documents of sovereigns and statesmen? All wars, the worst and wickedest of them, have been just and necessary!' in their account. The defence of our 'holy religion,' has been urged with vehemence by the most irreligious and profligate of men, who hated nothing so cordially as they hated piety and every semblance of it. Men would set their mouths against the heavens at one hour, and at the next, give their voice for war to maintain the altar.' The reflections which suggest themselves to our minds on the causes and results of sanguinary wars, are melancholy in the extreme; and we would cherish the hope that the folly and wickedness in which they originate and are prosecuted, will so be learned and felt, as to induce not only an abhorrence of them, but a spirit and a practice which may tend to prevent these destructive courses.

Mr. Scott's twentieth Chapter (pp. 121-229) contains copious specimens of the epistolary correspondence of the two illustrious Swiss reformers, Zwingle and Ecolampadius, with a notice of some select works of the former, particularly his treatise on True and False Religion-De verâ et falsâ Religione. The first of these letters bears an early date, 1520, and was written by Zwingle to Myconius, then struggling with difficulties in his native town of Lucerne.' The following sentences are so excellent as to merit being transcribed; and we cannot but agree with Mr. Scott, that they will be found strikingly applicable to our own times, which appear to be characterized by great good and great evil conflicting together.'

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"Your mind is harassed, my dear Myconius, with thinking what is to be the issue of these times, which are full of agitation and confusion, so that it is difficult to say what is their true character. Things are so mingled, that nothing can present itself from one quarter, which does not find its opposite, to counterbalance it, in another. Thus our hopes and fears are strangely raised together. We have been led to promise ourselves that times were returning, when learning should be generally encouraged and cultivated: but the expectation is quashed by the obstinate ignorance or impudence of those who are determined to endure all extremities, rather than suffer their own deformity to be exposed. No feeble anticipations have been excited of the knowledge of Christ and the gospel being gloriously revived again, when so many good and learned and able men are ready to use every exertion to bring the harvest to perfection; but the sight of the tares which an enemy hath sown, and which have struck their roots so deep that we cannot with safety attempt to eradicate them from among the wheat, damps the expectations we had formed. We must however listen to Christ's words: Let both grow together until the harvest; and in the time of harvest, they shall be separated. Thus, my friend, must the gold be refined by the fire, the silver purified from the dross. So Christ varned his apostles: In the world ye shall have tribulation: Ye shall

be hated of all men for my name's sake: The time cometh when he that killeth you shall think that he doeth God service. The children of Israel, though they inhabited the promised land, never found the Philistines wanting to harass them, or to tempt them to idolatry, and draw them into the transgression of God's Commandments; to convert them into heathens instead of the people of God: and we shall never find those wanting, who will persecute Christ in us, though they ostentatiously boast themselves of his name. But he only is a Christian who bears the mark of Christ: By this shall all men know that ye are my disciples if ye do whatsoever I command you. They therefore that obey the commandments of men, rather than those of God, lack the mark of Christ. These are the enemies of God, and a crown awaits those who hold out against them. The life of man upon earth is a warfare: he therefore who would be a partaker of future glory must fight manfully, putting on the armour to which Paul has directed us. -But, when you ask, in a tone of objection, What avails it to teach those committed to us, when our labour is but lost or derided, and few or none obey the gospel?' I answer, You must labour the more unremittingly to exhibit this goodly pearl, neglected or despised as it may be, in its native beauty, that there may be found those who shall be so captivated with it, as to sell all that they may purchase it. Does not Christ divide the seed into four parts, of which only one fell into good ground? Did he not say that he was come to send fire upon earth? and even anticipate its being kindled? And what can this be, but those sufferings in the midst of which the Christian is to endure to the end, and in which we seem even to hate our own parents when they would draw us to unfaithfulness? and in which we bear with a brother even delivering us to death?-Are we to descend into the battle for the glory of this world, or for that honour which cometh from Christ? If we seek the former, it shall but resemble stubble, which, as soon as the fire of the appointed trial touches it, shall vanish in smoke, and its memory perish: but, if the latter, then we shall resemble the wise man who built upon the rock, (and that rock was Christ,) and our work shall never perish.

“I have little fear for the life of Luther, and none at all for his soul; even though he should be struck with the bolts of the Roman Jupiter. Not that I make light of excommunication; but that I think sentences unjustly pronounced may reach the body indeed, but not the soul. I am not called however to decide on the justice or injustice of the proceedings relative to Luther; though you know what my opinion is. I shall go in the course of a few days to the commissary of the sovereign pontiff, and if he introduces the subject, as he has done before, I shall urge him to advise the pope to issue no excommunication. That will be for his interest; for I foresee that if it is issued, the Ger mans will treat both it and its author with contempt.But be of good courage: there will not be wanting in these times, men who will purely teach Christ, and be willing to lay down their lives for his sake, how ever their names may be cast out as evil among men. This has been the case from the times of old. For my own part, I devote myself; and expect all kinds of evil both from laity and churchmen. This only er a api

I implore of Christ, that he will enable me to endure with a determined mind, and either break or preserve me, his earthen vessel, as seemeth him good." pp. 122—126.* :

colampadius, will They are written feeling, and with We see through

The extracts from the correspondence of be perused with pleasure by every pious reader. frequently with great elevation of sentiment and remarkable propriety and beauty of expression. out, the wisdom, the meekness, and the simplicity of the Christian pastor. A letter written by him to his beloved brethren preaching the Gospel in the territory of Basle,' is so excellent, that, but for its length, we should have been induced to find a place for it in our pages: it is justly described by Mr. Scott as a splendid specimen of the manner in which he discharged the delicate and important duties that had been devolved upon him by his being appointed to visit the churches of the Bernese; and forms a most striking contrast, both for the contents and the manner of it, to those productions which, under the form of episcopal charges, have been so abundantly sent forth by mitred ecclesiastics. The following epistle, however, we are not willing to omit copying. It "shews his opinion of needless removals and interested transla'tions of the clergy;' and there are others besides expectant bishops and clerical solicitors for preferment, to whom it may convey an instructive lesson. The epistle is in answer to an invitation conveyed to him through Leo Jude, to become the successor of Zwingle at Zurich.

"Health to you in Christ! The proposal and request which you communicate to me in the name of your venerable college (or consistory) were most unexpected. But, though my love to your church is such that, if I were to change my situation, there is scarcely a place in the world where I would more willingly become, not (as you propose,) pastor, but the humblest of its ministers; yet, as things are now situate with respect to myself and the church of Basle, I see not with what conscience I could for a moment entertain the thought of leaving this city. It is not only a long-established opinion, but a sentiment confirmed by the constitutions of the Church, that little confidence is to be placed in those who desert their own charges, to preside over others. Such in fact are generally found unserviceable men. For what good man will not reason thus concerning them: If this man had been content with a moderate provision, and unambitious, he would not have forsaken his own flock. How shall he, who rashly relinquishes the care of his own household, administer well the affairs of another man's? In a minister of God's word, much depends on his weight of character. An inconstant man will never firmly attach people to him; he is in danger of drawing ridicule upon himself, as one that sits down between two chairs. I cannot dissemble that there are many things in my own church which are painful to me: I know that I am obnoxious to many persons of consequence: I know how little success attends me among a great part of my people: but these things must be borne, rather than

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violently thrown off. If on account of them I quit my post, I shall, in the first place, have reason to fear the displeasure of God for refusing to bear the cross which he lays upon me; and, in the next place, I may expect to bring upon myself, instead of one light burden, many that may be much heavier. I have found this heretofore, and should most assuredly find it again, if I were to comply with your solicitations. -Moreover a wise man will consider what he is equal to. I almost sink under my present charge: what folly then would it be to thrust myself into one of greater responsibility! Perhaps indeed I should little offend against my own church, which might find a more competent pastor; but then I should injure your's, by undertaking the care of it without the requisite qualifications. Or grant that I should be found qualified, and thus not prejudice your church; then I should be criminal with regard to my own, to which I am already devoted, which has encountered dangers with me more than once, and, on the whole, has not proved ungrateful to me. God forbid that I should be the first party to incur the reproach of ingratitude. If indeed she should prove ungrateful and cast me off, then I must go where God may call me: but at present it is my duty to serve the city in which I am placed.— I return my best thanks to your whole ecclesiastical senate for its great kindness to me, in thinking me worthy of its general suffrage for the office of pastor. Such men could not have erred in their choice, had not their judgements been warped by the excess of kindness. I most humbly entreat them, therefore, to view favourably my declining the high honour they would confer upon me. But really if they would give me two thousand crowns (aureos) a year, my conscience would not suffer me to comply with their request; whereas, if it did not forbid me, I would come, and even sue for the situation, with the smallest stipend attached to it.-Collinus truly tells you, that your habits and manners at Zurich would not be displeasing to me: but we must not always grasp at what pleases us. In all other things you shall find me faithfully devoted to your service. Christ is my witness how mindful I am

of

you night and day in the present emergency. I beseech him to send you a truly faithful and able pastor: and, if he sees that I should really be profitable among you, may he still drive me to you, as he drove Jonah and Paul to the work to which they were reluctant.” '

pp. 190-192.

In his account of the works of Zwingle, Mr. Scott has very properly, in some instances, corrected the misrepresentations of his predecessor. Dr. Milner had evidently taken less pains fully to make himself acquainted with the sentiments of the Swiss Reformer, than was necessary to preserve him from a partial exhibition of them. It is singular that Mosheim should in like manner have mis-stated the opinions of Zwingle. Both of these writers deny that the absolute decree of God formed any part of this Reformer's theology. There can be no doubt on this point. The doctrine held by Calvin, was previously asserted by Zwingle. Mr Scott's quotations abundantly prove the fact. He has also shewn the injustice of Dr. Milner's accusation, that the Swiss

Reformer was defective in practically exhibiting the doctrine of Justification. In respect to the Lord's Supper, Mr. Scott agrees with Milner in opinion, that Zwingle maintained an extremely low doctrine. His views of this evangelical rite are not in accordance with the sentiments embodied in the Church of England formularies; but they are, we think, in agreement with the representations of the New Testament, from which it appears to be simply commemorative in its design. Zwingle saw clearly the corrupt abuses and the gross delusions which the Romish church had incorporated with this sacrament; and he at once revived the primitive usage, while Luther and his coadjutors retained, without any intelligible difference in the new term which they invented, the Romish doctrine of the real presence. The New Testament account of the design of the Lord's supper is a very plain one; but how has it been overlooked by the numerous writers who have had systems to support!

The year 1532 is the date of the introduction of the reformation into Geneva. This city, in support of its liberties, and in resistance to the aggressions of the duke of Savoy, had formed an alliance with the cantons of Berne and Friburg in the year 1526; but these were divided on the great question of religion, and their opposition retarded the progress of the new opinions which had obtained adherents among the citizens. I learn,' said Farel in writing to Zwingle, only a few days before the death of the Swiss Reformer, that Geneva has thoughts of embracing Jesus Christ. "Were they not restrained by the fear of the Friburgers, they 'would receive the gospel without delay. The disputation of Berne had been attended by three Genevese divines; and the accounts circulated on their return had produced considerable effect. In the beginning of the summer of 1532, the expected publication of a jubilee with the customary papal indulgences, occasioning much conversation, printed placards were posted during the night, offering a general and free pardon to all sinners, on the sole conditions of repentance and a lively faith in Jesus Christ.' This.excited much attention, was the occasion of some disturbance, and of a remonstrance from Friburg, and produced a decree of the council prohibiting the introduction of any novelties. An address to the grand vicar of the bishop followed, requesting him to cause the preaching in all the churches to be conformed to the pure doctrine contained in the Gospel, without the intermixture of fables and human inventions, that all might live in perfect harmony as their forefathers had done.' In the month of September, Geneva was visited by Farel and Saunier, who held repeated conferences with the friends of reformation, but were soon obliged to leave the city. Froment, a disciple of Farel, became a resident in the place in the November following, and was successfully employed in propagating the reformed doctrines,

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