In studying the history of the Reformation in Germany, and that of Switzerland, the heart is greatly refreshed in observing the perfect unity of the Spirit's operations in both countries. Nationally, politically, and socially, they were widely different. The great monarchical system of Germany, and the thirteen small republics of Switzerland were contrasts. In the former, the Reformation had to struggle with the imperial power, in the latter with the democratic. But, as if by concert, the great work of God's Spirit commenced in both places about the same time, and with precisely the same character of truth. This was clearly of God, and demonstrates the divine origin of the Reformation. "I began to preach the gospel," says Zwingle, "in the year of grace, 1516, that is to say, at a time when Luther's name had never been heard in this country. It is not from Luther that I learned the doctrine of Christ, but from the word of God. If Luther preaches Christ, he does what I am doing; and that is all."
D'Aubigne is the only historian—so far as we know—who takes particular notice of this interesting fact in its divine aspect. And as he has now gone to his rest and his reward, it gives us unfeigned pleasure to bear testimony to the piety of the historian who could thus walk with God in the midst of his abundant labors. The ways of God in government as well as in grace are truly edifying if we study them in communion with Himself. But the most spiritual subjects will prove barren if He fills not our thoughts. Thus D'Aubigne writes, "Zwingle had no communication with Luther. There was, no doubt, a connecting link between these two men; but we must not look for it on earth; it was above. He who from heaven gave the truth to Luther, gave it to Zwingle also. Their bond of union was God."
But although the Reformation in both places—and in other states of Europe—derived a striking unity from the One Spirit, the national features of each are not difficult to discern! In Germany the person of Luther, as of lofty stature, towers above all his fellow-reformers. He is seen, he is heard, he is prominent, everywhere and on all occasions. Nothing can be done, nothing can be settled without him. He is the
acknowledged head of a party. But in Switzerland there was no such leader. It pleased God to reveal His truth, and to exercise many minds in different cantons at the same time. A number of noble names, resembling a republican senate, stood forth as champions of the faith; Justus, Wittenbach, Zwingle, Leo Juda, Capito, Haller, Farel, OEcolampadius, Oswald Myconius, and Calvin. But though none of them assumed the command, one name rises above all the others -Ulric Zwingle.
As the great branch of the professing church, commonly called "The Reformed Churches," originated in the Swiss Reformation, it demands a careful and distinct notice, though comparatively brief. The church histories best known in the families of this country are Mosheim's and Milner's; but in neither is there any history of the Reformation in Switzerland. Mosheim, a Lutheran divine, almost ignores it: Milner merely remarks on some of the leading men in passing. But before we attempt to trace the history of the Reformation, it may be well to renew our acquaintance with the religious condition of Switzerland previously to that great moral revolution.
Christianity Introduced Into Switzerland
Christianity was first introduced into that country of mountains and lakes, in the seventh century, by St. Gall, a native of Ireland, and a follower of the great abbot Columbanus. After the death of Gallus or St. Gall, his disciples and other missionaries from Ireland continued to labor for the conversion of the Swiss, for the founding of monasteries, and for the propagation of the gospel. A Helvetian church was formed, strictly Romanist in its character, and yielding submission to papal power. About the middle of the eleventh century two hermits found their way from St. Gall to a distant valley on the lake of Zurich. By degrees the valley was peopled around their cells, and on an elevation of two thousand feet above the level of the lake, a church was built, and afterward the village of Wildhaus. The bailiff or magistrate of this parish, about the end of the fifteenth century, was a man named Zwingle, the father of our Reformer. Thus we can trace the light of truth from Ireland to the continent, indeed throughout Europe and throughout Christendom.
The position of Switzerland, in the bosom of its own mountains, in the very heart of Europe, has been compared to a military school, through which the surrounding nations learned to perfect themselves in the art of war. The reputation of the Swiss soldiers for courage and endurance, led to the ruinous habit of enlisting extensively in the service of foreign countries. Though strongly attached to their native mountains and their native liberty, the charms of foreign gold induced many to quit their Alpine pastures for the service of strangers.
This practice became a great national evil. Husbandry was neglected, families were bereaved of father and son, thousands who left never returned, and those who did were demoralized, so that the ancient simplicity of the people was gradually disappearing. But sad to relate—though recorded by all chroniclers that we know—the great foster-father of this national calamity was the Roman Pontiff. In his contentions with other nations he frequently found it necessary to solicit that help from the cantons, which his own subjects, either from a want of courage or fidelity, refused to give him. The apostolical treasury supplied the sinews of war, and the poor but brave Swiss often determined the fortunes of the pope on the battle-field of northern Italy. The priests, stationed in various parts of Switzerland, were instructed to prepare the people for this form of obedience to the holy father. "The deluded mountaineers were taught, that it was a holy thing to gird their loins for battle, and a glorious martyrdom to fall in the service of the church." But such was the growing venality of the Swiss, that the highest bidders for their services were sure to obtain them: this led the pope to great liberality in the distribution of indulgences and benefices; which naturally resulted in the moral corruption and degradation of both priests and people. From this time, the intense reverence which the Swiss church had so long entertained for the See of Rome, rapidly diminished.
"At the commencement of the sixteenth century, the church of Rome had attained such a height of grandeur and power, that it seemed impossible that it should be disturbed. Especially in Switzerland any change of religion appeared hopeless, on account both of the strict alliance which existed with the pope, and of the extreme ignorance and corruption which prevailed. But it is in such circumstances that God is pleased to work, that all the glory may be given to Him. His righteousness could not permit Him longer to tolerate the frightful excess of disorder which reigned in the churches of Europe.... But God must have His true worshippers, who shall worship Him in spirit and in truth."*
Such was the state of things in general as the new day began to dawn in the valleys of the Alps. Ulric Zwingle has been styled the apostle of the Swiss Reformation. He was no doubt the chief instrument in commencing and carrying on this great work, though some had been in the field before him. He was possessed of a strong and clear judgment, an ardent lover of the truth, earnest in its propagation, and animated with a noble zeal for the glory of God and the good of His church. In many things he was mistaken, as the best of the Lord's servants may be, but he is well-fitted to rank with such men as Luther and Calvin, or the most illustrious names in ecclesiastical history.