Yes, you may read them. 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 one first of all honors Christ and 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 them- selves confirm their writings with the Gospel and Scriptures, and where they depeud upon their own thoughts they err readily an generally.
Another priest, by name Hans v. Schlieren, asks: But what shall he do who has a small benefice and not suffi cient wherewith he could buy such books, the Testament? I have a poor little benefice; it is also necessary for me to speak.
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ZWINGLI.
There is, if God wills, no priest so poor but he cannot buy a Testament, if he likes to learn. Somewhere he will find a pious citizen and other people who will buy him a Bible, or otherwise advance the money so that he can pay for one.
After this the vicar began to speak roughly, saying: Very well, Master Ulrich. I say that your Articles, as these are noted down, are opposed to the Gospel and St. Paul, also not in harmony unto the truth. That I offer to prove in writing or sy Orally, wherever you please. Choose for yourself judges for these :, „matters, to render a decision therein, in whichever place suits _ raf you, then I shall prove to you in writing or orally that your yA Articles, which appeared in print, are untruthful and opposed to the Gospel.
ZWINGLI.
Do that, when and wherever you please, and the quicker and sooner the more agreeable and satisfactory it is to me. Write against my Articles or opinions whenever you wish, or argue against them wherever you please. Why don’t you do it here, right now? Attack one of my opinions, since you say they are opposed to the Gospel and St. Paul; try to prove them wrong and false. I say, Vicar, if you can do that, and prove one of my Articles false by means of the Gospel, I will give you a rabbit cheese. Now let’s hear it. I shall await it.
VICAR.
A rabbit cheese, what is that? * I need no cheese. All is also not written in the Gospel that is unrighteous and opposed to Christ; | where do you find in the Gospel that one shall not have his daughter or his sister’s daughter to wife?
* «<A rabbit cheese ’’ is Swiss for a remarkably fine cheese. Glarus, where Zwingli was settled for ten years (1506-1516), was then and is still noted for its cheeses.
+ [‘* Where did I speak an unfit, immodest or worthless word, as Zwingli THE FIRST ZURICH DISPUTATION. 10g ZWINGLI. It is also not written that a cardinal shall have thirty benefices. Master Erasmus v. Stein, canon at Zurich, said: It is written in Leviticus, and is forbidden. Answers the vicar, saying: Erasmus, you will not find it, although you search long for it. One could still live a friendly, peaceful and virtuous life even if there were no Gospel.* always did with his ridiculing and other things, which for the sake of peace I shall not repeat?’’ (Faber.) Conrad Aescher answers: ‘‘ Zwingli has treated the matter with such earnestness that he could not have been more in earnest; to be sure he had to laugh with the rest when you came with 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 themselves. Nobody began his speeches with more ridiculing than you; why you smiled so friendly that we were afraid that the stove of the room would become so attached to you that it would run after you. Zwingli has said nothing shameful or immodest, but you have, when you said, where is it forbidden in the Bible that a father may not marry his daughter? and when you said one could live righteously even without the Gospel,’’ etc. (“ Gyrenrupfen.’’) ] * [‘*At the end of your account you made the false statement that I said one might still live in a friendly, peaceful and virtuous way even if there were no Gospel. Do you think I am mad, and speak only in unchristian fashion thus? especially as before that I made such a speech in praise of the Gospel, and in my book against Martin Luther I praised so highly and emphasized the Gospel, etc.? And you dare to accuse me of these words which in my life I never thought of? Where were you sitting that you could hear what I said? While several were then speaking every one arose and went away, and no one sitting could have heard me. Do you wish to to know what in the hum of voices, as the people were getting up and leaving, I said? Thus I spoke: One may preach the Gospel and still keep the peace. Zwingli thought it could not be, so I declared it could be. Thus you misquote me. Did not the Gospel come with the peace and the peace with the Gospel? But you say only: God has not sent peace upon earth.’ (Faber.) Hans Hager answered him: ‘‘ Why, how can you deny what one can witness and prove with so many true men, so that I offer to prove it before my lords of Zurich at whatever hour and moment you will? I do not say that it occurred at the end, because it did not occur at the end. It may also have happened to Erhard [Hegenwald] that he forgot it until the end. What does that matter? You said it, no matter when you said it. What does that matter, as long as you had to lie?’’ (Gyrenrupfen.) ] IIo ZWINGLI SELECTIONSs ZWINGLI.
You will find in Leviticus xviii. that relationship of marriage with collateral lines, and even further than the sisters, is forbidden- And if the distant and further removed member of the house or blood relationship is forbidden, then much more is the nearest forbidden and not allowed, as you may read in Lev. xviii. 17. I pity you that you come with such foolish or useless and thought- less remarks, and thus cause offense among the people. That is to give real scandal and vexation to your neighbor. 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 to.* It was also said by the mayor of Zurich, as is afterwards written: The sword, with which the pastor of Fislisbach, captured at Constance, was stabbed, does not wish to appear. The afore- said mayor remarks that the vicar had not yet shown any Scrip- ture with which he boasted to have overcome the aforesaid lord of Fislisbach.
There also spoke the worthy Mr. R., abbot of Cappel,t saying: Where are they now who wish to burn us at the stake and bring wood; why do they not step forward now?
That 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 * [“‘And were very tired of the ‘irrelevant quotations and speeches of the Vicar.’’ (Bullinger.) ] Raw a = >.
+ Wolfgang Roupli (or Joner), son of the mayor of Frauenfeld; became abbot 1521; accepted the Reformation and reformed his monastery. He called there Bullinger, who was Zwingl’s successor, as teacher of the cloister school, THE FIRST ZURICH DISPUTATION. 111 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 1523, on the 29th day of Janu- ary.
THE SIXTY-SEVEN ARTICLES OF ZWINGLI.
The 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 God, 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 confirma- tion of the Church err and slander God.
7 U. The sum and substance of the Gospel is that our Lord Jesus Christ, the true Son of God, has made known to us the will of his heavenly Father, and has with his innocence released us from death and reconciled God.
III. Hence Christ is the only way to salvation for all who ever were, are and shall be.
IV. Who seeks or points out another door errs, yea, he is a murderer of souls and a thief.
V. Hence all who consider other teachings equal to or higher than the Gospel err, and do not know what the Gospel is.
VI. For Jesus Christ is the guide and leader, promised by God to all human beings, which promise was fulfilled.
VII. That he is an eternal salvation and head of all believers, ) who are his body, but which is dead and can do nothing without J him.
„YA, VII. From this follows first that all who dwell in the head yp are members and children of God, and that is the church or ik “communion of the saints, the bride of Christ, Ecclesia catholica. ; AN IX. Furthermore, that as the members of the body can do nothing without the control of the head, so no one in the body of Christ can do the least without his head, Christ.
h ¥ wy I1I2 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 un- wise ordinances.
XI. Hence we see in the clerical (so-called) ordinances, con- cerning their splendor, riches, classes, titles, laws, a cause of all foolishness, for they do not also agree with the head.
XII. 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.
XII. Where this (the head) is hearkened to one learns clearly and _ plainly the. will of God, and man is attracted by his spirit t 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 de- „‚erees do not aid in salvation.
ABOUTZTHE PORE.
> 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 THE MASS.
> XVIII. 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 remem- \ ‚brance of the sacrifice and assurance of the salvation which Christ )Y has given us.
/ XIX. That Christ is the only mediator between God and us.
ab 4 ee people, and man with them, wherefrom is learnt that those N THE FIRST ZURICH DISPUTATION. 113 ABOUT THE INTERCESSION OF THE SAINTS.
» XX. That God desires to give us all things in his name, whence it follows that outside of this life we need no mediator except himself. ( y vudt 42 | 1 & TAA, mess a XXI. That when we pray for each other on &rth, we do so in such fashion that we believe that all things are given to us through Christ alone.
ABOUT GOOD WORKS.
XXII. That 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 we Burg won world, whence from it follows that those who attract wealth to themselves in his name slander him sles when they make him a pretext for their avarice and eae: AD LAA CONCERNING THE FORBIDDING OF FOOD. XXIV. That no Christian is bound to do those things which God has not decreed, therefore one may eat at all times all food, wherefrom one a that the gecice about cheese and butter i is ABOUT HOLIDAY AND PILGRIMAGE.
i" XXV. That time and place is under the jurisdiction of Chris- A who fix time and place deprive the Christians of their liberty.
ABOUT HOODS, DRESS, INSIGNIA.
XXVI. That God is displeased with nothing so much as with hypocrisy; whence is learnt that all is gross hypocrisy and profli- gacy which is mere snow before men. Under this condemnation fall hoods, insignia, plates, etc. 9.% 44 _ 4, yr Fe ot ~ Woe’ * A Ad Uum Yad ar hhs A _ (LA gut | 4 „BD 3 fray GAL 6 tances CLERICAL PROPERTY. ‘ wel po? A) wal \ & pt iY Sakae That_Christ scorns the property and pomp af t Jw we yt / PB (Wh ZWINGLI SELECTIONS.
ABOUT ORDER AND SECTS.
XXVII. That all Christian men are brethren of Christ and brethren of one another, and shall create no father (for them- selves) on earth. Under this condemnation fall orders, sects, brotherhoods, etc.
ABOUT THE MARRIAGE OF ECCLESIASTS.
XXVIII. That all which God has allowed or not forbidden is righteous, hence marriage is permitted to all human beings.
XXIX. That all who are called clericals sin when they do not protect themselves by marriage after they have become conscious that God has not enabled them to remain chaste.
ABOUT THE VOW OF CHASTITY.
XXX. That those who promise chastity [outside of matrimony ] take foolishly or childishly too much upon themselves, whence is learnt that those who make such vows do wrong to the pious being.
ABOUT THE BAN.
XXXI. That no special person can impose the ban upon any one, but the Church, that is the congregation of those among whom the one to be banned dwells, together with their watch- man, z. e., the pastor.
XXXII. That one may ban only him who gives public offence.
ABOUT ILLEGAL PROPERTY.
XXXIII. That property unrighteously acquired shall not be given to temples, monasteries, cathedrals, clergy or nuns, but to the needy, if it cannot be returned to the legal owner.
ABOUT MAGISTRY. XXXIV. The spiritual (so-called) power has no justification for its pomp in the teaching of Christ. XXXV. But the lay has power and confirmation from the deed and doctrine of Christ.
er aft of Re I, A’ MA Pre es ger!
\ ' nA ad jr a N THE FIRST ZURICH DISPUTATION. I 15 XXXVI. All that the spiritual so-called state claims to have of power and protection belongs to the lay, if they wish to be Christians. XXXVII. To them, furthermore, all Christians. re obedience without exception. Ub LL BLU BL CAALAL XXVIII. In so far as, they do not ne, hy Co ye nates i contrary to God. “44 ALFA OM Year Ap: XXXIX. Therefore all their laws shall he i in harmony with th 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 on is not offended let bey | thine ‘be commanded ). i A TAM A he vd {LAA On XL if ey give good advice and help to feet for En they must account to God, then these owe to them bodily assistance.
XLII. But if they are unfaithful and the he = Christ they may be-deposed in the name of God. ‘| » OM MD XLIIT. In short, the realm of him is best and most stable ee me rules in the name of God alone, and his is worst and most unstable who rules in accordance area his gwn will. Co a AL woe - we 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. J N XLVI. Hence it must always follow that church-song and out- X \yery without devoutness, and only for reward, is seeking either Y “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- U Ae oO Ar BREI A J aed es AM Ü gh a i ef 116 ZWINGLI SELECTIONS.
out cause, he should not be left sick or weak, but he should be Y made strong, that he may not consider as a sin which is not a sin. Ay, XLIX. Greater offence I know not than that one does not y” allow priests to have wives, but permits them to hire prostitutes. Out upon the shame!
A ABOUT REMITTANCE OF SIN.
tg \2 L. God alone remits sin through Jesus Christ, his Son, and alone our Lord. LI. Who assigns this to creatures detracts from the honor of God and gives it to him who is not God; this is real idolatry. aa LII. Hence 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.
_ LIII. Works of penance coming from the counsel of human ’ beings (except the ban) do not cancel sin; they are imposed as "a menace to others.
LIV. Christ has borne all our pains and labor. Hence 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.
LVI. 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.
LVII. The true divine Scriptures know naught about purgatory after this life.
LVIII. The sentence of the dead is known to God only.
LIX. And the less God has let us know concerning it, the less we should undertake to know about it.
LX. That 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. LET for (seven years for a mortal sin), and to lie for the sake of gain, is not human, but devilish.
ABOUT THE PRIESTHOOD. LXI. About the consecration which the priests have received in late times the Scriptures know nothing. LXII. Furthermore, they know no priests except those who proclaim the word of God. LXIII. They command honor should be shown, 7. e., to furnish them with food for the body.
ABOUT THE 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 Chris- tian manner their bequests to the Church.
LXV. Those who do not wish to confess, God will probably _ take care of. Hence 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 God), 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.
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IV. ORDINANCE AND NOTICE. HOW MATTERS CON- CERNING MARRIAGE SHALL BE CONDUCTED IN Trt CITY. OF ZURICH * We, the Burgomaster, Council and the Great Council, which they call the Two 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 errors have arisen in matrimonial affairs. Since the parties have been sum- moned before the court at Constance or other foreign courts again and again, and have been judged at considerable 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. And 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, 356-359. Translated from the original German by Prof. Lawrence A. McLouth. Bullinger expressly remarks that Zwingli was the author of the order of the canonical courts MATTERS CONCERNING MARRIAGE. IIg ing that such right may be extended to them, then they shall be accepted for the sake of especial friendship, and they shall be treated with regard to this law in every way as our own, but we shall not otherwise burden ourselves with any one dwelling out- side of the territories of the city of Zurich.
And in order that such legal business may be attended to promptly, as necessity demands, we have chosen as judges six men, two from the people’s priests in our city, who are taught in the Word of God, also two from the small, and two from the large council. Among these, each one shall serve two months as magistrate or judge, shall summon, order, collect, examine, practice and execute such court business as necessity demands.
Whatever they pronounce and judge, according to the contents of the following articles and ordinances, shall stand. If, how- ever, any of our people, or others, wish to appeal, it shall be made to no other body than the Honorable Council in our city of Zurich.
The court days are, and shall be, on Monday and Thursday. The seat or place of the court the judge shall choose and announce. Accordingly, when it has struck one o’clock in the afternoon, then the judges, secretary, the court beadle, and who- ever serves the court, shall be there, on pain of breaking their oath, and shall assist in the action, as is proper. But if any one cannot be there on account of business of the city, or other law- ful cause, then the burgomaster shall, by means of the beadle, appoint another, and let him sit. And whoever is judge at a time shall have possession of the seal of the court, and shall, through the beadle, announce orally or by other notice the sessions and orders, always in good time. The cases which come before him, and which need consideration or deliberation, he shall not postpone or hold up more than a week, so that the people may be joined or separated promptly.
And here follow the articles and ordinances concerning marriage.
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First, a general ordinance: That no one shall enter into matrimony in our city and country without the testimony and presence of at leat two pious, honorable citizens in good standing.
EXPLANATION OF THIS ORDINANCE.
No one shall marry, engage or give to another his son or daughter without the favor, knowledge and will of the father, mother, guardians or others, who are responsible for the young people. Whoever transgresses this shall be punished according to the manner of the case, and the marriage shall be invalid.
Now in order that marriage requirements may not be made lower than before, no marriage shall hold which a minor shall enter into without the knowledge of the above-mentioned, his father, mother, guardian, or other people responsible, as have been named, before the minor is fully nineteen years old. But if it happens before this, then the ones mentioned, the father, etc., can hinder it and nullify it. But in case these are careless, and have not provided for their children in the nineteen years, then the children may marry and care for themselves, with God’s help, unhindered by any one and without any payment. Neither father, mother, legal representative or any one shall force or compel their children to a marriage against their will at any time. But where that has happened, and is legally reported, it shall not be valid and the trespasser shall be punished.
Marriages that have been arranged for or already consummated shall not be hindered or disturbed, as is right and proper, in any degree, by anything, cause or reason, except the clearly expressed causes as are in the holy Scriptures, Leviticus xviil.
And what has heretofore been achieved by dispensations and money shall be done away with entirely, and cause no more trouble.
EXCEPTIONS TO THE LAW.
When two take each other who are free, and who had no one to whom they were under obligation or who took an interest in MATTERS CONCERNING MARRIAGE. 121 them, or two are engaged to each other, they shall stand by each other. But the girl shall be over fourteen and the boy over six- teen.
But where they are engaged, and have no references, accord- ing to the above ordinance, a marriage shall not be valid. Accordingly, let each one take care and avoid such disgrace and injury.
But if one seduces, disgraces or ruins a daughter, maid or young woman, who was not yet married, he shall give her a morn- ing gift, and shall marry her. But if her father and mother, or the guardian, or other person responsible, refuse her to him, then the perpetrator shall give a dowry to the girl, according to the judgment of the authorities.
And if any one boasts to the danger and injury of another [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 be publicly witnessed in a church, and provided with a license of the parish. Each preacher shall enroll and keep record of all such persons, and no one shall give those under him to another without his favor and will, publicly expressed.
WHAT CAN NULLIFY AND BREAK UP A MARRIAGE.
It 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 caught in open adultery, indeed to leave him or her, and to provide himself or herself with another spouse.
This we call and consider open adultery, which is discovered and proved, with sufficient public notice, before the matrimonial court, as is proper, or is so plain and suspicious in fact that the deed cannot be denied with any kind of truth.
But in order that adultery may not be condoned, and that no one may seek a cause to secure a new marriage by means of 9 122 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.: The 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 shortcom- ings, 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 demand.
The 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 Igan, 7 REFUTATION OF BAPTIST TRICKS. 123 V. REFUTATION OF THE TRICKS OF THE BAPTISTS BY HULDREICH ZWINGLI.* HULDREICH ZWINGLI TO ALL THE MINISTERS OF THE GOSPEL OF CHRIST.
Grace and peace from the Lord. It is an old saying, dear brethren, that success is the mother of evils, and this is pro- foundly true. For since even a little was conceded to the desires of certain ones through our idleness or blindness, these are now’ * Zwingli’s Works, ZII., 357-437. Translated from the Latin by Henry Preble and George W. Gilmore.
On Monday, October 26, 1523, 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 ser- mons 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 enthu- siastic 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 I24 ZWINGLI 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.
The 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. To 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. To 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. When Zwingli found that opposition to the popular belief and practice upon this point meant that he would be exposed not only to clerical and lay adverse criticism, but probably would lose him his influence with the city mag-