James Aitken Wylie - The History of Protestantism (Complete 24 Books in One Volume)

Zwingli, by the advice of his uncle, was next sent to Vienna, in Austria. He entered the high school of that city, which had attained great celebrity under the Emperor Maximilian I. Here he resumed those studies in the Roman classics which had been so suddenly broken off in Bern, adding thereto a beginning in philosophy. He was not the only Swiss youth now living in the capital and studying in the schools of the ancient enemy of his country's independence. Joachim Vadian, the son of a rich merchant of St. Gall; Henry Loreti, commonly known as Glarean, a peasant's son, from Mollis; and a Suabian youth, John Heigerlin, the son of a blacksmith, and hence called Faber, were at this time in Vienna, and were Zwingli's companions in his studies and in his amusements. All three gave promise of future eminence; and all three attained it; but no one of the three rendered anything like the same service to the world, or achieved the same lasting fame, as the fourth, the shepherd's son from the Tockenburg. After a sojourn of two years at Vienna, Zwingli returned once more (1502) to his home at Wildhaus.

But his native valley could not long retain him. The oftener he quaffed the cup of learning, the more he thirsted to drink thereof. Being now in his eighteenth year, he repaired a second time to Basle, in the hope of turning to use, in that city of scholars, the knowledge he had acquired. He taught in the School of St. Martin's, and studied at the University. Here he received the degree of Master of Arts. This title he accepted more from deference to others than from any value which he himself put upon it. At no period did he make use of it, being wont to say, "One is our Master, even Christ."

Frank and open and joyous, he drew around him a large circle of friends, among whom was Capito, and Leo Juda, who afterwards became his colleague. His intellectual powers were daily expanding. But all was not toil with him; taking his lute or his horn, he would regale himself and his companions with the airs of his native mountains; or he would sally out along the banks of the Rhine, or climb the hills of the Black Forest on the other side of that stream.

To diversify his labors, Zwingli turned to the scholastic philosophy. Writing of him at this period, Myconius says: "He studied philosophy here with more exactness than ever, and pursued into all their refinements the idle, hair-splitting sophistries of the schoolman, with no other intention than that, if ever he should come to close quarters with him, he might know his enemy, and beat him with his own weapons." As one who quits a smiling and fertile field, and crosses the boundary of a gloomy wilderness, where nothing grows that is good for food or pleasant to the eye, so did Zwingli feel when he entered this domain. The scholastic philosophy had received the reverence of ages; the great intellects of the preceding centuries had extolled it as the sum of all wisdom. Zwingli found in it only barrenness and confusion; the further he penetrated into it the more waste it became. He turned away, and came back with a keener relish to the study of the classics. There he breathed a freer air, and there he found a wider horizon around him.

Between the years 1512 and 1516 there chanced to settle in Switzerland a number of men of great and varied gifts, all of whom became afterwards distinguished in the great movement of Reform.

Let us rapidly recount their names. It was not of chance surely that so many lights shone out all at once in the sky of the Swiss. Leo Juda comes first: he was the son of a priest of Alsace. His diminutive stature and sickly face hid a richly replenished intellect, and a bold and intrepid spirit. The most loved of all the friends of Zwingli, he shared his two masterpassions, the love of truth and the love of music. When the hours of labor were fulfilled, the two regaled themselves with song. Leo had a treble voice, and struck the tymbal; to the trained skill and powerful voice of Ulric all instruments and all parts came alike. Between them there was formed a covenant of friendship that lasted till death. The hour soon came that parted them, for Leo Juda was the senior of Zwingli, and quitted Basle to become priest at St. Pilt in Alsace. But we shall see them re-united ere long, and fighting side by side, with ripened powers, and weapons taken from the armoury of the Divine Word, in the great battle of the Reformation.

Another of those remarkable men who, from various countries, were now directing their steps to Switzerland, was Wolfgang Capito. He was born at Haguenau in Germany in 1478, and had taken his degree in the three faculties of theology, medicine, and law. In 1512 he was invited to become cure of the cathedral church of Basle. Accepting this charge he set to studying the Epistle to the Romans, in order to expound it to his hearers, and while so engaged his own eyes opened to the errors of the Roman Church. By the end of 1517 so matured had his views become that he found he no longer could say mass, and forbore the practice.

John Hausschein, or, in its Greek form, Ecolampadius – both of which signify "light of the house" – was born in 1482, at Weinsberg, in Franconia. His family, originally from Basle, was wealthy. So rapid was his progress in the belles lettres, that at the age of twelve he composed verses which were admired for their elegance and fire. He went abroad to study jurisprudence at the Universities of Bologna and Heidelberg. At the latter place he so recommended himself by his exemplary conduct and his proficiency in study, that he was appointed preceptor to the son of the Elector Palatine Philip. In 1514 he preached in his own country. His performance elicited an applause from the learned, which he thought it little merited, for he says of it that it was nothing else than a medley of superstition. Feeling that his doctrine was not true, he resolved to study the Greek and Hebrew languages, that he might be able to read the Scriptures in the original. With this view he repaired to Stuttgart, to profit by the instructions of the celebrated scholar Reuchlin, or Capnion. In the year following (1515) Capito, who was bound to Ecolampadius in the ties of all intimate friendship, had made Christopher of Uttenheim, Bishop of Basle, acquainted with his merits, and that prelate addressed to him an invitation to become preacher in that city, where we shall afterwards meet him.

About the same time the celebrated Erasmus came to Basle, drawn thither by the fame of its printing-presses. He had translated, with simplicity and elegance, the New Testament into Latin from the original Greek, and he issued it from this city, accompanied with clear and judicious notes, and a dedication to Pope Leo X. To Leo the dedication was appropriate as a member of a house which had given many munificent patrons to letters, and no less appropriate ought it to have been to him as head of the Church. The epistle dedicatory is dated Basle, February 1st, 1516. Erasmus enjoyed the aid of Ecolampadius in this labor, and the great scholar acknowledges, in his preface to the paraphrase, with much laudation, his obligations to the theologian.

We name yet another in this galaxy of lights which was rising over the darkness of this land, and of Christendom as well. Though we mentionhim last, he was the first to arrive. Thomas Wittembach was a native of Bienne, in Switzerland. He studied at Tubingen, and had delivered lectures in its high school. In 1505 he came to that city on the banks of the Rhine, around which its scholars, and its printers scarcely less, were shedding such a halo. It was at the feet of Wittembach that Ulric Zwingli, on his second visit to Basle, found Leo Juda. The student from the Tockenburg sat him down at the feet of the same teacher, and no small influence was Wittembach destined to exert over him. Wittembach was a disciple of Reuchlin, the famous Hebraist. Basle had already opened its gates to the learning of Greece and Rome, but Wittembach brought thither a yet higher wisdom. Skilled in the sacred tongues, he had drunk at the fountains of Divine knowledge to which these tongues admitted him. There was an older doctrine, he affirmed, than that which Thomas Aquinas had propounded to the men of the Middle Ages – an older doctrine even than that which Aristotle had taught to the men of Greece. The Church had wandered from that old doctrine, but the time was near when men would come back to it. That doctrine in a single sentence was that "the death of Christ is the only ransom for our souls." When these words were uttered, the first seed of a new life had been cast into the heart of Zwingli.