1. My lord suffragan has stated that certain persons were teaching seditious and obnoxious doctrines, but I cannot be per-; suaded that he means this to be taken of me, who for nearly four " years now have been preaching the gospel of Christ.and the teachings of the Apostles with so much energy. And yet it Savors somewhat of this, inasmuch as he made the statement before the Senate. For what concern were it of mine if such teachings were preached elsewhere, provided they were not preached at Zurich? Therefore, since it is not likely that the suffragan spoke of the affairs of outsiders, it is clear that his remarks were aimed at me. Howeyer much they disguise it, ite is evident that here is the David to whom this Nathan imputed — the wrong. But as to the gospel, it is no wonder that in one place or another there should be differences between those who cling doggedly to Zvräiwara, that is, human prescriptions, and those who are unfriendly to the same. For Christ prophesied most clearly that this would come to pass, saying: “I came not to send peace on earth, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law, and it shall come to pass that a man’s foes shall be they of his own household.” Yet there was no need of this answer either. For Zurich more than any other of the Swiss cantons is in peace and quiet, and this all good citizens put down to the credit of the gospel.
2. As to the reproach, in the next place, that it is taught that no human prescriptions nor ceremonials ought to be kept, I will acknowledge frankly that I desire to see a fair portion of the ceremonials and prescriptions done away with, because the things prescribed are in great part such as also Peter in the Acts says THE 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 depre- cated that old yoke so greatly, which was yet much lighter than that which we bear to-day, what think ye he would have done if there had been question of a heavier one? Now that the old yoke would have been more endurable to Christians than ours (to say nothing for the nonce of the decrees of the pontifs, which are much more numerous and onerous than the commands 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 become which they ordained at times for those in great sorrow, if you compare them with these stated forty days’ fasts of ours, institu- tions fit for serfs, and those that are ordained in a sort of unbroken and continuous row in honour of the saints! Furthermore, if you compare the selection of foods, its observation is more oner- ous among the Christians than among the Jews. They abstained from certain kinds of food, but not at a fixed period, with the exception of the Passover. We abstain from numerous kinds and 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 human prescriptions at all ought to be kept or enacted. For who would not joyfully accept 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 manner of the Pharisees would lay unbearable burdens upon the necks of men 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 ee ZWINGLI SELECTIONS.
the state, I said this was not the spirit of Christ or of the Apos- tles. For Christ had said: “ Render unto Cesar the things that are Czesar’s,’”’ etc., and had paid the tribute or tax. Nay, at his birth his parents reported his name according to the proclamation of Czsar; while the Apostles taught “ Render unto all their due, tribute to whom tribute is due, etc., and obey them who are set in authority over you, and not only the good,” etc. Hence it was evident that he had spoken more vigorously than truly, as would be made still clearer by an illustration. For all the peo- ples of the whole world had obeyed the laws most rigorously, even before the man Christ was born. Nay, Christianity was the most powerful instrument for the preservation of justice in general, and the faith of Christ could not be done away with even if all ceremonials were done away with altogether. Nay, ceremonials achieved nothing else than the cheating of Christ and his faithful followers and doing away with the teachings of the Spirit, calling men away from the unseen to the material things of this world, but this could not be described and explained in short compass.
3. Then I showed that the simple-minded people could be led to the recognition of the truth by other means than ceremonials, to wit, by those by which Christ and the Apostles had led them without any ceremonials as far as I had been able to learn through the sacred writings, and that there was no danger that the people were not capable of receiving the gospel, which he who believes can understand. They can believe, therefore they can also understand. Whatever takes place here is done by the inspira- _ tion of God, not by the reasoning of man, as Christ also thanked the Father, saying: “I thank thee, O, Father, etc., because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight.” And Paul (1 Cor. 1) says that “God hath chosen the foolish things of the world to confound the wise.”
4. I had nowhere taught that Lent ought not to be kept, though I could wish that it were not prescribed so imperiously, but were THE EPISCOPAL VISITATION. 19 left free to the individual. But he for whom Lent was not enough might fast for the rest of the year also; there would not be wanting men to advise fasting, and I presaged that they would be likely to effect more than those who thought that at the frown of their power and the threat of excommunication, everything would fall to pieces with a crash as at the frown of Jove.
5. Certain persons, and they by no means bad ones, had ven- tured to eat flesh, and they were not tainted, but since they had not been forbidden by the divine law to eat flesh, they seemed rather to have eaten it in witness of their faith than to any one’s reproach. And this was clear from the fact that presently when told by me that they ought to take into account the possible cause of offence they stopped, so that there was no need of this fine delegation, inasmuch as the evil died out of itself, granting that it was an evil. Still I wondered exceedingly that I had been a minister of the gospel in the diocese of Constance for fifteen years and had thus far never known of the men of Constance having sent anywhere so magnificent a delegation to investigate how the affairs of the gospel were going on, but now when they had found a very trifling observance not broken as much as they seemed to wish, they filled everything with their lamentations, and accused the people of Zurich of being the only ones who had the effrontery to meditate withdrawing from the Christian com- munion. Yet when the suffragan denied that expression, as I have said, and Brendlin supported his denial, though the whole Senate cried out in rebuttal, I allowed their denial in somewhat these terms: Since you deny the expression, show that it escaped you unawares and I will easily pardon it; as far as I am con- cerned you shall be free to correct any utterances you please.
But the Republic of Christ has suffered no offence and no disgrace if some few persons have failed to keep human tradition.
6. And I showed that it was an unsound contention that the gospel writings nowhere clearly allowed the eating of flesh. For Mark (ch. 7) speaks in this fashion: “ There is nothing from 20 ZWINGTI SELECTIONS.
without a man that entering into him can defile him.’ Here I showed by the argument from the preceding (in the way they manipulated the sacred writings) that the argument of the following held good in this way: Therefore, whatever is outside of a man cannot by entering into him defile him. Words are signs to me. A general negative is no sign. If he had said “no food,” he would have left out the category of drinks; if he had said “no drink,” he would have left out that of food. Therefore, it pleased him who is the Truth to say “ nothing.” Then he added “cannot even defile.’ Hear! The Voice of Truth declares it cannot; man, who is a liar, for all men are liars, says it can. Here 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: “Do 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 meats?” What can be said more clearly, if you please, even though you regard the preceding and the following?
7. They added the words “contrary to the decrees of the Holy 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 made from those which they treated as a sacred anchor. For the question was not whether Lent 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 free to him.
8. They had also added: “and contrary to very ancient custom.” Here I frankly granted that it was the custom, and not a bad one. But if it were the custom, why was a proclama- tion added? I 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 God 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. No one lays other founda- tion than this, nor can do so. Nay, in every nation and place, every one who confesses the Lord Jesus with his tongue and believes in his heart that God 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 God.” Here 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. When 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. For he turned back to this other point and said: 22 ZWINGLI SELECTIONS.
11. That rubbish (for thus, if I mistake not, that crowd call the gospel teaching) was taught without foundation in Scripture. Here: again I fled to the protection of the words of Mark vii., as a sort of Achilles’ shield, and shot forth these shafts: Do you want clearer proofs presented to you? Is not Christ worthy of belief? Or Mark? I have gathered many passages together, but I abstain from giving the rest now in order not to nauseate the Fathers. Here my lord Englehard opportunely drew a New Testament from his pocket and bade me interpret the passage of Paul’s Epistle to Timothy i. 4. 1 took the book and translated the passage into German, and it is wonderful how they all breathed a sigh of relief, recognizing the passage, most of them, from the exposition of that epistle that I had made the year before. So much difference does it make at what point things are said.
12. Immediately leaving these points, he brought the cere- monials out into battle line again, wounded however, and I attempted to rout them completely again thus: His point that it was the duty of the people’s priests to set forth the meaning of the ceremonials I upset in this way. The gospel of Christ had been committed to me to preach assiduously; what the cere- monials indicated those would set forth who lived by them. I admit that I purposely, though quietly, meant to touch the man’s sore point in this. For what else do those suburban bishops do but stuff their purses with illusions of consecrating things? But if any master of ceremonials ventured to preach other than the truth to the sheep entrusted to me, I declared I would not stand it.
13. Now what he had said about offences I should have approved in general, if all his words had not seemed to point toward keeping those who were weak always weak, though it is the duty of the stronger, as those fellows wish and ought to be regarded, mpooAaußäveodar, that is, to take up and comfort and help the weak, that they may also be made strong. Yet this one thing I added: Since he had spoken much of the anxious care of THE EPISCOPAL VISITATION. 23 the High Prelate of Constance to avoid or guard against offence to the Church, had he no exhortation to his priests at last after Christ’s fashion, bidding them to put their own immunity behind them and bear the general burdens with the rest of the Christian brethren, and to pay tax and tribute? For Christ, in order not to give ground of offence to those who exacted the tribute money, paid it and performed a miracle besides, but it could not be denied that all the people in every nation were complaining because the priests and monks and nuns were supported in idle- ness, contributing neither labour nor money for the uses of the State. They complained bitterly after they had left the Senate that this had been brought in outside the subject, as they say, but it seems to me that nothing could have been said more appropriately at this point, when they were talking of the High Prelate of Constance being so anxious about grounds of offence.
14. In the next place, though I was aware that Paul had suffered Timothy to be circumcised, yet I maintained that he could not be persuaded by any means to allow Titus to be circum- cised, and I tried to give the reason for both acts, namely, that with Timothy, while Christianity was still in the green blade, he had suffered the Macedonians to be circumcised that no breach of the peace might arise, but after the new doctrine had grown somewhat more vigorous, and Paul had learned by his perception of this that Titus could be saved without any disturbance, he saved him. Here I put forth all my strength to persuade the Senators to abide by the ancient custom until either the bonds of that yoke were loosened for us or the world itself consented together more clearly for the taking up again of freedom.
15. Finally I said that those could rightfully be said to rely on their own notions and ideas who struggled against the accepted Scriptures and put human traditions before the teachings of heaven, not those who protected themselves by no other weapons or defences than the sacred writings, for the former trusted in flesh and blood, the latter in the truth of heaven alone, not one 24 ZWINGLI SELECTIONS.
jot of which could ever pass away. ‘Though I was aware 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 some- thing 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 MARRY. 25 II. PETITION OF CERTAIN PREACHERS OF SWITZER- LAND TO THE MOST REVEREND LORD HUGO, BISHOP OF CONSTANCE, THAT HE WILL NOT SUFFER HIMSELF TO BE PERSUADED TO MAKE ANY PROC- LAMATION TO THE INJURY OF THE GOSPEL, NOR ENDURE LONGER THE SCANDAL OF HARLOTRY, BUT ALLOW THE PRESBYTERS TO MARRY WIVES OR AT LEAST WOULD WINK AT THEIR MARRIAGES.* To the Most Reverend Father and Lord 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 un- expected 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. 17-25. Translated by Mr. Henry Preble from the original Latin.
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 10 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. 30-51), 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.
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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 de- manded both by the matter itself which drives us to this appeal and by the office which you fill as a loving father. The matter itself, to come to it at last, is this: Your Most Reverend Father- hood 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 mis- guided 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 MARRY. 27 or even to destroy the real heralds of Christ, they will meet with the same result. Therefore must the words of Gamaliel be pounded into them often, that they may keep their hands off of those who bring us the commands of heaven. For if it be of God it cannot be destroyed, for it were folly for any to try to fight against God; but if it be of men it will perish of itself. Meanwhile most watchful care should be taken lest, as those poor wretches perished miserably in their doomed city, some disaster overwhelm us unawares. For the word of God has never been disregarded with safety. Therefore, Most Reverend Father, we beseech you by our Lord Jesus Christ, not to join those who aim at putting under a bushel, nay, at extinguishing, the light that came into the world to illumine all men, and who call evil good and good evil, turning sweet into bitter and light into dark- ness, but rather to join those who have this one desire, that the whole concourse of Christians return to their head, which is Christ, and form one body in him, and, having received the spirit of God, recognize the blessings bestowed upon them by God. And this we see is by no means the case with those who promise themselves some sort of peace, if human prescriptions be set before Christ even. In God we ought to be made one, for he himself is one. In man, who is constantly divided against him- self, how is it possible that we be made one? Christ prayed to the Father to make us one in him, and shall man dare to promise us unity in him? In one God, in one faith, in one baptism we shall certainly be made one, for these are one. In some one man, when there are so many laws contradicting each other and such divergent opinions, so far are we from being made one that in no surer way can we be led astray into error and disagreement than in this. Nay, we see one and the same man often at vari- ance with himself in these points. Those things that we set forth a little while ago and all other things that urge us to unity, whence can they be more clearly and purely got than from their very fountain head? He that draweth from that shall abound 28 ZWINGLI SELECTIONS.
in the water that springs forth into everlasting life. But the well is deep, and we have nothing to draw with, unless he who is eager to be drawn brings us rope and bucket and windlass, and after the manner of Moses graciously opens a well for our feeble souls, at which the thirsty sheep may drink and be led back to the heavenly pastures, which surely are found in no other corner of the universe than in the Gospel. For what other fountain head is there than Christ himself, who invites us to himself freely, saying: “If any one thirsteth, let him come to me and drink.” For he desires that we all receive of his abundance, we who are in need of all things. For we have neither silver nor gold where- with to satisfy him, but he urges us to hasten to him with joyful- ness, to drink freely. Who has ever shown himself so liberal an inn-keeper among men as to suffer his wine to be poured out and distributed without charge save Christ alone, who bestows his blessings free so plentifully? And if we shall not seize the favour that offers itself to us thus freely, what hope awaits us? What excuse, pray, shall we make? Of what tortures shall we not judge ourselves worthy if we repel from us him who desires to become so neara friend? We are aware that our life differs all too widely from the pattern of the Gospel, but is the Gospel on that account to be abolished and done away with? Ought we not rather to devote ourselves vigorously to correcting our faults according to its standard and to subduing our feebleness, since it is the one thing, could we only believe it, from the inspiration of which salvation will come to us, according to the command of Christ when he sent forth his Apostles to preach the Gospel with these words: “ Preach the Gospel (not your own theories or decrees or the regulations which some chance shall happen to dictate) to every creature.” And he added: « Whosoever believeth ” (when the Gospel has been preached, of course), “and is baptized, shall be saved,” and on the other hand, “ Whosoever believeth not, shall be damned.’ Since therefore, as we have said, God, as of old he used to warn Israel PERMISSION TO MARRY. 29