The promulgation of this decree, according to Hess, gave a powerful impulse to the progress of the Reformation in Switzerland. And the effect of Zwingle's address in the hall was most favorable to himself and his doctrines. "His simplicity, firmness, and gentleness inspired his audience with great veneration; his eloquence and knowledge carried away those who were hesitating between the two parties; and the silence of his adversaries, being regarded as a tacit proof of their weakness, served his cause almost as much as his own arguments. From this time the friends of Reform multiplied rapidly in all classes of society." Considering that the times were still papal, the decree was most just and reasonable. It ordained no pains, no penalties on religious grounds; Zwingle, and all the pastors, were merely to be protected in going on to preach the word of God as heretofore; and by that word the preachers were to stand or fall. A breach of the peace, or what directly tended to it, was to be punished by the authorities.
Faber, soon after the conference, writing to a friend at Mayence, expressed in the following terms his apprehensions of Zwingle: "I have no news for you, except that a second Luther has arisen at Zurich, who is the more dangerous, as he has an austerer people to deal with. Contend with him, whether I will or not, I must; I do it with the greatest reluctance, but I am compelled. You will presently learn this, when I publish my book to prove the mass to be a sacrifice."
But in proportion to the triumph of the Reformers and the confirmation of their principles, was the vexation and disappointment of their opponents. The most skilful advocates of the papacy had been silent before the great council of their country—The Two Hundred. They were evidently afraid to enter into debate with Zwingle. But unscrupulous Rome had other weapons. It is stated by the most reliable historians, that the pope's legate, Ennius, and the bishop of Constance, employed emissaries to take the life of Zwingle, if the opportunity could be found without too great a risk. "Snares surround you on every side," wrote a secret friend to Zwingle, "a deadly poison has been prepared to take away your life. I am your friend; you shall know me hereafter." "Leave Zwingle's house forthwith; a catastrophe is at hand," said another to a chaplain who lived with him. But the man of God was calm and peaceful, trusting in Him. "I fear my enemies," said he, "as a lofty rock fears the roaring waves, with the help of God." But though both the poison and the poignard failed to accomplish the foul deed, Rome had not exhausted her means; now she tries flattery.
Soon after the decree was issued, Hadrian, who then filled the papal chair, appeared to take no interest in the controversy at Zurich, though he was thundering his anathemas in Saxony. He despatched a most flattering letter to Zwingle, called him "his beloved son," and assured him of "his special favor." "And what has the pope commissioned you to offer him?" said Myconius to the bearer of the papal brief. "Everything except the chair of St. Peter." Miter, crossier, or cardinal's hat were at his will; but Rome was greatly mistaken with the Reformer of Zurich in this respect. All her proposals were unavailing. Even D'Aubigne admits, "that in Zwingle the Romish church had a still more uncompromising enemy than Luther." He had never been a monk; his conscience was less perplexed, his judgment less enthralled by popish dogmas, and altogether he cared less for the ceremonies of former ages than the Saxon Reformer. It was enough for his Swiss ally if any custom, however innocent in itself, were not warranted by scripture, he fell violently upon it. His jealous care for the dignity, sufficiency, and authority of scripture was remarkable. "The word of God," he used to say, "should stand alone." "Yet these convictions," it has been said, "were attained through fewer struggles, and burnt with less violence, than in the heart of Luther." This we can only see to be true in the case of one doctrine—justification by faith alone. All will readily admit, that although the Swiss Reformer believed this truth as sincerely as the Saxon, it never was to the former what it was to the latter. As a divine truth, it was the source of Luther's convictions, strength, comfort, vitality, and energy. The two men had been led of God by different paths, and were differently furnished for their great work.