THOMAS PLATER.
At first Myconius was alarmed at the advanced age of the scholars under his care; but he had gradually resumed his courage, and was not long in distinguishing among his pupils a young man, twenty-four years of age, from whose eyes beamed forth a love of study. Thomas Plater, for such was his name, was a native of the Valais. In that beautiful valley, where the torrent of the Viége rolls its noisy waters, after issuing from the sea of ice and snow which encircles Mount Rosa, between St. Nicholas and Stalden, on the lofty hill that rises on the right bank of the river, may still be seen the village of Grächen. This was Plater's birthplace. From the neighbourhood of these colossal Alps was to proceed one of the most original of all the characters that appeared in the great drama of the sixteenth century. At the age of nine years, he had been placed under the care of a priest who was his relation, by whom the little peasant was often so cruelly beaten that he cried (as he tells us himself) like a kid under the knife. He was taken by one of his cousins to attend the German schools. But he had already attained the age of twenty years, and yet, through running from school to school, he scarcely knew how to read.[495] When he arrived at Zurich, he came to the determination of gaining knowledge; and having taken his place in Oswald's school, he said to himself, "There shalt thou learn or die." The light of the Gospel shone into his heart. One very cold morning, when he had no fuel for the school-room stove, which it was his duty to keep up, he thought to himself: "Why should you want wood, while there are many idols in the church!" There was no one as yet in the church, although Zwingle was to preach, and the bells were already summoning the congregation. Plater entered very softly, laid hold of an image of St. John that stood upon an altar, and thrust it into the stove, saying: "Down with you, for in you must go." Most assuredly neither Myconius nor Zwingle would have sanctioned such a proceeding.
It was in truth by better arms than these that incredulity and superstition were to be combated. Zwingle and his colleagues had given the hand of fellowship to Myconius; and the latter daily expounded the New Testament in the church of Our Lady before an eager and attentive crowd.[496] Another public disputation, held on the 13th and 14th of January 1524, had again proved fatal to Rome; and in vain did the canon Koch exclaim: "Popes, cardinals, bishops, councils—these are my church!"
Everything was making progress in Zurich; men's minds were becoming more enlightened, their hearts more decided, and the Reformation was increasing in strength. Zurich was a fortress gained by the new doctrine, and from her walls it was about to spread over the whole confederation.
CHAPTER IV.
Diet of Lucerne—Hottinger arrested—His Death—Deputation from the Diet to Zurich—Abolition of religious Processions—Abolition of Images—The Two Reformations—Appeal to the People.
DIET OF LUCERNE.
The adversaries were aware of what might be the consequences of these changes in Zurich. They felt that they must now decide upon striking a vigorous blow. They had been silent spectators long enough. The iron-clad warriors of Switzerland determined to rise at last; and whenever they arose, the field of battle had been dyed with blood.
The diet had met at Lucerne; the clergy were endeavouring to excite the chief council of the nation in their favour. Friburg and the Forest Cantons proved their docile instruments; Berne, Basle, Soleure, Glaris, and Appenzel were undecided. Schaffhausen was inclining towards the Gospel; but Zurich alone stood forward boldly in its defence. The partisans of Rome urged the assembly to yield to their demands and prejudices. "Let the people be forbidden," said they, "to preach or repeat any new or Lutheran doctrine in private or in public, and to talk or dispute about such things in taverns and over their wine."[497] Such was the ecclesiastical law they were desirous of establishing in the confederation.