to enter into the conjugal relation. This useful character was of a noble family in Bienne; and having taught divinity at Tubingen and Basle, departed in a triumphant manner, about the year 1526, in his native city at the foot of Mount Jura*.

Among his pupils was found a young man, destined to attract the notice of posterity as the first of the Swiss who formally threw off the yoke of Rome, and dared to erect a distinct church. Ulric Zuinglius was born on the 1st of January 1487, according to Melchior Adam; but according to Pallavicinus, in 1484; at a romantic village called Wildhouse, in the county of Tockenburg, embosomed in woods at the base of Mount Sentis, and on the pure fountain of the Thurt. His father was a reputable and pious farmer, who became chief magistrate of his little district. Having a brother who was Dean of Wesen, and perceiving promising abilities in his child, he took him to this ecclesiastic to be examined, who was so much pleased with the lad, that he superintended his education till he was ten years of age, and then sent him to Basle, to one Gregory Binzel, a worthy man and a good scholar, but rather too lenient for such a spirited pupil. Under his tuition, however, he improved both in learning and behaviour, carried off the palm in school disputations, and acquired great skill in music. It was then judged expedient to remove him to Berne, where he was placed under a master of greater weight and erudition, named Henry Wolflin (latinized into Lupulus), where he made considerable advances in the classics, cultivated his vein for poetry, studied the rules of rhetoric, and formed

* Gerdesii Hist. Evang. Renov. tom. i. p. 100.

Hottinger. Hist. Eccl. §.16. p. 2.

His distinction, however, had very nearly been his snare. There was a convent of Dominicans at Berne, who had great influence, and eagerly caught at rising talents to increase the celebrity of their order. Their attentions flattered young Ulric, and he was tempted to enter their convent, with a view of beginning his noviciate. His father was alarmed at this step, and ordered him to leave Berne, where he had been but two years, and repair forthwith to the University of Vienna †.

Here he passed several years in the study of such philosophy as was prevalent in his day, and afterwards returned to Basle, in the capacity not of scholar but of teacher. He instructed some youth in Latin and philosophy in the Martinian school, and rendered his lectures pleasing by agreeable strokes of humour, and occasional exposure of the sophistry to which the Aristotelian logic was liable. At the same time he studied theology with great perseverance under Wittenbach, as he desired to enter into the pastoral office. In 1506, he took the degree of Master of Arts, and receiving a call from the Commune of Glaris, was ordained by the Bishop of Constance. He had learnt from his excellent master, that "Jesus Christ was made unto us of the Father righteousness, and satisfaction for the sins of the world ;" and this grand truth he longed to proclaim to others. He now gave up the reading of the Roman authors, except that he committed Valerius Maximus to memory, on account of the examples contained in that work. He also indulged in his favourite

*Melchior Adanı, p. 12.-Myconius, de Vitâ et Obitu Zuinglii.-Biographie de Zwingli, par M. Hess.

Bullinger, Schweitz, Cronik. MS. t. iii.-Voltaire, Essai sur les Mœurs, &c. c. cxxix.

music, which he found useful both in softening and solemnizing his spirit. He paid attention, however, to the best Greek writers, that he might become critically acquainted with their idioms and dialects; and copied the text of St. Paul's Epistles at full length, adding in the margin many notes from the fathers of the church, as well as his own observations. This interesting manuscript has been carefully preserved in the Zurich library. He also learnt the Epistles by heart. Being struck with the declaration of Peter, that no prophecy of Scripture is of private interpretation, he earnestly sought by prayer the teaching of the Holy Spirit, comparing Scripture with Scripture, and explaining the obscure' passages by the more clear. He tried all human comment by the law and the testimony; and perused without prejudice writings judged heretical by the generality; such as Bertram, who opposed transubstantiation in the ninth century, Wickliffe, and Huss.

He soon perceived and lamented the errors of the system upheld by the clergy. He was disgusted also at their ignorance, vice, and arrogant assumption. Without, however, directly attacking the reigning superstitions, he confined himself to the doctrines clearly laid down in the divine oracles, and the duties which flowed from them. But it was not long before he began to be regarded by the neighbouring clergy with dislike and suspicion. While the purity of his morals, the extent of his learning, and the constancy of his application, formed a strong contrast with their immorality, ignorance, and indolence, they could not but observe, that, in his public instructions, he dwelt but little on those points which upheld the priestcraft of the day; that he said little on what they deemed important dogmas; that he spoke more of the virtues of the saints than of their

miracles; and that he neglected to insist on the utility of fasts and pilgrimages, and the honour due to images and relics. They were restrained, however, from taking active measures against him, from the jealousy with which the Helvetians watched over the privileges of their citizens.

The odium with which he was beheld by the clergy, was indirectly sanctioned by the offence which he now gave to certain interested persons, by entering his public protest against pensions. In the earlier times of the confederacy, the Swiss had agreed to abstain from offensive war, and give exclusive attention to interior economy; but of late they had been induced to let out soldiers for hire, to take part in the disputes of their neighbours, contrary to solemn obligation and the welfare of their commonwealth, as it degraded freemen to mercenaries, and introduced many moral and political evils. He was more particularly called on to oppose this innovation, by some disagreeable circumstances in which he found himself involved. He was twice ordered by his Government to accompany the troops of the canton in the capacity of chaplain; a situation in which he was doubtless useful in the administration of divine service, attendance on the sick and dying, and restraint on the licentiousness of warfare. It was nevertheless an engagement unpleasant to him, as hostilities proceeded on unjust principles, and as it drew him away from the regular discharge of his pastoral duty, and the prosecution of his appropriate studies. In the advantage obtained by Lewis XII. of France, over Ludovico Sforza, Duke of Milan, he was forced to accompany the contingent of Glaris, which, with other cantons, had been prevailed on in the course of hostilities, to join Pope Julius II. and the Emperor Maximilian I. in dispossessing the French of their

Italian conquests. As the Swiss troops were successful, the Cardinal of Sion, a papal agent, rewarded the Confederacy at Milan with some splendid presents from his Holiness; and as at the same time the officers and privates were to receive their pay, with some extraordinary gratifications, Zuingle was the person fixed on for the office of distribution.

The fate of the Milanese was not, however, decided. The French renewed hostilities in the following year, and a severe contest ensued at Novara. Francis I. succeeding Lewis, attacked Maximilian Sforza, son of Ludovico, who applied for assistance to the Swiss. The cantons sent thirty thousand men to protect his duchy. The monarch proposed to them to grant the Duke an indemnification in France, and marry him to a princess of his own blood. If a male heir should spring from this union, France engaged to restore the duchy. Some Swiss captains being attached to France, and alliances already exsting between the two countries, though infringed by the Milanese war, these terms were agreed to by the troops of Berne, Friburg, and Soleure, with those of Zurich and Zug, who returned home without waiting the ratification of their Government. The contingents of Uri, Schweitz, Underwalden, and Glaris, refused to act in such a disorderly manner; but being weakened by the defection of their compatriots, retreated to Monza, near Milan. Here Zuinglius addressed them on their critical situation, recommending them to add to their civil subordination, military discipline, harmony, and caution. But in spite of his advice, a party in the army desirous of battle, risqued an engagement near Marignano, and were defeated, after performing prodigies of valour*.

Steiner, in Chron. Tug. MS. citat. apud Hess.-Simler, de Rep. Helv. l.

Returning to Glaris, Zuinglus felt more disgust than ever at the predilection of his countrymen for foreign pay and connexion, which he foresaw would be ruinous and discreditable. He published a popular tract, entitled" the Fable of the Ox and some other Animals." It showed how the ox, presuming on his superiority, would push into his neighbours' grounds; but wandering too far, and neglecting the advice of his keeper, fell into a snare. The application was easy. But we turn from these mixed transactions, to others of more ecclesiastical character.

The year 1516 was a most important æra in the life of this great man. Then it was that he began to protest in an open and intrepid manner against the abuses of the church, though he did not as yet formally break from his allegiance to the Pope. Soon after his return from Milan, he was persuaded by his friend, Baron Geroldseck, to repair to the abbey of Einsidlen, an ancient structure, divided from Glaris by a branch of Mount Myten, and lying in the recesses of a gloomy valley in the canton of Schweitz. It was regarded with great veneration, and believed to have been consecrated by Christ himself with his holy angels, and dedicated to the honour of the Virgin. Though loving his flock, and beloved by them, he considered that a sojourn in this religious foundation would be of most essential service. He felt that he had much to learn, and that he laboured under disadvantages at Glaris. He thought that an intercourse with Rechberg, the old and enlightened Abbot, and with certain monks who were known to be men of great information, gathered from different quarters while under the protection of Geroldseck, Administrator of the abbey, and himself one of its monks, might lead to some important results. The inhabitants of Glaris saw him depart with regret; and they kept

his situation vacant above two years, in hope of his returning among them, which he perhaps would have done, had not Providence directed him to a theatre more favourable for the execution of the enterprise to which he was destined*.

In the library of Einsidlen he studied the fathers whose works had just been published by Erasmus, at Basle, and added the perusal of the writings of Erasmus himself, and of Capnio, both restorers of letters in Germany. Here also he discussed the merits of a thousand questions with Francis Zing, John Oechslein, and Leo Judæ, who afterwards assisted him in introducing the Reformation into Switzerland. During his sojourn here, he effected much reform in the management of the abbey; showed the Administrator the absurdity of reverencing relics, and prevailed on him to remove them, and also to efface an old inscription over the entrance to this effect, "Here is full remission of all sins to be obtained." He established fresh rules among the nuns attached to the abbey; obliged them to read the New Testament instead of reciting the hours; and recommended such as did not prefer a single life, to leave the foundation and marry. Being both preacher and confessor, he had great opportunities of diffusing his sentiments. He insisted on the necessity of repentance, newness of life, Christian dispositions; and, drawing on his hearers by degrees, he would often state certain principles of the Gospel, then advert to their received prejudices, and so leave them to make the application. When he judged their minds

* Though he did not return, the seed he had sown produced a good harvest, and several worthy pastors, among whom Brunner and the Tschudi family were conspicuous, soon preached the word with boldness, perspicuity, and purity.

sufficiently prepared, he resolved to strike a decisive blow.

On the anniversary of the consecration, thousands of devotees crowded from all parts of the country to attend service at the abbey. Pilgrims of all ranks, loaded with offerings, repaired to the holy spot; where, bending before its shrines, or walking its venerable aisles, they yielded to the fanaticism inspired by the religio loci, and felt the complacent sympathy natural to a multitude assembled for the reception of a common blessing. How must they have been astonished when their intrepid preacher, glowing with abhorrence of their superstition, thus addressed them!

"Cease to believe 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 ex

piations 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, ye 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 that 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

The effect of such a discourse, preached in the very face of the image of the Virgin, the protectress of the abbey, and which never failed to work astonishing miracles, may be more easily imagined than described. Some marvelled; some admired; some frowned; some smiled. As soon as he concluded, a murmur ran, through the congregation, betraying the deep emotions that he had excited. Some of the pilgrims were seen to carry back their offerings, which exasperated the more selfish of the

* See Miss Aikin's Translation of Zwingle's Life by Hess.

monks, who began to fear that he would ruin their revenues. This memorable discourse enraged other convents against him. But he did not limit his exertions to the pulpit. He wrote about the same period to the Bishop of Constance, desiring him to put an end in his diocese to many vain and pernicious practices; and in a conversation with his friend, the Cardinal of Sion, urged him to engage the Pope, Leo X. to rebuke the idleness of the friars, enlighten the ignorance of the priests, and reform the misconduct of the prelates. This, however, was touching a tender point. The Cardinal allowed the justice of his reasonings, and promised to comply with his request, but took no effectual measures in consequence.

In 1518, a change took place in his situation, which facilitated the advancement of religious reform. The office of preacher in the cathedral of Zurich becoming vacant, some of his admirers, and particularly Myconius, schoolmaster in that city, consulted on the practicability of securing his nomination and acceptance. While the affair was in agitation, Zuinglius went over to Zurich, and meeting one of the canons, was asked by him, "whether he could come and preach the Gospel there?" He replied, "Yes." His acquiescence being made known, the Chapter were not long in determining their choice, and his election was notified to him on the eleventh of December. He considered this a special call of Providence; and, therefore, though he would relinquish a more lucrative post, and give up the society of many learned brethren and beloved friends, he resolved to obey it *.

The Council of Schweitz addressed a letter to him on his nomination, conceived in the most touching and honourable terms; a

*Melchior Adam, p. 13.