he must defend it from the violence of those who would have thrown it away. He might have obtained from the council an order for the instant removal of the images, and the instant suppression of the mass, but with his characteristic caution he feared precipitation. He suggested that both should be suffered to continue a short while longer, that time might be given him more fully to prepare the public mind for the change. Meanwhile, the council ordered that the images should be "covered and veiled," and that the Supper should be dispensed in bread and wine to those who wished it in that form. It was also enacted that public processions of religious bodies should be discontinued, that the Host should not be carried through the streets and highways, and that the relics and bones of saints should be decently buried.
CHAPTER 15
ESTABLISHMENT OF PROTESTANTISM IN ZURICH
The Greater Reforms – Purification of the Churches – Threatening Message of the Forest Cantons – Zurich's Reply – Abduction of the Pastor of Burg – The Wirths – Their Condemnation and Execution – Zwingli Demands the Non-celebration of the Mass – Am-Gruet Opposes – Zwingli's Argument – Council's Edict – A Dream – The Passover – First Celebration of the Supper in Zurich – Its Happy Influence – Social and Moral Regulations – Two Annual Synods – Prosperity of Zurich.
AT last the hour arrived to carry out the greater reforms. On the 20th of June, 1524, a procession composed of twelve councillors, the three city pastors, the city architect, smiths, lock-smiths, joiners, and masons might have been seen traversing the streets of Zurich, and visiting its several churches. On entering, they locked the door from the inside, took down the crosses, removed the images, defaced the frescoes, and re-stained the walls.
"The reformed," says Bullinger, "were glad, accounting this proceeding an act of worship done to the true God." But the superstitious, the same chronicler tells us, witnessed the act with tears, deeming it a fearful impiety. "Some of these people," says Christoffel, "hoped that the images would of their own accord return to their vacant places, and astound the iconoclasts by this proof of their miraculous power." As the images, instead of remounting to their niches, lay broken and shivered, they lost credit with their votaries, and so many were cured of their superstition.
The affair passed off without the least disturbance. In all the country churches under the jurisdiction of Zurich, the images were removed with the same order and quiet as in the capital. The wood was burned, and the costly ornaments and rich robes that adorned the idols were sold, and the proceeds devoted to the support of the poor, "those images of Christ."
The act was not without significance; nay, rather, rightly considered, it was among the more important reformations that had been hitherto brought to pass in the canton. It denoted the emancipation of the people from the bonds of a degrading superstitiom. Men and women breathed the "ampler ether and the diviner air" of the Reformed doctrine, which condemned, in unmistakable language, the use of graven images for any purpose whatever. The voice of Scripture was plain on the subject, and the Protestants of Zurich now that the scales had fallen from their eyes – saw that they were to worship God, and Him only, in spirit and in truth, in obedience to the commandments of the Almighty, and in accordance with the teaching of Jesus Christ.
Again there came a pause. The movement rested a little while at the point it had reached. The interval was filled up with portentous events. The Diet of the Swiss Confederation, which met that year at Zug, sent a deputation to Zurich to say that they were resolved to crush the new doctrine by force of arms, and that they would hold all who should persist in these innovations answerable with their goods, their liberties, and their lives. Zurich bravely replied that in the matter of religion they must follow the Word of God alone. When this answer was carried back to the Diet the members trembled with rage. The fanaticism of the cantons of Lucerne, Schwitz, Uri, Unterwalden, Friburg, and Zug was rising from one day to another, and soon blood would be spilt.
One night Jean Oexlin, the pastor of Burg, near Stein on the Rhine, was dragged from his bed and carried away to prison. The signal-gun was fired, the alarm-bells were rung in the valley, and the parishioners rose in mass to rescue their beloved pastor. Some miscreants mixed in the crowd, rioting ensued, and the Carthusian convent of Ittingen was burned to the ground.
Among those who had been attracted by the noise of the tumult, and who had followed the crowd which sought to rescue the pastor of Burg, carried away by the officers of a bailiff whose jurisdiction did not extend to the village in which he lived, were an old man named Wirth, Deputy-Bailiff of Stammheim, and his two sons, Adrian and John, preachers of the Gospel, and distinguished by the zeal and courage with which they had prosecuted that good work. They had for some time been objects of dislike for their Reformed sentiments. Apprehended by the orders of the Diet, they were charged with the outrage which they had striven to the utmost of their power to prevent. Their real offense was adherence to the Reformed faith. They were taken to Baden, put to the torture, and condemned to death by the Diet. The younger son was spared, but the father and the elder son, along with Burkhard Ruetimann, Deputy-Bailiff of Nussbaumen, were ordered for execution.
While on their way to the place where they were to die, the Cure of Baden addressed them, bidding them fall on their knees before the image in front of a chapel they were at the moment passing. "Why should I pray to wood and stone?" said the younger Wirth; "my God is the living God, to Him only will I pray. Be you yourself converted to Him, for you have not worn the grey frock longer than I did; and you too must die." It so happened that the priest died within the year. Turning to his father, the younger Wirth said, "My dear father, from this moment you shall no longer be my father, and I shall no longer be your son; but we shall be brothers in Jesus Christ, for the love of Whom we are now to lay down our lives. We shall today go to Him who is our Father, and the Father of all believers, and with Him we shall enjoy an everlasting life." Being come to the place of execution, they mounted the scaffold with firm step, and bidding each other farewell till they should again meet in the eternal mansions, they bared their necks, and the executioner struck. The spectators could not refrain from shedding floods of tears when they saw their heads rolling on the scaffold.
Zwingli was saddened but not intimidated by these events. He saw in them no reason why he should stop, but on the contrary a strong reason why he should advance in the movement of Reformation. Rome shall pay dear for the blood she has spilt; so Zwingli resolves; he will abolish the mass, and complete the Reformation of Zurich.
On the 11th of April, 1525, the three pastors of Zurich appeared before the Council of Two Hundred, and demanded that the Senate should enact that at the approaching Easter festival the celebration of the Lord's Supper should take place according to its original institution. The Under-Secretary of State, Am-Gruet, started up to do battle in behalf of the threatened Sacrament. "'This is my body,'" said he, quoting the words of Christ, which he insisted were a plain and manifest assertion that the bread was the real body of Christ. Zwingli replied that Scripture must be interpreted by Scripture, and reminded him of numerous passages where is has the force of signifies, and among others he quoted the following: –
"The seed is the Word," "The field is the world," "I am the Vine," "The Rock was Christ."
The secretary objected that these passages were taken from parables and proved nothing. "No," it was replied, "the phrases occur after the parable has ended, and the figurative language been put aside." Am-Gruet stood alone. The council were already convinced; they ordered that the mass should cease, and that on the following day, Maundy Thursday, the Lord's Supper should be celebrated after the apostolic institution.
The scene in which Zwingli had been so intensely occupied during the day, presented itself to him when asleep. He thought that he was again in the Council Chamber disputing
