The residence of Zuinglius at Einsidlen was, in regard to the exposure of papal abuses, similar in effect to Luther's visit to Rome. Zuinglius' education for reformer was completed at Einsidlen. God alone is the source of salvation, and he is so every where,--these were the two truths which he learned at Einsidlen, and they became fundamental articles in his creed. The serious impression produced on his soul soon manifested itself externally. Struck with the many prevailing evils, he resolved to oppose them boldly. Not hesitating between his conscience and his interest, he stood up openly, and, in plain and energetic terms, attacked the superstition of the surrounding crowds: "Think not," said he from the pulpit, "that God is in this temple more than in any other part of his creation. Whatever be the country in which you dwell, God encompasses you, and hears you as well as in our Lady of Einsidlen. Can useless works, long pilgrimages, offerings, images, the invocation of the Virgin, or the saints, obtain the grace of God?... What avails the multitude of words in which we embody our prayers? What avails a glossy hood--a head well shaven--a long robe with its neat folds, and mules caparisoned with gold? God looks to the heart, but our heart is alienated from God."[670] [670] Vestes oblonga et plicis plena, muli auro ornati ... Cor vero interim procul a Deo est. (Zw. Op. i, p. 236.) But Zuinglius wished to do more than lift his voice against superstition. He wished to satisfy that eager longing for reconciliation with God, felt by many of the pilgrims who had flocked to the chapel of our Lady of Einsidlen. "Christ," cried he, like a John Baptist in this new wilderness of Judea, "Christ, who was once offered on the cross, is the expiatory victim, who, even through eternity, makes satisfaction for the sins of all believers."[671] Thus Zuinglius advanced. The day when this bold sermon was heard in the most venerated sanctuary of Switzerland, the standard prepared against Rome began to be more distinctly displayed on its mountain heights, and there was, so to speak, a heaving of reform reaching even to their deepest foundations. [671] Christus qui sese semel in cruce obtulit, hostia est et victima satisfaciens in æternum, pro peccatis omnium fidelium. (Ibid, p. 236.) [Sidenote: SENSATION. HEDIO.]