XIV. CHAP. he so resolutely disclaims the name of Lutheran. It is from no petty jealousy of Luther, nor from any fear of the cross: the testimony which he thus publicly bears to that reformer, and the defiance which he holds out to the court of Rome and all other enemies, place him above every such suspicion but he will not voluntarily consent to that, which would call into action a violent and unreasonable prejudice, and cause the doctrine of Christ to be rejected without examination. But how lamentable is it, that, so soon after this fine passage was written, Satan should have been permitted to sow the seeds of discord between these illustrious brethren, which led one of them, at least, subsequently to speak and write so differently of the other! Independence of the two re formers, and priority between them. Dr. Milner has introduced part of the abovecited in discussing the question of the passage priority of Luther or Zwingle, as a reformer. question of Their independence one of the other it must be allowed to establish; which is the point of much the greatest importance, not only as it may concern their honour, (for which we ought not to indulge too much jealousy,) but especially for the purpose insisted upon by Zwingle himself at the close of the passage-leading us to admire the wonderful works of God in raising such mighty instruments of his grace to cooperate, without mutual communication; and "the consistency and uniformity of his Spirit," in leading them "to teach the doctrine of Christ in perfect harmony" the one with the other. With respect to the question of priority between them, it appears to me that those, who would deprive Luther of the honour of taking the lead in the great work of reformation, do not properly distinguish between knowing, and even teaching the truth in a comparatively quiet way, and publicly raising the standard against reigning error, so as to draw general attention, and commence a revolution. In the former way Zwingle might perhaps precede Luther; in the latter Luther certainly took the lead of Zwingle. Both of them had the knowledge of divine truth-of the doctrine of justification, in particularbefore the year 1517: in 1516 Zwingle preached the gospel at Glaris, and Luther, I apprehend, unquestionably did the same in his lectures at Wittemberg: for some time, I conceive, Zwingle had the advantage in point of knowledge, 3 and perhaps he had done more to disseminate it 2 3 1 Such also I find to be the judgment of Seckendorf, whose authority will be acknowledged to stand very high upon every such question. "We ought perhaps to distinguish," he says, "between the reading and explaining of the gospel, which, though rare at that time, was not without example, (as the case of Erasmus, and before him that of Wesselus shews,) and the open assailing of superstitions and abuses. In the latter Luther took the lead of Zwingle; though Zwingle previously possessed no inconsiderable knowledge of the gospel, and did not conceal what he knew." De Luth. i. 122 (1). That Zwingle's preaching of the gospel in 1516 did not involve the open exposure of popish errors will appear from the express testimony of Myconius, to be quoted in the text, in the next paragraph but one. Scultetus, himself of the reformed, and not of the Lutheran church, says of Luther's protest against indulgences-" which was the first occasion of changing the popish religion." And again: "Though Luther was first brought forth to the conflict, he was not the only one," &c.; and then he mentions Zwingle, &c. as contemporary. Annal. p. 21, 22. In proof of the fact concerning Luther, see his Epistles, i. No. 9, partly quoted by Milner, iv. 328. (300.) Also this Continuation, vol. i. p. 233. 3 Gerdes, i. 129, enumerates from Luther's successive works the popish errors which he retained after Zwingle had renounced them. Indeed his gradual and somewhat tardy emancipation from them is what Luther always records of himself. A. D. 1516. XIV. CHAP. previously to the month of September, 1517, than Luther had done: particularly he seems from the first to have laid a broader basis for reformation, in the doctrine of the sole-sufficiency and exclusive authority of the holy scriptures, than Luther did in his protest against indulgences: but at the era just mentioned Luther blew the blast which resounded throughout Christendom, when Zwingle's sentiments had been little heard of beyond the immediate sphere of his own labours; and thus he caused the astonished world so firmly to affix the name of Lutheran to the new doctrine, whether taught by Luther in Germany or by Zwingle in Switzerland, that for many years after no other distinctive appellation could obtain any currency." Zwingle's at Glaris. Such is the impression which has been made on my mind by all that has fallen in my way, bearing upon this question, in addition to what Dr. Milner has collected concerning it. 3 3 But, though Zwingle "began to preach the preaching gospel in 1516," we must not suppose that he as yet went all the length of the noble passage which we have quoted from him, written in 1523. Myconius himself gives us the following account of his mode of proceeding at Glaris. "He so taught the grace of the gospel as to make little or no mention of the abuses of the 1 Gerdes, i. 121, 129, 264, 285. 2 Thus the bishop of Lausanne applies the term "Lutheran" to the Swiss reformation as late as the year 1528; and the council of Rappersweil does the same in 1531. Ruchat, ii. 326. iii. 354. Many other instances occur. 3 Milner, v. 534-539. (1135–1140.) To one document, the pope's brief to Zwingle in 1523, which Dr. Milner considers as "a decisive testimony," it will hereafter be seen that I can attach no such importance. Romish church. He wished that the truth, Though however Zwingle was rather pre A. D. 1516. 1 In vit. Zuing. p. 3. 2 Hist. de la Ref. i. 252. CHAP. paring to be a reformer, than had actually become such, during his residence at Glaris, his ministrations there were doubtless very useful; and they proved the means of raising up some persons who afterwards became serviceable to the reformation. Among these Fridolin Brunner, and Valentine, Peter, and Giles Glareanus. Tschudi are particularly mentioned.' Here also he attached to him Henry Lorit, an accomplished scholar, better known by the name of Glareanus, which he derived from his native canton. For some years this person appeared to take a lively interest in the progress of reform: but he was of the school of Erasmus; was inflated with the vanity of learning, and the ambition of poetic celebrity; and, when reproach was to be incurred, he abandoned the party of the reformers; I fear we must conclude with Ruchat, having loved this present world."2 Expedi tions into Italy. 66 During Zwingle's residence at Glaris, he, in the years 1513 and 1515, according to the custom of the Swiss, accompanied the troops which marched into Italy, to assist the pope and the emperor against the French, in the wars of Milan. On the former of these occasions he witnessed a signal victory of his countrymen at Novarra, and on the latter a great disaster at the famous battle of Marignano.3 Here he at least attempted to render important services, and himself received considerable honours: but he obtained such views of the consequences of the practice prevalent among his countrymen, of letting out their 1 See further notices of these persons, Ruchat iv, 181183. and Fueslin Epist. Ref. p. 63. 2 Ru. i. 7, 8. Gerd. i. 102-3. ii. 248. et Docum. p. 151. Ec. et Zuing. Epist. 189. 3 Planta's Helv. Confed. ii. 97, 108. |