eucharist was called a sacrifice by the ancients -namely as being a commemoration of the sacrifice of Christ, offered upon the cross.-Zwingle is generally considered as having too much reduced the sacrament of the Lord's supper to a mere commemoration: and there can be no doubt that his language is sometimes objectionable on that head: yet it may be questioned whether he meant any thing inconsistent with its being "a sign, a pledge, a means of grace,' or only to deny to it the character of a propitiatory sacrifice. Stainly declined making any reply and Zwingle then addressed him in a friendly and brotherly manner, commending the spirit which he manifested, his learning, and his knowledge of the scriptures. He had often, he said, heard of him before, and he had now listened to him with pleasure: but he conjured him to review the whole subject, and to employ his talents in the support of God's truth, and not against it. Stainly promised so far to comply with this advice, as to give his best consideration to the subjects in dispute between them.' This whole passage, in which Stainly was concerned, must be considered as a truly pleasing specimen of fair, candid, manly and right-tempered discussion on both sides; such as must strongly tend to the discovery and establishment of the truth. A. D. 1523. of the Though the disputation was extended to a Closing third day, little more occurred which need be passages particularly related. Burgawar of S. Gallen, discussion. being asked his opinion, declared his hearty agreement with the two propositions. He had 1 Zuing. Op. ii. 635–639. XVI. CHAP. taught, he said, the doctrine which they laid down, and for so doing had been cited before the vicar-general of the bishop of Constance. Hubmeyer, or Pacimontanus, John Zuiccius of Constance, and several other persons expressed their concurrence; and one, who had before been an opposer, now avowed himself convinced, and confessed his error. The canons of Zuric, as has indeed been implied, were divided in their opinion. Those of Embrach declined offering any thing in opposition to the propositions. The guardian of the Franciscans and the prior of the Dominicans followed their example. At the close of the discussion, Zwingle exhorted the council, and Leo Jude the clergy, faithfully to follow their convictions, committing all consequences to God, who never failed them that reposed their trust in him. Its termination. The three presidents then rose, and Vadian, speaking in behalf of them all, observed, that no definitive sentence was to be pronounced as the decision of the meeting: they had heard the testimony of God's word in support of the two propositions, and likewise what could be urged against them: each person must judge for himself what was the conclusion to be formed, and must follow the dictates of his own conscience. He doubted not that the truth of God would prevail. The burgomaster then returned the thanks of the council to the three presidents, and joined in the exhortation to all present to take the word of God for their only guide, and to follow it, fearing nothing. Thus the meeting closed.2 1 Above, p. 419. 2 Acta, ubi supra. J. H. Hottinger, vii. 633–639. Ruchat, i. 196–201. Gerdes, i. 290-293. Du Pin, vi. 88. sen. A. D. 1523. The effects of this discussion were immediately felt very sensibly at Schaffhausen. On the return of the deputies from Zuric, they Its effects at reported to the abbot and the canons all that Schaffhauhad passed and the impression it made was such, that the former ever after shewed himself favourable to the reformation; and Dr. Erasmus Ritter entirely changed his sentiments, and henceforward so zealously maintained the reformed doctrine as he had before warmly opposed it.1 Zuric. The first step taken by the government of ConseZuric, after the dissolution of the meeting, quences at was, to release the persons imprisoned for throwing down the crucifix, with the exception of Hottinger, who, for the leading part which he had taken in that act of disorder, was banished the canton for two years-a sentence which, as we shall see, very contrary to the intentions of those who passed it, entailed upon the poor man a violent and cruel death. tion to In the next place, the council, having suffi- Zwingle's ciently perceived in the late discussions, how Introduclittle knowledge of scriptural truth a great Christian proportion of those who were appointed to be doctrine. teachers of others possessed, ordered "A short Introduction to the true Christian doctrine," composed by Zwingle, to be printed, and sent to all the clergy," that by means of it they might learn to preach the truth sincerely and without adulteration." " Zuing. Op. i. fo. 264-278. I purpose to give some further account of this excellent little work in a subsequent chapter. It is remarkable how cautiously the government of Zuric, at this period at least, abstained from imposing any thing on the consciences of its ministers. In the address of the council prefixed to the work thus sent round to all CHAP. Their further steps were taken with great caution and moderation. Though convinced that neither the mass nor the use of images preparatory could be justified by the word of God, they lition of the would not at once abolish them, while many Steps to the abo mass. professed not to have received the same conviction but they allowed every minister to say mass or decline it, as he thought proper: and it was in consequence to a great degree neglected by the clergy, and deserted by the people. They strictly forbad, however, the eating of meat during lent, not being yet satisfied that the customary observance of that season ought to be dispensed with. Before they proceeded further with respect to the mass and images, they resolved once more to address the three bishops of Constance, Basle, and Coire, as also the university of Basle, and each of the twelve cantons, transmitting to them copies of the little work of Zwingle's which they had lately issued, praying them that, if they could adduce any good reasons, drawn from scripture, why the use of images and the mass should still be retained, they would not fail to communicate them-promising to wait for their answer till Whitsuntide in the following year: "but they resolved after that time was elapsed, unless some satisfactory the clergy, they are merely required to study the book, and the scriptures to which it referred them, with the hope expressed that they would thus find reason to teach according to it. They are threatened with any marks of the council's displeasure, only in case of their neglecting it, and going contrary to it, "without being able to assign scriptural reasons for so doing." Nay the council declare that they would still, with the utmost thankfulness, listen to any one who would, from the scriptures, correct any of their present views of things. In all this we are doubtless to trace the counsels of Zwingle. answer were received, to proceed to the abolition of those popish observances." A. D. 1524. In the mean time, in consequence of the dis- A third satisfaction expressed by some of the clergy, disputation and a challenge given to Zwingle by five of the canons, a third disputation was held at Zuric, on the thirteenth and fourteenth of January, 1524; but with the same result as before.' Cantons. But the more successfully the reformation Violent advanced, the more violently, as might be ex- edict of the pected, was the rage of those who still continued hostile to it excited. In the month of January, 1524, the cantons, (with the exception of Zuric and Schaffhausen,) assembled at Lucerne, fulminated a second edict," for the honour of God, the holy Virgin, and all the saints," against the new doctrines, and those who promulgated them. It comprised nineteen articles, asserting all the points of the Romish superstition which had been lately assailed. Amongst other things it provided "that neither in taverns nor at feasts should any mention be made of Luther, or of any novel doctrine; and that those who carried about relics of the Holy Ghost, of the Virgin Mary, or of S. Anthony, should not be laughed at by any one; and that whatever laws the bishop of Constance enacted respecting religion should be observed: and it professed to bind every one by oath, whether man or woman, old or young, who saw or heard any thing done, preached, or spoken, contrary to this edict, to give immediate information of the same in the proper quarter. The very circumstances which were supposed to call for 'J. H. Hottinger, vii. 639. Ru. i. 201-204. Gerd. i. 292-294, 310. |