Ulrich Zwingli (1484-1531): Selected Works [Reprint 2016 ed.] 9781512803464

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ULRICH Z W I N G L I (1484-1531)

SELECTED

WORKS

E d i t e d by S a m u e l M a c a u l e y J a c k s o n I n t r o d u c t i o n by E d w a r d P e t e r s

University of Pennsylvania Press Philadelphia

To George R. Potter Henry C. Lea Visiting Professor of Medieval History The University of Pennsylvania 1966-1968

Text and Notes copyright 1901 by Samuel Macauley Jackson Introduction copyright © 1972 by The University of Pennsylvania Press, Inc.

Translations from the German by Lawrence A. McLouth; translations from the Latin by Henry Preble and George W. Gilmore. First published 1901 by the University of Pennsylvania in the series Translations and Reprints from the Original Sources of European History: New Series, Vol. 1.

First Pennsylvania Paperback edition 1972 Library of Congress Catalog Card Number 72-80383 I S B N (cloth): 0-8122-7670-1 ISBN (paper): 0-8122-1049-2

Printed in the United States of America

T A B L E OF

CONTENTS. PAGE

INTRODUCTION PREFACE

INTRODUCTION I.

Ν

TO THE

1901

TO THE

EDITION 1901

3

EDITION

VISIT OF THE EPISCOPAL

5

DELEGATION

TO Z U R I C H ,

APRIL

1522 II. III.

T H F . P E T I T I O N OF E L E V E N M A R R Y , JULY, 1522

9 P R I E S T S TO B E A L L O W E D TO 25

T H E A C T S OF T H E F I R S T Z U R I C H D I S P U T A T I O N , J A N U A R Y , 1523

IV. V.

ZURICH MARRIAGE ORDINANCE,

40 1525

R E F U T A T I O N OF THE T R I C K S OF THE C A T A B A P T I S T S ,

118 1527

123

INTRODUCTION. Ulrich Zwing li and the Reformation in Switzerland ι Δ FEW i n d i v i d u a l s with d i s t i n c t i v e , c o m p l e x m i n d s a n d t r o u b l e d c o n s c i e n c e s d o m i n a t e the e a r l y h i s t o r y of the R e f o r m a t i o n . *

The

l e a r n i n g a n d w i t of E r a s m u s , the personal religious a n g u i s h

of

L u t h e r , the i n t e n s e , p r a c t i c a l efficiency a n d c o s m o p o l i t a n i s m

of

Z w i n g l i a n d C a l v i n , and the social f u r y of T h o m a s M ü n t z e r o f t e n s e e m to d w a r f not o n l y the h u n d r e d s of lesser figures w h o in f a c t a c c o m p l i s h e d the ecclesiastical a n d social r e f o r m s of the s i x t e e n t h c e n t u r y , b u t to d e t a c h these men t h e m s e l v e s f r o m a n y recognizable social b a c k g r o u n d a n d intellectual tradition. U l r i c h Z w i n g l i ' s c a r e e r is the h i s t o r y of the personal intellectual a n d religious g r o w t h of one s u c h i n d i v i d u a l , y e t it is also d e e p l y rooted in the u r b a n life of the c i t y of Z ü r i c h a n d the more c o m p l e x political h i s t o r y of the R e f o r m a tion in S w i t z e r l a n d .

L i k e E r a s m u s a n d L u t h e r , Z w i n g l i influenced

the t h o u g h t of r e f o r m e r s a n d C a t h o l i c s alike, a n d

the d i s s i d e n t

s t r a i n s of t h e Z ü r i c h r e f o r m m o v e m e n t influenced m a n y c o m m u n i ties a n d t o u c h e d the r e f o r m a t i o n of E n g l a n d a n d S c o t l a n d .

Yet

*I would like to thank Professor Werner L. Gundersheimer for his kindness in reading an early draft of this essay and making several helpful suggestions. Any errors and infelicities that remain, however, are entirely my own. ν

VI

INTRODUCTION.

the novelty of Zwingli's ideas and the wide appeal some of them held

for o t h e r

reformers

sometimes

distract

i n t e n s e r e g i o n a l o u t l o o k , his i n f l u e n c e o n uniquely Swiss career and personality. Zwingli represents both traditional thought

and programs

from

his

the city of Zürich,

attention

his

W i t h E r a s m u s and Luther,

and novel strains of

for e c c l e s i a s t i c a l

and

religious

social reform.

Far

m o r e t h a n t h e y , h o w e v e r , his l i f e w a s b o u n d u p w i t h t h e s t r u c t u r e o f a s i n g l e c i t y , a n d his i m p o r t a n c e b e c o m e s f u l l y c l e a r o n l y in t h e c o n t e x t o f his t h e o c r a t i c r e f o r m s in Z ü r i c h . D e s i d e r i u s E r a s m u s ( 1 4 6 6 ( ? ) - 1 5 3 6 ) w a s t h e g r e a t e s t s c h o l a r o f his day.1

H i s w o r k on the t e x t u a l criticism of S c r i p t u r e and the writ-

i n g s o f t h e C h u r c h F a t h e r s , his b r o a d a n d l i v e l y s e c u l a r his s c a t h i n g

attacks

on e c c l e s i a s t i c a l

learning,

and social abuses, and

unfulfilled concept of the regeneration of Christian society n e a r l y all t h i n k i n g m e n o f t h e s i x t e e n t h c e n t u r y .

his

touched

T h o s e w h o m his

s c h o l a r l y w o r k s d i d n o t or c o u l d n o t r e a c h w e r e s t u n g b y his m a s t e r y o f scornful, w i t h e r i n g L a t i n satire, a vein w h i c h w a s to c o n t r i b u t e m u c h t o b o t h t h e v e r n a c u l a r a n d t h e L a t i n l i t e r a t u r e s o f t h e sixteenth century.

M a r t i n L u t h e r ( 1 4 8 3 - 1 5 4 6 ) , s t e e p e d in l a t e m e d i -

I. A good biography is J. Huizinga, Erasmus and the Age of Reformation (New Y o r k , 1 9 5 7 ) . A convenient selection of Erasmus' writings is W . T . H. Jackson, ed., Essential fVorks of Erasmus (New Y o r k , 1965). N o w standard for general Reformation history are G . R. Elton, ed., The New Cambridge Modern History, Vol. II, The Reformation, / ¡ 2 0 - 1 ¡¡g (Cambridge, 1962), and H. G. Koenigsberger and G . L . Mosse, Europe in the Sixteenth Century (New Y o r k , 1970). See also Owen C h a d w i c k , The Reformation (Baltimore, 1964) and the beautifully illustrated and concise work of A . G . Dickens, Reformation and Society in Sixteenth-Century Europe (New Y o r k , 1966). Joel Hurstfield, ed., The Reformation Crisis (New Y o r k , 1966) offers the diverse views of a number of scholars, and Hans J. Hillerbrand, The Reformation in its Own Words ( N e w Y o r k , 1964) collects in translation a large and widely chosen group o f sixteenth-century writings. L e w i s Spitz, The Protestant Reformation (Englewood Cliffs, N . J . , 1966) offers a smaller anthology of source materials. M o s t of these works have important sections on Zwingli. T h e most recent survey of spiritual life is Francis R a p p , et la vie religieuse en occident à la fin du Moyen Age (Paris, 1 9 7 1 ).

L'Eglise

INTRODUCTION.

VII

eval scholastic theology and possessed of an e x t r a o r d i n a r y personal religious

sensibility,

attacked

Church

dogma

and

ecclesiastical

practices, not only on the basis of textual inaccuracies and institutional p e r v e r s i t y , but also on the strength of his own profound reinterpretation of P a u l i n e theology, firmly rooted in his own religious experience and his s t u d y of S c r i p t u r e . 1

T h e intellectual and

institutional world in which these men lived and worked was that of late m e d i e v a l C h r i s t e n d o m .

T h e y reflected and extended that

world, and the influence of their work helped to change it forever. E r a s m u s w a s a former monk released from his v o w s who practiced the still-novel career of an independent m a n of letters.

L u t h e r was

a professor of theology at the new U n i v e r s i t y of Wittenberg in Saxony.

H i s theological d e v e l o p m e n t was highly personal, and he

concentrated his energies upon the reform of d o g m a and the eradication of institutional abuses.

H e became content, as he grew

older, to leave the civil f r a m e w o r k of reform in the hands of those powers which had ruled his world for several centuries—the princes of the independent G e r m a n states.

B o t h m e n ' s thought reached

out into a wider and more cosmopolitan world.

E r a s m u s was the

friend of popes, the e m p e r o r ' s tutor, a correspondent of kings, prelates, civil s e r v a n t s , and scholars alike.

L u t h e r came quickly to

the attention of the highest authorities in the Christian world, and only the support of his prince, the E l e c t o r Frederick the Wise of S a x o n y , and the sluggishness of imperial institutions protected him from these powers.

B o t h E r a s m u s and L u t h e r began as characteris-

tic types of late m e d i e v a l culture, and the surroundings in which they lived and w o r k e d exerted a considerable influence on the develo p m e n t and the wide i m p a c t of their ideas. Ulrich Zwingli ( 1 4 8 4 - 1 5 3 1 ) s h a r e d at different times the interests 2. For Luther, see Roland H. Bainton, Here I Stand: A Lije of Martin Luther (New York, 1950) and Robert H. Fife, The Revolt oj Martin Luther (New York, 1957). A convenient selection of Luther's works is John Dillenberger, Martin Luther: Selections from His Writings (Garden City, N. Y . , 1 9 6 1 ) . For Luther and Zwingli, see below, note 18.

VII!

INTRODUCTION.

o f b o t h E r a s m u s and L u t h e r , a n d he too l i v e d a n d w o r k e d in a social s e t t i n g w h i c h w a s a r e c o g n i z a b l e t y p e o f late m e d i e v a l

society.

B o r n in rural n o r t h e a s t e r n S w i t z e r l a n d , Z w i n g l i s p e n t his career as a r e f o r m e r in Z ü r i c h , a s m a l l , i n d e p e n d e n t c i t y - s t a t e r u l e d b y a commercial

patriciate

and extending

c o n t r o l across a w i d e c o u n t r y s i d e .

its p o l i t i c a l

and

economic

T h e reform p r o g r a m s o f E r a s m u s

a n d L u t h e r c o n c e n t r a t e d upon learning, i n d i v i d u a l spiritual d e v e l o p m e n t , a n d b r o a d p r o b l e m s of ecclesiology ; hence, t h e y appealed to a w i d e r a n g e of t h o u g h t a n d could be a p p l i e d across a broad b a n d o f social and p o l i t i c a l s t r u c t u r e s .

Z w i n g l i , on the o t h e r h a n d ,

c o n c e n t r a t e d his r e f o r m ideas u p o n a p r a c t i c a l , a l m o s t j u r i d i c a l center, a n d his w o r k s h a p e d the u n i q u e social institution created b y the R e f o r m a t i o n , the urban t h e o c r a c y .

H i s w o r k in Ziirich set

t h e p a t t e r n for later r e f o r m s at B e r n a n d at G e n e v a u n d e r C a l v i n . Z w i n g l i ' s p e n c h a n t for i n s t i t u t i o n a l , d e l i b e r a t e , p r a c t i c a l reform is i l l u s t r a t e d by several c o n t r a s t s b e t w e e n him and his t w o great contemporaries.

S t a r t i n g o u t as a rural s c h o l a r l y priest w h o was

d e v o t e d t o E r a s m i a n learning, Z w i n g l i a c c o m p a n i e d his parishioners, the S w i s s m e r c e n a r y soldiers, to the w a r s in I t a l y in 1 5 1 3 and 1 5 1 5 . H e k n e w personally C a r d i n a l M a t t h i a s S c h i n n e r , the p a p a l agent for the r e c r u i t i n g o f mercenaries,

and himself received a papal

pension for his w o r k in r e c r u i t i n g a r m i e s a n d s e r v i n g as a m i l i t a r y chaplain.

D u r i n g these y e a r s Z w i n g l i ' s intellectual c o s m o p o l i t a n i s m

w a s b r o a d e n e d and d e e p e n e d b y his f a m i l i a r i t y w i t h w a r f a r e and d i p l o m a c y on the new s i x t e e n t h - c e n t u r y scale, a n d his earlier intell e c t u a l E r a s m i a n pacificism w a s t r a n s f o r m e d b y his experience i n t o a p r a c t i c a l affection for his c o u n t r y m e n a n d a h a t r e d o f the economic a n d p o l i t i c a l s y s t e m s w h i c h c o n s u m e d t h e m in s u c h g r e a t n u m b e r s in the w a r s o f others. 3

W h e n Erasmus complained of war, however

a r t i c u l a t e l y , he c o m p l a i n e d as a p h i l o s o p h e r ; Z w i n g l i ' s c o m p l a i n t s 3. A good survey of the problem of mercenary soldiers during this period is V. G. Kiernan, "Foreign Mercenaries and Absolute Monarchy," in Trevor Aston, ed., Crisis in Europe 1560-1660 (Garden City, N. Y . , 1967), 124-49.

INTRODUCTION.

were those of a f r e q u e n t p a r t i c i p a n t .

IX

T h i s Zwinglian c h a r a c t e r i s t i c

of ideas modified by experience and concern for o t h e r s is also reflected in Zwingli's relation to t h e t h o u g h t of L u t h e r .

Although,

to be sure, t h e full d e v e l o p m e n t of Zwingli's theology did not t a k e place until he h a d begun to read L u t h e r ' s works, Zwingli's life as an u r b a n priest m a d e him acutely sensitive to t h e social consequences

of ecclesiastical

reform,

and,

like

most

city-dwellers,

Zwingli was to p r o v e f a r more open to c o m p r o m i s e a n d d e l a y in m a t t e r s of a b r u p t change, more s e n s i t i v e to t h e consciences a n d t h e c u s t o m s of u r b a n a n d rural society.

B o t h L u t h e r a n d Zwingli

c a m e h a r s h l y to reject radical r e f o r m s which t h r e a t e n e d t h e stability of their societies a n d actively to persecute t h e r e p r e s e n t a t i v e s of these m o v e m e n t s .

Y e t L u t h e r a t t a c k e d p e a s a n t s ' rebellions and

radical critics of his theology with an e n o r m o u s hostility, a n d he was willing to urge t h e civil a u t h o r i t i e s to deal savagely with those whom he r e j e c t e d .

L u t h e r h a d no parishioners.

Zwingli, t h e city

priest, deeply rooted in t h e life of Ziirich, was s y m p a t h e t i c t o peasa n t grievances, a n d could not conceive of personal reform o u t s i d e c o n c u r r e n t social change.

T h e political powers of L u t h e r ' s world

were s t r o n g e r a f t e r his r e f o r m a t i o n t h a n at its beginning.

Zwingli's

m o r e deliberate reform p r o g r a m p r o d u c e d t h e u r b a n t h e o c r a c y , t h e C h r i s t i a n c i t y - s t a t e ruled by godly m a g i s t r a t e s a n d pastors, t h e ideal which influenced not only Bern, S t r a s b o u r g , a n d G e n e v a , b u t M ü n s t e r and t h e early M a s s a c h u s e t t s towns as well.

I n sharing

some of t h e interests a n d all t h e i n t e n s i t y of his two g r e a t c o n t e m poraries, t h e n , Zwingli c o n t r i b u t e d his own theology a n d his own concept of t h e r e f o r m e d polity.

H e developed, not only d o c t r i n a l

change, b u t t h e m e c h a n i s m s for deep-seated u r b a n r e f o r m s . In t h e selections from his writings p r i n t e d below, t h e social aspects of the Zwinglian r e f o r m a t i o n in Zurich s t a n d o u t s h a r p l y .

These

works reflect and i l l u m i n a t e t h e social a n d political difficulties of early reform m o v e m e n t s as m u c h as they do Zwingli's own developm e n t as a theologian, a n d they t h u s c o n t r i b u t e to our u n d e r s t a n d ing of the increasingly i m p o r t a n t q u e s t i o n s t o u c h i n g t h e social a n d

χ

INTRODUCTION.

institutional history of the R e f o r m a t i o n and the i m p a c t o f R e f o r m a tion theology upon social, c u l t u r a l , and political institutions. T o a p p r e c i a t e the c o m p l e x social and theological dimensions o f the Ziirich phase of the S w i s s R e f o r m a t i o n , it is useful to consider the religious, social, and political life o f late m e d i e v a l S w i t z e r l a n d , and the milieu in which Z w i n g l i a n theology reached its full d e v e l o p m e n t : the c i t y - s t a t e , w i t h its m a g i s t r a t e s , social s t r a t a , and political structure.

T h e R e f o r m a t i o n , w h e r e v e r it o c c u r r e d , did not t o u c h

d o g m a and l i t u r g y alone.

In c h a n g i n g the inner lives o f men a n d

w o m e n , it c h a n g e d their social lives as well, the principles a c c o r d i n g to w h i c h t h e y married, raised children, a n d c o n c e i v e d o f t h e m s e l v e s as m e m b e r s of ecclesiastical, e c o n o m i c , a n d political c o m m u n i t i e s . In so doing it helped to shape the theories and institutions o f social welfare w h i c h so m a r k e d the late commonwealths.

fifteenth

and sixteenth century

T h e c i t y - s t a t e of Ziirich d u r i n g the years 1 5 1 9

to 1531 p l a y s an i m p o r t a n t role not o n l y in R e f o r m a t i o n and general E u r o p e a n history, b u t also in the history of urban life a n d organization.

I f the purely confessional interests o f m a n y

Reformation

historians h a v e often clouded t h a t significance, it w a s not clouded for Z w i n g l i , the c i t i z e n - b o d y o f Ziirich, the m a g i s t r a t e s , and the clergy w h o supported or opposed his reforms.

In Ziirich, the R e f o r -

m a t i o n m e a n t p r a c t i c a l , p r a g m a t i c c h a n g e s in the life a n d c h a r a c t e r o f the c i t y as well as in its forms of religious belief a n d expression. Z w i n g l i w a s the first o f the m a j o r reformers whose career t o u c h e s both aspects of R e f o r m a t i o n life. I I . Religion

and Society in Late Medieval

Switzerland

U n t i l the end of the t h i r t e e n t h c e n t u r y the rural and urban areas o f w h a t is now S w i t z e r l a n d were k n o w n to most E u r o p e a n s as a land of river v a l l e y s and difficult m o u n t a i n passes w h i c h afforded the traveller access to the busier and culturally more lands of I t a l y and

France. 4

attractive

I n t e r n a l l y , these areas were ruled by

4. See E. Bonjour, H. S. Offler, and G. R. Potter, A Short History oj Switzerland (Oxford, 1952).

XI

INTRODUCTION.

lords spiritual and temporal, cousins of the great feudal nobles, bishops, and abbots who elsewhere ruled so much of Europe.

Al-

though technically many of these lords were vassals and subvassals of the Holy Roman Kmperor (whose power had been based since 1273 chiefly in southern and southeastern G e r m a n y and Bohemia), the diverse regions of Switzerland were much more directly under the rule of the great aristocratic lay dynasties and the powerful ecclesiastical establishments whose foundations ran back to the tighth and ninth centuries. T h e great houses of S a v o y and Habsburg are only two of the most prominent of these, and throughout much of the middle ages the prince-bishops of Constance and the abbots of the monastery of St. Gall controlled as much territory as the lay lords.

Zürich itself had once been owned, for example, by the Con-

vent of Notre Dame, the Fraumünster,

and Zwingli's own town of

Wildhaus was under the ecclesiastical jurisdiction of the Bishop of Chur, although it belonged to the monastery of St. Gall, which had acquired it from the Counts of Poggenburg. These princely jurisdictions, however, never successfully managed to prevent the emergence of the strong sentiments of regional independence that were to characterize Swiss political history between the thirteenth and the eighteenth centuries. fierce

T h e origins of this

localism are obscure, and the best characterization of its

qualities is given by the modern English historian H. S. Offler: Whatever the origin of this free element—which it is simpler, and perhaps safer, to regard as persisting from the time of the Germanic occupation—its importance, together with the necessity of the co-operation of all in the details of Alpine economy, had early promoted in the valleys the fusion of all the inhabitants into communities which in some sense overrode, though they did not abolish, the ordinary divisions of feudal lordship. 5 This " f r e e d o m " was, of course, understood in the sense of freedom from excessi ve jurisdiction and interference on the part of an over5. Ibid., 71.

Xll

INTRODUCTION.

lord in i n t e r n a l a f f a i r s , n o t political " f r e e d o m " in i t i l a t e r sense. A r o u n d t h e m i d d l e of the t h i r t e e n t h c e n t u r y , as H a b s b u r g d y n a s t i c i s m g r e w , t h e r e g i o n a l consciousness o f t h e rural areas o f c e n t r a l Switzerland

became more articulate, and

towns began

to

grow.

E a r l i e r rulers h a d e n c o u r a g e d the c o n f e d e r a t i o n s o f regions, p r i m a r ily for c o m m e r c i a l p u r p o s e s , and b e f o r e t h e e x p a n s i o n of H a b s b u r g p o w e r t h e y h a d g e n e r a l l y l e f t the g o v e r n m e n t o f these areas t o t h e regions themselves.

In the l a t e t h i r t e e n t h c e n t u r y t h e three " f o r e s t

c a n t o n s , " U r i , S c h w y z , and U n t e r w a i d e n — a l l l o c a t e d a r o u n d L a k e Lucerne—formed 1291

and

a confederation

for m u t u a l

defense.

Between

1 3 1 4 t h e y a p p e a r to h a v e r e m a i n e d c o n t e n t w i t h

this

loose a r r a n g e m e n t , b u t their d e f e a t of the forces of the D u k e Austria

at M o r g a r t e n

political unit.

in

1315 welded

of

the three c a n t o n s i n t o

a

T h e C o n f e d e r a t i o n increased in m e m b e r s t h r o u g h o u t

the fourteenth and

fifteenth

c e n t u r i e s , Z ü r i c h j o i n i n g it in

1351.

B y t h e l a t e fifteenth c e n t u r y t h e C o n f e d e r a t i o n h a d b e c o m e i n v o l v e d in t h e l a r g e r q u a r r e l s o f the p r i n c i p a l i t i e s and k i n g d o m s s u r r o u n d i n g it.

T h e i m p e r i a l a m b i t i o n s of the H a b s b u r g s , the e x p a n s i o n

and

c o l l a p s e o f t h e g r e a t d u c h y o f B u r g u n d y , the r e c o v e r y o f F r a n c e from

the H u n d r e d

Years War

and

its s u b s e q u e n t

expansionist

d e s i g n s , a n d t h e p o w e r o f the V i s c o n t i a n d l a t e r the S f o r z a rulers o f t h e d u c h y o f M i l a n d r e w b o t h S w i s s m e r c e n a r y soldiers a n d S w i s s l e a d e r s i n t o a c o m p l e x and d a n g e r o u s d i p l o m a t i c o r b i t .

T h e new-

f o u n d i m p o r t a n c e o f S w i s s soldiers in t h e s e r v i c e o f the

papacy

a n d o t h e r p o w e r s , a n d the c o n s e q u e n t e c o n o m i c g r o w t h o f the C o n f e d e r a t i o n , p l a c e d u n d e r s t a n d a b l e stresses u p o n the m e m b e r s o f t h e C o n f e d e r a t i o n a n d a n u m b e r o f internal rivalries d e v e l o p e d , s o m e o f w h i c h w e r e n o t to be r e s o l v e d until the e i g h t e e n t h Between

century.

1483 a n d i486, for e x a m p l e , the b u r g o m a s t e r o f Z ü r i c h ,

H a n s W a l d m a n n , a t t e m p t e d to propel t h e c i t y i n t o a position o f d o m i n a t i o n w i t h i n t h e C o n f e d e r a t i o n u n d e r his o w n d e s p o t i c rule, a n d in t h e c o u r s e o f his a t t e m p t e n g i n e e r e d a c o n s t i t u t i o n a l r e v o l u tion w i t h i n t h e c i t y itself w h e r e b y the gild m a s t e r s a n d m e r c h a n t s

Xlll

INTRODUCTION.

rose to a position of d o m i n a n c e o v e r the older u r b a n

patriciate.'

D u r i n g Z w i n g l i ' s own l i f e t i m e , then, the final s t a g e s of the e x p a n sion of the S w i s s C o n f e d e r a t i o n took place, as did the t r a n s f o r m a t i o n of the city of Z u r i c h .

T h e late

internal

fifteenth-century

r e v o l u t i o n in the c i t y had b r o u g h t to p o w e r a coalition o f w e a l t h y gild m a s t e r s and s u r v i v i n g p a t r i c i a n s w h o ruled the c i t y a n d the s u r r o u n d i n g c o u n t r y s i d e and d o m i n a t e d a p p o i n t m e n t s t o political office.

T h e economic life of the city had also c h a n g e d in the c o u r s e

of the

fifteenth

century.

T h e older i n d u s t r i e s — p r i n c i p a l l y

textile

m a n u f a c t u r i n g in silk and w o o l — h a d s u f f e r e d d u r i n g t h e p o l i t i c a l turmoil of the

1 4 4 0 s , a n d Ziirich s l o w l y

r a t h e r than a m a n u f a c t u r i n g town.

became a

commercial,

In a d d i t i o n to c o m m e r c e , m u c h

of Z u r i c h ' s w e a l t h c a m e from the income of m e r c e n a r i e s a n d recruiters,

a

weapons

industry,

and

the

lucrative

administrative

careers of Z u r i c h ' s citizens in the a f f a i r s of the n e i g h b o r i n g r u r a l areas.

T h e s e a r e a s , together with the c i t y i t s e l f a n d s e v e r a l s m a l l

towns in the d i s t r i c t , had a p o p u l a t i o n of a r o u n d 6 o , o o o , 5 , 0 0 0 in Z i i r i c h proper.

about

A l t h o u g h the city w a s s m a l l a n d c o m p a r -

able in m a n y respects to o t h e r early s i x t e e n t h - c e n t u r y t o w n s , its u n i q u e p l a c e in the S w i s s C o n f e d e r a t i o n and its o w n i n t e r n a l d e v e l o p m e n t m a d e it d i s t i n c t i v e .

I t s h a r e d w i t h o t h e r p a r t s of the

C o n f e d e r a t i o n the income from and p r o b l e m s c r e a t e d b y the e x t e n s i v e m e r c e n a r y service of the S w i s s , and it m a i n t a i n e d c o n t a c t w i t h p e r h a p s m o r e of the w o r l d ' s g r e a t p o w e r s than its size a n d l o c a t i o n m i g h t o t h e r w i s e suggest. T h e l a t e m e d i e v a l c i t y , as o t h e r t o w n s besides Z i i r i c h s h o w , did not necessarily h a v e to be a p r o t o - i n d u s t r i a l , e c o n o m i c a l l y p r o g r e s sive, r a t i o n a l i s t i c u r b a n c i m p l e x in order to be a c i t y .

Patricians,

gild m a s t e r s , u n d e r e m p l o y e d c r a f t s m e n , soldiers w i t h an u n u s u a l l y high s t a n d a r d of l i v i n g — b u t only i n t e r m i t t e n t

employment—and

6. The consequences of this revolution are analyzed in A Short History of Switzerland, and the best study of the relation between Ziirich's social and political structure during Zwingli's lifetime is Norman Birnbaum, " T h e Zwinglian Reformation in Ziirich," Past and Present, No. 1 5 ( 1 9 5 9 ) , 2 2 - 4 7 .

XIV

INTRODUCTION.

c l e r g y f o c u s s e d their a t t e n t i o n on the p r o b l e m s o f t h e h o u r

and

l o o k e d t o religion for an u n d e r s t a n d i n g o f forces w h i c h t h e y c o u l d not otherwise understand. T h e ecclesiastical d i v i s i o n s o f t h e S w i s s C o n f e d e r a t i o n w e r e older t h a n t h e political divisions.

T h e six bishoprics o f B a s e l , G e n e v a ,

L a u s a n n e , C o n s t a n c e , S i o n , a n d C h u r were rendered w e a k e r b e c a u s e o f t h e i r r e g u l a r i t y o f p o l i t i c a l a n d ecclesiastical territories.

The

v a s t w e a l t h — a n d much of the temporal p o w e r — o f the churches, m o n a s t e r i e s , c o n v e n t s , a n d p i l g r i m a g e shrines o f t h e C o n f e d e r a t i o n h a d s t e a d i l y d e c r e a s e d t h r o u g h o u t t h e fifteenth c e n t u r y , as, indeed, h a d s o m e o f t h e s p i r i t u a l p r e s t i g e a t t a c h e d to t h e m .

T h e v o g u e of

s o m e s h r i n e s — s u c h as t h a t a t E i n s i e d e l n , w h e r e Z w i n g l i w a s t o be t h e r e s i d e n t priest from 1 5 1 6 t o 1 5 1 8 — c o n t i n u e d , h o w e v e r , a n d the p o p u l a r v e n e r a t i o n o f relics, in S w i t z e r l a n d as e l s e w h e r e d u r i n g this p e r i o d , seems t o h a v e increased as t h e close.

The

Great

Minster

fifteenth

(Grossmünster)

c e n t u r y d r e w to a

of Zurich

supported

t w e n t y - f o u r canons, and the F r a u m ü n s t e r supported seven. three city

parishes h a d

fifty-seven

The

canons and priests, and

the

F r a n c i s c a n , D o m i n i c a n , A u g u s t i n i a n , and B é g u i n e m o n a s t e r i e s and c o n v e n t s i n c l u d e d a r o u n d t w o h u n d r e d m o n k s , religious, a n d nuns. T h e c i t y o f Z i i r i c h itself w a s u n d e r the ecclesiastical j u r i s d i c t i o n o f t h e B i s h o p o f C o n s t a n c e , w h o s e p o w e r , like t h a t of m a n y o t h e r b i s h o p s , w a s g r e a t in d i r e c t p r o p o r t i o n t o its p r o x i m i t y .

Ziirich was

l a r g e l y free of e p i s c o p a l i n t e r f e r e n c e in its d a y to d a y affairs.

In the

m a t t e r o f personal s p i r i t u a l life, there is little e v i d e n c e t h a t Z i i r i c h contained

many conspicuously

sixteenth century.

t r o u b l e d c o n s c i e n c e s in t h e e a r l y

T h e p i l g r i m a g e t o Einsiedeln w a s p o p u l a r , and

t h e a f f a i r s o f t h e spirit a p p e a r t o h a v e been firmly u n d e r t h e c o n t r o l o f t h e ecclesiastical officials a n d c i t y m a g i s t r a t e s . not especially

If the city was

t r o u b l e d b y religious d o u b t , h o w e v e r , its c o m f o r t -

a b l e religion m a y well h a v e been less t h a n successful in d e a l i n g with

t h o s e t r o u b l i n g social q u e s t i o n s w h i c h

became more

a f t e r 1 5 0 0 — t h e p r o p r i e t y o f m e r c e n a r y service, the m a n d s o f the C h u r c h , the unrest

of

workers

and

financial soldiers

acute dealike

INTRODUCTION.

XV

whose work was intermittent and whose future was T h e secular life of Zürich was ruled by two councils.

uncertain. The Great

Council numbered two hundred members, and the Little Council numbered

fifty.

T h e former was composed of the leaders of the

gilds and cooperating patricians and was the real ruling body of the city.

T h e Little Council was composed half of members of the

G r e a t Council and half from the remainder of the population. administered

It

the daily affairs of the c i t y , and, with the G r e a t

Council, exerted considerable influence over ecclesiastical affairs as well.

T w o m a y o r s — b u r g o m a s t e r s — w e r e the symbolic heads of

the city-state.

T o a certain extent, this efficient g o v e r n m e n t suc-

ceeded in keeping the tensions of the

city under control.

The

issues of mercenary service and town relations with the recruiters o f the great powers and underemployment of urban and rural workers remained j u s t beneath the surface of political life, however, and, as was the case with other social problems during the late middle ages, these could not be considered as separable from religious concerns. T r a d i t i o n a l tensions among the Swiss cantons were also evident around 1500.

T h e urban and rural members of the Confederation

(the word " c a n t o n " had been borrowed from France in the

fifteenth

century to designate the individual member states of the C o n f e d e r a tion) differed in economic and political aims, and hence the C o n federation as a whole was not as stable as later Swiss history might lead one to believe.

Such religious dissent as was p r e s e n t — h u m a n -

ist and Erasmian among the learned and the patricians, and social and evangelical among the uneducated and p o o r — p r o b a b l y not seem as dangerous as the political and economic which the city officials controlled.

did

problems

It was into this world of the

city-state with its intermittent prosperity and social tensions that Ulrich Zwingli entered in 1518 as people's priest at the Grossmünster. I I I . Ulrich Zwingli's

Early Life and Education,

1484-1518

Zwingli was not born in the city with which his name has long since been associated, but in the small village of W i l d h a u s in the

XVI

INTRODUCTION.

old c o u n t y of T o g g e n b u r g in the n o r t h e a s t e r n p a r t of the C o n f e d e r a tion.

Z w i n g l i w a s born into a prosperous p e a s a n t f a m i l y , his f a t h e r

l a t e r b e c o m i n g the h e a d m a n of the v i l l a g e .

Of Zwingli's

seven

b r o t h e r s a n d sisters, t w o — J a c o b and A n d r e a s — a l s o b e c a m e p r i e s t s , although

they

predeceased

their brother.

Zwingli's

uncle

Bar-

t h o l o m e w w a s also a priest, a n d he later b e c a m e dean of W e s e n . I t w a s this u n c l e w h o , w i t h Z w i n g l i ' s f a t h e r , s u p e r v i s e d the b o y ' s e a r l y education a t home a n d sent him to B a s e l to s t u d y L a t i n f r o m 1 4 9 4 to 1496 and to B e r n for l i t e r a r y s t u d y f r o m 1496 t o

1498.

T h e s e y e a r s p r e p a r e d Z w i n g l i f o r his studies a t the U n i v e r s i t y of V i e n n a , which he entered in 1 4 9 8 .

T h r o u g h o u t his l a t e r life, a n d

in all of his w r i t i n g s , Z w i n g l i n e v e r lost the influences of his r u r a l u p b r i n g i n g , in spite of his a m b i t i o u s course of u n i v e r s i t y s t u d y a n d his later association w i t h the c i t y of Ziirich.

H e took g r e a t p r i d e

in his social origins, for it w a s no d i s g r a c e in S w i t z e r l a n d to c o m e f r o m a f a m i l y of p r o s p e r o u s , free p e a s a n t s , and i m a g e s of r u r a l life a b o u n d in his l i t e r a r y and theological w o r k s .

T h r o u g h o u t his life

Z w i n g l i s p o k e the dialect of S w i s s - G e r m a n like a p e a s a n t , a d i a l e c t w h i c h , L u t h e r w a s later to r e m a r k , w a s " a s h a g g y , tangled G e r m a n , which makes

you s w e a t b e f o r e you u n d e r s t a n d i t . " 7

Zwingli's

c h i l d h o o d , although doubtless touched f r e q u e n t l y by s e v e r e r u r a l C h r i s t i a n discipline, seems to h a v e been b o t h h a p p y and n o r m a l . H i s later references to his h o m e life a n d childhood offer little o u t of the o r d i n a r y to the p s y c h o h i s t o r i a n , and m u c h of his l a t e r delib e r a t e n e s s a n d i n d e p e n d e n c e seem to i n d i c a t e , if a n y t h i n g , a secure childhood a n d a s t r o n g sense of f a m i l y s u p p o r t . Z w i n g l i ' s studies a t V i e n n a w e r e i n t e r r u p t e d in 1499, w h e n he m a y h a v e been dismissed for a t i m e , b u t t h e y w e r e r e s u m e d a n d completed by degree.

1 5 0 2 , when Z w i n g l i w e n t to B a s e l for a

Master's

H e r e m a i n e d a t B a s e l f r o m 1 5 0 2 to 1 5 0 6 , s t u d y i n g a t a dis-

tinguished u n i v e r s i t y in a w e a l t h y , c o s m o p o l i t a n c i t y , w h e r e he soon e a r n e d the r e p u t a t i o n of a good L a t i n s c h o l a r and seems to 7. Cited by George R . Potter in "Zwingli and Calvin," Hurstfield, Reformation Crisis, 3 2 - 4 3 .

INTRODUCTION.

XVll

h a v e enjoyed the company of a lively group of humanists.

Zwingli's

s t u d i e s a t B a s e l were o t h e r w i s e o f a c o n v e n t i o n a l sort, based u p o n t h e o l d L a t i n t r a n s l a t i o n s o f A r i s t o t l e , t h e p h i l o s o p h y and t h e o l o g y o f A q u i n a s and D u n s S c o t u s , and the Sentences

of Peter L o m b a r d ,

a w o r k w h i c h h a d been the s t a n d a r d collection o f t h e o l o g i c a l a u t h o r ities for a d v a n c e d s t u d y since the late t w e l f t h c e n t u r y .

T h e phi-

l o s o p h y o f S c o t u s and t h e lectures of T h o m a s W y t t e n b a c h on P e t e r Lombard

appear particularly

to h a v e influenced Z w i n g l i ' s

later

a p p r o a c h e s to t h e o l o g y . In 1506 Z w i n g l i w a s i n v i t e d b y the p o p u l a t i o n o f G l a r u s to b e c o m e its p r i e s t .

H e w a s h a s t i l y o r d a i n e d a n d settled d o w n in t h e small

r u r a l t o w n to c a r e for the spiritual needs o f its people, c o n t i n u e his o w n l i t e r a r y a n d theological studies, a n d fulfill t h a t u n i q u e f u n c t i o n o f a S w i s s rural p a s t o r — s e r v i n g as c h a p l a i n t o the m e n of t h e t o w n on t h e i r m i l i t a r y c a m p a i g n s as m e r c e n a r y soldiers in t h e s e r v i c e of other political powers.

In 1 5 1 4 m e n from G l a r u s were p r e s e n t

u n d e r P o p e J u l i u s I I a t the b a t t l e of P a v i a , a l t h o u g h it is d o u b t f u l whether Zwingli accompanied them.

In 1513 a n d 1 5 1 5 , h o w e v e r ,

Z w i n g l i w a s p r e s e n t a t t h e b a t t l e s o f N o v a r a and M a r i g n a n o , a n d he w i t n e s s e d a t t h e l a t t e r t h e m a s s a c r e o f the o u t n u m b e r e d d i v i d e d Swiss.

and

I t m a y h a v e been in the w a k e o f t h e d i s a s t e r of

M a r i g n a n o t h a t Z w i n g l i ' s revulsion a g a i n s t the m e r c e n a r y s y s t e m fully developed. problem,

this

Z w i n g l i ' s life at G l a r u s w a s m a r r e d b y one o t h e r

one

personal.

His

inability

to

remain

sexually

c o n t i n e n t h a d t r o u b l e d Z w i n g l i d u r i n g his y e a r s a t G l a r u s a n d w a s t o p l a g u e him t h r o u g h his a r r i v a l in Z ü r i c h .

In his sexual a p p e -

t i t e s — w h i c h w e r e p r o b a b l y n o t v e r y dissimilar from those o f o t h e r S w i s s rural c l e r g y — h e saw a p r o b l e m w h i c h he r e p o r t e d to h a v e c a u s e d him c o n s i d e r a b l e remorse a n d w h i c h his e n e m i e s w e r e l a t e r t o m a k e m u c h of. I t w a s d u r i n g his s t a y a t G l a r u s t h a t Z w i n g l i

first

b e c a m e ac-

q u a i n t e d w i t h the w r i t i n g s o f E r a s m u s , and w i t h his e l o q u e n t and fierce

d e n u n c i a t i o n s o f a b u s e s in ecclesiastical i n s t i t u t i o n s and in

s o c i e t y in g e n e r a l .

M u c h o f Z w i n g l i ' s personal l i b r a r y has s u r v i v e d

xviii

INTRODUCTION.

from this period, and a large proportion of it is devoted to the writings of Christian humanists, Erasmus being best represented, along with the works of the Church Fathers and the L a t i n classics. Zwingli met Erasmus in 1515, and the ensuing correspondence between the two men continued until the late 1520s, when Zwingli's religious views lost Erasmus* sympathies. In 1516 Zwingli was offered the benefice at the famous Benedictine monastery of Einsiedeln, one of the oldest and most venerated shrines in Europe. Its miracle-working statue of the Virgin attracted huge pilgrimages, and the post was an important one. Appointing a vicar to perform his ecclesiastical duties in Glarus, Zwingli moved to Einsiedeln, where he remained for two years.

During this period

he continued his studies, now concentrating upon the Epistles of St. Paul and further developing his Erasmian critique of ecclesiastical abuses.

Erasmus and the New Testament seem to

have

occupied his time and his mind, as his notes in his library volumes indicate. In 1518 Zwingli was called—over some local objections—to the post of People's Priest as the Ziirich Grossmiinster.

His reputation

as pastor, patriot, and scholar had given him some fame outside of Einsiedeln and Glarus, and some of the most influential citizens of Ziirich, including the humanist Oswald Myconius, appear to have been influential in his selection.

During the preliminary stages of

his candidacy, Zwingli's sexual lapses at Glarus and Einsiedeln were charged against him, as was his accomplished musicianship. B u t his supporters carried the day, and on January 1, 1519, his thirty-fifth girthday, Zwingli preached and celebrated Mass as People's Priest at the Ziirich Grossmiinster. I V . Zwingli and Zùrich: Theology and Theocracy,

1518-1531

Zwingli's appointment proved to be extremely popular with all ranks of Ziirich society.

One reason for this popularity may well

have been his introduction of the practice of preaching about the text of Scripture and interpreting it directly without availing him-

INTRODUCTION.

XIX

self o f the s t a n d a r d i z e d readings w h i c h had long since c o n s t i t u t e d the main staple of medieval preachers. Zwingli's h u m a n i s t scholars h i p , his d i r e c t a c q u a i n t a n c e w i t h P a u l i n e t h e o l o g y , a n d h i s g r o w i n g dissatisfaction

with

practices

and

institutions

for w h i c h

a b l e t o find n o S c r i p t u r a l p r e c e d e n t or j u s t i f i c a t i o n , a l l

he

was

governed

his p r e a c h i n g a n d s o o n m a d e his n a m e r e n o w n e d t h r o u g h o u t city.

the

T h e character of Zwingli's technique and subject-matter m a y

be l e a r n e d f r o m t h e r e m a r k s o f his f r i e n d a n d s u c c e s s o r

Heinrich

Bullinger: H e w a n t e d to interpret the Scripture, and not the opinions o f m e n , to the honour of G o d and His o n l y Son, our L o r d Jesus C h r i s t , as w e l l as t o t h e t r u e s a l v a t i o n o f s o u l s a n d t h e e d i f i c a t i o n of pious and honorable men. . . . Soon m a n y people, especially from the c o m m o n folk, c a m e to hear Z w i n g l i ' s e v a n g e l i c a l procl a m a t i o n . H e praised G o d the F a t h e r , and t a u g h t m e n to trust o n l y in t h e S o n o f G o d , J e s u s C h r i s t , as S a v i o u r . H e v e h e m e n t l y d e n o u n c e d all u n b e l i e f , s u p e r s t i t i o n , a n d h y p o c r i s y . E a g e r l y he s t r o v e a f t e r r e p e n t a n c e , i m p r o v e m e n t o f life, a n d C h r i s t i a n l o v e a n d f a i t h . H e r e b u k e d v i c e , s u c h as i d l e n e s s , e x c e s s e s in e a t i n g , drinking and apparel, g l u t t o n y , suppression of the poor, pensions, and wars. H e insisted t h a t the g o v e r n m e n t should m a i n t a i n law and justice, and protect widows and orphans. T h a t people should a l w a y s seek to retain Swiss freedom.8 Z w i n g l i h i m s e l f c o m m e n t e d o n his i n t e n t i o n s : A f t e r t h e G o s p e l a c c o r d i n g to M a t t h e w I c o n t i n u e d w i t h t h e A c t s o f t h e A p o s t l e s t o s h o w t o t h e c h u r c h in Z i i r i c h h o w a n d t h r o u g h w h o m the G o s p e l had been planted and p r o p a g a t e d . T h e n c a m e P a u l ' s First L e t t e r to T i m o t h y . It seemed especially profitable f o r t h e s h e e p o f m y flock, as it c o n t a i n s g u i d i n g p r i n c i p l e s f o r t h e Christian Life. Since some possessed only a superficial k n o w l edge of faith, I omitted the Second L e t t e r to T i m o t h y until I had e x p o u n d e d the L e t t e r to the G a l a t i a n s . . . . Accordingly I also i n t e r p r e t e d the t w o letters o f P e t e r , the P r i n c e o f the apostles, to show them that the t w o apostles proclaimed the 8. Hans J. Hillerbrand, The Reformation 1964), 1 1 8 .

same

in Its Own Words (New Y o r k ,

XX

INTRODUCTION.

message, moved by the same Spirit. A f t e r w a r d s I dealt with the Letter to the Hebrews so that the work and honour of Christ would be more clearly recognized. . . . T h u s I planted. M a t t h e w , L u k e , Paul, and Peter watered, but G o d in wonderful manner gave the harvest.' Zwingli's preaching thus not only r e v e a l e d — t o many for the first t i m e — t h e essential principles of Scripture, but a t t a c k e d ecclesiastical and social abuses in an Erasmian vein.

N o t only did Zwingli

reject the prepared readings in favor of direct explanation of the N e w T e s t a m e n t , but he began to challenge long-standing ecclesiastical customs, such as the p a y m e n t of tithes, on the grounds that they had no Scriptural precedent.

Throughout

this early

period in Ziirich, Zwingli's response to his critics remained a d a m a n t : " T h e W o r d of the Bible must prevail, whether it suits us or n o t . " T h e hostility of the clergy w h o feared the abolition of many of their economic prerogatives—indeed, in many cases, of the basis of their livelihood—could not counter the wide-ranging social response to the new preacher.

Tithes,

indulgences, claustral

vows,

the

practice of indiscriminate hiring-out as mercenary troops to any paymaster, the social and moral abuses generated by the crises of urban life, all these became the targets of Zwingli's sermons, and they were further assaulted by his minute barrage o f Scriptural references.

In 1522 Zwingli was present at the second stage of

Ziirich reform, at the house of the printer Christoph Frohschauer when a number of Ziirich citizens ate sausage on Ash W e d n e s d a y , later j u s t i f y i n g their action on the ground that abstinence and fasting were no part of G o d ' s will for hard-working men and women and nowhere in Scripture were such practices prescribed.

A few weeks

later, news of Zwingli's preaching and the episode of the breaking of the Lenten fast reached the Bishop of Constance, who sent a committee of episcopal visitors to Ziirich to investigate both problems (below, Selection

One).

Zwingli, who had contracted plague when the epidemic swept 9. Ibid.y 119, with a slight revision.

INTRODUCTION.

XXI

through Zurich in 1 5 1 9 , had earned a secure place in popular esteem for his heroic service among the stricken populace.

His personal

and intellectual reputation enhanced his standing in the eyes of all social groups.

T h i s widespread official and popular support of

himself and his reform suggestions was to complement

another

source of encouragement, his discovery, in 1 5 1 8 , of the writings of M a r t i n Luther.

T h e necessity of Scriptural justification of eccle-

siastical institutions and practices, his increasing attacks on the sacerdotal authority of the clergy, and his earliest approaches to sacramental

theology

thus derived from his own experience of

different reform movements, his own studies, and the support of the population of Zürich.

Among Zwingli's earliest attempts at

reform was the petition which he and ten other priests sent to the Bishop of Constance in 1522 for the permission to m a r r y , on the grounds that clerical celibacy was not justified by Scripture (below, Selection

Two).

T o those critics who complained that unlearned

men were not able to interpret properly the complex directives of Scripture, Zwingli replied with his sermon of 1 5 2 2 entitled " O f the C l a r i t y and Certainty of the Word of G o d , " which was

twice

reprinted with three years. 1 0 In 1 5 2 3 Zwingli and the city officials participated in a public discussion of certain key questions which his own reforms and the work of Luther had raised.

Present at this disputation were offi-

cials of the Bishop of Constance.

T h e First Ziirich Disputation of

1 5 2 3 (below, Selection Three) centered upon the recent ecclesiastical reforms in the city and Zwingli's theories concerning dogma and the nature of Christian society, summarized in his " S i x t y - S e v e n Conclusions"

(below, Selection

Three).

T h e public character of

the disputation, the presence of official episcopal visitors including the Chancellor J o h a n n Faber, and the city government's decision, " t h a t M a s t e r Zwingli shall continue to proclaim the Holy Gospel as hitherto, according to the spirit of G o d , " constitute one of the 10. Eng. tr. in G. \V. Bromiley, Zwingli and Bullinger, Vol. 24 of The Library oj Christian Classics (Philadelphia, 1953), 49-95.

xxii

INTRODUCTION.

most d r a m a t i c m o m e n t s in R e f o r m a t i o n history.

A l s o in

1523

Zwingli published his treatise " O n the E d u c a t i o n of Y o u t h , " and his outline of a Christian p o l i c y , " O n D i v i n e and H u m a n J u s t i c e . " 1 1 In 1 5 2 4 Zwingli himself married the w i d o w of a Z ü r i c h patrician, and in 1 5 2 5 there occurred the abolition of the M a s s and the institution of an evangelical service in its place. T h e y e a r 1 5 2 5 also witnessed the institution o f the

Marriage

C o u r t , one of Z w i n g l i ' s most influential social innovations.

In

establishing this court the city m a g i s t r a t e s and pastors institutionalized their responsibilities of supervising the moral life of the town. T h e p o w e r s of the court were later g r e a t l y e x t e n d e d , and this institution m a y in f a c t be considered the foundation of the theocratic c o m m u n i t y in Z ü r i c h (below, Selection Four).

T h e dissolution of

religious establishments and the a p p r o p r i a t i o n of tithes and other ecclesiastical financial resources by the city enabled Z ü r i c h to create one of the most e f f e c t i v e bodies of P o o r L a w of the sixteenth c e n t u r y . T h e c o m p l e x association of ecclesiastical reform m o v e m e n t s with social w e l f a r e in the sixteenth c e n t u r y is considerably illuminated by the Z ü r i c h P o o r L a w and its influence.

T h e same

financial

resources enabled Zwingli to establish a theological college attached to the G r o s s m ü n s t e r as well.

A s a sign of the c i v i c character of the

Z ü r i c h r e f o r m a t i o n , Zwingli

resigned

his episcopal

appointment

as P e o p l e ' s P r i e s t and was given in its stead a commission from the city

itself.

T h e consistent

and enduring

relation

between

Zwingli and the rulers and people of Z ü r i c h directed that the ecclesiastical reforms of reforms as well.

1522-25

would i m p e r c e p t i b l y

become urban

B y 1 5 2 5 Z ü r i c h was f a s t becoming the first urban

theocracy of the R e f o r m a t i o n .

T h e social divisions of the city and

its surrounding c o u n t r y s i d e had begun to divide along religious lines as well.

A s N o r m a n B i r n b a u m has r e m a r k e d ,

T h e R e f o r m a t i o n in Z ü r i c h entailed an alliance of a new mercantile and p r o d u c t i v e élite with a large g r o u p of lesser artisans, I I . "Of the Education of Y o u t h " is in, Zwingli and Bullinger, 9 6 - 1 1 8 .

INTRODUCTION.

XXlll

against the patricians (mercenaries and rentiers) and certain artisans, very possibly concentrated in the more traditional sectors of the economy." Zwingli was not, of course, completely unopposed during these years.

Several attempts on his life were made, and the enduring

hostility of some segments of the population persisted, the reasons for this opposition having been analyzed most convincingly Birnbaum.

by

B u t social and political opponents did not constitute

the only opposition to Zwinglian reform. formers with views

more pronounced

S o m e ecclesiastical re-

and

more extreme

than

Z w i n g l i ' s were concerned that the R e f o r m a t i o n would not go far enough, and from these men the opposition was more articulate and more intense.

A m o n g his reforms, Zwingli had attacked cer-

tain articles of sacramental theology, including the character of baptism.

In the case of the latter, Zwingli had come to a position

which maintained that although baptism had no sacramental efficacity, it could and should be considered a public demonstration of a covenant and a public promise of a Christian

upbringing;

therefore, the city magistrates might legitimately require infant baptism, not as a sacrament, but as a commitment to a Christian life.

In 1 5 2 5 Zwingli explained his views in a tract entitled " O n

Baptism. 1 3 Zwingli's position brought to a head the opposition of a substantial group of reformers led by C o n r a d Grebel, B a l t h a s a r H u b m a i e r , and Felix M a n z .

T h e s e men as well as, to a lesser extent, Zwingli

himself, are now considered under the broad designation of " R a d ical R e f o r m e r s , " their movements the " L e f t Wing of the R e f o r m a tion," and by far the most important recent studies of Reformation history deal with this movement and its various m a n i f e s t a t i o n s . " 12. Birnbaum, "The Zwinglian Reformation in Zürich," 39. 13. Eng. tr. in Bromiley, Zwingli and Bullinger,

119-75.

14. The most comprehensive recent study is George H. Williams, The Radical Reformation (Philadelphia, 1962). See also Gordon Rupp, Patterns oj Reformation (Philadelphia, 1969).

XXIV

INTRODUCTION.

On the whole, the Radical Reformers commonly accused other Reformers of not going far enough, and it is in their proposals and actions designed to accomplish what according to them would be " t r u e " reform that they themselves divided and created the splinter sects of the mid-sixteenth century.

In many cases, they attacked

specifically the reforms in their own districts; thus in Zurich they criticized Zwingli and the city government, and their attacks centered upon the question of infant baptism. This controversy was the last stage in the deterioration of the relations between Zwingli and the radicals, a process which many historians have seen as having begun with Zwingli's resolution in 1523 to accomplish reform gradually with the cooperation of the city government.

B y 1525, the radicals had come to the conclusion

that only an understanding, consenting, instructed adult should be permitted to be baptized, since understanding and consent implied a valid and profound commitment to a true Christian life.

Zwingli, as has been noted above, agreed with the radicals

about the symbolic significance of the baptismal act, but he—-and the city government with him—retained infant baptism and rejected the adult-baptism approach of his opponents.

In the period

1 5 2 5 - 2 7 the opposition between Zwingli and Ziirich, on the one hand, and the Anabaptists—as the radicals were now called—on the other, increased.

In 1527 Zwingli produced his " R e f u t a t i o n

of the Tricks of the C a t a b a p t i s t s " (below, Selection Five).

The

essence of Zwingli's concept of reform—close cooperation with the civil authorities—provided the stumbling-block in his dealings with the Anabaptists, with whom he had otherwise very much in common.

Several of the radicals proposed now a new principle of

reform: the total severance of the believers' church from the institutions of urban government, not only on doctrinal grounds (which Zwingli himself might have agreed to in other circumstances) but on institutional grounds as well.

They proposed rebaptism of once-

baptized adults who felt that the original ceremony was invalid. In 1 5 2 5 - 2 7 , city ordinances were proclaimed against assemblies of

INTRODUCTION. the A n a b a p t i s t s , and b y

XXV

1529 A n a b a p t i s t beliefs were d e c l a r e d

a

capital crime. Zwingli's c o m m i t m e n t

to institutional

support of

ecclesiastical

life, so a t t r a c t i v e in o t h e r r e s p e c t s , d o e s n o t d i s t i n g u i s h his m e m o r y in this.

In s o m e w a y s similar to L u t h e r ' s response to the radical

ecclesiological Zwingli's

demands

attack

of

during

the

the A n a b a p t i s t s

Peasants' was

Revolt

savage

in

and

1525,

successful.

Several reform centers of the early R e f o r m a t i o n often t u r n e d upon those reformers w h o would h a v e carried reform e v e n further, and persecuted them mercilessly.

L u t h e r a n d Z w i n g l i , s o d i v e r g e n t in

other aspects of their thought, shared a c o m m o n hostility radical

movement

which

appears

in L u t h e r ' s

tracts

to the

against

p e a s a n t s a n d his t r e a t m e n t o f s u c h r a d i c a l s as T h o m a s

the

Müntzer

a n d Z w i n g l i ' s a p p r o v a l o f t h e p e r s e c u t i o n o f A n a b a p t i s t s in Z ü r i c h . T h e r a d i c a l m o v e m e n t w a s w e a k e n e d o n l y in Z ü r i c h , h o w e v e r , for the A n a b a p t i s t s successfully proselytized elsewhere, the m o v e m e n t c o m i n g t o an e a r l y a n d t e r r i b l e t r i u m p h in M ü n s t e r in

1534."

H a v i n g w e a t h e r e d t h e crisis o f t h e r a d i c a l s ' c r i t i q u e o f his r e f o r m s in Z ü r i c h , Z w i n g l i f a c e d o t h e r s , l e s s a r t i c u l a t e a n d o r g a n i z e d , p e r haps, but more socially oriented.

T h e means of instituting reform

in t h e c i t y d i d n o t a l w a y s s u c c e e d in t h e c o u n t r y s i d e , a n d t h e r u r a l areas around Zürich were both more c o n s e r v a t i v e and more e x t r e m e in t h e i r r e s p o n s e t o t h e c i t y ' s l e a d .

Peasants often violently

repu-

diated the hated ecclesiastical tithes, often s y m p a t h i z e d with Anabaptists, and lacked the articulated

social institutions

h a d g u i d e d t h e p a c e a n d t h e c h a r a c t e r o f r e f o r m in t h e c i t y . though

Zwingli

was

deeply

concerned

with

the justice of

the

which Almany

15. On Zwingli and the Anabaptists, see Hans J. Hillerbrand, " T h e Origin of Sixteenth-Century A n a b a p t i s m , " Archiv für Reformationsgeschichte 53 ( 1 9 6 2 ) , 1 5 2 - 8 0 , and Peter Classen, " Z w i n g l i and the Zürich Anabaptists," in Gottesreich und Menschenreich. Ernst Staehelin zum 80. Geburtstag (Basel and Stuttgart, 1969), 1 9 7 - 2 1 0 . T e x t s from the A n a b a p t i s t movement may be found in G . H. Williams, Spiritual and Anabaptist Writers, Vol. 25 of The Library of Christian Classics (Philadelphia, 1957). See also Claus-Peter Ciasen, Anabaptism, A Social History, 1525-1618 (Ithaca, 1972).

XXVI

INTRODUCTION.

peasant grievances and did not in this respect share Luther's attitude toward them, the penetration of reform into the countryside was irregular, and the course of reform in the city often encountered the social and economic dissatisfaction produced by any revolution whose result appears to many not to have fulfilled its promise. T h e embodiment of this new Word in a Church, then, called into play the balance of forces in Zürich society and, to some extent, altered it. T h e divisions within the society and the explosive potentialities of religiously legitimated dissent were too great: a disciplined State Church had to be constructed. Its masters were the new men engaged in a struggle for control of the state; they used the Marriage Court, devised as an instrument of moral discipline, as an instrument of political rule. The Biblical promise of Zwingli's teachings was unfulfilled, and Evangelical freedom remained a vision pursued in despair by the persecuted Anabaptist conventicles. Meanwhile, more sacrifices were demanded of the ordinary artisan and peasant than rewards were offered to them; an outer discipline was imposed. In later generations this was to result in the modern Protestant personality.'· By 1527 the Reformation in Zürich had thus assumed its unique shape in response to the social, economic, and political configurations of the late-medieval city-state and the personality and thought of Ulrich Zwingli.

T w o major crises were to emerge between that

date and Zwingli's death in 1531, one theological, the other political.

Zwingli's theology had centered on an anti-hierarchical view

of the church and a firm belief in man's inability to acquire meritorious grace through sacramental acts.

Baptism, for instance,

although it could be required by the new ecclesiastical authorities for infants, was covenantal, not sacramental.

In the case of the

Eucharist, the consecrated host which Catholic belief stated was the transubstantiated body and blood of Christ, Zwingli stated that transubstantiation did not take place and that the ceremony of communion was purely symbolic and commemorative. 1 6 . B i r n b a u m , " T h e Z w i n g l i a n R e f o r m a t i o n in Z i i r i c h , " 4 4 .

Zwingli's

xxvii

INTRODUCTION.

v i e w s on b a p t i s m had d r a w n d o w n upon h i m t h e o p p o s i t i o n o f the A n a b a p t i s t s , and his v i e w s on t h e E u c h a r i s t a n d t h e C o m m u n i o n s e r v i c e d r e w d o w n the m o r e f o r m i d a b l e and a r t i c u l a t e o p p o s i t i o n of

Martin

Luther.

Zwingli's

treatise

"On

the L o r d ' s

Supper"

a p p e a r e d in 1527 and led to the f a m o u s d i s p u t e w i t h L u t h e r o v e r t h e q u e s t i o n o f the " r e a l presence"' o f C h r i s t in t h e wafer.17 that

Communion

In 1529, the L a n d g r a v e P h i l i p o f H e s s e , p a i n f u l l y a w a r e

dissension

in

the

p o l i t i c a l and m i l i t a r y

Protestant

ranks

might

troubles from A u s t r i a

well

precipitate

and other

Catholic

forces, offered his c a s t l e at M a r b u r g for a discussion b e t w e e n Z w i n g l i a n d L u t h e r in the hope t h a t an a g r e e m e n t m i g h t be r e a c h e d b e t w e e n t h e m w h i c h could afFord the P r o t e s t a n t s t a t e s a d e g r e e , t e n u o u s , o f theological h o m o g e n e i t y .

however

T h e M a r b u r g C o l l o q u i u m of

1529, a l t h o u g h it did settle m a n y p o i n t s o f c o n t e n t i o n

between

L u t h e r a n s and Z w i n g l i a n s , b r o k e d o w n o v e r t h e q u e s t i o n o f t h e E u c h a r i s t and a l i e n a t e d L u t h e r from Z w i n g l i forever. 1 8 T h e second crisis o f Z w i n g l i ' s last y e a r s arose f r o m t h e t r a d i t i o n a l tension b e t w e e n the c i t y o f Z i i r i c h , now r e f o r m e d , a n d t h e o l d forest c a n t o n s t o the s o u t h — U r i , S c h w y z , a n d U n t e r w a i d e n — w h i c h remained Catholic.

had

R e f o r m in S w i t z e r l a n d h a d m a d e its g r e a t e s t

h e a d w a y in the n o r t h e r n a n d w e s t e r n cities o f t h e C o n f e d e r a t i o n . B e r n e , B a s e l , C o n s t a n c e , a n d Z i i r i c h h a d r e f o r m e d their c h u r c h e s m o r e q u i c k l y a n d t h o r o u g h l y t h a n the c o n s e r v a t i v e rural c a n t o n s . " T h e s e recent d i f f e r e n c e s , o f course, e x a c e r b a t e d older t e n s i o n s bet w e e n c i t y and c o u n t r y .

Z i i r i c h ' s l e a d e r s h i p in t h e m o v e m e n t a w a y

f r o m m e r c e n a r y m i l i t a r y a c t i v i t y , t h e old a m b i t i o n s o f t h e c i t y t o 17. Eng. tr. in Bromiley, Zwingli and Bullinger

176-238.

18. The texts of these debates may be found in Donald J. Ziegler, ed., Great Debates of the Reformation (New York, 1965), 3 5 - 1 0 8 and in Carl S. Meyer, Luther s and Zwingli's Propositions for Debate (Leiden, 1963). 19. The best recent study of Zwingli's influence in Ziirich is Robert C . Walton, Zwingli's Theocracy (Toronto, 1967). For a wider-ranging sociological interpretation, see Guy Swanson, Religion and Regime: A Sociological Account of The Reformation (Ann Arbor, 1967).

xxviii

INTRODUCTION.

dominate the C o n f e d e r a t i o n , and the religious homogeneity between the forest cantons and the rest of C a t h o l i c E u r o p e heightened the stresses of the early sixteenth c e n t u r y .

In certain specific areas

relations broke down q u i c k l y and e m p h a t i c a l l y .

T h e unique Swiss

phenomenon of shared j u r i s d i c t i o n s — a r e a s within the Confederation in which justice was supervised j o i n t l y by t w o or more m e m b e r s — immediately raised the question of ecclesiastical conflict.

Catholic

officials from the forest cantons continued to persecute P r o t e s t a n t s in these areas, and P r o t e s t a n t g o v e r n m e n t s retaliated in kind.

In

1529 relations had so far deteriorated that the three forest cantons of Uri, S c h w y z , and Unterwaiden and their fellow C a t h o l i c cantons — Z u g and L u c e r n e — f o r m e d a " C h r i s t i a n U n i o n " w i t h Frederick, D u k e of Austria, to protect the C a t h o l i c faith.

It was the forma-

tion of the Christian Union that p r o m p t e d Philip of Hesse

to

a t t e m p t the reconciliation of Zwingli and L u t h e r at the M a r b u r g Colloquium of 1529. Throughout

1529 and 1530 the tensions grew between Zürich

and the Union.

T h e first armed conflict between the two sets of

forces proved abortive, however, and the First P e a c e of K a p p e l of 1529 a t t e m p t e d to resolve the causes of conflict, but w i t h o u t — a s Zwingli himself p r e d i c t e d — m u c h success.

T h e continued refusal

of the Catholic cantons to allow the reformed faith to be preached in their territories and in the territories of shared remained a d a m a n t .

jurisdiction

Zwingli then adopted a policy of economic

blockade, hoping to cut off the flow of cheap provisions to Zurich's enemies and thus force them to acquiesce.

T h e C a t h o l i c cantons

managed to c i r c u m v e n t the blockade, however, and took a d v a n t a g e of Zürich's military unpreparedness by suddenly declaring war on the city in 1531.

Zwingli himself hastily mustered a force from the

city and encountered the cantonal army at K a p p e l on October 3 1 , 1531.

T h e Zürich a r m y , poorly led and o u t m a n n e d , was de-

feated and Zwingli was killed in battle.

Zürich then capitulated

in the Second P e a c e o f K a p p e l , and the Swiss reformation was contained for a time within its old boundaries.

T h e death of Zwingli

XXIX

INTRODUCTION.

plunged Zürich into internal and external crises, and the passing of the g u i d i n g genius of the Swiss R e f o r m a t i o n m a r k e d the end of the first phase of the religious t r a n s f o r m a t i o n of E u r o p e . In a n y study of Z w i n g l i , the theologian and urban o f t e n o v e r s h a d o w the individual man.

reformer

Zwingli was the object of

bitter and grossly insulting i n v e c t i v e during his own life and for a c e n t u r y a f t e r , so that much of w h a t one knows of him is often based upon the a t t a c k s of his enemies.

H i s personality

comes

through best, perhaps, in his literary w o r k , although the most lively parts, the sermons, h a v e largely been lost.

H i s constant

references to his rural origins, h o w e v e r , the descriptions of his contemporaries, his occasional p o e t r y and the traces of his conversation reveal a lively, learned m i n d , doctrinaire, c e r t a i n l y , once it had been convinced, but exceptionally conscious in most cases of the need for caution reform.

and deliberation

in effecting institutional

Z w i n g l i ' s greatest biographer, Oscar F a r n e r , cites a char-

acteristic touch in the r e f o r m e r ' s translation of the first line of the T w e n t y - T h i r d P s a l m in his Ziirich B i b l e : " T h e L o r d is m y shepherd, I shall not w a n t .

H e m a k e s me rest in lovely A l p i n e p a s t u r e s . "

Switzerland enters the wider w o r l d of E u r o p e a n a f f a i r s in the late fifteenth

century and holds its place as a center of P r o t e s t a n t reform

through the rise of G e n e v a to the C o u n t e r - R e f o r m a t i o n .

Y e t the

reform m o v e m e n t which g a v e S w i t z e r l a n d this E u r o p e a n

prom-

inence cannot be fully understood without a consideration of the social and political e v e n t s of the thirteenth through the centuries.

Zwingli, a great

capably a Swiss

figure,

figure

fifteenth

of the R e f o r m a t i o n , is ines-

tied to the c h a r a c t e r i s t i c — a n d in m a n y

w a y s u n i q u e — S w i s s world of city and rural canton, political divers i t y , regional independence, and relations with the powers which surrounded it.

T h e B a t t l e of K a p p e l

in

1531

not only

ended

Z w i n g l i ' s life and Z u r i c h ' s expansionist aims, but it also m a r k e d a deep and long lasting rift a m o n g the elements of the S w i s s C o n f e d eration, a rift which was not to be healed for several centuries. E . P. Philadelphia, 1972

XXX

INTRODUCTION.

Bibliographical Note Zwingli's complete works are in the series Corpus Rejormatorum, as Huldrych Zwingiis Sämtliche Werke, many editors, published at Berlin and Zürich from 1904. In the journal Zwingliana: Mitteilungen zur Geschichte Zwingiis und der Reformation (Zürich, 1904- ) may be found the most contemporary Zwingli-research. A good brief biography in English is that of Oscar Farner, Zwingli the Reformer; His Life and IVork, tr. D. G. Sear (New York, 1952). Farner is also the author of the masterful four-volume standard biography, Huldrych Zwingli (Zürich, 1943-1959). See also Samuel M. Jackson, Huldreich Zwingli (New York, 1901). Individual studies of aspects of Zwingli's career and thought are Charles Garside, Jr., Zwingli and the Arts (New Haven, 1966); Jacques Courvoisier, Zwingli, A Reformed Theologian (Richmond, 1963). The most recent bibliographical study is B. Thompson, "Zwingli Study since 1918," Church History 19 (1950). More comprehensive studies are: Gottfried W. Lochner, Huldrych Zwingli in neurer Sicht (ZürichStuttgart, 1969); Fritz Büsser, Das Katholische Zwinglibild von der Reformation bis zur Gegenwart (Zürich-Stuttgart, 1968); J . V. Pollet, O. P., Huldrych Zwingli et la réforme en Suisse d'après les recherches recentes (Paris, 1963). A superb volume of Zwingli's writings, beautifully illustrated with scenes from the life of sixteenth-century Zürich is Ulrich Zwingli. Zur Gedächtnis der Zürcher Reformation, ¡¡jip-igig (Zürich, 1919).

Ulrich Zwingli Selected Works

PREFACE TO T H E 1901 E D I T I O N volume presents a selection from the contents of the eight volumes in which the works of Huldreich Zwingli, the Reformer of German Switzerland, are preserved in the only edition now accessible, namely, that published in Zurich between 1828 and 1 8 4 2 , with a supplement in 1 8 6 1 . Egli and Finsler's edition in the Corpus Reformatorum is announced but will not be finished for at least ten years. The selection has been made purposely from those papers which had never been translated — a t least not in their entirety—into modern German or English. These papers have been arranged in chronological order, and when read consecutively present a documentary history of several phases of the Zurich Reformation. They have been utilized in my biography of Zwingli, published by G . P. Putnam's Sons, New York city, in the series of " Heroes of the Reformation," and are here printed in full by the courtesy of the publishers of the series. As appears, the translations from the Latin were made by Mr. Henry Preble, of this city, and by Prof. George W. Gilmore, and those from the Zurich German by Mr. Lawrence A. McLouth, Professor of German in the New York University. They will be found accurate and spirited, and I am very proud to be able to put into the hands of the English reader for the first time matter of so interesting and important a character. My highest ambition is that Huldreich Zwingli may win in this way a large number of friends. My own part in this new volume is a very modest one. I have made the selections, supplied some introductory matter, and a few notes. Those who would like to read more of the writings of Zwingli I refer to THIS

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4

P R E F A C E TO T H E

I90I

EDITION.

my biography alluded to above, in which will be

found Pro-

fessor M c L o u t h ' s translation in full of the sermon upon fasting, preached in the spring of 1 5 2 2 , which was the first published reformation document in Switzerland ; and the Faith

presented

by Zwingli at the Diet of

Confession of

Augsburg,

1530,

translated by R e v . Henry E . J a c o b s , D. D., L L . D., Professor in the Evangelical Lutheran

Seminary, Philadelphia, Pa. ;

re-

printed by permission, from Dr. J a c o b s ' edition of the Book of Concord, Philadelphia, the best edition of that important collection and its accompanying documents.

Also, I would say that

in 1 8 9 9 , ' n Collegeville, Pa., there appeared

a translation of

Zwingli's " Christian Education of Y o u t h , " by Professor Reichenbach, of Ursinus College, Philadelphia.

I am not aware that

there are any other accessible English translations of

Zwingli's

prose writings, but in my biography appear in English many extracts

from Zwingli's correspondence

and

from

documents

bearing upon him. SAMUEL MACAULF.Y JACKSON. NEW YORK C I T Y ,

April 8, igoi.

I N T R O D U C T I O N TO T H E 1901 E D I T I O N HULDREICH ZWINGLI was born in the outskirts of the v i l l a g e of W i l d h a u s , forty miles east b y south of Z u r i c h , in S w i t z e r l a n d , on the first of J a n u a r y , 1 4 8 4 .

H i s f a m i l y on both sides w e r e p e a s -

ants, b u t persons of m o r e or less p r o m i n e n c e ar.d of high acter.

H i s f a t h e r was the village magistrate a n d his

b r o t h e r the village priest.

char-

father's

T h i s uncle was in 1 4 8 7 t r a n s f e r r e d to

a h i g h e r position at W e s e n , upon the L a k e of W a l e n s t a d t , t w e l v e miles to the southwest of W i l d h a u s , a n d took Zwingli with

him.

So t h e r e the c h i l d r e c e i v e d his first b o o k learning, a n d then he was sent b y his uncle, w h o was providentially a f r i e n d of the N e w L e a r n i n g , to B e r n , V i e n n a a n d B a s e l f o r school a n d training.

In

university

1 5 0 6 Zwingli, w h o h a d just taken the d e g r e e of

M a s t e r of Arts at the U n i v e r s i t y of Basel, b e c a m e the priest of the parish of G l a r u s , about seven miles south of W e s e n . he r e m a i n e d

ten y e a r s , a n d

would h a v e s t a y e d

much

There longer,

p r o b a b l y , h a d it not b e e n that his very vigorous a t t a c k s upon the m e r c e n a r y military service of the Swiss, which s e r v i c e he r e c o g nized as a d i s g r a c e to his country a n d a sure and s w i f t m e a n s of their moral ruin, a w a k e n e d so m u c h opposition on the part of the p r i n c i p a l f a m i l i e s in the C a n t o n , who were interested

in hiring

out these m e r c e n a r i e s , that he was c o m p e l l e d to l e a v e .

H e next

a p p e a r s as p r e a c h e r in the f a m o u s monastery of E i n s i e d e l n , in which is the C h a p e l of M e i n r a d , c o n t a i n i n g the w o n d e r - w o r k i n g w o o d e n i m a g e of the V i r g i n a n d C h i l d .

T h o u s a n d s of

pilgrims

h a v e e v e r y y e a r f o r a millennium visited this s a c r e d spot, a n d a m o n g them h a v e b e e n the most distinguished

in the C h u r c h .

W h e n Zwingli w e n t there he was already a fine scholar, a n a d m i r e d

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6

INTRODUCTION

TO T H E

1901

EDITION.

preacher and a recognized patriot. H e inspired high and low with respect, and easily made the acquaintance of the cardinals and bishops and learned men who came in a continuous stream to the shrine. H e also read diligently the books he found in the remarkably rich library of the monastery. Thus was he prepared for the prominent part he was destined to play. After two years he was called to the principal church of Zurich, and there he maintained himself as preacher and reformer and author for the rest of his life. When he began his preaching in Zurich he had apparently no profound spiritual conceptions. H e was an extremely pleasant, witty and agreeable man, and had a host of friends, for whose advantage he was ready at any time to do his best, so that he fastened them to himself as with hooks of steel. He was moreover a friend of the New Learning and felt the breath of the new era. H e had been taught by YVyttenbach and Erasmus that the traditional church theology had very small basis in the Bible ; had also come to the conclusion that the Bible was the great source of theology, so had been reading attentively the New Testament in the original Greek, and had even begun the study of Hebrew in order that he might get at the meaning of the Old Testament at first hand. In his zeal to drink in the water of life from the fountain he even had gone so far as to commit to memory the Epistles of St. Paul in Greek. From the beginning of his Zurich ministry he showed himself well acquainted with the text of Scripture, and able to quote it at pleasure. H e began his preaching in Zurich with a continuous exposition of the Gospel of Matthew, and went on to expound other New Testament books in the same way. Living thus in the hearing of the divine oracles, thinking much upon their utterances, he was one of the first upon whom the vision of the purer, more unshackled, less hide-bound church fell. And without passing through any profound spiritual experience, entering rather as a devout scholar than as a religious enthusiast into the temple of God, he arrived at those concep-

INTRODUCTION

TO T H E

Igo I

EDITION.

7

tions of the truth which bear the name of Protestant.

It was his

exposure of the unbiblical character of much of the teachings and ceremonies of the Roman Church which roused the people of Zurich into open revolt against that church, and it was the distressing rumor of the probable defection of the Zurich people which was the occasion of the visit of the delegation from the Bishop of Constance, which is described in the first paper in this volume. In this volume Zwingli is exhibited in various relations leader in reform and the defense of reform.

as

Thus the earnest

petition ( 1 5 2 2 ) which Zwingli wrote, to allow priests to marry, showed how enforced celibacy hindered holy living. Disputation reforms.

(1523)

showed

T h e Marriage

the popularity

Ordinance ( 1 5 2 5 )

to the history of the times.

of is a

T h e First

the

proposed

contribution

T h e reply to the Baptist arguments

and exposure of their social disorders ( 1 5 2 7 ) , for the Baptists were the disturbers of the standing order in Zurich and fomenters of no one end of trouble for the Reformers there and in Germany, and the treatment they received, showed

how far the

Reformers were from being ready to grant to others the freedom of speech they exercised themselves.

Still

the Baptists

were

attacked on grounds of state polity rather than religiously. T h e busy life of Zwingli, on whom fell the burden of directing the churches which received his leadership, was cut short by a violent death.

H e was involved in the struggle between

the

Forest

(Uri, Schwyz, Unterwaiden, Luzern, Z u g )

up

cantons

amid the mountains of Northern Switzerland, which were intensely Old Church, and the R e f o r m e d cantons (chiefly Zurich and Bern).

T h e former would not grant freedom to gospel pieaching,

so the latter in punishment cut them off from necessary supplies, as they could do, since they commanded the commerce of the country.

This brought matters to a crisis, and the opposing

cantons met at Cappel, only 1 0 miles south of Zurich, October li, 1531.

Zwingli, as chief city pastor, went to the field as a

8

INTRODUCTION

TO T H E

I90I

EDITION.

non-combatant, although armed for defense, and same day. H e was a good man, a valiant fighter as he conceived it, and the Reformed churches, with the Lutheran churches, look to him as one founders.

perished the for the truth as contrasted of their great

ZWINGLI

SELECTIONS.

I. L E T T E R O F H U L D R E I C H Z W I N G L I T O E R A S M U S F A B R I C I U S A B O U T T H E P R O C E E D I N G S , ON T H E 7 ™ , 8TH A N D 9TH O F A P R I L , 1 5 2 2 , O F T H E D E L E G A T E S S E N T TO Z U R I C H BY T H E BISHOP OF C O N S T A N C E . · How the Reverend Lord Bishop of Constance, through his delegates, the suffragan Melchior [Wattli], John Wanner (who, however, I know took part in the affair against his will), and N[icholas] Brendlin, dealt with Huldreich Zwingli, preacher at Zurich, before the Board of Ecclesiastics and the Senate t on the 7th, 8th and 9th days of April. ZWINGLI TO ERASMUS

FABRICIUS.

On the seventh day of April the before mentioned Fathers, came to our city pretty early, and I, knowing that they were coming, was trying to discover what their design was, and yet could not until late at night, when our beloved deacon, Henry Lutius, came and gave me warning that the clerk, as they call him, was getting together the whole body of priests for a meeting * Zwingli's W o r k s , e d . Schuler u. Schulthess, iii., 7 - 1 6 .

Translated frort

the original Latin by M r . Henry Preble, N e w Y o r k city. t I. e . , City Council, hence the members in it are called councillors, but the I.atin form Zwingli used has been allowed to stand.

This body was in two

parts, the Small Council, which contained only 50 members, and only half of these were on duty at any one time, and the Great Council, also called the Council of the T w o H u n d r e d , which included the Small Council.

T h e Great

Council was the deciding body on all legislative matters of importance, the Small was the exeutive committee, and both were representative bodies.

The

chief officer was the burgomaster, here called the President of the S e n a t e . S e e my biography of Zwingli, pp. 4 2 - 4 4 .

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IO

ZWINGLI

SELECTIONS.

early next morning at the usual place of assembly of the canons. I regarded it as a happy omen that the thing had been thus neatly set on foot by a courier both lame and without grace, and began to consider in my mind how they were likely to begin their job. At length I understood, as I thought, and when day dawned and we had come together the suffragan began in the fashion that will follow when I come to describe how the matter was carried on before the Senate.

His whole speech was violent and full of

rage and arrogance, though he took pains to hide the fact that he had any quarrel with me.

For he avoided mentioning my

name as scrupulously as if it were sacred, though meanwhile there was nothing that he didn't say against me. had

finished

When the tragedian

shrieking out his part, I stepped forward, feeling

that it was unbecoming and disgraceful to allow a speech which might do so much damage to go unrebutted, especially as I saw from their sighs and their pale and silent faces that some of the feebler priests who had recently been won for Christ had been troubled by the tirade.

Therefore I made answer upon the spur

of the moment to the words of the suffragan, with what spirit or feeling the good men who heard me may judge.

T h e general

gist of what I said, however, you shall hear when we come to the proceedings before the Senate.

T h e delegates abandoned this

wing as routed and put to flight, and hurried quickly to another, to the Senate, namely, where, as I have learned from Senators, the same harangue was delivered and my name was avoided in the same way, and the Senate was persuaded not to have me summoned.

For they said they had no concern whatever with me.

After this the opinions varied for some time, but finally they decided that the Commons ( t h a t is, two hundred men, called the Greater S e n a t e ) , should meet in full assembly on the following day, and that the bishops * of the city, of whom there are three * Zwingli uses this term of the people's priests or preachers of the three parish churches in Zurich, and St. P e t e r ' s .

viz.,

the

Great Minster,

H e explains it below.

Minster of our L a d y ,

THE

EPISCOPAL

of us, should b e warned

VISITATION.

n o t to be present.

F o r n o t h i n g was

going to b e said in reply to our friends, no one could c o n t r a d i c t so sound a s p e e c h , and so on.

W h e n I d i s c o v e r e d this, I d e v o t e d

all my energy to g e t t i n g us a d m i t t e d to the m e e t i n g of the S e n a t e to be held on the f o l l o w i n g d a y .

F o r a long time I turned every

stone in vain, for the chief m e n of the S e n a t e said it c o u l d not b e d o n e , i n a s m u c h as the Senate had v o t e d otherwise. began

Then I

to c e a s e m y efforts a n d to plead with sighs to h i m w h o

h e a r e t h the groans of those in b o n d a g e not to a b a n d o n the truth, but to c o m e to the d e f e n s e of his g o s p e l , w h i c h he h a d willed to have us p r e a c h .

A t length on the ninth the citizens a s s e m b l e d ,

and loudly v e n t e d their indignation at their bishops not b e i n g a d m i t t e d , but they of the S e n a t e w h i c h from its n u m b e r is c a l l e d the Less resisted b e c a u s e they had v o t e d otherwise

previously.

T h e G r e a t e r Senate, h o w e v e r , c o m p e l l e d t h e m against their will to put the matter to v o t e , a n d it was d e c i d e d that their b i s h o p s should b e present a n d hear e v e r y t h i n g , a n d if n e e d b e answer.

T h u s , not, as L i v y says, d i d

the g r e a t e r part

make prevail

over the b e t t e r ; f o r here b o t h the greater a n d the b e t t e r part prevailed.

A n d this I h a v e allowed myself to write, n o t for the

sake of laying any b l a m e u p o n the L e s s e r Senate, b u t to show w h a t plotting a n d u n d e r h a n d a c t i o n c a n a c c o m p l i s h .

For what

else w e r e the d e l e g a t e s of the B i s h o p of C o n s t a n c e a f t e r b u t to say without witnesses w h a t e v e r c a m e into their m o u t h s b e f o r e the simple m i n d e d c o m m o n s ?

T h a n k s b e to G o d .

F o r w h e n the

d e l e g a t e s were brought into the S e n a t e , w e bishops of Z u r i c h w e r e also a d m i t t e d , H e n r y E n g e l h a r d , L L . D . , of the nunnery, R u d o l p h R ö s c h l i n , bishop of St. P e t e r ' s , a n d I, H u l d r e i c h Zwingli. *

Then

* H e n r y E n g e l h a r d h a d b e e n p e o p l e ' s priest at the cathedral of O u r L a d y since 1496.

H e h a d also b e e n a c a n o n of the Great Minster, but in 1 5 2 1

resigned so that Z w i n g l i might be a p p o i n t e d . what a fine character he w a s .

T h i s act of disinterestedness shows

H e r e m a i n e d ever one of Z w i n g l i ' s friends.

H e died in 1 5 5 1 , a very old m a n .

R u d o l p h R ö s c h l i n , p e o p l e ' s priest at S t .

P e t e r ' s , was very slow in a c c e p t i n g the R e f o r m a t i o n , w a s at the time of this episcopal visit an old m a n , a n d a few w e e k s after it resigned his place a n d w a s s u c c e e d e d by Z w i n g l i ' s b o s o m friend, L e o J u d .

ZWINGLI

SELECTIONS.

when they had been given permission to speak, and the suffragan had extended to the assembly greeting and blessing from his Most Illustrious Leader and Bishop (for this must now at least be admitted), he began with that wonderfully sweet voice of his, than which I have scarcely ever heard one sweeter in speech. Indeed, if his heart and brain were as good, you might say that he could excel Orpheus and Apollo in sweetness, Demosthenes and the Gracchi in persuasive power. I should like to set down his speech in its entirety, but I cannot, partly because he spoke in an involved and jumbled together style, without order, and partly because so long a speech could not, I think, be remembered even by a Porcius Latro. But since I had my note-book at hand and took down the main headings, in order to be able to meet and answer them more fitly, I will first put down these headings and then subjoin what I said in reply to each of them. With the manner of a consummate tragedian he said that ( i ) certain persons were teaching new, obnoxious and seditious doctrines (wieder wärtig und aufriihrig lehren, in German), to wit: that ( 2 ) no human prescriptions and no ceremonials ought to be regarded. If this doctrine prevailed, it would come to pass that not only the laws of the state but even the Christian faith would be done away with, although ( 3 ) ceremonies were a sort of manuductio or " leading by the hand " to the virtues (for he was pleased to use this word manuductio even before people who did not understand Latin, because, no doubt, the German term eine einleitung, " an introduction," did not seem to him strong enough (or, if you will, fine enough). Ceremonials were in fact, he said, a source of virtue (ein ursprung), though he afterwards had the boldness to deny before all those witnesses that he used the word ; ( 4 ) they were also teaching that Lent ought not to be kept, for certain persons in this city had ventured to withdraw from other Christians and from the Christian Church, though this statement also he afterwards denied with as much shamelessness as stubbornness. My lord Brendlin bore witness that he

THE EPISCOPAL

VISITATION.

!3

had not used that expression, t h o u g h the w h o l e Senate still bears witness that he used it.

S o persistently d o these p e o p l e f a n c y

that they are free to say o f f - h a n d w h a t e v e r they please and

to

deny off-hand w h a t they h a v e

of

saying it.

said, almost at the m o m e n t

H e said ( 5 ) t h a t t h e y had eaten m e a t in L e n t to the

scandal of the whole r e p u b l i c of C h r i s t ; t h o u g h evidently

not permitted b y

( 6 ) this

was

t h e gospels, they y e t v e n t u r e d

to

declare that they might d o it in a c c o r d a n c e with the writings of the Evangelists and A p o s t l e s ; t h e y had v i o l a t e d ( 7 ) the d e c r e e s of the H o l y Fathers and the c o u n c i l s , and ( 8 ) a most

ancient

custom w h i c h ( 9 ) we n e v e r c o u l d have k e p t so l o n g if it had n o t e m a n a t e d from the H o l y Spirit.

F o r G a m a l i e l in the A c t s of the

Apostles had said : " L e t t h e m a l o n e ; for if this work is of G o d , " etc.

T h e n he urged the S e n a t e ( 1 0 ) to remain with a n d in the

C h u r c h , for outside of it no o n e had salvation.

For ( n )

things w h i c h were b e i n g t a u g h t so w r o n g h e a d e d l y taught without grounds.

were

the

being

A n d not h a v i n g satisfied himself in w h a t

he had said b e f o r e a b o u t c e r e m o n i a l s , he fell ( 1 2 ) to s p e a k i n g of them again, saying that they were the only m e a n s b y w h i c h humbler Christians were b r o u g h t to the recognition of

the

salvation,

and that it b e l o n g e d to the d u t i e s of the p e o p l e ' s priests ( f o r that is the way bishops a n d p r e a c h e r s are n a m e d now-a-days by those counterfeit bishops, to k e e p their n a m e s a c r e d ) to t e a c h the simple-minded

populace

that

there were certain

symbols

w h i c h d e n o t e d certain things, a n d that it was their f u n c t i o n to explain a n d set forth the m e a n i n g and value thereof.

A t length,

after the a b o v e turn in his s p e e c h , he began to discourse ( 1 3 ) upon grounds of o f f e n c e , not u n l e a r n e d l y , I confess, only I wish that he had c i t e d as happily the t h i n g s against himself as those for him.

H e a d d e d that Christ e n j o i n e d with as m u c h emphasis as

he p u t upon any p r e c e p t , that o f f e n c e s b e a v o i d e d , f o r he a d d e d that most clear m a r k of world f r o m o f f e n c e s !"

i n d i g n a t i o n , " W o e !" Going back

" W o e to the

also to P a u l , f r o m w h o s e

epistles he had q u o t e d m a n y things b e f o r e he discoursed

upon

ZWINGLI

14

SELECTIONS.

" W o e , " he c a l l e d to witness ( 1 4 ) that in order not to o f f e n d the Jews he h a d suffered T i m o t h y to b e c i r c u m c i s e d .

A n d what

he o u g h t to have said a m o n g his first remarks about seditious teachings, he t a l k e d o n a f t e r e v e r y t h i n g else, saying ( 1 5 ) that no one o u g h t to trust his o w n ideas ; for that even Paul h a d b e e n unwilling to d e p e n d u p o n his own notions, and had Jerusalem

to c o m p a r e

gone

his gospel with the Apostles, e t c .

to

And

a f t e r a very b e a u t i f u l peroration to his remarks he rose, and was on the point of g o i n g away with his allies, when I addressed them in the following terms : " M y L o r d suffragan " ( a n d in this I m a d e an indiscreet and ignorant e n o u g h b l u n d e r ; for they tell m e I should have said " most m e r c i f u l L o r d , " but b e i n g unskilled in polished ways I take hold

like a c l o p h o p p e r ) " and f e l l o w - e c c l e s i a s t i c s , " I said

" wait, I pray, until I m a k e e x p l a n a t i o n in my own b e h a l f . " that my fellow-bishops a l l o w e d m e to d o .

For

T o this he said : " I t has

not b e e n e n j o i n e d upon us to e n g a g e in discussion with any o n e . " " A n d I , " said I, " h a v e no intention of e n t e r i n g into discussion, but w h a t I have thus far b e e n t e a c h i n g these excellent citizens I would willingly a n d gladly set forth to y o u w h o are b o t h learned m e n a n d d e l e g a t e s sent here, so to s p e a k , with full powers ; that the greater faith m a y b e had in my t e a c h i n g s if you shall have v o t e d them right, and if not, that the o p p o s i t e may take p l a c e . " " W e h a v e said n o t h i n g , " said he, " in opposition to y o u , and therefore there is no n e e d for y o u to m a k e e x p l a n a t i o n . "

But I

said : " T h o u g h y o u h a v e refrained f r o m m e n t i o n i n g my n a m e , y e t all the f o r c e a n d p o w e r of your words were aimed and hurled at me.

For, as a m a t t e r of f a c t , they w e r e dealing with me in

the style of the old gladitorial c o m b a t s b e t w e e n Mirmillons and Gauls, w h e r e i n the Mirmillon c r i e d : " It is not you I am a i m i n g at, G a u l , it is the fish I am a i m i n g a t . " out

of

sight

and

not

mentioned,

So my n a m e was k e p t

in order that most serious

charges, if it please the gods, might b e d e v e l o p e d against me, whose n a m e is Zwingli.

While we were thus c o n t e n d i n g together,

THE

EPISCOPAL

VISITATION.

15

M. Roest, President of the Senate, tried by entreaty to persuade the men of Constance to listen, to which entreaty the suffragan replied that he knew with whom he should have to deal if he listened. Huldreich Zwingli was too violent and choleric to make any duly and moderately carried on discussion possible with him. I answered : " W h a t wrong have I ever d o n e you? And what kind of a way of doing is this, to worry so harshly and bitterly a guiltless man who has d o n e his duty by Christianity, and to refuse to hear any explanation? I have always felt myself b o u n d to hope, unless I am m i s t a k e n ( b u t p e r h a p s I am mistaken), that if any one ever came forward to c o n t r a d i c t the truth and teachings of the gospel, it would c o m e to pass that the High Prelate of Constance would rush to its aid before all others and hear the whole case, and this by your help especially, whom he has even now employed as delegates because of your p r e ë m i n e n t learning. For what would ye d o if I wanted to go to him without your knowledge? If I feared to m e e t you? If I refused to have your opinion in the m a t t e r ? Now, when I d o nothing of the kind, but ask your presence in o r d e r to give an account of my faith and teachings, how have you the f a c e to venture to refuse it? It could not have failed to rouse suspicion if I had allowed you to go away, even though you desired it ; now when I appeal of my own accord to your j u d g m e n t a n d justice, d o you d a t e to abandon m e ? " T h e n said they : " Our R e v e r e n d Master did not wish us to enter into a dispute with any one, so it is impossible for us to hear you. If you wish to take any point of doctrine to the bishop you are f r e e to d o so ; if you need anything apprize him of it." But I said : " I beg of you if you are not willing from any other consideration to vouchsafe me this favour, yet grant me this wish for the sake of our c o m m o n faith, our c o m m o n baptism, and for the sake of Christ, the giver of life and salvation, a n d if you may not listen as delegates you still may as Christians." When I had thus a d j u r e d them the citizens began to m u r m u r in their indignation, so that at last, driven by the urgent

ι6

ZWINGLI

SELECTIONS.

request of the p r e s i d e n t a n d the unworthiness of their c o u r s e , t h e y w e n t b a c k to their seats.

T h e r e u p o n I began to speak in

d e f e n c e of the t e a c h i n g s of C h r i s t to the best of my ability, a n d m a d e answer to their main h e a d s in about this fashion : ι. My

lord

s u f f r a g a n has

stated

that certain persons

were

t e a c h i n g seditious and o b n o x i o u s doctrines, but I c a n n o t b e p e r s u a d e d that he m e a n s this to b e taken of me, w h o for nearly f o u r y e a r s n o w have b e e n t e a c h i n g s of

p r e a c h i n g the gospel of Christ and

the A p o s t l e s

with so m u c h

energy.

savors s o m e w h a t of this, i n a s m u c h as he made the b e f o r e the S e n a t e . teachings

were

it

statement

F o r w h a t c o n c e r n were it of mine if s u c h

preached

p r e a c h e d at Z u r i c h ? suffragan s p o k e of

the

And yet

elsewhere,

provided

they

were

not

T h e r e f o r e , since it is not likely that t h e

the affairs of outsiders, it is clear that his

remarks were a i m e d at m e .

H o w e v e r m u c h they disguise it, it

is e v i d e n t that here is the D a v i d to w h o m this Nathan i m p u t e d the w r o n g .

But as to the gospel, it is no wonder that in o n e

p l a c e or a n o t h e r there should b e d i f f e r e n c e s b e t w e e n those w h o cling doggedly

to ίντάλυατα, that is, human prescriptions,

those w h o are u n f r i e n d l y to the same. m o s t clearly

F o r Christ p r o p h e s i e d

that this would c o m e to pass, saying : " I

n o t to send p e a c e on earth, b u t a sword.

and came

F o r I am c o m e to set

a man at v a r i a n c e against his father, and the daughter against her m o t h e r , and the daughter-in-law against her

mother-in-law,

a n d it shall c o m e to pass that a man's foes shall b e they of his own h o u s e h o l d . "

Y e t there was no n e e d of this answer either.

F o r Z u r i c h m o r e than any other of the Swiss c a n t o n s is in p e a c e a n d quiet, and this all g o o d citizens put d o w n to the credit of the g o s p e l . 2. A s to the r e p r o a c h , in the n e x t p l a c e , that it is taught that n o h u m a n prescriptions nor c e r e m o n i a l s o u g h t to be k e p t , I will a c k n o w l e d g e frankly that I desire to see a fair portion of

the

c e r e m o n i a l s and p r e s c r i p t i o n s d o n e away with, because the things p r e s c r i b e d are in great part such as also P e t e r in the A c t s says

T H E EPISCOPAL

VISITATION.

17

can not be endured. Nor am I going to listen to those who say that Peter spoke of the old ceremonials and prescriptions. Be it understood, though, that if I should grant them this it is still clear that Peter was of opinion that Christians ought to be free from burdens and bitterness of the kind. But if Peter deprecated that old yoke so greatly, which was yet much lighter than that which we bear to-day, what think ye he would have d o n e if there had been question of a heavier o n e ? Now that the old y o k e would have been more endurable to Christians than ours ( t o say nothing for the nonce of the decrees of the pontiffs, which are much more numerous a n d onerous than the c o m m a n d s of Moses,) is shown well enough by the excessive observation of fasts, the careful selection of foods, and the enforced leisure of feast days. For how trifling will the fasts of the Jews b e c o m e which they ordained at times for those in great sorrow, if you c o m p a r e them with these stated forty days' fasts of ours, institutions fit for serfs, and those that are ordained in a sort of u n b r o k e n and continuous row in honour of the saints ! Furthermore, if you compare the selection of foods, its observation is more onerous among the Christians than among the Jews. T h e y abstained from certain kinds of food, but not at a fixed period, with the exception of the Passover. We abstain from numerous kinds a n d for long seasons. And in the enforced leisure of feast days we surpass the Jews very greatly. But if Peter did not want the Christians worried by the lighter yoke much less would he approve the heavier. I denied, however, that I was of opinion that no h u m a n prescriptions at all ought to be k e p t or e n a c t e d . For who would not joyfully a c c e p t what was decided by the concurrent opinion of all Christians? But on the other hand, the decrees of certain most unholy spirits, who after the m a n n e r of the Pharisees would lay unbearable b u r d e n s upon the necks of m e n and not touch themselves even with the tip of their fingers, were an abomination. And as to his having said, with a view to rouse the Senate to anger, that we should fail to obey the laws of

ι8

ZWINGLI SELECTIONS.

the state, I said this was not the spirit of Christ or of the A p o s tles.

F o r Christ h a d said : " R e n d e r unto Caesar the things that

are Caesar's," e t c . , and had paid the tribute or tax.

N a y , at his

birth his p a r e n t s reported his n a m e a c c o r d i n g to the p r o c l a m a t i o n of Caesar ; while the A p o s t l e s taught " R e n d e r u n t o all their d u e , tribute to w h o m tribute is due, etc., a n d o b e y t h e m w h o are set in authority o v e r y o u , and not only the g o o d , " e t c .

Hence

it

was e v i d e n t that he had spoken more vigorously than truly, as w o u l d be m a d e still clearer b y an illustration.

F o r all the p e o -

ples of the w h o l e world had o b e y e d the laws most rigorously, e v e n b e f o r e the m a n Christ was born.

N a y , Christianity was the

most powerful instrument for the preservation of justice in general, a n d the faith of C h r i s t could not be d o n e away with even if all c e r e m o n i a l s were d o n e away with altogether.

N a y , ceremonials

a c h i e v e d n o t h i n g else than the c h e a t i n g of Christ and his faithful followers and d o i n g away with the teachings of the Spirit, c a l l i n g m e n away f r o m the u n s e e n to the material things of this world, b u t this c o u l d n o t b e d e s c r i b e d and e x p l a i n e d in short c o m p a s s . 3. T h e n I s h o w e d that the s i m p l e - m i n d e d p e o p l e could b e led to the recognition of the truth by other m e a n s than ceremonials, to wit, b y those by w h i c h Christ and the A p o s t l e s had led

them

w i t h o u t any c e r e m o n i a l s as far as I had b e e n able to learn through the s a c r e d writings, a n d that there was n o d a n g e r that the p e o p l e w e r e n o t c a p a b l e of r e c e i v i n g the gospel, w h i c h he w h o b e l i e v e s can

understand.

understand.

T h e y can

believe,

therefore

they

can

also

W h a t e v e r takes p l a c e here is d o n e b y the inspira-

tion of G o d , not b y the reasoning of man, as C h r i s t also t h a n k e d the F a t h e r , saying : " I thank thee, O , F a t h e r , etc., because thou hast

hid

these

things from

r e v e a l e d t h e m u n t o babes. g o o d in thy s i g h t . "

the wise

and

p r u d e n t , and

hast

E v e n so, F a t h e r , for so it s e e m e d

A n d Paul ( 1 C o r . 1 ) says that " G o d

hath

c h o s e n the foolish things of the world to c o n f o u n d the wise." 4. I had nowhere taught that L e n t ought not to b e k e p t , though I c o u l d wish that it were not prescribed so imperiously, but w e r e

THE EPISCOPAL VISITATION.

l e f t free to the individual.

19

But he for w h o m L e n t was not e n o u g h

m i g h t fast for the rest of the year a l s o ; there would n o t b e w a n t i n g m e n to advise fasting, and I p r e s a g e d that they w o u l d b e likely to e f f e c t more than those w h o thought that at the f r o w n of their power and the threat of e x c o m m u n i c a t i o n , e v e r y t h i n g would fall to p i e c e s with a crash as at the f r o w n of Jove. 5. Certain persons, and they by no m e a n s b a d ones, had ventured to eat flesh, and they were not tainted, but since they had n o t been f o r b i d d e n by the divine law to eat flesh, they s e e m e d rather to have eaten it in witness of their faith than to any o n e ' s reproach.

A n d this was clear from the f a c t that presently w h e n

told by me that they ought to take into a c c o u n t the possible c a u s e of o f f e n c e they stopped, so that there was n o n e e d of this fine delegation, inasmuch as the evil died out of itself, granting that it was an evil.

Still I w o n d e r e d e x c e e d i n g l y that I had b e e n a

minister of the gospel in the diocese of C o n s t a n c e for years and had thus far never k n o w n of the m e n of

fifteen

Constance

h a v i n g sent anywhere so magnificent a d e l e g a t i o n to investigate how the affairs of the gospel were going on, b u t n o w w h e n they had found a very trifling observance not b r o k e n as m u c h as they s e e m e d to wish, they filled everything with their

lamentations,

a n d accused the people of Zurich of b e i n g the only o n e s w h o had the effrontery to m e d i t a t e withdrawing f r o m the Christian munion.

com-

Y e t when the suffragan d e n i e d that expression, as I

h a v e said, and Brendlin supported his denial, though the w h o l e Senate cried out in rebuttal, I allowed their denial in

somewhat

these terms : Since you d e n y the expression, show that it e s c a p e d y o u unawares and I will easily p a r d o n it ; as far as I am conc e r n e d you shall be free to correct any u t t e r a n c e s you please. B u t the R e p u b l i c of Christ has suffered n o o f f e n c e a n d no d i s g r a c e if some few persons have failed to k e e p h u m a n tradition. 6. A n d I showed that it was an unsound c o n t e n t i o n that the gospel writings nowhere clearly allowed the eating of

flesh.

For

M a r k (ch. 7 ) speaks in this f a s h i o n : " T h e r e is n o t h i n g f r o m

20

ZWINGT I SELECTIONS.

without a man that entering into him can defile him."

Here I

showed by the argument f r o m the preceding (in the way they manipulated the sacred

writings)

that

the

argument

of

the

following held good in this way : T h e r e f o r e , whatever is outside of a man cannot by entering into him defile him. signs to me.

A general negative is no sign.

Words are

If he had said

" no f o o d , " he would have left out the category of d r i n k s ; if he had said " no d r i n k , " he would have left out that of

food.

T h e r e f o r e , it pleased him who is the Truth to say " nothing." T h e n he added " c a n n o t even d e f i l e . "

Hear!

T h e Voice

of

Truth declares it cannot ; man, who is a liar, for all men are liars ) says it can.

H e r e the man squirms and says these words are not

so clear, and must be interpreted in this way, but the preceding words must be regarded and the words that follow, though this is what follows : " D o ye not perceive

that whatsoever

thing

from without entereth into the man it cannot defile him, because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all m e a t s ? "

What can be said more

clearly, if you please, even though you regard the preceding and the following? 7. T h e y added the words " contrary to the decrees of the H o l y Fathers and the councils."

I answered that Engelhard,

the ornament of our city, had carefully weighed with me those in which our friends placed greatest confidence, and that no such asseveration could be m a d e from those which they treated as a sacred anchor.

F o r the question was not whether L e n t ought to

be done away with, but whether it was permissible by the law of Christ

to eat meat at that time.

While I

forbid no man's

fasting, I leave it f r e e to him. 8. T h e y custom."

had also a d d e d :

"and

contrary to very

ancient

H e r e I frankly granted that it was the custom, and

not a bad one. tion a d d e d ?

But if it were the custom, why was a proclamaI promised that I would certainly see to it that

the custom should not be wantonly interrupted.

THE EPISCOPAL VISITATION.

21

9. And if this custom (he continued) had not been inspired by the divine spirit it would not have lasted so long, in accordance with the words of Gamaliel.

I answered that this and other

things which were not from the mind of G o d would be done away in their own good time.

For " every plant," says Christ

in

Matthew, " which my heavenly Father hath not planted shall be rooted up."

But selection of foods neither Christ nor the Apos-

tles had prescribed.

Therefore no one ought to be surprised

if unhappy mortals are turning their eyes towards freedom, since Christ in his loving kindness has now illumined the world more brightly with his gospel by a sort of second revelation. 10. After this the weighty speaker made his turn to the Senate, appealing to them to stay with and in the Church, for outside of it none were saved.

This I met thus : " Let not this exhortation

move you, most excellent citizens, as if you had ever abandoned the Church of Christ.

For I am persuaded of you that you hold

in fresh remembrance what is said in the narrative of Matthew, that the foundation of the Church is that rock which gave his name to Peter the faithful confessor. tion than this, nor can do so.

N o one lays other founda-

Nay, in every nation and place,

every one who confesses the Lord Jesus with his tongue and believes in his heart that G o d raised him from the dead shall be saved, whether he be among the Indians or the Scythians, and it is fixed beyond controversy that outside of that Church none is saved, within which we all believe ourselves to be the more firmly as we glory the more certainly in the hope of the glory of the sons of G o d . "

H e r e I might have dragged the man forth and

laid bare his notion of the Church, but I preferred to spare him, that he might repent at length of having said before the whole Senate that I was too rough spoken to make it possible to discuss with me.

W h e n he had thus made his exhortation I began to

look to the end of his remarks, but things turned out differently from what I hoped. said :

For he turned back to this other point and

ZWINGLI

22

SELECTIONS.

1 1 . T h a t rubbish ( f o r thus, if I mistake not, that c r o w d call the gospel t e a c h i n g ) was taught without f o u n d a t i o n in Scripture. H e r e · again I fled to the p r o t e c t i o n of the words of M a r k vii., as a sort of Achilles' shield, a n d shot forth these shafts : D o you want clearer proofs p r e s e n t e d to y o u ? belief?

Or Mark?

Is not Christ worthy of

I h a v e g a t h e r e d many passages

together,

but I abstain from g i v i n g the rest now in order not to nauseate the Fathers.

H e r e m y lord E n g l e h a r d opportunely drew a N e w

T e s t a m e n t from his p o c k e t a n d b a d e m e interpret the passage of Paul's Epistle to T i m o t h y i. 4.

1 took the b o o k and

translated

the passage into G e r m a n , a n d it is wonderful how they all breathed a sigh of relief, r e c o g n i z i n g the passage, most of them, from the exposition of that epistle that I had m a d e the year before.

So

m u c h d i f f e r e n c e d o e s it m a k e at w h a t point things are said. 12. I m m e d i a t e l y leaving

these points, he b r o u g h t

monials out into b a t t l e line again, w o u n d e d

the

cere-

however, and

I

a t t e m p t e d to rout t h e m c o m p l e t e l y again thus : H i s point that it was the duty of the p e o p l e ' s priests to set forth the meaning of the c e r e m o n i a l s I upset in this w a y .

T h e gospel of Christ had

b e e n c o m m i t t e d to m e to p r e a c h assiduously ; w h a t the ceremonials i n d i c a t e d those would set forth w h o lived by them.

I

a d m i t that I purposely, though quietly, m e a n t to t o u c h the man's sore p o i n t in this.

F o r w h a t else d o those suburban bishops d o

but stuff their purses with illusions of c o n s e c r a t i n g things?

But

if a n y master of c e r e m o n i a l s ventured to p r e a c h o t h e r than the truth to the s h e e p entrusted

to m e , I d e c l a r e d

I would

not

s t a n d it. 33. N o w

what

he

had

said about o f f e n c e s I should

have

a p p r o v e d in general, if all his words had not s e e m e d to point toward k e e p i n g those w h o were w e a k always weak, though it is the d u t y of the stronger, as those fellows wish and ought to be r e g a r d e d , προσλαμβάνεσΰαι, that is, to take up a n d c o m f o r t and h e l p the w e a k , that they m a y also b e m a d e strong.

Y e t this o n e

thing I a d d e d : S i n c e he had s p o k e n m u c h of the anxious care of

T H E EPISCOPAL

2

VISITATION.

3

the H i g h P r e l a t e of C o n s t a n c e to a v o i d or g u a r d a g a i n s t o f f e n c e to the C h u r c h , h a d he no e x h o r t a t i o n to his priests at last a f t e r C h r i s t ' s f a s h i o n , b i d d i n g them to put their own i m m u n i t y b e h i n d them a n d b e a r the general b u r d e n s with the rest of the C h r i s t i a n brethren, a n d to pay tax and t r i b u t e ?

F o r C h r i s t , in o r d e r not

to g i v e ground of o f f e n c e to those w h o e x a c t e d the tribute m o n e y , p a i d it a n d p e r f o r m e d a m i r a c l e besides, but it c o u l d not denied

that all the p e o p l e

in e v e r y n a t i o n w e r e

be

complaining

b e c a u s e the priests a n d m o n k s a n d nuns w e r e s u p p o r t e d in idleness, c o n t r i b u t i n g neither labour n o r m o n e y f o r the uses of State.

T h e y c o m p l a i n e d bitterly a f t e r they h a d l e f t the

the

Senate

that this h a d b e e n brought in o u t s i d e the s u b j e c t , as they say, but

it s e e m s to m e that nothing

c o u l d h a v e b e e n said

more

a p p r o p r i a t e l y at this point, when t h e y w e r e talking of the H i g h P r e l a t e of C o n s t a n c e b e i n g so a n x i o u s a b o u t g r o u n d s of o f f e n c e . 1 4 . In

the n e x t

p l a c e , though

I was a w a r e that P a u l

had

s u f f e r e d T i m o t h y to b e c i r c u m c i s e d , y e t I m a i n t a i n e d that he c o u l d not b e p e r s u a d e d by any m e a n s to allow T i t u s to b e c i r c u m c i s e d , a n d I tried to g i v e the reason f o r b o t h a c t s , n a m e l y , that with T i m o t h y , while Christianity w a s still in the g r e e n b l a d e , he h a d s u f f e r e d the M a c e d o n i a n s to b e c i r c u m c i s e d that no b r e a c h of the p e a c e might arise, but a f t e r the new d o c t r i n e h a d g r o w n s o m e w h a t m o r e vigorous, a n d P a u l h a d l e a r n e d by his p e r c e p t i o n of this that T i t u s could b e s a v e d w i t h o u t a n y d i s t u r b a n c e , s a v e d him.

Here

he

I put forth all m y strength to p e r s u a d e the

Senators to a b i d e by the a n c i e n t c u s t o m until either the b o n d s of that y o k e w e r e l o o s e n e d f o r us or

the world

itself

consented

together m o r e clearly f o r the t a k i n g u p again of f r e e d o m . 1 5 . F i n a l l y I said that those c o u l d rightfully be said to rely o n their own notions a n d ideas w h o struggled a g a i n s t the a c c e p t e d Scriptures

and

put

human

traditions

b e f o r e the t e a c h i n g s of

h e a v e n , not those w h o p r o t e c t e d t h e m s e l v e s b y n o o t h e r w e a p o n s or d e f e n c e s than the s a c r e d writings, f o r the f o r m e r trusted in flesh a n d b l o o d , the latter in the truth of h e a v e n a l o n e , n o t o n e

24

ZWINGLI

SELECTIONS.

jot of which could ever pass away. Though I was awaie that Paul had compared his gospel with the Apostles finally, I also knew that he did not do it for fourteen years. And though I perceived what they were after with that illustration, their side was weakened rather than propped up by it. For I had insisted a little while before so obstinately that they should be present at my explanation for no other reason than that they might see clearly how I handled the sacred writings ; nay, that I was ready to give an account of the faith that was in me before the dwellers in heaven, or on earth, or in hell. And finally, having begged the Senate to take in good part all that I had said, I stopped speaking, except that when the suffragan began to snap out something more and to drive it in vigorously, that it had been decreed by the Holy Fathers and the councils that meat should not be eaten in Lent, I also began to contend more recklessly and to deny that it had been decreed by any councils, at least by any general ones. At last when he had finished his appendix we adjourned the Senate. These, dear Brother Erasmus, are the wounds I received and inflicted in the assembly of the Ecclesiastics and Senators ; these the means with which I ran to the aid of the feeble. It has all been written down off hand as it was spoken, for the suffragan had brought a prepared speech with him, but I was forced to fight and defend myself as I stood. If I have said anything more briefly or more fully than it occurred, I think this should be attributed to human weakness, which hardly recognizes how little power it has in remembering. Yet the main drift of the proceedings in general I have touched upon, whether in the Senate or in the body of Ecclesiastics or in private discussion. For the evening after the morning they had spoken before the body of Ecclesiastics, I stumbled upon them by accident and talked much with them. Thus I learned just where their sore point was. Good by, and if you write to my friend Oechsli, greet him for me.

PERMISSION

TO

25

MARRY.

I I . P E T I T I O N OF C E R T A I N P R E A C H E R S O F S W I T Z E R L A N D T O T H E MOST R E V E R E N D L O R D H U G O , BISHOP OF CONSTANCE, T H A T H E W I L L NOT S U F F E R H I M S E L F TO B E P E R S U A D E D TO M A K E ANY PROCLAMATION TO T H E I N J U R Y OF T H E GOSPEL, NOR E N D U R E L O N G E R T H E SCANDAL OF H A R L O T R Y , B U T ALLOW T H E P R E S B Y T E R S TO M A R R Y WIVES OR AT L E A S T WOULD W I N K AT T H E I R M A R R I A G E S . * To the Most Reverend Father and I/Ord in Christ, Hugo of Hohenlandenberg, Bishop of Constance, the undersigned offer obedient greeting. Your Excellency will perhaps wonder, Most Reverend Father, what this unusual action of writing a letter to yourself means, and not without reason. For nature has ordained that the unexpected should create not only wonder, but at times even a feeling of dumfoundedness. Yet we would have you to be entirely free and undisturbed in regard to this matter which we are laying before you. For we do not come to your Excellency in regard to anything very troublesome, but to find help. For we are so sure that you are both a most pious lord and a most loving father that there is nothing we do not promise ourselves * Zwingli's Works, iii. 1 7 - 2 5 .

Translated by M r . Henry Treble from the

original L a t i n . This paper explains itself.

The revelation it makes is curious.

The signers

had doubtless desire to preach the gospel as they understood it; but they had a much greater desire to be legally married.

They must have known that their

bishop had no authority to grant their requests.

It should be remarked that

when Zwingli and his 1 0 associates drew up the paper here given they were priests in good and regular standing, and had no idea of leaving the church. Their statements are to be believed.

This frank, not to say naive, petition

stands against all denials of the unchastity of most of the Swiss clergy.

Simul-

taneously with its issuance Zwingli issued another, written in German (see his Works, i. 3 0 - 5 1 ) , addressed to the government of the Confederacy, which also was a plea for the free course of the gospel, but particularly that if the bishop should allow the priests to marry the government would allow it and protect the married priests.

26

ZWING LI SELECTIONS.

from you. And this the fact itself shows, for we should never have ventured to write to your Fatherhood unless we had had thorough confidence in it. We desire, therefore, humbly to beg you to listen kindly to what we are going to disclose a little later, to hear it graciously, and to take it in good part. This is demanded both by the matter itself which drives us to this appeal and by the office which you fill as a loving father. T h e matter itself, to come to it at last, is this : Your Most Reverend Fatherhood knows how for a long time the heavenly teachings which God, the Creator of all things, willed to have made plain unto the poor race of men by one no way inferior to himself, by his Son, in all things his equal, have, not without the utmost loss to the cause of salvation, been lying hidden through the ignorance, not to say evil intentions, of certain persons, and how rudely, when he had determined to recall and renew those teachings in our day by a sort of second revelation, certain persons attack or defend them. For all the efforts of these defenders are aimed at putting an end to the whole conflict by the first onset, and if they fail in this they collapse utterly, but the attacking party are so shamelessly persistent in their contention that though thrown upon their backs by the boss of the shield of Holy Writ and pierced by the sword of the Spirit, which is the word of God, they will not yield, but would rather contend against Christ than abandon their pretensions, until they be compelled to abandon both Christ and their own pretensions, after the fashion of the Jews of old, who having fought against the living Christ till they had slain him, pursued him even when dead, till they all likewise perished themselves. And though we do not by any means willingly predict this same ill-omened end for the present misguided lot, we cannot help fearing that it may come to pass sometime, and for that we are not without reasons. For as in the old days the Jews cast out in vain from the synagogue those who believed in Christ (for the faith grew more and more each day), so in these days of ours, if any continue to frighten away

PERMISSION

TO

27

MARRY.

or even to destroy the real heralds of Christ, they will m e e t with t h e s a m e result.

Therefore

must

the

words

of

Gamaliel

be

p o u n d e d into them often, that they may k e e p their hands off of those who bring us the c o m m a n d s of h e a v e n .

F o r if it b e of

G o d it c a n n o t be destroyed, for it were folly for any to try to fight

against G o d ; but if it be of m e n it will perish of itself.

M e a n w h i l e most watchful c a r e should b e taken lest, as those poor w r e t c h e s perished miserably in their d o o m e d city, some disaster overwhelm us unawares.

F o r the word of G o d has n e v e r b e e n

disregarded with safety.

T h e r e f o r e , M o s t R e v e r e n d F a t h e r , we

b e s e e c h you by our L o r d J e s u s Christ, not to join those who aim at putting under a bushel, nay, at extinguishing, the light that c a m e into the world to illumine all m e n , and who call evil good a n d good evil, turning sweet into b i t t e r and light into darkness, but rather to join those who have this one desire, that the whole c o n c o u r s e of Christians return to

their

head,

which

is

C h r i s t , and form o n e body in him, and, having received the spirit of G o d , recognize the blessings bestowed upon t h e m by

God.

And this we see is by no m e a n s the c a s e with those who promise themselves s o m e sort of p e a c e , if human b e f o r e Christ even. himself is o n e .

prescriptions

be set

I n G o d we ought to be m a d e o n e , for he

In m a n , who is constantly divided against him-

self, how is it possible that we be m a d e o n e ?

Christ prayed to

the F a t h e r to m a k e us one in him, and shall man dare to promise us unity in h i m ?

I n o n e G o d , in o n e faith, in o n e b a p t i s m we

shall certainly b e m a d e one, for these are one.

In some one

man, when there are so m a n y laws c o n t r a d i c t i n g e a c h o t h e r a n d such divergent opinions, so far are we from being m a d e o n e that in no surer way c a n we b e led astray into error and d i s a g r e e m e n t than in this.

Nay, we see o n e and the same man o f t e n at vari-

a n c e with himself in these points. a little

T h o s e things that we set forth

while ago a n d all o t h e r things that urge us

to

w h e n c e c a n they be more clearly and purely got than from very fountain h e a d ?

unity, their

H e that draweth from that shall a b o u n d

28

ZWINGLI

SELECTIONS.

in the water that springs forth into everlasting life.

B u t the well

is d e e p , a n d w e have nothing to draw with, unless he w h o is e a g e r to b e d r a w n brings us rope and b u c k e t and windlass, a n d a f t e r the m a n n e r of M o s e s graciously opens a well for our f e e b l e SDUIS, a t w h i c h the thirsty sheep may drink and b e led b a c k to the heavenly pastures, w h i c h surely are f o u n d in no o t h e r corner of the universe than in the Gospel.

F o r w h a t other fountain

h e a d is there than Christ himself, w h o invites us to himself freely, saying : " If any one thirsteth, let him c o m e to m e a n d d r i n k . " F o r he desires that we all receive of his a b u n d a n c e , w e w h o are in n e e d of all things.

F o r we have neither silver nor g o l d where-

with to satisfy him, but he urges us to hasten to him with joyfulness, to drink freely.

Who

has ever shown himself so liberal

an i n n - k e e p e r a m o n g m e n as to suffer his wine to be p o u r e d out a n d distributed without c h a r g e save Christ alone, w h o bestows his blessings free so p l e n t i f u l l y ?

A n d if we shall not seize the

f a v o u r that offers itself to us thus freely, w h a t hope awaits us? W h a t e x c u s e , pray, shall we m a k e ?

Of what tortures shall we

not j u d g e ourselves worthy if we repel from us him w h o desires to b e c o m e so near a f r i e n d ?

W e are aware that our life differs

all too widely from the pattern of the G o s p e l , but is the G o s p e l on that a c c o u n t to b e abolished a n d d o n e away w i t h ?

Ought

w e n o t rather to d e v o t e ourselves vigorously to c o r r e c t i n g our faults a c c o r d i n g to its standard and to subduing our f e e b l e n e s s , since it is the one thing, could we only

believe

it, from

the

inspiration of w h i c h salvation will c o m e to us, a c c o r d i n g to the c o m m a n d of Christ w h e n he sent forth his Apostles to p r e a c h the G o s p e l with these words : " P r e a c h the G o s p e l ( n o t your own theories or d e c r e e s or the regulations w h i c h some c h a n c e shall happen

to

dictate)

to

" W h o s o e v e r believeth "

every

creature."

And

he

added :

( w h e n the G o s p e l has b e e n p r e a c h e d ,

of c o u r s e ) , " and is b a p t i z e d , shall be s a v e d , " and on the other hand,

" Whosoever

believeth

not,

shall

be

damned."

Since

therefore, as we have said, G o d , as of old he used to warn Israel

PERMISSION TO MARRY.

29

time and again by the mouth of his prophets, now deigns in our day to illumine us with his Gospel, in order to renew his covenant which cannot be annulled, we have thought that this opportunity ought by no means to be neglected, nay, that we ought to strive with unremitting effort that as many as possible may share in the glorv of this salvation. And inasmuch as meanwhile a report reaches us that by the wickedness of certain persons your heart has been so hardened that you mean shortly to put forth a proclamation warning us to turn aside from the Gospel if in any part it shall prove at variance with human tradition, though the report hardly deserves credence among us, yet we are moved somewhat, not indeed to hesitate in slothful fear, but to pity your lot, if things are as they are commonly reported, that this pestiferous class of men, who confound all things to serve their own purposes, has been able to extend their influence even to yourself. But heaven forbid ! For we place such high hope in you that we d o u b t not we shall d o a thing acceptable to you if we shall show t h e utmost faithfulness in the interests of the Gospel. F o r we c a n n o t in any way b e persuaded that you desire to see the duty that belongs peculiarly to your office neglected a n d a b a n d o n e d . F o r Christ sent you not to baptize nor to anoint, but to preach the gospel. May heaven bless our undertaking ! We have d e t e r m i n e d to spread abroad the knowledge of the Gospel with uninterrupted effort, and to do it so seasonably that n o n e shall have a right to complain that we have done him any injury. But if we shall not attain a prosperous issue in this according to the j u d g m e n t of men, there is no cause to wonder. For it is a rock of offence and a stumbling-block and a sign that is proving false. F o r he came unto his own, and his own received him not. For these reasons it is becoming that your F a t h e r h o o d should look with favour upon our vigorous efforts, which though perhaps u n c o m m o n are by no means unconsidered, and that you should n o t only p e r m i t but help and advance this business, which is Christ's, not ours. T h a t will be above all things honourable a n d

3o

ZWINGLI

worthy of a bishop.

SELECTIONS.

N a y it will belong to you, not to take upon

your shoulders some part merely of the work undertaken, but, like Moses, to lead the way and to beat back

or destroy

the

obstacles, so f a r at least as you can ; and you can by encouraging and urging men to this task, or, if

that is too

much, by

approving and favouring it, and removing grounds of offence. F o r among the things that threaten most to harm the budding teachings of Christ are grounds of o f f e n c e .

For how, by

the

everlasting G o d , will the simple-minded commons believe in him who even whiile h e preaches the Gospel is thought by them to be

licentious

and

a shameless d o g ?

more disastrous to our sacred calling? *o show yourself

Can

any thing happen

We beg you, therefore»

as indulgent towards the second part of our

petition as we believe you to be.

We

R e v e r e n d Fatherhood is not unaware

think how

that your most

unsuccessfully

and

scantily the prescriptions in regard to chastity that have come down to our times from our predecessors have been kept by the general run of priests, and oh, that they could have vouchsafed us strength to k e e p their c o m m a n d s as easily as they gave them ! Y e t G o d willed not that this be granted to man, that this gift of gods and angels might not be put down to the credit of man, but of G o d only.

F o r this is plainly

Christ (Matthew xix. 1 0 - 1 2 )

shown by the words of

when, after much discussion had

taken place between himself and the Pharisees with regard to marriage, and his disciples said that, if the case were such as the discussion showed, it were better not to marry, he answered that not all men were capable of chastity, but only those to whom it had been given, wishing to show that it was a gift of G o d , that was given to some men in such wise that they might recognize that the divine goodness and not their own strength was of avail in this thing.

And this is evidently indicated by what follows a

little later, when, having m a d e particular mention of eunuchs, he leaves it free to every man to k e e p or not to k e e p the law of chastity, saying, " H e that is able to receive it, let him receive

PERMISSION TO MARRY.

it."

31

H e m e a n t , no d o u b t , t h a t they to whom it was g r a n t e d

from above were b o u n d to k e e p the law. could hold out u n d e r

it.

F o r otherwise n o n e

W e , then, h a v i n g

tried

with

little

enough success alas ! to o b e y the law ( f o r the disease must b e boldly disclosed to the p h y s i c i a n ) , have d i s c o v e r e d that t h e gift has b e e n d e n i e d u n t o us, a n d we have m e d i t a t e d long within ourselves

how

we

might

remedy

our

ill-starred

attempts

at

chastity.

And turning the m a t t e r over on all sides, we found

nothing e n c o u r a g i n g or propitious until we b e g a n to c h e w the cuds, it were, like the c a t t l e , over those words of quoted.

Christ

just

F o r then a sort of loathing of ourselves began to c r e e p

over us from the odour of it until we b e g a n

to be disgusted that

through careless thinking we had m a d e a law u n t o ourselves of that which C h r i s t had left free, as if the m a i n t e n a n c e of chastity d e p e n d e d upon our own strength.

T h e n presently a blush

of

s h a m e overspread our f a c e s , just as A d a m , when he was going to b e like the gods, found first n o t h i n g but his own nakedness, then an angry G o d , and shortly after a whole c a r t - l o a d of ills. who would not repent when he had looked upon the result of his own c a r e l e s s n e s s ?

For

pitiable

F o r what else is it, by the ever-

lasting G o d , than absolute folly, nay even shamelessness, to arrog a t e to o n e ' s self what b e l o n g s to G o d a l o n e ?

T o think o n e ' s

self able to do that than which there is nothing o n e is less able to d o ?

But a f t e r that loathing of ourselves, through which we

recognized at o n c e our rashness a n d our weakness, the h o p e of a r e m e d y b e g a n t o show itself, though from afar.

For

weighing

m o r e carefully C h r i s t ' s words and the custom of our predecessors in this m a t t e r , we found that the whole question was far easier than we had thought.

For

when

r e c e i v e this s a y i n g , " a n d again, " H e

he

says, " All

men

cannot

that is able to receive it,

l e t him receive i t , " he p r e s c r i b e s no p u n i s h m e n t for them that c a n n o t receive it.

N a y , e i t h e r b e c a u s e of the vastness of the

thing which he did n o t wish e n j o i n e d upon e a c h and all, or on a c c o u n t of our weaknes, which he knows b e t t e r than we ourselves,

32

ZWINGLI

SELECTIONS.

he did not want this thing laid up against us, and so left it f r e e . T h e r e f o r e our souls which had been nigh unto despair were mightily refreshed when we learned those who were unable to receive the saying were threatened with no punishment by him who can send both body a n d soul into hell. But the fathers s e e m e d to have cast a n anxions eye in this direction too, when they showed themselves unwilling to enjoin chastity upon all without exception or to require a vow of chastity f r o m o t h e r s — the priests, at least, a n d even shielded human weakness with clever words, as was p r o p e r , in this way :—When the sponsor who was accustomed to m a k e answer for all who were to be confirmed was asked, " A r e they righteous, these whom you p r e s e n t ? " he was wont to answer : " T h e y are righteous." " A r e they well t r a i n e d ? " " T h e y are well trained," etc. W h e n , however, they c a m e to c h a s t i t y — " A r e they c h a s t e ' " he answered, "As far as h u m a n frailty allows." T h u s it appears that neither our predecessors nor the fathers in our own day wanted that b o u n d hard a n d fast which Christ had suffered to be free, lest they might smear the sweet yoke of the Lord with bitter wormwood. Having, I say, thus b a l a n c e d these considerations, to wit, that we are held to the m a i n t e n a n c e of chastity by neither divine nor h u m a n law, we considered nevertheless that though chastity go free, yet animal passion ought not to roam promiscuously, but to b e b o u n d e d by rule a n d constancy, and forced into reasonable limits, like the rest of the course of our life, which though free b e c o m e s wildness a n d confusion, unless it be restrained by moderation, that we sink not to the level of swine. And this we see the Maker of all things willed from the beginning of creation, when he fashioned for A d a m from his rib one woman only as a h e l p m e e t and n o t a group or crowd of women, and joined her presently by so firm a b o n d that a man leaves f a t h e r and m o t h e r sooner than his wife, for the two unite to form one flesh. F u r t h e r m o r e , if we run through the whole of the New T e s t a m e n t we find nowhere anything that favours free concubinage, b u t

PERMISSION TO

MARRY.

33

everything in approval of marriage. T h e r e f o r e it a p p e a r s to us most true and most right that for a Christian no third possibility besides chastity or marriage is left, and that he should live chastely if that is given unto him from above, or marry a wife if he be on fire with passion, and this we shall show more clearly in a little while f r o m the truly sacred writings. H e n c e we beseech your mercy, wisdom and learning, illustrious Leader, to show yourself the first to lay hold upon the glory of taking the lead over all the bishops of G e r m a n y in right thinking upon Christianity, since you see Christ bestowing especial favour upon this age of ours and revealing himself more clearly than for several ages since, while from the whole great body of bishops scarcely one or two thus far have shown themselves fairly on the side of the revivified Christianity, and while others continue to thrust illfeigned chastity upon the u n f o r t u n a t e general body of our fellow bishops, d o you suffer those who are consumed with passion to marry wives, since this, as has been shown, will be lawful according to Christ a n d according to the laws of m e n . From the whole vast crowd we are the first to venture to c o m e forward, relying upon your gentleness, and to implore that you grant us this thing, not, as we think, without d u e consideration. For when on one side we were being crushed by h u m a n ordinances, struggling in vain against the weakness of the flesh (for the law stimulates to sin rather than restrains i t ) , and on the other, Scripture was smiling upon us with approval, we thought it no wrong to bring forward the passages on which we rely, that it might be evident to you whether we treated them intelligently or not, and when it a p p e a r e d , as we h o p e d , that we h a d employed the Scriptures righteously, that you would grant what we ask for in all humility. T h e first passage of all that m a k e s us free and that we trust to as to a sacred anchor is Matthew xix. For we reason thus f r o m it : If Christ willed that chastity be f r e e to us, good-by to the m a n who tries to make a law of it. T h e demonstration of t h e second is : If at the voice of God P e t e r feared to call that com-

34

ZWINGLI

SELECTIONS.

mon which G o d had purified, we may boldly declare that it is not right for any man to declare that that is not lawful which G o d has suffered to be lawful.

For if in that which is of little

account G o d was unwilling to accept the judgment of Peter, how much less in a matter of much greater moment will he a c c e p t the judgment of one inferior to P e t e r ?

Our feeling on this point

is clear enough from what has gone before, when we add that the words of Christ on the subject we are speaking of are the words of him who is the way and the truth and the life. says in another place, " T h e words which spirit and life." to them?

For he

I have spoken are

How then were it not lawful and safe to trust

Nay, we shall believe accursed

rather than merely

wicked anything that shall have been sought out to contradict the words of G o d . has said.

T h e y are spirit and life, the things that he

Therefore

what we

say

is

flesh

and

death.

The

second passage is Paul to the Corinthians I., eh. vii. ι and 2 : " It is good for a man not to touch a woman.

Nevertheless, to

avoid fornication, let every man have his own wife, and let every woman have her own husband."

H e r e first we concluded that

he would be blest to whom it had been given of God to be able to d o without a wife.

And while we willingly yield this glory to

those who live chastely, we are grieved that it has been denied unto us, though we bear it patiently with God's help.

N e x t as

to the point that to avoid fornication, every man should have his own wife.

He

who

said " every man "

made

none, neither priest nor monk nor layman.

exceptions

of

H e n c e it is clear, as

we hinted above, that for a Christian there is nothing between chastity and marriage. wife.

H e must either live chastely or marry a

T h e third passage is in the same chapter, verse 9 : " I f

they cannot contain, let them marry : for it is better to marry than to burn."

Therefore if one cannot contain one's self, if

one burns, let him marry. —with

shame

be

W e have been so on fire from passion

it said ! — t h a t we have

done

unseemly, yet whether this should not be laid

many things

upon

those

to

PERMISSION TO

MARRY.

35

some e x t e n t w h o have f o r b i d d e n marriage we refrain f r o m s a y i n g now, thinking it e n o u g h that the fire of passion alone ( a n d that so f r e q u e n t and violent as to threaten the m i n d ) is p r o n o u n c e d sufficient reason for marriage. the same c h a p t e r :

T h e fourth passage is verse 25 in

" N o w c o n c e r n i n g virgins I h a v e n o c o m -

m a n d m e n t of the L o r d : y e t I g i v e my j u d g m e n t , " e t c .

Paul,

the teacher of the nations, the c h o s e n instrument of G o d , w i t h w h o m Christ had

s p o k e n intimately

from

heaven

more

than

o n c e , says that he has no c o m m a n d m e n t of the L o r d in regard to virginity,

and

has

an

unpurified

man

such

commandment?

T h e n too Paul had said m u c h of the value of virginity a n d its a d v a n t a g e s , a n d m u c h of the trials a n d u n h a p p i n e s s of marriage, and he a d d e d , verse 35, " A n d this I speak for your own p r o f i t ; not that I m a y cast a snare upon y o u , " wishing, though he had greatly praised the state of virginity, not to seem of opinion that it o u g h t to b e c o m m a n d e d .

The

fifth

passage is 1 T i m o t h y iii.

ι , foil. : " T h i s is a true saying, If a m a n desire the office of a b i s h o p , he desireth a g o o d w o r k .

A bishop then must b e b l a m e -

less, the husband of o n e w i f e , " e t c .

A n d a little later h e a d d s

" h a v i n g his c h i l d r e n in s u b j e c t i o n with all g r a v i t y . "

H e r e we

n o t e d that though it is a thing of high repute to b e a bishop, y e t he b i d s a bishop h a v e a w i f e , w h e t h e r one only or o n e at a time w e will not now discuss.

W e n o t e d also that the n a m e b i s h o p

is the n a m e of an office, n o t o n e of arrogant pride, a n d therefore w e had no f e a r to call ourselves also bishops, that is, w a t c h e r s , b e c a u s e the other terms w h i c h are in c o m m o n use to-day either s e e m over-ambitious or are foreign words. w a t c h e r , however, how c a n any o n e be

With the n a m e of

puffed

up?

Can

he

think it a state of high d i g n i t y a n d not a position of duty w h e n the only function of a w a t c h e r is to w a t c h ?

T h e sixth passage

is f r o m the same P a u l to T i t u s 1, 5 a n d 6 : " F o r this cause l e f t I t h e e in C r e t e , that thou shouldest set in order the things that are wanting, a n d o r d a i n elders in every c i t y ; if any b e b l a m e less, the husband of o n e w i f e , h a v i n g

faithful

children,"

etc.

ZWINGLI

36

SELECTIONS.

A n d this passage is as like unto the passage above as o n e p e a is like another. 1 - 3 : " Now

T h e seventh is likewise from χ T i m o t h y , c h . iv the Spirit s p e a k e t h

expressly,

that

in

the

latter

times some shall depart f r o m the faith, giving h e e d to s e d u c i n g spirits a n d doctrines of devils, s p e a k i n g lies in hypocrisy, h a v i n g their c o n s c i e n c e seared with a hot iron, f o r b i d d i n g to m a r r y , " e t c . H e r e we would have those p r i c k up their ears who m a k e a

fine

show of chastity and k e e p it ill ; for what they d o secretly is w i c k e d even to think of.

T h e Spirit speaking in Paul says that in

the latter days, in w h i c h w e are no d o u b t also i n c l u d e d , it shall c o m e to pass that some will turn away from the faith u n t o their own works w h i c h are not of G o d . the instigation of

Also that this shall h a p p e n a t

evil spirits who

shall

a p p e a r a n c e only, and shall c o m m e n d

speak things g o o d

them

in

especially b y

the

mouths of those who g o a b o u t in sheep's clothing raging

like

wolves, and therefore they have ever b e e n singed in their o w n eyes and c o n d e m n e d by their own j u d g m e n t . forbid marriage.

Behold, M o s t R e v e r e n d

their f e i g n e d chastity !

A n d they shall

Father, the origin of

T h e eighth passage is c h . xiii. 4 to the

H e b r e w s : " M a r r i a g e is honourable in all, and the b e d

unde-

filed ; but w h o r e m o n g e r s a n d adulterers G o d will j u d g e . "

This

passage seems so clearly to confirm our contention that we think it the duty of bishops ( g r a n t e d that they be w a t c h e r s ) to drive into marriage those w h o m they

have d e t e c t e d

in

fornication.

F o r fornication must b e m e t , b e c a u s e besides e x p o s i n g o n e to j u d g m e n t it also o f f e n d s o n e ' s neighbor. I n f l u e n c e d then by these passages we are at length p e r s u a d e d that it is far more desirable if we marry wives, that Christ's little ones m a y not b e o f f e n d e d , than if with bold brow we continue rioting in fornication.

T o this your H i g h n e s s will no doubt a g r e e w h e n you

r e f l e c t that the sin of him who o f f e n d s one of the little o n « of Christ can scarcely b e a t o n e d for, e v e n though a millstone b e hung about his n e c k and he b e cast into the depths of the sea. A n d what, pray, is a stumbling b l o c k of o f f e n c e , if the shameless

PERMISSION TO MARRY.

37

fornication of priests is not a stumbling block of o f f e n c e ?

And

let your Highness not deign to listen to those who snap out like this : " Behold, Most R e v e r e n d Fathers, the religion of men !

What else are they after than turning

these

the freedom of

Christ into the lust of the flesh, according to the judgmenr of Paul to the Galatians 5 and of Peter 1 , ch. i i ? "

For to make no

mention now of how the cohabitation of marriage is regarded by G o d , although we do not deny that the act proceeds distinctly from the flesh, yet we know that it is f a r from harmful, since Paul says ( 1 Corinthians vii. 2 8 ) : " A n d if a virgin marry she hath not sinned," because G o d no doubt looks without angei upon this thing on account of our weakness, or rather the sin dwelling in us.

A n d the same Paul (Galatians v. 1 9 ) reckons it

not among the works of the

flesh.

Y e t this answer is not neces-

sary, since it is clearly evident that if we had wished to indulge in this thing for pleasure's sake, we should never have allowed ourselves to be tied up with the halter of wives when thus, besides suffering countless arrogances, we are cut off from the opportunity of making good the unpleasantness and other drawbacks of a long married life.

But since most of us fill the office of

bishops, in which above all things there should be no room for grounds of offence ( f o r a bishop ought to be blameless, as has been made clear a b o v e ) , we have all tried to see how we could cease from the offence, while in other respects (if we may speak freely without boasting) we are not of such untutored morals as to be in ill repute among the flock entrusted to us for any other failing save this one alone.

For the sake of Christ the Lord of

all of us, therefore, by the liberty won by

his blood, by

the

fatherly affection which you owe to us, by your pity of our feeble souls, by the wounds of our consciences, by all that is divine and all that is human, we beseech you mercifully to regard our petition

and to grant that which

was thoughtlessly

built up

be

thoughtfully torn down, lest the pile constructed not in accordance with the will of our Heavenly Father fall some time with a far more destructive

crash.

You

see what

the world

threatens.

3»

ZWINGLI

SELECTIONS.

T h e r e f o r e your F a t h e r h o o d ought to regard it as wise foresight and not unreasonableness that we come to petition you. F o r unless wise aid be applied in many places it will be all up with the whole body of ecclesiastics. And please d o not refer us to the decrees of the predecessors of your F a t h e r h o o d . For you see how they fail to meet the case, and delay in the hope t h a t though we have been first beaten with rods we can then presently e n d u r e the sting of scorpions. Our weakness must be indulged, nay, something must be ventured in this matter. O happy the invincible race of H o h e n l a n d e n b e r g , if you shall be the first of all the bishops in Germany to apply healing to our wounds a n d restore us to health ! For what historian will ever pass over the achievement u n m e n t i o n e d ? What scholar will not trumpet it a b r o a d ? W h a t poet will not sing it to coming generations? W h a t embalming will not protect it from decay and destruction? T h e door of well doing is surely open before you. You have only to take care lest you do not hold your hands firmly clasped, a n d so let the offered opportunity slip through them. For we presage that things are going to put on a new face whether we will or no, a n d when this happens we shall lament in vain having neglected the opportunity of winning glory. We have on the side of our request that Creator who made the first human beings male a n d female ; we have the practice of the Old T e s t a m e n t , which is m u c h more strict than the New, under which, however, even the highest priests took u p o n their necks the gentle yoke of matrimony ; we have Chi ist, who makes chastity free, nay, bids us marry, that his little children may not be offended, and our petition meets with loud approval on all sides. Nay, even Paul, speaking with the spirit of God, enjoins marriage. All the company of the pious and judicious are with us. If you disregard all this we know not how you can embrace your race with affection, for you will surpass their brave deeds, and win more than their laurels a n d statues, if you only grant us this favour. If, however, you c a n n o t possibly be persuaded to grant it, we beseech you at least

PERMISSION

TO

39

MARRY.

not to forbid it, according to the suggestion of another than ourselves. For we think you are brave enough to do right without fear of those who can even slay the body. And in fact you will have to refrain at least from interfering. For there is a report that most of the ecclesiastics have already chosen wives, not only among our Swiss, but among all peoples everywhere, and to put this down will certainly be not only beyond your strength but beyond that of one far more mighty, if you will pardon our saying so. Accordingly, scorn us not as of little account ; even a rustic often speaks very much to the point. And though we be but little children, we are yet Christ's, and far from scorning us, you may confidently trust that salvation will be yours if you receive us. As to ourselves, we shall never cease to sing your praises if you but show yourself a father to us, and shall render you willing and glad obedience. Grant a gift to your children, who are so obedient that they come to you before all things, and so trusting that in this matter, however difficult it is thought to be, they have ventured to appeal to you only. The Most H i g h God long preserve your Excellency in prosperity and in the knowledge of God ! We pray with all humility that you will take all we have said in a spirit of justice and kindness. Einsiedeln, Switzerland, jfuly 2d, 1522. Your Most Reverend Fatherhood's most obedient servants, BALTHASER

FRACHSEL,

GEORGE STAHL, VERNKR

STEINER,

LEO JUD, ERASMUS

FABRICIUS,

SIMON STUMPF, JODOC

KILCHMEYER,

HULDREICH CASPAR JOHN

MÜLLER,

MEGANDER,

FABER,

HULDREICH

ZWINGU.

ZWINGLI SELECTIONS.

4°

III. ACTS OF THE CONVENTION HELD IN THE PRAISEWORTHY CITY OF ZURICH ON T H E 29TH DAY OF JANUARY, ON ACCOUNT OF T H E HOLY G O S P E L BEING A DISPUTATION BETWEEN T H E DIGNIFIED AND HONORABLE REPRESENTATIVE FROM CONSTANCE AND HULDRYCH ZWINGLI, PREACHER OF T H E GOSPEL OF CHRIST, TOGETHER WITH THE COMMON CLERGY OF THE WHOLE TERRITORY OF T H E AFORESAID CITY OF ZURICH, HELD BEFORE THE ASSEMBLED COUNCIL IN T H E YEAR 1523.* • Works,

i. 1 1 4 - 1 6 8 .

Translated from the Zurich German by Lawrence A .

M c L o u t h , Professor of German, N e w Y o r k University. brackets is that given in the Works,

T h e matter between

i. 158 s q q . , as addenda, but here inserted

in proper place. T h e Protestant Reformation in German Switzerland, as for the most part in Germany and E n g l a n d , was largely dependent upon the good will of princes and other rulers, w h o joined it for political ends. great advantage of their support.

N o one can gainsay the

So in Zurich Zwingli endeavored to win

over to his side the members of the City Council, rightly arguing that if successful he would be able to preach the Reformation through the canton, no matter what might be the opposition.

He made his appeal to the magistracy to

be allowed to hold a public debate, at which they should sit as judges, and give the victory to that side which presented the stronger arguments.

He

looked forward with great confidence to such a public debate, for which he had prepared the way by his preaching and writing and talking ever since he came to Zurich in D e c e m b e r , 1 5 1 8 .

T h e City Council took up the idea, and

were perhaps flattered by the position they would take in this debate.

They

issued the invitations to the people of the canton and city of Zurich and to the bishops of Constance and of the adjoining dioceses.

Zwingli prepared and had

printed 67 Articles as a programme for the debate, and looked forward with great eagerness to the time set, which was the 23d of January, 1523. On that eventful day six hundred persons—priests and laymen of the canton of Zurich, along with a few delegates from the bishop of Constance and some others—met in the T o w n Hall and held the debate, which is preserved to us by Erhart H e g e n w a l d , a schoolmaster in Zurich, w h o informs us that he wrote it from memory immediately after hearing it. Zwingli and published in Zurich.

H i s account was edited by

John Kaber (or F a b r i ) , Vicar General of

the diocese of Constance, one of the ablest disputants on the Roman Church

T H E FIRST ZURICH To

the w o r t h y e c c l e s i a s t i c a l

DISPUTATION.

Lord

and

41

F a t h e r Sir J o h n J a c o b

R u s s i n g e r , * A b b o t at P i ä b e r s , to H i s g r a c i o u s L o r d Master

Erhart

Chamberlain

H e g e n w a l d f o f f e r s his willing s e r v i c e a n d w i s h e s

p e a c e in C h r i s t . Worthy

ecclesiastical

Lord

and

Father :

I

understand

how

y o u r d i g n i t y a n d g r a c e is i n c l i n e d to r e a d a n d f u r t h e r t h e G o s p e l doctrine conclude

and

truth of G o d

among

other

from Christian feeling, which f a c t I

things f r o m

the following :

That

Your

side, bore the brunt of the attacks upon that church. Zwingli was the principal speaker on the other side. Fabri also published his account of the debate. " Ein warlich underrichtung wie es zie Zürich bey de Zwinglin uff den einen und zwentzigsten tag des monats Januarii rest verschine ergangen s e y . " (Leipzig? 1 5 2 3 . ) In it, naturally, he appeared to greater advantage than in Zwingli's account, but it seems to have given offence to an enthusiastic portion of the audience, and some of these young men thought they had a good opportunity to bring out a satire in the interests of the new faith, and so they concocted a book which was called " T h e Vulture P l u c k e d . " " D a s gyren rupffen. Nalt ine wie Johann Schmidt Vicarge ze Costentz mit dem biichle darinn er verheisit ein ware bericht wie es uff den 29 tag Jenner M . D . x x i i j . ze Zürich gangen sye sich übersehe hat. Ist voll schimpff unud e r n e s t e s . " This was a gross attack upon Fabri, and he was very indignant and appealed to the city authorities of Zurich to bring the offenders to b o o k , but the city authorities regarded the whole affair as a kind of joke and took no action in the matter. T h e three accounts of this important debate supplemented one another; the one which may be said to be authentic is here translated, the second is somewhat colored in favor of the Roman Church, and the third, which contains a good deal of truth, along with more or less deliberate falsehood, have been properly drawn upon by the editors of Zwingli's works, and the corrections and additions the/ have made from the last two accounts are here incorporated. The result of the debate was the enthusiastic approval of Zwingli's teachings, and an c r d i r from the authorities not only to continue their presentation, but enjoining such teaching upon all the priests of the canton. Thus this debate, which is known as the First Disputation, is of great historical interest as marking the official beginning of the Reformation in German Switzerland. * H e was one of Zwingli's friends and correspondents, and active in the cause of the Reformation, but returned to the Roman Church after Zwingli's death. t H e was a school teacher in Zurich.

42

ZWINGLI SELECTIONS.

Grace undertook to come to the meeting upon the day appointed by the burgomaster and the Council of the city of Zurich concerning the dissension and trouble which had arisen in the city on account of doctrines or sermons, but from business reasons and other accidental causes you were detained and hindered from attending. And although in addition to all the clergymen, preachers and priests that have livings in the city of Zurich and its territories there were invited and summoned to this praiseworthy meeting also many other foreign nobility and common people, prelates, doctors, masters, both secular and ecclesiastical lords, likewise the praiseworthy representative from Constance, when these had appeared at Zurich before the Council in session certain enemies of the Gospel truth (as I hear) ridiculed the matter, announcing and saying that a tinker's day was being held at Zurich, and that nothing but tinkers were attending. These things have influenced and caused me to describe all the actions, speeches either for or against, which took place in such praiseworthy assembly of learned, honest and pious men, both ecclesiastical and secular, so that every one might see and know whether such action taken and speeches made were by tinkers and pan-menders, also whether the opposing party (which has asserted that the matter is known abroad) tells the truth or lies. For I was there myself and sat with them, heard and understood and remembered all that was said there, and after that I wrote it down in my home, questioned and examined others who had been present at the meeting as to the cases in which I thought I might not have understood correctly. With the true knowledge and witness of all those who were there and took part, about six hundred or more, I may assert that I have written down not more nor less nor different words (as far as the content is concerned) than were spoken in the assembly. I write and send this to Your Grace, and beg Your Grace to accept it with good will and favor as a service. I also urge as a fellow brother in Christ Your Grace to remain in the future as in the past steadfastly by

T H E FIRST ZURICH

DISPUTATION.

43

the G o s p e l truth, to p r a c t i c e a n d read industriously in the G o s p e l and St. P a u l a n d other H o l y Scriptures as Y o u r G r a c e has the reputation of d o i n g , also to live in Christian c o n f o r m i t y with the s a m e a c c o r d i n g to your full power ; to send such reports of action at Zurich to the others who a r e related to Y o u r G r a c e in f r i e n d ship or otherwise in Christian society, as f o r instance, the worthy a n d ecclesiastical l o r d . e t c . . A b b o t at D i s e n t í s , * to b e read, so that the truth m a y be k n o w n , the G o s p e l a d v a n c e d ,

Christian

love i n c r e a s e d , m e n f e d with the word of G o d , our will a n d spirit may remain united with Christ through H i s word in p e a c e , joy and h a r m o n y here f o r the time b e i n g and

there f o r e v e r .

Amen. G i v e n in the praiseworthy city of Zurich the 3 d d a y of the month of M a r c h , in the y e a r 1 5 2 3 . I n order that e v e r y o n e m a y understand the matter better I h a v e p r e f i x e d a n d written d o w n the m a n d a t e of those of Zurich, which m a n d a t e was sent out into all the territory and

depend-

e n c i e s of the city b e f o r e h a n d as a n a r g u m e n t as to the causes f o r the a b o v e - m e n t i o n e d m e e t i n g : W e , the b u r g o m a s t e r , the C o u n c i l a n d

the

Great

Council,

which they call the two h u n d r e d of the city of Zurich, a n n o u n c e to each a n d every priest, p r e a c h e r , minister a n d c l e r g y m a n who has a living a n d r e s i d e n c e in our cities, counties, principalities, high and low courts a n d territories, our greeting, f a v o r a b l e a n d a f f e c t i o n a t e will, a n d would h a v e you k n o w that now f o r considerable time m u c h dissension a n d trouble h a v e arisen b e t w e e n those w h o p r e a c h f r o m the pulpit the w o r d of G o d to the c o m m o n p e o p l e , s o m e believing that they have p r e a c h e d the G o s p e l faithfully and wholly, w h e r e a s others b l a m e them as though they h a d not a c t e d skillfully or p r o p e r l y .

O n the other h a n d the others

call them sources of evil, d e c e i v e r s a n d s o m e t i m e s heretics ; but to each o n e desiring it these o f f e r to g i v e a c c o u n t a n d r e c k o n i n g about this e v e r y w h e r e with the a i d of G o d ' s Scriptures to the * Andreas von Valara, who had beea abbot since 1 5 1 2 .

ZWINGLl SF.LECnONS.

44

best of their ability for the sake of the honor of G o d , peace and Christian unity.

So this is our command, will and desire,

that you preachers, priests, clergymen, all together and

each

one separately, if any especial priests desire to speak

about

this, having livings in our city of Zurich or outside in our territories, or if any desire to blame the opposing party or to instruct them otherwise, shall appear on the day after E m p e r o r Charles' D a y , the 29th day of the month of January, at the early time of the Council, in our city of Zurich, before us in our town hall, and shall announce in German, by the help of true divine Scripture, the matters which you oppose.

When we, with the careful

assistance of certain scholars, have paid careful attention to the matters, as seems best to us, and after investigations are made with the help of the Holy Scriptures and the truth, we will send each one home with a command either to continue or to desist. A f t e r this no one shall continue to preach from the pulpit whatever seems good to him without foundation in the divine Scriptures.

We shall also report such matters to our gracious Lord of

Constance, so that H i s G r a c e or His representative, if H e so desire, may also be present.

But if any one in the future opposes

this, and does not base his opposition upon the true Holy Scriptures, with him we shall proceed further according to our knowledge in a way from which we would gladly be relieved.

We also

sincerely hope that G o d Almighty will give gracious light to those who earnestly seek the light of truth, and that we may in the future walk in that light as sons of the light. Given and preserved under the imprinted seal of the city on Saturday after the Circumcision of Christ and after his birth in the twenty-third year of the lesser reckoning.

[Jan. 3, 1 5 2 2 . ]

N o w when all of the priests, ministers and clergymen in the territories of Zurich obediently appeared at the hour and time announced there were in the Great Council room at Zurich more than six hundred

assembled, counting

representatives, together with

the local and

the praiseworthy

foreign

representation

THE

FIRST ZURICH

DISPUTATION.

45

from Constance, to which an invitation to t h e same had b e e n sent from Zurich, and when everybody had found a seat at the early time of the Council the burgomaster of Zurich began to speak as follows : Very learned, noble, steadfast, honorable, wise, ecclesiastical Lords and Friends : For some time in my Lords' city of Zurich and her territories dissensions and quarrels have arisen on account of certain sermons a n d teachings delivered to the people f r o m the pulpit by Master Ulrich Zwingli, our preacher here a t Zurich, wherefore he has b e e n attacked and blamed as a deceiver by some and by others as a heretic. Wherefore it has c o m e a b o u t that not only in our city of Zurich, but also everywhere else in the land in rny Lords' territories such dissensions have increased among the clergy, a n d also the laity, that daily complaints of the same come before my Lords, and the angry words a n d quarreling d o not seem likely to come to an end. And so Master Ulrich Zwingli has frequently offered to give the causes a n d reasons for his sermons a n d doctrines p r e a c h e d here in the public pulpit so often in Zurich in case a public discussion b e f o r e all the clergy and the laity were granted him. At this offer of Master Ulrich the honorable Council at Zurich, desiring to stop the disturbance a n d dissension, has granted him permission to hold a public discussion in the G e r m a n language before the Great Council at Zurich, which they call the two h u n d r e d , to which the honorable a n d wise Council has summoned all of you priests and ministers from her territories. It also requested the worthy Lord and Prince, etc., Bishop of Constance, to send his representative to this meeting, for which favor the honorable Council of Zurich expresses especial thanks to him. T h e r e f o r e if there is any one here who may feel any displeasure or d o u b t in Master Ulrich's sermons or doctrines preached here at Zurich in the pulpit, or if any o n e desires to say anything or knows anything to say in the m a t t e r to the effect that such sermons and teachings are n o t true, but misleading or heretical, he c a n prove the truth

46

ZWINGLI

SELECTIONS.

of the same before my L o r d s , the often mentioned Master Ulrich, and show him at once his error by means of the Scriptures, and he shall be free and safe and with perfect immunity, so that my L o r d s may in the future be relieved of the daily complaints which arise from such dissension and quarrels.

F o r my Lords have

b e c o m e weary of such complaints, which have been increasing gradually from both clergy and laity. A t these remarks and invitation Sir Fritz von A n w y l , · knight, and Chamberlain of the Bishop of Constance, made answer, and spoke as follows : V e r y learned, worthy, noble, provident, wise, etc.

T h e worthy

L o r d and Prince, Sir H u g o , f by grace of G o d Bishop of Constance, my gracious L o r d , well knows and is for the most part well informed

that

now

everywhere in his

Grace's

bishopric

many

quarrels and dissensions of many kinds with regard to doctrines or sermons have arisen in almost every place.

And although his

G r a c e has ever been of the desire and feeling, and always will b e if G o d will, to show himself always gracious, kind and willing in all those things which can further p e a c e and harmony, still his G r a c e at the especial request and petition of the wise and honora b l e Council of Zurich has ordered your accredited representatives here present, the worthy Lords, Sir canon, his G r a c e ' s V i c a r , J Sir

Doctor

Doctor Vergenhans,

Martin,§ of Tübingen,

together with myself, his G r a c e ' s servant, to listen to and to hear such causes of dissension.

H e has recommended us to act in

such matters not otherwise than kindly, to say the best that we can in the matter, so that it result in the honor, peace a n d har* H e later w e n t over to the R e f o r m e d C h u r c h . + Von Hohenlandenberg, d.

1532.

Î J o h a n n e s H e i g e r l i n , c o m m o n l y called F a b e r or F a b r i , b e c a u s e his father w a s a smith.

H e b e c a m e successively pastor at L i n d a u , v i c a r - g e n e r a l of Con-

stance ( 1 5 1 6 ) a n d b i s h o p of V i e n n a ( 1 5 3 0 ) .

B o r n at L e n t k i r c h , n e a r L a k e

C o n s t a n c e , in 1 4 7 8 , he died at B a d e n , n e a r V i e n n a , M a y 2 1 , § Blansch.

1541.

H e wrote later at C o n s t a n c e against the R e f o r m e d p r e a c h e r s .

T H E FIRST ZURICH

DISPUTATION.

47

mony for the honorable Council of Zurich, likewise the worthy clergy. Wherefore, learned, worthy, honorable, wise Lords a n d good friends, I say : If there is any one here present who desires to make any remonstrance or accusation on account of the doctrines or sermons that have been delivered here, we shall, according to the c o m m a n d s of my gracious Lord of Constance, as his Grace's representatives, listen gladly and willingly, a n d for the sake of p e a c e and harmony, as far as in us lies, shall help to judge the dissension, if such has arisen or shall arise, in order that a worthy clergy may remain in peace and friendship until my gracious Lord and Prince, together with his Grace's scholars and prelates, shall further discuss and consider these matters. T h a t was the sum of his whole discourse. Then Master Ulrich Zwingli spoke in answer, and his remarks in the beginning were as follows : Pious b r o t h e r s in Christ, Almighty G o d has always shown H i s divine grace, will and favor to m a n from the beginning of the world, has b e e n as kind as a true a n d almighty father, as we read a n d know from all the Sriptures, so that everlasting, merciful God has c o m m u n i c a t e d H i s divine word and H i s will to m a n as a consolation. And although at some times H e has k e p t away this same word, the light of truth, f r o m the sinful and godless struggling against the truth, a n d although H e has allowed to fall into error those m e n who followed their own will and the leadings of their wicked nature, as we are truly informed in all Bible histories, still H e has always in turn consoled H i s own people with the light of His everlasting word, so that, whereas they had fallen into sin and error, they may again be lifted by His divine mercy, a n d H e has never entirely forsaken them or let t h e m d e p a r t f r o m H i s divine recognition. This I say to you, dear b r e t h r e n , for this purpose. You know that now in our time, as also many years heretofore, the pure, clear and bright light, the word of G o d , has b e e n so d i m m e d a n d confused a n d paled with h u m a n ambitions a n d teachings that the majority who by word

48

ZWINCLI SELECTIONS.

of mouth call themselves Christians know nothing less than the divine will. But by their own invented service of God, holiness, external spiritual exhibition, founded upon human customs and laws, they have gone astray, and have thus been persuaded by those whom people consider learned and leaders of others to the extent that the simple think that such invented external worship is spiritual, and that the worship of God, which they have put upon themselves, necessariy conduces to happiness, although all our true happiness, consolation and good consists, not in our merits, nor in such external works, rather alone in Jesus Christ our Saviour, to whom the heavenly Father Himself gave witness that we should hear Him as His beloved Son. His will and true service we can learn and discover only from His true word in the Holy Scriptures and in the trustworthy writings of His twelve apostles, otherwise from no human laws and statutes. Since now certain pious hearts have ventured to preach this by the grace and inspiration of God's holy spirit, and to bring it before the people, they call these preachers not Christians, but persecutors of the Christian Church, and even heretics. I am considered one of these by many of the clergy and the laity everywhere in the Confederation. And although I know that for the past five years I have preached in this city of Zurich nothing but the true, pure and clear word of God, the holy Gospel, the joyous message of Christ, the Holy Scripture, not by the aid of man, but by the aid of the Holy Ghost, still all this did not help me. But I am maligned by many as a heretic, a liar, a deceiver, and one disobedient to the Christian Church, which facts are well known to my IxDrds of Zurich, I made complaint of these things before them as my Lords ; I have often entreated and begged of them in the public pulpit to grant rne permission to give an account of my sermons and preachings (delivered in their city) before all men, learned or not, spiritual or secular, also before our gracious Lord, the Bishop of Constance, or his representative. This I also offered to do in the city of Constance, providing a safe permit was assured

THE FIRST ZURICH

DISPUTATION.

49

m e , as has ever b e e n d o n e in the case of those f r o m C o n s t a n c e .

At

such request of mine, my L o r d s , p e r h a p s by d i v i n e will, y o u h a v e granted m e permission to hold a discussion in G e r m a n b e f o r e the assembled C o u n c i l , for w h i c h privilege I thank y o u especially as my L o r d s .

I have also b r o u g h t t o g e t h e r in outline the c o n -

tents a n d i m p o r t of all my s p e e c h e s a n d sermons d e l i v e r e d at Zurich, h a v e issued the s a m e in G e r m a n

through the press, so

that every o n e m i g h t see and k n o w w h a t m y d o c t r i n e a n d serm o n s at Z u r i c h have b e e n , a n d shall be in the future, unless I a m c o n v i n c e d of s o m e t h i n g else.* indeed

I h o p e a n d am c o n f i d e n t ,

I k n o w , that my sermons and d o c t r i n e are n o t h i n g else

than the holy, true, pure G o s p e l , w h i c h G o d desired m e to speak by the intuition a n d inspiration of H i s spirit. intent

or

desire

God

has wished such

things

But from to

take

what place

through m e , H i s unworthy servant, I c a n n o t k n o w , for H e alone k n o w s and u n d e r s t a n d s the secret of H i s counsels.

Wherefore

I o f f e r here to any o n e w h o thinks that my sermons or t e a c h i n g s are unchristian or heretical to give the reasons and to answer kindly and without anger. God.

N o w let them speak in the n a m e of

H e r e I am.

A t such remarks of M a s t e r U l r i c h the V i c a r + from C o n s t a n c e arose, and a n s w e r e d as follows : L e a r n e d , worthy, noble, steadfast, favorable, wise, e t c .

My

g o o d fellow-brother and L o r d , M a s t e r U l r i c h , begins a n d c o m plains that h e has always p r e a c h e d the holy G o s p e l here p u b l i c l y in Zurich, of w h i c h I h a v e no d o u b t , for w h o would not truly a n d faithfully p r e a c h the holy G o s p e l a n d St. Paul, p r o v i d i n g G o d had o r d a i n e d him as a p r e a c h e r ?

F o r I a m also a p r e a c h e r , or

priest, p e r h a p s unworthy, b u t I h a v e taught those entrusted to m e f o r instruction in the word of G o d in n o t h i n g but the true G o s p e l , w h i c h I can also p r o v e w i t h true witness.

A n d I shall

f o r the future n o t in any way c e a s e to p r e a c h this, p r o v i d i n g G o d • This refers to the 67 Articles he issued preparatory to the Disputation. + That is the vicar-general.

5o

ZWING LI SELECTIONS.

does not require me for other labors in the service of my gracious Lord of Constance.

For the holy Gospel is a power of God, as

St. Paul writes to the Romans (i. 1 6 ) , to each one who believes therein. But now that Master Ulrich begins and complains that certain people blame him as not having spoken and preached the truth, but offers and has offered to answer for his speeches and sermons to any one, also ( e v e n ) in Constance, I say, dear Lords, that if Master Ulrich, my good Lord and friend, should come to me in Constance I would show him as my good friend and Lord all friendship and honor as far as lay in my power, and if he so desires would also entertain him in my house, not only as a good friend, but also as a brother.

Of this he is assured at my hands.

Further, I say that I did not come here to oppose evangelical or apostolical doctrines, but to hear those who are said to speak or to have spoken against the doctrine of the holy Gospel, and if any dissension should arise or should have arisen to help to judge and to decide the matter in kindness, as far as may be, to the end of peace and harmony rather than disturbance (discord). For the Gospel and the divine Paul teach only what serves to grace and peace, not to disturbance and strife.·

But if there is

a desire to dispute and oppose good old customs, the ways and usages of the past, then in such case I say that I shall

not

• [ " Y o u well understood how Zwingli spoke about peace and strife; and the words he spoke you refer to yourself.

Zwingli spoke not about the

strife of weapons or the discord of the faithful.

For you know well that

he said : ' G o d be thanked that the pious city of Zürich is so inclined to p e a c e , and knows well that this comes from the word of God alone, which they hear and accept so faithfully.'

But I say that the Gospel commands

strife between the faithful and the Godless.

D o you not know how Christ says

in the Gospel of Matt. x. 34, ' I am not come,' etc. ? in p e a c e ? not.

H o w can it be preached

Indeed, if the whole world were believers it might b e ; otherwise

For Christ is the stumbling-block, at which many will be offended; these

are of the world, and the devil is their L o r d , who will untertake to maintain his empire without ceasing with his own ? "

(Hans H a g e r in ' ' G y r e n r u p f e n . " ) ]

T H E FIRST ZURICH

DISPUTATION.

51

undertake to dispute anything here at Zurich. For, as I think, such matters are to be settled by a general Christian assembly of all nations, or by a council of bishops and other scholars as are found at universities, just as occurred in times past among the holy apostles in Jerusalem, as we read in Acts xv. For if such matters touching the common customs and the praiseworthy usages of the past were discussed, and some decision reached against them, such changes would perhaps not please other Christians dwelling in other places, who would doubtless assert thar they had not consented to our views. For what would those in Spain, in Italy, in France and in the North say about it? Such things must surely, as I said, be ratified and maintained as formerly, by a general council, in order to be valid elsewhere. Therefore, dear lords, I speak now for myself. As a Christian member and brother in Christ I beg and urge you to consider these things well, lest hereafter further and greater strife and harm may result. Accordingly it would be my sincere advice to drop any difference or dissension that may have arisen concerning papal or other ecclesiastical ordinances (constitutions) of long standing, and without further disputing to lay aside and postpone them, to see if they could not be arranged meantime more peacefully and advantageously. For my gracious Lord of Constance is informed that it is decided at Nuremberg by the estates (Ständen) of the empire to hold a general council of the German nation within a year, in which I hear half the judges selected are secular and the other half ecclesiastical, and they are to judge and decide about the things which are now disturbing nearly all the world. If such takes place these matters should be referred to them as having the authority and power. And so it is the earnest desire of my Lord, as far as possible, to have such differences about the clergy settled without dispute for the good of yourselves and all (other) Christians. For though these old ordinances, laws and customs should be discussed pro and con upon scriptural basis, who would be judge of

ZWINGLI

5«

these matters?

SELECTIONS.

According to my opinion whatever such things

one would discuss should be brought before the universities, as at Paris, Cologne or Louvain.

( H e r e all laughed, for Zwingli

interrupted by asking : " H o w about E r f u r t ? berg d o ? "

Would not Witten-

T h e n the legate said : " N o ; Luther was too n e a r . "

H e also said : " A l l bad things come from the N o r t h . " )

There

one can find many taught in the Scriptures, who have ability to handle so great subjects.

In this remaik I do not wish to be

taken as speaking to the discredit of any one's honor or knowledge, but as a Christian member, and with entire good nature I announce this.

B u t as f a r as my office and commission

are

concerned, I have been sent here, as I said before, for no other purpose than to listen, and not to d i s p u t e . · •["You

have left out the right sense, namely, that everything should be

written d o w n . afternoon would

about

N o w speak and give answer if we did not dispute fore and a judge,

when

Master Ulrich

Zwingli

not suffer any one as judge except all Christian

declared that believers.

he

Han

you not ears and heard that I have often referred to this opinion; always at times when heretics arose a council was held, and by its means the heretics had been thus s u b d u e d ?

Hereupon

I named Arius, Sabellius,

Nestorius,

Manichee and many others; and what was thus recognized thereby it should remain.

F o r if this were not done and held ( h a v e you not heard that I s a i d ? ) ,

there would be as many beliefs as there are many countries, y e a as many as there are cities, villages, es'.ates, houses and people, if one does come with matters pertaining to the interpretation of the Scriptures before the councils. I have further shown that in recent years in such matters as have arisen thus between scholars, and always in times of misunderstanding in regard to the Scripture, the universities have been chosen as judges.

But when one of you

s p o k e , his words were considered as flowing from the spirit of G o d , as if into you alone the spirit of G o d enters (as S t . Paul writes), and you alone were the wine-rooms of J o v e , and all secrets of the empire of G o d were made k n o w n in t h e m ; but what the holy Fathers s p o k e , wrote and ordained, and also the speeches of us, the ambassadors, were to be considered as human nonsense, as I have related at length.

St. Paul himself awaited and received from the

aposlles a letter ( A c t s x v . ) , in which they w r o t e : ' F o r it seemed good to the H o l y Ghost and u s , ' etc., and yet he was ordained by G o d as magister, as ' magister g e n t i u m . '

H e n c e the worthy Master Ulrich Zwingli should justly

also await and accept decision and judgment.

This was said by me more than

THE FIRST ZURICH DISPUTATION.

53

T h e n Master Ulrich Zwingli spoke as follows : Pious brothers in Christ, the worthy L o r d V i c a r seeks so many evasions and subterfuges for the purpose of turning your simplicity from your understanding with artful, rhetorical, evasive words.*

For

he

claims and says that he does not desire to discuss the good old once before noon, but never before noon answered by the worthy Master Ulrich. T o be sure, after noon he did say a little, but did not better the matter, but as far as he was concerned (as I understood i t ) made it worse.

(Faber.)

" Hereupon Hans H a b , according to ' Gyrenrupfen,' answered : ' It may be that Zwingli forgot to answer in the forenoon; what does that matter? W h o would have cared to answer your lengthy nonsense? ner?

But didn't he answer it after din-

H e n c e let us sit in judgment upon the X V . chapter of the Acts, then we

shall find it is against you, and not for you.

Y o u have spoken in this manner,

wc will now let it b e , and as often as one wished to consider the books you have gotten out of it in another fashion.'

F a b e r continues: ' I n his little book

about the choice of food Zwingli has permitted all food, and still it is found in the letter which Paul received at Jerusalem from the twelve apostles that the sacrifice of calves and other meat which was offered to the idols was forbidden. He thinks that this ordinance has expired if there is no more heathenism or idolatry, which I did not answer for good reason.

But see whether there be

not in Africa still idolatry, and Christians still live among them in the newlydiscovered islands,' etc.

Hereupon H a b ( i b . ) again : ' D o you not remember

that Zwingli said Paul himself did not keep i t ? Scriptures with h i m ? '

W h y don't you look at the

F a b e r continues: ' N o t I , but Mr. Fritz v. Anwyl,

reported concerning this at the council of Nürnberg. and your lords of Ziirich.

F o r that I refer to him

But if nevertheless I have said it, then see whether

Master Ulrich or I had better information from Nürnberg—look at the decree of Nürnberg.

But the new teachers and evangelists from the North do not

wish any weight to be given to past or future decrees or councils unless they favor them.

But they do rightly; they know that their doctrine would be

condemned before even half of the fathers had gathered—they cannot endure the councils.

T h e i r song must not only be the song of the angels, but of God,

and whatever the pious fathers say only human foolishness.' tion.)

( F a b e r , correc-

How often have you heard from Zwingli that he did not wish to have

only two judges, but to have all believers judge whether you or he is corrupting the Scriptures.

But you were unable to come to t h i s . "

( " Gyrenrupfen.")]

* f " Have you not heard that Zwingli said there was too much of my talk, and I thereupon offered to prove my statements if all things were noted down, for I do not care to speak into the a i r ? "

(Faber.)]

54

ZWINGLI

SELECTIONS.

customs or venerable usages concerning ecclesiastical ordinances, but I say that we do not want to ask here how long this or that custom or habit has been in use.

But we desire to speak of the

truth (to find o u t ) , whether a man is bound by divine ordinance to keep that which on account of long usage has been set up as law by men.

For we of course think (as also the pope's own

decree says) that custom should yield to truth. ing that

such

matters

should

be

settled

As to claim-

by a Christian

as-

sembly of all nations, or by a council of bishops, etc., I say that here in this room is without doubt a Christian assembly.* For I hope that the majority of us here desire from divine will and love to hear, to further and to know the truth, which wish Almighty God will not deny us if we desire it to His honor with right belief and right hearts.

For the Lord says : Where two or

three are gathered together in my name, I am there them.

among

Also in times past did not bishops assemble in councils

as secular princes?

How then are we to claim and say that the

pious fathers of past times assembled for

Christian

business?

Were there not doubtless such powerful prelates and bishops as now, as they say there must b e ?

This is truthfully proved by

the testimony of trustworthy writings of old.

And this is proved

also by the word " E p i s c o p u s , " which when properly turned into German means no more than a watchman or overseer who has the care and attention of his people, and who is also charged with instructing them in the divine belief and will : in good German this is a clergyman ( P f a r r e r ) .

Since now here in this

assembly there are so many honest, pious, Christian men, not alone living within the territories of my Lords of Zurich, but also coming

from

elsewhere, and also many

learned,

Godfearing

bishops and clergymen, who sit here without doubt to further the truth of God and to hear and to know the divine truth, there is then, in spite of what the Vicar says, no reason why they should * [ " I n which there are m a n y G o d f e a r i n g c u r a t e s ; also many doctors and real friends of G o d . "

(Bullinger.)]

THE

FIRST ZURICH

DISPUTATION.

55

not discuss these matters, speak and decide the truth. To the remark that the other nations would not consent, I answer that this is just the complaint which is made every day concerning the " big moguls" ( g r o s s e n Hansen, literally " b i g Jacks), bishops and priests, that they undertake to keep the pure and clear Gospel, the Holy Scriptures, from the common people. For they say that it is not proper for any but themselves to expound the Scriptures, just as though other pious men were not Christians and had nothing to do with the spirit of God, and must be without knowledge of God's word. And there are also some of them who might say that it is improper to publish the secrets of the divine Scriptures.* For there is no doubt in my mind that if the pure truth of Christ alone, not adulterated with human ordinances, w e r e preached to the above-mentioned peoples or nations, and not covered up with papal and imperial mandates and those of bishops, they would as pious Christian hearts accept the truth and let the customs or ordinances ( c o n s t i t u t i o n s ) of men go, and enlightened by God's word, would be in harmony and agreement with the others. However, as to the council which is said to be announced at Nuremberg, it seems to me that the thing is proposed only to put off the common people desirous of God's word. For I tell you, dear Lords, that letters came to me about three days ago from Nuremberg,f which I could show if necessary, in which there was, to be sure, some mention made of a council, but I do not understand that anything has really been decided. For pope, bishops, prelates and the ' big moguls ' will allow no council in which the divine Scriptures were set forth in their clearness and purity. It is also plain that nothing will come of it this year, however much the common Christian earnestly did toward it, because sufficient supplies could not be * [ " I did not write a b o o k ' de n o n revelandis mysteriis,' but against t h e r a s h , against those w h o in an i m p i o u s m a n n e r h a n d l e holy t h i n g s or S c r i p t u r e s . ' (Faber.)] t These letters are no longer e x t a n t .

ZWINGLI

56

SELECTIONS.

c o l l e c t e d in s o s h o r t a t i m e f o r s o large a n a s s e m b l y . a l s o t h a t a c o u n c i l will b e a n n o u n c e d in t i m e .

I concede

But m e a n w h i l e

h o w are w e t o treat t h o s e w h o s e c o n s c i e n c e s h a v e g o n e astray s o far a s to d e s i r e e a g e r l y t o k n o w t h e t r u t h ?

Would you rob

t h e s e thirsty souls of t h e truth, l e t t h e m h a n g in d o u b t , f r i g h t e n t h e m b y h u m a n o r d i n a n c e s , a n d l e t t h e m l i v e or d i e in u n c e r tainty as to the truth? small thing.

R e a l l y , m y p i o u s b r e t h r e n , this is n o

G o d will n o t d e m a n d of u s w h a t p o p e , b i s h o p a n d

c o u n c i l e s t a b l i s h a n d c o m m a n d , n o r h o w l o n g this or that h a s b e e n in p r a i s e w o r t h y a n d a n c i e n t u s a g e , b u t H e will

find

out

h o w H i s d i v i n e will, w o r d a n d c o m m a n d m e n t s h a v e b e e n k e p t . · Now

finally,

s i n c e r e f e r e n c e is m a d e

to t h e j u d g e s w h i c h m y

L o r d V i c a r t h i n k s c a n n o t b e f o u n d o u t s i d e t h e universities, I s a y t h a t w e h a v e h e r e i n f a l l i b l e a n d u n p r e j u d i c e d j u d g e s , that is t h e H o l y Writ, w h i c h c a n n e i t h e r lie n o r d e c e i v e .

These we have

* [ H a g e r in " Gyrenrupfen " presents the dispute about the council thus: " A f t e r this Mr. Fritz, the majordomo, very cleverly presented the command of his master, saying that his master had been surely informed, that in a year there would be a council. Concerning this Zwingli did not wish to speak. Thereupon you immediately began to speak, and rose and said the same as Mr. Fritz had just said, and in a nice way referred to the future council and showed yourself a little more, just as if the matter had not also been commended to you. Thereupon Zwingli arose, and said we should not be led astray by the council; he also had had a letter in which he was informed how the German princes had demanded from the pope that he have a council within a year, but that the pope had formally assented had not yet happened, nor is it possible ( h e said) that within the space of a year a general council could be gathered together; furthermore the three mightiest lords, King of France, Emperor, and King of England, were at war with each other, who could not easily be conciliated; also that the fixing of the council would be left to the Germans. Hence one could see that the promise of a council was only a postponement, not a definite resolve; but it mattered little whether they had a council or not, for he believed that no man would live to see a council in which the word of God would be allowed to rule. Therefore, even if a council should be held at once, one would not care either, for we would depend upon and preach the word of God ; may the councils determine herein what they please." After this he from Neftenbach arose and spoke.]

THE

F I R S T ZURICH

DISPUTATION.

57

present in H e b r e w , G r e e k a n d L a t i n t o n g u e s ; these let us t a k e on b o t h sides as fair a n d just j u d g e s . * Also we have h e r e in our city, G o d b e praised, m a n y learned colleagues who a r e as sufficiently taught in these t h r e e languages as n o n e at the universities just n a m e d and m e n t i o n e d by t h e l ord V i c a r .

B u t I a m s p e a k i n g of those who c o n d u c t the above-

m e n t i o n e d universities as superiors a n d heads ; I do not m e a n E r a s m u s of R o t t e r d a m a n d others, who stay at times at the universities as strangers a n d guests.

H e r e in this room are sitting

also d o c t o r s of the H o l y W r i t , d o c t o r s of c a n o n i c a l law, many scholars f r o m the universities.

T h e y should hear the Scriptures

which are r e f e r r e d to, have t h e m read, to see if that is so which they try a n d p r e t e n d

to

support

by

divine

Scriptures.

And

as if all that was not sufficient there are in this assembly many Christian hearts, taught doubtless by the H o l y Spirit, and possessing such upright u n d e r s t a n d i n g , that in a c c o r d a n c e with G o d ' s spirit they c a n j u d g e a n d d e c i d e which party produces Scripture on its side, right or wrong, or otherwise does violence to Scripture contrary to proper understanding. why e x c u s e should here b e m a d e .

T h e r e is therefore no reason H e n c e , d e a r friends, do not

let the s p e e c h e s h e r e m a d e frighten you.

A n d especially you of

Zurich should c o n s i d e r it a great blessing and power of G o d that such a n u n d e r t a k i n g should b e m a d e h e r e in your city to the praise a n d h o n o r of G o d , in order that t h e pious s u b j e c t s of your territories and lands should no longer, as heretofore, b e suspended in d o u b t a n d dissension.

W i t h h u m b l e hearts call upon G o d .

H e will not refuse you H i s divine r e c o g n i t i o n , as the epistle of J a m e s p r o m i s e s , if you ask in true faith, a n d do not let yourselves •["On when

the contrary

h e went

wisdom.

to

Thus one

the

I told

how

Corinthians,

finds

in

the

Paul did not not

life of

s p o k e in G r e e k a n d other tongues.

'in

boast of

the

sublimitate s e r m o n i s '

Hilary that

the

languages or high

evil spirit

often

And therefore I did not boast, rightly,

about the l a n g u a g e s , although I brought with m e to you from Constance the H e b r e w and G r e e k B i b l e ; also had t h e m both with you at Ihe city hall. you think I have never heard or read H e b r e w or G r e e k ? "

(Faber.)]

Do

ZWINGLI

5»

SELECTIONS.

be dissuaded and deceived in any way by smooth and pleasant (well-appearing) words. At these words of Zwingli's every one remained silent for a time, and no one wanted to say anything upon the matter, till the burgomaster of Zurich arose and urged any there present who wished to say anything about the matter, or knew anything to say about the affair, to step forward.

But no one spoke.

Since thus every one was silent, and no one was anxious to speak

against Master Ulrich, who had before

been called a

heretic behind his back, Master Ulrich himself arose and spoke : F o r the sake of Christian love and truth I urge and beg all who have spoken earnestly to me on account of my sermons to step forward and to instruct me, for the sake of God, in the truth in the presence of so many pious and learned men.

In case they

do not do this I assure them that I shall summon publicly byname each of them, of whom I know many to be present.

But

on account of brotherly love I wish to inform them beforehand, so that they may arise of themselves unsummoned by me and prove me a heretic.*.

But no one desired to come forward or

say anything against him. Meantime Gutschenkel [ a buffoon from B e r n ] , standing

in

front by the door, cut a ridiculous caper, and cried out : " Where are now the ' big moguls ' that boast so loudly and bravely on the streets?

Now step forward !

H e r e is the man.

all boast over your wine, but here no one stirs."

You can

All laughed at

that. T h e n Master Ulrich arose again, urged and begged a second time all who had accused and attacked him about his sermons to step forth and prove him a heretic.

In case they did not do

that, and did not step forward unsummoned by name, he would * [ " A m I not right?

If you do not do that I shall name those who call me

h e r e t i c , but I warn you in advance that it is more honest to step forward uncalled."

(Bu)linger.)

T h e word of the abbot of C a p p e l : " W h e r e are they

now who wish to '..um u s ? " I'tillingcr places h e r e . ]

THE

F I R S T ZURICH

DISPUTATION.

59

for a third time publicly summon them, etc., as above. When every one remained silent as to the invitation and challenge of Master Ulrich a priest by the name of James Wagner arose, a clergyman at Neftenbach,* and spoke as follows : Learned, wise, honorable, specially favorable, lords (gentlemen?) and princes : Since there is no one who wishes to speak of these matters after the repeated summons of Master Ulrich, I must, as the least skillful, say something. It is well known to you all, gentlemen, that our gracious Lord of Constance this year issued a mandate f ordering people to retain and keep the traditioncs humanas until they were rescinded and changed by a general council. Now since no one will say anything against Master Ulrich's articles, which oppose the constitution's humanas, I say for my part, and hope and think, that we ought not to be bound to keep that mandate, but should preach the word of God, pure and unadulterated by human additions. You know also, dear Lords, how the clergyman of Fislisbach I was arrested according to the mandate, taken to Baden before the Diet, which afterwards gave him into the keeping of the bishop of Constance, who finally put him in prison. If we are to teach and preach according to the contents of the mandate, then Master Ulrich's words have no force. But since there is no one here present who dare (darf) say anything against them, to show them untrue, it is plain that proceedings with the gentleman from Fislisbach were too short. For this reason Ispeak, this good gentleman and clergyman said * A village 1 2 miles northeast of Z u r i c h . t In Fiissli's

Beiträgen,

IV.,

125-129.

t On the b o r d e r of Switzerland, but in B a d e n .

H i s name was U r b a n W e i s s .

H e had a n n o u n c e d f r o m his pulpit on his return from the Zurich m e e t i n g of August 1 5 , 1 5 2 2 , that he would no l o n g e r call upon the Virgin saints.

H e also married.

M a r y or the

T h e bishop of C o n s t a n c e c o m p l a i n e d against

him

at the Diet of B a d e n , w h i c h wished him arrested, but some friends went surety for him.

H o w e v e r , the Diet in N o v e m b e r , 1 5 2 2 , ordered his arrest.

H e was

examined in C o n s t a n c e , and a p p a r e n t l y as the result of the use of torture recanted and then was liberated.

6o

ZWINGLI

SELECTIONS.

further, and I would like to have judgment as to how I should a c t in the future as to such mandate of the bishop.· • [ F a b e r accuses H e g e n w a l d of error in the order of his s p e e c h e s . " Y o u n o t e me clown as if I had made the fourth s p e e c h , and bring forth a s p e e c h of which truly I would be a s h a m e d , provided I could not erase it by m e a n s of t h e Scriptures better by the grace of G o d .

Y o u have n o t e d m e down

as if I h a d immediately broken forth after the speech of Zwingli, which you k n o w is not true.

F o r I l e a m t long ago from R o m a n histories that an ambas-

sador should not e x c e e d his authority. should not preach unless he be sent.

T h i s I have not forgotten, that o n e

T h e r e f o r e since I have not been sent by

my gracious lord as a c o m b a t a n t , but as a spectator, y e a as a peaceful umpire, I did not wish to answer the many speeches and d e m a n d s ; also partly exhortation of Zwingli.

And where there had been a long silence, you k n o w that

M r . Ulrich having dared to n a m e several, requested us from C o n s t a n c e urgently, still I maintained silence until the priest (whom you c a l l ) , v. M i t t e n b a c h ( N e f t e n b a c h ) , referred to my gracious lord and myself so much and so clearly that I t h o u g h t , and I alsatin only tolerably.

THE

FIRST ZURICH

67

DISPUTATION.

For I am no orator or poet, and do not pretend to be.

Finally

I say, the evangelical and apostolical Scripture is not found in the wise, brilliant or flowery, smooth words, but in the power of G o d , as Paul says, 1 Cor. ii. 4.

Thus, as before, it seems to me

not to be sufficient that one apply or bring forward Scripture, but it is also important that one understand Scripture correctly. With that in view perhaps one should attend to such matters at the universities (as at Paris, Cologne or Lyons, or elsewhere), as I said before. ANSWER

OF MASTER

ULRICH.

SIR VICAR : There is no further need of such smooth and roundabout words.

I desire that you tell me only with what portion of

Scripture you convinced

the priest imprisoned

at

Constance,

clergyman of Fislisbach, that he was not a Christian, and brought him to a revocation of his error.

This is the point upon which

we desire to hear in kindness your answer.

Show us

simply

where in the books heretofore cited by you in the matter

of

praying to the saints and of their intercession it is stated that they are our mediators.

This we

desire

to know from you.

Therefore I beg you for the sake of Christian love, do this with plain, unadulterated, divine Scripture, as you boast to have done in the case of the priest imprisoned at Constance.

Indicate the

chapter and answer the question as asked in simple words, saying here or there it is written.

Then we will see if it is so, and in

case we are persuaded and convinced of it we will gladly submit to instruction.

T h e r e is no need of long speeches.*

F o r your

long quoting and citing of many writings of the ancients looks more like seeking the praise and f a v o r of the audience than the furthering of the truth.

Probably I also could bring in many

narratives and essays of the ancients, but it is not to the point. We well know that many things were decided upon in times * ["Upon

Fathers and councils one no longer d e p e n d s , unless they prove

their case by the S c r i p t u r e s . "

(Bullinger.)]

ZWINGU

68

SELECTIONS.

past by the fathers in council assembled which were afterward repealed and revoked by others who thought they assembled in the spirit of G o d , as is plainly found in and

that of

Gangra,* in the

first

the Nicene

of which

Council

the clergy was

allowed to marry, and all those who spoke against it were cursed, while the second decided upon the opposite.f

It is aïs.) a fact

that many times ordinances (constitutiones) have been •[Held

in the 4th c e n t u r y .

issued

G a n g r a was the capital of ten A s i a

Minor

provinces of P a p h l a g o n i a . ] t [ " ' N o t a word is written c o n c e r n i n g this in the canons of the council of Nicaea.'

T o be sure Zwingli said that Paphnutius in the council of Nicaea had

b e e n , by which Z w i n g l i m e a n s that marriage at that time (although he partly errs) w a s permitted.

N o w in the council of G a n g r a you say in your report Zwingli had

said it had been f o r b i d d e n . that you could write such ?

H o w could you lose your memory in such fashion On the contrary he said that it had been permitted in

the council of G a n g r a , and doubtlessly he based this upon another pamphlet, which he called ' A p o l o g e t i c u m , ' and written in Latin quatering (see Latin version). R o g o nunc ut concilio p a r e n d u m , e t c . part.

Y o u d o him w r o n g , n o w I must take his

Furthermore b e w a r e , my pamphlet here will be read the sooner by those

w h o are at Zürich and accepted as g o o d . Carthaginian council.

Z w i n g l i also has referred to the

In the first place I showed h o w there are two kinds of

councils, n a m e l y , those of the general Christianity, which are called ' oecum e n i c a ' or ' universalia ' in G r e e k a n d L a t i n ; then the ' particularia.'

Now

it is never found that in the matter of faith the ' universalia ' were ever opposed to e a c h other.

T h e C a r t h a g i n i a n council was only a special o n e .

And

to

every bishop was left his free will a n d o p i n i o n ; a n d only later the council of Nicaea was held by 3 1 8 F a t h e r s , (thus) they may have had an honest excuse. Why

have you omitted

this r e p o r t ? "

(Faber.)

Heinrich W o l f

answered

thereupon : " Zwingli simply said that in a council Paphnutius with difficulty had secured permission for the marriage of the priests, also s p o k e well against such statutes.

N o w y o u c o m e forward and say that he placed Paphnutius in

the Nicaean council, although he said to-day (as I asked him about it) that he h a d never read about a council which h a d forbidden marriage, but about popes 500 years after the birth of Christ.

But since the papists speak so consistently

about the Nicaean council he m a d e his point, h o w h e really had never read carefully the history of this council, and thus h a d believed you papists.

And

y o u have brought forth the Nicaean c o u n c i l , and not Z w i n g l i ; then you o p p o s e d the G a n g r e n s i a n council by saying that it was not a general o n e . " rupfen.") ]

("Gyren-

THE

FIRST

ZURICH

DISPUTATION.

69

and ordered by the fathers in council to which their successors paid no heed. For example, that the mother of God conceived without sin was decided in public council at Basel, and yet no preaching monk is so foolish as to speak against it. Also many ordinances or rules of the fathers are found which were changed afterwards, especially in our times, and otherwise not kept or given up by the influence of money, so that such things are allowed which were formerly forbidden by the fathers. From this we can see that councils have not always acted in the spirit of the Holy Ghost, but sometimes according to human will and judgment, which is of course forbidden by divine Scripture. For the Holy Ghost does not say this to-day and to-morrow that, but its ordinances and regulations must remain everlasting and changeless. The pious fathers whom we call holy are not for that reason to be dishonored and attacked as to their piety or holiness. For nothing is easier or from native weakness more natural than to err, especially when out of conceit or over-hasty judgment depended upon their own opinion instead of upon the rule of God's Word. This all shows us that the pillars and supports of many of the fathers, as Augustine and Jerome, are not in harmony in their writings ; that often the one thinks not only something else, but by Scripture proves the contrary. But as to the fact that they say it would be too bad if we Christians, and especially our forefathers, had lived so long in error, since from the time of Gregory the intercession of the saints has been accepted and kept, I say that it is not a question of when a thing begun in the Church. We know well that the litany was established in the time of Gregory and kept down to the present. But all we desire is to hear the Scripture upon which my Lord Vicar bases his recommendation that we should pray to the saints. For if such a custom began at the time of Gregory then it did not exist before,* and if before that time men were Christians • [ " I said e v e n m o r e a b o u t the t i m e f u r t h e r b a c k , e s p e c i a l l y in the t i m e of C y p r i a n , 1 3 0 0 y e a r s a g o , there w a s intercession of the s a i n t s ; y e s , I shall try it s:,i: f u n h c r h a c k . "

(Faber.)]

ZWINGLI

7°

SELECTIONS.

a n d were saved, t h o u g h they did n o t hold to the intercession of t h e saints, a n d p e r h a p s k n e w little of it, then it follows that they d i d not sin w h o b e l i e v e d in C h r i s t alone a n d d i d n o t c o n s i d e r the intercession of the saints. F o r w e k n o w really f r o m the Scriptures that Jesus C h r i s t alone is the m e d i a t o r b e t w e e n us and G o d , his heavenly F a t h e r , as has b e e n stated b e f o r e .

F u r t h e r m o r e , I say that m a n y learned

h a v e spoken a n d f o u g h t against the o r d i n a n c e s , and

men

especially

against the so-called holy ones, useless a n d superfluous customs, also against g r e a t p o w e r

and

tyrannical

show;

but the

great

moguls, popes, bishops, m o n k s a n d prelates, d o not wish to be t o u c h e d on their sore spots, and tell the unlearned c r o w d

that

their rule has b e e n e r e c t e d by G o d , a n d that H e has o r d e r e d t h e m to g o v e r n thus, h e n c e all those o p p o s i n g , or only

having

such thoughts, are not alone heretics and shut out from the rest of Christianity, but as cursed a n d the p r o p e r t y of the devil they h a v e b e e n exiled, o u t l a w e d , c o n d e m n e d , a n d s o m e sentenced

to the s t a k e and burnt.

have

Therefore, dear

been

brethren,

a l t h o u g h one says to y o u — p e r h a p s in o r d e r to f r i g h t e n y o u the m o r e — h o w our pious parents a n d ancestors h a v e erred, and on a c c o u n t of such heresy have b e e n d e p r i v e d of salvation : I tell y o u ( o n the c o n t r a r y ) that the decisions and j u d g m e n t of G o d are h i d d e n from m a n k i n d and i n c o m p r e h e n s i b l e o n e should

impiously c o n c e r n himself

therewith.

to us, and no God

knows

that we all have faults a n d are sinners, y e t through H i s m e r c y H e m a k e s up our d é f i c i e n c e s a n d enables us to a c c o m p l i s h s o m e t h i n g , y e a e v e n such d e e d s for w h i c h p e r h a p s our strength alone is n o t sufficient.

C o n s e q u e n t l y it is in no wise b e f i t t i n g that w e desire

to j u d g e and p r o n o u n c e u p o n the s e c r e c y of G o d in such matters.

H e knows f u l l well w h e r e H e m a y o v e r l o o k a n d p a r d o n ,

a n d we must not interfere with H i s d e c i s i o n a n d c o m p a s s i o n , in w h i c h manner H e

has treated a n d d e a l t with e a c h one.

We

trust in H i m as our eternally g o o d F a t h e r , w h o c a n , as 2 P e t e r ii. 9 says, well p r o t e c t H i s own, a n d deliver the g o d l e s s over

to

T H E FIRST ZURICH

eternal suffering.

DISPUTATION.

71

N o r does it d o any good to say that there a r e few

people who will not feel c o m f o r t through the intercession of the saints.

I say, where such

help c o m e s from G o d , we will not

judge why G o d a c t s thus a n d helps man in such fashion as H e desires.

B u t where this o c c u r s from infatuation by the devil as

a j u d g m e n t of G o d upon the u n b e l i e v i n g man, what shall we saythen?

Y e know well what work the devil has s o m e t i m e s

done

in many places, which if it had not been o b s t r u c t e d would have resulted

in

great

deception

and

injury

of

all

Christendom.

F u r t h e r m o r e , that is an evil t e a c h i n g which proclaims that o t h e r nations will not c o n s i d e r us Chritsians if we do not o b e y t h e ordinances, t. e., the laws of f o r m e r times, as this is o r d e r e d d e m a n d e d by the papal d e c r c e s .

F o r i n d e e d there are

and many

o r d i n a n c e s in the c a n o n s of the R o m a n bishops and popes which the aforesaid nations do not o b e y and still they are none the less Christians.

C o n c e r n i n g the a b o v e I shall m a k e use of the follow-

ing short c o m p a r i s o n : E c c l e s i a s t i c a l property is ( a s they s a y ) in the power of the R o m a n p o p e , and he may bestow and grant the estates to whomsoever he pleases.

Now look ye how this ord-

i n a n c e is o b e y e d in Spain and F r a n c e ; benefices or estates are not pope say what he pleases.

there the

ecclesiastical

granted to any foreigner, let

the

B u t we foolish G e r m a n s must p e r m i t

the sending of s t a b l e m e n and mule-drivers from the papal c o u r 1 to take possession

of our b e n e f i c e s a n d curacies

and b e our

spiritual guides, although they a r e ignorant of and know n a u g h t c o n c e r n i n g the S c r i p t u r e s , and if we do not tolerate this we a r e disobedient to the Christian C h u r c h .

B u t the

above-mentioned

nations do not o b e y the o r d i n a n c e and still are without question pious Christians.

H e n c e . Sir V i c a r ,

I desire that you d o n o t

m a k e use of b o m b a s t i c s p e e c h e s , which do not even b e a r upon my question, but, as I have a s k e d b e f o r e , tell at o n c e where is written in the Scriptures c o n c e r n i n g

the

holy invocation

and

intercession of the Virgin Mary, as you p r e t e n d e d you could show in E x o d u s , B a r u c h , e t c .

T h a t is what we desire to hear.

Hence

72

ZWINGLI

SELECTIONS.

answer in regard to this obscure point.

W e do not ask what

has been accomplished or decided in this or that council.

This

all does not bear upon the matters which we ask you, otherwise we will be speaking for a month concerning these matters. VICAR.

G e n t l e m e n : I am accused of speaking very evasively and not to the point.

I have excused myself before for not being able

to speak eloquently, and I have also listened to you ( M a s t e r Ulrich).

[ H e r e M a s t e r Ulrich interrupted : T h e r e is no need of

so much teasing.]

T h a t you accuse me of seeking to add to my

own f a m e rather than the advancement of truth I cannot prevent.

I wished to assist in making p e a c e and doing the best.

B u t when Master Ulrich claims that I say much concerning things settled by councils of yore, and then changed by later ones, I say that there are two kinds of councils referred to.

Some are known

as " concilia universalia " ( t h e s e are common or general gatheri n g s ) , where many of the bishops and Christian leaders meet, as in the four foremost councils, Nicaea, Constantinople, Ephesus and C h a l c e d o n , and some others.

Whatever was accomplished

and d o n e in these has never been entirely changed by the others, but hns been

preserved like the Gospel.

Some are known as

" c o n c i l i a particularia," of which there have b e e n many, not consisting of all the fathers of the common parishes about, but of special ones, as was the council of Gangra, and many others. I n these probably something has at times been settled which later, perhaps not without cause, has been d e c i d e d otherwise.

But it

never has b e e n that the priests were permitted to have wives. And although the Eastern Church, especially in G r e e c e , wished to have this considered just, the pious fathers of other nations would not permit this and forbade it, considering from weighty reasons*

that

the

marriage

of

piiests

is detrimental to the

* [ " A l t h o u g h I said that I wanted to S e i e n d it well against the destroyers of divine gifts and services.

But I did not say it.

Y o u thought I would say it.

A l t h o u g h I did not think of the p o p e , the c e r e m o n i e s and many other things, >t is n o proof that such are u s e l e s s . "

ι Faber.)]

T H E FIRST ZURICH

73

DISPUTATION.

churches and not for the good of the service of G o d , as also Saint Paul says, ι Cor. vii. 3 2 : " Q u i sine uxore," etc.

"He

that is unmarried careth for the things that belong to the L o r d . " vii. 27 : " S o l u t u s es a b , " etc.

" A r t thou loosed f r o m a w i f e ?

seek not a wife !"

There he speaks of those who serve the

Gospel as priests.

I d . vii. 20 : " Let every man abide in the

same calling wherein he was called."

Such and many

other

causes have induced the holy fathers not to allow and permit marriage to priests.

Indeed it could not happen without parti-

tion of the property of the churches. ZWINGLI.

Marriage forbidden to priests is not found everywhere, as one pretends, but imposed by man contrary to a divine and just law. This is evident, first of all, in St. Paul, 1 Cor. vii. 2 : " Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband."

Since he says " every "

undoubtedly he does not wish the priests to be excluded.

Foi

he confirms and refers to the marriage of priests, especially in writing to ι Timothy iii. 2 [ 4 ] : " A bishop (/. e., priest) then must be blameess, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach, etc. well his own house, having gravity."

One that ruleth

his children in subjection in ail

In the same fashion he speaks, iii. 8, concerning the

deacon, whom we call evangelist.

And Paul also writes to Titus

i. 5, 6 : " For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders (whom we call priests or deacons) in every city, as I had appointed thee : If any be blameless, the husband of one wife, having faithful children," etc.

Undoubtedly the holy Paul, inspired by the H o l y

Ghost, recognized our inability and incapacity to remain chaste by our own will except through the grace of G o d .

H e n c e he

says in the afore-mentioned place, 1 Cor. vii. 7 : " F o r I would that all men were even as I myself," and i. 1 . : " I t would be

ZWINGLI SELECTIONS.

74

good for man to be thus," but Paul adds, vii. 7, and says : " But every man hath his proper gift of G o d , one after this manner and another after that."

Therefore Paul places no restriction

upon the marriage of priests, and indeed writes expressly : " A bishop (ï. e., priest) and a d e a c o n shall have a sober wife and well-bred children

and furthermore he permits marriage to all

people, and says, 1 Cor. vii. 28, 7 : " But and if thou marry thou hast not sinned. etc.

But every man hath his proper gift of G o d , "

It is evident from this that marriage is not forbidden to

priests by divine law, and that chastity is to be maintained, not by means of our resolutions, but with the help of the grace of God.

This real truth and wisdom of God Christ also proves to

us, Matt. xix. 10, 12 : " H i s disciples say unto him, if the case of the man be so with his wife it is not good to marry.

But

he said unto them, all men cannot receive this saying save they to whom it is given.

And there be eunuchs which have made

themselves eunuchs for the kingdom of heaven's sake (that is, due to the evangelical doctrine). let him receive it !"

H e that is able to receive it

D o you hear that Christ says here that it is

not possible for all people to keep chastity except such as have received it from G o d ? apostles to marry.

H e n c e H e does not forbid the twelve

Nor did G o d in vain give Adam a woman as

helpmate ; H e could have given him a man as helpmate if H e Jiad wished to k e e p him chaste. multiplicamini !"

But H e said : " Crescite et

And although this is known to every one, still

the pope is able, by means of his ordinance, to demand from each priest or other ecclesiastic chastity and that he be unmarried contrary to divine law, and he can weigh down the poor consciences corrupted by sin and shame ; and he permits public offense and sin contrary to the sunny and pure ordinance of God.

I say that I know of no greater scandal in Christendom

than that marriage is forbidden to priests ( I am speaking about the pastors ; the others let them lie, whatever they d o ) , yet they are allowed to commit fornication publicly as long as thev give money.

THE FIRST ZURICH DISPUTATION.

75

T h e y pretend that if the priests had wives the property of the churches would be divided and disappear. of a reason is this?

M y G o d , what sort

D o we then never spend the property of

the churches uselessly?

We will our real and movable property

to the illegitimate wives and children, if we have any, contrary to G o d ' s will.

What would that harm the benefice if a priest

had a dear wife and well-bred children brought up for the service of G o d out of the b e n e f i c e ?

T h e benefice could retain its

properly and income, which it has, although the priests may at times have mismanaged. to m a n y .

Priests have not always been forbidden

This is proved by Pelagius,* in which is found a decree

of the pope (Diss. X X X I . , cap. ante trienn.) that the subdeacons of Sicily shall forsake their wives, which they had taken in accordance with the divine ordinance, and shall not have intercourse with them ; which statute Gregory I. later on rescinded.

Con-

sequently if it was ordered in former times by Pelagius that priests shall have no wives, and this was rescinded by Gregory, then it could not always have been as at present, but the law must have been made by man, which G o d never required to be kept. VICARIUS.

It has never happened since the time of Tertullian and the council of Nicaea, 1 2 0 0 years ago, that priests had wives or were allowed to have them Thereupon one of the council at Zurich said : But they are allowed to have mistresses. T h e vicar was astonished f o r a while, but resumed : I t is true that the subdeacons in Sicily who had taken wives previously contrary to the custom of the R o m a n churches were permitted by the aforesaid Gregory to k e e p them.

But only on the condi-

* Alvarus Pelagius, bishop of Silves, Portugal, d. at Seville, 1 3 5 2 , whose Summa deplanctu

Ecclesia

( " T h e Chief Points of the Church's Complaint " ) ,

written in 1 3 3 2 , published, Ulm 1 4 7 4 , Venice 1 5 6 0 , is a frank statement of the disorders of his time and a plea for the exaltation of the Papal See.

76

ZWINGLI

SELECTIONS.

tion that in future no one would be consecrated who would not pledge himself to remain unmarried and chaste.

Thus also it

was resolved in the council at Carthage that no bishop, priest or deacon should have intercourse with women, but remain chaste without wife.

H e n c e I say that it will be no easy matter to

show that marriage was ever permitted to priests.* ZWINGLI.

And even if you say since the time of the apostles, still marriage is not forbidden to priests by divine ordinance, but allowed • [ " D o n ' t you recollect that I said I d o not like to s p e a k c o n c e r n i n g the marriage of priests?

O n account of this I h a v e kept quiet and have omitted

to state a better reason.

But where have you hidden the fact that I said that

from the time of the apostles one does not read that one w h o was consecrated as s u b d e a c o n , had died?

deacon,

priest or bishop could

marry again

a f t e r his wife

Did I not say further that it is thus u n d e r s t o o d , not alone in the

W e s t e r n , but also in the Eastern C h u r c h — i n C r e t e , C o r c y r a , e t c . , also in India, in the case of the Presbyter J o h n , and a m o n g the Russians? so that any one who took a virgin as wife may be consecrated as priest, but that if she die that he can take no m o r e ; in the same m a n n e r if he has no wife b e f o r e he is consecrated he can t a k e none after the c o n s e c r a t i o n ; this I have s h o w n . you omit

this?

It was

honorable

interruption

indeed

necessary

of one w h o s p o k e

for you about

to the

include

the

prostitutes;

W h y do subtile, and

you

also placed G u t s c h e n k e l t as a c h a r a c t e r in the c o m e d y .

Since the

Master Ulrich consoles himself

writings with

much

in his s p e e c h e s and

good a

text w h i c h he found in X X V I I . dist. c . , ' .Si cjuis discernit,' w h i c h is claimed to h a v e been m a d e in G a n g r e n s i a n c o u n c i l , k n o w then that there were not more than

16 bishops in that c o u n c i l ;

these m a d e

majority that even desired to abolish holy m a r r i a g e .

19 c a n o n s against the But therein they did not

reject the state of virginity and w i d o w h o o d , h e n c e also the marriage of priests w a s n o t , as you t h i n k , admitted by the pious F a t h e r s .

T h e y s p o k e about the

priests w h o had wives b e f o r e the c o n s e c r a t i o n — a n d

b e t h i n k yourself what

councils over 18 bishops w o u l d p r e f e r , even a l t h o u g h they should prefer it were so, as it is not, as Zwingli says.

N o w see h o w the supplication issued by

your and our c o m m o n gracious lord of C o n s t a n c e shall be a n s w e r e d .

About

the marriage of priests I do not like to speak (several times r e p e a t e d ) .

Accu-

sations of two wrong quotations were m a d e . "

(Faber.)]

+ T h e half-witted fellow mentioned a b o v e .

THE

and

permitted,

FIRST

ZURICH

as I h a v e

DISPUTATION.

proved

before.

77

And

that

priests

formerly had wives is sufficiently e v i d e n t , since f o r m e r l y

many

sons of priests have b e c o m e p o p e s a n d bishops, w h i c h c o u l d n o t have h a p p e n e d if they had not b e e n born in w e d l o c k .

H o w is

it that one always prefers human laws and human m e d d l i n g , a n d always sets h u m a n traditions a b o v e the will of G o d ?

Although

o n e finds that also the fathers have protested against m a n y ordin a n c e s , a n d y o u know how v e h e m e n t l y the pious man P a p h n u t i u s * o p p o s e d such a statute a n d would not a g r e e to marriage b e i n g f o r b i d d e n to priests.

F u r t h e r m o r e , E u s e b i u s writes that some of

the apostles had their w i v e s with them, w h i c h facts are sufficient indications that the present c u s t o m was b e g u n by p e o p l e of later times, but that marriage was not f o r b i d d e n by divine o r d i n a n c e either

to l a y m a n

or priest.

And

although

in the c o u n c i l

of

Nicaea, as y o u say, it was f o r b i d d e n to priests to have wives, still what about

that?

In former

times

baptism

by heretics

was

c o n s i d e r e d b y m a n y fathers as just and valid, as C y p r i a n u s tells us, but later in the c o u n c i l at C a r t h a g e this was d e c l a r e d to b e worthless a n d was set a s i d e . To

such varied

a r g u m e n t s of

Master Ulrich

the vicar h a d

n o t h i n g m o r e to o p p o s e a n d say, e x c e p t in regard to the b a p t i s m by heretics, a n d that on a c c o u n t of the f o l l o w i n g reasons : M a s t e r U l r i c h has said that the b a p t i s m of heretics was c o n s i d e r e d valid * B i s h o p of a c i t y in U p p e r T h e b a i s ; h a d his r i g h t e y e g o u g e d

out a n d

his

l e f t k n e e - c a p i n j u r e d in t h e M a x i m i a n p e r s e c u t i o n ( 3 0 5 ) , a n d w a s b a n i s h e d t o the mines. confessor.

l i e appeared

in t h e

Nicene

C o u n c i l 3 2 5 , a n d w a s h o n o r e d as a

W h e n it w a s p r o p o s e d to e n a c t a l a w w h i c h f o r b a d e t h e

married

c l e r g y to c o n t i n u e to live w i t h t h e i r w i v e s , P a p h n u t i u s d e c l a r e d v e r y e a r n e s t l y t h a t so h e a v y a y o k e o u g h t n o t to b e l a i d u p o n t h e c l e r g y ; t h a t m a r r i a g e itself is h o n o r a b l e a n d

t h e b e d u n d e f i l e d ; t h a t t h e C h u r c h o u g h t n o t to b e i n j u r e d

b y an u n d u e severity. rigid

" F o r a l l m e n , " s a i d h e , " c a n n o t b e a r t h e p r a c t i c e of

c o n t i n e n c e ; n e i t h e r p e r h a p s w o u l d t h e c h a s t i t y of t h e w i f e b e p r e s e r v e d . "

H e favored dissuading c l e r g y m e n from marrying after ordination, but those who had

married

prior to ordination

to r e t a i n

k n o w n virginity and his sufferings for the cause g a v e

their w i v e s .

allowing His

so great w e i g h t to

w o r d s that h e w a s u n a n i m o u s l y sustained by the C o u n c i l .

own his

78

ZWINGLI

SELECTIONS.

by several, and thus referring to Cyprianus. But the vicar demanded that one should record the words of Master Ulrich, because he believes he may catch him in small matters, for Master Ulrich may not have been very careful in the use of his words. Therefore he also demands that a copy of Cyprianus should be brought, so that the dispute may be decided. But the vicar said : Supposing the words of Cyprianus are as I think, and not as you? And thereupon a quarrel arose, which had naught to do with the questions which the vicar had been called upon so often to answer. Therefore I have not taken pains to remember and note this. But if I understood the matter both were right. For Zwingli referred to those who had been baptized by heretics, who should, according to Cyprianus, be baptized again in the churches, which several thought was needless. But the vicar was speaking of those who once baptized by Christians had gone over to heresy and later on wished to reenter the Christian Church; these did not need another baptism, but merely absolution by the imposition of hands, etc. Several were, however, also opposed to this, as Cyprianus writes in his letters to Pompeius and to Quintinus. After there had been considerable talk concerning this matter, Dr. Sebastian Hofmann,* of Schaffhausen, a member of the order of the Barefoot Monks, spoke thus : Learned, spiritual, honor* H e was properly called Sebastian Oikonomos.

Hofmeister, or in the scholastic form

Because his father was a " W a g n e r , " i. e., wheelwright, he was

himself erroneously callcd W a g n e r , or in Latinized form Carpentarius.

He

was born at Schaffhausen in 1 4 7 6 : entered the Barefoot ( F r a n c i s c a n ) monks there; studied in Paris the classical tongues and H e b r e w , and came home in 1 5 2 0 as a Doctor of the Sacred Scriptures, and the same year he taught in the Franciscan monastery in Zurich and so came in contact with Zwingli.

He

embraced the Reformation, and introduced it into L u c e r n e and into S c h a p hausen (both 1 5 2 3 ) , whither persecution drove him.

It is indeed as the R e -

former of Schaffhausen that he is best remembered, yet his career there was brief, for in 1 5 2 5 he had to leave that city,

l i e preached in Zurich ( 1 5 2 6 )

and taught H e b r e w in Bern ( 1 5 2 8 ) , but died September 2 6 , 1 5 3 3 , as preacher at Z o f i n g e n , thirty miles sontheast of B a s e l . monly attributed to Zwingli.

T w o of his writings were com-

THF. FIRST ZURICH

DISPUTATION.

79

able, wise, f a v o r a b l e , g r a c i o u s , d e a r g e n t l e m e n , it is n e c e s s a r y that

I also s p e a k

in

this m a t t e r .

Last

y e a r I was l e c t o r at

L u c e r n e , w h e r e , a c c o r d i n g to m y b e s t k n o w l e d g e a n d b e l i e f , I p r e a c h e d , as I h o p e a n d k n o w , n o t h i n g else e x c e p t the w o r d of G o d f r o m the S c r i p t u r e s , a n d in these s e r m o n s at L u c e r n e I h a v e m e n t i o n e d , like m a n y o t h e r s , the m a n y useless c u s t o m s of

inter-

cession a n d i n v o k i n g of the saints a n d t h e m o t h e r of G o d , a n d I taught in a c c o r d a n c e holy S c r i p t u r e s .

with the c o n t e n t s a n d t e a c h i n g s of

the

On a c c o u n t of such s e r m o n s , m a d e , as stated

a b o v e , at L u c e r n e , v a r i o u s a c c u s a t i o n s a g a i n s t m e w e r e sent to C o n s t a n c e , a m o n g w h i c h was the s e r m o n a b o u t the i n v o c a t i o n of the saints.

I was a c c u s e d of b e i n g a h e r e t i c , c o n d e m n e d , a n d

t h e r e f o r e d r i v e n out of Τ .licerne.

A n d now as my lord, the v i c a r ,

has p r e t e n d e d b e f o r e a n d stated that the a p p e a l a n d

invocation

of saints is f o u n d e d u p o n the S c r i p t u r e s a n d m e n t i o n e d in the Old T e s t a m e n t , I p r a y f o r G o d ' s s a k e that the v i c a r , as he was wont to boast to h a v e o v e r c o m e the priest i m p r i s o n e d at C o n s t a n c e , show the p l a c e , as f o r m e r l y o f t e n had b e e n a s k e d of h i m , especially s i n c e on a c c o u n t of this I h a v e b e e n a c c u s e d b y m y gracious lord at C o n s t a n c e of b e i n g a h e r e t i c , a n d I will a c c e p t it with m a n y thanks a n d willingly allow myself to b e taught in c a s e I h a v e p e r c h a n c e e r r e d in rr.y s e r m o n s , h a v e not told

the

truth, or h a v e m i s r e a d or m i s u n d e r s t o o d the S c r i p t u r e s . ZWINGLI.

W e k n o w f r o m the O l d a n d N e w T e s t a m e n t s of G o d that our only c o m f o r t e r , r e d e e m e r , savior a n d m e d i a t o r with G o d is J e s u s Christ, in w h o m a n d through w h o m a l o n e we can o b t a i n g r a c e , help a n d s a l v a t i o n , a n d b e s i d e s f r o m n o o t h e r being in h e a v e n or on earth. T H E VICAR, LAUGHING.

I well k n o w that J e s u s C h r i s t a l o n e is the c o m f o r t , r e d e m p t i o n a n d salvation of all, a n d an i n t e r c e s s o r a n d m e d i a t o r b e t w e e n us a n d G o d , his h e a v e n l y F a t h e r , the highest round b y w h i c h alone

So

ZWTNGLI

SELECTIONS.

is a n a p p r o a c h to the throne of divine grace and charity, a c c o r d i n g to H e b . iv. 16.

N e v e r t h e l e s s one may p e r h a p s attain the

highest round b y m e a n s of the lower.*

It seems to m e the d e a r

saints a n d the Virgin M a r y are not to be despised, since there are f e w w h o have not felt the intercession of the V i r g i n and the saints.

I d o not care w h a t every one says or believes.

I have

p l a c e d a l a d d e r against heaven ; I believe firmly in the intercession of the much-praised q u e e n of heaven, the m o t h e r of

God,

a n d another may believe or hold what he pleases. ZWINGLI.

T h a t would i n d e e d be a foolish p i e c e of business if one c o u l d arrive at the highest round without the lower or without work, or if he were on it to b e g i n at the lowest.

Sir V i c a r , we d o n o t

dispute here c o n c e r n i n g how one should appeal to the saints or w h a t your belief is.

W e desire only that you show us it in the

G o s p e l , as has b e e n formerly often d e m a n d e d and b e g g e d of you. T h e r e u p o n Master L e o Jud f arose a n d spoke thus : G r a c i o u s ' c a r e f u l , honorable, wise, favorable, d e a r g e n t l e m e n , I have b e e n m a d e by y o u , g e n t l e m e n , here at Zurich, a people's priest a n d • [ " I s a i d , one may d o that. things?

' Must ' and ' c a n , ' are t h e y not two different

T h e d e b a t e w a s not about ' m u s t , ' but about ' c a n . '

D i d you

not

h e a r from nie about the l a d d e r of J a c o b fastened to h e a v e n on w h i c h are m a n y rounds?

D i d you not hear h o w q u i c k l y and speedily Z w i n g l i w i s h e d to s w i n g

himself u p to the cross of C h r i s t ?

D o you not think if h e wished to g o to the

L o r d on t h e cross that then rightly he w o u l d also h a v e found M a r y , John the other p e o p l e of the G o s p e l ? "

and

(Faber.)]

t B o r n at G e m a r , near R a p p o l t s w e i l e n ( o r R i b e a u v i l l e ) , E l s a s s , thirty miles s o u t h w e s t of Strassburg, the child of a clerical m a r r i a g e ,

1 4 8 2 ; studied

at

B a s e l ; inclined first to p h a r m a c y , but took up t h e o l o g y , and h a d Z w i n g l i as his fellow-student u n d e r T h o m a s W y t t e n b a c h ; Μ . Α . , 1 5 0 6 ; b e c a m e d e a c o n of S t . T h e o d o r e ' s c h u r c h , B a s e l ; pastor of S t . Pilt, four miles east of his birthp l a c e ; p e o p l e ' s priest at Einsiedeln in succession to Z w i n g l i , and at his s u g g e s t i o n , 1 5 1 8 ; the s a m e , and by the same i n f l u e n c e , at S t . P e t e r ' s , Z u r i c h , 1 5 2 2 ; c o a d j u t o r of Z w i n g l i and B u l l i n g e r , particularly r e m e m b e r e d as principal transl a t o r of the Z u r i c h B i b l e ; d i e d in Z u r i c h , June 1 9 , 1 5 4 2 .

THE

FIRST ZURICH

DISPUTATION.

81

pastor, perhaps unwisely, in order to proclaim to you the word of God, the Gospel of Christ, which I shall try to d o according to my best capabilities, in as far ?.s the grace of God will assist m e and the Holy Ghost aid me. But surely now many ordinances of man have b e e n retained from long habit in the churches, and have intermingled with the Gospel, so that the clergy frequently have preached a n d c o m m a n d e d their keeping equally with the Gospel : yet I now declare that I shall not obey such h u m a n ordinances, but shall present and teach from love the joyful and p u r e Gospel, a n d whatever I can really prove from the Scriptures, regardless of human ordinance or old traditions, since such human ordinances, decreed by pope or bishop, have b e e n here recognized and proved to be by the Articles * emanating from Master Ulrich to be entirely opposed to the Gospel a n d truth, and still there is no one here who desires or is able to say anything truthful or f u n d a m e n t a l against him. And so although my Sir Vicar has pretended to prove and show by means of the Gospel the invocation and intercession of the saints, such has n o t yet been d o n e , although frequently requested. Therefore I also pray to hear and to know from him where it is written in the afore-mentioned biblical books concerning the invocation a n d intercession of the saints. For perhaps also in my sermons, if God lends m e grace, it will be declared and proclaimed that one should invoke to Jesus Christ alone, and only look to him for all compassion, all help, mercy and salvation, which shall be sought and d e m a n d e d from no other being. Therefore, Sir Vicar, I desire t h a t you teach me if I have erred, and report from the Gospel, showing place and location where it is written that the saints are to be invoked by us or that they are intercessors. Such I shall receive with many thanks, and will gladly allow myself to be taught by you. * R e f e r r i n g t o t h e Sixty-seven Articles issued by Zwingli for t h e basis of a r g u m e n t in t h e D i s p u t a t i o n .

82

ZWINGLI

SELECTIONS.

VICAR.

Ne Hercules quidem contra duos. Shall I strive with two? That was considered even too difficult for the strong Hercules (according to a proverb of the ancients). Dear Sir, I have nothing to do with you. Leo : But I have something to do with you. Vicar : I do not know who you are. Leo : I shall gladly be your good friend in so far as you desire. Vicar : That I shall not refuse, for I am not here to become an enemy of any one. If you are then my good friend, as you say, it will happen to us as to Socrates and Solon,· who also through argumentation became good friends. Leo : Then you have one friend more than formerly. T o prevent such and other gibes Master Ulrich began to speak : Would to God that the saying, Ne Hercules quidem, etc., would be understood and followed as readily by some as it ordinarily is the custom to quote it. Sir Vicar, we desire to hear the quotation concerning the invocation and intercession of the saints, not such useless talk and nonsense. VICAR.

It is the custom and usage of Christian churches, and is kept thus by all Christian folk confirmed by the litany and the canons missal, •["Look, beginning Solon

how

can

you

say that

to

excuse

myself

the saying of S o l o n , how then it was written

that when

once

he was sitting with

I quoted

in

by the wise

scholars, who were

the man

debating,

a n d Periander asked him whether he was silent from lack of words or because h e was a fool, he answered no fool can k e e p q u i e t ?

T h e r e f o r e I did not refer

to S o c r a t e s (as you s a y ) , but to the saying of X e n o c r a t e s when he was one time asked why he alone kept still and allowed all the others to s p e a k , he had answered that what I sometimes said I regretted, but that which I have not said that I have never regretted.

T h u s it h a p p e n e d , and not otherwise, and

as a witness of the truth I cited the p r o v e r b : Audiens sapiens sapientior erit. A n d as another witness Zwingli interrupted the speech by saying that there was n o need of fawning and hypocritical style. (Faber. )]

Now look how you have hit i t ? "

THE FIRST ZURICH

DISPUTATION.

»3

that we appeal to the Virgin to intercede for us ; this the mother of God herself says in the gospel of St. Luke. Ex hoc b e a t a m rae dicent : "All generations shall call m e blessed," and her cousin Elizabeth addressed her in a friendly manner, saying: U n d e mihi hoc, e t c . " And whence is this to me, that the mother of my Lord should come to m e ? " Likewise, " blessed art thou among w o m e n , " etc. This also the maiden in the Gospel proves to us, who cries : " Blessed is the body which has borne thee, and blessed the breasts which thou hast sucked." [Interruption by Zwingli : W e are not asking concerning the holiness and dignity of Mary, b u t concerning invocation and intercession.] We also sing daily : Sentiunt omnes tuum levamen. " All feel thv aid who honor thy m e m ory. " · But since my talk is held to be useless and foolish I will rather k e e p still. T h u s the vicar kept still and sat down, and then Doctor Martin from T ü b i n g e n arose, and spoke thus concerning these m a t t e r s : Dear Sirs ; Much has been said here against the usage and ordinance of the Christian churches which has been decreed a n d ordered by holy councils and fathers assembled in the n a m e of the Holy Ghost, which, moreover, long has been held without fault as a praised custom and long usage. T o oppose and to object to it is a sacrilegious deed, for what has been decreed and resolved by the holy councils and fathers, namely, by the four councils, should be obeyed in Christian churches like the Gospel, as we have written in Diss. XV. For the Church assembled in council in the name of the Holy Ghost cannot err. T h e r e f o r e it behooves no one to speak against their decrees and ordinances, as Christ bears witness in the holy Gospel when he says : Qui vos audit, m e audit. " H e that heareth you heareth me, a n d he that despiseth you despiseth m e . " T h u s Christ speaks to his disciples and those who in place of the twelve apostles ( a s bishop and p o p e ) govern the Christian churches ; as then the R o m a n * [ " Show us that in the Scriptures; the rest is human n o n s e n s e . " ing".)]

(Bull-

ZWINGLI

84

SELECTIONS.

Church is now since many centuries the mother of all others, which is confirmed b / words of Christ, Matt. xvi. 1 8 , 1 9 , as this is explained in Diss. X . and X I I . , cap. in nova et cap. quamvis. Concerning this there is here talked and quarreled against the invocation of the dear saints, just as if such honest and divine usage followed in Christendom many centuries were not founded upon the Scriptures, although

St. Jerome in " A d Jovianum "

writes much concerning the intercession of the saints, and that this is advantageous to us he proves from the hopeful Scriptures. T h a t we also receive true report concerning this from the canon of the holy mass, introduced by the old popes and bishops, and composed by Gregory and sung in all Christendom, proves that the intercession and invocation of the dear saints and the Virgin Mary is not considered useless.

We also see this in our daily

experience of miracles which occur everywhere.

Consequently

it seems wrong to me to consider and value such as useless and contrary to the Scriptures, etc. ZWINGLI.

T h e good gentleman also intervenes and urges much in favor of the ordinances and usage of the Church, the fathers and councils gathered together and inspired by the H o l y Ghost, and thinks one should not speak against them, etc.

I say he will by

no means prove that the councils have all been gathered in the name of the H o l y Ghost for the purpose of all the ordinances which they made, since it has been proved before that they often have decreed contrarily, and have

resolved

upon, done

rescinded one thing to-day, to-morrow another,

although

and the

H o l y Ghost is at all times alike, and does not oppose his decision once rendered.

B u t when he says what has been decreed by

councils and fathers is to be obeyed like the Gospels, I say what is as true as the Gospels and in accordance with the divine Spirit one is bound to obey, but not what is decreed in accordance with human reason.

But as to what further than this is to

T H E FIRST ZURICH DISPUTATION.

85

be considered by pope or council as a mortal sin we do not think that we are in duty bound to treat that the same as the Gospels ; we wish to be free, not to burden our consciences with that. E . g., if pope or council commands us, at risk of mortal sin, to fast, or to eat no egg, no butter, no meat, which G o d has not ordered us to do, Luc. x. 7 ; Col. ii. 1 6 , 2 1 , but is permitted and made voluntary, therefore we will not believe that such and other ordinances decreed by the councils are decreed by the H o l y Ghost, and to be respected equally with the Gospel.

How

does it happen that they wish to order us to eat no cheese, no eggs, no milk, but stinking oil, with which they scarcely oil their shoes at R o m e , and otherwise eat chickens and capons?

But

if one says it is thus written in the canons and decreed by the fathers, I ?ay it is written otherwise in Paul, and Christ has given another and easier law.

Now do we owe more obedience to

G o d or the Holy Ghost, or to human beings?

Acts v. 3 2 .

But

when he declares the Church has decreed such, she cannot err, I ask what is meant by " C h u r c h ? "

Does one mean the pope

at R o m e , with his tyrannical power and the pomp of cardinals and bishops greater than that of all emperors and princes? then I say that this Church has often gone wrong and erred, as every one knows, since it has destroyed the land and its inhabitants, burnt cities and ravaged the Christian people, butchering them for the sake of its earthly pomp, without doubt not on account of a command of Christ and his apostles.

B u t there is another

Church which the popes do not wish to recognize ; this one is no other than all right Christians, collected in the name of the H o l y Ghost and by the will of G o d , which have placed a firm belief

and an unhesitating hope

in G o d ,

her spouse.

That

Church does not reign according to the flesh powerfully upon earth, nor does it reign arbitrarily, but depends and rests only upon the word and will of G o d , does not seek temporal honor and to bring under its control much territory and many people and to rule other Christians.

T h a t Church cannot err.

Cause :

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SELECTIONS.

she does nothing according to her own will or what she thinks fit, but seeks only what the spirit of G o d demands, calls for and decrees.

T h a t is the right Church, the spotless bride of Jesus Christ

governed and refreshed by the Spirit of G o d .

But the Church

which is praised so highly by the Papists errs so much and severely that even the heathens, Turks and Tartars know it well. But when he refers here to the words of

Christ, L u k e x.

16,

" H e that heareth you heareth me, and he that despiseth you despiseth m e , " and then refers this to pope, bishop, regents of the R o m a n churches, I say that such is not the meaning of Jesus Christ, that we should obey them in all things as they order. For Christ the L o r d knew well that such great braggarts would sit upon the chair of Moses who would burden the necks of the poor with unbearable and heavy loads, which they themselves would not touch with a

finger.

H e n c e the saying, " H e that

heareth you heareth m e , " etc., will not serve for that for which the papists and sophists interpret it, but the right meaning is, as is also shown by what precedes and follows.

When Christ sent

his disciples to preach the G o s p e l in country and city he spake : " G o ye and p r e a c h , " saying the kingdom of G o d is approaching, etc..

And later Christ said : " H e that receiveth you receiveth

m e , " as Matt. x. 4 0 says.

This means they should preach His

word and bring it to the people, but not human foolishness and law.

F o r one serves the L o r d

doctrine and decree.

in vain if one prefers human

A n d may the good gentleman furthermore

remember what J e r o m e writes in ad Jovinian concerning the invocation or intercession of the saints that he has not read correctly.

For it is written ad Vigilantium ; but how

Jerome

twists the Gospel in regard to invocation or intercession of the saints, as he does often in other places, that all know who read J e r o m e with good judgment.*

Finally, in regard to the canon

* [ " Z w i n g l i said that if he were only half a m a n , stood on one leg and closed

one eye,

he would

nevertheless

yield

not to J e r o m e . "

(Faber.)

" T h e r e u p o n Heinrich Wolf said ' s u c h words were never heard from his lips,

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87

which is read in the mass, and in which invocation and intercession of the saints are referred to, I say one sees readily that the canon has not been m a d e by one alone, but composed by several. For there are many useless words therein, as haec dona, haec muñera, etc., from which may be inferred that it has not been made by one scholar.

T h e apostles never celebrated mass thus ;

one also finds that in several instances the custom of the canon is different from ours, which I shall point out and shortly prove, if G o d wills it.

Concerning the miracles which are done by the

saints we have spoken before. why G o d decrees this? *

Who knows through whom or

We should not attribute this so readily

on account of our unbelief to the saints when we hesitate concerning Christ and run to those crcaturcs for help.

This all is

proof of a weak faith and small hope in Jesus Christ, whom we do not rightly and entirely trust.

Why do we flee from H i m and

yea never thought of (.luring his l i f e t i m e . '

T o be sure, when you referred to

Jerome in regard to the intercession of the saints, lie said the argument which Jerome uses there has no basis in the S c r i p t u r e s . " * ["You pel:

have omitted that Z w i n g l i even

'when

( " Gyrenrupfen.") ]

s p o k e against

one says that the saints a c c o m p l i s h e d

has done i t . ' " ises a separate

(Faber.)

the public G o s -

miracles then the

devil

" A b o u t the intercession of the saints he prom-

book : ' the whole

h e a v e n l y host will be with m;·, without

suppressing Christ, but rather let him be m e d i a t o r . ' H e ( F a b e r ) thinks b e c a u s e Z w i n g l i

Luchsinger

answers:

said s o m e t h i n g about the w r o n g

craze

for miracles, t h e r e f o r e n o one should r e m e m b e r that any m o r e , and each

one

think perhaps s o m e t h i n g h a s been said about it; it doubtlessly was as H a n s Heyerli

(Faber)

said.

The

matter is t h i s :

Hans

H e y e r l i and

IX

Martin

B l a n s c h , of T ü b i n g e n , wished to p r o v e the intercession of the saints by m e a n s of the miracles ( w h i c h has all occurred n o w in a roundabout m a n n e r , for as every one k n o w s they have a t t a c k e d no a r t i c l e ) . miracles.

Zwingli

Y e s , the saints h a v e d o n e

a n s w e r e d : M i r a c l e s are not a sign of divinity, as Christ

himself declares, M a t t . vii. 2 2 , but where real miracles do occur through the saints G o d does them h i m s e l f , n e v e r the saints, as S t . P e t e r speaks in the A c t s iii.

But there occur m a n y miracles by the aid of the d e v i l , so M a t t . xxiv. 2 4 :

H e also accomplishes m i r a c l e s , and c h a n g e s himself into the shape of an a n g e l of light.

T h u s Z w i n g l i s p o k e , and that fool distorts it t h u s . "

( " Gyrenrupfen.") ]

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ZWINGLI

seek

aid

from

SELECTIONS.

the saints, especially

as w e d o not

recognize

certainly f r o m the Scriptures that they are our intercessors? A f t e r this D r . S e b a s t i a n , * f r o m S c h a f f h a u s e n , a m e m b e r of the o r d e r of the B a r e f o o t M o n k s , arose a n d b e g a n to admonish the assembled

council

that

they should

manage

and

protect

the

e v a n g e l i c a l d o c t r i n e as until n o w , since there was no o n e there w h o c o u l d bring f o r w a r d , u p o n f r e q u e n t requests, a n y t h i n g m o r e d e f i n i t e from the Scriptures.

B u t he c o u l d n o t finish ; the vicar

interrupted and said : D r . Sebastian, y o u should k e e p still a n d n o t speak thus.

You

k n o w well w h a t y o u p r o m i s e d m y g r a c i o u s m a s t e r ; it d o e s not b e h o o v e a man to b e so vacillating, to b e m o v e d like a reed by the wind ; you had not p r o m i s e d that b e f o r e . Answered

the aforesaid D r . Sebastian : D e a r g e n t l e m e n , w h a t

I have promised the bishop that I have faithfully and honorably k e p t , but his p e o p l e have not fulfilled a n d carried out w h a t they p r o m i s e d to m e ; that y o u may testify w h a t I have said here in public. After

this

speech

there

arose

another

doctor,

lector

and

p r e a c h e r from Bern, of the o r d e r of the B a r e f o o t M o n k s , f and a d m o n i s h e d the wise c o u n c i l of Z u r i c h , s p e a k i n g as follows : Honorable,

careful,

wise,

gracious, f a v o r a b l e

gentlemen

of

Z u r i c h , your intention a n d o p i n i o n , published in all p l a c e s by m e a n s of open letter for the aid of the G o s p e l , pleases m e well, and praised b e G o d that y o u are the p e o p l e to further and not to obstruct the word of G o d , a n d pray G o d that H e will not turn away and cause your wisdom to desert f r o m such a g o d l y under* D r . Sebastian H o f m e i s t e r . t Sebastian M e y e r , born at N e u e n b ü r g on the R h i n e , in Elsass, twenty miles north of Basel, 1 4 6 5 ; studied at Hasel and in G e r m a n y ; b e c a m e D . D . ; entered the Franciscan o r d e r ; taught in monasteries in Strassburg and B e r n ; was a rather violent friend of ihe R e f o r m a t i o n ,

l i e a c c e p t e d L u t h e r a n views on

the Eucharist, and ciied in Sirassburij, 1 5 4 ; , after p r e a c h i n g in Bern and A u g s burg as well as there.

THE

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89

DISPUTATION.

taking, and that H e will give and lend you power and might, strength and comfort, that you will be frightened by no temporal power, whether of pope, bishop or emperor, but so act in these matters that it will redound to God in the future and your eternal praise.

And do not mind that you are a small body and few.

I

do not say this to scorn you, but I mean it thus, that you are not equal to a whole kingdom and are considered too few to struggle against so many nations.

R e m e m b e r that God has always by

means of the smallest and weakest caused His divine word and will to appear in the world, keeping the same hidden from the great sages of this world.

Therefore fear not

injure the body ; they cannot harm the soul.

those who can

Do not mind that

there are now opposed to the truth of the Gospel bishop, pope and sophists.

Thus is it considered by God to make the wise of

this world ignorant, and cause the truth to be made clear by the simple.

Therefore I beg your wisdom to remain steadfast in

the word of God, which 1 shall also faithfully report to my lords of Bern, whose preacher I am, not in the cathedral, but a lector of the order of Barefoot Monks, and I shall sing j o u r honor and praise.

Then he sat down again.

After this the mayor of Zurich again exhorts if any one wishes to say more in regard to these matters he should do it. lords, he says, are tired of sitting.

My

I t will also soon be time to

dine. T h e n arose a canon of Zurich, by name Master J a c o b Edlibach, and spoke thus : Now listen, dear sirs : My good friend and brother, Master Ulrich, has before exhorted, in the name of Christian love, all those who have anything against him to speak.

Now I

have

had a dispute with him concerning several matters and sayings, but the same was finally brought by both of us before the chapter, where it was settled, so that I thought it was over and should be referred to by no one any more.

But now, since Master Ulrich

has exhorted those who have spoken against him so frequently to

9o

ZWINGLI SELECTIONS.

step forth in the name of God, I have thought he may mean me also. Hence I say if Master Ulrich desires that that which was treated of between me and him remain in the knowledge of my lords of the chapter I am satisfied, and shall refer to it no more. For the matter is bad and worthless ; also I know naught concerning Master Ulrich, except as a good friend and brother of the chapter. But in so far as he does not wish this, and urges me on, then I shall bring it before you gentlemen. For there are some behind there inciting and saying in scorn one dare not speak. ZWINGLI.

Dear sirs : I had earnestly resolved to call all those here three times by name who have accused me of being a heretic and the like, but I had really forgotten it now, and furthermore I would never have thought of the good gentleman, Mastei Jacob Edlibach. It is simply this, I did treat with him concerning a matter before the prior and chapter, which I did not think necessary to bring, indeed would never have thought of bringing forward here. But since he himself, uncalled for, arises and desires to refer to and settle the matter here, I am well satisfied. MASTER JACOB.

It is of no consequence. I came to Master Ulrich's house and he satisfied me, and although not entirely, still I am satisfied. I know nothing concerning him, except all good. I consider him a good gentleman and brother, hence if he wishes to leave matters as they have been settled before the prior and chapter, I am entirely content. ZWINGLI.

You may well refer to it here ; I am well satisfied, and I had rather have it before these gentlemen, since you yourself reported it. But there were several there, perhaps relatives of the aforesaid Master Jacob, who said and thought that Master Ulrich

THE FIRST ZURICH

DISPUTATION.

o u g h t to a c t m o r e p o l i t e l y , s i n c e o n e h a d s c a r c e l y i n c i t e d M a s t e r J a c o b to s p e a k . T o this M a s t e r U l r i c h a n s w e r e d t h a t he h a d n e v e r t h o u g h t of the s a i d

M a s t e r J a c o b , nor would

it h a v e o c c u r r e d to h i m that

he s h o u l d s p e a k c o n c e r n i n g this, e t c . T h u s t h e r e a r o s e a d i s p u t e ; s o m e of t h e c o u n c i l o r s w a n t e d t h e matter

to b e settled b e f o r e the c h a p t e r , s i n c e it h a d b e e n c o m -

menced

there;

presence

of

was no more chapter accused

of

g e n t l e m e n : b u t finally the m a t t e r

t h o u g h t of a n d

and

(although

t h e o t h e r s t h o u g h t t h a t it s h o u l d b e t r i e d in t h e

t h e scholars a n d thus

remained

not serving not

thus q u i e t e d , p e r h a p s l e f t to t h e

much

unreferred

to.

This

I

report

to t h e p u r p o s e ) t h a t I m a y n o t b e

u n d e r s t a n d i n g a n d r e f u t i n g all s p e e c h e s a n d o p -

p o s i t i o n w h i c h o c c u r r e d at that t i m e . * •["How

could you say truthfully that you have reported

and

under-

stood all speeches and rebuttals, when I show to you that you have wronged not only me, but others, also Zwingli.

Y o u have omitted from my state-

ments two quotations, with their additions, Matt, xxviii. 2 0 : ' I

am with

you,' etc., and John xiv. 1 6 :

' I will pray the Father, and he shall

you another Comforter,' etc.

D o you k n o w now what I said thereupon?

give

Since the appealing to the saints has gone on, also the mass has been held as a sacrifice throughout the whole of Christendom, not only now for a thousand, but for thirteen and fourteen hundred years, and if it were not true or righteous, then Christ would have wickedly forgotten us and the eternal truth; yes, he would have badly kept his word.

But he has said: Behold this is a mys-

tery; nor has he also said: Only after 1000 or 1 2 0 0 years shall I first come again to my bride the churches. world.

H e said : Every day unto the end of the

A n d although we did not heed these words of Christ, regardless of the

fact that his words are everlasting, according to Isaiah, and he alone is the truth, and furthermore cannot lie, according to St. Paul, and he is the one whom St. John calls the faithful and true, and sooner will heaven and earth perish rather than his words, still we would have the other promise of the Holy Ghost, who, it has been promised, will remain with us unto eternity. H e n c e I do not in great affairs carelessly leave or desert from the Church, but I entrust that rather to Christ.

N o w what I report has been kept by the

Church for so many centuries, hence I would be very careful, since the two things in regard to the saints and the mass are not contrary to the Gospel, and

92

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SELECTIONS.

Aftei this the mayor of Zurich permitted every one who did not belong to the council to go to his lodging and dine, until further request, for

it was now approaching

noon.

But the

councilors the aforesaid mayor ordered to remain, perhaps consult further concerning this.*

to

Thus they arose, and many of

the strangers went to their lodging.

This much was done in the

forenoon. After all had eaten they were lold to appear again in the city hall to hear the decision made by the wise council of Zurich.t After all had

gathered, there was publicly read

before

the

council as is written hereafter : When in the name of the I^ord and upon the request of the mayor, council and great council of the city of Zurich, and for the

reasons contained

in

the

letters

sent

to

you, you

had

obediently appeared, etc., and when again a year having passed since the honorable embassy of our gracious Lord of Constance, on account of such matters as you have heard to-day, was here in the cily of Zurich before the mayor, small and great councils, and when these matters having been discussed in various fashions I also can prove it with the Scriptures, and thus I feel like the honest old peasants: when one wishes to abolish their old traditions and praiseworthy usages, which arc not contrary to G o d , they do not like to obey and allow it. And thus I feel in regard to the said sayings, I trust to Christ and God and the Holy Ghost that thus far they have not deserted us, and I say also agree with St. J e r o m e , that in regard to these matters I shall rightly hold to the faith which I have received from the maternal breast.

Although the doctrine of

yourself and your brethren would l>e very acceptable to me, for I would not be allowed to pray, fasi or do other good works, but if I did them I should commit a sin, therefore I would probably go to heaven.

Kut since perchance I

cannot ask much, therefore I do not wish to lose the intercession of the saints, and especially of the Virgin M a r y . "

(Kaber.)]

* [ " Bullinger puts here the word of the mayor: And the sword with which he from Fislisbach was murdered does not wish to appear to

fight."]

+ [ " W h i c h has been decided upon in accordance with the debate (Bullinger.)]

held."

THF. FIRST ZURICH

DISPUTATION.

93

it was reported that our gracious Lord of Constance was about to call together the scholars in his bishopric, also the preachers of the neighboring bishoprics and parishes, to advise, help and treat with them, so that a unanimous decision might b e reached and each one would know what to rely on, but since until now by our gracious Lord of Constance, p e r h a p s from good reasons, not much has been d o n e in this matter, and since more and more disputes are arising a m o n g ecclesiasts and laymen, therefore once more the mayor, council a n d great council of the city of Zurich, in the n a m e of God, for the sake of peace a n d Christian unanimity, have fixed this day, and for the advantage of the praiseworthy embassy of our gracious Lord of Constance ( f o r which they gave their gracious, high and careful t h a n k s ) have also for this purpose by means of open letter, as stated above, written, called a n d sent for all secular clergy, preachers and spiritual guides, together and individually, from all their counties into their city, in order that in the examination they might confront with each other those mutually accusing each other of being heretics. But since Master Ulrich Zwingli, c a n o n and preacher of the G r e a t Minster in the city of Zurich, has b e e n formerly much talked against a n d blamed for his teachings, yet no one, upon his declaring and explaining his Articles, has arisen against him or a t t e m p t e d to overcome him by means of the Scriptures, and when he has several times also called u p o n those who have accused him of being a heretic to step forward, and no one showed in the least heresy in his doctrines, thereupon the aforesaid mayor, council a n d great council of this city of Zurich, in o r d e r to quell disturbance a n d dispute, u p o n due deliberation a n d consultation have d e c i d e d , resolved, a n d it is their earnest opinion, t h a t Master Ulrich Zwingli continue and keep on as before to proclaim the holy Gospel and the correct divine Scriptures with the spirit of God in accordance with his capabilities so long a n d so frequently until something better is m a d e known to him. F u r t h e r m o r e , all your secular clergy,

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spiritual guides and preachers in your cities and counties and estates shall undertake and preach nothing except what they can defend

by

the

Gospels

and

other

right

divine

Scriptures ;

furthermore, they shall in no wise in the future slander, call each other heretic or

insult

in

such manner.

Those

which

seem

contrary and do not obey will be restrained in such manner that they must see and discover that they have committed

wrong.

Done the Thursday after Carolus, in the city of Zurich, on the 29th day of January, in the year 1523. Thereupon Master Ulrich Zwirigli arose and spoke thus : ·

God

be praised and thanked whose divine word will reign in heaven and upon earth.

And you, my lords of Zurich, the eternal God

doubtlessly will also in other affairs lend strength and might, so that you may in future advance and preach the truth of God, the divine Gospel, in your country.

D o not doubt that Almighty

G o d will make it good and reward you in other matters.

Amen.

Whether this decision having been read pleased the vicar of Constance

or not I

really don't know, for he spoke

Dear gentlemen, much

has been

spoken

praiseworthy old traditions, usage and

to-day

ordinance

thus:f

against of

the

the holy

popes and fathers, whose ordinances and decrees have until now been held in all Christendom true, just and sinless. J

* ["Zwingli read.··

s p o k e with great joy after the aforesaid decision

T o pro-

had

been

(Bullinger.)]

+ [ " A n d first here the vicar b e c a m e a n g r y , s a y i n g : M y dear g e n t l e m e n , ^ read to-day Master U l r i c h ' s Articles for the first time, which before I had had no time to glance o v e r . " Ϊ["·Υοιι

(Kullinger.)]

k n o w that it is true that b e f o r e I or all priests had c o m e to

Z ü r i c h no one k n e w your w o r d , w h e r e o n you

that

I would

have

thought

be a debate at Ziirich c o n c e r n i n g

the dispute w a s b a s e d , and I tel'

sooner of the

death

intercession

than that of

you p r o b a b l y m a r k e d well that I said I t h o u g h t I had I see I am in Picardy, and

this saying I

explained

the

there should

sa'nts.

Hence

c o m e to Ziirich, but

to be from

the here-

T H E FIRST ZURICH

DISPUTATION.

95

tect and maintain this I have offered myself to the high councils. But now when for the first time to-day I have looked and glanced through the Articles of Master Ulrich (for I have not read them before), it seems to me truly that these are wholly and entirely at variance with and opposing the ritual (/. e., opposed to the praiseworthy

splendor

and

glory

of

the

churches

done and

decreed for the praise and honor of G o d ) , to the loss of the divine teaching of Christ.

This I shall prove. ZWINGLI.

Sir Vicar, do it.

W e would like to hear that very much. VICAR.

It is written, Luke ix. 5 0 : Qui non est adversum vos, etc. " H e that is not against us is for us." services or splendor of the churches

N o w these praiseworthy (like

fasting, confession,

having festival days, singing, reading, consecrating,* reading mass and other similar things) have always been decreed and ordered by the holy fathers, not against God, but only for the praise and tic P i c a r d . t

H e n c e although I was not prepared nor thought about the matter,

still I desired to argue concerning it, and show wherewith I had proved the imprisoned priest to be in error whom you wished to m a k e a bishop, so that you also might fall into the Arian heresy.'

(Faber.)

A n d before he said : ' M a s t e r

Ulrich had published the 67 articles only a day before this session, and before any one at Constance or any other city k n e w a word of it, and Master Ulrich also admitted it may perchance have been issued too l a t e . '

Werner Steiner remarks

in writing : ' T h e s e (the A r t i c l e s ) were handed to him by the pastor of Frauenfeld + on the journey hither, about 2 or 3 days a g o . ' " ] * [ F r o m the saying of L u k e ix. not six words have been quoted.

( " Gyrn-

rupfen." )] t Picard, the founder of an heretical sect of the Manichean order, the Picardists, in the 15th century. against them. finally

T h e customary charge of immorality was brought

It spread from its home in Picardy to France and G e r m a n y ,

to B o h e m i a , where it was ruthlessly suppressed by the great

leader, Z i s k a , in 1 4 2 1 . Ζ Twenty-one miles northeast of Zurich.

Hussite

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SELECTIONS.

honor of G o d Almighty, and it seems very strange and unjust to me to consider and refute them as though wrong. ZWINGLI.

When my Sir V i c a r speaks and quotes from the Gospel, " H e that is not against us is for us," I say that is true.

" Now the

customs and ordinances of the Church are ordered and decreed by men, not against G o d , " etc.

Sir Vicar,

prove

that.

For

Christ always despises human ordinance and decree, as we have in Matt. XV. 1 - 9 .

When the J e w s and Pharisees blamed and

attacked the L o r d because his disciples did not obey the doctrine and ordinance of the ancients Christ said to them : " Why do ye also transgress the commandment of G o d by your tradit i o n ? " etc.

A n d the L o r d spoke f u r t h e r : " Y e hypocrites, well

did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth and knoweth me with their lips, but their heart is far from me.

But in vain do they worship me,

teaching for doctrines the commandments of m e n . "

One sees

here that G o d does not desire our decree and doctrine when they do not originate with H i m , despises them, serve H i m in vain, which also St.

and

says we

Paul shows to us when he

writes thus : D e a r brethren, let no man beguile you by human wisdom and deceit, in accordance with the doctrine or decree of men, in accordance with the doctrines of this world, and not those of Christ.

" L e t no man therefore judge you in meat, or

in drink, or in respect of a holiday, or of a new moon, or of the Sabbath days. Col. ii. 1 6

ff.

Which are a shadow of things to c o m e , "

etc.

G o d wants from us H i s decree, His will alone,

not our opinion.

G o d the L o r d cares more f o r obedience to

H i s word (although they use the word " obedience " for human o b e d i e n c e ) than for all our sacrifices and self-created

church

usages, as we have it in all the divine writings of the prophets, twelve apostles and saints.

T h e greatest: and correct honor to

show to G o d is to obey H i s word, to live according to His will, not according to our ordinances and best opinion.

T H E FIRST ZURICH

DISPUTATION.

97

VICAR.

Christ said, according to J o h n xvi. 1 2 : " t have

yet many

things to say unto you, but ye cannot bear them now.

Howbeit

when he, the Spirit of truth, is come, he will guide you into all truth."

Much has been inaugurated by the holy fathers inspired

by the Holy Ghost, and especially the fasts and the Saturday by the twelve apostles, which also is not described in the Gospel, in which doubtlessly the Holy Ghost taught and instructed them.* ZWINGLI.

Sir Vicar, prove from the Scriptures that the twelve apostles have inaugurated Saturday and fasts.

Christ said in the afore-

said place the Spirit of G o d will teach them all truth, without doubt not human weaknesses.

F o r he spoke according to J o h n

xiv. 26 : " T h e Holy Ghost, whom the Father will send in my name, he shall teach you (the twelve apostles are m e a n t ) all things, and bring all things to your remembrance (advise and recall) whatsoever I have said unto y o u . " doubtedly,

not what

As

if he said un-

you think fit, but what the Holy

Ghost

teaches you in my name in accordance with the truth, not with human thoughts.

Now then the holy apostles have never taught,

inaugurated, ordered and decreed otherwise than as Christ had told them in the Gospel.

For Christ said to them, ye are my

friends if ye do that which I have decreed and

commanded.

This the dear disciples diligently did, and did not teach otherwise than as the right Master had sent them to teach and instruct, which is proven by the epistles of St. Paul and St. Peter. your arguments cannot avail anything.

Hence

F o r that I can say truly

that I could name more than sixty in this room from among my * [ " A l s o the saying J o h n xvi. 1 2 I did not refer to, for I knew the verse did not belong h e r e ; just as little did I say about fasting S a t u r d a y s . "

(Faber.)

Hereupon Heinrich Wolf maintains he referred to the quotation from J o h n xvi. : Christ still had many things to say to the disciples, but they could not bear it n o w , and Zwingli answered him, and showed how he had distorted the word of Christ.

("Gyrenrupfen.")]

98

ZWINGLI

SELECTIONS.

lords, laymen not learned in the Scriptures, who all could refute your argument as presented until now, and

by

means of the

Gospel overcome and refute. VICAR.

Very well, Master Ulrich, d o you admit that, that one should only keep what is writ in the Gospel, and nothing besides?

Do

you admit that? ZWTNGLI.

Sir Vicar, I pity you that you present such sophistical, hairsplitting or useless arguments.

Perhaps I could also indulge in

such devices, perchance I have also read

it formerly

in

the

sophists, hence I do not wish to be entrapped by such subterfuges and tricks.

I shall answer and argue with the pure Scrip-

tures, saying there it is written.

T h a t is befitting a scholar, to

defend his cause by the Scriptures. VICAR.

You have read in St. Paul that he accepted and taught traditions which formerly were not written in the Gospel.* •["That

I said and say still, that we are bound to hold m a n y things

that are not openly written, but w h i c h the C h u r c h and

[Zwingli

furthermore have been

reported

holds and we

believe,

by the teachers of the first churches

as h a v i n g c o m e to us b y order of the 1 2 apostles; thus I wished to prove that

the

forty

d a y s ' fast,

also

the

Sunday which

in

the

Apocalypse

St.

John calls ' d i e m d o m i n i c a i n , ' w a s d e c r e e d by the 1 2 disciples; if w e d o not wish to despise, depose or suppress them, then it is fitting that what so m a n y centuries by C h r i s t e n d o m g e n e r a l l y , also by the heretics, has b e e n held we should also k e e p , e v e n if it be not o p e n l y printed in the S c r i p t u r e s . " more he r e m a r k s :

Further-

" It is a harmful error not to admit anything unless it be

expressly described in the Scriptures.

T h e S a d d u c e a n s also denied the resur-

rection b e c a u s e it w a s not expressed in the Scriptures.

I praise you all that

you preach the G o s p e l a n d St. P a u l , for that is the right r o c k .

But what we

have also from the time of the 12 apostles you should not cast so carelessly aside.

If your speech were true we w o u l d be o b l i g e d to leave the ' s y m b o l o

a p o s t o l o r u m , ' the ' h o m o o u s i o , ' yes from the persons in the G o d h e a d , from free will; we no more could believe that A n n a was the mother of M a r y , " etc. (Faber.)]

THE FIRST ZURICH DISPUTATION.

interrapts : T h a t we wish to hear.]

99

For when he inaugurated

among the Corinthians the custom of the sacrament as he had received it from the Lord he said among other things : Cetera, cum venero, disponam.

ι Cor. xi. 34.

in order when I c o m e . "

" A n d the rest will I set

T h e r e St. Paul announces that he will

further teach them to honor and to use

the sacrament.

But

that such was true, and that the twelve apostles gave instructions, presenting them as traditions which were not decreed by the Gospel, I shall prove from St. Paul to Master Ulrich interrupts, asking:

Where

the Thessalonians.

is it written?

vicar answers : You will find it in the second chapter. says : We will look at it. it

in

the last

epistle.

The

Zwingli

But it is not there ; we will look for But

very

well,

continue.

The

vicar

answers : Thus says St. Paul : Nos autem debemus gratias agere, etc.

2 Thess. ii. 1 3 - 1 5 .

" B u t we are bound to give thanks

always to G o d of you, brethren beloved, etc., because G o d hath chosen you to salvation, etc., through belief of the truth, whereunto he called you by our gospel,

etc.

stand fast and hold the traditions (/. e.,

Therefore,

brethren,

teachings)

which ye

have been taught, whether by our word or our epistle."

[Here

Master Ulrich said : H e is misusing the Scriptures ; I shall prove it.]

Saint Paul says here that one should stand fast and hold

the traditions, whether emanating from his words or his epistle. This is proof that he taught and instructed that which formerly had not been written, but clearly and openly invented. ZWINGLI.

In the first place, when he says St. Paul gave traditions to the people of Corinth which before had not been decreed, I say no, for he says in the same place : " For I have received of the Lord that which also I delivered

unto y o u . "

But when

he

says:

" A n d the rest will I set in order when I c o m e , " it does not mean what the vicar says : on the contrary he is punishing the Corinthians on account of misuse and mistake in the taking and use

ΙΟΟ

ZWING LI SELECTIONS.

of the divine sacrament.

For of the wealthy, who assembled in

the churches for the sacrament, some overate themselves

and

became satiated, while the other poor people, at times hungry, had nothing to eat.

This is what St. Paul complains of when

he writes : What ! have ye not houses to eat and to drink in? as if he were saying the sacrament is not for the necessity of the body, but as a food for the souls.

Therefore St. Paul concludes :

" A n d the rest will I set in order when I c o m e . "

N o t that he

wishes to teach otherwise than as Christ has ordered him, but in order to stop and better their misuse does he say this, which the Word shows : Tradidi vobis, etc. Secondly, since Sir Vicar pretends that human ordinance and teaching are to be held, this also is not written in the Gospel ; he refers to

St.

Paul to the Thessalonians, where

he writes :

" Therefore, brethren, stand fast and hold the traditions which ye have been taught, whether by word or our epistle."

I say

Paul did not speak, teach, write or instruct in anything except what the Lord had ordered him.

For he testifies everywhere,

and also proves it to be true, to have written or preached naught except the Gospel of Christ, which G o d had promised before in the Scriptures of H i s Son through the prophets.* VICAR.

Master Ulrich, you said no offering.

in your Articles

that

the mass is

Now I shall prove that for 1400 years " m i s s a l "

has been considered a sacrifice and

called

an offering.

For

" missa " is a Hebrew word, known by us as sacrifice, and also the apostles were known as " missam sacrificium." Zwingli : Sir Vicar, prove that. Vicar ; now I speak as

a John.

Vicar : To-day I spoke as a Zwingli : Yes

indeed ; had

you long before to-day taken off your vicar's hat it would have suited you well at times to-day ; then one could have spoken * [ " A n d the traditions do not disagree with the Scriptures, so that when the apostles w r o t e one thing another w a s opposed to i t . " (Ballinger.)]

THE FIRST ZURICH with you as with a J o h n . * the Scriptures

that the

DISPUTATION.

ΙΟΙ

I say that y o u should

prove

from

m a s s is a s a c r i f i c e , f o r , as S t . P a u l

says,

H e b . ix. 1 2 , 2 5 , 2 6 , C h r i s t n o t m o r e not b y o t h e r b l o o d , but " b y his o w n t h e holy p l a c e , " e t c . , n o r y e t

than o n c e

was

sacrificed,

b l o o d he e n t e r e d o n c e i n t o

that h e s h o u l d o f f e r himself

often,

as t h e high priests in the O l d T e s t a m e n t h a d to d o f o r t h e sin of t h e p e o p l e , f o r then m u s t St.

Paul

writes,

Christ often have suffered.

H e b . χ. i 2 , 1 4 ,

"But

this

man

Likewise,

after

he

o f f e r e d o n e s a c r i f i c e f o r e v e r s a t d o w n o n t h e right h a n d of Likewise, " F o r by one offering he hath t h a t are s a n c t i f i e d . "

perfected

L i k e w i s e , B y so m u c h

had

God."

forever them

d o e s this

sacrifice

s u r p a s s the s a c r i f i c e s in t h e O l d T e s t a m e n t fulfilled b y the h i g h p r i e s t , b y so m u c h

m o r e p o w e r f u l is this d e c l a r e d to b e that

w a s s u f f i c i e n t o n c e f o r t h e sins of all p e o p l e . W h o is so u n r e a s o n a b l e as n o t to n o t e

H e b . vii.

it

22-27.

that C h r i s t m u s t n e v e r b e

s a c r i f i c e d in t h e m a s s as a s a c r i f i c e f o r us w h e n h e h e a r s t h a t the * [ H a n s H a b remarks: " Faber attacked the Articles severely, but could not prove that they are unchristian. It happened thus, when after dinner the decision was read : Just like the peasant boys, you first began in earnest after the matter was closed, and even then you did not wish to attack any Article, to make it unchristian by means of the Scriptures, as you attacked them, but you raised the Articles in your own hand and said : N o w I do not wish to speak as a vicar, but as a J o h n , and I say, Master Ulrich, that your Articles are not like unto the truth, and are not based upon the Gospel and the writings of the a p o s t l e s . " Zwingli answered: " Sir Vicar, if you had taken off your hat long a g o one could have treated about something. But in answer to your speech I spoke thus : Y o u shall prove your wicked speech with the deed, and do well and attack only one Article, so that we may not let this day pass by uselessly, for so well are these Articles founded that heaven and earth must break sooner than one of these Articles. Upon this you answered, as always before, this was not the place to debate, but you wished to debate in writing and have judges. Thereupon Zwingli answered he was indifferent whether one noted down everything that was spoken, but he wanted no judge over the word of G o d , for the word of God should judge-the people, and not the people the word of G o d . About that you teased Zwingli, whether be would not take those of Zürich as judges? Zwingli replied, no—so much at this time, although much was still added t h e r e t o . "

( " Gyrenrupfen.")]

I02

ZWINGLI

SELECTIONS.

Holy Ghost speaks from the Scriptures, For not more than once (semel) by one offering he entered into the holy place ; otherwise he must die often? Now matters have come to such a state that the papists have made out of the mass a sacrifice for the living and dead, contrary to the joyful Scriptures of God ; they wish to protect this also, so that they may defend their name of scholar or their avarice. We also know well that " missa " does not come from Hebrew or Greek ; but you present nothing from the Scriptures. VICAR.

I will do that and prove it before the universities, where learned judges sit. And choose a place, be it Paris, Cologne or Freiburg, whichever you please ; then I shall overthrow the Articles presented by you and prove them to be wrong. ZWINGLI.

I am ready, wherever you wish, as also to-day I offered to give answer at Constance, if a safe conduct (as to you here) is promised to me and respected. But no judge I want, except the Scriptures, as they have been said and spoken by the Spirit of God ; no human being, whichsoever it be ; and before you overthrow one Article the earth must be overthrown, for they are the Word of God. VICAR.

This is a queer affair. When, e. g., two are quarreling about an acre or about a meadow, they are sent before a judge. Him they also accept, and you refuse to allow these matters to come before a judge. How would this be if I should propose that you take my lords of Zurich as judges? Would you not accept these and allow them to judge? ZWINGI.I.

In worldly affairs and in quarrels I know well that one should go before the judges with the disputes, and I also would choose and have as judges my lords of Zurich, since they possess justice.

THE FIRST ZURICH

DISPUTATION.

But in these matters, w h i c h pertain to divine w i s d o m a n d truth, I will a c c e p t no one as j u d g e and witness e x c e p t the Scriptures, the Spirit of G o d s p e a k i n g from the Scriptures. VICAR.

H o w w o u l d it b e if you chose a judge and I also o n e , b o t h impartial, b e it here or s o m e w h e r e else, would you not b e satisfied what these two recognized and p r o n o u n c e d as true s e n t e n c e ? H e r e u p o n Sir Fritz von A n w y l , m a j o r - d o m o of the bishop of Constance, spoke : Must w e then all b e l i e v e as those two, and not hold o t h e r w i s e ? H e r e u p o n there was a laugh, so that the vicar b e c a m e silent and answered nothing.

But when it had again b e c o m e quiet the

vicar s p o k e thus : Christ in the G o s p e l * says, M a t t , xxviii. 20, H e will remain with us even unto the end of the world.

In another place [ M a t t . ] ,

xxvi. i l , h e s a y s : " For ye have the poor always with you ; but me y e have not always."

N o w if there were no one w h o d e c i d e d

c o n c e r n i n g these sayings, who could know how one should these two sayings thus o p p o s e d to each o t h e r ?

O n e must

grasp then

have a j u d g e . ZWINGI.I.

T h e Spirit of G o d d e c i d e d itself from the Scriptures that the Lord is s p e a k i n g of two kinds of presences, of the corporal and the spiritual.

T h e Scripture speaks evidently of

the

corporal

presence or bodily a t t e n d a n c e of Christ, and declares that Christ d i e d , was buried, arose on the third d a y , and having a s c e n d e d to the h e a v e n s sits on the right of his Father.

H e n c e one notices

readily f r o m the Scriptures how one shall understand that w h e n the L o r d says : " M e y e have not always."

In the same fashion,

when H e says H e will remain with us even unto the e n d of the world, the Scriptures teach that C h r i s t is the word of G o d , the wisdom, the will of his heavenly F a t h e r , the truth, the way, the * [ " I shall not be with you always, and t h e n . " ( B u l l i n g e r . ) ]

I04

ZWINGLI

light, the life of all believers.

SELKCTIONS.

Therefore one evidently sees that

spiritually he remains with us unto the end of the world.

Hence

one needs no other judge besides the divine Scriptures; the only trouble is that we do not search and read them with entire earnestness.* Thereupon Dr. Martin of Tübingen speaks, saying : Y o u interpret the Scriptures thus according to your judgment, another interprets them another way ; hence there must always be people who decide these things and declare the correct meaning of the Scriptures, as this is symbolized by the wheels of Ezekiel. ZWINGLI.

I do not understand the Scriptures differently than it is interpreted by means of the Spirit of G o d ; there is no need of human judgment.t

We know that the ordinance of G o d is spiritual,

R o m . vii. 1 4 , and is not to be explained by the reasoning of man in the

flesh.

F o r the corporal man in the flesh does not under-

stand the things which are of the Spirit of God.

1 Cor. ii. 1 4 .

T h e r e f o r e I do not wish to have or accept a man as judge of the Scriptures. VICAR.

Arius and Sabelius would still walk on

earth or rule if

the

matters had not been brought before judges. ZWINGLI.

I shall do as the fathers, who also conquered by means of the * ["In

regard to the quotation

from Matt, xxviii. 20, Zwingli gave you

( F a b e r ) the following answer: It is true that Christ has promised to remain with us to the end of the world.

That he also keeps his promise faithfully,

y e pious brethren in Jesus Christ, you should have no doubt. probably as with no council. his word alone.

God is with us

For we k e e p His word, and seek the truth from

Those who do that, G o d is with t h e m . "

( L u c h s i n g e r in

" Gyrenrupfen.")]. + ["The inger.)]

Scriptures decide ihemselves in the presence of m e n . "

(Bull-

T H E FIRST ZURICH

DISPUTATION.

Scriptures, not by means of human understanding.·

F o r when

they were disputing with Arius they did not accept men, but the Scriptures, as judges, as one

finds.

When Arius said it is also

proven by the Scriptures, as he thought, that the Son of G o d is less than the Father, John xiv. 28, the dear fathers sought the Scriptures, allowing them to judge, and showed that it was written, John χ. 3 0 , " I and my Father are o n e . "

Also, xiv. 9, 1 0 , " H e

that hath seen me hath seen the Father.

Believest thou

that I am in the Father and the Father in m e ? " Father that dwelleth in me, he doeth the works."

not

Also, " T h e Such declara-

tions of the Scriptures the dear fathers considered, and showed that Christ had two natures, human and divine, and proved by the Scriptuies, not by the judgment of

men, that

the

saying

which Arius quoted, T h e Father is more than I, referred to the humanity of Christ and the later sayings spoke of the G o d h e a d , as was shown by the Scriptures themselves, and the Scriptures interpreted the Scriptures, not the fathers the Scriptures.

Thus

St. Augustine overcame the Arians, Manicheans, etc. ; J e r o m e the Jovians, Pelagians ; Cyprian his opponents and heretics, at the * [ " Did you not also hear that thereupon Zwingli answered : A council never overcame a heretic except with the Scriptures, for it would have been useless if one had tried to overcome Arius in another fashion except by the Scripture. Hence he also stood there, demanding that one listen to the Scriptures in regard to all the Articles; these should be judges over him, and according to that he would allow all Christians to recognize not only several, but all, whether he had used the Scriptures rightly or not; and he asked who was judge between Hilary and Arians, between Jerome and J o v i a n , between Augustine and the Manicheans; with nothing besides the Scriptures they proved their cause, and thus allowed it to come before all people without a single judge.

A n d what

you attacked afterwards, just as if he had boasted of great abilities, that you invented.

F o r Zwingli spoke of the rest who were there thus: T h e r e are in

the hall probably men as learned in H e b r e w , Greek and Latin as at T ü b i n g e n , Kasel, Freiburg and e l s e w h e r e . "

( H a n s H a b in " G y r e n r u p f e n . " )

H e »dds

thereto: " Zurich has probably as many people learned in the three languages as he and his papists in a heap, and who understand the Scripture» better than those at L y o n and P a r i s . " ]

ιο6

ZWINGLI SELECTIONS.

s a m e t i m e w i t h b o o k s r e f e r r e d to a n d S c r i p t u r e s q u o t e d , so t h a t the Scriptures, and a r e so m u c h

not they, were the judges.

The

Scriptures

the s a m e e v e r y w h e r e , t h e S p i r i t of G o d

flows

so

a b u n d a n t l y , w a l k s in t h e m so j o y f u l l y , t h a t e v e r y d i l i g e n t r e a d e r , in so f a r as h e a p p r o a c h e s w i t h h u m b l e h e a r t ,

Α-ill d e c i d e

by

m e a n s of the S c r i p t u r e s , t a u g h t b y t h e S p i r i t of G o d , until he attains

the

truth.

For

Christ

whenever he argued

with

the

l e a r n e d J e w s a n d P h a r i s e e s r e f e r r e d to t h e S c r i p t u r e s , s a y i n g : " Search

the S c r i p t u r e s . "

in t h e l a w . "

John v. 39.

L u k e x . 26, e t c .

no human judge.

A l s o , " W h a t is w r i t t e n

T h e r e f o r e I say t h e m a t t e r n e e d s

But that at various times such matters gener-

ally h a v e b e e n b r o u g h t b e f o r e h u m a n j u d g e s a n d universities is t h e reason

that the priests n o l o n g e r d e s i r e d to s t u d y , a n d p a i d

g r e a t e r a t t e n t i o n to w a n t o n n e s s , a t t i m e s to c h e s s , than r e a d i n g the B i b l e .

Hence

it

came

about

that

one considered

those

s c h o l a r s a n d c h o s e t h e m as j u d g e s w h o h a d a t t r a c t e d u n t o t h e m s e l v e s o n l y the

o r d i p l o m a of w i s d o m , w h o

knew

n a u g h t c o n c e r n i n g the right Spirit of G o d o r the S c r i p t u r e s .

appearance

But

n o w t h r o u g h the g r a c e of G o d the d i v i n e G o s p e l a n d S c r i p t u r e s h a v e b e e n b o r n a n d b r o u g h t t o l i g h t b y m e a n s of p r i n t ( e s p e c i ally at B a s e l ) , so t h a t t h e y a r e in L a t i n a n d G e r m a n , w h e r e f r o m every pious Christian who can

read or knows

i n f o r m himself a n d learn the will of G o d .

L a t i n c a n easily

T h i s has b e e n a t t a i n e d ,

G o d b e p r a i s e d , t h a t n o w a p r i e s t w h o is d i l i g e n t m a y learn a n d k n o w a s m u c h in t w o o r t h r e e y e a r s c o n c e r n i n g t h e S c r i p t u r e s as f o r m e r l y m a n y in t e n o r

fifteen

years.

T h e r e f o r e I wish all t h e

p r i e s t s w h o h a v e b e n e f i c e s u n d e r m y l o r d s of Z u r i c h or in t h e i r counties,

and

have

them

exhorted

that

each

one

is

diligent

a n d l a b o r s to r e a d t h e S c r i p t u r e s , a n d e s p e c i a l l y t h o s e w h o a r e p r e a c h e r s a n d c a r e t a k e r s of

the soul, let e a c h o n e b u y a

New

T e s t a m e n t in L a t i n , o r in G e r m a n , if he d o e s n o t u n d e r s t a n d t h e L a t i n o r is u n a b l e to i n t e r p r e t it.

F o r I also am not ashamed to

r e a d G e r m a n at t i m e s , on a c c o u n t of e a s i e r p r e s e n t a t i o n . one begin

Let

to read first the g o s p e l of St. M a t t h e w , e s p e c i a l l y t h e

THE

FIRST ZURICH

DISPUTATION.

v., vi. a n d vii. chapters. After that let him read the other gospels, so that he may know what they write a n d say. After that he should take the Acts. After this the epistles of Paul, but first the one to the Galatians. T h e n the epistle of St. Peter and other divine t e x t s ; thus he can readily form within himself a light Christian life, and b e c o m e more skillful to teach this better to others also. After that let him work in the Old T e s t a m e n t , in the prophets a n d other books of the Bible, which, I understand, are soon to a p p e a r in print in Latin and G e r m a n . Let one buy such books, a n d never m i n d the sophistical and other e m p t y writings, also the d e c r e e and work of the papists, tell and preach to the people the holy Gospel, written by the four evangelists and apostles, then the people will b e c o m e more willing and skillful in leading a peaceful Christian life. For matters have reached such a state that also the laymen a n d women know more of the Scriptures than some priests a n d clergymen. T h e r e u p o n spoke a priest, decan of Glattfelden : Shall o n e t h e n not read Gregory or Ambrose, or cite their writings in the pulpit, b u t only the Gospel? ZWINGLI.

Yes, you may read t h e m . And when you find something written therein which is like the Gospel or quoted from the Gospel, there is no need of using Gregory or Ambrose, but o n e first of all honors Christ a n d says, this the Gospel or Scriptures tell us. And this is not only my opinion, but Gregory or Ambrose is also of this opinion. For the dear fathers t h e m selves confirm their writings with the Gospel and Scriptures, a n d where they d e p e u d u p o n their own thoughts they err readily an generally. Another priest, by n a m e H a n s v. Schlieren, asks : But what shall h e d o who has a small benefice and not suffi cient wherewith he could buy such books, the T e s t a m e n t ? I have a poor little benefice ; it is also necessary for me to speak.

ιο8

ZWINGLI

SELECTIONS.

ZWINGLI.

T h e r e is, if G o d wills, n o priest so poor but he c a n n o t b u y a T e s t a m e n t , if he likes to learn.

S o m e w h e r e he will find a pious

c i t i z e n a n d other p e o p l e w h o will buy him a Bible, or otherwise a d v a n c e the m o n e y so that he c a n pay for one. A f t e r this the vicar b e g a n to speak roughly, saying : V e r y well, Master Ulrich.

I say that your Articles, as these

are n o t e d down, are o p p o s e d to the G o s p e l and St. P a u l , also n o t in h a r m o n y unto the truth.

T h a t I o f f e r to prove in writing or

orally, wherever you please.

C h o o s e for yourself j u d g e s for these

matters, to render a decision therein, in w h i c h e v e r p l a c e suits you, then I shall prove to y o u in writing or orally that

your

Articles, w h i c h a p p e a r e d in print, are untruthful and o p p o s e d to the G o s p e l . ZWINGLI.

D o that, when and wherever you please, and the q u i c k e r and sooner the more agreeable and satisfactory it is to m e .

Write

against my Articles or opinions w h e n e v e r you wish, or

argue

against them wherever you please. right n o w ?

W h y d o n ' t y o u d o it here,

A t t a c k one of my opinions, since y o u say they are

o p p o s e d to the G o s p e l and St. Paul ; try to prove them wrong and false.

I say, V i c a r , if you can d o that, and p r o v e one of my

Articles false by means of the G o s p e l , I will give y o u a rabbit cheese.

N o w let's hear it.

I shall await it. VICAR.

A rabbit c h e e s e , what is that? *

I need no c h e e s e .

also n o t written in the G o s p e l that is unrighteous and

A l l is opposed

to C h r i s t ; f where d o you find in the G o s p e l that o n e shall not h a v e his daughter or his sister's d a u g h t e r to w i f e ? * " A r a b b i t c h e e s e " is S w i s s f o r a r e m a r k a b l y fine c h e e s e .

Glarus, where

Z w i n g l i w a s s e t t l e d f o r ten y e a r s ( 1 5 0 6 - 1 5 1 6 ) , w a s t h e n a n d is still n o t e d for its c h e e s e s . + [ " Where

did

I speak

an u n f i t , i m m o d e s t or w o r t h l e s s w o r d , as

Zwingli

THE

FIRST ZURICH

DISPUTATION.

ZWINGLI.

It is .lso not written that a cardinal shall have thirty benefices. M a s t r E r a s m u s v. Stein, in

Leviicus,

and

canon at Zurich, said : It is written

is forbidden.

Answers

the vicar,

saying :

Erasmu, you will not find it, although you search long for it. One c o l d still live a friendly, peaceful and virtuous life even if there wre no Gospel.* always di with his ridiculing and other things, which for the sake of peace I

ot

shall

treated

repeat?"

tie matter

more in earnest;

(Faber.)

with to

be

Conrad

Aescher

such

earnestness

sure

he

had

that

answers:

he

to laugh

could

with

" Zwingli

not

the

have

rest

when

lias been you

came wit your old tales, which we tailors and shoemakers had also learned long ago

But you act like all bad women, blame other people for what they

do themslves.

N o b o d y began his speeches with more

ridiculing

than

you;

why you miled so friendly that we were afraid that the stove of the room would b c o m e so attached to you that it would run after you.

Zwingli has

said n o t i n g shameful or immodest, but you have, when you said, where is it forbidderin the Bible that a father may not marry his daughter? and when you laid one ould live righteously even without the G o s p e l , " etc. ( " Gyrenrupfen.' - )] • [ " A the end of your account you made the false statement that I said one migi still live in a friendly, peaceful and virtuous way even if there were no j o s p e l . fashion

D o you think I am uiad, and speak only in unchristian

tius? especially as before

that

I made such

a speech

in

praise

of the O s p e l , and in my b o o k against Martin I.uther I praised so highly and empasized

the Gospel, e t c . ?

And

you dare to accuse me of

words w i c h in my life I never thought o f ? you couli hear what I said?

these

W h e r e were you sitting that

W h i l e several were then speaking every o n e arose

and wem away, and no one sitting could have heard me.

D o you wish to

to k n o w v h a t in the hum of voices, as the people were getting up a n d leaving, I said?

Thus I s p o k e : O n e may preach the Gospel and still k e e p the p e a c e .

Zwingli t o u g h t it could not b e , so I declared it could b e . me.

T h u s you misquote

Di not the Gospel come with the peace and the peace with the G o s p e l ?

But you ;ay o n l y : God has not sent peace upon e a r t h . "

(Faber.)

Han»

H a g e r i s w e r e d h i m : " W h y , how can you deny what one can witness and prove win so many true m e n , so that I offer to prove it before my lords of Zurich atwhatever hour and moment you will?

I do not say that it occurred

at the enl, because it did not occur at the e n d .

It may also have happened

to Erhan

[Hegenwald]

that

he forgot it until the end.

matter? You laid it, no matter when you said it. as long a you h a d to l i e ? "

(Gyrenrupfen.)]

What

does that

W h a t does that matter,

lio

ZWINGLI

SELECTION?·

ZWINGLI.

Y o u will find in Leviticus xviii. that relationship of marriage with collateral lines, and even further than the sisters, is forbidden· A n d if the distant and further removed m e m b e r of the house or blood relationship is forbidden, then much more is the nearest forbidden and not allowed, as you may read in L e v . xviii. 1 7 .

I

pity you that you come with such foolish or useless and thoughtless remarks, and thus cause offense among the people. to give real scandal and vexation to your neighbor.

That is

You could

have kept that silent and opposed me with other writings ; it would have been more worthy of you. Now every one arose, and nothing more was said at that time ; every one went to where he had something to attend t o . · It was also said bv the mayor of Zurich, as is afterwards written : T h e sword, with which

the

pastor of

Fislisbach, captured

Constance, was stabbed, does not wish to appear.

at

T h e afore-

said mayor remarks that the vicar had not yet shown any Scripture with which he boasted to have overcome the aforesaid lord of Fislisbach. T h e r e also spoke the worthy Mr. R . , abbot of C a p p e l , f saying : Where are they now who wish to burn us at the stake and bring wood ; why do they not step forward now?

T h a t is the sum and substance of all actions and speeches at the assembly

of

Zurich,

etc.,

before

the

assembled

council,

where also other doctors and gentlemen were present on account of the praiseworthy message

of

the bishop of Constance and

• [ " A n d were very tired of the irrelevant quotations and speeches of the Vicar."

(Bullinger.) ]

t W o l f g a n g Roupli ( o r J o n e r ) , son of the mayor of F r a u e n f e l d ; became abbot 1 5 2 1 ; accepted the Reformation and reformed his monastery.

H e called

there Bullinger, who was Z w i n g l ' s successor, as teacher of the cloister school, 1522.

THF. FIRST ZURICH

III

DISPUTATION.

Master Ulrich Zwingli, canon and preacher at the great cathedral of Zurich, which (assembly) occurred at the time and on the day, as stated above, in the year 1 5 2 3 , on the 29th day of January. T H E S I X T Y - S E V E N ARTICLES OF ZWINGLI.

T h e articles and opinions below, I, Ulrich Zwingli, confess to have preached in the worthy city of Zurich as based upon the Scriptures which are called

inspired by

G o d , and

I

offer to

protect and conquer with the said articles, and where I have not now correctly understood said Scriptures I shall allow myself to be taught better, but only from said Scriptures. I. All who say that the Gospel is invalid without the confirmation of the Church err and slander G o d . I I . T h e sum and substance of the G o s p e l is that our L o r d Jesus Christ, the true Son of G o d , has m a d e known to us the will of his heavenly Father, and has with his innocence released us from death and reconciled G o d . I I I . H e n c e Christ is the only way to salvation for all who ever were, are and shall be. I V . Who seeks or points out another door errs, yea, he is a murderer of souls and a thief. V. H e n c e all who consider other teachings equal to or higher than the Gospel err, and do not know what the Gospel is. V I . For J e s u s Christ is the guide and leader, promised by G o d to all human beings, which promise was fulfilled. V I I . That he is an eternal salvation and head of all believers, who are his body, but which is dead and can do nothing without him. V I I I . From this follows first that all who dwell in the head are members and children of G o d , and that is the church or communion of the saints, the bride of Christ, Ecclesia catholica. I X . Furthermore, that as the members of the body can d o nothing without the control of the head, so no one in the body of Christ can do the least without his head, Christ.

112

ZWINGLI

SELECTIONS.

X. As that man is mad whose limbs (try to) do something without his head, tearing, wounding, injuring himself ; thus when the members of Christ undertake something without their head, Christ, they are mad, and injure and burden themselves with unwise ordinances. XI. H e n c e we see in the clerical (so-called) ordinances, concerning their splendor, riches, classes, titles, laws, a cause of all foolishness, for they do not also agree with the head. X I I . Thus they still rage, not on account of the head (for that one is eager to bring forth in these times from the grace of God,) but because one will not let them rage, but tries to compel them to listen to the head. X I I I . Where this (the head) is hearkened to one learns clearly and plainly the will of God, and man is attracted by his spirit to him and changed into him. XIV. Therefore all Christian people shall use their best diligence that the Gospel of Christ be preached alike everywhere. XV. For in the faith rests our salvation, and in unbelief our damnation ; for all truth is clear in him. XVI. In the Gospel one learns that human doctrines and decrees do not aid in salvation. ABOUT T H E

POPE.

XVII. That Christ is the only eternal high priest, wherefrom it follows that those who have called themselves high priests have opposed the honor and power of Christ, yea, cast it out. ABOUT T H E

MASS.

X V I I I . That Christ, having sacrificed himself once, is to eternity a certain and valid sacrifice for the sins of all faithful, wherefrom it follows that the mass is not a sacrifice, but is a remembrance of the sacrifice and assurance of the salvation which Christ has given us. XIX. That Christ is the only mediator between God and us.

THE FIRST ZURICH

DISPUTATION.

ABOUT THE INTERCESSION OF T H E SAINTS.

X X . T h a t God desires to give us all

things

in his

name,

whence it follows that outside of this life we need no mediator except himself. X X I . T h a t when we pray for each other on earth, we do so in such fashion that we believe that all

things are

given

to us

through Christ alone. ABOUT GOOD WORKS.

X X I I . T h a t Christ is our justice, from which follows that our works in so far as they are good, so far they are of Christ, but in so far as they are ours, they are neither right nor good. CONCERNING

CLERICAL

PROPERTY.

X X I I I . T h a t Christ scorns the property

and

pomp

of this

world, whence from it follows that those who attract wealth to themselves in his name slander him terribly when they make him a pretext for their avarice and wilfullness. CONCERNING THE FORBIDDING OF

FOOD.

X X I V . T h a t no Christian is bound to do those things which God has not decreed, therefore one may eat at all times all food, wherefrom one learns that the decree about cheese and butter is a Roman swindle. ABOUT HOLIDAY AND PILGRIMAGE.

X X V . T h a t time and place is under the jurisdiction of Christian people, and man with them, wherefrom is learnt that those who fix time and place deprive the Christians of their liberty. ABOUT HOODS, DRESS, INSIGNIA.

X X V I . T h a t God is displeased with nothing so much as with hypocrisy ; whence is learnt that all is gross hypocrisy and profligacy which is mere show before men. fall hoods, insignia, plates, etc.

Under this condemnation

114

ZWINGLI

SELECTIONS.

ABOUT ORDER AND

SECTS.

X X V I I . T h a t all Christian m e n are brethren of Christ a n d b r e t h r e n of o n e another, a n d shall create no father (for themselves) on earth. U n d e r this c o n d e m n a t i o n fall orders, sects, brotherhoods, etc. ABOUT T H E

MARRIAGE O F

ECCLESIASTS.

X X V I I I . T h a t all which God has allowed or not f o r b i d d e n is righteous, hence marriage is p e r m i t t e d to all h u m a n beings. X X I X . T h a t all who are called clericals sin when they d o not p r o t e c t themselves by marriage a f t e r they have become conscious t h a t God has not enabled t h e m to remain chaste. ABOUT T H E VOW O F

CHASTITY.

XXX. T h a t those who promise chastity [outside of m a t r i m o n y ] take foolishly or childishly too m u c h upon themselves, whence is learnt that those who m a k e such vows d o wrong to the pious being. ABOUT T H E

BAN.

X X X I . T h a t n o special person can impose the b a n upon any one, but the Church, that is the congregation of those a m o n g whom the one to be b a n n e d dwells, together with their watchm a n , t. e., the pastor. X X X I I . T h a t o n e may b a n only him who gives public offence. ABOUT ILLEGAL

PROPERTY.

X X X I I I . T h a t property unrighteously acquired shall not be given to temples, monasteries, cathedrals, clergy or nuns, but to the needy, if it c a n n o t b e returned to the legal owner. ABOUT

MAGISTRY.

XXXIV. T h e spiritual (so-called) power has n o justification for its p o m p in the teaching of Christ. XXXV. But the lay has power and confirmation from the d e e d and doctrine of Christ.

T H E FIRST ZURICH

DISPUTATION.

XXXVI. All that the spiritual so-called state claims to have of power and protection belongs to the lav, if they wish to be Christians. XXXVII. To them, furthermore, all Christians owe obedience without exception. XXXVIII. In so far as they do not command that which is contrary to God. XXXIX. Therefore all their laws shall be in harmony with the divine will, so that they protect the oppressed, even if he does not complain. XL. They alone may put to death justly, also, only those who give public offence (if God is not offended let another thing be commanded). XLI. If they give good advice and help to those for whom they must account to God, then these owe to them bodily assistance. XLI I. But if they are unfaithful and transgress the laws of Christ they may be deposed in the name of God. X L I I I . In short, the realm of him is best and most stable who rules in the name of God alone, and his is worst and most unstable who rules in accordance with his own will. ABOUT

PRAYER.

XLIV. Real petitioners call to God in spirit and truly, without great ado before men. XLV. Hypocrites do their work so that they may be seen by men, also receive their reward in this life. XLVI. H e n c e it must always follow that church-song and outcry without devoutness, and only for reward, is seeking either fame before the men or gain. ABOUT

OFFENCE.

XLVII. Bodily death a man should suffer before he offend or scandalize a Christian. XLVIII. Who through stupidness or ignorance is offended with-

116

ZW1NGLI SELECTIONS.

out cause, he should not be left sick or weak, but he should be made strong, that he may not consider as a sin which is not a sin. X L I X . Greater offence I know not than that one does not allow priests to have wives, but permits them to hire prostitutes. Out upon the shame ! ABOUT REMITTANCE OF SIN.

L. God alone remits sin through Jesus Christ, his Son, and alone our Lord. L I . Who assigns this to creatures detracts from the honor of God and gives it to him who is not God ; this is real idolatry. L I I . H e n c e the confession which is made to

the priest or

neighbor shall not be declared to be a remittance of sin, but only a seeking for advice. L I I I . Works of penance coming from the counsel of human beings ( e x c e p t the b a n ) do not cancel sin ; they are imposed as a menace to others. L I V . Christ has borne all our pains and labor.

H e n c e who-

ever assigns to works of penance what belongs to Christ errs and slanders God. LV. Whoever pretends to remit to a penitent being any sin would not be a vicar of God or St. Peter, but of the devil. L V I . Whoever remits any sin only for the sake of money is the companion of Simon and Balaam, and the real messenger of the devil personified. ABOUT PURGATORY.

L V I I . T h e true divine Scriptures know naught about purgatory after this life. L V I I I . T h e sentence of the dead is known to God only. L I X . And the less God has let us know concerning it, the less we should undertake to know about it. L X . T h a t man earnestly calls to God to show mercy to the dead I do not condemn, but to determine a period of time there-

THE

FIRST ZURICH

DISPUTATION.

117

for (seven years for a mortal sin), and to lie for the sake of gain, is not human, but devilish. ABOUT T H E

PRIESTHOOD.

LXI. About the consecration which the priests have received in late times the Scriptures know nothing. LXI I. Furthermore, they know no priests except those who proclaim the word of God. LXIII. They command honor should be shown, i. e., to furnish them with food for the body. ABOUT T H E CESSATION OF MISUSAGES.

LXIV. All those who recognize their errors shall not be allowed to suffer, but to die in peace, and thereafter arrange in a Christian manner their bequests to the Church. LXV. Those who do not wish to confess, God will probably take care of. H e n c e no force shall be used against their body, unless it be that they behave so criminally that one cannot do without that. LXVI. All the clerical superiors shall at once settle down, and with unanimity set up the cross of Christ, not the money-chests, or they will perish, for I tell thee the ax is raised against the tree. LXVII. If any one wishes conversation with me concerning interest, tithes, unbaptized children or confirmation, I am willing to answer. Let no one undertake here to argue with sophistry or human foolishness, but come to the Scriptures to accept them as the judge (foras cares ! the Scriptures breathe the Spirit of G o d ) , so that the truth either may be found, or if found, as I hope, retained. Amen. Thus may God rule. The basis and commentary of these articles will soon appear in print.

118

ZWINGLI SELECTIONS.

IV. O R D I N A N C E A N D N O T I C E . CERNING

MARRIAGE

SHALL

HOW M A T T E R S BE

CON-

CONDUCTED

IN

T H E CITY OF ZURICH.* We, the Burgomaster, Council and the Great Council, which they call the T w o Hundred, of the city of Zurich, offer to each and all people's priests, pastors, those who have the care of souls, and preachers, also to all over-governors, under-governors, officials and any others who have livings, homes or seats in our cities, counties, principalities, high and low courts and territories, our greeting, favorable and affectionate good wishes.

I call your

attention to what each one of you has noticed and seen up to the present time, that many kinds of complaints and arisen in matrimonial affairs.

errors

moned before the court at Constance or other foreign again and again,

have

Since the parties have been sum-

and have been judged at considerable

courts cost,

since they, at that place, and in cases where the people were well off in temporal goods, have been detained without judgment, and, as far as we know, to their own danger, etc., and in order that such great cost, trouble and labor among

you

men and

women having business with each other with regard to matrimony, and who live and are at home in our territories, high and low courts, may be put aside, done away with and avoided, and also in order that each may be properly judged with promptness, thus we have ordained the following common ordinances concerning marriage, and have given notice of them, and have undertaken to practice them for a time, with the understanding that they are to be decreased, or increased, or entirely done away with.

A n d if

any parties come from our true and beloved confederates, from whatsoever place, who desire to seek and make use of law with regard to matrimony on account of the small cost among us, bringing each from his local authorities letters and seals testify* Printed at Zurich by John Hager. Zwingli's Works, / / . , 2, 3 5 6 - 3 5 9 . Translated from the original German by Prof. Lawrence A . McLouth. Bullinger expressly remarks that Zwingli was the author of the order of the canonical court.

MATTERS CONCERNING

119

MARRIAGE.

ing that such right m a y b e e x t e n d e d to t h e m , t h e n they shall b e a c c e p t e d f o r t h e sake of especial f r i e n d s h i p , a n d they shall b e t r e a t e d with regard to this law in every way as our own, but we shall n o t o t h e r w i s e b u r d e n ourselves with any o n e dwelling o u t side of t h e territories of t h e city of Z u i i c h . And in o r d e r t h a t such legal business may

be

attended

to

p r o m p t l y , as necessity d e m a n d s , we have chosen as j u d g e s six m e n , two f r o m t h e p e o p l e ' s priests in our city, w h o a r e t a u g h t in t h e W o r d of G o d , also two f r o m t h e small, a n d two f r o m t h e large c o u n c i l .

A m o n g these, e a c h o n e shall serve two m o n t h s as

magistrate

judge,

or

shall

summon,

order,

collect,

examine,

p r a c t i c e a n d e x e c u t e such court business as necessity d e m a n d s . W h a t e v e r they p r o n o u n c e a n d j u d g e , a c c o r d i n g to the c o n t e n t s of t h e following articles a n d o r d i n a n c e s , shall s t a n d .

If, how-

ever, a n y of o u r p e o p l e , or o t h e r s , wish to a p p e a l , it shall b e m a d e to no o t h e r b o d y than t h e H o n o r a b l e C o u n c i l in our

city of

Zurich. T h e c o u r t d a y s are, a n d shall be, on M o n d a y a n d T h u r s d a y . T h e seat

or p l a c e of t h e

announce.

court

the

judge

shall

choose

and

Accordingly, when it has struck o n e o'clock in t h e

a f t e r n o o n , t h e n t h e judges, s e c r e t a r y , t h e c o u r t b e a d l e , a n d whoever serves t h e c o u r t , shall b e t h e r e , on pain of b r e a k i n g their o a t h , a n d shall assist in the a c t i o n , as is p r o p e r .

But if a n y o n e

c a n n o t b e t h e r e on a c c o u n t of business of t h e city, or o t h e r lawful cause, t h e n t h e b u r g o m a s t e r shall, by m e a n s of t h e b e a d l e , a p p o i n t a n o t h e r , a n d let him sit.

A n d whoever is j u d g e at a

time shall h a v e possession of t h e seal of t h e c o u r t , a n d shall, t h r o u g h t h e b e a d l e , a n n o u n c e orally

or

sessions a n d orders,

time.

always

in

good

by

other The

notice

the

cases which

c o m e b e f o r e h i m , a n d which n e e d c o n s i d e r a t i o n or d e l i b e r a t i o n , he shall n o t p o s t p o n e or hold u p m o r e than a week, so t h a t t h e p e o p l e m a y b e joined or s e p a r a t e d p r o m p t l y . And

here

marriage.

follow

the

articles

and

ordinances

concerning

I 20 First,

ZWINGLI SELECTIONS.

a

general

ordinance : That

no

one shall

enter

into

m a t r i m o n y in our city a n d country without the testimony a n d p r e s e n c e of at leat two pious, honorable citizens in g o o d standing. EXPLANATION OF THIS ORDINANCE.

N o o n e shall marry, e n g a g e or give to another

his

son

d a u g h t e r without the favor, k n o w l e d g e and will of the

or

father,

m o t h e r , guardians or others, w h o are responsible for the y o u n g people.

W h o e v e r transgresses this shall be punished a c c o r d i n g

to the m a n n e r of the case, and the marriage shall b e invalid. N o w in order that marriage requirements m a y n o t b e m a d e lower than b e f o r e , no marriage shall hold w h i c h a minor shall e n t e r into without the k n o w l e d g e of the a b o v e - m e n t i o n e d , his father, mother, guardian, or other people responsible, as have b e e n n a m e d , b e f o r e the minor is fully nineteen years old.

But

if it h a p p e n s b e f o r e this, then the ones m e n t i o n e d , the father, etc., c a n hinder it a n d nullify it.

But in case these are careless,

and have not p r o v i d e d for their children in the n i n e t e e n years, then the children may marry and care for themselves, with G o d ' s help, unhindered by any one and without any p a y m e n t . f a t h e r , mother, legal representative or any o n e shall

Neither force

or

c o m p e l their children to a marriage against their will at any time. But w h e r e that has h a p p e n e d , and is legally reported, it shall not b e valid and the trespasser shall b e p u n i s h e d . M a r r i a g e s that have been arranged for or already c o n s u m m a t e d shall not be hindered or disturbed, as is right a n d proper, in any d e g r e e , by anything, cause or reason, e x c e p t the clearly expressed c a u s e s as are in the holy Scriptures, L e v i t i c u s xviii. A n d what has heretofore b e e n a c h i e v e d by dispensations and m o n e y shall b e d o n e away with entirely, a n d

cause

no

more

trouble. EXCEPTIONS TO THF. LAW.

W h e n two take e a c h other who are free, and w h o had no one to w h o m they were under obligation or w h o took an interest in

MATTERS CONCERNING

MARRIAGE.

121

t h e m , or two are engaged to each other, they shall stand by each o t h e r . But the girl shall be over fourteen and the boy over sixteen. But where they are engaged, and have no references, according to the above ordinance, a marriage shall not b e valid. Accordingly, let each one take care and avoid such disgrace a n d injury. But if one seduces, disgraces or ruins a daughter, m a i d or young woman, who was not yet married, he shall give her a morning gift, and shall marry her. But if her father and m o t h e r , or the guardian, or other person responsible, refuse her to him, then the p e r p e t r a t o r shall give a dowry to the girl, according to the j u d g m e n t of the authorities. And if any one boasts to the danger and injury of a n o t h e r [matrimonially], and is convicted of such a thing, he shall be severely punished. Likewise, in order to avoid suspicion, calumny and deceit, we desire that each marriage that is properly performed shall b e publicly witnessed in a church, and provided with a license of the parish. E a c h p r e a c h e r shall enroll and k e e p record of all such persons, and no one shall give those under him to another without his favor a n d will, publicly expressed. WHAT

CAN NULLIFY

AND

BREAK

UP A

MARRIAGE,

I t is proper for a pious married person, who has given no cause for such act, to put away from himself or herself the other who is c a u g h t in open adultery, indeed to leave him or her, a n d to provide himself or herself with another spouse. T h i s we call and consider open adultery, which is discovered a n d proved, with sufficient public notice, before the matrimonial court, as is proper, or is so plain and suspicious in fact that the d e e d cannot b e denied with any kind of truth. But in order that adultery may not be condoned, a n d that no o n e may seek a cause to secure a new marriage by means of

122

ZWINGLI

SELECTIONS.

adultery, it will be necessary that a severe punishment be placed upon adultery, for it was forbidden in the Old Testament on pain of stoning to death. T h e preachers to whom the Word of God and superintendence (of morals) are commended shall ban and exclude such sinners from the Christian parish, but the corporal punishment and the matter of the property shall be referred to the civil authorities. But that no one for this reason may fear marriage, and resort to prostitution, these sinners, too, as is now announced, shall be excluded. Since, now, marriage was instituted by God to avoid unchastity, and since it often occurs that some, by nature or other shortcomings, are not fitted for the partners they have chosen, they shall nevertheless live together as friends for a year, to see if matters may not better themselves by the prayers of themselves and of other honest people. If it does not grow better in that time, they shall be separated and allowed to marry elsewhere. Likewise, greater reasons than adultery, as destroying life, endangering life, being mad or crazy, offending by whorishness, or leaving one's spouse without permission, remaining abroad a long time, having leprosy, or other such reasons, of which no rule can be mdae on account of their dissimilarity—these cases the judges can investigate, and proceed as God and the character of the cases shall d e m a n d . T h e ordinances shall be carefully and repeatedly announced by all clergymen, and their parishes warned against trespassing them. Given at Zurich on Wednesday, the roth of May, in the year 1525·

REFUTATION OF BAPTIST TRICKS. V. R E F U T A T I O N BY

OF

THE

TRICKS

HULDREICH

OF

THE

123 BAPTISTS

ZWINGLI.*

HULDREICH ZWINGLI TO ALL THE MINISTERS OF THE GOSPEI. OF CHRIST. G r a c e and peace f r o m the L o r d .

I t is an old saying, d e a r

brethren, that success is the mother of evils, a n d this is foundly true.

pro-

F o r since even a little was c o n c e d e d to the desires

of certain ones through our idleness or blindness, these are now * Zwingli's Works, III., 3 5 7 - 4 3 7 . Translated from the Latin by Henry Preble and George W. Gilmore. On Monday, October 26, 1 5 2 3 , the Second Disputation was held in Zurich, again between Zwingli and the representatives of the Old Faith and other clergy, and in that Disputation for the first time the Baptist party in Zurich made their appearance. The subject of the debate was what position the reform party should take in regard to the use of images in the churches and in regard to the sacraments. The Baptist party in Zurich were the radicals. The origin of this party was in a sort of inquiry meeting—that is, some members of Zwingli's congregation used to meet in a private house and talk over the sermons which they had heard from Zwingli, frequently in his presence. Zwingli may have said in these gatherings a good many things which were not for publication, but he had said enough in his public discourses to show this little group of earnest men that he was on the side of a complete break with the Old Church. Zwingli was a very cautious person, and while he saw plainly that his opinions led logically to very radical reforms, he wished to make haste slowly and come at the changes, which he knew would cause considerable sorrow to many conservative people, by successive steps; but the little group referred to wished to accomplish the same results at once, without tarrying for any, and accordingly they started out without first preparing the people for such action to do the things Zwingli had at heart. Thus they made an attack upon churches and stripped them of their ornaments; they refused to observe the church fasts; and what is of more interest in this connection, they declared that the baptism of infants was unscriptural, and therefore should not be observed. Zwingli was very much distressed at the precipitance of his enthusiastic friends, because such actions were on the side of disorder, and it was very important to guard the growing Reformation from the charge of disorderly conduct. At the same time he could not say that what they did was in itself wrong, as he had himself advocated the removal of all ornaments from the churches, and it is doubtless true that in his earlier addresses from the pulpit he exposed the unbiblical character of the church doctrine upon the general

124

ZWING LI SELECTIONS.

so incapable of limiting those desires that they prefer to perish themselves and to destroy others rather than give up what they have begun.

An example of this is furnished during the life of

Christ among men, and this is repeated now in our times when he has relit the torch of his word, doubtless though to our good. subject of baptism, and probable that he inclined towards ruling out infant baptism, as lacking biblical support. T h e followers of a great teacher are frequently guilty of bringing their master into compromising situations, because they make prominent what he thinks of very small account, although it may be in the line of his teaching, and so Zwingli found himself criticised severely in Zurich when his remarks upon infant baptism were repeated.

T o those who were brought up to regard baptism as necessary

to salvation it was a great shock to be told that the ceremony had no validity. T o those who believed that the rite of baptism was the Christian obligation in lieu of circumcision, and just as binding, to hear that there was grave doubt whether it should be so considered was to knock the underpinning from their faith.

W h e n Zwingli found that opposition to the popular belief and practice

upon this point meant that he would Ije exposed not only to clerical and lay adverse criticism, but probably would lose him his influence with the city magistrates, who were all friends of the Old faith on this doctrine, he devoted a great deal of attention to it, with the result that he convinced himself that as to the subjects of baptism he had been wrong, and henceforth he took the orthodox side.

As Zwingli was an honest man and morally courageous, his change

of view should be accepted as sincere, and not as time-serving and hypocritical. H e soon had a chance to attack his former friends and admirers on other than speculative grounds, because they had been influenced by men like T h o m a s Muenzer and Balthasar H u b m a i e r , who were in the stream of the Baptist movement in Germany.

Balthasar, indeed, developed into the leading theolo-

gian of the Baptists of Switzerland.

From Germany the idea came to the little

company of Baptists in Zurich to practice the rite of baptism upon believing adults who had already, as the Church claimed, been baptized, upon the theory that only those could be baptized truly who were old enough to have at the time an intelligent comprehension of the doctrines to which they were giving assent, and as this could not have been the case with those " b a p t i z e d " in infancy, therefore they had never really been baptized.

T h e first of these adult

baptisms occurred in a gathering of these Baptists in Zollicon, a little village to the east of Zurich, and was by pouring from a dipper.

But these first Baptists

in Switzerland cared so little in regard to the mode of baptism that the question does not seem to have been discussed among them, and in the writings of

REFUTATION" OF BAPTIST

TRICKS.

" S

T h e n when he had n o t only endured the betrayer for so long a time, but also openly dissuaded or terrified him, the latter, so far from giving over the malicious design entered upon, of giving up master and

parent, did

spirit in bonds.*

not c e a s e

till he had placed

the

So it is now, when the audacity of the C a t a -

Zwingli is not referred t o .

T h i s is a curious f a c t , b e c a u s e the modern Baptist

church lays great stress upon a certain m o d e of baptism. T h e elaborate a t t a c k upon the Baptists here presented derives additional interest from the two documents that it e m b o d i e s . Zwingli written

T h e first is the attack upon

probably by C o n r a d G r e b e l , o n e of the earliest friends

of

Zwingli, and the s e c o n d is the Confession of F a i t h written by the Baptists of Bern.

Zwingli replies to both these d o c u m e n t s , quoting them verbally and

fully, and this e n a b l e s us to reconstruct t h e m .

T h e Confession of the B e r n e s e

Baptists is in very simple l a n g u a g e , showing a very honest and

God-fearing

mind, and is in itself a triumphant refutation of the c h a r g e s of fanaticism a n d immorality which Zwingli brings against t h e m .

In fact in this paper Zwingli

shows himself up in a very bad light. T h i s is no place in which to describe the outrageous treatment which Baptist

party received

in Zurich

and elsewhere through Switzerland.

the The

writer feels the freer to use such a term because he is not himself a B a p t i s t , but he comes to the subject merely as a historical student.

H e considers that the

part which Zwingli played in this wretched business is a serious blot upon his reputation, and reveals a defect in his c h a r a c t e r .

T h e Baptists were pursued

relentlessly; drowning, b e h e a d i n g , burning at the s t a k e , confiscation of property, exile, fines and other forms of social obloquy were employed to suppress t h e m and prevent their i n c r e a s e .

T h e fact shows plainly that the persecuting

spirit in the times of the R e f o r m a t i o n was just as rife a m o n g Protestants as a m o n g R o m a n Catholics, a n d that the devil was a b r o a d in the hearts of those who considered themselves on both sides as the true servants of the L o r d J e s u s Christ, whose tenderness

and

love must have

b e e n greatly tried

by

these

wicked doings of his friends. P e a c e c a m e at last to S w i t z e r l a n d — t h e p e a c e of the grave-yard a n d of t h e sea which gives not up its d e a d .

T h e o r t h o d o x party congratulated

them-

selves upon having got rid of the pestilential heresy of adult b a p t i s m , yet t h e student of history as he l o o k s upon the l a r g e ,

flourishing

and world-wide

Baptist church of to-day asks himself which side really won the battle for t h e right of private j u d g m e n t a n d liberty of a c t i o n , the side of the persecutor o r the side of the persecuted ? • I. t., died by the h a l t e r ; allusion to the death of J u d a s .

I2Ó

ZWINGLI SELECTIONS.

baptists has been suffered to proceed so f a r that they have conceived the hope of confounding all things ; who are so untaught that by calling themselves by this name they would increase their estimation ; so imprudent (while Christ would have the apostles prudent as serpents) that the confusion which alone they are eager for they suppose they will discover by means of their imprudence rather than find by any skill.

This inauspicious

race of men has so increased within a few years * that they now cause anxiety to certain cities.f

And this in no other way than

through unskilled and impious audacity.

F o r while pious learn-

ing and discipline has no need of the ministry of hypocrisy (for it is sufficient unto itself through erudition, and by the very unaffected discipline of piety commends itself to others), yet men of this kind are so thoroughly ignorant of that which they boast they alone know ( a n d ) , so pretend that from which they are farther distant than the hall of Pluto from the palace of J o v e , that it is clear that they begin this web endowed with nothing but impious and untaught audacity.

F o r as often as by the use

of clear passages of Scripture they are driven to the point of having to say, I yield, straightway they talk about " the spirit " and deny Scripture.

As if indeed the heavenly spirit were ignorant

of the sense of Scripture which is written under its guidance or were anywhere inconsistent with itself.

And if you rightly and

modestly call in question their customs and institutions, even if you come as a suppliant and beg them to do nothing rashly, there is no abuse employed by the enemies of the Gospel these do not use, no threats they do not throw at you.

What does all

this mean, I ask, if it is not the sign of audacity and impious confidence?

Since there is so rich a harvest of these—not men

( f o r why must one call those men who have nothing but the * Since 1 5 2 3 . t W a l d s h u t , Zurich, St. Gall, Schaffhausen, Basel, Coire, Constance, Strassburg, Worms, Ulm.

REFUTATION OF BAPTIST TRICKS.

127

human f o r m ? ) , but monsters of d e c e i t — t h a t now the good seed which the heavenly F a t h e r so lately sowed in his field must b e on its guard, I beg this, that we watch, act, and not let the enemy overthrow us as we sleep. Let us judge soberly, lest we receive a wolf in sheep's clothing. Let us labor, lest that evil that has arisen be attributed to our neglect. For there are, alas, not a few a m o n g us who are stricken and moved by every wind and novelty, just like t h e untaught rabble which embraces a thing the more quickly the more unknown it is. T h e Catabaptists speak in round tones of God, truth, the Word, light, spirit, holiness, flesh, falsehood, impiety, desire, demon, hell and all that kind of things, not only beautifully, but even grandly a n d finely, if only hypocrisy were more surely absent. If also you should investigate their life, at the first contact it seems innocent, divine, democratic, popular, nay, supermundane, for it is thought more noble than human even by those who think not illiberally of themselves. But when you have penetrated into the interior you find such a pest as it is shame even to mention. For it is not sufficient for them to abuse the Gospel for gain a n d to live at the e x p e n s e of another, and to give themselves u p to such base cunning for the sake of their belly, weaving plot out of plot, but they m u s t not only assail, but even destroy, the faith of matrons and girls from whose husbands and parents they obtain hospitality. And not contented with all this, they refuse to pronounce and recognize as wicked the hand m a d e bloody at St. Gall with a cruel parricide, so that you see without difficulty that the same thing is to b e expected from their assemblages (which are both nocturnal a n d solitary), which once at R o m e improperly idle matrons when they had gained possession of a certain paltry G r e e k perpetrated in their subterranean meetings. And although all those d e e d s are in part so wicked and unworthy of good men, in part so obscene and impure, and in part so monstrous and cruel, that they would hand this age down to posterity as infamous, even though there were no other calamity ; nevertheless

128

ZWINGLI

SELECTIONS.

great as they are, they are insignificant in that they confined the contumely within human bounds, as compared with these which they are guilty of against the piety that regards both Christ and public morals. They deny that Christ himself perfected forever his saints in his one offering of himself. But what is this but drawing from heaven God's Son who sits at the right hand of the Father? And when they have cast him from his kingdom, in whose name, pray, shall they be baptized? Does not the whole New Testament tend to this, that we should learn that Christ is our successful sacrifice and redemption? Out of what books do the Catabaptists draw their doctrine? When therefore they thoroughly deny the sum of the New Testament, do we not see them using catabaptism, not to the glory of God or with the good of their consciences, but as a pretext for seditions, confusion and tumult, which things alone they hatch out? With folly does he boast the baptism of Christ who denies Christ. It is to no purpose that they say after the manner of the Jews (some of whom we know do this) that Christ was a great prophet or a man of God, but not the Son of God, for he can be neither a prophet nor a man of God who brings a lie to wretched mortals —in which (lies) they abound to more than a sufficiency. But Christ asserted that he was the Son of God ; on account of this he died ; he therefore could not have lied when he said he was God's Son if he was a true prophet or a man of God. How is it that the apostles baptized in Jesus' name when he had given them the formula, " In the name of the Father and the Son and the Holy Spirit?' Jesus must be equal, nay, the same as Father, Son and Holy Spirit. For John, great as he was, and prophet and man of God, did not baptize in his own name. In brief, then, when they clearly deny that Christ is by nature the Son of God, it is through evil design that they rage about baptism, and not for zeal's sake. Morals they corrupted in the following manner : No matter what crime they are caught in committing, even in the very act (for in their church so unstained shameful

REFUTATION OF BAPTIST TRICKS.

deeds, adultery, parricide, perjury, theft, evil, guile, and about all crimes there are anywhere, are more common than among those whom they call for contumely " the flesh and the devil." I tell the truth, I lie n o t ; there is none of these that I cannot abundantly prove if the occasion demands)—In whatsoever sin they are taken, I say, they escape in no other way than : I have not sinned, for I am no longer in the flesh, but in the spirit ; I am dead to the flesh, and the flesh to me. Do they not betray what they are by this reply? For how can they who are led by the Spirit of God and are sons of God allure to adultery a matron's chastity? With what face offer insult to a simple little maiden ! What an insult to God is this ! What a handle this for those who would already have given themselves from the lust of the flesh to all vice if shame alone had not opposed ! Will not the homicide share with the rake and adulterer, when accused, the formula, " I am now of the Spirit ; the wrong done here is not mine, but is of the flesh." What shame, pray, will be left us? What regard for modesty? For they do not reply with the same mind as do we ordinarily who trust in Christ. For we frankly confess : I have sinned, I will correct the error, I will flee through Christ to the mercy of God, from this I will never fall. For they do not refer to Christ ; they have put off all shame, and what will he correct who denies that he has fallen? O, the crime, the audacity, the impudence ! What swine of the school of Epicurus ever thus philosophized? Or what difference is there between right and wrong, O heaven, between holy and crime-laden, man and beast? If you take away shame from humanity, have you not admitted to the theatre all obscenity, have you not eliminated law, corrupted morals? You are not ashamed at slaughter, adultery, harlotry ; you are more a beast than the wolf, lion or horse, which have some shame. Against this class of men we must be on constant watch, all our forces and machines must be brought, my brethren, and the more because they rage so in their hypocrisy and perfidy. They excel

ZWINGLI

13°

SELECTIONS.

in this Empusa, Proteus, the chameleon, orTarandus,* or whatever is inconstant. By this they assert that the papal party will bring Ihem aid—this openly. They assail far more sharply than do the Romanists all who stand by Christ, by which they evince to what purpose they spare those whom they so anxiously flatter. But all our material cannot and must not be sought elsewhere than from the armory of the Old and the New Testament. Do thou, Father of lights, illumine their darkness, that they may see their error, and as thou wilt sometime do, eliminate this error from the Church quickly, we pray ! But thou, whosoever thou art, who boastest in the name or ministry of the Most High God or of the gospel of His Son, consider what and whence these matters are which we allege, and laying passion aside furnish the herb of truth. Farewell ! ZURICH, J u l y 31, HULDREICH

1527.

ZWINGLl'S REFUTATION

AGAINST T H E

TRICKS O F

THE

CATA BAPTISTS.

Thus far our preface. Now hear in what order we shall proceed. First, we shall reply to their calumnies, in which they assert they have confuted our fundamental arguments. Secondly, I shall overthrow the basis of their superstition. Then I shall discuss the covenant and the election of God, which abides firm and is above baptism and circumcision ; nay, above faith and preaching. I shall add an appendix, in which, with the help of God, I shall refute certain errors recently wrought out by them. But all with a light hand. In the first two parts I shall always * Empusa was a spectre of huge size, having one leg of brass and one like that of an ass, sent out by Hecate to frighten travelers. It ate human flesh. It sometimes appeared as a beautiful young woman. Proteus was the Old Man of the Sea, who rose at noonday from the flood, came on land and fell asleep among the rocks. If any one could catch him there and hold on to him, notwithstanding his efforts to escape by changing his form, he would be able to leam from him the future with infallible accuracy. Tarandus was a homed anima] of Northern lands, perhaps the reindeer.

REFUTATION

put

their words

first,

BAPTIST

faithfuly

I ^ t i n ; a f t e r that the reply. THE

OF

TRICKS.

translated

from

German

into

T h u s then they b e g i n :

O n e of Zwingli's g r o u n d s for a d v o c a t i n g

CATABAPTISTS.

the baptism of infants is the f a m i l y of Stephanas.

F o r he says :

I t is more likely than not that the apostles b a p t i z e d the c h i l d r e n of the faithful, for P a u l says, ι C o r . i. 16, A n d I b a p t i z e d also the household of S t e p h a n a s ; a s e c o n d is in A c t s xvi. 1 5 , w h e n L y d i a was b a p t i z e d and her house ; a third in verse 33, a little a f t e r , A n d he was b a p t i z e d , he a n d his house, straightway.

In

families it is m o r e likely than not that there w e r e infants.

these Thus

far they. B e f o r e I g o to the regular reply, I w o u l d warn thee of one thing, O reader.

T h i s work is c a l l e d a " R e f u t a t i o n of the T r i c k s , e t c . , "

because this class of m e n so a b o u n d s a n d works in tricks that I h a v e n e v e r seen a n y t h i n g equally oily or c h a n g e a b l e . is not w o n d e r f u l .

Y e t this

F o r a d d to their asseverations of holiness, w h i c h

they are skilled in w o r k i n g up, their readiness in m a k i n g

fictions

and scattering t h e m , and ( y o u s e e ) how they d e c e i v e n o t only the simple, but e v e n the e l e c t , d i v i n e p r o v i d e n c e thus p r o v i n g its own.

T h e b o o k c o n t a i n i n g the refutation of our positions *

they had for a long time b e e n passing through the hands of their b r o t h e r h o o d , w h o e v e r y w h e r e b o a s t e d that they c o u l d so tear u p Zwingli's positions

that

there

would

be

n o t h i n g left.

I had

m e a n w h i l e b e e n l o o k i n g a n d s e a r c h i n g e v e r y w h e r e to see if I *"As appears from the letter of Œ c o l a m p a d i u s to Zwingli, dated July 19, 1527 (Zwingli's W o r k s , viii. 80), it is probable that the writing which called out the answers of Œcolampadius and Zwingli had the title: " Ein Gesprech Balthasar Hubemôrs von Fridberg.

Doctors, auff Mayster Ulrichs Zwinglens

ze Ziirich Taufbiiechlein. von dem Khindertauff. E r d . erd. erd. höre das wort des herrens.

Die warhayt is untödtlich.

H i e r e . " Nicholspurg 1526 (quarto).

Zwingli's book on Baptism ( " V o m T o u f , vom widertouf und vom kindertouf"), appeared M a y 27 1525.

It is in his W o r k s , ii. 1, 230-303.

On July I Ith in that year Hubmeier issued

his " V o n

dem

christlichen

Tauf der G l ä u b i g e n , " to which Zwingli replied by his " Uiber doctor Balthazars toufbiichlin wahrhafte gründte antwurt ( 1 5 2 5 ) W o r k s , ii. 1, 3 3 7 - 3 6 9 .

ZWINGLI

132

could get it, but c o u l d

find

SELECTIONS.

it nowhere, until Πc o l a m p a d i u s , a

most upright m a n , a n d also m o s t vigilant, f o u n d one and sent it to m e .

somewhere

So the first trick was that they sent around

their own writings, w h i c h through their seared c o n s c i e n c e s they knew could n o t e n d u r e the light, secretly b y the hands of

the

conspirators, w h o are as purblind in their ignorance as they a i e blind in their desire to a d v a n c e the sect. to c o m e into other h a n d s .

B u t the evil-doer c o m e t h not into

the light lest his works b e m a n i f e s t . their works church?

T h e y did not allow it

But how could they submit

to the c h u r c h w h e n they have

seceded

from

the

F o r y o u must k n o w , most pious reader, that their sect

arose thus.

W h e n their leaders,

clearly

fanatics, had

already

d e t e r m i n e d to d r a g into carnal liberty the liberty we have in the gospel, they

addressed

us w h o administer the word at Zurich

first,* k i n d l y , i n d e e d , but firmly, so that so far as could be seen f r o m their a p p e a r a n c e a n d a c t i o n it was c l e a r that they h a d in m i n d s o m e t h i n g inauspicious.

T h e y a d d r e s s e d us therefore after

the following m a n n e r : I t d o e s n o t escape us that there will ever b e those w h o will o p p o s e the gospel, even a m o n g those who boast in the n a m e of Christ.

W e therefore c a n n e v e r h o p e that all

m i n d s will so unite as Christians should find it possible to live. F o r in the A c t s of the A p o s t l e s those who had b e l i e v e d s e c e d e d f r o m the others, a n d t h e n it h a p p e n e d that they w h o c a m e to believe w e n t over to those w h o were now a n e w c h u r c h .

So then

must we d o : they b e g that w e m a k e a d e l i v e r a n c e to this e f f e c t — t h e y w h o wish to follow Christ should stand on our side.

They

promise also that our f o r c e s shall b e far superior to the army of the u n b e l i e v i n g .

N o w the c h u r c h was about to e l e c t f r o m their

o w n d e v o u t its own s e n a t e .

F o r it was clear that there were

m a n y impious o n e s b o t h in the senate and in this promiscuous church.

T o this w e replied in the following m a n n e r : I t is i n d e e d

true that there w o u l d ever b e those w h o w o u l d live unrighteously, * In 1524.

C f . for these matters Z w i n g l i , W o r k s , ii. I , 230 s q q . , 3 7 0 sqq.

I I . , p p . 370 ff and 230 ff.

REFUTATION OF BAPTIST

TRICKS.

133

even though they confessed Christ, and would have all innocence and therefore piety in contempt. contended that

Y e t when they asserted and

they were Christians, and were

such by their

d e e d s — a s even the church could endure—they were on our side. F o r who is not against us is on our side. So Christ himself had taught in just such beginnings of things as were then ours.

H e had also c o m m a n d e d us to let the tares

grow with the grain until the day of harvest, but we hoped boldly more would return daily to a sound mind who now had it not.

If

this should not be, yet the pious might ever live among the impious.

I feared that

in that condition of affairs a secession

would cause some confusion.

T h e example of the apostles was

not applicable here, for those from whom they withdrew did not confess Christ, but now ours did.

A great part of those would

be unwilling to consent with us to any secession, even though they embraced Christ more ardently than we ourselves.

By the

continuous action of the word that alone should be promulgated which all ought to know, unless they wished to be wanting to their own salvation.

I did not doubt that without disorder the

number of the believing would ever grow larger by the unremitting administration of the word, not by the disruption of the body into many parts. be

of

T h a t although the senate seemed to them to

very varying complexion, we were

not of

that

mind.

Especially because, while nothing humane seemed alien to them, yet they frankly not only did not oppose the word, but they f a v o r e d it equally with that Jehoshaphat who strengthened with his cohorts by the law itself the priests and Levites that they might the more freely preach the word through all J u d e a .

Yet one

should especially observe that there were ten virgins awaiting the bridegroom, but five of them were wise and prudent and five were slothful and foolish.

Replies on this line we m a d e to them

as they urged us, and they saw they would not succeed. brought

up other

matters.

They

denounced

infant

They baptism

tremendously as the chief abomination, proceeding from an evil

134

ZWINGLI

SELECTIONS.

demon and the Roman pontiff. We met this attack at once, promised an amicable conference. It was appointed for Tuesday of each week. At the first meeting the battle was sharp but without abuse, as we especially took in good part their insults. Let God be the witness and those who were present, as well from their side as from ours. The second was sharper. Some of them, since they could do nothing with Scripture, carried on the affair with open abuse. When they saw themselves beaten after a considerable conflict, and when we had exhorted them in friendly ways, we broke up in such a way that many of them promised they would make no disturbance, though they did not promise to give up their opinions. Within three, or at most four, days it was announced that the leaders of the sect had baptized fifteen brethren. Then we began to perceive why they had determined to collect a new church and had opposed infant baptism so seriously. We warned the church that it could not be maintained, that this proceeded from good counsel, to say nothing of a good spirit, and for these reasons : They had attempted a division and partition of the church, and this was just as hypocritical as the superstition of the monks. Secondly, though the churches had to preserve their liberty of judging concerning doctrine, they had set up catabaptism without any conference, for during the whole battle about infant baptism they had said nothing about catabaptism. Third, this catabaptism seemed like the watchword of seditious men. Then when they learned this in great swarms they came into the city, unbelted and girded with rope or osiers, and prophesied, as they called it, in the market place and squares. They filled the air with their cries about the old dragon, as they called me, and his heads, as they called the other ministers of the word. They also commended their justice and innocence to all, for they were about to depart. They boasted that already they hold all things in common, and threatened with extremes others unless they do the same. They went through the streets with portentous uproar, crying Woe !

REFUTATION OF BAPTIST TRICKS.

'35

W o e ! Woe to Zurich.

Some imitated J o n a h , and gave a truce of

forty days to the city.

What need of more?

I should be more

foolish than they were I even to name all their audacity.

But we

who by the bounty of G o d stood firmly by the sound doctrine of Christ, although throughout the city one counseled one way and another the other, we believed we should teach correctly the proof of the Spirit.

Something was accomplished in this way, although

they changed themselves into all shapes that they might not be caught.

When the evil had somewhat subsided, so that the ma-

jority seemed likely to judge the matter impassively, joint meetings were appointed.

But as often as we met, either publicly or pri-

vately, the truth that we had on our side ever came off conqueror. T h e y promised then that they would prove by blood what they could not by Scripture.

T h e y did this with so great boldness

a n d boasting that I do not doubt they were a burden to themselves.

T h e y practiced catabaptism contrary to the will of the

senate and people, the public servants and police were turned back and some of them harshly treated.

Finally a meeting was

appointed* where each side should be heard to completeness, and when they were brought from the prison to the court or were taken back again one would pity the city and another would make dire threats against it.

H e r e hypocrisy tried its full strength,

but accomplished nothing.

While some womanish breasts be-

wailed and turned to pity, yet the truth, publicly vindicated, came off best.

F o r all were allowed to be present during the

whole three days'

fight.

When finally their impudence, though

beaten also at that meeting, would not yield, an opportunity was again given them to

fight.f

In the presence of the church the

contest raged for three whole days more, with so great damage to them that there were f e w who did not see that the wretched people were struggling f o r the sake of fighting, and not to find the truth.

B y this battle their forces were so cut up that we

* The first was held J a n . 1 7 , 1 5 2 5 . t On March 20, 1 5 2 5 .

ZWINGLI SELECTIONS.

began to have much more tranquility, especially in the city, b u t they wandered through the country by night a n d infested all to the best of their opportunity. After that c o n f e r e n c e ( t h e tenth, with the others public or private,) the senate decreed that he should be drowned who rebaptized another. P e r h a p s I o b t r u d e these details upon you to your great disgust, good r e a d e r ; but it is not heat or bias that has influenced me, only a faithful watchfulness a n d solicitude for the churches. For many of the b r e t h ren who had not discovered the character of these m e n thought that what had b e e n d o n e to them was too monstrous. But now when these people have begun to devastate their own sheepfolds, they are daily assailing us with letters a n d shouts, confessing that what they had heard was more than true, that they who have not had experience of this evil may now be r e n d e r e d the more watchful. I think that the world has never seen a similar kind of hypocrisy. For as knowledge without love puffs up, so when conjoined with hypocrisy it is bolder than one of the people would think, and more adroit than even an astute m a n would a p p r e h e n d T h e hypocrisy of the monks was crude, and they discoursed of divine things, if at all, in coldest fashion. But these m e n f u r t h e r act in such a way that they d o not p e r s u a d e or induce those whom they find thrown in their way ; they assail and rush o n t h e m . So these wretched fellows just u n d e r t a k e I know not what beyond their powers ; they assail the magistrates in terrible fashion ; they devote to destruction the ministers of the gospel ; o n all sides they act like Alexander the false p r o p h e t — h e would not have Epicureans or Christians at his tricky performances. F o r as those in the magistracy c o m m a n d great wisdom and kowledge of affairs, so also they who worthily preside over the ministry of the gospel ought to be established in sound doctrine, so as to b e able to overcome the contumacy of those who contradict it. Now see the astuteness of these m e n . T h e y revile especially the ministers, both of the church a n d the state, so t h a t if ever one in accordance with duty even whispers against

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OF

BAPTIST

TRICKS.

137

them they straightway are able to say they are hostile to t h e m because they have assailed their vices. Now any one of the people who hears this will suspect the ministers of the c h u r c h and the magistrates before he does these many-colored deceivers : aroused to fury they charge forward at their c o m m a n d , ignorant whither they are rushing or to what end they will c o m e . Impudence and audacity increase, so that he who to-day is a simple hearer will to-morrow abuse the magistrate to his face. W h e n it is seen whither their increase is tending and resistance is m a d e , straightway he who is the instigator departs from the midst a n d leaves the miserable people to be mangled by the executioner. And they present a parallel to Ate :* whithersoever they turn all is woe ; they overturn everything and change things into the worst condition possible. Some city begins to think more soundly about heavenly teaching ; thither they proceed a n d bring confusion ; they do not introduce the Lord to those which d o not receive the word. Who does not discern from this whose apostles they a r e ? Therefore establish your courage, good brethren. T h e hypocrisy of the R o m a n p o p e has been b r o u g h t into the light ; now we must war with hypocrisy itself. And you must do this with the less delay the more you see those apostles of the devil, although they promise I know not what salvation, seeking n o t h i n g but disturbance and the confusion of affairs, b o t h human and divine, and destruction. So much about their division a n d betrayal of the church. They have gone out f r o m us, f o r they were not of us. Yet I may a d d this one item : there is a small church at Zolliconf where the catabaptists set u p their teaching u n d e r inauspicious beginnings. This church, though small (for it is a part of the Zurich church, only five miles o u t ) , is admirable in its constancy. For now they have about overc o m e the catabaptists born among them, having ever e m b r a c e d * The daughter of Zeus, who induced gods and men to do rash and inconsiderate things. t On the north shore of the Lake of Zurich, and five miles from the city.

ZWINGLI SELECTIONS. the word with

simplicity and

placidity.

This opportunity

these

[ c a t a b a p t i s t s ] h a d eagerly l o o k e d for, h o p i n g that on this a c c o u n t the m e n w o u l d the m o r e readily yield to their hypocrisy

because

they displayed such great simplicity and eagerness. Now I

return

to

their tricks, a n d thus I respond : W h e n you

say that

the

f a m i l y of

insisting

on

infant

baptism,

For where, pray, have as

a

foundation?

Stephanas you

is o n e show

I ever postulated

Have

I not

written

of

Zwingli's bases

great

disingenuousness.

this, w h i c h a

for

special

you book

assert, to

the

u n f a i t h f u l B a l t h a s a r , * the a p o s t a t e , in w h i c h I briefly s h o w e d u p o n * Balthasar Hubmaier was born at Friedberg, near Augsburg, about 1480, educated at Freiburg in South Germany, became professor of theology at Ingolstadt, and D . D . , 1512.

In 1516 he went to Regensburg as cathedral preacher

and led the attack on the Jews, whose synagogue was destroyed. Christian chapel was erected, and he was its first chaplain.

On its site a

In 1521 he removed

to Waldshut, near the border of Switzerland, and this brought him in contact with the Swiss Reformers.

He embraced their teachings and introduced the Refor-

mation into Waldshut, 1524.

In that year Hubmaier came under the influ-