The Life and Times of Ulric Zwingli

by Johann Jakob Hottinger

"These and many other reasons, derived from the Holy Scriptures, have moved us, O honorable Lords, to petition Your Worships in regard to marriage, which we design to enter into, yea to make known several among us, who have entered into it, that Your Worships may not be adverse thereto, seeing the great scandal thus given to all men; seeing our wounded consciences, with which we daily attend to the administration of God's Word and the sacraments, though everywhere our continual weakness is acknowledged and no peace is left to us. Therefore we exhort Your Worships as our Fathers (for we have all sprung from one glorious Confederacy, and are yours and of yours); by God, our Creator, who made us all of one clay, so that we recognize each other as brethren; by the blood of Jesus Christ, which he shed for all alike, so that no one can claim for himself more than another; by the Holy Ghost, who is God, and in all his illuminations and inspirations has never forbidden marriage to the priesthood, but rather enjoined it: Take pity on us your true and willing servants, so that, though it be not sinful for us before God, it may not be shameful for us before men. And since we have been faithfully devoted to your honor all our lives long at home and abroad, grant us deliverance from this disgrace of unchastity, that we may lead honorable lives among you. For it were indeed unkind, if they, whose honor we have increased, would not at once place us in an honorable position, not only before friends and associates, but strangers also. Not in one hour of calamity only, have we shared love and sorrow with you, and ever adhered to you as good, honest people. We have not been prompted to bring this before Your Worships by a spirit of wantonness, but by a desire after pious, conjugal purity. For had it been by wanton desires, these might have been better gratified by having no wives. We also know well that troubles, cares and labors attend the married estate. We know well how very easily we can, any day, abandon the women with whom we have taken up. Therefore it has not been suggested by wanton desires, but by shame and love for the souls, committed to our care, that they do not become eternally polluted. The greater part of us have worn out our children's shoes, and are nearer 40 than 30 years of age. You should not listen to those who may cry out and cast up unjustly many things against us on the other side. 'How dare they marry? Have they not taken an oath of chastity?' Hear this, gracious Lords! No one has promised chastity in other words than those I will now write. The Bishop, when about to consecrate a priest, asks if he will remain pure; the candidate answers: 'Yes, as far as human frailty can bear and suffer.' See, gracious Lords! with this condition have we sworn and not otherwise. This we can prove by the Lord Bishop himself, but there is no need of it. No one, we hope, will deny it. Since now, neither oath nor promise binds us, and St. Paul speaks as above quoted, suffer yourselves to be moved by this public confession, which we make before you, for, were not the desire of honor so great, we would not have uncovered our shame."

Whatever may be our opinion of this affair, it must be admitted that Zwingli did not wish to appear better than he really was. Nothing was more foreign to him all his life long than hypocrisy. For this we ought not to honor him, but the Lord and blaster, whose word he proclaimed. Wholly unconcerned about the reproach it might occasion, the author took the position we have represented. A noble spirit was never yet injured by candor; but hypocrisy has ruined millions weaker. Truth no less than love is a fundamental requirement of the Gospel.

The astonishment, to which this step gave rise on all sides, can readily be imagined. It was so much the greater, because Zwingli had purposely provided for a wider circulation of the Latin and German memorials, and sent copies of them to his friends for gratuitous distribution. Neither from the Bishop nor the governments did he receive any answer. The decision in the department of Zurich was very decided and of the most favorable character as might be expected. From Luzern, Myconius wrote to him: "Only a few give their approval to your petitions. Many express neither praise nor blame. They say: 'You attempt a thing you can never carry out. The Bishop, yea the Pope cannot grant your request. Only a Council can do it.' The priests are dissatisfied. How the people think, I do not know. This much only I can see, that they neither know, nor wish to know anything about the Gospel. The demon of war has laid hold of them. They are blind to all that is higher." The prebendary Botzheim of Constance informed Vadianus that there was a powerful movement among the people. The canon Kilchmeier at Luzern, and Trachsel, pastor at Art, who had signed with Zwingli, as well as John Zimmerman of Luzern and the assistant Bernhardin of Cham put their lives in jeopardy by betrothing themselves, and were compelled to prepare for flight. Even in Zurich, though individuals gave Zwingli a firm support, there was yet a wide gulf between approval and simple permission of public marriage by the authorities.

Just then the Government of Zurich was obliged to be particularly prudent in its relations to the other Confederates. An immediate result of this step of Zwingli was, that ecclesiastical innovations were for the first time discussed at the diet, in the summer of the year 1522. Urban Weiss, pastor at Fislispach, in the bailiwick of Baden, though a member of the Zurich chapter, as he returned from a meeting of his associates, declared from the pulpit, by their unanimous resolution, that henceforth nothing should be preached, except it could be proven by the Holy Scriptures--hence, that the saints ought to be no longer invoked, that the marriage of priests was in no wise contrary to the commandments of God, and as soon as it was approved, (and he hoped it would be shortly), he intended to take a wife himself. The Bishop complained of him to his superiors at the diet, and new indignation broke loose in their midst. The pastor would have been led off immediately to prison, had not several of the clergy in connection with the congregation prevented it by heavy bail. But, on their return home the deputies found the petition of Zwingli, and this made the prospects of the pastor rather worse, so that at the next sitting of the diet, in the beginning of winter, it was actually resolved to send him to Constance.

But the Confederates gave matter for serious thought to the Council of Zurich not by this act alone. In spite of every refusal of the French alliance, in spite of all the vigilance of the authorities, there were still seventeen captains in that service, who succeeded by cunning arts in enticing to themselves several troops of inveterate deserters and disobedient youth, partly citizens of Zurich and partly of other places, and leading them to the army, for which so severe a chastisement was kept in store at Biocca. Justly indignant, the Council ordered all its officers to bring these seducers captive to Zurich, whenever they would again enter the canton; only if they came of their own accord, to answer for their deeds, a safe conduct should be promised to them. The Confederates declared this proceeding to be a violation of the compact. Zurich appealed to the fourth article of the treaty of Stanz, which was certainly in her favor. But the exasperation increased the more. It rose to a still higher pitch, when Zwingli took occasion from the defeat at Biocca to address a written exhortation "to the oldest Confederates at Schwyz, to beware of foreign lords and to get rid of them." He counted on the aid of his friends there at Einsiedeln, and the clerk of the court, Balthasar Staffer, was his devoted adherent, having at an earlier period received assistance from him during a season of trial in his family. With a perception at once intuitive and full of power he contrasts in this letter the strength of even a small nation, that trusts in God and a good conscience, with the windy boasts of the reigning corruption. "Our ancestors"--says he--"overcame their enemies and established their liberty, by no other power, than that of God. For this end they never slew Christian people for pay, but fought for freedom alone, that their persons, lives, women, children might not be so painfully subject to a licentious nobility. Therefore has God multiplied to them on all sides victory, honor and fortune, so surely, that no lord has ever conquered them, though never so strong; which, without doubt, is not to be attributed to human ability, but to the power and grace of God. Yea, when they defended their fatherland and freedom at Morgarten, Sempach and Næfels, where three hundred and fifty men attacked fifteen thousand for the twelfth time in one day and at last beat them, among whom ye good people of Schwyz had thirty, and in many other places, when they went to battle and returned home always with joy and honor, then they rested in peace, stained by no disgrace. But now, since we are lifted up in our own conceit, and think ourselves wise; since we have become filled with pride and boasting, though it is nothing but air; how should we escape not having shame and loss imputed to us by God, though we have spread our names so far with such vainglory: We have done this; we will do this; we can do this; no one is able to withstand us; as if we had a covenant with death; although a heavy scourging and punishment passes by, may it not yet come over us; since we place our hope in lying and tricks and are protected thereby--just as if we were iron and other men gourds; just as if no one could harm us like the heroes, who saved themselves from the deluge by that enormous pile, the tower of Babel. It is very certain that our pride is not His gift. He waits long, and that only, for us to do better. If we do not, then it will be done unto US as it was done unto Sodom and Gomorrah." This letter alone, or in connection with other reasons, which may have brought it about, actually prevailed at Schwyz, after a stormy meeting, over the national inclination toward the French, and it was resolved for the next 25 years to reject foreign alliances and pensions; Nidwalden also joined in the resolution. As may easily be imagined, this greatly strengthened the hatred against Zwingli. "Thy truly Christian summons to the people of Schwyz"--writes Berthold Haller from Bern--"is severely condemned among us, indeed in the highest degree." Embassies were sent to Schwyz and Nidwalden, to warn them back, and one also to Zurich with the request, that if they wished always to keep apart, they would at least abstain from influencing other members of the Confederacy, and keep careful watch over the seditious libels that issued from their city. The government remained firm to the principles laid down for its guidance in political affairs. Transgressors of the prohibition against desertion and pensions were punished with severity and even executed; in ecclesiastical measures it was at variance and wavering.

Zwingli felt more and more, that, though many individuals on all sides were proud of his course and defended his cause, he yet in reality stood alone; that many mad-caps, coming out far more rudely than he, did him more injury by their eccentricities than they gave him help; that his true friends, unless he continually kept them in breath, informed them and encouraged them, were in danger of yielding to faint-heartedness. Even his faithful Myconius wrote to him in such a moment: "What canst thou do, when the whole world speaks against thee, yea, opposes thee with all its powers?" When some, who, on account of his extraordinary acquirements, had ranged themselves among his most prominent supporters, began to draw back, Vadianus became cooler and Erasmus put into his scanty and formal letters expressions of ill-humor. How worthy of all honor did the man stand here, who did not suffer himself to be bowed by all this!

It was evident to him, notwithstanding that his work, in order to have stability, needed a firmer basis, that the acknowledgment and protection of the government of the canton was indispensable to its success. But the authorities, far more than Zwingli, thought themselves bound to the existing church-order, and no support from them could be counted on against the protest of the bishop. Thus the Reformer had first to come to a clear understanding with them, and the Bishop himself opened the way. He had carefully abstained from instituting an examination of the erroneous doctrines said to be preached in Zurich, after the Council had invited him so to do, and only exhorted the government in general terms to allow no changes in church matters amongst them; on the contrary he addressed a pastoral letter to the collective clergy of his diocese, complaining of manifold heretical teachings, warning against them, yea, condemning them, as well as a special admonition at the same time to the convent of canons at Zurich not to suffer them in their midst. Not less than sixty nine points of complaint and wishes for amendment were contained in it. When the letter was read before the assembly every eye was turned toward Zwingli. "You find yourselves"--said he--"indebted to me for all these accusations. I desire that they be placed in my hands, so that I can answer." This was done, and now he was determined to battle for life and death against the spiritual powers. Hence a glance at their present condition and influence becomes necessary.

On the 1st of December, 1520, Pope Leo X. died, and on the 9th of January the Cardinals had elected his successor Adrian VI. But he did not come to Rome before the 29th of August. Till then, he staid in Spain as vicegerent of Charles V., who was also king of that country. The College of Cardinals, empowered to rule in the interim, had pursued the policy of the deceased Pope in regard to Swiss affairs. Ecclesiastical matters were kept in the background, and Zurich, although verging toward revolt, was treated with special favor, because she not only continued averse to the French alliance, so hated by Rome, but besides this, faithful to former treaties, had dispatched a body of troops for the immediate protection of the Papal government. The short reign of Adrian (he died on the 13th of September, 1523) brought about no change. On the contrary, even by him, who, as Grand Inquisitor in Spain, had seized on Luther's collective writings, brilliant offers were made to Zwingli. Franz Zingg, his friend and the same time chaplain of the Pope, received a commission to treat with him, and expressed himself thus scornfully against Myconius: "In Rome everything will be granted to a bold preacher except the Papal Chair." During the following year, 1523, two letters from Adrian, addressed to Mark Roist and Zwingli, were delivered by the legate Ennius. In the first the burgomaster was assured, that the Pope, fully aware of his public and private services in behalf of the Roman See, would exhort him to persevere in his friendly disposition, that he also was mindful of it, as the legate would detail at large. In the second, to Zwingli, this passage occurs: "Although our legate is enjoined to conduct our affairs with your nation in a public manner, yet, because we have a certain knowledge of thy distinguished merits, and especially love and prize thy loyalty, and also place particular confidence in thy honesty, we have commissioned our chosen Nuncio to hand over to thee separately our letter, and bear witness to our most favorable intentions. We exhort thee also, reverend and faithful in the Lord, to give all credit to it, and with the same disposition, in which we are inclined to remember thy honor and thy profit, to bestir thyself also in our affairs and those of the Apostolic See, wherefore thou wilt be gladdened by our very special grace."

It is not to be doubted that Adrian had been informed by his legates of the condition of the church in Zurich; still we may be allowed to conjecture at least, why he made another attempt upon Zwingli. Of German descent and himself a friend and judge of German science, conscious moreover of an honest purpose, he might perhaps have cherished the hope, that he would be better able to exert a reconciling influence upon the Germans than his Italian predecessor. On the Saxon Reformer, over whom ban and outlawry had already been pronounced, such a thing was no longer possible; but the Switzer was untouched as yet. Still the Pope was greatly mistaken in regard to him. It was not the person but the court, which Zwingli would avoid. Let us hear what he has to say in regard to the relation in which he stood to the latter, as it appears in the 'Explanation of the Final Discourse:'

"For three whole years now I have preached the Gospel in Zurich with earnestness, for which the Papal Cardinals, Bishops and Legates, whilst the city has not been well spoken of, have often sought to blind me by their friendship, prayers, threats, and promises of large gifts and benefices; these I did not wholly reject, having accepted a pension of 50 florins, which they paid me yearly (indeed they would have given me 100, but I would not be enticed); I had declined it in the year 1517, though they would not stop it till three years after in 1520, when I refused it in my own hand writing. (I acknowledge my sin before God and all men; for prior to 1516 I adhered too closely to the authority of the Pope, and deemed it becoming to receive money from him, although I always gave the Roman envoys to understand in plain language, when they exhorted me not to preach anything against the Pope: they should not at all expect me to suppress a single word of the truth for the sake of money, on which account they might either take it back or not, as it pleased them). When now I had laid down the pension, they saw well I would have nothing more to do with them, and then they made public my refusal and receipt, both of which stood in one letter, through a spiritual father, a preacher-monk, for the purpose of driving me off from Zurich by it. But in this they failed, because the honorable Council knew well that I had not spared the Pope in my teachings; that I had not been wrought upon by money; that I had not aided them in their plans, and now for the second time refused a pension; and also, since it was the doctrine of former ages, that I could not be convicted of a violation of honor or my oath. And thus the above-named honorable Council has acknowledged my innocence.--So each and every one may see, if I had wished to enrich myself with the gold of foreign lords, I would not have refused the pension of the Pope, for to receive it from him would have been disgraceful in the least degree to one in clerical orders. But I declare it before the Judge of all men, God, that I have never received pension or wages from prince or lord, or been bribed in any way. And what I do to-day I do alone, because my office demands it of me. I pray also that it may aid in checking the evil. For I would be ever a murderer in the eyes of pious people, if I did not continue to rebuke it severely. I am ready also at all times to give answer to all men for my teachings, my writings and my actions, and dare take it on my soul, that hereafter I will use all diligence to bring the word of God clearly before all men, yet not I will do it, but God, and therefore it deeply concerns me that our glorious Confederacy may remain in existence. Although every one may think of me, as seems good to him, yet I am conscious of innocence in regard to my teaching and actions in that whereof my enemies accuse me. Moreover, though I exceed many men in other faults, yet shall they not injure the truth of God and a pious government. Let each for God's sake regard in the best light my simple explanation of the affair of the foreign lords, which I might have presented with far greater lustre to my reputation, had I desired it. For, a few days back, I received a letter from the Pope and mighty verbal commands, which I have answered by God's grace in a Christian manner, without being moved; since I do not doubt, I would become greater than any other man, if the poverty of Christ were not dearer to me than the splendor of the Papists. Let every one regard it in the best light. Since I must look to the wants of many, who have claims on me elsewhere, I ought not to conceal my innocence of the thing in my own spirit, but reply, after the example of Paul, in a becoming manner; for the enemies of Christ often injure his doctrine through my name, against which they utter falsehood; whom I have followed now and to whom, as I hope, done no injustice."