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09 - The Swiss Reformer - The Great Controversy · Sacred Texts Archive

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Chapter nine the Swiss Reformer. In the choice of instrumentalities for the reforming of
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the Church, the same divine plan is seen as in that for the planting
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of the Church, the heavenly Teacher passed by the great men of earth,
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the titled and wealthy, who were accustomed to receive praise and homage as leaders
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of the people. They were so proud and self confident in their boasted superiority
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that they could not be molded to sympathize with their fellow men and to become
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co laborers with the humble man of Nazareth. To the unlearned, toiling fishermen
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of Galilee was the call addressed, Follow me, and I will make you
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fishers of men. These disciples were humble and teachable. The less they had
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been influenced by the false teaching of their time, the more successfully could Christ
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instruct and train them for his service. So in the days of the Great
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Reformation, the leading reformers were men from humble life, men who were most
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free of any of their time, from pride of rank, and from the
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influence of bigotry and priestcraft. It is God's plan to employ humble instruments to
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accomplish great results, then the glory will not be given to men, but
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to him who works through them, too will and to do of his own
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good pleasure. A few weeks after the birth of Luther, in a miner's
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cabin in Saxony, Ulrich Swingli was born in a herdsman's cottage among the Alps.
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Singley's surroundings in childhood and his early training were such as to prepare him
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for his future mission. Reared amid scenes of natural grandeur, beauty, and
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awful sublimity. His mind was early impressed with a sense of the greatness,
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the power, and the majesty of God. The history of the brave deeds
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achieved upon his native mountains kindled his youthful aspirations, and at the side of
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his pious grandmother, he listened to the few precious Bible stories which she had
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gleaned from amid the legends and traditions of the Church with eager interest. He
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heard of the grand deeds of patriarchs and prophets, of the shepherds who watched
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their flocks on the hills of Palestine, where angels talked with them, of
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the Babe of Bethlehem, and the men of Calvary. Like John Luther,
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Singli's father desired an education for his son, and the boy was early sent
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from his native valley. His mind rapidly developed, and it soon became a
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question where to find teachers competent to instruct him. At the age of thirteen,
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he went to Bern, which then possessed the most distinguished school in Switzerland.
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Here, however, a danger arose which threatened to blight the promise of
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his life. Determined efforts were put forth by the Friars to allure him into
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a monastery. The Dominican and Franciscan monks were in rivalry for popular favor.
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This they endeavored to secure by the showy adornments of their churches, the pomp
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of their ceremonials, and the attractions of famous relics and miracle working images.
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The Dominicans of Bair saw that if they could win this talented young scholar,
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they would secure both gain and honor. His extreme youth, his natural ability
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as a speaker and writer, and his genius for music and poetry would be
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more effective than all their pomp and display in attracting the people to their services
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and increasing the revenues of their order. By deceit and flattery, they endeavored
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to induce Singley to enter their convent. Luther, while a student at school,
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had buried himself in a convent cell, and he would have been lost
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to the world had not God's providence released him. Singley was not permitted to
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encounter the same peril. Providentially, his father received information of the designs of
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the friars. He had no intention of allowing his son to follow the idle
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and worthless life of the monks. He saw that his future usefulness was at
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stake and directed him to return home without delay. The command was obeyed,
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but the youth could not be long content in his native valley, and he
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soon resumed his studies, repairing after a time to Basil. It was here
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that Singley first heard the gospel of God's free grace. Wittenbach, a teacher
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of the ancient languages, had, while studying Greek and Hebrew, been led
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to the holy scriptures, and thus rays of divine light were shed into the
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minds of the students under his instruction. He declared that there was a truth
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more ancient and of infinitely greater worth than the theories taught by schoolmen and philosophers.
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This ancient truth was that the death of Christ is a sinner's only ransom.
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To Thingley, these words were as the first ray of light that precedes
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the dawn. Singley was soon called from Basel to enter upon his life work.
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His first field of labor was in an Alpine parish not far distant from
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his native valley. Having received ordination as a priest, he devoted himself with
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his whole soul, to the search after divine truth. For he was well
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aware, says a fellow reformer, how much he must know to whom the
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flock of Christ is entrusted. The more he searched the scriptures, the clearer
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appeared the contrast between their truths and the heresies of Rome. He submitted himself
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to the Bible as the Word of God, the only sufficient, infallible rule.
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He saw that it must be its own interpreter. He dared not attempt
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to explain scripture to sustain a preconceived theory or doctrine, but held it his
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duty to learn what is its direct and obvious teaching. He sought to avail
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himself of every help to obtain a full and correct understanding of its meaning.
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And he invoked the aid of the Holy Spirit, which would, he declared,
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reveal it to all who sought it in sincerity and with prayer. The
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scriptures, said Spingley, come from God, not from man. And even
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that God who enlightens, will give thee to understand that the speech comes from
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God. The word of God cannot fail. It is bright, It teaches
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itself, It discloses itself, It illumines the soul with all salvation and grace,
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comforts it in. God humbles it so that it loses and even forfeits
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itself and embraces God. The truth of these words Zwingli himself had proved.
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Speaking of his experience at this time, he afterward wrote, when I began
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to give myself wholly up to the Holy scriptures, philosophy and theology, Scholastic
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would always keep suggesting quarrels to me. At last I came to this that
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I thought, thou must let all that lie and learn the meaning of God
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purely out of his own simple word. Then I began to ask God for
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his light, and the scriptures began to be much easier to me. The
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doctrine preached by Zvingli was not received from Luther it was the doctrine of Christ.
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If Luther preaches Christ, said the Swiss reformer, he does what I
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am doing. Those whom he has brought to Christ are more numerous than those
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whom I have led. But this man I will bear no other name than
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that of Christ, whose soldier I am, and who alone is my chief.
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Never has one single word been written by me to Luther, nor by
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Luther to me. And why that it might be shown how much the Spirit
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of God is in unison with itself, since both of us, without any
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collusion, teach the doctrine of Christ with such uniformity. In fifteen sixteen,
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Spingley was invited to become a preacher in the convent at Einsedelm. Here he
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was to have a closer view of the corruptions of Rome, and was to
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exert an influence as a reformer that would be felt far beyond his native Alps.
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Among the chief attractions of Ainsidolm was an image of the Virgin, which
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was said to have the power of working miracles. Above the gateway of the
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convent was the inscription Here a plenary remission of sins may be obtained pilgrims at
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all seasons resorted to the Shrine of the Virgin, but at the great yearly
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festival of its consecration, multitudes came from all parts of Switzerland and even from
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France and Germany. Singly, greatly afflicted at the sight, seized the opportunity
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to proclaim liberty through the Gospel. To these bond slaves of superstition. Do
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not imagine, He said, that God is in this temple more than in
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any other part of creation. Whatever be the country in which you dwell,
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God is around you and hears you can unprofitable works, long pilgrimages, offerings,
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images, the invocation of the Virgin or of the saints secure for you
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the grace of God. What avails the multitude of words with which we embody
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our prayers? What efficacy has a glossy cowl, a smooth shorn head,
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a long and flowing robe, or gold embroidered slippers. God looks at the
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heart, and our hearts are far from him. Christ, he said,
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who was once offered upon the cross, is the sacrifice and victim that had
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made satisfaction for the sins of believers to all eternity. To many listeners,
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these teach were unwelcome It was a bitter disappointment to them to be told that
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their toilsome journey had been made in vain. The pardon freely offered them through
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Christ, they could not comprehend. They were satisfied with the old way to
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heaven which Rome had marked out for them. They shrank from the perplexity of
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searching for anything better. It was easier to trust their salvation to the priests
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and the Pope than to seek for purity of heart. But another class received
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with gladness the tidings of redemption through Christ. The observances enjoined by Rome had
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failed to bring peace of soul, and in faith they accepted the Saviour's blood
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as their propitiation. These returned to their homes to reveal to others the precious
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light which they had received. The truth was thus carried from hamlet to hamlet,
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from town to town, and the number of pilgrims to the Virgin's shrine
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greatly lessened. There was a falling off in the offerings, and consequently in
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the salary of Vingli, which was drawn from them, But this caused him
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only joy, as he saw that the power of fanaticism and superstition was being
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broken. The authorities of the church were not blind to the work which Singley
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was accomplishing, but for the present they forbore to interfere, Hoping yet to
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secure him to their cause. They endeavored to win him by flatteries, and
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meanwhile the truth was gaining a hold upon the hearts of the people. Sphingley's
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labors at Ainsidalne had prepared him for a wider field, and this he was
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soon to enter. After three years here he was called to the office of
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preacher in the cathedral at Zurich. This was then the most important town of
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the Swiss Confederacy, and the influence exerted here would be widely felt. The
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ecclesiastics by whose invitation he came to Zurich, were however, desirous of preventing
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any innovations, and they accordingly proceeded to instruct him as to his duties.
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You will make every exertion, they said, to collect the revenues of the
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chapter, without overlooking the least. You will exhort the faithful, both from
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the pulpit and in the confession, to pay all ties and dues, and
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to show by their offerings their affection to the Church. You will be diligent
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in increasing the income arising from the sick, from masses, and in general
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from every ecclesiastical ordinance. As for the administration of the sacraments, the preaching,
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and the care of the flock, added his instructors, these are also
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the duties of the chaplain. But for these you may employ a substitute.
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And particularly in preaching, you should administer the sacraments to none but persons of
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note, and only when called upon you are forbidden to do so without distinction
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of persons. Spingley listened in silence to this charge, and in reply,
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after expressing his gratitude for the honor of a call to this important station,
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he proceeded to explain the course which he proposed to adopt. The life of
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Christ, he said, has been too long hidden from the people. I
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shall preach upon the whole of the Gospel of Saint Matthew, drawing solely from
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the fountains of scripture, sounding its depths, comparing one passage with another,
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and seeking for understanding by constant and earnest prayer. It is to God's glory,
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to the praise of his only son, to the real salvation of souls,
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and to their edification in the true faith that I shall consecrate my ministry.
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Though some of the ecclesiastics disapproved his plan and endeavored to dissuade him from
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it, Singly remained steadfast. He declared that he was about to introduce no
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new method, but the old method employed by the Church in earlier and purer
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times. Already an interest had been awakened in the truths he taught, and
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the people flocked in great numbers to listen to his preaching. Many who had
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long since ceased to attend service were among his hearers. He began his ministry
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by opening the Gospels and reading and explaining to his hearers the inspired narrative of
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the life, teachings, and death of Christ. Here As at Anzadelm,
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he presented the word of God as the only infallible authority, and the death
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of Christ as the only complete sacrifice. It is to Christ. He said
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that I desire to lead you to Christ, the true source of salvation.
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Around the preacher crowded the people of all classes, from statesmen and scholars to
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the artisan and the peasant. With deep interest. They listened to his words.
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He not only proclaimed the offer of a free salvation, but fearlessly rebuked
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the evils and corruptions of the times. Many returned from the cathedral praising God.
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This man, they said, is a preacher of the truth. He
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will be our Moses to lead us forth from this Egyptian darkness. But though
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at first his labors were received with great enthusiasm, after a time opposition arose.
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The monks set themselves to hinder his work and condemn his teachings. Many
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assailed him with gibes and sneers. Others resorted to insolence and threats. But
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Singly bore all with patience, saying, if we desire to gain over the
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wicked to Jesus Christ, we must shut our eyes against many things. About
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this time a new agency came in to advance the work of reform. One
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Lucian was sent to Zurich with some of Luther's writings by a friend of the
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Reformed faith at Basel, who suggested that the sale of these books might be
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a powerful means of scattering the light. Ascertain, he wrote to Svingley,
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whether this man possesses sufficient prudence and skill? If so, let him carry
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from city to city, from town to town, from village to village,
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and even from house to house among the Swiss. The works of Luther,
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and especially his exposition of the Lord's Prayer written for the laity. The more
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they are known, the more purchasers they will find. Thus the light found
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entrance at the time when God is preparing to break the shackles of ignorance and
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superstition, then it is that Satan works with greatest power to enshroud men in
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darkness and to bind their fetters still more firmly. As men were rising up
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in different lands to present to the people forgiveness and justification through the blood of
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Christ, Rome proceeded with renewed energy to open her market throughout Christendom, offering
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pardon for money. Every sin had its price, and men were granted free
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license for crime if the treasury of the Church was kept well filled. Thus
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the two movements advanced, one offering forgiveness of sin for money, the other
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forgiveness through Christ. Rome licensing sin and making it her source of revenue,
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the reformers condemning sin and pointing to Christ as the propitiation and deliverer. In
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Germany, the sale of indulgences had been committed to the Dominican friars and was
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conducted by the infamous Tetzel. In Switzerland, the traffic was put into the
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hands of the Franciscans, under the control of Samson, an Italian monk.
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Samson had already done good service to the Church, having secured immense sums from
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Germany and Switzerland to fill the papal treasury. Now he traversed Switzerland, attracting
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great crowds, despoiling the poor peasants of their scanty earnings and exacting rich gifts
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from the wealthy classes. But the influence of the reform already made itself felt
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in curtailing, though it could not stop the traffic. Swingley was still at
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Ainsdalm when Samson, soon after entering Switzerland, arrived with his wares at a
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neighboring town. Being apprized of his mission, the reformer immediately set out to
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oppose him. The two did not meet, but such was Singley's success in
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exposing the Friar's pretensions that he was obliged to leave for other quarters. At
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Zurich, Swinglely preached zealously against the pardon mongers, and when Samson approached the
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place, he was met by a messenger from the Council with an intimation that
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he was expected to pass on. He finally secured an entrance by Stratagem,
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but was sent away without the sale of a single pardon, and he soon
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after left Switzerland. A strong impetus was given to the reform by the appearance
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of the plague or Great Death, which swept over Switzerland in the year fifteen
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nineteen. As men were thus brought face to face with the destroyer, many
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were led to feel how vain and worthless were the pardons which they had so
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lately purchased, and they longed for a surer foundation for their faith. Swingly
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at Zurich was smitten down. He was brought so low that all hope of
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his recovery was relinquished, and the report was widely circulated that he was dead.
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In that trying hour, his hope and courage were unshaken. He looked
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in faith to the cross of cavalry, trusting in the all sufficient propitiation for
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sin. When he came back from the gates of death, it was to
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preach the Gospel with greater fervor than ever before, and his words exerted an
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unwonted power. The people welcomed with joy their beloved pastor returned to them from
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the brink of the grave. They themselves had come from attending upon the sick
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and the dying, and they felt as never before the value of the Gospel.
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Swingley had arrived at a clear understanding of it, and had more fully
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experienced in himself its renewing power. The fall of man and the plan of
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redemption were the subjects upon which he dwelt in Adam. He said, we
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are all dead, sunk in corruption and condemnation. Christ has purchased for us
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a never ending redemption. His passion is an eternal sacrifice and everlastingly effectual to
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heal. It satisfies the divine justice forever in behalf of all those who rely
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upon it with firm and unshaken faith. Yet he clearly taught that men are
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not, because of the grace of Christ, free to continue in sin.
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Wherever there is faith in God, there God is, and wherever God abideth,
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there a zeal exists, urging and impelling men to good works. Such
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was the interest in Zingley's preaching that the cathedral was filled to overflowing with the
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crowds that came to listen to him. Little by little, as they could
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bear it. He opened the truth to his hearers. He was careful not
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to introduce at first points which would startle them and create prejudice. His work
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was to win their hearts to the teachings of Christ, to soften them by
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His love, and keep before them his example. And as they should receive
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the principles of the Gospel, their superstitious beliefs and practices would inevitably be overthrown.
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Step by step, the Reformation advanced in Zurich in alarm. Its enemies
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aroused to active opposition. One year before, the Monk of Wittenberg had uttered
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his no to the Pope and the Emperor at Firms, and now everything seemed
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to indicate a similar withstanding of the papal claims. At Zurich. Repeated attacks
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were made upon Zwingli in the papal cantons. From time to time, disciples
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of the Gospel were brought to the stake, but this was not enough.
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The teacher of heresy must be silenced. Accordingly, the Bishop of Constance dispatched
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three deputies to the Council of Zurich, accusing Zingli of teaching the people to
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transgress the laws of the Church, thus endangering them peace and good order of
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society. If the authority of the Church were to be set aside, he
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urged, universal anarchy would result. Sphingley replied that he had been for four
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years teaching the Gospel in Zurich, which was more quiet and peaceful than any
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other town in the Confederacy. Is not, then, he said, Christianity
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the best safeguard of general security. The deputies that admonished the councilors to continue
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in the church, out of which they declared there was no salvation. Singly
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responded, let not this accusation move you. The foundation of the Church is
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the same rock, the same Christ that gave Peter his name, because he
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confessed him faithfully. In every nation, whosoever believes with all his heart in
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the Lord Jesus is accepted of God. Here truly is the Church out of
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which no one can be saved. As a result of the conference, one
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of the bishop's deputies accepted the Reformed faith. The council declined to take action
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against Singley, and Rome prepared for a fresh attack. The reformer, when
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apprized of the plots of his enemies, exclaimed, let them come on.
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I fear them as the beetling cliff fierce the waves that thunder at its feet.
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The efforts of the ecclesiastics only furthered the cause which they sought to overthrow.
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The Truth continued to spread in Germany. Its adherents, cast down by
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Luther's disappearance, took heart again as they saw the progress of the Gospel in
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Switzerland. As the Reformation became established in Zurich, its fruits were more fully
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seen in the suppression of vice and the promotion of order and harmony. Peace
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has her habitation in our town, wrote singly, No quarrel, no hypocrisy,
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no envy, no strife. Whence can such union come but from the
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Lord and our doctrine, which fills us with the fruits of peace and piety.
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The victories gained by the Reformation stirred the Romanists distill more determined efforts for
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its overthrow. Seeing how little had been a calmons by persecution in suppressing Luther's
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work in Germany, they decided to meet the Reform with its own weapons.
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They would hold a disputation with Spingley, and, having the arrangement of matters,
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they would make sure of victory by choosing themselves, not only the place
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of the combat, but the judges that should decide between the disputants, And
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if they could once get swingly into their power, they would take care that
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he did not escape them. The leader silenced the movement could speedily be crushed.
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This purpose, however, was carefully concealed. The disputation was appointed to
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be held at Baden, but Stingley was not present. The Council of Zurich,
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suspecting the designs of the Papists, and warned by the burning piles kindled
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in the papal cantons for confessors of the Gospel, forbade their pastor to expose
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himself to this peril at Zurich. He was ready to meet all the partisans
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that Rome might send, but to go to Baden, where the blood of
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martyrs for the truth had just been shed, was to go to certain death.
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Ecolampadius and Haller were chosen to represent the reformers, while the famous doctor
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Eck, supported by a host of learned doctors and prelates, was the champion
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of Rome. Though Vingley was not present at the conference, his influence was
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felt. The secretaries were all chosen by the Papists, and others were forbidden
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to take notes on pain of death. Notwithstanding this, Swingley received daily a
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faithful account of what was said at Baden. A student in attendance at the
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disputation made a record each evening of the arguments that day. Presented these papers,
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two other students undertook to deliver with the daily letters of Ecolampadius to Svingli
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at Zurich. The reformer answered, giving counsel and suggestions. His letters were
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written by night, and the students returned with them to Baden in the morning.
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To elude the vigilance of the guard stationed at the city gates, these
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messengers brought baskets of poultry on their heads, and they were permitted to pass
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without hindrance. Thus Bingley maintained the battle with his wily antagonists. He has
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labored more, said Myconius, by his meditations, his sleepless knights, and
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the advice which he transmitted to Baden, than he would have done by discussing
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in person. In the midst of his enemies. The Romanists, flushed with
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anticipated triumph, had come to Baden, attired in their richest robes and glittering
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with jewels. They fared luxuriously, their tables spread with the most costly delicacies
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and the choicest wines. The burden of their ecclesiastical duties was lightened by gayety
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and reveling. In marked contrast appeared the reformers, who were looked upon by
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the people as little better than a company of beggars, and whose frugal fare
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kept them but short time at table. Ecolampadius's landlord, taking occasion to watch
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him in his room, found him always engaged in study or at prayer,
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and greatly wondering, reported that the heretic was at least very pious. At
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the conference, ec haughtily ascended a pulpit's bl undidly decorated, while the humble
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Ecolamparius, meanly clothed, was forced to take his seat in front of his
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opponent on a rudely carved stool. Ex Stentorian voice and unbounded assurance never failed
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him. His zeal was stimulated by the hope of gold as well as fame,
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for the defender of the faith was to be rewarded by a handsome fee.
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When better arguments failed, he had resort to insults and even to oaths.
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Ecolampadius, modest and self distressful, had shrunk from the combat, and
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he entered upon it with the solemn avowal I acknowledge no other standard of judgment
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than the Word of God. Though gentle and courteous in demeanor, he proved
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himself able and unflinching. While the Romanists, according to their wont appealed for
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authority to the customs of the Church, the Reformer adhered steadfastly to the Holy
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scriptures. Custom he said, has no force in our Switzerland unless it be
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according to the Constitution. Now, in matters of faith, the Bible is
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our constitution. The contrast between the two disputants was not without effect. The
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calm, clear reasoning of the Reformer, so gently and modestly presented, appealed
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to minds that turned in disgust from ex boastful and boisterous assumptions. The discussion
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continued eighteen days. At its close the Papists, with great confidence, claimed
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the victory. Most of the deputies sided with Rome, and the diet pronounced
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the Reformers vanquished and declared that they, together with Singley their leader, were
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cut off from the church. But the fruits of the conference revealed on which
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side the advantage lay. The contest resulted in a strong impetus to the Protestant
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cause, and it was not long afterward that the important cities of Baron and
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Basel declared for the reformation. End of Chapter nine