in comparatively modern times, had rooted up the good and planted the evil in its room. The prohibition of marriage to priests he instanced as a case in point.
Master Hoffman, of Schaffhausen, then rose. He had been branded, he said, as a heretic at Lausanne, and chased from that city for no other offense than having preached, agreeably to the Word of God, against the invocation of the saints. Therefore he must adjure the Vicar-General, Faber, in the name of God, to show him those passages in the Bible in which such invocation is permitted and enjoined. To this solemn appeal Faber remained silent.
Leo Juda next came forward. He had but recently come to Zurich, he said, as a laborer with Zwingli in the work of the Gospel. He was not able to see that the worship of the Church of Rome had any foundation in Scripture. He could not recommend to his people any other intercessor than the one Mediator, even Christ Jesus, nor could he bid them repose on any other expiation of their sins than His death and passion on the cross. If this belief of his was false, he implored Faber to show him from the Word of God a better way.
This second appeal brought Faber to his feet. But, so far as proof or authority from the Bible was concerned, he might as well have remained silent. Not deigning even a glance at the Canon of Inspiration, he went straight to the armoury of the Roman Church. He pleaded first of all the unanimous comment of the Fathers, and secondly the Litany and canon of the mass, which assures us that we ought to invoke the mother of God and all the saints. Coming at last to the Bible, but only to misinterpret it, he said that the Virgin herself had authorised this worship, inasmuch as she had foretold that it would be rendered to her in all coming time: "From henceforth all generations shall call me blessed." And not less had her cousin Elizabeth sanctioned it when she gave expression to her surprise and humility in these words: "Whence is this to me, that the mother of my Lord should come to me?" These proofs he thought ought to suffice, and if they were not to be held as establishing his point, nothing remained for him but to hold his peace.
The Vicar-General found a supporter in Martin Blantsch, Doctor of Tubingen. He was one of those allies who are more formidable to the cause they espouse than to that which they combat. "It was a prodigious rashness," said Dr. Blantsch, "to censure or condemn usages established by Councils which had assembled by the inspiration of the Holy Ghost. The decisions of the first four General Councils ought to receive the same reverence as the Gospel itself: so did the canon law enjoin (Distinction XV.); for the Church, met in Council by the Holy Spirit, cannot err. To oppose its decrees was to oppose God. 'He that heareth you heareth me, and he that despiseth you despiseth me.'
It was not difficult for Zwingli to reply to arguments like these. They presented a pompous array of Councils, canons, and ages; but this procession of authorities, so grandly marshalled, lacked one thing – an apostle or evangelist to head it. Lacking this, what was it? Not a chain of living witnesses, but a procession of lay figures. Seeing this discomfiture of the Papal party, Sebastien Hoffman, the pastor of Schaffhausen, and Sebastien Meyer, of Bern, rose and exhorted the Zurichers to go bravely forward in the path on which they had entered, and to permit neither thebulls of the Popes nor the edicts of the Emperor to turn them from it. This closed the morning's proceedings.
After dinner the conference re-assembled to hear the decree of the lords of Zurich. The edict was read. It enjoined, in brief, that all preachers both in the city and throughout the canton, laying aside the traditions of men, should teach from the pulpit only what they were able to prove from the Word of God "But," interposed a country cure, "what is to be done in the case of those priests who are not able to buy those books called the New Testament? " So much for his fitness to instruct his hearers in the doctrines of a book which he had never seen. "No priest," replied Zwingli, "is so poor as to be unable to buy a New Testament, if he seriously wishes to possess one; or, if he be really unable, he will find some pious citizen willing to lend him the money."
The business was at an end, and the assembly was about to separate. Zwingli could not refrain giving thanks to God that now his native land was about to enjoy the free preaching of the pure Gospel. But the Vicar-General, as much terrified as Zwingli was gladdened by the prospect, was heard to mutter that had he seen the theses of the pastor of Zurich a little sooner, he would have dealt them a complete refutation, and shown from Scripture the authority of oral traditions, and the necessity of a living judge on earth to decide controversies. Zwingli begged him to do so even yet.
"No, not here," said Faber; "come to Constance." "With all my heart," replied Zwingli; but he added in a quiet tone, and the Vicar-General could hardly be insensible to the reproach his words implied, "You must give me a safe-conduct, and show me the same good faith at Constance which you have experienced at Zurich; and further, I give you warning that I will accept no other judge than Holy Scripture." "Holy Scripture!" retorted Faber, somewhat angrily; "there are many things against Christ which Scripture does not forbid: for example, where in Scripture do we read that a man may not take his own or his sister's daughter to wife?" "Nor," replied Zwingli, "does it stand in Scripture that a cardinal should have thirty livings. Degrees of relationship further removed than the one you have just specified are forbidden, therefore we conclude that nearer degrees are so." He ended by expressing his surprise that the Vicar-General should have come so long a way to deliver such sterile speeches.
Faber, on his part, taunted the Reformer with always harping on the same string, namely, Scripture, adding, "Men might live in peace and concord and holiness, even if there were no Gospel." The Vicar-General, by this last remark, had crowned his own discomfiture. The audience could no longer restrain their indignation. They started to their feet and left the assembly-hall. So ended the conference.
CHAPTER 13
DISSOLUTION OF CONVENTUAL AND MONASTIC ESTABLISHMENTS
Zwingli's Treatise – An After-fight – Zwingli's Pulpit Lectures – Superstitious Usages and Payments Abolished – Gymnasium Founded – Convents Opened – Zwingli on Monastic Establishments – Dissolution of Monasteries – Public Begging Forbidden – Provision for the Poor.
VICTORY had been gained, but Zwingli was of opinion that he had won it somewhat too easily. He would have preferred the assertion of the truth by a sharp debate to the dumb opposition of the priests. He set to work, however, and in a few months produced a treatise on the established ordinances and ceremonies, in which he showed how utterly foundation was lacking for them in the Word of God. The luminous argument and the "sharp wit" of the volume procured for it an instant and wide circulation.
Men read it, and asked why these usages should be longer continued. The public mind was now ripe for the changes in the worship which Zwingli had hitherto abstained from making. This is a dangerous point in all such movements. Not a few Reformations have been wrecked on this rock. The Reformer of Zurich was able, partly by aid of the council, partly by the knowledge he had sown among the people, to steer his vessel safely past it. He managed to restrain the popular enthusiasm within its legitimate channel, and he made that a cleansing stream which otherwise would have become a devastating torrent.
Faber took care that the indignation his extraordinary arguments had awakened in the Zurichers should not cool down. Like the Parthian, he shot his arrows in his flight. No sooner was the Vicar-General back in Constance, than he published a report of the conference, in which he avenged his defeat by the most odious and calumnious attacks on Zwingli and the men of Zurich. This libel was answered by certain of the youth of Zurich, in a book entitled the Hawk-pluckings. It was "a sharp polemic, full of biting wit." It had an immense sale, and Faber gained as little in this after-fight as he had done in the main battle.
The Reformer did not for a moment pause or lose sight of his grand object, which was to restore the Gospel to its rightful place in the sanctuary,
