The Life and Times of Ulric Zwingli

by Johann Jakob Hottinger

The opinions of the Confederates were yet to be looked for. But they had trouble, to come to an understanding among themselves. True indeed, it was determined to turn a common front against Zurich for her remarkable innovations; but as to what should be said, the instructions are very dissimilar. "Let us act in a friendly way," wrote the burgomaster of Schaffhausen and such was the order from Bern, Glarus, Basel, Solothurn and Appenzell; but Luzern, Zug, Freiburg and the three Forest Cantons were in favor of "remaining true to the old faith and telling Zurich very plainly what ought to be told to her." At last they agreed to complain against several particular articles, to lay which before the Great Council deputies appeared in Zurich on the 21st of March, 1524. The deputy of Schaffhausen, not being authorized to make special complaint, withdrew from the others, who then made a report, of which the following is the substance: With pain, we see the increase of the new, unchristian Lutheran religion in the Confederacy; with pain, that Zurich abets the mischief. It is clear as day, that disorders only spring from it. Hence, the landvogt of Baden has been hindered from throwing several criminals into prison, at Weiningen, where the supreme court of the duchy sits; at a fire there the peasants laid hold of sword and spear instead of water-buckets; at Stammheim they insulted the crucifix and images; at Elggau, a pious clergyman, who remonstrated with the pastor, was obliged to flee the church and the parish; at Kuessnacht the tithe has been refused to the Cloister of Engelberg, and at Wædenschweil the steward of the Knights of St. John has been abused. The landvogt of Zurich circulates Lutheran books in the free bailiwicks; a parson has said at Rifferschweil that it is all one to baptize a man or a block of wood; the priests take wives, and the monks and nuns abandon the convents. No longer can this be borne, and we pray Zurich to maintain the old treaties and customs, and then we will cheerfully aid in rooting out real abuses, the shameful trade in benefices, the selling of indulgences and the scandalous lives of the clergy.

Things important and unimportant, true and false, were mingled in this report. A written answer was required. In this it was easy to show, that to give information in regard to the scenes at Weiningen belonged altogether to the lower courts at that place; that the affair at Stammheim was disapproved of, would be looked into and corrected; that the priest, who had interrupted the pastor at Elggau in an insulting manner, whilst preaching would be indebted to their protection for a safe return to his home; that Kuessnacht had not refused the tithe to Engelberg, and that the pastor at Rafferschweil had not said that of which he had been accused. But, in order to justify herself on other points, it was necessary to enter more deeply into the views of faith prevalent at Zurich, which was not to be done by a diplomatic communication through the Secretary of State, but by Zwingli himself, publicly. This disposed the deputies of the confederates, who on other accounts were displeased with the Reformer, to an unfavorable reception of the answer. "That Zurich," so it was said in the Recess at Luzern on the 1st of April, 1524, "sent in a discourse and sermon from God's Word, is not necessary to mention here."

The last word of Zurich to the Bishop of Constance met with as little favor. From all sides reports of an unfriendly character came to the ears of the government; yea, it began to be rumored, that some of the states seriously thought of giving back their written treaties to the Zurichers.

From whom had the government now to seek its most powerful protection? Only from God and its own people.

To learn whether they could be relied on, information was sought through their vogts and civil officers. "Faithful and beloved friends"--so runs the paper, which was sent out to be read publicly--"you know how we have held conferences in our canton for the settlement of the dispute. The truth has been revealed, and we would have had a perfect right to do away all abuses immediately. Still we did not wish to hurry, and afforded opportunities on all sides to show us what was better. Our gracious Lord, the Bishop of Constance, has tried to prove, in a book written by his own hand, that we are guilty, that we ought to adhere to images and esteem the mass a sacrifice, as hitherto. We have examined it, compared it with Holy Scripture, and have only been able to find that we ought to obey God rather than man. Our brethren of the Confederacy have sent their deputies to lay such complaints before us. Accept the answer which we sent them.^[16] After this, we heard that they in Luzern gave out, that they would put down this 'piece of work,' as they call it. We have asked them, where they intend doing this. They have answered, just where it suits them. Again it reached our ears, that we were grossly slandered, as to city and canton, in Luzern. We sent two of our councilors hither with the request, that they would allow them to vindicate us before the people. It was not granted. Still they appeared before the Great Council, and desired that such calumniators might be brought against them. We inform you of all this, in the hope that you will be of like mind with us in this Christian business. Remember, how many good, honest men, we, by the use of God's Word in these times of war, have kept alive and spared for their wives and children. Heretofore, you have acted faithfully in this and other matters, like pious people. How much more should we, in that which concerns the honor of God, the salvation of our souls and our consciences, keep together, use the Divine Word, and be one in protecting and defending ourselves. If this happen, then God is with us, whom no one on earth or in hell can withstand. Therefore take friendly counsel together, and let us know your resolutions."

Now again, all the answers agree in substance. There was not one, in which the determination to uphold evangelical liberty was not expressed in strong language. "We testify"--wrote Winterthur--"and have resolved, as far as in us lies, to be eternally loyal to our gracious Lords of Zurich, according to our oath, and place at their disposal our honor, our bodies, our goods and our lives, and are willing to defend the same by the Holy Word of God;" but it seemed also to be the general wish to remain in alliance with the Confederates, and, if it were possible, in peace. Thus the people of Wædenschweil and Richterschweil gave notice, that they would be neighbors with them at Hœfen and Zugerberg, who had always dealt with them in friendship and love, as they also did with them as far as possible. Thalweil also prayed that war would not be begun for the sake of one or two, be they clergy or laymen. For the rest they were pleased with the just commands of the Lords and all, which they heretofore had so excellently managed, for they had always acted like wise men. Not in the ill-will of the Confederates, but in their instigation from Zurich, the reasons of the discord were to be sought--in their instigation by a minority still present in the Council, who were opposed to the Gospel and addicted to taking pensions, at least secretly, by perverse clergymen, by the people of the convents, by unwearied letter-writers and forgers of lies. "There is talk"--says a memorial from Wiedikon, Albisrieden and Altstætten--"that all the opposition only comes from our own midst, and therefore we desire that such base-intentioned persons be looked after, be they in the Council or elsewhere, and be compelled to keep still and quiet and cease their contrariety. So will we ever pledge to the noble city of Zurich life, honor and fortune. We beg our Lords only to hold bravely to their mandates and the Word of God, and we will faithfully aid them in using and protecting the same." In like manner the congregations of Neuamt write: "We have reason to know, that You, our Lords and Superiors, are not one in the Small and Great Councils, but are divided in this business, which is a great trouble to us. Therefore we earnestly pray you to put away all such discord and be united, so will we also pledge our persons and our property to God's Word and our Lords."--"Nothing is kept secret"--wrote Buelach--"in Your Small and Great Council, but everything is continually published through the whole Confederacy, and this grieves us. We pray you therefore to make diligent inquiry and expel the babblers, and drive off them who are opposed to God's Word; then it should be cared for that the entire country should not be disturbed by them." Eglisau asked for the same thing with the addition: "If you, dear Lords, are not strong enough to punish such people, we will help you with our persons and our property." That from Ruemlang carries the same sense: "Further, it is our wish and advice, that You, as our Lords and Superiors, will look after the adversaries of God's Word, both those who sit in your Council and those who are of the clergy, be they priests or monks, and expel them from the city and canton, for it is certain that the greatest displeasure of the Confederates has sprung from this source; and if You, as our Lords and Superiors, are not strong enough for them, we will stand by you with our persons and our property, for such things can be endured no longer." With a hankering side-glance at the fat possessions of the monasteries, they of the Four Wards wrote: "We have received the friendly and gracious communication of our Lords with great thanks, and wish to be among those who pledge person, soul, honor and property to the Word of God and their Lords and Superiors, especially to those who mean well, and not to the base, who strive against God's Word. For the rest, it is our wish, that You, as our Lords and Superiors, would punish and drive away those wicked ones, who fight against God's Word, be they in the Council, in the city, or in the canton, be they clergymen or laymen, for it is certain, that the displeasure of our Confederates has, for the most part, arisen from this quarter by their letter-writing and other rebellious acts; and if you are not strong enough to punish or drive them away, we will aid you with our persons and our property to drive them off. In the third place, be it our will and opinion, that you will take care of and drive away by the help of God's Word, all the soup-eaters, who crowd together, as is well known, in the monasteries; for if this be not done, we will see if we also cannot some day obtain such eating and drinking." And still more fully Riespach and Hirslanden: "It is also our earnest opinion, whereas numerous and manifold speeches and lies have hitherto been written and sent off by the clergy and laymen to the confederates generally and particular cantons and cities, and have been little inquired into as yet, by which great injury and loss of reputation may fall upon the city of Zurich and its territory, since when our people go from home, be it to Luzern, Zug, Baden or other parts, then they all say: Such reports came from Zurich;--therefore we wish this business to be better looked into; and if the Gospel is to be protected, such persons ought to be punished according to their deserts. We also pray our Lords, that, where there are ill-minded priests, who will not obey their statutes and always speak and act against the Gospel, God's Word, all such be thrust from their livings and the churches supplied with good pastors; for it strikes us that otherwise we can never hope for peace. Further, we pray our Lords to sequester the property of the monasteries and the canons, so that it may go to the aid of the poor, who everywhere sit before our churches; so that the Confederates and other strangers may not say: 'If they are such good Christians in Zurich, why do so many poor people sit before all the churches?' Hence we think that the tithes, which we raise, more justly belong to the poor than to nonsensical priests, who write here and there behind the back of the government. Hence it is our urgent prayer to our gracious Lords of Zurich, that they deliberate on the above-cited points, and if then it seems better to their wisdom to do so than to leave it alone, we all and each one in particular will pledge his soul, honor, body and goods to the city of Zurich, and esteem you, our dear Lords, as true fathers, as we hope you will find us good, willing, dutiful and submissive children, even unto death."

The tenor of these answers was sufficient to show the government, that, even if it wished, it could no longer delay the progress of the reformation, and that only by action, just as decided as cautious, would it be possible to prevent an outbreak of the flame, which already appeared in scattered sparks.

Hence an ordinance of the Council was passed for the removal of the images in the most quiet way, with forbearance and care. Whoever had presented any to the churches, or had caused them to be made at his own cost, could take them home without molestation. If the majority in a congregation were opposed to their removal, then it was commanded to wait till they were better informed. All processions were forbidden, even the pilgrimage to Einsiedeln, in memory of the victory at Tættweil. The latter, celebrated by a dangerous mingling of both sexes in a march of several days and in the monastery, was discontinued accordingly, and this was regarded as an act of hostility. But why should public thanks to the Supreme Disposer of battles, why should joyful remembrance of the bravery of their father's cease?

The reform of the clerical foundations and monastic life was very thorough. Mention has already been made of that in the Chapter of Canons at the Great Minster. Now, it also voluntarily surrendered its secular jurisdiction to the government, but guarded itself on the other hand against the delivery of its rich church-ornaments, which were likewise demanded by the Council and at length taken. Their value went to cover a part of the expenses of the Canton, which were greatly increased by the commotions of the age. At the same time Catherine von Zimmern, abbess of Frauminster, gave up to the burgomaster and councils, under the assurance that she and the sisters would receive an adequate support, the convent along with its rights and revenues. The Chapter of Canons at Embrach, the Cistercians at Cappel and the Augustinians at Heiligenberg, near Winterthur, asked of their own accord for a suppression or, a re-organization for a more useful end. The remaining cloisters were taken under the care of the government. Toward the Dominicans of the city the greatest severity had to be shown. They held the richest possessions; and yet, like the Franciscans, were pledged to poverty by the rules of their order. "On Saturday, Dec. 3d, 1524,"--Felix Weiss narrates--"the burgomaster and the councils ordained, that the three men of the monasteries, namely, the Dominicans, the Augustinians and the Franciscans, should be united, and the younger portion of them taught trades. If any did not wish to remain, to these a viaticum was to be given; and to all who desired to remain in the monastery a comfortable support for life and permission to die a peaceful death. Thus, on the Saturday aforesaid, in the afternoon, without notice or warning, the three chief officers and other members of the council, accompanied by the police of the city, led the Dominicans all at once to the Franciscans; and directly after that they went to the Augustinians and summoned them all. They were obliged to lay down their keys of office in presence of my lords on a table in the convent-parlor. After a long speech and friendly words, they again led them over the upper bridge to the barefooted friars; and thus the rulers of the city, of the Small and Great Councils, honestly disposed of the people in all the monasteries. Soon after, their portion was assigned them, so that those who were willing to stay in the monastery of the Franciscans, would receive lodging and shelter there and wood enough; besides, to each one 6 shocks of grain, 6 buckets of wine and 32 pounds Haller were promised every year."

Out of the ordinary revenues of the government, aided by the property of the suppressed monasteries, schools were founded, an alms-house, a lazaretto for the plague-stricken, and an orphan-asylum. The hospital was enlarged, and suitable salaries awarded to its spiritual and lay attendants. Scholastic education was greatly needed, and where qualified teachers could not be obtained from the city, they were called from abroad. Thus Myconius was brought back to Zurich. Rudolph Collin followed him from Luzern. Wiesendanger came from the village of Dynhart, after him Pellikan from Alsace; all in order to teach the ancient languages.