Switzerland.
CHAP. VIII.
The Labours of Zuinglius—The Baths of Pfeffers—God's time—The Great Death—Zuinglius seized with the Plague—His Enemies—His Friends—Convalescence—General Joy—Effect of the Plague—Myconius at Lucerne—Oswald encourages Zuinglius—Zuinglius at Bâle—Capito called to Mentz—Hedio at Bâle—An Unnatural Son—Preparation for Battle.
Zuinglius did not spare himself. His many labours called for some relaxation, and he was ordered to the baths of Pfeffers. "Ah!" said Herus, one of the pupils who lodged with him, and who thus expressed the feeling of all who knew Zuinglius, "had I a hundred tongues, a hundred mouths, a brazen throat, as Virgil expresses it; or rather had I the eloquence of Cicero, how could I express all I owe you, and all that I feel at this separation."[731] Zuinglius, however, set out and reached Pfeffers through the astonishing gorge formed by the impetuous torrent of the Jamina. He descended into that infernal abyss, as the hermit David called it, and arrived at the baths, which are perpetually agitated by the dashing of the torrent, and bedewed by the spray of its foaming water. Where Zuinglius lodged it was so dark that candles were burnt at mid-day. He was even assured by the inmates, that frightful phantoms sometimes appeared in the darkness.
GOD'S TIME
Even here Zuinglius found opportunity to serve his Master. His affability won the heart of several of the patients, among others a celebrated poet, Philip Ingentinus, professor at Friburg, in Brigau,[732] who thenceforward became a zealous supporter of the Reformation.
God watched over his own work, and was pleased to hasten it. Zuinglius' defect lay in his strength. Strong in body, strong in character, strong in talents, he was to see all these varieties of strength broken, that he might thereby become such an instrument as God loves to employ. He stood in need of a baptism, that of adversity, infirmity, feebleness, and pain. Such a baptism Luther had received at that period of agony when the cell and long passages of the convent of Erfurt resounded with his cries. Zuinglius was to receive it by being brought into contact with sickness and death. The heroes of this world—the Charles Twelfths and Napoleons—have a moment which is decisive of their career and their glory, and it is when they all at once become conscious of their strength. There is an analogous moment in the life of God's heroes, but it is in a contrary direction; it is when they recognise their impotence and nothingness; thenceforth they receive strength from on high. Such a work as that of which Zuinglius was to be the instrument is never accomplished by man's natural strength; it would immediately wither away like a tree transplanted after its full growth, and when in full leaf. A plant must be feeble in order to take root, and a grain of corn must die in the ground before it can yield a full return. God led Zuinglius, and with him the work of which he was the stay, to the gates of the grave. It is from among bones and darkness, and the dust of the dead, that God is pleased to take the instruments, by means of which he illumines, regenerates, and revives the earth.
ZUINGLIUS ATTACKED BY THE PLAGUE.