formed Church. It is true, great reluctance was discovered by many against this comprehensive scheme of church-communion; and, even in the times in which we live, the ancient and less charitable manner of proceeding hath several patrons, who would be glad to see the doctrines and institutions of Calvin universally adopted, and rigorously observed. The number, however, of these rigid doctors is not very great, nor is their influence considerable. And it may be affirmed with truth that, both in point of number and authority, they are much inferior to the friends. of moderation, who reduce within a narrow compass the fundamental doctrines of Christianity on the belief of which salvation. depends, exercise forbearance and fraternal charity towards those who explain certain doctrines in a manner peculiar to themselves, and desire to see the enclosure (if I may use that expression) of the Reformed Church rendered as large and comprehensive as possible."

What this learned writer says of the Reformed Church collectively is not equally applicable to all the several communities that are comprehended in it, nor of all the same communities in every period of their existence. These different communities have but little connection with one another; and their agreement on those points in which they differ from the Roman Catholics, or from the Lutherans, cannot prevent their disagreement about some other things which, in their estimation, are of equal or of greater moment neither can it wholly prevent the indulgence of those feelings which controversy among themselves has a tendency to excite and to nourish. But upon the whole, and as applied to the Reformed church in general, the author's remarks are just; and as far as they are just, they do it great honor. It is only to be regretted that they are not applicable without modification, or without exception: for nothing certainly can be more in unison with the spirit of the Gospel, and with the mind of its divine author, than that, as we cannot all agree about every shade of doctrine and of worship, we should agree to differ without an interruption of fraternal harmony and of christian love.

The remark of Dr. Mosheim, That the Reformed shewed no marks of indulgence to those who openly favored the sentiments of Luther concerning the eucharist, the person of Christ, or predestination, implies that Luther did not hold the doctrine of predestination, and that it was exclusively a doctrine of the Reformed Church. This is incorrect. Luther held the doctrine of predestination as rigidly as Zwingli or Calvin. There was no controversy on this point between the reformers, nor between the

two churches for some time after Luther's death. In departing from this doctrine, the Lutheran Church became a follower, not of Luther, but of Melancthon, who himself had been, for many years, a strenuous predestinarian.

Another remark, That the Church of England, under the reign of Charles I. publicly renounced the doctrine of Calvin concerning the divine decrees, is also inaccurate. "Though many members of that church, with Archbishop Laud at their head, taught the doctrines of Arminius, and propagated them in that reign, there was no public act of the Church by which it renounced the sentiments of Calvin, and adopted those of Arminius."

1

A complete separate history of the Reformed Church has not yet been published. It was undertaken by Abraham Schultet of the Palatinate, and brought down as far as his own time, in his Annales Evangelü Renovati, the greater part of which is lost. Among the works which have appeared in this department of literature are the following:

Histoire de la religion des Eglises Reformees depuis Jesus Christ jusq'a present, par Mons J. Basuage, 2 vol. 4 to. 1721. "This work is not a regular history of the Reformed church, but is designed only to shew that the peculiar doctrines of this church were not new, but were taught and professed in the earliest ages of christianity."

Histoire Ecclesiastique des Eglises Reformees au Royaume de France, depuis l'an 1521 jusq'enl'aunce 1563. 3 vol. 8 vo. By Theodore Beza, the successor of Calvin at Geneva, and N. Galassius.

Histoire de l'edit de Nantes. By L. Benoist, preacher of the Walloon church in Delft. 5 vol. 4 to. This work embraces the whole Reformed church from 1520 to 1586.

J. H. Hottinger Historia Ecclesiastica. Part IX-J. J. Hottinger's Helvetesche Kirchen-Geschichte 3 vol. 4 to Theil. III, which brings the history of the Swiss church to the year 1700. Abraham Ruchat Histoire de la Reformation de la Swisse, 6 vol. 12 mo.

Neuere Helvetische Kirchen-geschichte von der Reformation bis auf unsere Zeit; von Ludwig Wirz; fortgesetzt von Melchior Kirchhofer 2 vol. 8 vo. 1816-19. This is the fourth and fifth volume of a larger work entitled Helvetische Kirchen-geschichte, von Lud. Wirz, in 5 vol. The history is brought only year 1522.

to the

'Maclaine's Mosheim.

Ursprung, Gang, and Folgen der von Ulrich Zwingli in Zurich bewirkten glaubens-Verbesserung und Reformation. Von Solomon Hess. Zurich, 1819. 4 to.

Schichsole der Protestanten in Frankreich, von

2 vol. 8 vo. Halle, 1795.

Rambach,

Historische Nachricht von dem erstem Anfang der Evangelish Reformirten Kirche in Brandenburg und Preusseu, &c. Von D. H. Hering.

Besides these many other works containing portions of the history of the Reformed Church in Great Britain, the Netherlands, and the several German States, have been published. A brief general account of the Reformed church is contained in the several works of general ecclesiastical history which have been written; and many notices of it are interspersed in the civil history of the several countries in which it is professed.

THE

MERCERSBURG REVIEW.

MAY, 1850.

VOL. II.---NO. III.

THE ANABAPTISTS IN SWITZERLAND.

[From the unpublished History of the Reformed Church by the late Lewis Mayer, D. D.]

From Germany the spirit of fanaticism and misrule penetrated into Switzerland. There were not wanting in this country combustible materials that needed only a spark to kindle them into a conflagration. The peasantry, who lived upon the lands which belonged to churches and monasteries, had long groaned under the burden of tythes and rents, and of fees that were paid to these institutions for every spiritual function, and for every act to which a religious aspect could be given, besides other oppressive exactions, and in addition to the taxes for the support of the civil government: and they felt their burdens more, and were more impatient under them, when they observed how their hard earnings were consumed, by crowds of priests and monks, in a voluptuous and profligate idleness, and how they were treated by these insolent ecclesiastics with haughtiness and disdain. Like their brethren in Germany, they sighed for deliverance, and were ready to rise against their oppressors, as soon as a prospect of success should appear, or the sanctions of religion should give firmness and vigor to their desire. Intelligence of the German insurrections, and of the new prophets 14*

VOL. II.-NO. III.

who denounced the judgments of heaven upon the seats of power and iniquity, furnished the occasion, and gave the impulse for turbulent risings in the canton of Zurich, and other portions of the confederacy, and for clamorous demands of redress. But the prudent measures of government, which instituted investigations of the grounds of these complaints, and brought the authority of religion to bear upon them, the control which the government had already began to exercise over the clergy and their institutions, and their sincere determination to reform all existing abuses, calmed the violence of the malcontents, and prevented further outbreaks. But the zealots in religious innovation were more troublesome.

A numerous class, which had subsisted under the Papacy, and had conformed to the established worship while the dread of the ecclesiastical power kept them in check, began to manifest their character when the spell of that power was broken, and liberty of thought upon every subject was restored by the reformation. They were restless spirits, men of sanguine tempers, possessing more excitability than intellect, and governed more by their feelings than by reason. These men were discontented with the tardy movements of the constituted authorities in abolishing Popish superstitions, and with the narrow limits within which the reformation was confined. Both the government and the preachers exerted themselves in vain to restrain them from excess. In some instances, as at the village of Zollikon, they took the law and the power into their own hands, and abolished the Popish images before the government had come to a decision respecting them. All these men were fit subjects for fanatical excitement, and when once put in motion by some external impulse, were not likely soon to stop.

Munzer came into contact with men of this character at Waldshut on the border of Switzerland, and kindled in their congenial minds something of his own enthusiasm for a pure church, a theocratic government, and divine inspirations; and from him they received their notions on the subject of infant baptism. Among these converts were Balthazer Hubmeyer, an evangelical preacher and pastor of a church in Waldshut, Conrad Grebel, and Felix Mantz, citizens of Zurich, who were men of education and of respectability. All these became distinguished leaders of the new sect. They did not at first act out the whole system of Munzer. Their first attempt was to gain over the reformers to their party. For this purpose Grebel, Mantz, and Simon Stump, pastor of the church at Hoeng, urged upon Zwingli and Leo Juda the expediency of forming