Zuinglius did more than recognise, at this early period, the great principle of evangelical Christianity--the infallible authority of the Holy Scriptures. Besides this, he understood how the meaning of the divine Word ought to be ascertained. "Those," said he, "have a very grovelling idea of the Scriptures who regard whatever seems to them at variance with their own reason as frivolous, vain, and unjust.[632] Men have no right to bind the gospel at pleasure to their own sense, and their own interpretation."[633] "Zuinglius raised his eye to heaven," said his dearest friend, "unwilling to have any other interpreter than the Holy Spirit himself."[634] [632] Nihil sublimius de evangelio sentiunt, quam quod, quidquid eorum rationi non est consentaneum, hoc iniquum, vanum et frivolum existimant. (Zw. Op. i, p. 202.) [633] Nec posse evangelium ad sensum et interpretationem hominum redigi. (Ibid., p. 215.) [634] In cœlum suspexit, doctorem quærens Spiritum. (Osw. Myc. Vit. Zw.) [Sidenote: ZUINGLIUS AND LUTHER. ZUINGLIUS AND ERASMUS.] Such, from the commencement of his career, was the man, whom some have not scrupled to represent as having wished to subject the Bible to human reason. "Philosophy and theology," said he, "ceased not to raise up objections against me. I, at length, arrived at this conclusion, 'We must leave all these things, and seek our knowledge of God only in his Word.' I began," continues he, "earnestly to supplicate the Lord to give me his light, and though I read only the text of Scripture, it became far clearer to me than if I had read a host of commentators." Comparing the Scriptures with themselves and explaining passages that were obscure by such as were more clear,[635] he soon had a thorough knowledge of the Bible, especially the New Testament.[636] When Zuinglius thus turned toward the Holy Scriptures, Switzerland took her first step in the Reformation. Accordingly, when he expounded the Scriptures, every one felt that his lessons came from God, and not from man.[637] "Work all divine!" here exclaims Oswald Myconius; "thus was the knowledge of heavenly truth restored to us!" [635] Scripta contulit et obscura claris elucidavit. (Ibid.) [636] In summa, er macht im, die H. Schrifft, Insonders dass N. T. gantz gemein. (Bullinger, MS.) [637] Ut nemo non videret Spiritum doctorem, non hominem. (Osw. Myc. Vit. Zw.) Zuinglius did not, however, despise the expositions of the most celebrated doctors: at a later period, he studied Origen, Ambrose, Jerome, Augustine, Chrysostom, but not as authorities. "I study the doctors," says he, "with the same feelings with which one asks a friend, 'What do you understand by this?'" The Holy Scripture was, according to him, the touch-stone by which the most holy of the doctors were themselves to be tested.[638] [638] Scriptura canonica, seu Lydio lapide probandos. (Ibid.)