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 classes. But the influence of the reform already made itself felt in curtailing, though it could not stop, the traffic. Zwingli 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 Zwingli’s success in exposing the friar’s pretensions that he was obliged to leave for other quarters.
At Zurich, Zwingli preached zealously against the pardonmongers; and when Samson approached the place, he was met by a messenger from the council with an intimation that he was expected to pass 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. Zwingli 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.
Zwingli 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.”—Wylie, b. 8, ch. 9. “Christ … has purchased for us a never-ending redemption…. His passion 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 God, there God is; and wherever God abideth, there a zeal exists urging and impelling men to good works.”—D’Aubigne, b. 8, ch. 9.
Such was the interest in Zwingli’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 superstitious 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 Zwingli. 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 Zwingli 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. Zwingli 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?”—Wylie, b. 8, ch. 11.
The deputies had admonished the councilors to continue in the church, out of which, they declared, there was no salvation. Zwingli 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 God. Here, truly, is the church, out of which no one can be saved.”—D’Aubigne, London ed., b. 8, ch. 11. As a result of the conference, one of the bishop’s deputies accepted the reformed faith.
The council declined to take action against Zwingli, 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.”—Wylie, b. 8, ch. 11. 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. (continues)
