The Two Reformers--The Fall of Man--Expiation of the
God-Man--No merit in Works--Objections refuted--Power of
Love to Christ--Election--Christ alone Master--Effects of
this Preaching--Despondency and Courage--First Act of the
Magistrate--Church and State--Attacks--Galster.
Though desirous to follow the path of meekness, Zuinglius was not
idle. Since his illness his preaching had become more profound and
enlivening. More than two thousand persons in Zurich had received the
word of God into their heart, made profession of the evangelical
doctrine, and were themselves able to announce it.[764]
[764] Non enim soli sumus Tiguri plus duobus millibus permultorum est
rationalium qui lac jam Spirituali sugentes.... (Ibid., p. 104.) For
we are not alone: at Zurich are more than two thousand of very
rational beings, who now seek spiritual food.
[Sidenote: THE DOCTRINE TAUGHT BY ZUINGLIUS.]
Zuinglius' faith was the same as Luther's, but more the result of
reasoning. Luther advances with a bound. Zuinglius owes more to
clearness of perception. Luther's writings are pervaded with a
thorough personal conviction of the benefits which the cross of Christ
confers upon himself, and this conviction, glowing with heat and life,
is the soul of all he says. The same thing doubtless exists in
Zuinglius, but in an inferior degree. He had looked more to the
Christian system as a whole, and admired it particularly for its
beauty, for the light which it sheds into the human mind, and the
eternal life which it brings to the world. The one is more the man of
heart, the other more the man of intellect; and hence it is that those
who do not experimentally know the faith which animated these two
great disciples of the Lord, fall into the grossest error, making the
one a mystic and the other a rationalist. The one is more pathetic,
perhaps, in the exposition of his faith, and the other more
philosophical, but both believe the same truths. They do not, however,
look at all secondary questions from the same point of view, but that
faith which is one, that faith which quickens and justifies its
possessor, that faith which no confession, no article of doctrine can
express, is in the one as in the other. The doctrine of Zuinglius has
often been so much misrepresented, that it seems proper here to give
an account of what he preached at this time to the increasing crowds
who flocked to the cathedral of Zurich.
The fall of Adam, Zuinglius regarded as the key to man's history.
"Before the fall," said he one day, "man had been created with a free
will, so that he was able, if he chose, to keep the law, his nature
was pure, being as yet untainted by the malady of sin; his life was in
his own hand. But wishing to be equal to God, he died ... and not he
only, but every one of his descendants. All men being dead in Adam
none can be recalled to life until the Spirit, who is God himself,
raise them from death."[765]
[765] Quum ergo omnes homines in Adamo mortui sunt.....donec per
Spiritum et gratiam Dei ad vitam quæ Deus est excitentur. (Zw. Op. i,
p. 203.) Seeing, then, that all men are dead in Adam ... until they
are awakened by the Spirit and grace of God to the life of God. These
words, and others which we have quoted, or will quote, are taken from
a work which Zuinglius published in 1523, and in which he gave a
summary of the doctrine which he had preached for several years. "Hic
recensere cœpi quæ ex verbo Dei prædicavi." (Ibid., p. 228.) These
are his own words.
[Sidenote: ZUINGLIUS ON THE MERIT OF WORKS.]
The people of Zurich who listened eagerly to this powerful orator were
saddened when he set before them the sinful state into which human
nature has fallen, but soon after heard words of joy, and learned to
know the remedy which is able to recall man to life. "Christ very man
and very God,"[766] said the eloquent voice of this shepherd--son of
the Tockenburg, "has purchased for us a redemption which will never
terminate. The eternal God died for us: His passion then is eternal:
it brings salvation for ever and ever:[767] it appeases divine justice
for ever in favour of all those who lean upon this sacrifice with firm
and immovable faith." "Wherever sin exists," exclaimed the Reformer,
"death must necessarily supervene. Christ had no sin, there was no
guile in his mouth, and yet he died! Ah! it was because he died in our
stead. He was pleased to die in order to restore us to life, and as he
had no sins of his own, the Father, who is full of mercy, laid the
burden of our sins upon him.[768]" The Christian orator continued,
"Since the will of man rebelled against the supreme God, it was
necessary, if eternal order was to be re-established and man saved,
that the human will should be made subject in Christ to the divine
will."[769] He often repeated that it was for the faithful people of
God, that the expiatory death of Jesus Christ had been endured.[770]
[766] Christus verus homo et verus Deus.... (Zw. Op. i, p. 204.)
[767] Deus enim æternus quum sit qui pro nobis moritur, passionem ejus
æternam et perpetuò salutarum esse oportet. (Zw. Op. i, p. 206.) Since
he who dies for us is the eternal God, his passion must be eternal and
for ever saving.
[768] Mori voluit ut nos vitæ restitueret ... (Ibid., p. 204.)
[769] Necesse fuit ut voluntas humana in Christo se divinæ
submitteret. (Ibid.)
[770] Hostia est et victima satisfaciens in æternum pro peccatis
omnium fidelium. (Ibid., p. 253.) Expurgata peccata multitudinis, hoc
est, fidelis populi. (Ibid., p. 264.)
Those in the city of Zurich who were eager for salvation, found rest
on hearing these good news. But old errors still remained, and these
it was necessary to destroy. Setting out from this great truth of a
salvation which is the gift of God, Zuinglius forcibly discoursed
against the pretended merit of human works. "Since eternal salvation,"
said he, "proceeds solely from the merits and death of Jesus Christ,
the merit of our works is nothing better than folly, not to say rash
impiety.[771] Could we have been saved by our works it had not been
necessary for Jesus Christ to die. All who have ever come to God came
to him by the death of Jesus Christ."[772]
[771] Sequitur meritum nostrorum operum nihil esse quam vanitatem et
stultitiam, ne dicam impietatem et ignorantem impudentiam. (Ibid., p.
290.) It follows that the merit of our works is nothing but vanity and
folly, not to say impiety and ignorant impudence.
[772] Quotquot ad Deum venerunt unquam, per mortem Christi ad Deum
venisse. (Ibid.)
[Sidenote: FAITH AND LOVE PRODUCTIVE OF GOOD WORKS.]
Zuinglius perceived the objections which some of his hearers felt
against these doctrines. Some of them called upon him and stated them.
He mounted the pulpit and said--"People, more curious perhaps than
pious, object that this doctrine makes men giddy and dissolute. But of
what consequence are the objections or fears which human curiosity may
suggest? Whosoever believes in Jesus Christ is certain that every
thing which comes from God is necessarily good. If, then, the gospel
is of God it is good.[773] And what other power would be capable of
implanting among men innocence, truth, and love? O God! most
compassionate, most just, Father of mercies," exclaimed he in the
overflowing of his piety, "with what love hast thou embraced us, us
thy enemies![774] With what great and certain hopes hast thou inspired
us, us who should have known nothing but despair: and to what glory
hast thou in thy Son called our littleness and nothingness! Thy
purpose in this ineffable love is to constrain us to yield thee love
for love!..."
[773] Certus est quod quidquid ex Deo est bonum sit. Si ergo
Evangelium ex Deo bonum est. (Ibid., p. 208.)
[774] Quanta caritate nos fures et perduelles. (Zw. Op. i, p. 207.)
Then dwelling on this idea, he showed that love to the Redeemer is a
more powerful law than the commandments. "The Christian," said he,
"delivered from the law depends entirely on Christ. Christ is his
reason, his counsel, his righteousness, and whole salvation. Christ
lives in him and acts in him. Christ alone guides him, and he needs no
other guide."[775] And making use of a comparison adapted to his
hearers, he added, "If a government prohibits its citizens, under pain
of death, from receiving pensions and presents at the hands of
princes, how gentle and easy this law is to those who, from love to
their country and to liberty, would, of their own accord, refrain from
so culpable a proceeding; but on the contrary, how tormenting and
oppressive it feels to those who think only of their own interest.
Thus the righteous man lives joyful in the love of righteousness,
whereas the unrighteous walks groaning under the heavy weight of the
law which oppresses him."[776]
[775] Tum enim totus a Christo pendet. Christus est ei ratio,
consilium, justitia, innocentia et tota salus. Christus in eo vivit,
in eo agit. (Ibid., p. 233.)
[776] Bonus vir in amore justitiæ liber et lætus vivit. (Ibid., p.
234.)
In the cathedral of Zurich was a considerable number of veteran
soldiers who felt the truth of these words. Is not love the mightiest
of legislators? Is not every thing that it commands instantly
accomplished? Does not he whom we love dwell in our heart, and does it
not of itself perform what he enjoins? Accordingly, Zuinglius, waxing
bold, declared to the people of Zurich that love to the Redeemer was
alone capable of making man do things agreeable to God. "Works done
out of Jesus Christ are not useful," said the Christian orator; "since
every thing is done of him, in him, and by him, what do we pretend to
arrogate to ourselves? Wherever faith in God is, there God is, and
wherever God is, there is a zeal which presses and urges men to good
works.[777] Only take care that Christ be in thee and thou in Christ,
and then doubt not but he will work. The life of the Christian is just
one continued work by which God begins, continues, and perfects in man
every thing that is good."[778]
[777] Ubi Deus, illic cura est et studium ad opera bona urgens et
impellens.... (Ibid., p. 213.)
[778] Vita ergo pii hominis nihil aliud est nisi perpetua quædam et
indefessa boni operatio, quam Deus incipit, ducit et absolvit ...
(Ibid., p. 295.)
[Sidenote: PROGRESS OF THE REFORMATION.]
Struck with the grandeur of this divine love which existed from
eternity, the herald of grace raised his voice to all the timid or
irresolute. "Can you fear," said he, "to approach the tender Father
who has chosen you? Why has he chosen us in his grace? Why has he
called us? Why has he drawn us? Was it that we might not dare to go to
him?"...[779]
[779] Quum ergo Deus pater nos elegit ex gratia sua, traxitque et
vocavit, cur ad eum accedere non auderemus? (Zw. Op. i, p. 287.)
Such was the doctrine of Zuinglius. It was the doctrine of Christ
himself. "If Luther preaches Christ he does what I do," said the
preacher of Zurich; "those who have been brought to Christ by him are
more numerous than those who have been brought by me. But no matter! I
am unwilling to bear any other name than that of Christ, whose soldier
I am, and who alone is my head. Never was a single scrap written by me
to Luther, or by Luther to me. And why? In order to show to all how
well the spirit of God accords with himself, since, without having
heard each other, we so harmoniously teach the doctrine of Jesus
Christ."[780]
[780] Quam concors sit Spiritus Dei, dum nos tam procul dissiti, nihil
colludentes, tam concorditer Christi doctrinam docemus. (Ibid., p.
276.) How well the Spirit of God accords, since we, who are placed at
such a distance from each other, with no collusion, so harmoniously
teach the doctrine of Christ.
[Sidenote: ZUINGLIUS AND STAHELI.]
Thus Zuinglius preached with energy and might.[781] The large
cathedral could not contain the crowds of hearers. All thanked God
that a new life was beginning to animate the lifeless body of the
Church. Swiss from all the cantons, brought to Zurich either by the
Diet or by other causes, being touched by this new preaching, carried
its precious seeds into all the Helvetic valleys. One acclamation
arose from mountains and cities. Nicolas Hageus, writing from Lucerne
to Zurich, says, "Switzerland has hitherto given birth to Scipios,
Cæsars, and Brutuses, but has scarcely produced two men who had the
knowledge of Jesus Christ, and could nourish men's hearts, not with
vain disputes, but with the Word of God. Now that Divine Providence
gives Switzerland Zuinglius for its orator, and Oswald Myconius for
its teacher, virtue and sacred literature revive among us. O happy
Helvetia! could you but resolve at length to rest from all your wars,
and, already so celebrated, become still more celebrated for
righteousness and peace."[782] "It was said," wrote Myconius to
Zuinglius, "that your voice could not be heard three yards off. But I
now see it was a falsehood; for all Switzerland hears you."[783] "You
possess intrepid courage," wrote Hedio to him from Bâle, "I will
follow you as far as I am able."[784] "I have heard you," said
Sebastian Hofmeister of Schaffausen, writing to him from Constance.
"Ah, would to God that Zurich, which is at the head of our happy
confederation was delivered from the disease, and health thus
restored to the whole body."[785]
[781] Quam fortis sis in Christo prædicando. (Zw. Ep. p. 160.)
[782] O Helvetiam longe feliciorem, si tandem liceat te a bellis
conquiescere! (Ibid. p. 128.)
[783] At video mendacium esse, cum audiaris per totam Helvetiam.
(Ibid., p. 135.)
[784] Sequar te quoad potero. (Ibid., p. 134.)
[785] Ut capite felicis patriæ nostro a morbo erepto, sanitas tandem
in reliqua membra reciperetur. (Zw. Ep. p. 147.)
But Zuinglius met with opponents as well as admirers. "To what end,"
said some, "does he intermeddle with the affairs of Switzerland?"
"Why," said others, "does he, in his religious instructions,
constantly repeat the same things?" Amid all these combats the soul of
Zuinglius was often filled with sadness. All seemed to be in
confusion, as if society were turned upside down.[786] He thought it
impossible that any thing new should appear without something of an
opposite nature being immediately displayed.[787] When a hope sprang
up in his heart, a fear immediately sprang up beside it. Still he soon
raised his head. "The life of man here below," said he, "is a war; he
who desires to obtain glory must attack the world in front, and, like
David, make this haughty Goliath, who seems so proud of his stature,
to bite the dust. The Church," said he, like Luther, "has been
acquired by blood, and must be renewed by blood.[788] The more
numerous the defilements in it, the more must we arm ourselves, like
Hercules, in order to clean out these Augean stables.[789] I have
little fear for Luther," added he, "even should he be thundered
against by the bolts of this Jupiter."[790]
[786] Omnia sursum deorsumque moventur. (Ibid., p. 142.)
[787] Ut nihil proferre caput queat, cujus non contrarium e regione
emergat. (Ibid., p. 142.)
[788] Ecclesiam puto, ut sanguine parta est, ita sanguine instaurari.
(Ibid., p. 143.)
[789] Eo plures armabis Hercules qui fimum tot hactenus bonum efferant
(Ibid., p. 144.)
[790] Etiamsi fulmine Jovis istius fulminetur. (Ibid.)
Zuinglius stood in need of repose, and repaired to the waters of
Baden. The curate of the place, an old papal guard, a man of good
temper, but completely ignorant, had obtained his benefice by carrying
a halberd. True to his soldier habits, he spent the day and part of
the night in jovial company, while Stäheli, his vicar, was
indefatigable in fulfilling the duties of his office.[791] Zuinglius
invited the young minister to his house. "I have need of Swiss help,"
said he to him, and from this moment Stäheli was his fellow-labourer.
Zuinglius, Stäheli, and Luti, afterwards pastor of Winterthur, lived
under the same roof.
[791] Misc. Tig., ii, 579-696. Wirz., i, 79, 78.
[Sidenote: INTERFERENCE OF THE CIVIL POWER.]
The devotedness of Zuinglius was not to pass unrewarded. The Word of
God, preached with so much energy, could not fail to produce fruit.
Several magistrates were gained, experiencing the Word to be their
consolation and their strength. The Council, grieved at seeing the
priests, and especially the monks, shamelessly delivering from the
pulpit whatever came into their heads, passed a resolution, ordering
them not to advance anything in their discourses "that they did not
draw from the sacred sources of the Old and New Testament."[792] It
was in 1520 that the civil power thus interposed for the first time in
the work of the Reformation; acting as a Christian magistrate, say
some--since the first duty of the magistrate is to maintain the Word
of God and defend the best interests of the citizens; depriving the
Church of its liberty, say others,--by subjecting it to secular power,
and giving the signal for the series of evils which have since been
engendered by the connection between Church and State. We will not
give any opinion here on this great controversy which in our day is
carried on with so much warmth in several countries. It is sufficient
for us to point out its commencement at the period of the Reformation.
But there is another thing also to be pointed out--the act of these
magistrates was itself one of the effects produced by the preaching of
the Word of God. At this period the Reformation in Switzerland ceased
to be the work of private individuals, and began to be included within
the national domain. Born in the heart of a few priests and literary
men, it extended, rose, and took up elevated ground. Like the waters
of the ocean, it gradually increased till it had overflowed an immense
extent.
[792] Vetuit eos Senatus quicquam prædicare quod non ex sacrarum
literarum utriusque Testamenti fontibus hausissent. (Zw. Op. iii, 28.)
The monks were confounded: they were ordered to preach nothing but the
Word of God, and the greater part of them had never read it.
Opposition provokes opposition. The resolution of the council became
the signal of more violent attacks on the Reformation. Plots began to
be formed against the curate of Zurich. His life was in danger. One
evening, when Zuinglius and his vicars were quietly conversing in
their house, some citizens arrived in great haste, and asked, "Are
your doors well bolted? Be this night on your guard." "Such alarms
were frequent," adds Stäheli; "but we were well armed,[793] and a
guard was stationed for us in the street."
[793] Wir waren aber gut gerüstet. (Misc. Tig., ii, 681. Wirz., i,
334.)
[Sidenote: BERTHOLD HALLER.]
In other places, means still more violent were resorted to. An old man
of Shaffausen, named Galster, a man of piety, and of an ardour rare at
his period of life, happy in the light which he had found in the
gospel, laboured to communicate it to his wife and children. His zeal,
perhaps indiscreet, openly attacked the relics, priests, and
superstitions with which this canton abounded. He soon became an
object of hatred and terror even to his own family. The old man,
penetrating their fatal designs, left his home broken-hearted, and
fled to the neighbouring forest. There he lived several days
subsisting on whatever he could find, when suddenly, on the last night
of the year 1520, torches blazed in all directions through the
forest, and the cries of men and the barking of dogs re-echoed under
its dark shades. The council had ordered a hunt in the woods to
discover him. The dogs scented him out, and the unhappy old man was
dragged before the magistrate. He was ordered to abjure his faith, but
remained immovable, and was beheaded.[794]
[794] Wirz, i, 510. Sebast. Wagner, von Kirchhofer, p. 18.