duced the most powerful and permanent effects. I refer to the giving of the scriptures to the people in the vulgar tongue. Luther had, in the year 1523, published the Pentateuch and the historical books of the old Testament, translated from the original Hebrew into the German language. The divines of Zuric now revised his translation, adapted it to the Swiss dialect of the German, and printed it in 1525. With the rest of the sacred writings they proceeded for themselves, and published the remainder of the Old Testament in 1529, and the whole together, revised, in 1531. Leo Jude and Caspar Megander had the principal share in the work: but Zwingle himself and some others also bore a part in it. About the same time an anabaptist teacher, a man of learning, published a translation of the prophets from the original; and to the general fidelity of his version the learned men of Zuric bore honourable testimony..

The mention of the anabaptist translator (though honourable with respect to him individually,) may lead us to advert to three lamentable events which occurred about this time, and materially impeded the progress of the reformation. These were, the rustic war, or extensive rebellion of the peasants in Germany, which was accompanied with some movements of the same kind, though comparatively slight, in Switzerland; the sacramental controversy, which arose between Luther and Zwingle, and which has ever since divided their followers; and the prevalence of the extravagant doctrines and practices of the fanatical anabaptists. On none of these painful subjects, however, need we enlarge. They have all been noticed in the History of the Lutheran Reformation.1

1 Zwingle published his treatise "De Baptismo" (I believe his first work on the subject,) in May, 1525. The assertion of the fair translator of Hess's Life of Zwingle, that, "had not the fanatics rendered adult baptism the badge of their sect, Zwingle would apparently have embraced it, as most conformable to the scriptural notion of that rite,"

-Though, however, we close the present chapter with an allusion to painful facts, we must remember with thankfulness that the general course of the events which it details is highly gratifying, and such as leaves the cause of the reformation in a very promising degree of establishment in Switzerland.

may perhaps convey her own sentiments concerning the disputed question of baptism, but that it states a fact concerning the reformer I find no reason to believe.

CHAPTER IV.

Progress of Reformation in different cantons-Disputation of Baden-Persecutions—Anabaptists.

We have brought down the history of the reformation of Zuric to the middle of the year 1525. We will now cast our eyes around upon the neighbouring cantons, and review the progress which the same work was making in them. We shall notice only those places where, though powerful opposition might be offered to it, it was eventually successful.

Berne may first claim our attention. Here the advance was at present but slow. In April, 1524, the council, in consequence of the deviations from established usage which had taken place, published an edict forbidding the clergy to marry, on pain of deprivation; as also the eating of meat in lent, and speaking against the invocation of the saints, At the same time, however, they required the priests to put away their concubines, under a like penalty: and they assured the people of Zuric of their friendly disposition towards them. Disputes frequently arose in the city, on account of the contrary doctrines preached by the friends and the opponents of the reformation. Heim, a Dominican, having said in the pulpit, "that Jesus Christ had not alone, as the new evangelists taught, made satisfaction for us, but that each one must make it for himself;" two of his hearers exclaimed, that he taught false

doctrine. The offenders were committed to prison; and the council caused both them, and Heim, and Sebastian Meyer,' the reformer, to be brought before them; and, having heard the two latter dispute together for some time, they resolved, in hope of promoting the peace of the city, to banish them both from it. Haller however still continued to prosecute his labours at Berne. In the month of November, the council renewed, for substance, their two former edicts, commanding that the gospel should be faithfully preached, but that at the same time the customary observances should be retained.

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In the former part of the ensuing year, the pro'ceedings of the council were more decidedly favourable. As before observed, they adopted, but with considerable improvements, the scheme of reformation proposed by the Roman-catholic cantons. In doing this, they allowed every one to think and act as he pleased respecting the recitation of the canonical hours, the doctrine of purgatory, and some other particulars: they resolved not to deprive married priests: they forbad absolutely the sale of indulgences, and the admission of strangers, sent by the court of Rome, to benefices: and, as the bishops and other ecclesiastical judges did not punish offending churchmen as they deserved, but rather connived at their crimes, (by which means wickedness daily increased, and disturbed the good order of society,)" they determined in future to punish such persons in the same manner as their lay fellow-subjects. They also sanctioned the reading of the scriptures, and of books which were conformable to them: and they concluded with enjoining the different parties to live in peace, and to abstain from mutual reproaches.— In all this we read with pleasure of what tended to open the door to the admission and diffusion of divine truth. Not only did a Carthusian monk, who

1 Above p. 39, 63.

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was much respected, now surprise the people of Berne by quitting his order and marrying; but, towards the end of the year, Watteville, provost of the cathedral, a man as much esteemed for his character and learning as for his rank," voluntarily resigned his dignity and the other benefices which he held, and married a lady of the first respectability. It is especially noticed that this was done with the consent of the lady's father and brothers: for a little time before such a marriage would have been thought impious, and therefore disgraceful. Watteville had been in favour with the pope and many prelates, and had the prospect of being himself advanced to the episcopate; but "regard to liberty of conscience,” says. Stetler, and, Ruchat adds also, "the love of God and of truth, and concern for his own salvation, banished from his heart ambition, the love of riches, and the hope of advancing himself in life."

Mulhausen, a small independent town, a member of the Swiss confederation, though situate beyond the frontiers, in Alsace, had the honour of even preceding Zuric in the abolition of the mass. In the year 1523, Ulric Hutten, a friend, though a somewhat intemperate friend, of the reformation resided there: and at the same time Augustine Kremer preached the gospel zealously. The magistrates, however, at that period resisted any further changes than the following that baptism should be administered in the vulgar tongue: that the children in the school should learn to sing the Psalms in German; that the people should receive the eucharist in both kinds; and that, in lieu of matins, they should have sermons and prayers. Even this drew upon the town an excommunication from the bishop of Basle: but the magistrates treated it with contempt. The next year they required the priests either to separate from their con

Still protestant, and a prosperous place: its territory comprised within a precinct of eight miles. Coxe, Letter 17.