The History of the Reformation in the Sixteenth Century (Vol.1-5). Jean-Henri Merle d'Aubigne
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eye that kind of motion which agitates the sea after long protracted storms. The calm was uncertain. More than one example of this will be seen as we proceed. By giving an entirely new impulse to the Germanic nations, the Reformation put an end for ever to all the former causes of agitation. Destroying the system of barbarism, which had till then been paramount, it put Europe in possession of a new system.
Christianity had, at the same time, exercised a peculiar influence on Germany. The middle classes had made rapid improvement. Throughout the different quarters of the empire, and more especially in the free towns, were numerous institutions well fitted to improve the great mass of the population. In these arts flourished. The burghers, devoting themselves in security to the calm toils and sweet relations of social life, became more and more accessible to knowledge, and in this way were continually acquiring new influence and authority. The foundation of the Reformation in Germany was not to be laid by magistrates, who must often shape their conduct according to political exigencies, nor by nobles fired with the love of military glory, nor by a greedy and ambitious clergy, working religion for profit, as if it were their exclusive property. The task was reserved for the citizens, the commonalty, the great body of the people.
The national character of the Germans was specially fitted to adapt itself to a religious Reformation. No spurious civilisation had enervated it. The precious seed, which the fear of God deposits in the bosom of a people, had not been thrown to the winds. Ancient manners yet existed, displaying themselves in that integrity and fidelity, that love of labour, that perseverance, that serious temper, which is still to be seen, and gives presage of greater success to the gospel, than the jeering levity, or boorish temper of some other European nations.
The people of Germany were indebted to Rome for the great instrument of modern civilisation, viz., faith, polish, learning, laws, all save their courage and their arms, had come from the sacerdotal city, and, in consequence, Germany had ever after been in close alliance with the Papacy. The one was a kind of spiritual conquest by the other, and we all know to what purposes Rome has invariably applied her conquests. Nations which were in possession of faith and civilisation before a Roman pontiff existed, always maintained in regard to him, a greater measure of independence. Still the more thorough the subjugation of the German, the more powerful will the reaction be when the period of awakening shall arrive. When Germany does open her eyes, she will indignantly break loose from the chains which have so long held her captive. The bondage she has had to endure will make her more sensible of her need of deliverance; and freedom, and bold champions of the truth, will come forth from this house of hard labour and bondage, in which all her people have, for ages, been confined.
There was, at that time, in Germany, what the politicians of our days call a "see-saw system." When the emperor was of a resolute character, his power increased; when, on the contrary, he was of a feeble character, the influence and power of the princes and electors were enlarged. Never had these felt themselves stronger in regard to their chief than in the time of Maximilian, at the period of the Reformation; and as he took part against it, it is easy to understand how favourable the circumstance of his comparative weakness must have been to the propagation of the gospel.
Moreover, Germany was tired of what the Romans derisively styled "the patience of the Germans." They had indeed, shown much patience from the days of Louis of Bavaria, when the emperors laid down their arms, and the tiara was placed, without opposition, above the crown of the Cæsars.
The contest, however, had done little more than change its place, by descending several steps. The same struggles which the emperors and popes had exhibited to the world were soon renewed on a smaller scale, in all the towns of Germany, between the bishops and the magistrates. The burghers took up the sword which the emperors had allowed to drop from their hands. As early as 1329 the burghers of Frankfort on the Oder had intrepidly withstood all their ecclesiastical superiors. Excommunicated for having continued faithful to the Margrave Louis, they had been left for twenty-eight years without mass, baptism, marriage, or Christian burial; and, when the monks and priests made their re-entry, they laughed at it as a comedy or farce,—sad symptoms, doubtless, but symptoms of which the clergy were the cause. At the period of the Reformation this opposition between the magistrates and ecclesiastics had increased. The privileges of the former, and the temporal pretensions of the latter, were constantly causing jostling and collision between the two bodies.
But burgomasters, councillors, and secretaries of towns, were not the only persons among whom Rome and the clergy found opponents. Wrath was at the same time fermenting among the people, and broke out as early as 1502, when the peasantry, indignant at the grinding yoke of their ecclesiastical sovereigns, entered into a combination which goes under the name of the Shoe-Alliance.
Thus everywhere, both in the upper and lower regions of society, a grumbling sound was heard,—a precursor of the thunder which was soon to burst. Germany seemed ripe for the work which the sixteenth century had received as its task. Providence, which moves leisurely, had every thing prepared, and the very passions which God condemns were to be overruled by his mighty hand for the accomplishment of his designs.
Let us see how other nations were situated.
Thirteen small republics, placed with their confederates in the centre of Europe among mountains, forming, as it were, its citadel, contained a brave and simple people. Who would have gone to those obscure valleys in quest of persons who, with the sons of Germany, might be the deliverers of the Church? Who would have thought that petty unknown towns, just emerging from barbarism, hid behind inaccessible mountains, at the extremity of nameless lakes, would, in point of Christianity, take precedence of Jerusalem, Antioch, Ephesus, Corinth, and Rome? Nevertheless, it so pleased Him who wills that one spot of earth be watered with dew, and that another spot on which the rain has not descended shall remain parched, (Amos.)
There were other circumstances besides which might have been expected to throw numerous obstacles in the way of the Reformation among the Helvetic Republics. If, in a monarchy, the impediments of power were to be dreaded, the thing to be feared in a democracy was the precipitation of the people.
But Switzerland had also had its preparations. It was a wild but noble tree, which had been preserved in the bosom of the valleys, in order that a valuable fruit might one day be engrafted on it. Providence had diffused among this new people principles of independence and freedom, destined to display their full power whenever the signal for contest with Rome should be given. The pope had given the Swiss the title of Protectors of the Liberty of the Church; but they seem to have taken the honourable appellation in a very different sense from the pontiff. If their soldiers guarded the pope in the vicinity of the ancient Capitol, their citizens, in the bosom of the Alps, carefully guarded their religious liberties against the assaults of the pope and the clergy. Ecclesiastics were forbidden to apply to a foreign jurisdiction. The "Letter of the Priests" (Pfaffenbrief, 1370) was an energetic protestation of Swiss liberty against the abuses and power of the clergy. Amongst these states, Zurich was distinguished for its courageous opposition to the pretensions of Rome. Geneva, at the other extremity of Switzerland, was at war with its bishop. These two towns particularly signalised themselves in the great struggle which we have undertaken to describe.
But if the Swiss towns, accessible to every kind of improvement, were among the first to fall in with the movement of reform, it was otherwise with the inhabitants of the mountains. The light had not yet travelled so far. These cantons, the founders of Swiss freedom, proud of the part which they had performed in the great struggle for independence, were not readily disposed to imitate their younger brethren of the plains. Why change the faith with which they had chased Austria, and which had by its altars consecrated all the scenes of their triumph? Their priests were the only enlightened guides to whom they could have recourse. Their worship and their festivals gave a turn to the monotony of their tranquil life, and pleasantly broke the silence of their peaceful retreats. They remained impervious to religious innovation.
On crossing the Alps, we find ourselves in that Italy which was in the eyes of the majority the Holy Land of Christendom. Whence should Europe have expected the good of the Church if not from Italy, if not from Rome? Might not the power which by turns raised so many different characters to the pontifical chair, one day place in it a pontiff who would become an instrument of blessing to the heritage of the Lord? Or if pontiffs were to be