CONVENT OF KÖNIGSFELDT.
And it did in fact go forward, and in the very places where they expected it the least. At Königsfeldt, on the Aar, near the castle of Hapsburg, stood a monastery adorned with all the conventual magnificence of the Middle Ages, and where reposed the ashes of several members of that illustrious house which had given so many emperors to Germany. Here the daughters of the greatest families of Switzerland and Swabia used to take the veil. It was not far from the spot where, on the 1st of May 1308, the Emperor Albert had fallen by the hand of his nephew John of Swabia; and the beautiful painted windows of the church of Königsfeldt represented the horrible punishments that had been inflicted on the relations and vassals of the murderer. Catherine of Waldburg-Truchsess, abbess of the convent at the period of the Reformation, numbered among her nuns Beatrice of Landenberg, sister to the Bishop of Constance, Agnes of Mullinen, Catherine of Bonstetten, and Margaret of Watteville, the provost's sister. The liberty enjoyed in this convent, which in former times had given room for scandalous disorders, now permitted the Holy Scriptures with the writings of Zwingle and Luther to be introduced; and soon a new life entirely changed its aspect. Near that cell to which Queen Agnes, Albert's daughter, had retired, after having bathed in torrents of blood as in "maydew," and where, plying the distaff or embroidering ornaments for the church, she had mingled exercises of devotion with thoughts of vengeance,—Margaret Watteville had only thoughts of peace, and divided her time between reading the Scriptures and compounding salutary ingredients to form an excellent electuary. Retiring to her cell, this youthful nun had the boldness to write to the doctor of Switzerland. Her letter displays to us, better than any reflections could do, the christian spirit that existed in those pious women, who are still so grievously calumniated even in our own days.
MARGARET WATTEVILLE TO ZWINGLE.
"May grace and peace in the Lord Jesus be given and multiplied towards you always by God our heavenly Father," wrote the nun of Königsfeldt to Zwingle. "Most learned, reverend, and dear Sir, I entreat you to take in good part the letter I now address to you. The love which is in Christ constrains me to do so, especially since I have learnt that the doctrine of salvation is spreading day by day through your preaching of the Word of God. For this reason I give praise to the everlasting God for enlightening us anew, and sending us by his Holy Spirit so many heralds of His blessed Word; and at the same time I offer up my ardent prayers that he will clothe with his strength both you and all those who proclaim His glad tidings, and that, arming you against all the enemies of the truth, He will cause his Divine Word to grow in all men. Very learned Sir, I venture to send your reverence this trifling mark of my affection; do not despise it; it is an offering of christian charity. If this electuary does you good, and you should desire more, pray let me know; for it would be a great pleasure to me to do anything that was agreeable to you; and it is not I only who think thus, but all those who love the Gospel in our convent of Königsfeldt. They salute your reverence in Jesus Christ, and we all commend you without ceasing to His almighty protection.[546]
"Saturday before Lætare, 1523."
Such was the pious letter that the nun of Königsfeldt wrote to the doctor of Switzerland.
A convent into which the light of the Gospel had thus penetrated could not persevere in the observances of a monastic life. Margaret Watteville and her sisters, convinced that they could better serve God in the bosom of their families than in the cloister, asked permission to leave it. The council of Berne in alarm endeavoured at first to bring these nuns to reason, and the provincial and abbess employed threats and promises by turns; but the sisters Margaret, Agnes, Catherine, and their friends were not to be shaken. Upon this the discipline of the convent was relaxed, the nuns were exempted from fasting and matins, and their allowance was increased. "It is not the liberty of the flesh that we require," said they to the council; "it is that of the spirit. We, your poor and innocent prisoners, entreat you to have pity on us!"—"Our prisoners! our prisoners!" exclaimed the banneret Krauchthaler, "they shall be no prisoners of mine!" This language from one of the firmest supporters of the convents decided the council; the convent gates were opened, and shortly after, Catherine Bonstetten was married to William of Diesbach.
THE TWO CHAMPIONS.
And yet Berne, far from siding openly with the reformers, held a middle course, and endeavoured to pursue a see-saw system. An opportunity soon occurred for showing this vacillating procedure. Sebastian Meyer, reader of the Franciscans, published a retractation of his Romish errors, which created a great sensation, and in which, describing a conventual life, he said: "In the convents the monks live more impurely, fall more frequently, recover themselves more tardily, walk more unsteadily, rest more dangerously, are pitied more rarely, are cleansed more slowly, die more despairingly, and are condemned more severely."[547] At the very time Meyer was thus denouncing the cloisters, John Heim, reader of the Dominicans, was exclaiming from the pulpit: "No! Christ has not, as the evangelists teach, made satisfaction to his Father once for all. It is further necessary that God should every day be reconciled to man by the sacrifice of the mass and by good works." Two citizens who chanced to be present, interrupted him by saying: "It is not true." There was immediately a great disturbance in the church; Heim remained silent; many persons urged him to continue, but he left the pulpit without finishing his sermon. On the morrow, the Great Council struck a blow at once against Rome and the Reformation; they turned the two great controversialists, Meyer and Heim, out of the city. "They are neither muddy nor clear,"[548] it was said of the Bernese, playing on the word Luther, which in old German signifies clear.[549]
CLARA KAY.
But in vain did they seek to stifle the Reformation in Berne. It was advancing on every side. The sisters of the convent of the Island had not forgotten Haller's visit. Clara May and several of her friends, anxiously pondering on what they ought to do, wrote to the learned Henry Bullinger. "St. Paul," replied he, "enjoins young women not to make vows, but to marry, and not to live in idleness under a false show of piety. (1 Timothy v. 13, 14.) Follow Jesus Christ in humility, charity, patience, purity, and kindness."[550] Clara, praying for help from on high, resolved to adopt this advice, and renounce a life so contrary to the Word of God, invented by men, and fraught with temptation and sin. Her father Bartholomew, who had spent fifty years on the battle-field or in the council-chamber, heard of his daughter's resolution with delight. Clara left the convent.