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LUTHERS CHARACTER CONSEQUENCES.

Nowhere did Luther's character shine forth more strikingly than in this controversy on the Lord's Supper. Never were more clearly displayed that firmness with which he clung to a conviction which he believed to be christian, his faithfulness in seeking for no other foundation than Scripture, the sagacity of his defence, his animated eloquence, and often overwhelming powers of argumentation. But never also were more clearly shown the obstinacy with which he adhered to his own opinions, the little attention he paid to the reasons of his opponents, and the uncharitable haste with which he ascribed their errors to the wickedness of their hearts, or to the wiles of the devil. "One or other of us," said he to the Strasburg mediator, " must be ministers of Satan-the Swiss or ourselves."

This was what Capito styled "the frenzies of the Saxon Orestes ;" and these frenzies were followed by exhaustion. Luther's health was affected by them; one day he fainted in the arms of his wife and friends; he was a whole week as if in "death and hell."*" He had lost Jesus Christ," he said, "and was tossed to and fro by the tempests of despair. The world was passing away, and announcing by prodigies that the last day was at hand."

But the divisions among the friends of the Reformation were destined to have still more fatal consequences. The Romish theologians exulted, particularly in Switzerland, at being able to oppose Luther to Zwingle. And yet if, after three centuries, the recollection of these divisions should convey to evangelical Christians the precious fruits of unity in diversity, and of charity in liberty, they will not have been in vain. Even then, the reformers, by opposing one another, showed that they were not governed by a blind hatred against Rome, and that truth was the primary object of their inquiries. Herein we must acknowledge there is something generous; and conduct so disinterested did not fail to bear fruit, and to extort, even from enemies, a feeling of interest and esteem.

And further than this, we may here again recognise that

* In morte et in inferno jactatus L. Epp. iii. 132.

DIFFERENT TENDENCIES.

305

sovereign hand which directs all things, and permits nothing without the wisest design. Luther, notwithstanding his opposition to the Papacy, was in an eminent degree conservative. Zwingle, on the contrary, was inclined to a radical reform. These two opposite tendencies were necessary. If Luther and his friends had stood alone at the time of the Reformation, the work would have been stopped too soon, and the reforming principle would not have accomplished its prescribed task. If, on the contrary, there had been only Zwingle, the thread would have been snapped too abruptly, and the Reformation would have been isolated from the ages that had gone before.

These two tendencies, which to a superficial observer might seem to have existed only to combat each other, were ordained to complete each other; and after a lapse of three centuries we can say that they have fulfilled their mission.

CHAPTER XII.

The Tockenburg-An Assembly of the People-Reformation - The Grisons-Disputation at Ilantz-Results-Reformation at Zurich.

THUS the Reformation had struggles to maintain in every quarter, and after having contended with the rationalist philosophy of Erasmus, and the fanatical enthusiasm of the But its anabaptists, it had still to endure an intestine war. great conflict was always with popery; and the attack begun in the cities of the plain was now carried on among the most distant mountains.

The mountains of the Tockenburg had heard the sound of the Gospel, and three ecclesiastics were there persecuted by order of the bishop, as inclining to heresy. "Convince us by the Word of God," said Militus, Döring, and Farer,

306

A MEETING IN THE TOCKENBURG.

"and we will submit not only to the chapter, but even to the least of our brethren in Christ; otherwise we will obey no one, not even the mightiest among men.'

This was truly the spirit of Zwingle and of the Reformation. A circumstance occurred shortly after that inflamed the minds of the inhabitants of these lofty valleys. A meeting of the people took place on Saint Catherine's day; the citizens were assembled, and two men of Schwytz, having come to the Tockenburg on business, were seated at one of the tables; they entered into conversation. "Ulrich Zwingle," said one of them, "is a heretic and a robber!" Steiger, the secretary of state, undertook Zwingle's defence. Their noise attracted the attention of the whole meeting. George Bruggmann, Zwingle's uncle, who was at an adjoining table, sprung angrily from his seat, exclaiming: “Surely they are speaking of Master Ulrich!" All the guests rose and followed him, fearing a brawl. As the tumult kept increasing, the bailiff hastily assembled the council in the street, and prayed Bruggmann, for the sake of peace, to be content with saying to these men: "If you do not retract your words, it is you who are guilty of lying and thieving." "Recollect what you have just said," replied the men of Schwytz; "be sure we shall remember them." They then mounted their horses, and galloped off on the road to Schwytz.‡

The government of Schwytz then addressed a threatening letter to the inhabitants of the Tockenburg, which spread dismay among them. "Be bold and fearless,"§ wrote Zwingle to the council of his native place. "Be not concerned at the lies they utter against me! Any brawler can call me a heretic; but do you refrain from insults, disorders, debauchery, and mercenary wars; relieve the poor, protect those who are oppressed, and whatever abuse may be heaped Ne potentissimo quidem, sed soli Deo ejusque verbo. Zw. Epp. p. 370.

+ Totumque convivium sequi, grandem conflictum timentes. Zw. Epp. p. 371.

Auf solches, ritten sie wieder heim. Ibid. p. 374.

§ Macti animo este et interriti. Ibid. p. 351.

THE GRISONS-DISCUSSIONS AT ILANTZ.

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upon you, preserve an unshaken confidence in Almighty God."*

Zwingle's exhortations produced the desired effect. The council still hesitated, but the people, meeting in their respective parishes, unanimously decreed that the mass should be abolished, and that they would be faithful to the Word of God.+

The conquests were not less important in Rhætia, which Salandronius had been compelled to leave, but where Comander was boldly proclaiming the Gospel. The anabaptists, indeed, by preaching their fanatical doctrines in the Grisons, had at first done great mischief to the Reformation. The people were divided into three parties. Some had embraced the views of these new prophets; others, amazed and confounded, regarded this schism with anxiety; and lastly, the partisans of Rome were loud in their exultation.‡

A meeting was held at Ilantz, in the gray league, for a public disputation; the supporters of the papacy, on the one hand, the friends of the Reformation on the other, collected their forces. The bishop's vicar at first sought how to evade the combat. "These disputes lead to great expense," said he; "I am ready to lay down ten thousand florins in order to meet them; but I require the opposite party to do as much.”—“ If the bishop has ten thousand florins at his disposal," exclaimed the rough voice of a peasant in the crowd, "it is from us he has wrung them; to give as much more to these poor priests would be too bad."-" We are poor people with empty purses," said Comander, pastor of Coire; แ we have hardly the means of buying food: where then can we find ten thousand florins ?"§ Every one laughed at this expedient, and the business proceeded.

* Verbis diris abstinete......opem ferte egenis......spem certissimam in Deo reponatis omnipotente. Zw. Epp. p. 351. There must be a mistake in the dates of one of the letters, 14th and 23d (anno 1524), or else one of Zwingle's letters to his fellow-countrymen is lost.

+Parochia uno consensu statuerunt in verbo Dei manere. Ibid. p. 423.

Pars tertia papistarum est in immensum gloriantium de schismate inter nos facto. Zw. Epp. p. 400.

§ Sie wären gute arme Gesellen mit lehren Secklen. Füssl. Beytr. i.

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THE BIBLES THE THESIS.

Among the spectators were Sebastian Hofmeister and James Amman of Zurich; they held in their hands the Holy Bible in Greek and Hebrew. The bishop's vicar desired that all strangers should be excluded. Hofmeister understood this to be directed against him. "We have come provided with a Greek and Hebrew Bible," said he, " in order that no violence may be done in any manner to Scripture. Yet sooner than prevent the conference, we are willing to withdraw."" Ah!" exclaimed the priest of Dintzen, looking at the books of the Zurichers, " if the Greek and Hebrew languages had never entered our country, there would have been fewer heresies !"*" St. Jerome," said another, "has translated the Bible for us; we do not want the books of the Jews!"" If the Zurichers are turned out," said the banneret of Ilantz, "the commune will interfere."—" Well then," replied others, "let them listen, but be silent." The Zurichers remained accordingly, and their Bible with them.

After this Comander stood up and read the first of the theses he had published; it ran thus: "The christian Church is born of the Word of God; it must abide by this Word, and listen to no other voice." He then proved what he had advanced by numerous passages from Scripture. "He trod with a firm step,” said an eye-witness,† "each time setting down his foot with the firmness of an ox."-" There is too much of this," said the vicar.-"When he is at table with his friends listening to the pipers," said Hofmeister, "he does not find it too long."

Then a man arose and advanced from the midst of the crowd, tossing his arms, knitting his brows, blinking his eyes,§ and who appeared to have lost his senses; he rushed towards the reformer, and many thought he was about to strike him. He was a schoolmaster of Coire." I have committed several questions to writing," said he to Comander;" answer them instantly."-" I am here," said the reformer of

* Wäre die Griechische und Hebraische Sprache nicht in das Land gekommen. Füssl. Beytr. i. 360.

+ Satzte den Fuss wie ein müder Ochs. Ibid. 362.

Den Pfeiffern zuzuhören, die...... wie den Fürsten hofierten. Ibid. § Blintzete mit den Augen, rumfete die Stirne. Ibid. 368.