Thus, on its revival at the reformation, as on its first promulgation in the world, the gospel was every where opposed and persecuted, but every where made converts, and was attended with success, in a greater or less degree. Offensive as it may be to the prejudices and corrupt propensities of mankind, it has that in it which "commends itself to every man's conscience, as in the sight of God." And, just as at its first propagation the superstitions and abominations of heathenism fell before it, so did the mummeries and impostures, and, we must add, the idolatries of popery shew themselves unable to stand against it, when it was restored, and preached anew, with a measure of the same blessing of heaven accompanying it. Nay, the delusions which had prevailed did but prepare many to welcome more thankfully the "great light" which thus arose upon them: for, though weak, erring, and depraved human nature readily admits the impostures which "the god of this world" practises upon it, and, even when it groans under their effects, is not able" to deliver itself, or say, Is there not a lie in my right hand?" yet, when God himself arises to its aid, and sets his truth before men, they cannot but do homage to its superior excellence, and confess it to be infinitely more worthy of their regard, than that which had hitherto engrossed them. "What is the chaff to the wheat? saith the Lord. Is not my word like as a fire? and like the hammer that breaketh the rock in pieces? There will indeed always be those who will withstand it-men who " love darkness rather than light, because their deeds are evil;"" in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them:" but God also will himself provide, wherever he sends his word, men of another stamp, to whom the gospel shall prove "the power of God unto salvation." His word "shall not return unto him

void, but shall accomplish that which he pleaseth, and shall prosper in the thing whereto he sendeth it." To some, indeed, it becomes "the savour of death unto death;' but to others it is "the savour of life unto life." Be it the care of each of us, that we may be found among the latter class. And for this end let it be our continual prayer, that "God, who commanded the light to shine out of darkness, would shine into our hearts;" and, purging thence all carnal and corrupt affections, which blind and bewilder the mind, would "give us the light of the knowledge of the glory of God in the face of Jesus Christ," that we may be "changed into his image from glory to glory," till at length we come to "his presence, where is fulness of joy, and pleasures at his right hand for evermore,'

CHAPTER III.

Disputations of Zuric-Progress of Reformation— Martyrdoms of Hottinger and the Wirths-Writings of Zwingle-Translation of the Scriptures.

THE Commencement of the year 1523 was marked by the occurrence of the first of those public disputations, or discussions, which so materially advanced the progress of the reformation in Switzerland. Zwingle, finding himself more and more assailed, especially by the Dominican friars, with the charges of heresy, and of teaching principles subversive of the church, and of the good order of society, addressed himself to the supreme council of Zuric, requesting that the subject might be brought to a hearing before them. He represented that he was perfectly willing, and even desirous, to submit his doctrine to examination; and that, if it could be proved erroneous, he would retract it: that, if the charges brought against him could be substantiated, he refused not to submit to the consequences: but that it was incompatible with his peace, and the peace of the citizens, and also with the honour of the council, as his patrons, that such charges should be perpetually circulated, without ever being brought forward in a tangible shape, so that he could meet and fairly grapple with them, or be confronted with their authors. Only one thing he stipulated-that the appeal should be made to the scriptures, as the

sole rule of judgment, and not to mere custom, or the traditions of men. The council in consequence took up the case; appointed a meeting to be held in their public hall, or senatehouse, on the twenty-ninth of January, and called upon all persons, who had any thing to allege against the doctrine or conduct of the chief pastor, to come forward and make their allegations without fear. They invited the attendance of the clergy of the canton, generally; and addressed a special request to the diocesan, the bishop of Constance, to be present, either personally or by his representatives; and another to the diet of the cantons, then assembled at Baden, soliciting them to send deputies to assist on the occasion.

It is to be observed, that the question which Zwingle proposed to submit to the council was not, generally, the truth or falsehood of his doctrine, (for we shall see that he disclaimed all human authority to pronounce definitively upon that,) but only whether he could be proved to have taught such unscriptural tenets, or to have been guilty of such other misconduct, as rendered him unworthy of support; and whether therefore he should be silenced, or should be protected against insult and injury. No doubt also he sought the opportunity of making his real principles more generally known, and of bringing the arguments by which they were defended, as well as the weakness of those reasonings which his adversaries could urge against them, before numbers whom he could not otherwise reach; leaving the whole under the divine blessing, to work its effects on the minds of the auditors.

In order that it might be fully understood what were the doctrines which he proposed to maintain, and that none might plead that they were taken by surprise at the discussion, he comprised the whole in sixty-seven brief Articles, which he published a sufficient time before the day of meeting.

period, in the interval between the issuing of the summons by the council, and the meeting taking place, the pope, Adrian VI, (who had succeeded Leo X. a year before,) addressed to Zwingle, to his friend Francis Zingk of Einsidlin, and to the burgomaster of Zuric, highly flattering letters, holding out to them the hopes of receiving distinguishing marks of his favour. What was the design of letters of this description, written to such persons, and at such a juncture, there can be little room to doubt. They availed not however either to cajole, or in any other way to bend to the purposes of the pope, the leaders of the Swiss reformation. Zwingle openly spoke of the pope as having endeavoured to buy him off by bribes, and seemed only the more animated to urge forward the great work he had undertaken; and he henceforward more decidedly than before denounced the papacy as Antichrist.

The burgomaster of Zuric, here referred to, was Mark Reust, a person of very high character; so much so as to be honoured by Bullinger, who wrote an account of his life, with the title of "father of his country." He was a zealous and consistent supporter of the reformation.

At the time appointed the council assembled, and the parties summoned attended. The bishop of Constance was represented by five persons of eminence, at the head of whom were the chevalier d'Anweil, superintendent of his household, and Faber, his grand vicar. All the clergy of the city and canton, with many others from more distant parts, were present, and a numerous company of other persons, of various descriptions. The " Acts," or Proceedings of the meeting are preserved, and from them the following abstract is drawn.

The burgomaster Reust, who, as head of the council, presided, opened the meeting by an address in conformity with the summons by which it had been called. He adverted to the great differences