THE ADVERSE PARTY AT BERNE.
His son Nicholas, then thirty-one years of age, had been for two years provost of the church of Berne, and as such, by virtue of the papal ordinances, enjoyed great privileges; accordingly Berthold Haller used to call him "our bishop."[535] The prelates and the pope spared no endeavours to bind him to the interests of Rome;[536] and it seemed as if everything would keep him from a knowledge of the Gospel; but the ways of God are more powerful than the flatteries of man. Watteville was turned from darkness to the mild light of the Gospel, says Zwingle.[537] As a friend of Berthold Haller, he read all the letters which the latter received from Zwingle, and could not find language to express his admiration.[538]
The influence of the two Wattevilles, one of whom was at the head of the state and the other of the church, would apparently draw after it the whole republic. But the opposite party was not less powerful.
Amongst its leaders were the schulthess of Erlach, the banneret Willading, and many patricians whose interests were identical with those of the convents under their administration. Behind these influential men were an ignorant and corrupted clergy, who called the evangelical doctrine "an invention of hell"—"My dear confederates," said the councillor Mullinen before a full assembly in the month of July, "take care that this Reformation does not come here; at Zurich a man is not safe in his own house, and he is obliged to have a guard to protect him." Accordingly they invited to Berne the reader of the Dominicans of Mentz, one John Hein, who went into the pulpit and declaimed against the Reformation with the eloquence of a Saint Thomas.[539]
Thus were the two parties drawn up in battle-array against each other; a struggle seemed inevitable, and already the result did not appear doubtful. In fact, one common faith united a part of the people to the most distinguished families of the state. Berthold Haller exclaimed, full of confidence in the future: "Unless God's anger be turned against us, it is not possible for the Word of God to be banished from this city, for the Bernese are hungering after it!"[540]
FIRST SUCCESSES OF THE REFORM.
Shortly after this two acts of the government appeared to incline the balance to the side of the Reformation. The Bishop of Lausanne having announced an episcopal visitation, the council intimated to him through the provost Watteville, that he had better refrain from so doing.[541] And at the same time the councils of Berne issued an ordinance which, whilst in appearance it conceded something to the enemies of the Reformation, sanctioned the principles of the new doctrines. They decreed that the Gospel and the doctrine of God, as it is laid down by the books of the Old and New Testament, should be preached exclusively, freely, and openly; and that the ministers should abstain from every doctrine, discussion, or writing, proceeding from Luther or other teachers.[542] Great was the surprise of the adversaries of the Reformation when they saw the evangelical preachers boldly appealing to this ordinance. This decree, which was the basis of all those that succeeded, was the legal commencement of the Reformation in Berne. From that time the progress of this canton was more decided, and Zwingle, whose attentive eyes watched everything that was passing in Switzerland, was able to write to the provost Watteville: "All Christians are overjoyed, on account of the faith which the pious city of Berne has just received."[543]—"The cause is the cause of Christ," exclaimed the friends of the Gospel;[544] and they devoted themselves to it with an increase of courage.
The enemies of the Reformation, alarmed at these first advantages, closed their ranks, and resolved to strike a blow that would secure their victory. They conceived the project of getting rid of these ministers whose bold discourses were overthrowing the most time-honoured customs; and it was not long before a favourable opportunity occurred. There existed in Berne, on the spot now occupied by the hospital of the Island, a convent of nuns of St. Dominic, consecrated to St. Michael. The anniversary of the archangel (29th September) was a great festival at the monastery. Many of the clergy were present this year, and among others Wittenbach of Bienne, Sebastian Meyer, and Berthold Haller. Having entered into conversation with the nuns, among whom was Clara, daughter of Claudius May, a supporter of the Reformation, Haller said to her, in the presence of her grandmother: "The merits of the conventual life are imaginary, whilst marriage is an honourable state, instituted by God himself." Some of the nuns to whom Clara repeated Berthold's words were horrified at them. "Haller maintains," was the rumour in the city, "that all nuns are children of the devil." The opportunity which the enemies of the Reformation were looking for was found. Going before the Smaller Council, they referred to an ancient law which enacted that whoever carried off a nun from her convent should lose his head, but asked for a mitigation of the penalty, and that, without giving the three ministers a hearing, they should be banished for life. The Smaller Council acceded to their prayer, and the matter was immediately carried before the Great Council.
HALLER AT THE CONVENT—ACCUSED AND ACQUITTED.
Thus was Berne about to be deprived of her reformers: the intrigues of the papal party were successful. But Rome, who triumphed when she addressed herself to the oligarchs, was beaten before the people or their representatives. Scarcely had they heard the names of Haller, Meyer, and Wittembach, men whom all Switzerland venerated, than an energetic opposition was manifested by the Great Council against the Smaller Council and the clergy. "We cannot condemn the accused unheard," exclaimed Tillmann; "their testimony is surely as good as that of a few women." The ministers were called before them: the affair was embarrassing. At length John Weingarten said: "Let us give credit to both parties." They did so: the ministers were discharged, with an intimation to confine themselves to their pulpits, and not to meddle with the cloisters. But the pulpit was sufficient for them. The efforts of their adversaries had redounded to their own disgrace. It was a great victory for the Reformation. Accordingly one of the patricians exclaimed: "It is all over now: Luther's affair must go forward."[545]