History of the Reformation in the Sixteenth Century Volume II Part 47

The tumult increased; and there was reason to fear that, on Capito's departure, it would become still more serious. "I will be almost alone," thought Hedio, "poor I, to struggle with these formidable monsters."[759] Accordingly, he invoked the a.s.sistance of G.o.d, and wrote to Zuinglius. "Inflame my courage by writing often. Learning and Christianity are now placed between the hammer and the anvil. Luther has just been condemned by the universities of Louvain and Cologne. If ever the Church was in imminent danger, it is at this hour."[760]

[759] c.u.m pestilentissimis monstris. (Zw. Ep. p. 121.)

[760] Si unquam imminebat periculum, jam imminet. (Ibid., 17th March, 1520.)

Capito left Bale for Mentz, 28th April, and Hedio succeeded him. Not content with the public a.s.semblies in the church at which he continued his exposition of St. Matthew, he proposed, in the month of June, as he wrote Luther, to have private meetings in his own house, to give more thorough evangelical instruction to those who might feel the want of it. This powerful method of communicating the truth, and exciting in the faithful an interest and zeal in divine things, could not fail then, as it never does, to awaken opposition in the men of the world and in domineering priests, both of whom, though from different motives, are equally desirous that G.o.d should be worshipped only within the precincts of a particular building. But Hedio was invincible.

At the same period when he formed this good resolution at Bale, there arrived at Zurich one of those characters who often emerge, like impure froth, from the vortex of revolutions.

[Sidenote: PREPARATIONS FOR BATTLE.]

Senator Grebel, a man of great influence in Zurich, had a son named Conrad, a youth of remarkable talents, and a relentless enemy of ignorance and superst.i.tion, which he attacked with cutting satire. He was boisterous, violent, sarcastic, and bitter in his expression, without natural affection, given to debauchery, always talking loudly of his own innocence, while he could see nothing but what was wrong in others. We speak of him here because he is afterwards to play a melancholy part. At this period, Vadian married a sister of Conrad, and Conrad, who was studying at Paris where his misconduct had deprived him of the use of his limbs, desiring to be present at the marriage, appeared suddenly about the beginning of June amidst his family. The poor father received the prodigal son with a gentle smile, his fond mother with tears. The tenderness of his parents made no change on his unnatural heart. His kind and unhappy mother having some time after been brought to the gates of death, Conrad wrote his brother-in-law Vadian:--"My mother is recovered; she again rules the house, sleeps, awakes, grumbles, breakfasts, scolds, dines, makes a racket, sups, and is perpetually a burden to us. She runs, cooks, re-cooks, sweeps the house, toils, kills herself with fatigue, and will shortly bring on a relapse."[761]

[761] Sic regiert das Hans, schlaft, steht auf, zaukt, fruhstucht, keift ..... (Simml. Samml. iv, Wirz, i, 76.)

Such was the man who, at a later period, pretended to lord it over Zuinglius, and who took the lead among fanatical anabaptists. Divine Providence perhaps allowed such characters to appear at the period of the Reformation that their disorders might the better bring out the wise, Christian, and orderly spirit of the Reformers.

Everything announced that the battle between the gospel and the papacy was about to commence. "Let us stir up the temporisers," wrote Hedio to Zurich; "the peace is broken, let us arm our hearts: the enemies we shall have to combat are most fierce."[762] Myconius wrote in the same strain to Ulric, who, however, answered their warlike appeals with admirable meekness. "I should like," said he, "to gain these obstinate men by kindness and good offices, rather than overcome them by violence and disputation.[763] That they call our doctrine, (which however is not ours,) a doctrine of the devil, is nothing more than natural. It proves to me that we are indeed the amba.s.sadors of Christ.

The devils cannot be silent in his presence."

[762] Armemus pectora nostra! pugnandum erit contra teterrimos ostes.

(Zw. Ep. p. 10.)

[763] Benevolentia honestoque obsequio potius ullici quam animosa oppugnatione trahi. (Ibid., p. 103.)

CHAP. IX.

The Two Reformers--The Fall of Man--Expiation of the G.o.d-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 G.o.d 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 G.o.d, 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 G.o.d himself, raise them from death."[765]

[765] Quum ergo omnes homines in Adamo mortui sunt.....donec per Spiritum et gratiam Dei ad vitam quae 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 G.o.d to the life of G.o.d. 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 cpi quae ex verbo Dei praedicavi." (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 G.o.d,"[766] said the eloquent voice of this shepherd--son of the Tockenburg, "has purchased for us a redemption which will never terminate. The eternal G.o.d died for us: His pa.s.sion 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 G.o.d, 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 G.o.d, that the expiatory death of Jesus Christ had been endured.[770]

[766] Christus verus h.o.m.o et verus Deus.... (Zw. Op. i, p. 204.)

[767] Deus enim aeternus quum sit qui pro n.o.bis moritur, pa.s.sionem ejus aeternam et perpetu salutarum esse oportet. (Zw. Op. i, p. 206.) Since he who dies for us is the eternal G.o.d, his pa.s.sion must be eternal and for ever saving.

[768] Mori voluit ut nos vitae rest.i.tueret ... (Ibid., p. 204.)

[769] Necesse fuit ut voluntas humana in Christo se divinae submitteret. (Ibid.)

[770] Hostia est et victima satisfaciens in aeternum pro peccatis omnium fidelium. (Ibid., p. 253.) Expurgata peccata mult.i.tudinis, 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 G.o.d, 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 G.o.d came to him by the death of Jesus Christ."[772]

[771] Sequitur meritum nostrorum operum nihil esse quam vanitatem et stult.i.tiam, 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 G.o.d is necessarily good. If, then, the gospel is of G.o.d it is good.[773] And what other power would be capable of implanting among men innocence, truth, and love? O G.o.d! most compa.s.sionate, 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, just.i.tia, innocentia et tota salus. Christus in eo vivit, in eo agit. (Ibid., p. 233.)

[776] Bonus vir in amore just.i.tiae liber et laetus 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 G.o.d. "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 G.o.d is, there G.o.d is, and wherever G.o.d 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 G.o.d 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 quaedam 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 sc.r.a.p written by me to Luther, or by Luther to me. And why? In order to show to all how well the spirit of G.o.d accords with himself, since, without having heard each other, we so harmoniously teach the doctrine of Jesus Christ."[780]