§ 28. THE WORKS OF ZWINGLT. 87
and liberality as a gentleman. Luther received the impression that Zwingli was a " very good man," ^ yet of a " different spirit," and hence refused to accept his hand of fellowship offered to him with tears. The two men were differently constituted, differently educated, differently situated and equipped, each for his own people and country ; and yet the results of their labors, as history has proved, are substantially the same.
§ 28. The Works of Zioingli.
A list of Zwingli's works in the edition of Schuler and Schulthess, vol. VIII. 690-704 ; of his theological works, in Baur, Zwiuf/li's Theol., II. 834-837.
During the twelve short years of his public labors as a reformer, from 1519 to 1531, Zwingli developed an extraordinary literary activity. He attacked the Papists and the Radicals, and had to reply in self-defence. His advice was sought from the friends of reform in all parts of Switzerland, and involved him in a vast correspondence. He wrote partly in Latin, partly in the Swiss-German dialect. Several of his books were translated by Leo Judse. He handled the German with more skill than his countrymen ; but it falls far short of the exceptional force and beauty of Luther's German, and could make no impression outside of Switzerland. The editors of his complete works (Schuler and Schulthess) give, in eight large octavo volumes, eighty German and fifty-nine Latin books and tracts, besides two volumes of epistles by Zwingli and to Zwingli.
His works may be divided into seven classes, as follows : —
1. Reformatory and Polemical Works: (a) against popery
and the papists (on Fasts ; on Images ; on the Mass ; Against
Faber; Against Eck; Against Compar; Against Emser, etc.);
(6) on the controversy with the Anabaptists ; (<?) on the
1 He called Zwingli " optimus vir," in a letter to BuUinger, written nine years later (1538).
0» THE SWISS REFORMATION.
Lord's Supper, against Luther's doctrine of the corporal real presence.
2. Reformatory and Doctrinal : The Exposition of his 67 Conclusions (1524) ; A Commentary on the False and True Religion, addressed to King Francis I. of France (1525) ; A Treatise on Divine Providence (1530) ; A Confession of Faith addressed to the Emperor Charles V. and the Augsburg Diet (1530) ; and his last confession, written shortly before his death (1531), and published by Bullinger.
3. Practical and Liturgical: The Shepherd; Forms of Baptism and the Celebration of the Lord's Supper; Sermons, etc.
4. Exegetical : Extracts from lectures on Genesis, Exodus, Psalms, Isaiah, and Jeremiah, the four Gospels, and most of the Epistles, edited by Leo Judse, Megander, and others.
5. Patriotic and Political: Against foreign pensions and military service ; addresses to the Confederates, and the Council of Zurich; on Christian education; on peace and war, etc.
6. Poetical : The Labyrinth and The Fable (his earliest productions) ; three German poems written during the pestilence ; one written in 1529, and a versified Psalm (69th).
7. Epistles. They show the extent of his influence, and include letters to Zwingli from Erasmus, Pucci, Pope Adrian VI., Faber, Vadianus, Glareanus, Myconius, Qi^colampadius, Haller, Megander, Beatus Rhenanus, Urbanus Rhegius, Bucer, Hedio, Capito, Blaurer, Farel, Comander, Bullinger, Fagius, Pirkheimer, Zasius, Frobenius, Ulrich von Hutten, Philip of Hesse, Duke Ulrich of Wiirttemberg, and other distinguished persons.
§ 29. TELE THEOLOGY OF ZWLSGLI. 89
§ 29. The Theology of Zwingli.
I. ZwixGLi: Commentarius de Vera et Falsa Relijione, 1525 (G«nnan translation by Leo Jadae) ; Fidei Ratio ad Carolum V., 1530; ChristiancE Fidei brevis et clara Erpositio, 15^31 ; Ih Providentia, 1530 (expansion of a sermon preached at Marburg and dedicated to Philip of Hesse).
IL The theology of Zwingli is discussed by Zellee, Sigwabt, Sporei, ScHWEizEE, and most fully and exhaustively by A. Baue. See lit. § 5, p. 18. Comp. ScHAFT, Creeds of Christendom, I. 369 sqq., and Church History, VI. 721 sqq.
The dogmatic works of Zwingli contain the germs of the evangelical Reformed theology, in distinction from the Roman and the Lutheran, and at the same time several original features which separate it from the Calvini&tic system. He accepted with all the Reformers the oecumenical creeds and the orthodox doctrines of the Trinity, and the divine-human personality of Christ. He rejected with Luther the scholastic additions of the middle ages, but removed further from the traditional theology in the doctrine of the sacraments and the real presence. He was less logical and severe than Calvin, who surpassed him in constructive genius, classical diction and rhetorical finish. He drew his theology from the Xew Testament and the humanistic culture of the Erasmian type. His love for the classics accounts for his liberal views on the extent of salvation by which he differs from the other Reformers. It miofht have brought him nearer to Melanchthon ; but Melanchthon was under the overawing influence of Luther, and was strongly prejudiced acrainst Zwincrli. He was free from traditional bondasre, and in several respects in advance of his age.
Zwingli's theology is a system of rational supematuralism. more clear than profound, devoid of mysticism, but simple, sober, and practical. It is prevailingly soteriological, that is, a doctrine of the way of salvation, and rested on these fundamental principles : The Bible is the only sure directory of salvation (which excludes or subordinates human tradi-