The zeal of Zwingle, in assailing and expelling the vendors of indulgences from the diocese of the bishop of Constance, was much applauded by that prelate. And John Faber, his vicar, then the warm friend of Zwingle, wrote to him in terms of kindness and esteem; exhorting him "resolutely to prosecute what he had auspiciously begun, and promising him the bishop's support." Encouraged by such commendations, and in the hope that the bishop was disposed to further the work which lay so near his heart, he invited him both by public and private solicitations, to give his support to the evangelical truth, and to permit the free preaching of the gospel throughout his diocese. "I failed not," says Zwingle, "with all reverence and humility, publicly and privately, by written addresses to urge him to countenance the light of the gospel, which he now saw bursting forth so that no human power could avail to stifle or suppress it." But the Reformer soon found that a change had taken place in the mind of the bishop and his vicar since the indulgence seller had left the country. "They," he adds, "who had lately excited me by their reiterated exhortations, now deigned me no answer beyond these public and official documents; yet the vicar in the first instance, expressly assured me, both by word of mouth and by letter, that his bishop could no longer endure the insolence and unjust arrogance of the Roman Pontiff."
John Faber—whom we have seen at Augsburg, in association with Eck and Cochlaeus—after this break with Zwingle, became one of the most persevering enemies of the Reformation. The Reformer, from the commencement of his ministry at Zurich, had labored unweariedly to instruct the people in the meaning, object, and character of the gospel, and at the same time to impress upon them the importance of being guided in all their religious duties by the scriptures of truth only. "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. 3:16, 1716All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17That the man of God may be perfect, throughly furnished unto all good works. (2 Timothy 3:16‑17).) Nothing can be a "good work" for the performance of which, scripture gives us no information. Such views and such teaching Zwingle had soon to prove, could not long be approved by the dignitaries of the papal hierarchy. But by the blessing of God, from this time henceforward, he was to place all his hopes and expectations on a surer foundation. Antonio Pucci, the pope's legate, endeavored to seduce him, but in vain. "He conferred with me four times," says Zwingle, "and made me many splendid promises; but I told him that from that time forward I should devote myself, by the divine grace, to the preaching of the word, as the effectual means of shaking the power of the papacy."
Thus prepared to proceed inflexibly on his course, he resigned in the year 1520 a pension which he received from Rome for the purchase of books, and as chaplain of the holy see. "Formerly," he says, "I thought myself permitted to enjoy the liberality of the pope, so long as I could maintain with a pure and pious conscience his religion and his doctrines; but after the knowledge of the Son had grown up in me, I renounced forever both the pontiff and his presents. "
The effects of Zwingle's preaching upon the minds of the people, and the influence of his presence in Zurich, were first displayed about this time. Many of the ceremonies of the Roman church were disregarded and fell into disuse. The fast of Lent, which had hitherto been kept with the utmost strictness, was neglected by the townspeople. The civil authorities became alarmed, and on the complaint of several priests some were thrown into prison. The people maintained that in their liberty as Christians they had given up such distinctions of meats. The bishop of Constance, hearing of the unsettled state of things, instantly issued an edict against the innovations and the innovators, exhorting the people by his agents to remain steadfast to the church, at least till after the decision of the council—the usual salvo. The monks, who had been ordered by an edict of the senate, to preach the word of God only, were confounded. Most of them had never read it. This decree became the signal for the most violent opposition from every order of monks and priests. Plots began to be formed against the head pastor of Zurich; his life was threatened. Sometimes it was considered necessary to place a patrol in the street to protect the Reformer and his friends.
Zwingle now saw the storm gathering in all quarters and well he knew against whom its fury would be directed. But this only aroused his zeal, and led him to write pamphlets in vindication of the truth and his friends, and to send them broadcast over the land. The principles of the Reformation now made such progress throughout Switzerland, that Erasmus, in a letter which he wrote in 1522 to the president of the court of Mechlin, declared, that "the spirit of Reform had so much increased in the Helvetic confederacy that there were two hundred thousand who abhorred the See of Rome, and are to a great extent adherents of Luther."
Seeing that the work of Reformation is thus hopefully commencing in other parts of the Helvetic republic, we may here pause for a little, and briefly notice some of these positions, and some of the principal men with whom we shall become better acquainted as we proceed.
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