Page images
PDF
EPUB

married life had endured much labour, sickness, and sorrow; but so dear was my husband to me, that I could not permit him to take the long journey alone, when he desired to visit our dear Dr. Luther, and the other Churches and preachers; so I said farewell to my aged father, then in his eighty-sixth year, and to my other friends, and leaving all behind me, I undertook with him a journey of 300 miles. I went with him into Swabia, Nuremberg, the Palatinate, and many other places, visiting the learned men there, whom he wished to see and hear; indeed, he greatly needed my help, for altogether he travelled more than 600 miles, and this in his old age. But I neither grudged the labour nor the expense, though both were very great; rather I thanked God that I had been permitted to go with him, and to see and hear with him such things." The result of this journey was a renewed union with Luther and his friends.

But "every one shall have access to us," this noble pair would often say, "to whatever party they belong; all, whoever they be, who believe and confess our Lord Jesus Christ as the Son of God, and the only Saviour of men, shall be welcome to share in what our house can afford, as we also desire to have part with them in Christ and in heaven." "With the full consent and approbation of my husband," writes Catharine, "I have received into my house many persons, and have spoken for them, and written for them, not careful whether they were attached to the party of our dear Dr. Luther, or to Zwingle, or to Schwenkfeld and the poor Baptist brethren, no matter whether they were rich or poor, learned or unlearned, according to the saying of the holy apostle Paul:- Receive ye one another, as Christ hath received us.' What have we to do with what names they bear? we are not compelled to be of any man's faith or opinion, but in love, service, and compassion, we are debtors to every man, for so has our Master Christ taught us." "These poor Baptists," she writes, "whom you are so furious against, hounding on the civil powers after them as a hunter sets his dogs against hares and wild boars, do they not acknowledge the same Christ as Lord that we do, and are also at one with us concerning His redemption, which was the main cause of our separation from the Papacy; and yet, because they differ from us in some other matters, they are persecuted on account of these differences, and Christ, whom they zealously confess, is persecuted in them, for many among them have continued to confess Him in the midst of misery, imprisonment, fire and water. Are we rather not verily guilty of their separation from us? Has there been nothing in our doctrine and life that has been the cause of it? If any man is an evil doer, let the magistracy interfere to punish him, but let there be no civil interference to constrain and regulate faith as ye have been doing, for that belongs to the Lord and to the conscience, and to no external power. Read the writings of our ancient teachers, and of those by whom the Gospel has anew been proclaimed among us, especially the works of our dear Luther and Brenzen, who are still with us, and you will see that therein the doctrine is constantly maintained and defended, that only in civil cases has the civil power anything to do. Read also the little treatise which that good man, Martin Bellius, addressed to the Princes and Duke Christofel at Wurtemberg, after the burning of poor Servetus at Geneva, in which he has collected together for this time the opinions

and utterances of so many pious, intelligent, and learned men, as to how we ought to deal with those erring persons whom men call heretics. If in this matter you yield to the civil power, a tyranny will ere long arise which will lay waste cities and villages, and make them desolate. Strasburg still stands as an example to Germany, not, as has been said, a mark for scorn and derision, but an example of mercy and compassion, and harbouring of the miserable; and, God be praised, she is not weary of the work, and has still within her walls many a poor Christian whom you would gladly have seen her expel. But that old Matthias Zell could never do."

Among the numerous strangers who enjoyed the hospitality of Zell's house, none was received with more sympathy than Caspar Schwenkfeld, a Silesian nobleman, who, having been banished, came as a fugitive to Strasburg in the year 1528. That warmth of nature, which seems to be common to all enthusiasts, the spirituality of his aims, the genuine worth of his character, and the elevation and nobility that seemed to pervade his whole being, won for him irresistibly the hearts both of Catharine and her husband. The more he was persecuted as an enemy of the Church, on account of the peculiar revelations which he professed to have received, the more Catharine, whose nature in its religious aspect had a strong affinity with his, felt herself attracted towards him; and became blind to the dangerous errors of his system, which exalted pure inward light and life, and substituted it for the power of the Word, and declared Christ's humanity to be swallowed up by His divinity, thus depriving the poor tempted believer of the sheet anchor of his faith. Even after Schwenkfeld had left the city of Strasburg, Catharine Zell continued to correspond with him. All the letters express the highest mutual esteem, affection, and community of sentiment. Schwenkfeld calls her "the dearly beloved lady Catharine," prays for her continuance and growth in faith, and for her husband, that the Lord Jesus Christ might be revealed in his heart in peace and joy in the true simplicity of the Holy Ghost, and that before his end he might be able to sing with his whole soul, "Lord, now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation."

There is no doubt, however, that many trials would have been spared this enthusiastic and impulsive woman had her husband acted the part of her spiritual guide with greater wisdom and decision. In matters of religion the female heart too often outruns the understanding, and it is perhaps for this reason among others that the apostle suffered her not to teach or to usurp authority over the man, but to learn in silence.

Catharine's intellectual activity was not confinded to her extensive correspondence; it extended to a variety of other writings, which, on different occasions, she addressed to the faithful in her beloved Evangelical Church. In the year 1524 there appeared from her pen a defence of her husband, which, however, was suppressed by the authorities, and is apparently no longer extant. In the same year, she composed a consolatory address "To the suffering women, believers in Christ, of the Church at Kenzingen, my sisters." In the year 1534, she wrote a preface to a new edition of a book of hymns, which was published at Strasburg, with the following title:"Some Christian and

Consolatory Songs of Praise concerning Jesus Christ our Saviour, His Incarnation, &c., &c.; drawn from a very glorious Hymn-book." In the preface she says:"While so many shameful songs are sung by men and women, and even by children everywhere, in which so much that is evil and unchaste is brought before old and young, it seems to me that this man has done a very good and useful work, putting into song the whole work of Christ in our redemption, so that the people may be exhorted to salvation by the joyful and pleasant voice of song, and no place be left for the devil's songs."

Thus amid much labour and toil, and continual acts of love, life wore on with Catharine Zell. But she was still active and vigorous when her revered husband died, on the 9th of January, 1548, in the seventy-first year of his age. On the last night he spent on earth he prayed his wife that she would tell his helpers (the deacons and under-preachers), to leave Schwenkfeld and the Baptists in peace, and to preach Christ. Very touching is the account given by his wife of the way in which he made his departure from this life: "Praying for his Church he fell asleep." His wife tended him throughout his illness to his latest breath, and at his funeral gave proof of her faith and the fortitude of her character, by herself rising to address the Church after Bucer had delivered a funeral exhortation. She spoke from the glorious words, "I am the resurrection and the life;" and so perfect was her self-command that she did not shed a tear. "My husband," she said, "is not dead. He has but passed over into the better life. He lives; he is with God. We also would be with Him."

Sorrowful days came on the lonely widow, and on the whole Lutheran Church, after the death of Matthias Zell, when the victorious Charles V. introduced the Interim, which was, in fact, a cunning scheme for the re-introduction of Romish rites. The partial introduction of the Interim into Strasburg was felt with especial bitterness by Catharine, who was then mourning the loss of her husband. "O Strasburg," she writes, "how wilt thou be able to stand because of thine unbelief? God has taken Matthias Zell from the evil that was coming upon this city."

With the death of Zell and the departure of Bucer to England, further changes took place in Strasburg. The mild and conciliatory spirit which, under the influence of Zell and Bucer, had so long prevailed in the Church, was now compelled to give place to one of greater dogmatism and decision. Younger preachers, especially, began to manifest a bitter hostility, and to indulge in reckless invective against the old teachers of the Strasburg Church, whom Catharine Zell esteemed so highly. But what most painfully affected her was the hostility of one who had grown up in her own household, and had been to her almost as a son. This was Dr. Ludwig Rabus, who had been a ward in her husband's family, where, as a poor lad, he was dedicated to the Evangelic office. Catharine had acted towards him the part of a tender and careful mother. The young Rabus was endowed with many intellectual gifts, and soon became a very popular preacher in Strasburg, and after the death of his guardian he succeeded him in his office. His zeal was at first directed against the Interim and vestments, against which he protested vehemently.

Very soon, however, he turned his indignation against the earlier condition of the Strasburg Church, aiming his keenest shafts at the mild and vacillating doctrinal views of her Reformers, and specially against the fanatic Schwenkfeld, whose fanaticism was rendered all the more dangerous by his goodness and devoutness. Not only in private, but in his public teaching, he denounced both these in the sternest manner. Catharine Zell boldly undertook the defence of her calumniated friends, both orally and in writing. Rabus, who had been called to the office of Superintendent at Ulm, replied to her from that place, in the year 1557. His letter begins with a vehemence and coarseness of expression which were only too common at that period, though nothing could justify it in his position, and writing to a lady, and his benefactress. "Your heathenish, unchristian, shameless, lying letter, reached me on the 16th of April, on Good Friday, when I was much oppressed with preaching labours. I perceive by the same poisonous, envious, shameless; lying writing, that although God has visited you in a marvellous manner, yet that no improvement is to be hoped for in you, but that you continue obdurately to maintain fearful errors and devilish falsehoods ;" and so he goes on in the same strain. Shortly after the receipt of this letter, there appeared— "A Letter to the Whole Community of the City of Strasburg, from Catharine Zell, widow of Matthias Zell (now among the blessed), the first preacher of the Gospel in this city, concerning Mr. Ludwig Rabus, now preacher at Ulm, together with two letters between her and him, which she prays may be read without favour or prejudice, but only with a desire to discern the truth; also a soft answer to each article of his letter." Her reply certainly commences, in contrast with his letter, with remarkable courtesy and gentleness. "Dear Mr. Ludwig, a year ago I wrote to you, at Strasburg, a friendly, maternal, faithful letter, on important matters, which letter you angrily returned to me unopened, declaring you did not wish to read it. This conduct might well cause me sorrow, coming as it did from one whom I have loved, and to whom I have shown all kindness and respect, and sought to aid, according to my means, after the departure of my sainted husband. But I received it patiently, regarding it as arising merely from the ignorance and inexperience of a young man, who was too early appointed to the service of the altar, and trusting that time would bring you not only years but understanding. The Lord Jesus Christ has the hearts of all in His hand, and giveth wisdom; to Him I therefore commended the whole cause, and cherished no ill feeling in my heart towards you."

She then goes on with greater severity:- "Ah, dear Mr. Ludwig, how have you become so blind as to think people are fools, and cannot distinguish when they read the books, and listen to the teaching of Schwenkfeld, between his teaching and yours, which is so often spoken from mere vainglory and selfseeking. Did not you yourself at first learn to speak of Christ from the writings of Schwenkfeld, and now you curse him, just as the poor Papists learned much from the blessed writings of our dear Dr. Luther, and then condemned him. Do not you be partakers with them. How can you curse whom God hath blessed?" Much more correspondence passed between Catharine

and her fiery opponent. In spite of his theological acrimony, Dr. Ludwig Rabus did some good service to the Church, by his zeal and learning, not only as a preacher, but also by his writings.

The unwearied beneficence towards the poor and oppressed which Catharine exercised during the life of her husband, she continued in accordance with his wish to exercise as a widow, with such large generosity as might have shown even her bitterest enemies what manner of spirit she was of. We shall mention just one example of this. In the year 1549, when her friends and patrons, Bucer and Fagius, were preparing to set out for England, (whither they had been invited by the young king, Edward VI.) on taking leave of Catharine, they left behind, unnoticed by her, a closed letter, containing several gold pieces, with the request that she would not be offended by the gift, but make use of it in her poverty for the supply of her necessities. No sooner did Catharine discover the gift than she wrote to her friends, "You have, indeed, very much troubled me with the money you secretly left behind in a letter. I was about, in order to disburden myself of part of so great an obligation, to enclose your two pieces of gold again in this letter, even as Joseph returned the gold of his brethren; but, just at the moment, there arrived upon me a poor refugee preacher, a thoroughly learned and good man, with five children, and also the wife of another preacher, who saw the head of her husband struck off before her eyes. Poor, loving soul, what intense pity I felt for her! For two days I have lodged them in my house, and I have presented them with one of your pieces of gold for their support; the other I enclose in this letter, that you may use it for yourselves, and another time be less bountiful. Think, dear friends, how much you will require, both for yourselves and your families, should they follow you to England. May God have you ever in His good keeping."

It is not known exactly when this heroic woman died. So late as the month of March, 1562, we find her sending a message through Conrad Herbert, her tried and confidential friend, to Ludwig Lavater, in Zurich, excusing herself for having been so long in answering his letter. She had been, she said, half dead through sickness, and for many months had been unable to use her pen. When she died, the Superintendent issued an order to his colleagues in office, that no funeral oration should be delivered in her honour, adding that, “though, doubtless, Catherine Zell had deserved well as the benefactress of a multitude of the poor, she had at last shown herself disloyal to the Lutheran Church, by attaching herself to Calvinists and sectaries." Such was the judgment pronounced on this apostolic woman by the churchmen of her own city and time. But we, who meditate the records of her devoted and self-denying life, three centuries apart from the din of controversy and the strife of parties which raged around her, cannot doubt that far higher honour awaited her on her departure from this world than the loftiest eulogy man's eloquence could have spoken, even the "Come, ye blessed of my Father," from the lips of that Divine Saviour whom she so loved, and in His suffering members so joyfully ministered to. "For inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

MARION.

« PreviousContinue »