"Do not imagine," he said, "that G.o.d is in this temple more than in any other part of creation. Whatever be the country in which you dwell, G.o.d is around you, and hears you.... Can unprofitable works, long pilgrimages, offerings, images, the invocation of the Virgin or of the saints, secure for you the grace of G.o.d?... What avails the mult.i.tude of words with which we embody our prayers? What efficacy has a glossy cowl, a smooth-shorn head, a long and flowing robe, or gold-embroidered slippers?... G.o.d looks at the heart, and our hearts are far from Him." "Christ," he said, "who was once offered upon the cross, is the sacrifice and victim, that had made satisfaction for the sins of believers to all eternity."(247)

To many listeners these teachings were unwelcome. It was a bitter disappointment to them to be told that their toilsome journey had been made in vain. The pardon freely offered to them through Christ they could not comprehend. They were satisfied with the old way to heaven which Rome had marked out for them. They shrank from the perplexity of searching for anything better. It was easier to trust their salvation to the priests and the pope than to seek for purity of heart.

But another cla.s.s received with gladness the tidings of redemption through Christ. The observances enjoined by Rome had failed to bring peace of soul, and in faith they accepted the Saviour's blood as their propitiation. These returned to their homes to reveal to others the precious light which they had received. The truth was thus carried from hamlet to hamlet, from town to town, and the number of pilgrims to the Virgin's shrine greatly lessened. There was a falling off in the offerings, and consequently in the salary of Zwingle, which was drawn from them. But this caused him only joy as he saw that the power of fanaticism and superst.i.tion was being broken.

The authorities of the church were not blind to the work which Zwingle was accomplishing; but for the present they forbore to interfere. Hoping yet to secure him to their cause, they endeavored to win him by flatteries; and meanwhile the truth was gaining a hold upon the hearts of the people.

Zwingle's labors at Einsiedeln had prepared him for a wider field, and this he was soon to enter. After three years here, he was called to the office of preacher in the cathedral at Zurich. This was then the most important town of the Swiss confederacy, and the influence exerted here would be widely felt. The ecclesiastics by whose invitation he came to Zurich were, however, desirous of preventing any innovations, and they accordingly proceeded to instruct him as to his duties.

"You will make every exertion," they said, "to collect the revenues of the chapter, without overlooking the least. You will exhort the faithful, both from the pulpit and in the confessional, to pay all t.i.thes and dues, and to show by their offerings their affection to the church. You will be diligent in increasing the income arising from the sick, from ma.s.ses, and in general from every ecclesiastical ordinance." "As for the administration of the sacraments, the preaching, and the care of the flock," added his instructors, "these are also the duties of the chaplain.

But for these you may employ a subst.i.tute, and particularly in preaching.

You should administer the sacraments to none but persons of note, and only when called upon; you are forbidden to do so without distinction of persons."(248)

Zwingle listened in silence to this charge, and in reply, after expressing his grat.i.tude for the honor of a call to this important station, he proceeded to explain the course which he proposed, to adopt. "The life of Christ," he said, "has been too long hidden from the people. I shall preach upon the whole of the Gospel of St. Matthew, ... drawing solely from the fountains of Scripture, sounding its depths, comparing one pa.s.sage with another, and seeking for understanding by constant and earnest prayer. It is to G.o.d's glory, to the praise of His only Son, to the real salvation of souls, and to their edification in the true faith, that I shall consecrate my ministry."(249) Though some of the ecclesiastics disapproved his plan, and endeavored to dissuade him from it, Zwingle remained steadfast. He declared that he was about to introduce no new method, but the old method employed by the church in earlier and purer times.

Already an interest had been awakened in the truths he taught; and the people flocked in great numbers to listen to his preaching. Many who had long since ceased to attend service were among his hearers. He began his ministry by opening the Gospels, and reading and explaining to his hearers the inspired narrative of the life, teachings, and death of Christ. Here, as at Einsiedeln, he presented the word of G.o.d as the only infallible authority, and the death of Christ as the only complete sacrifice. "It is to Christ," he said, "that I desire to lead you,-to Christ, the true source of salvation."(250) Around the preacher crowded the people of all cla.s.ses, from statesmen and scholars to the artisan and the peasant. With deep interest they listened to his words. He not only proclaimed the offer of a free salvation, but fearlessly rebuked the evils and corruptions of the times. Many returned from the cathedral praising G.o.d. "This man," they said, "is a preacher of the truth. He will be our Moses, to lead us forth from this Egyptian darkness."(251)

But though at first his labors were received with great enthusiasm, after a time opposition arose. The monks set themselves to hinder his work and condemn his teachings. Many a.s.sailed him with gibes and sneers; others resorted to insolence and threats. But Zwingle bore all with patience, saying, "If we desire to gain over the wicked to Jesus Christ, we must shut our eyes against many things."(252)

About this time a new agency came in to advance the work of reform. One Lucian was sent to Zurich with some of Luther's writings, by a friend of the reformed faith at Basel, who suggested that the sale of these books might be a powerful means of scattering the light. "Ascertain," he wrote to Zwingle, "whether this man possesses sufficient prudence and skill; if so, let him carry from city to city, from town to town, from village to village, and even from house to house, among the Swiss, the works of Luther, and especially his exposition of the Lord's prayer written for the laity. The more they are known, the more purchasers they will find."(253) Thus the light found entrance.

At the time when G.o.d is preparing to break the shackles of ignorance and superst.i.tion, then it is that Satan works with greatest power to enshroud men in darkness, and to bind their fetters still more firmly. As men were rising up in different lands to present to the people forgiveness and justification through the blood of Christ, Rome proceeded with renewed energy to open her market throughout Christendom, offering pardon for money.

Every sin had its price, and men were granted free license for crime, if the treasury of the church was kept well filled. Thus the two movements advanced,-one offering forgiveness of sin for money, the other forgiveness through Christ,-Rome licensing sin, and making it her source of revenue; the Reformers condemning sin, and pointing to Christ as the propitiation and deliverer.

In Germany the sale of indulgences had been committed to the Dominican friars, and was conducted by the infamous Tetzel. In Switzerland the traffic was put into the hands of the Franciscans, under the control of Samson, an Italian monk. Samson had already done good service to the church, having secured immense sums from Germany and Switzerland to fill the papal treasury. Now he traversed Switzerland, attracting great crowds, despoiling the poor peasants of their scanty earnings, and exacting rich gifts from the wealthy cla.s.ses. But the influence of the reform already made itself felt in curtailing, though it could not stop, the traffic.

Zwingle was still at Einsiedeln when Samson, soon after entering Switzerland, arrived with his wares at a neighboring town. Being apprised of his mission, the Reformer immediately set out to oppose him. The two did not meet, but such was Zwingle's success in exposing the friar's pretensions that he was obliged to leave for other quarters.

At Zurich, Zwingle preached zealously against the pardon-mongers; and when Samson approached the place, he was met by a messenger from the council, with an intimation that he was expected to pa.s.s on. He finally secured an entrance by stratagem, but was sent away without the sale of a single pardon, and he soon after left Switzerland.

A strong impetus was given to the reform by the appearance of the plague, or "great death," which swept over Switzerland in the year 1519. As men were thus brought face to face with the destroyer, many were led to feel how vain and worthless were the pardons which they had so lately purchased; and they longed for a surer foundation for their faith. Zwingle at Zurich was smitten down; he was brought so low that all hope of his recovery was relinquished, and the report was widely circulated that he was dead. In that trying hour his hope and courage were unshaken. He looked in faith to the cross of Calvary, trusting in the all-sufficient propitiation for sin. When he came back from the gates of death, it was to preach the gospel with greater fervor than ever before; and his words exerted an unwonted power. The people welcomed with joy their beloved pastor, returned to them from the brink of the grave. They themselves had come from attending upon the sick and the dying, and they felt, as never before, the value of the gospel.

Zwingle had arrived at a clearer understanding of its truths, and had more fully experienced in himself its renewing power. The fall of man and the plan of redemption were the subjects upon which he dwelt. "In Adam," he said, "we are all dead, sunk in corruption and condemnation."(254) "Christ ... has purchased for us a never-ending redemption ... His pa.s.sion is ...

an eternal sacrifice, and everlastingly effectual to heal; it satisfies the divine justice forever in behalf of all those who rely upon it with firm and unshaken faith." Yet he clearly taught that men are not, because of the grace of Christ, free to continue in sin. "Wherever there is faith in G.o.d, there G.o.d is; and wherever G.o.d abideth, there a zeal exists urging and impelling men to good works."(255)

Such was the interest in Zwingle's preaching that the cathedral was filled to overflowing with the crowds that came to listen to him. Little by little, as they could bear it, he opened the truth to his hearers. He was careful not to introduce, at first, points which would startle them and create prejudice. His work was to win their hearts to the teachings of Christ, to soften them by His love, and keep before them His example; and as they should receive the principles of the gospel, their superst.i.tious beliefs and practices would inevitably be overthrown.

Step by step the Reformation advanced in Zurich. In alarm its enemies aroused to active opposition. One year before, the monk of Wittenberg had uttered his "No" to the pope and the emperor at Worms, and now everything seemed to indicate a similar withstanding of the papal claims at Zurich.

Repeated attacks were made upon Zwingle. In the papal cantons, from time to time, disciples of the gospel were brought to the stake, but this was not enough; the teacher of heresy must be silenced. Accordingly the bishop of Constance dispatched three deputies to the Council of Zurich, accusing Zwingle of teaching the people to transgress the laws of the church, thus endangering the peace and good order of society. If the authority of the church were to be set aside, he urged, universal anarchy would result.

Zwingle replied that he had been for four years teaching the gospel in Zurich, "which was more quiet and peaceful than any other town in the confederacy." "Is not, then," he said, "Christianity the best safeguard of the general security?"(256)

The deputies had admonished the councilors to continue in the church, out of which, they declared, there was no salvation. Zwingle responded: "Let not this accusation move you. The foundation of the church is the same Rock, the same Christ, that gave Peter his name because he confessed Him faithfully. In every nation whosoever believes with all his heart in the Lord Jesus is accepted of G.o.d. Here, truly, is the church, out of which no one can be saved."(257) As a result of the conference, one of the bishop's deputies accepted the reformed faith.

The council declined to take action against Zwingle, and Rome prepared for a fresh attack. The Reformer, when apprised of the plots of his enemies, exclaimed, "Let them come on; I fear them as the beetling cliff fears the waves that thunder at its feet."(258) The efforts of the ecclesiastics only furthered the cause which they sought to overthrow. The truth continued to spread. In Germany its adherents, cast down by Luther's disappearance, took heart again, as they saw the progress of the gospel in Switzerland.

As the Reformation became established in Zurich, its fruits were more fully seen in the suppression of vice, and the promotion of order and harmony. "Peace has her habitation in our town," wrote Zwingle; "no quarrel, no hypocrisy, no envy, no strife. Whence can such union come but from the Lord, and our doctrine, which fills us with the fruits of peace and piety?"(259)

The victories gained by the Reformation stirred the Romanists to still more determined efforts for its overthrow. Seeing how little had been accomplished by persecution in suppressing Luther's work in Germany, they decided to meet the reform with its own weapons. They would hold a disputation with Zwingle, and having the arrangement of matters, they would make sure of victory by choosing, themselves, not only the place of the combat, but the judges that should decide between the disputants. And if they could once get Zwingle into their power, they would take care that he did not escape them. The leader silenced, the movement could speedily be crushed. This purpose, however, was carefully concealed.

The disputation was appointed to be held at Baden; but Zwingle was not present. The Council of Zurich, suspecting the designs of the papists, and warned by the burning piles kindled in the papal cantons for confessors of the gospel, forbade their pastor to expose himself to this peril. At Zurich he was ready to meet all the partisans that Rome might send; but to go to Baden, where the blood of martyrs for the truth had just been shed, was to go to certain death. colampadius and Haller were chosen to represent the Reformers, while the famous Doctor Eck, supported by a host of learned doctors and prelates, was the champion of Rome.

Though Zwingle was not present at the conference, his influence was felt.

The secretaries were all chosen by the papists, and others were forbidden to take notes, on pain of death. Notwithstanding this, Zwingle received daily a faithful account of what was said at Baden. A student in attendance at the disputation, made a record each evening of the arguments that day presented. These papers two other students undertook to deliver, with the daily letters of colampadius, to Zwingle at Zurich. The Reformer answered, giving counsel and suggestions. His letters were written by night, and the students returned with them to Baden in the morning. To elude the vigilance of the guard stationed at the city gates, these messengers brought baskets of poultry on their heads, and they were permitted to pa.s.s without hindrance.

Thus Zwingle maintained the battle with his wily antagonists. He "has labored more," said Myconius, "by his meditations, his sleepless nights, and the advice which he transmitted to Baden, than he would have done by discussing in person in the midst of his enemies."(260)

The Romanists, flushed with antic.i.p.ated triumph, had come to Baden attired in their richest robes and glittering with jewels. They fared luxuriously, their tables spread with the most costly delicacies and the choicest wines. The burden of their ecclesiastical duties was lightened by gaiety and reveling. In marked contrast appeared the Reformers, who were looked upon by the people as little better than a company of beggars, and whose frugal fare kept them but short time at table. colampadius's landlord, taking occasion to watch him in his room, found him always engaged in study or at prayer, and greatly wondering, reported that the heretic was at least "very pious."

At the conference, "Eck haughtily ascended a pulpit splendidly decorated, while the humble colampadius, meanly clothed, was forced to take his seat in front of his opponent on a rudely carved stool."(261) Eck's stentorian voice and unbounded a.s.surance never failed him. His zeal was stimulated by the hope of gold as well as fame; for the defender of the faith was to be rewarded by a handsome fee. When better arguments failed, he had resort to insults, and even to oaths.

colampadius, modest and self-distrustful, had shrunk from the combat, and he entered upon it with the solemn avowal, "I acknowledge no other standard of judgment than the word of G.o.d."(262) Though gentle and courteous in demeanor, he proved himself able and unflinching. While the Romanists, according to their wont, appealed for authority to the customs of the church, the Reformer adhered steadfastly to the Holy Scriptures.

"Custom," he said, "has no force in our Switzerland, unless it be according to the const.i.tution; now, in matters of faith, the Bible is our const.i.tution."(263)

The contrast between the two disputants was not without effect. The calm, clear reasoning of the Reformer, so gently and modestly presented, appealed to minds that turned in disgust from Eck's boastful and boisterous a.s.sumptions.

The discussion continued eighteen days. At its close, the papists with great confidence claimed the victory. Most of the deputies sided with Rome, and the Diet p.r.o.nounced the Reformers vanquished, and declared that they, together with Zwingle, their leader, were cut off from the church.

But the fruits of the conference revealed on which side the advantage lay.

The contest resulted in a strong impetus to the Protestant cause, and it was not long afterward that the important cities of Bern and Basel declared for the Reformation.

10. PROGRESS OF REFORM IN GERMANY.

[Ill.u.s.tration: Chapter header.]

Luther's mysterious disappearance excited consternation throughout all Germany. Inquiries concerning him were heard everywhere. The wildest rumors were circulated, and many believed that he had been murdered. There was great lamentation, not only by his avowed friends, but by thousands who had not openly taken their stand with the Reformation. Many bound themselves by a solemn oath to avenge his death.

The Romish leaders saw with terror to what a pitch had risen the feeling against them. Though at first exultant at the supposed death of Luther, they soon desired to hide from the wrath of the people. His enemies had not been so troubled by his most daring acts while among them, as they were at his removal. Those who in their rage had sought to destroy the bold Reformer, were filled with fear now that he had become a helpless captive. "The only remaining way of saving ourselves," said one, "is to light torches, and hunt for Luther through the whole world, to restore him to the nation that is calling for him."(264) The edict of the emperor seemed to fall powerless. The papal legates were filled with indignation as they saw that it commanded far less attention than did the fate of Luther.

[Ill.u.s.tration: Luther at the Wartburg.]

Luther at the Wartburg. "The tidings that he was safe, though a prisoner, calmed the fears of the people."

The tidings that he was safe, though a prisoner, calmed the fears of the people, while it still further aroused their enthusiasm in his favor. His writings were read with greater eagerness than ever before. Increasing numbers joined the cause of the heroic man who had, at such fearful odds, defended the word of G.o.d. The Reformation was constantly gaining in strength. The seed which Luther had sown sprung up everywhere. His absence accomplished a work which his presence would have failed to do. Other laborers felt a new responsibility, now that their great leader was removed. With new faith and earnestness they pressed forward to do all in their power, that the work so n.o.bly begun might not be hindered.

But Satan was not idle. He now attempted what he has attempted in every other reformatory movement,-to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false christs in the first century of the Christian church, so there arose false prophets in the sixteenth century.

A few men, deeply affected by the excitement in the religious world, imagined themselves to have received special revelations from Heaven, and claimed to have been divinely commissioned to carry forward to its completion the Reformation which, they declared, had been but feebly begun by Luther. In truth, they were undoing the very work which he had accomplished. They rejected the great principle which was the very foundation of the Reformation,-that the word of G.o.d is the all-sufficient rule of faith and practice; and for that unerring guide they subst.i.tuted the changeable, uncertain standard of their own feelings and impressions.

By this act of setting aside the great detector of error and falsehood, the way was opened for Satan to control minds as best pleased himself.

One of these prophets claimed to have been instructed by the angel Gabriel. A student who united with him forsook his studies, declaring that he had been endowed by G.o.d Himself with wisdom to expound His word. Others who were naturally inclined to fanaticism united with them. The proceedings of these enthusiasts created no little excitement. The preaching of Luther had aroused the people everywhere to feel the necessity of reform, and now some really honest persons were misled by the pretensions of the new prophets.

The leaders of the movement proceeded to Wittenberg, and urged their claims upon Melanchthon and his co-laborers. Said they: "We are sent by G.o.d to instruct the people. We have held familiar conversations with the Lord; we know what will happen; in a word, we are apostles and prophets, and appeal to Doctor Luther."(265)

The Reformers were astonished and perplexed. This was such an element as they had never before encountered, and they knew not what course to pursue. Said Melanchthon: "There are indeed extraordinary spirits in these men; but what spirits?... On the one hand, let us beware of quenching the Spirit of G.o.d, and on the other, of being led astray by the spirit of Satan."(266)