Thus the Reformation had struggles to maintain in every quarter, and after having contended with the rationalist philosophy of Erasmus, and the fanaticism of some of the anabaptists, it had still to endure an intestine war. But its 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.HRSCV3 425.7

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, Doring, and Farer, “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.”HRSCV3 425.8

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 defense. Their noise attracted the attention of the whole meeting. George Bruggmann, Zwingle’s uncle, who was at an adjoining table, spring 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.HRSCV3 425.9

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 upon you, preserve an unshaken confidence in Almighty God.”HRSCV3 426.1

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.HRSCV3 426.2

The conquests were not less important in Rhaetia, which Salandronius had been compelled to leave, but where Commander was boldly proclaiming the Gospel. The enthusiasts, 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.HRSCV3 426.3

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; “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.HRSCV3 426.4

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.HRSCV3 426.5

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.”HRSCV3 426.6

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 the Grisons, “to defend my doctrine: attack it, and I will defend it; or else return to your place. I will answer you when I have done.” The schoolmaster remained a moment in suspense. “Very well,” said he at last, and returned to his seat.HRSCV3 426.7

It was proposed to pass on to the doctrine of the sacraments. The Abbot of St. Luke’s declared that he could not approach such a subject without awe, and the horrified curate in alarm made the sign of the cross.HRSCV3 426.8

The schoolmaster of Coire, who had already made one attempt to attack Comander, began with much volubility to argue in favor of the doctrine of the sacrament according to the text, “This is my body.”—“My dear Berre,” said Comander, “how do you understand these words, John is Elias?”—“I understand,” replied Berre, who saw what Comander was aiming at, “that he was really and essentially Elias.”—“Why then,” continued Comander, “did John the Baptist himself say to the Pharisees that he was not Elias?” The schoolmaster was silent: at last he replied, “It is true.” Everybody began to laugh, even those who had urged him to speak.HRSCV3 427.1

The Abbot of St. Luke’s made a long speech on the eucharist, which closed the conference. Seven priests embraced the evangelical doctrine; complete religious liberty was proclaimed, and the Romish worship was abolished in several churches. “Christ,” to use the language of Salandronius, “grew up everywhere in these mountains, as the tender grass of spring; and the pastors were like living fountains, watering these lofty valleys.”HRSCV3 427.2

The Reform made still more rapid strides at Zurich. The Dominicans, the Augustines, the Capuchins, so long at enmity, were reduced to the necessity of living together; a foretaste of hell for these poor monks. In the place of these corrupted institutions were founded schools, an hospital, a theological college: learning and charity everywhere supplanted indolence and selfishness.HRSCV3 427.3

Chapter 11

Chapter 13