published an edict, directing all ministers freely and without fear to preach the gospel to their people, and, generally, whatever they found taught in the holy scriptures; and to be prepared to render to every one, that courteously asked it of them, a reason, drawn from scripture, for what they taught. They prohibited also the application of abusive or reproachful terms by one party to the other. The Roman catholics, however, had sufficient influence to compel Farel to quit Basle: and probably that city was better left to Ecolampadius and the other faithful labourers to whose care providence had committed it. A. D. 1525. opened at The year following the government opened Convents all the convents and religious houses, giving Basle, 1525. full liberty to those, who chose to avail themselves of it, to quit them. The divisions, however, to which these proceedings gave occasion, among the magistrates as well as among the people, were so great, that several of the reformed ministers were intimidated, and Ecolampadius was once led to complain that he was left to labour alone. But he went forward in his work undismayed, and on All Saints' day, (November 1st,) 1525, administered the eucharist "with a simplicity that had never before been seen" in Basle. The ministers of S. Leonard's and S. Alban's churches copied his example: but they were ordered to restore the mass; while the weight of Ecolampadius's character protected his procedure from all censure. How strikingly has this meek and holy man "added to his faith virtue," (boldness,) since the time when timidity and morbid feeling impelled him to resign one situation after another, because he could not contend with CHAP. prevailing evils, and with persons to whom the truth was offensive and irritating. 1 XVII. Liberty of Advice of The magistrates now felt themselves embarrassed on the subject of the liberty of the press, which, in such a state of things, was liable to much abuse and, in their difficulty, they had recourse to Erasmus, (who had for several years resided among them,) asking his advice on this and some other topics. He told them that he was but a stranger in Switzerland, and incompetent to advise them; that he had determined to leave Basle at the ensuing lent, in order that he might not suffer the loss of his pension from the emperor, which had not been paid him for three years past; that, in gratitude however for the kindness which he had received among them, he would offer such suggestions as he could. With regard then to the press, he thought it not good that they should allow all works to be printed indiscriminately, but that they might suffer those of Pellican and Ecolampadius to pass without restraint.-Respecting images, chanting, and chrism, he regarded them as things indifferent; and was of opinion that it would be for the peace of Switzerland that Zuric should restore the mass and images, till the decision of a general council could be had concerning them: yet that war ought not to be waged against that state if it refused to do this. The pope might easily, he thought, be induced to allow communion in both kinds, and the eating of meat in lent; since in Italy dispensations for the latter practice might always be purchased. Such inhabitants of convents as were incapable of maintaining themselves had better, he said, remain where they were: and, 1 Above, p. 375-377. for others, an imperial edict or a council might set them at liberty, and also give permission to priests to marry.'-Such was the amount of the advice which the sage Erasmus, who was then, and has by many subsequently been esteemed the oracle of Christendom, had to offer: and it will doubtless be approved by all, who think that the objects for which the reformers contended were not of such importance, that it was worth risking the peace of society to secure them; or that the whole dispute was to be settled by awarding concessions first on the one side and then on the other; and reposing with unsuspecting confidence on the wisdom and equity of imperial diets, and on a council to be held when the pope and the princes of Europe could agree to its convocation. A. D. 1525. 1524. At S. Gallen considerable progress was made, through the zealous ministry of John Kesler, s. Gallen. lately returned from Wittemberg, and Wolfgang Ulman, late a monk of Coire; and under the prudent management of the council, who now, after the example of Zuric, caused the images to be withdrawn from the churches without noise or tumult. They likewise published a decree, requiring the preachers to teach conformably to the scriptures alone. A visit also, which Leo Jude and Sebastian Hoffman made to the city, is said to have been very serviceable. 2 1 Scultet. 68, 69. Mel. Ad. i. 24. Ru. i. 226-238, 319-323. Gerd. ii. 268-272, 293–296. It was just at this period that Erasmus bore the high testimony, quoted by Dr. Milner, (v. 320,) to Ecolampadius's book on the words, "This is my body": but at the same time he wrote to his friends, that 'the manners of the teachers of religion at Basle offended him more than their doctrines." Notions may be tolerated: but not Christianity in practice. Gerd. ii. 293-295. 2 Scult. 70. Ru. i. 238. Gerd. ii. 266-7. CHAP. XVII. In Appenzel, the general assembly of the people decreed, that the ministers should preach Appenzel. nothing which they could not support from the scriptures, on pain of banishment; that abuses 1524. May. should be abolished, but not the good and laudable rites of the church. The reformation had here many partizans, among both the clergy and the laity. The mass, in consequence of the decree just mentioned, suffered some intermission, but was restored again till the year 1526; when both it and images were abolished throughout that part of the canton, amounting to about two thirds of the whole, which still belongs to the reformed. 1 The Schaffhausen. 1 From Appenzel the light of the gospel penetrated into the Rheinthal, chiefly through the agency of some pious women: but, complaints being made of this to the ancient cantons, who, with Appenzel, were lords of the country, the majority of them ordered the bailiff to seize every Lutheran whom he could find there. The check however was temporary, and the reformation afterwards made progress, and was established in the country.2 At Schaffhausen the reformation made im- 1 Ru. i. 239, 240, 395. Gerd. ii. 272, 324. self married in the year 1529, and lived, it is said, in a very pious manner, constantly blessing God for the reformation.-The council, in their proceedings had recourse to the advice of Ecolampadius, and they now gave to Ritter, (before mentioned,') Wolfgang Biderman of Rothwell, Beatus Guering of Zuric, and Benedict Burgawer of S. Gallen, for his coadjutors. Some heady and indiscreet friends of the reformation, however, much prejudiced its cause by taking upon them, of their own authority, to break and throw down images; by which they incurred fines and imprisonment, or banishment. The bishop of Constance availed himself of the circumstance, to entreat the citizens to return to that dutiful obedience to the church, which could alone secure their tranquillity. But the magistrates replied, that there was nothing which they more earnestly desired than to have the pure word of God preached to them.—The next year still more disturbance was excited, which would hardly have been quieted without bloodshed, but for the timely interference of the deputies of Basle and Rothweil, who happened to be present in the town. These disorders issued in the dismissal of Hoffmeister and Hoffman, and the progress of the reformation for the time received a check at Schaffhausen. 2 So much do men impede or even defeat their own objects by aiming to attain them through the use of rash and improper means. A. D. 1525. 1525. At Bienne, Wyttenbach, who had not yet Bienne. passed his fifty-second year, married in 1524, and his example was followed by several other priests; who also joined him in omitting the celebration of private masses or masses in 1 Above p. 475. 2 Ru. i. 241-243, 307-8, 394-5. Gerd. ii. 265-6, 288-9. |