ZUINGLIUS AND SUPERSTITION.
Providence had also other views in bringing him to Einsidlen. Here he obtained a nearer view of the superstitions and abuses which had invaded the Church. An image of the Virgin which was carefully preserved in this monastery, had, it was said, the power of working miracles. Above the gate of the Abbey appeared this presumptuous inscription:—"Here is obtained a plenary remission of all sins." A multitude of pilgrims flocked to Einsidlen from all parts of Christendom, to merit this grace by their pilgrimage. The church, the abbey, and the whole valley were crowded with devout worshippers on the festivals of the Virgin. But it was especially at the grand festival of "the consecration of the angels," that the hermitage was crowded to overflowing. Thousands of individuals of both sexes climbed the acclivity of the hill leading to the oratory, singing hymns and counting their beads. These devout pilgrims crowded into the Church, thinking they were there nearer God than any where else.
The residence of Zuinglius at Einsidlen was, in regard to the exposure of papal abuses, similar in effect to Luther's visit to Rome. Zuinglius' education for reformer was completed at Einsidlen. God alone is the source of salvation, and he is so every where,—these were the two truths which he learned at Einsidlen, and they became fundamental articles in his creed. The serious impression produced on his soul soon manifested itself externally. Struck with the many prevailing evils, he resolved to oppose them boldly. Not hesitating between his conscience and his interest, he stood up openly, and, in plain and energetic terms, attacked the superstition of the surrounding crowds: "Think not," said he from the pulpit, "that God is in this temple more than in any other part of his creation. Whatever be the country in which you dwell, God encompasses you, and hears you as well as in our Lady of Einsidlen. Can useless works, long pilgrimages, offerings, images, the invocation of the Virgin, or the saints, obtain the grace of God?... What avails the multitude of words in which we embody our prayers? What avails a glossy hood—a head well shaven—a long robe with its neat folds, and mules caparisoned with gold? God looks to the heart, but our heart is alienated from God."[670]
But Zuinglius wished to do more than lift his voice against superstition. He wished to satisfy that eager longing for reconciliation with God, felt by many of the pilgrims who had flocked to the chapel of our Lady of Einsidlen. "Christ," cried he, like a John Baptist in this new wilderness of Judea, "Christ, who was once offered on the cross, is the expiatory victim, who, even through eternity, makes satisfaction for the sins of all believers."[671] Thus Zuinglius advanced. The day when this bold sermon was heard in the most venerated sanctuary of Switzerland, the standard prepared against Rome began to be more distinctly displayed on its mountain heights, and there was, so to speak, a heaving of reform reaching even to their deepest foundations.
SENSATION. HEDIO.
In fact, universal astonishment seized the multitude on hearing the discourse of the eloquent priest. Some walked off in horror; others hesitated between the faith of their fathers and the doctrine fitted to secure their peace, while several came to Jesus Christ who was thus preached to them, and finding rest to their souls, took back the tapers which they had intended to present to the Virgin. A crowd of pilgrims returned to their homes, announcing every where what they had heard at Einsidlen. "Christ ALONE saves, and saves EVERYWHERE." Bands, astonished at what they heard, stopped short without finishing their pilgrimage. The worshippers of Mary diminished from day to day. Their offerings formed almost the whole income of Zuinglius and Geroldsek; but the intrepid witness of the truth felt happy to be impoverished in order that souls might be spiritually enriched.
During the feast of Pentecost, in the year 1518, among the numerous hearers of Zuinglius, was a learned man of meek temper and active charity, named Gaspard Hedio, doctor of theology at Bâle. Zuinglius preached on the cure of the paralytic, (Luke, v,) where our Saviour declares, "The Son of Man hath power upon earth to forgive sins," words well fitted to strike the crowd assembled in the Church of the Virgin. The preacher roused, enraptured, and inflamed his audience, especially the doctor from Bâle.[672] A long time after, Hedio expressed his high admiration; "How beautiful," said he, "this discourse, how profound, weighty, complete, penetrating, and evangelical; how much it reminds one of the ενεργεια (energy) of the ancient doctors."[673] From that moment Hedio admired and loved Zuinglius.[674] He would fain have gone to him, and opened his heart; he wandered around the abbey but durst not approach, kept back, as he expresses it, by a superstitious timidity. He again mounted his horse and slowly retired from our Lady, ever and again turning his head to the spot which contained so great a treasure, and feeling in his heart the keenest regret.[675]
ZUINGLIUS AND THE LEGATES.
Thus Zuinglius preached; less forcibly, no doubt, than Luther, but with more moderation, and not less success. He did nothing precipitately, and did not come so violently into collision with men's minds as the Saxon Reformer; he expected every thing from the power of truth. He displayed the same wisdom in his relations with the heads of the Church. Far from immediately declaring himself their enemy, he long remained their friend. They were exceedingly indulgent to him, not only because of his learning and talents, (Luther had the same claims to the regard of the bishops of Mentz and Brandenburg,) but especially because of his attachment to the pope's political party, and the influence possessed by such a man as Zuinglius in a republican state.
In fact, several cantons, disgusted with the service of the pope, were disposed to break with him. But the legates flattered themselves they might retain several of them by gaining Zuinglius, as they gained Erasmus, with pensions and honours. At this time the legates, Ennius and Pucci, went frequently to Einsidlen, where from its proximity to the democratic cantons, it was more easy to carry on negotiations with them. But Zuinglius, far from sacrificing the truth to the demands and offers of Rome, omitted no opportunity of defending the gospel. The famous Schinner, who had then some disturbance in his diocese, passed some time at Einsidlen. "The whole papacy," said Zuinglius one day, "rests on a bad foundation.[676] Put your hand to the work, remove errors and abuses, or you will see the whole edifice crumble to pieces with fearful uproar".[677]