If it be asked, then, why we have not heard more of this extraordinary man; it is to be accounted for partly by the fact, that his life was not connected with great political events; partly also by the fact, that his disciples have not been designated by his name; and not a little of it, too, has been owing to the marvellous facility, with which the orthodox, that is the majority, have always contrived to overlook and forget the merits and the name of all such, as happened to be unsound in the faith. But to whatever cause we may attribute this general inattention to the merits of Zwingle, we regret that we are at present unable to do any thing more, in support of the opinion we have expressed, than to lay before our readers a rapid and imperfect sketch of his life and character, drawn chiefly from the work, the title of which we have prefixed to this article.

This work we can, once for all, recommend to our readers;-not, however as the work of a profound theologian, not as containing deep discussions of controverted points in either religion or history-but as a lively and feeling narration of facts, designed for general reading, and giving a faithful picture of the truly evangelical spirit and doctrine of the Swiss reformer.

He was born at Wildhaus, a village of the county of Tockenburg in Switzerland, the 1st of January, 1484. He appears to have been indebted for his education to the early indications, which he gave, of a surprising genius. While quite young he was placed at school, first at Basil, and afterwards at Berne, where he applied himself assiduously to the study of the dead languages. But Zwingle's father learning that the Dominicans of Berne were attempting to inveigle his son into their connexion, with a hope of deriving much credit to their order from his promising abilities,-caused him to quit that place immediately, and repair to the university at Vienna, then in high repute. Here he resided two years, and became skilled in all the dry and unmeaning subtleties of the scholastic philosophy. So barren a study could of course have no charms for the mind of Zwingle; but he overcame his repugnance to it by reflecting, that without it no man could, at that day, pretend to the title of a man of letters, nor be armed to defend himself in controversy with the same weapons employed against him by his adversaries. At the age of 18, we find him again at Basil, in the office of a public instructer in the ancient languages;-continuing, however, to learn, as well as to teach. In the study of the classics he appears to have taken the highest delight, and found also the best possible discipline of his mind. He read several favourite authors with equal attention, not bestowing on either an exclusive and servile admiration, but appropriating to himself what

he met with in each, that was true and excellent. In this way he acquired the habit of comparing, discriminating, and judging; and as his biographer very justly observes, it diffused a noble freedom through all his opinions, taught him to make use of his reason, and kindled in his soul a love of truth, and an ardent desire to promote its triumph over error.

. Meanwhile Zwingle did not neglect the studies peculiar to the profession, for which his father had destined him from the beginning. The science of theology was at this time in a most deplorable state. "When we compare," says Erasmus, "a St. Chrysostom, St. Jerome, or St. Basil with our modern doctors, we see there a majestic river which rolls down gold in its waves; here, some small streams of muddy water, which has nothing in common with the source whence it sprung. There we hear the oracles of eternal truth; here, human inventions, which vanish like a dream, as soon as we examine them closely. There we behold a beautiful edifice raised on the solid basis of the sacred scriptures; here, a monstrous scaffolding, which rests on nothing but vain subtleties." It is not to be presumed that a young man could derive much benefit from such instructers, especially as they appealed much oftener to the schoolmen, than to the scriptures, and even publicly maintained, that Scotus had done more service to the church than St. Paul; and, for the rest, instead of attending to what is really useful, occupied the minds of their disciples in discussing such questions as these,-whether after the resurrection we should be allowed to eat and drink, and whether God could have caused his son to appear in the form of a stone, and in this case, how a stone could have preached and worked miracles. It is enough that Zwingle's independent spirit was not broken down, nor his understanding cramped and fettered by the systems and authority of these men.

After a residence of four years at Basil, he accepted an invitation from the burghers of Glaris to become their pastor. No sooner had he entered on his new situation, than he resolved to examine into the foundation of those doctrines and practices, which he had hitherto admitted on the authority of others. He accordingly recommenced his theological studies after a plan he had himself traced out, and which was very different from that followed in the universities. He gave himself to an assiduous perusal of the New Testament in the original; interpreting it by the same general principles, which he would have used in the interpretation of one of his favourite classical authors. He afterwards made himself acquainted with the interpretations given by other theologians, especially by the early fathers; nor was he deterred

from reading without prejudice the works of several writers accused of heresy. The result of this examination, as we may well suppose, was very different from what he expected; for he found that many of the dogmas of the church, to which the greatest importance was attached, were wholly without foundation. In no haste, however, to publish the discoveries he had made, he chose rather to proceed on the maxim, he afterwards recommended to the bishop of Constance, "to demolish with precaution and prudence what had been built up with temerity." He was satisfied with taking every opportunity to impress it on his audience, that the scriptures were the only rule of faith; for he perceived that the time had not yet come for unfolding the consequences of this principle. Yet with all his prudence and moderation Zwingle could not secure himself from the attacks of calumny. His "silence on many important dogmas of the church was imputed to him as a crime; he was reproached for speaking more, in his panegyric on saints, of their virtues than their miracles; it was complained, that he did not insist enough on the utility of fasts and pilgrimages, and that he appeared to attach but little importance to images and relics;" in short, the mortal sin of doing little else but preaching up good morals was laid at his door. Such, however, was Zwingle's reputation in the canton, and such the respect and affection of his parishioners, that he was effectually protected against these accusations.

In 1516 Zwingle was summoned to Einsiedeln,--the situation of preacher to the convent having been offered him by the administrator of that abbey, which he accepted with pleasure. Here he enjoyed more leisure for study, the advantages of a public library, and, what was of still greater importance, the society and conversation of enlightened men-several of whom afterwards assisted him to introduce the reformation into Switzerland. In this retreat he not only pursued with increasing ardour his speculative inquiries, but succeeded also in effecting several reforms in the abbey, especially in regard to confessions and relics. Still, however, he perceived, that too much stress was placed on exterior practices, and not enough on the inward disposition. As soon, therefore, as he judged their minds to be sufficiently prepared, he resolved publicly to attack this deep rooted prejudice, and strike a decisive blow. For this purpose, he chose the very day, on which was celebrated a festival, which always attracted an immense concourse to Einsiedeln.

"In the midst of this numerous assembly, Zwingle mounted the pulpit to pronounce the customary discourse.* By an exordium

*Bull. Schw. Chr. T. iii. D. Zuinglii, Cp. T. i. f. 349.

full of warmth and feeling he disposed the audience to collectedness and attention; then proceeding to the occasion which had brought them together in that church, he deplored their blindness in the choice of the means which they employed to please the deity. Cease to believe,' cried he, that God resides in this temple more than in every other place. Whatever region of the earth you may inhabit, he is near you, he surrounds you, he grants your prayers, if they deserve to be granted; but it is not by useless vows, by long pilgrimages, offerings destined to adorn senseless images, that you can obtain the divine favour: resist temptations, repress guilty desires, shun all injustice, relieve the unfortunate, console the afflicted; these are the works pleasing to the Lord. Alas! I know it; it is ourselves, ministers of the altar, we, who ought to be the salt of the earth, who have led into a maze of error the ignorant and credulous multitude. In order to accumulate treasures sufficient to satisfy our avarice, we raised vain and useless practices to the rank of good works; and the christians of these times, too docile to our instructions, neglect to fulfil the laws of God, and only think of making atonement for their crimes, instead of renouncing them. Let us live according to our desires,' say they, let us enrich ourselves with the goods of our neighbour; let us not fear to stain our hands with blood and murder; we shall find easy expiation in the favour of the church.' Senseless men! Do they think to obtain remission for their lies, their impurities, their adulteries, their homicides, their treacheries, by prayers recited in honour of the Queen of Heaven, as if she were the protectress of all evil doers? Undeceive yourselves, erring people! The God of justice suffers not himself to be moved by words which the tongue utters and the heart disowns. He forgives no one but him who himself forgives the enemy who has trespassed against him. Did these chosen of God at whose feet you come hither to prostrate yourselves, enter into heaven by relying on the merit of another? No, it was by walking in the path of the law, by fulfilling the will of the Most High, by facing death that they might remain faithful to their Redeemer. Imitate the holiness of their lives, walk in their footsteps, suffering yourselves to be turned aside neither by dangers nor seductions; this is the honour that you ought to pay them. But in the day of trouble put your trust in none but God, who created the heavens and the earth with a word: at the approach of death invoke only Christ Jesus, who has bought you with his blood, and is the sole Mediator between God and man. pp. 62-64.

A discourse so unexpected was listened to, of course, with very different feelings on the part of his audience. But, strange as it may seem, it does not appear to have drawn down upon Zwingle the displeasure of his ecclesiastical superiors. That, even at this time, however, he had and was known to have very extensive ideas of general reform, may be learned from a conversation, which he held on the subject with the cardinal of Sion.

"The new lights,' said he, which have been diffused since the revival of letters, have lessened the credulity of the people, are opening their eyes to a number of superstitions, and will prevent them from blindly adopting what is taught them by priests equally destitute of virtue and of talent. They begin loudly to blame the idleness of the monks, the ignorance of the priests, and the miscon duct of the prelates, and will no longer give their confidence to people whom they cannot respect. If care be not taken, the multitude will soon lose the only curb capable of restraining its passions, and will go on from one disorder to another. The danger increases every day, and delay may be fatal. A reformation ought to be begun immediately, but it ought to begin with superiors, and spread from them to their inferiors. If the princes of the church would give the example; if they would return to themselves and to a conduct more conformable to the gospel; if bishops were no longer seen to handle the sword instead of the crozier; prelates to put themselves at the head of their subjects, in order to wage inveterate wars against each other; ecclesiastics of all ranks to dissipate in scandalous debauchery the revenues of their benefices accumulated upon their heads; then, we might raise our voices against the vices of the laity without fearing their recriminations, and we might indulge some hopes of the amendment of the people. But a reform in manners is impossible, if you do not get rid of those swarms of pious idlers who feed at the expense of the industrious citizen, and if you do not abolish those superstitious ceremonies and absurd dogmas equally calculated to shock the understanding of reasonable men, and to alarm the piety of religious ones.' "-pp. 67, 68.

Near the close of the year 1518, Zwingle was invited to Zurich to be installed as preacher in the cathedral of that city. He accepted, giving them, however, to understand, that in his preaching he should depart from the usual method, and explain in uninterrupted series the books of the New Testament. This purpose he accomplished, and recurring to the subject on a subsequent occasion, he says-" In my sermons I have employed neither indirect modes of speech, nor artful insinuations, nor captious exhortations; it is by the most simple language that I have endeavoured to open the eyes of every one to his own disease, according to the example of Jesus Christ."

We have dwelt longer on the early life of Zwingle, than we should have done, if we had not thought it necessary in order to substantiate his pretensions to priority over all the other reformers. We can say but little of that part of his history, which yet remains to be noticed. He resisted the attempts of. Samson to sell indulgences from the Pope in Switzerland, as Luther did those of Tetzel in Germany. And with the assistance of others, who joined him in the protestant cause, he proceeded to carry forward the reformation, as fast as the circum