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 God is preparing to break the shackles of ignorance and superstition, 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 [pg 179] 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. 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 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. 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 [pg 180] 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 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.”[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 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 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 [pg 181] 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 God. 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.