21 Chapter 21.Ulric Zwingli and the Swiss Reformation.A.D. 1484-1522.

Chapter 21.

Ulric Zwingli and the Swiss Reformation.

A.D. 1484-1522.

Leaving Luther at Wartburg, we will turn our eyes, and note what God had been doing for His people, though by other instruments, in another part of His earth.

It is peculiarly worthy of remark that simultaneously with the dawn of the Reformation in Germany, the papal throne was still further shaken by a great religious upheaval in Switzerland; and the instrument which God had chosen for the accomplishment of this work was Ulric Zwingli,* a priest of Rome. If Luther was only a miner’s son, the Swiss Reformer could scarcely boast a higher parentage, for his father was a shepherd, who tended his flocks at Wildhaus, in the valley of Tockenburg.

{*Sometimes written in its Latinised form Zwinglius.} But for the fact that his father intended him for the church, Zwingli might have died a "village Hampden," and his name have never come down to us. But all was wisely ordered of God, who had a peculiar and important work for the shepherd’s son to do, and the discipline of his young life was regulated accordingly. Before he was ten years of age he was sent to his uncle, the dean of Wiesen, for instruction, and there gave such proof of his abilities, that his relative undertook the further responsibilities of his education, and sent him to study successively at Basle, Berne, Vienna, and then again at Basle. On his return to this city he was happy in being placed under the tuition of the celebrated Thomas Wittembach, a man who saw clearly the errors of Rome, and, at the same time, was no stranger to the important doctrine of justification by faith. The professor did not conceal either his knowledge or his opinions from his pupil; and it was here that Zwingli learnt for the first time, and not without a feeling of astonishment, that "the death of Christ was the only ransom for his soul."

Leaving Basle at the conclusion of his theological course, though not before he had taken the degree of Master of Arts, he was chosen pastor of the community of Glaris, where he remained ten years. Whilst there, a deeper study of the scriptures, and an attentive examination of the doctrines and practices of the early church, as contained in the writings of the fathers, convinced him still further of the corrupt state of the professing thing, and he began to express his views on church matters with considerable plainness. The year 1516 found him at Einsidlen, in the canton of Schweitz, the reformer having received an invitation from the governor of the Benedictine monastery, to the pastorate of the church of "Our Lady of the Hermitage," then, as now, a hotbed of Romish idolatry and superstition. What Luther saw at Rome, Zwingli saw at Einsidlen; and his ardour in the work of Reformation was stimulated by the deplorable discoveries which he made. His labours at the Hermitage were greatly blessed, and Geroldseck the administrator, and several of the monks were converted.

After three years’ faithful ministry at Einsidlen, the provost and canons of the cathedral church at Zurich, invited him to become their pastor and preacher, and the invitation was accepted. Some, mistrustful of the reformed doctrines, objected to his appointment, but his reputation was so great, and his manner so engaging, that the majority were in his favour, and he was duly elected. Zurich now became a central sphere of his labours; and it was here he made the acquaintance of Oswald Myconius, who afterwards wrote his life.

Whenever he preached at the cathedral thousands flocked to hear him; his message was new to his hearers, and he delivered it in a language that all could understand. The earnestness and novelty of his style are said to have produced impressions which were indescribable; and the full and clear gospel which he preached had everlasting results with many, while it called forth expressions of astonishment from all who heard him. His faith in the converting power of the word, apart altogether from man’s efforts to explain it, was great. He refused to restrict himself to the passages allotted to the different festivals of the year, which needlessly limited the people’s knowledge of the sacred volume, and declared his intention of going completely through the gospel of St. Matthew, chapter by chapter, without human commentary. "In the pulpit," says Myconius, "he spared no one. Neither pope, prelates, emperor, kings, dukes, princes, lords, nor even the confederates themselves. Never had they heard a man speak with such authority. All the strength and all the delight of his heart was in God; and accordingly he exhorted all the city of Zurich to trust solely in Him." "This way of preaching is an innovation," cried some, "one innovation will lead to another; and where shall we stop" "It is not a new manner," was Zwingli’s mild and courteous answer, "it is the old custom. Call to mind the homilies of Chrysostom on St. Matthew, and of Augustine on St. John." By quiet answers such as these he often disarmed his adversaries, or even won them over to his side. In this respect he presents a striking contrast to the rude and stormy Luther. When Zwingli had been settled about a year in Zurich the plague visited Switzerland, and the reformer was infected by the pest. He prayed earnestly for his recovery, and his prayer was answered, and the mercy of God in sparing him became an incentive to deeper devotion. His preaching was with increased power, a season of Pentecostal blessing ensued, hundreds were converted, and the priests became wrathful and anxious. Zwingli challenged them on more than one occasion to a public disputation, but they were afraid of the challenge, and at last, to silence the reformer, appealed to the State. This appeal was their ruin, for the State ruled that "since Master Ulric Zwingli had publicly and repeatedly challenged the adversaries of his doctrine to confute them by scriptural arguments, and since, notwithstanding, no one had undertaken to do so, he should continue to announce and preach the word of God, just as heretofore. Likewise, that all ministers of religion, whether resident in the city or country, should abstain from teaching any tenet which they could not prove from scripture: that they should refrain, too, from making charges of heresy and other scandalous allegations, on pain of severe punishment." Thus was Rome taken in her own toils, and again defeated; while the decree became a powerful impulse to the Reformation.

Meanwhile, the pope (Hadrian VI.), who had been thundering his anathemas in Saxony, received alarming news of the movement in Switzerland; and fearing the effects of a second reformation, tried a new device with Zwingli. Knowing that the Swiss reformer was a man of more polish and refinement than his German brother, he sent him a flattering letter, assuring him of his "special favour" and calling him his "beloved son:" nor was the honeyed epistle unaccompanied by more substantial proofs of his regard. When Myconius inquired of the bearer of the papal brief what the pope had commissioned him to offer Zwingli, he received this reply, "Everything, except the chair of St. Peter." But Zwingli was not a stranger to the wiles of Rome, and preferred the liberty wherewith Christ had made him free, to the bondage of superstition, and a cardinal’s hat.

After this event the Reformation rapidly gained ground, and the reformer received repeated encouragements in the work, and the most gratifying proofs that God was with him. In January 1524, a decree was passed for the demolition of images: on the 11th of April 1525, the mass was abolished, and it was agreed that henceforward, by the will of God, the Eucharist should be celebrated according to the institution of Christ, and the apostolic practice. Later still, the news arrived of the conversion of the nuns belonging to the wealthy convent of Koenigsfeldt, where the writings of Zwingli had penetrated; and the reformer’s heart was made glad by the receipt of a letter which had been addressed to him by one of these converts. This was a terrible blow for Rome. The effect of a clear gospel upon the nuns was to shew them the uselessness of a life of celibacy and isolation, and they petitioned government for permission to leave the convent. The council, misinterpreting their motive and alarmed at their request, promised that the discipline of the convent should be relaxed, and their allowance increased. "It is not the liberty of the flesh that we require," was their answer, "it is the liberty of the Spirit." Their petition was eventually granted, for the council itself became enlightened; and not only were the nuns of Koenigsfeldt liberated, but the gates of all the convents in the Canton were thrown open, and the offer of freedom was extended to all. At Berne the power of the truth was shewn in another, and not less interesting way. The magistrates, rejoicing in the good work, released several of their prisoners, and granted free pardons to two unhappy men who were awaiting execution. "A great cry," writes Bullinger, a disciple of Zwingli, "resounded far and wide. In one day Rome had fallen throughout the country, without treachery, violence, or seduction, by the strength of truth alone." The happy citizens, roused by the power of the truth, expressed the feeling of their hearts in the most generous sentiments. "If a king or emperor," said they, "in alliance with us, were to enter our city, would we not remit offences, and shew favour to the poor? And now the King of kings, the Prince of peace, the Son of God, the Saviour of mankind, has visited us, and brings with Him the pardon of our sins, who only deserve eternal banishment from His presence. And can we better celebrate His advent to our city than by forgiving those who have trespassed against us?" At Basle, one of the most powerful cantons of Switzerland, the doctrines of the Reformation, spread with inconceivable rapidity, and produced the most gratifying results. The zealous burghers swept the country of its images, and when the meek and pious Oecolampadius (the Melanchthon of the Swiss Reformation) had fulfilled a faithful ministry of six years in the canton, the reformed worship was adopted by all the churches, and firmly established by a decree of the senate. The heart glows in describing this glorious work of God, and we are loth to pause in the prosecution of so grateful a task: but space is limited. We will now return to Germany, and Martin Luther.