Book 16 — BOOK XVI. (continued 3)

The ministers were those who paid proportionally the greatest tribute on this bloody day. The sword that was at work on the heights of Cappel thirsted for their blood: twenty-five of them fell beneath its stroke. The Waldstettes trembled with rage when they discovered one of these heretical preachers, and sacrificed him with enthusiasm, as a chosen victim, to the Virgin and the saints. There has, perhaps, never been any battle in which so many men of the Word of God have bitten the dust. Almost everywhere the pastors had marched at the head of their flocks. One might have said that Cappel was an assembly of christian churches rather than an army of Swiss companies. The Abbot Joner, receiving a mortal wound near the ditch, expired in sight of his own monastery. The people of Zug, in pursuit of the enemy, uttered a cry of anguish as they passed his body, remembering all the good he had done them.[1221] Schmidt of Kuprach, stationed on the field of battle in the midst of his parishioners, fell surrounded by forty of their bodies,[1222] Geroldseck, John Haller, and many other pastors, at the head of their flocks, suddenly met in a terrible and unforeseen manner the Lord whom they had preached.

ZWINGLE'S LAST MOMENTS.

But the death of one individual far surpassed all others. Zwingle was at the post of danger, the helmet on his head, the sword hanging at his side, the battle-axe in his hand.[1223] Scarcely had the action begun, when, stooping to console a dying man, says J. J. Hottinger, a stone hurled by the vigorous arm of a Waldstette struck him on the head and closed his lips. Yet Zwingle arose, when two other blows which struck him successively on the leg,[1224] threw him down again. Twice more he stands up; but a fourth time he receives a thrust from a lance, he staggers, and sinking beneath so many wounds, falls on his knees. Does not the darkness that is spreading around him announce a still thicker darkness that is about to cover the Church? Zwingle turns away from such sad thoughts; once more he uplifts that head which had been so bold, and gazing with calm eye upon the trickling blood, exclaims: "What evil is this? They can indeed kill the body, but they cannot kill the soul!"[1225] These were his last words.

He had scarcely uttered them ere he fell backwards. There under a tree (Zwingle's Pear-tree) in a meadow, he remained lying on his back, with clasped hands and eyes upturned to heaven.[1226]

THE FURNACE OF TRIAL.

While the bravest were pursuing the scattered soldiers of Zurich, the stragglers of the Five Cantons had pounced like hungry ravens on the field of battle. Torch in hand, these wretches prowled among the dead, casting looks of irritation around them, and lighting up the features of their expiring victims by the dull glimmering of these funereal torches. They turned over the bodies of the wounded and the dead; they tortured and they stripped them.[1227] If they found any who were still sensible, they cried out, "Call upon the saints and confess to our priests!" If the Zurichers, faithful to their creed, rejected these cruel invitations, these men, who were as cowardly as they were fanatical, pierced them with their lances, or dashed out their brains with the butt-ends of their arquebuses. The Roman-catholic historian, Salat of Lucerne, makes a boast of this. "They were left to die like infidel dogs, or were slain with the sword, or the spear, that they might go so much the quicker to the devil, with whose help they had fought so desperately."[1228] If any of the soldiers of the Five Cantons had recognised a Zuricher against whom they had any grudge, with dry eyes, disdainful mouth, and features changed by anger, they drew near the unhappy creature, writhing in the agonies of death, and said: "Well! has your heretical faith preserved you? Ah ha! it was pretty clearly seen to-day who had the true faith......To-day we have dragged your Gospel in the mud, and you too, even you are covered with your own blood. God, the Virgin, and the saints have punished you." Scarcely had they uttered these words before they plunged their swords into their enemy's bosom. "Mass or death!" was their watchword.

ZWINGLE'S LAST MOMENTS.

Thus triumphed the Waldstettes; but the pious Zurichers who expired on the field of battle called to mind that they had for God one who has said: "If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?"—"Though he slay me, yet will I trust in him." It is in the furnace of trial that the God of the Gospel conceals the pure gold of his most precious blessings. This punishment was necessary to turn aside the Church of Zurich from the "broad ways" of the world, and lead it back to the "narrow ways" of the Spirit and the life. In a political history, a defeat like that of Cappel would be styled a great misfortune; but in a history of the Church of Jesus Christ, such a blow, inflicted by the hand of the Father himself, ought rather to be called a great blessing.

Meanwhile Zwingle lay extended under the tree, near the road by which the mass of the people was passing. The shouts of the victors, the groans of the dying, those flickering torches borne from corpse to corpse, Zurich humbled, the cause of Reform lost,—all cried aloud to him that God punishes his servants when they have recourse to the arm of man. If the German Reformer had been able to approach Zwingle at this solemn moment, and pronounce these oft-repeated words: "Christians fight not with sword and arquebus, but with sufferings and the cross,"[1229] Zwingle would have stretched out his dying hand, and said, "Amen!"

DAY AFTER THE BATTLE.

Two of the soldiers who were prowling over the field of battle, having come near the reformer without recognising him, "Do you wish for a priest to confess yourself?" asked they. Zwingle, without speaking (for he had not strength), made signs in the negative. "If you cannot speak," replied the soldiers, "at least think in thy heart of the Mother of God, and call upon the saints!" Zwingle again shook his head, and kept his eyes still fixed on heaven.[1230] Upon this the irritated soldiers began to curse him. "No doubt," said they, "you are one of the heretics of the city!" One of them, being curious to know who it was, stooped down and turned Zwingle's head in the direction of a fire that had been lighted near the spot.[1231] The soldier immediately let him fall to the ground. "I think," said he, surprised and amazed, "I think it is Zwingle!" At this moment Captain Fockinger of Unterwalden, a veteran and a pensioner, drew near: he had heard the last words of the soldier. "Zwingle!" exclaimed he; "that vile heretic Zwingle! that rascal, that traitor!" Then raising his sword, so long sold to the stranger, he struck the dying Christian on the throat, exclaiming in a violent passion, "Die, obstinate heretic!" Yielding under this last blow, the reformer gave up the ghost: he was doomed to perish by the sword of a mercenary. "Precious in the sight of the Lord is the death of his saints." The soldiers ran to other victims. All did not show the same barbarity. The night was cold; a thick hoar-frost covered the fields and the bodies of the dying. The Protestant historian, Bullinger, informs us that some Waldstettes gently raised the wounded in their arms, bound up their wounds, and carried them to the fires lighted on the field of battle. "Ah!" cried they, "why have the Swiss thus slaughtered one another!"

The main body of the army had remained on the field of battle near the standards. The soldiers conversed around the fires, interrupted from time to time by the cries of the dying. During this time the chiefs assembled in the convent sent messengers to carry the news of their signal victory to the confederate cantons, and to the Roman-catholic powers of Germany.

BARBAROUS OUTRAGE.

At length the day appeared. The Waldstettes spread over the field of battle, running here and there, stopping, contemplating, struck with surprise at the sight of their most formidable enemies stretched lifeless on the plain; but sometimes also shedding tears as they gazed on corpses which reminded them of old and sacred ties of friendship. At length they reached the pear-tree under which Zwingle lay dead, and an immense crowd collected around it. His countenance still beamed with expression and with life. "He has the look," said Bartholomew Stocker of Zug, who had loved him, "he has the look of a living rather than of a dead man.[1232] Such he was when he kindled the people by the fire of his eloquence." All eyes were fixed upon the corpse. John Schönbrunner, formerly canon of Zurich, who had retired to Zug at the epoch of the Reformation, could not restrain his tears; "Whatever may have been thy creed," said he, "I know, Zwingle, that thou hast been a loyal confederate! May thy soul rest with God!"

But the pensioners of the foreigner, on whom Zwingle had never ceased to make war, required that the body of the heretic should be dismembered, and a portion sent to each of the Five Cantons. "Peace be to the dead! and God alone be their Judge!" exclaimed the avoyer Golder and the landamman Thoss of Zug. Cries of fury answered their appeal, and compelled them to retire. Immediately the drums beat to muster; the dead body was tried, and it was decreed that it should be quartered for treason against the Confederation, and then burnt for heresy. The executioner of Lucerne carried out the sentence. Flames consumed Zwingle's disjointed members; the ashes of swine were mingled with his: and a lawless multitude rushing upon his remains, flung them to the four winds of heaven.[1233]

CONSTERNATION OF ZURICH.

Zwingle was dead. A great light had been extinguished in the Church of God. Mighty by the Word as were the other reformers, he had been more so than they in action; but this very power had been his weakness, and he had fallen under the weight of his own strength. Zwingle was not forty-eight years old when he died. If the might of God always accompanied the might of man, what would he not have done for the Reformation in Switzerland, and even in the Empire! But he had wielded an arm that God had forbidden; the helmet had covered his head, and he had grasped the halberd. His more devoted friends were themselves astonished, and exclaimed: "we know not what to say!......a bishop in arms!"[1234] The bolt had furrowed the cloud, the blow had reached the reformer, and his body was no more than a handful of dust in the palm of a soldier.

VIOLENCE OF THE POPULACE.

IX. Frightful darkness hung over Zurich during the night that followed the afflicting day of Cappel. It was seven in the evening when the first news of the disaster arrived......Vague but alarming reports spread at first with the rapidity of lightning. It was known that a terrible blow had been inflicted, but not of what kind; but soon a few wounded men, who arrived from the field of battle, cleared up the frightful mystery. "Then," said Bullinger, whom we shall allow to speak, "there arose suddenly a loud and horrible cry of lamentation and tears, bewailing and groaning." The consternation was so much the greater that no one had expected this disaster. "There is not enough for a breakfast," had said some haughty worldly men; "With one blow we shall be masters of the Five Chalets," had said another; and an old soldier added with disdainful sneer, "We shall soon have scattered these five dunghills." The christian portion, convinced that Zurich was fighting in a good cause, had not doubted that victory would be on the side of truth......Thus their first stupefaction was succeeded by a violent outburst of rage. With blind fury the mob accused all their chiefs, and loaded with insults even those who had defended their country at the price of their blood. An immense crowd—agitated, pale, and bewildered, filled all the streets of the city. They meet, they question and reply; they question again, and the answer cannot be heard, for the shouts of the people interrupted or drowned the voice of the speakers. The councillors who had remained in Zurich, repaired in haste to the town-hall. The people, who had already assembled there in crowds, looked on with threatening eyes. Accusations of treason burst from every mouth, and the patricians were pointed out to the general indignation. They must have victims. "Before going to fight against the enemy on the frontiers," said the mob, "we should defend ourselves against those who are within our walls." Sorrow and fear excited the minds of all. That savage instinct of the populace, which in great calamities leads them, like a wild beast, to thirst for blood, was violently aroused.

A hand from the midst of the crowd points out the council-hall, and a harsh and piercing voice exclaims: "Let us chop off the heads of some of the men who sit in these halls, and let their blood ascend to heaven, to beg for mercy in behalf of those whom they have slain."

But this fury is nothing in comparison with that which breaks out against the ministers, against Zwingle, and all those Christians who were the cause (say they) of the ruin of the country. Fortunately the sword of the Waldstettes had withdrawn them from the rage of their fellow-citizens; nevertheless, there still remained some who could pay for the others. Leo Juda, whom Zwingle's death was about to raise to the head of religious affairs, had scarcely recovered from a serious illness; it is on him they rush. They threaten, they pursue him; a few worthy citizens carry him off and hide him in their houses. The rage of these madmen is not appeased: they continue shouting that atonement must be made for the slaughter at Cappel, by a still more frightful slaughter within the very walls of the city. But God placed a curb in the mouths of these infuriate beasts of prey, and subdued them.

On a sudden, grief succeeded to rage, and sobs choked the utterance of the most furious. All those whose relatives had marched to Cappel, imagine that they are among the number of the victims. Old men, women, and children, go forth in the darkness by the glimmering light of torches, with haggard eyes and hurried steps; and as soon as some wounded man arrives, they question him with trembling voice about those whom they are seeking. To some they reply: "I saw him fall close by my side.—He was surrounded by so many enemies," they say to others, "that there was no chance of safety for him."[1235] At these words the distracted family drop their torches, and fill the air with shrieks and groans.

ZWINGLE IS DEAD.

Anna Zwingle had heard from her house the repeated discharges of artillery. As wife and mother, she had passed in expectation many long hours of anguish, offering fervent prayers to heaven. At length the most terrible accounts, one after another, burst upon her.

In the midst of those whose cries of despair re-echoed along the road to Cappel, was Oswald Myconius, who inquired with anxiety what had become of his friend. Soon he hears one of the unfortunates who had escaped from the massacre, relating to those around him that Zwingle had fallen![1236].....Zwingle is no more! Zwingle is dead! The cry is repeated: it runs through Zurich with the rapidity of lightning, and at length reaches the unhappy widow. Anna falls on her knees. But the loss of her husband is not enough: God has inflicted other blows. Messengers following each other at short intervals announce to her the death of her son Gerold of Knonau, of her brother the bailiff of Reinhardt, of her son-in-law Antony Wirz, of John Lustchi the husband of her dear sister, as well as of all her most intimate friends. This woman remains alone—alone with her God; alone with her young children, who, as they see her tears, weep also, and throw themselves disconsolate into their mother's arms.

FUNERAL ORATION.

On a sudden the alarm-bell rings. The council, distracted by the most contrary opinions, has at last resolved to summon all the citizens towards the Albis. But the sound of the tocsin re-echoing through the darkness, the lamentable stories of the wounded, and the distressful groans of bereaved families, still further increased the tumult. A numerous and disorderly troop of citizens rushed along the road to Cappel. Among them is the Valaisan, Thomas Plater. Here he meets with a man that has but one hand,[1237]—there with others who supported their wounded and bleeding heads with both hands;—further still is a soldier whose bowels protrude from his body. In front of these unhappy creatures peasants are walking with lighted torches, for the night is very dark. Plater wishes to return; but he cannot, for sentinels placed on the bridge over the Sihl allow persons to quit Zurich, but permit no one to reenter.

On the morrow the news of the disgraceful treatment of Zwingle's corpse aroused all the anger of Zurich; and his friends, uplifting their tear-bedimmed eyes, exclaimed, "These men may fall upon his body; they may kindle their piles, and brand his innocent life......but he lives—this invincible hero lives in eternity, and leaves behind him an immortal monument of glory that no flames can destroy.[1238] God, for whose honour he has labored, even at the price of his blood, will make his memory eternal." "And I," adds Leo Juda, "I, upon whom he has heaped so many blessings, will endeavour, after so many others, to defend his renown and to extol his virtues." Thus Zurich consecrated to Zwingle a funeral oration of tears and sighs, of gratitude and cries of anguish. Never was there a funeral speech more eloquent!

ARMY OF ZURICH.

Zurich rallied her forces. John Steiner had collected on the Albis some scattered fragments of the army for the defence of the pass: they bivouacked around their fires on the summit of the mountain, and all were in disorder. Plater, benumbed with cold (it is himself who gives us the account), had drawn off his boots to warm his feet at the watch-fire. On a sudden an alarm is given, the troop is hastily drawn up, and, while Plater is getting ready, a trumpeter, who had escaped from the battle, seizes his halberd. Plater takes it back, and stations himself in the ranks; before him stands the trumpeter, without hat or shoes, and armed with a long pole. Such is the army of Zurich.

The chief captain Lavater rejoined the army at daybreak. Gradually the allies came up; 1200 Grisons, under the orders of the captain-general Frey of Zurich, 1500 Thurgovians, 600 Tockenburgers, and other auxiliaries besides, soon formed an army of 12,000 men. All, even children, ran to arms. The council gave orders that these young folks[1239] should be sent back to share in the domestic duties with the women.

Another reverse erelong augmented the desolation of the Reformed party. While the troops of Berne, Zurich, Basle, and Bienne, amounting to 24,000 men, were assembling at Bremgarten, the Five Cantons intrenched themselves at Baar, near Zug. But Zwingle was wanting to the Reformed army, and he would have been the only man capable of inspiring them with courage. A gust of wind having thrown down a few fir-trees in the forest where the Zurichers were encamped, and caused the death of some of their soldiers, they failed not to see in this the signal for fresh reverses.

INACTIVITY OF THE BERNESE.

Nevertheless, Frey called loudly for battle; but the Bernese commandant Diesbach refused. Upon this the Zurich captain set off in the night of the 23d October at the head of 4000 men of Zurich, Schaffhausen, Basle, and St. Gall; and, while the Bernese were sleeping quietly, he turned the Waldstettes, drove their outposts beyond the Sihl, and took his station on the heights that overlook the Goubel. His imprudent soldiers, believing victory to be certain, proudly waved their banners, and then sunk into a heavy sleep. The Waldstettes had observed all. On the 24th October, at two in the morning, by a bright moonlight, they quitted their camp in profound silence, leaving their fires burning, and wearing their white shirts over their dresses that they might recognise one another in the obscurity. Their watch-word was "Mary, the mother of God." They glided stealthily into a pine forest, near which the Reformed troops were encamped. The men stationed at the advanced guard of the Zurichers having perceived the enemy, ran up to the fires to arouse their friends, but they had scarcely reached the third fire before the Waldstettes appeared, uttering a frightful shout.[1240] "Har......Har......Har......Har!......Where are these impious heretics?......Har......Har......Har......Har?" The army of the cities at first made a vigorous resistance, and many of the white-shirts fell covered with blood; but this did not continue long. The bravest, with the valiant Frey at their head, having bitten the dust, the rout became general, and 800 men were left on the field of battle.

In the midst of these afflictions the Bernese remained stubborn and motionless. Francis Kolb, who, notwithstanding his advanced age, had accompanied the Bernese contingent as chaplain, reproached in a sermon the negligence and cowardice of his party. "Your ancestors," said he, "would have swam across the Rhine, and you—this little stream stops you! They went to battle for a word, and you even the Gospel cannot move. For us it only remains to commit our cause to God." Many voices were raised against the imprudent old man, but others took up his defence; and the captain, Jacques May, being as indignant as the aged chaplain at the delays of his fellow-citizens, drew his sword, and thrusting it into the folds of the Bernese banner, pricked the bear that was represented on it, and cried out in the presence of the whole army, "You knave, will you not show your claws?"[1241] But the bear remained motionless.

JOY OF THE ROMANISTS.

The whole of the Reformation was compromised. Scarcely had Ferdinand received intelligence of the death of the arch-heretic Zwingle, and of the defeat at Cappel, than with an exclamation of joy, he forwarded these good news to his brother the Emperor Charles the Fifth. "This is the first of the victories destined to restore the faith," he had written. After the defeat at the Goubel, he wrote again, saying that if the Emperor were not so near at hand, he would not hesitate, however weak he might be, to rush forward in person, sword in hand, to terminate so righteous an enterprise. "Remember," said he, "that you are the first prince in Christendom, and that you will never have a better opportunity of covering yourself with glory. Assist the cantons with your troops; the German sects will perish, when they are no longer supported by heretical Switzerland."[1242]—"The more I reflect," replied Charles, "the more I am pleased with your advice. The imperial dignity with which I am invested, the protection that I owe to Christendom and to public order, in a word, the safety of the house of Austria,—everything appeals to me!"

Already about two thousand Italian soldiers, sent by the Pope and commanded by the Genoese De l'Isola, had unfolded their seven standards, and united near Zug with the army of the Five Cantons. Auxiliary troops, diplomatic negotiations, and even missionaries to convert the heretics, were not spared. The Bishop of Veroli arrived in Switzerland in order to bring back the Lutherans to the Roman faith by means of his friends and of his money.[1243] The Roman politicians hailed the victory at Cappel as the signal of the restoration of the Papal authority, not only in Switzerland, but throughout the whole of Christendom.[1244] At last this presumptuous Reformation was about to be repressed. Instead of the great deliverance of which Zwingle had dreamt, the imperial eagle let loose by the Papacy was about to pounce on all Europe, and strangle it in its talons. The cause of liberty had perished on the Albis.

END OF THE WAR.

But the hopes of the Papists were vain: the cause of the Gospel, although humbled at this moment, was destined finally to gain a glorious victory. A cloud may hide the sun for a time: but the cloud passes and the sun reappears. Jesus Christ is always the same, and the gates of hell, which triumphed on the field of Cappel, cannot prevail against his Church.

Nevertheless everything seemed advancing towards a grand catastrophe. The Tockenburgers made peace and retired. The Thurgovians followed them; and next the people of Gaster. The evangelical army was thus gradually disbanded. The severity of the season was joined to these dissensions. Continual storms of wind and rain drove the soldiers to their homes.

Upon this the Five Cantons with the undisciplined bands of the Italian general Isola threw themselves on the left bank of the lake of Zurich. The alarm bell was rung on every side; the peasants retired in crowds into the city, with their weeping wives, their frightened children, and their cattle that filled the air with sullen lowings. A report too was circulated that the enemy intended laying siege to Zurich. The country-people in alarm declared that if the city refused to treat, they would treat on their own account.

RESTORATION OF POPERY.

The peace party prevailed in the council; deputies were elected to negotiate. "Above all things, preserve the Gospel, and then our honour, as far as may be possible!" Such were their instructions. On the 16th November, the deputies from Zurich arrived in a meadow situated near the frontier, on the banks of the Sihl, in which the representatives of the Five Cantons awaited them. They proceeded to the deliberations. "In the name of the most honourable, holy, and divine Trinity," began the treaty, "Firstly, we the people of Zurich bind ourselves and agree to leave our trusty and well-beloved confederates of the Five Cantons, their well-beloved co-burghers of the Valais, and all their adherents lay and ecclesiastic, in their true and indubitable Christian faith,[1245] renouncing all evil intention, tricks, and stratagems. And, on our side, we of the Five Cantons agree to leave our confederates of Zurich and their allies in possession of their faith."[1246] At the same time, Rapperswyl, Gaster, Wesen, Bremgarten, Mellingen, and the common bailiwicks, were abandoned to the Five Cantons.

Zurich had preserved its faith; and that was all. The treaty having been read and approved of, the plenipotentiaries got off their horses, fell upon their knees, and called upon the name of God.[1247] Then the new captain-general of the Zurichers, Escher, a hasty and eloquent old man, rising up, said as he turned towards the Waldstettes: "God be praised that I can again call you my well-beloved confederates!" and approaching them, he shook hands successively with Golder, Hug, Troger, Rychmut, Marquart, Zellger, and Toss, the terrible victors at Cappel. All eyes were filled with tears.[1248] Each took with trembling hand the bottle suspended at his side, and offered a draught to one of the chiefs of the opposite party. Shortly after a similar treaty was concluded with Berne.

X. The restoration of Popery immediately commenced in Switzerland, and Rome showed herself everywhere proud, exacting, and ambitious.

After the battle of Cappel, the Romish minority at Glaris had resumed the upperhand. It marched with Schwytz against Wesen and the district of the Gaster. On the eve of the invasion, at midnight, twelve deputies came and threw themselves at the feet of the Schwytzer chiefs, who were satisfied with confiscating the national banners of these two districts, with suppressing their tribunals, annulling their ancient liberties, and condemning some to banishment, and others to pay a heavy fine. Next the mass, the altars, and images were everywhere re-established, and exist until the present day.[1249] Such was the pardon of Schwytz!

It was especially on Bremgarten, Mellingen, and the free bailiwicks that the Cantons proposed to inflict a terrible vengeance. Berne having recalled its army, Mutschli, the avoyer of Bremgarten, followed Diesbach as far as Arau. In vain did the former remind the Bernese that it was only according to the orders of Berne and Zurich that Bremgarten had blockaded the Five Cantons. "Bend to circumstances," replied the general. On this the wretched Mutschli, turning away from the pitiless Bernese, exclaimed, "The prophet Jeremiah has well said,—Cursed be he that trusteth in man!" The Swiss and Italian bands entered furiously into these flourishing districts, brandishing their weapons, inflicting heavy fines on all the inhabitants, compelling the Gospel ministers to flee, and restoring everywhere at the point of the sword, mass, idols, and altars.

On the other side of the lake the misfortune was still greater. On the 18th November, while the Reformed of Repperschwyl were sleeping peacefully in reliance on the treaties, an army from Schwytz silently passed the wooden bridge nearly 2000 feet long which crosses the lake, and was admitted into the city by the Romish party. On a sudden the Reformed awoke at the loud pealing of the bells, and the tumultuous voices of the Catholics: the greater part quitted the city. One of them, however, by name Michael Wohlgemuth, barricaded his house, placed arquebuses at every window, and repelled the attack. The exasperated enemy brought up some heavy pieces of artillery, besieged this extemporaneous citadel in regular form, and Wohlgemuth was soon taken and put to death in the midst of horrible tortures.

ŒCOLAMPADIUS.

Nowhere had the struggle been more violent than at Soleure: the two parties were drawn up in battle-array on each side of the Aar, and the Romanists had already discharged one ball against the opposite bank, another was about to follow, when the avoyer Wenge, throwing himself on the mouth of the cannon, cried out earnestly: "Fellow-citizens, let there be no bloodshed, or else let me be your first victim!" The astonished multitude dropped their arms; but seventy Evangelical families were obliged to emigrate, and Soleure returned under the Papal yoke.

The deserted cells of St. Gall, Muri, Einsideln, Wettingen, Rheinau, St. Catherine, Hermetshwyll and Guadenthall witnessed the triumphant return of Benedictines, Franciscans, Dominicans, and all the Romish militia; priests and monks, intoxicated with their victory, overran country and town, and prepared for new conquests.

The wind of adversity was blowing with fury: the Evangelical Churches fell one after another, like the pines in the forest whose fall before the battle of the Goubel had raised such gloomy presentiments. The Five Cantons, full of gratitude to the Virgin, made a solemn pilgrimage to her temple at Einsideln. The chaplains celebrated anew their mysteries in this desolated sanctuary; the abbot, who had no monks, sent a number of youths into Swabia to be trained up in the rules of the order, and this famous chapel, which Zwingle's voice had converted into a sanctuary for the Word, became for Switzerland, what it has remained until this day, the centre of the power and of the intrigues of the Papacy.

But this was not enough. At the very time that these flourishing churches were falling to the ground, the Reform witnessed the extinction of its brightest lights. A blow from a stone had slain the energetic Zwingle on the field of battle, and the rebound reached the pacific Œcolampadius at Basle, in the midst of a life that was wholly evangelical. The death of his friend, the severe judgments with which they pursued his memory, the terror that had suddenly taken the place of the hopes he had entertained of the future—all these sorrows rent the heart of Œcolampadius, and soon his head and his life inclined sadly to the tomb. "Alas!" cried he, "that Zwingle, whom I have so long regarded as my right arm, has fallen under the blows of cruel enemies!"[1250] He recovered, however, sufficient energy to defend the memory of his brother. "It was not," said he, "on the heads of the most guilty that the wrath of Pilate and the tower of Siloam fell. The judgment began in the house of God; our presumption has been punished; let our trust be placed now on the Lord alone, and this will be an inestimable gain." Œcolampadius declined the call of Zurich to take the place of Zwingle. "My post is here," said he, as he looked at Basle.

He was not destined to hold it long. Illness fell upon him in addition to so many afflictions; the plague was in the city; a violent inflammation attacked him,[1251] and erelong a tranquil scene succeeded the tumult of Cappel. A peaceful death calmed the agitated hearts of the faithful, and replaced by sweet, tranquil, and heavenly emotions, the terror and distress with which a terrible disaster had filled them.

On hearing of the danger of Œcolampadius, all the city was plunged into mourning; a crowd of men of every age and of every rank rushed to his house. "Rejoice," said the reformer with a meek look, "I am going to a place of everlasting joy." He then commemorated the death of our Lord with his wife, his relations, and domestics, who shed floods of tears. "This supper," said the dying man, "is a sign of my real faith in Jesus Christ my Redeemer."

On the morrow he sent for his colleagues: "My brethren," said he, "the Lord is there; he calls me away. Oh! my brethren, what a black cloud is appearing on the horizon—what a tempest is approaching! Be steadfast: the Lord will preserve his own." He then held out his hand, and all these faithful ministers, clasped it with veneration.

DEATH OF ŒCOLAMPADIUS.

On the 23d November, he called his children around him, the eldest of whom was barely three years old. "Eusebius, Irene, Alethea," said he to them, as he took their little hands, "love God who is your Father." Their mother having promised for them, the children retired with the blessing of the dying servant of God. The night that followed this scene was his last. All the pastors were around his bed: "What is the news?" asked Œcolampadius of a friend who came in. "Nothing," was the reply. "Well," said the faithful disciple of Jesus, "I will tell you something new." His friends awaited in astonishment. "In a short time I shall be with the Lord Jesus." One of his friends now asking him if he was incommoded by the light, he replied, putting his hand on his heart: "There is light enough here." The day began to break; he repeated in a feeble voice the 51st Psalm: Have mercy upon me, O Lord, according to thy loving kindness. Then remaining silent, as if he wished to recover strength, he said, "Lord Jesus, help me!" The ten pastors fell on their knees around his bed with uplifted hands; at this moment the sun rose, and darted his earliest rays on a scene of sorrow so great and so afflicting with which the Church of God was again stricken.[1252]

The death of this servant of the Lord was like his life, full of light and peace. Œcolampadius was in an especial degree the Christian spiritualist and biblical divine. The importance he attached to the study of the books of the Old Testament imprinted one of its most essential characters on the reformed theology.[1253] Considered as a man of action, his moderation and meekness placed him in the second rank. Had he been able to exert more of this peaceful spirit over Zwingle, great misfortunes perhaps might have been avoided. But like all men of meek disposition, his peaceful character yielded too much to the energetic will of the minister of Zurich; and he thus renounced, in part at least, the legitimate influence that he might have exercised over the reformer of Switzerland and of the Church.

HENRY BULLINGER.

Zwingle and Œcolampadius had fallen. There was a great void and great sorrow in the Church of Christ. Dissensions disappeared before these two tombs, and nothing could be seen but tears. Luther himself was moved. On receiving the news of these two deaths, he called to mind the days he had passed with Zwingle and Œcolampadius at Marburg; and the blow inflicted on him by their sudden decease was such, that many years after he said to Bullinger: "Their death filled me with such intense sorrow, that I was near dying myself."[1254]

The youthful Henry Bullinger, threatened with the scaffold, had been compelled to flee from Bremgarten, his native town, with his aged father, his colleagues, and sixty of the principal inhabitants, who abandoned their houses to the pillage of the Waldstettes.[1255] Three days after this, he was preaching in the cathedral of Zurich: "No! Zwingle is not dead!" exclaimed Myconius; "or, like the phœnix, he has risen again from his ashes." Bullinger was unanimously chosen to succeed the great reformer. He adopted Zwingle's orphan children, Wilhelm, Regula, and Ulric, and endeavoured to supply the place of their father. This young man, scarcely twenty-eight years of age, and who presided forty years with wisdom and blessing over this church, was everywhere greeted as the apostle of Switzerland.[1256]

CONTRITION OF ZURICH.

Yet as the sea roars long after the violent tempest has subsided, so the people of Zurich were still in commotion. Many were agitated from on high. They came to themselves; they acknowledged their error; the weapons of their warfare had been carnal; they were now of a contrite and humble spirit; they arose and went to their Father and confessed their sin. In those days there was a great mourning in Zurich. Some, however, stood up with pride, protested by the mouth of their ministers against the work of the diplomatists, and boldly stigmatized the shameful compact. "If the shepherds sleep, the dogs must bark," exclaimed Leo Juda in the cathedral of Zurich. "My duty is to give warning of the evil they are about to do to my Master's house."[1257]

Nothing could equal the sorrow of this city, except the exultation of the Waldstettes. The noise of drums and fifes, the firing of guns, the ringing of bells, had long resounded on the banks of their lakes, and even to their highest valleys. Now the noise was less, but the effect greater. The Five Cantons, in close alliance with Friburg and Soleure, formed a perpetual league for the defence of the ancient christian faith with the Bishop of Sion and the tithings of the Valais; and henceforward carried their measures in the federal affairs with boldness. But a deep conviction was formed at that period in the hearts of the Swiss Reformed. "Faith comes from God," said they; "its fortune does not depend on the life or death of a man. Let our adversaries boast of our ruin, we will boast only in the Cross."[1258] "God reigns," wrote Berne to Zurich, "and he will not permit the bark to founder." This conviction was of more avail than the victory of Cappel.

CONCLUSION.

Thus the Reformation, that had deviated from the right path, was driven back by the very violence of the blow into its primitive course, having no other power than the Word of God. An inconceivable infatuation had taken possession of the friends of the Bible. They had forgotten that our warfare is not carnal; and they had appealed to arms and to battle. But God reigns: he punishes the churches and the people who turn aside from his ways. We have thus taken a few stones, and piled them as a monument on the battle-field of Cappel, in order to remind the Church of the great lesson which this terrible catastrophe teaches. As we bid farewell to this sad scene, we inscribe on these monumental stones, on the one side, these words from God's Book: "Some trust in chariots, and some in horses: but we will remember the name of the Lord our God. They are brought down and fallen: but we are risen and stand upright." And on the other, this declaration of the Head of the Church: "My kingdom is not of this world." If, from the ashes of the martyrs at Cappel, a voice could be heard, it would be these very words of the Bible that these noble confessors would address, after three centuries, to the Christians of our days. That the Church has no other king than Jesus Christ; that she ought not to meddle with the policy of the world, derive from it her inspiration, and call for its swords, its prisons, its treasures; that she will conquer by the spiritual powers which God has deposited in her bosom, and, above all, by the reign of her adorable Head; that she must not expect upon earth thrones and mortal triumphs; but that her march is like that of her King, from the manger to the cross, and from the cross to the crown:—such is the lesson to be read on the blood-stained page that has crept into our simple and evangelical narrative.

But if God teaches his people great lessons, he also gives them great deliverances. The bolt had fallen from heaven. The Reformation seemed to be no more than a lifeless body cumbering the ground, and whose dissevered limbs were about to be reduced to ashes. But God raises up the dead. New and more glorious destinies were awaiting the Gospel of Jesus Christ at the foot of the Alps. At the south-western extremity of Switzerland, in a great valley which the white giant of the mountains points out from afar; on the banks of the Leman lake, at the spot where the Rhone, clear and blue as the sky above it, rolls its majestic waters; on a small hill that the foot of Cæsar had once trod, and on which the steps of another conqueror, of a Gaul, of a Picardine[1260] were destined ere long to leave their ineffaceable and glorious traces, stood an ancient city, as yet covered with the dense shadows of Popery; but which God was about to raise to be a beacon to the Church, and a bulwark to Christendom.

END OF THE FOURTH VOLUME.

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By Old Humphrey.

MEMOIR OF HANNAH SINCLAIR.

By the late Rev. Legh Richmond. From the nineteenth London Edition.

TRUE HAPPINESS;

Or, the Excellence and Power of Early Religion. By J. G. Pike, author of "Persuasives to Early Piety," &c. Second Edition.

CHARLIE SEYMOUR;

Or, the Good Aunt and the Bad Aunt. By Miss Catharine Sinclair, author of "Modern Accomplishments," &c. Third Edition.

LIVE WHILE YOU LIVE.

By the Rev. Thomas Griffith, A.M., Minister of Ram's Episcopal Church, Homerton.

CROOK IN THE LOT;

Or, a Display of the Sovereignty and Wisdom of God in the Afflictions of Men, and the Christian's Deportment under them. By the Rev. Thomas Boston.

A TRIBUTE OF PARENTAL AFFECTION.

To the Memory of my beloved and only Daughter, Hannah Jerram, with a Short Account of the last Illness and Death of her elder Brother, Charles Stranger Jerram. By the Rev. Charles Jerram, A.M., Vicar of Cobham, Surrey. From the fifth London Edition.

THE LORD'S SUPPER.

Bickersteth's Treatise on the Lord's Supper. With an Introduction, Notes, and an Essay. By G. T. Bedell, D.D. Fifth Edition.

COMMUNICANT'S COMPANION.

By the Rev. Matthew Henry. With an Introductory Essay, by the Rev. John Brown of Edinburgh.

BAXTER'S CALL.

Now or Never, &c. With an Introductory Essay, by Dr. Chalmers.

RELIGION AND ETERNAL LIFE;

Or, Irreligion and Eternal Death. By J. G. Pike.

THE FARMER'S DAUGHTER.

A Tale. By Mrs. Cameron.

LIFE OF REV. JOHN NEWTON.

Written by himself, and continued to his Death. By the Rev. Rich. Cecil.

THE HARP ON THE WILLOWS.

Remembering Zion, Farewell to Egypt, The Church in the House, The Dew of Hermon, and the Destination of the Jews. By the Rev. Jas. Hamilton, of London. From the forty-fifth London Edition.

SABBATH MUSINGS.

By Caroline Fry.

HERVEY'S MEDITATIONS AND CONTEMPLATIONS.

New Edition.

THE HISTORY OF THE REFORMATION IN EUROPE.

With a Chronology.

MY SCHOOL-BOY DAYS.

SORROWING, YET REJOICING.

Or a Narrative of Successive Bereavements in a Clergyman's Family.

DIVINE ORIGIN OF CHRISTIANITY.

By J. G. Pike, author of "True Happiness." &c., &c.

A WORLD WITHOUT SOULS.

By J. W. Cunningham, A.M., Vicar of Harrow.

THE WORLD'S RELIGION.

As contrasted with genuine Christianity, by Lady Colquhoun.

ADVICE TO A YOUNG CHRISTIAN,

On the importance of aiming at an elevated standard of piety. By a Village Pastor, with an Introduction by Rev. Dr. Alexander, of Princeton, N. J.

CHRISTIAN EXPERIENCE.

By the Author of "Christian Retirement."

WORKS BY THE REV. JOHN A. CLARK, D.D.

Late Rector of St. Andrew's Church, Philadelphia.

"His works are all characterized by good thoughts expressed in a graceful and appropriate manner, by great seriousness and unction, and an earnest desire to promote the spiritual interests of his fellow-men."—Daily Advertiser.

A WALK ABOUT ZION.

Revised and Enlarged. Fifth Edition. 12mo. Two steel Engravings.

THE PASTOR'S TESTIMONY.

Revised and Corrected. Fifth Edition. 12mo. Two steel Engravings.

THE YOUNG DISCIPLE;

Or, a Memoir of Anzonetta R. Peters. Fourth Edition. 12mo.

GATHERED FRAGMENTS.

Fourth Edition. 12 mo. Two steel Engravings.

Containing.—The M'Ellen Family.—The Paralytic.—The Withered Branch Revived.—The Baptism.—Little Ann.—The Meeting of the Travellers.—Mary Maywood.—A Family in Eternity.—One whose Record is on High, &c. &c.

GLEANINGS BY THE WAY.

Or, Travels in the Country. 1 vol. 12mo.

AWAKE, THOU SLEEPER!

A Series of Awakening Discourses. 12mo.

"Few American clergymen have contributed more by their efforts from the pulpit and through the press, to promote the cause of evangelical truth and piety, than the lamented author of this volume. Happily, though dead, he yet speaks in a tone of impressive and earnest admonition; and the present volume particularly, is a witness to the fidelity and zeal with which he discharged his ministerial duties. The subjects of which it treats are of the deepest moment; and the manner in which he treats them is worthy of the tenderness and fidelity of an ambassador of Christ. The work is admirably adapted to promote a revival of religion."

COMPLETE WORKS OF BISHOP BUTLER.

Containing Analogy of Natural and Revealed Religion, Dissertations, Sermons, Correspondence with Dr. Clarke, &c. &c. To which is prefixed an Account of the Character and Writings of the Author. By Dr. Halifax, Bishop of Gloucester. 1 vol. 8vo. Splendid Edition, on pica type and fine paper.

BUTLER'S ANALOGY. Large type. 8vo.

BUTLER'S SERMONS. 8vo.

BAXTER'S SAINTS' REST. Large type.

DICK ON ACTS.

Lectures on the Acts of the Apostles. By the late John Dick, D.D., Professor of Theology of the United Secession Church, Glasgow, author of "Lectures on Theology," &c. From second Glasgow Edition. 8vo.

"The style of the author is peculiarly adapted to a work of this description. It is uncommonly perspicuous, terse, nervous and calm. His ideas are the production of a highly-cultivated mind, originally endowed with strong common sense. In many respects he has the characteristics of Andrew Fuller, with more of the polish of the school."—Baptist Advocate.

MEMOIR OF MRS. ISABELLA GRAHAM.

JAY'S MORNING EXERCISES

For the Closet, for Every Day in the Year. New Edition. 12mo.

JAY'S EVENING EXERCISES

For the Closet, for Every Day in the Year. New Edition. 12mo. Uniform with the Morning Exercises.

DAVID'S PSALMS. 48mo. gilt.

Do. do. With Brown's Notes. 18mo.

THE INQUIRER DIRECTED

To an Experimental and Practical View of the Work of the Holy Spirit, By Rev. Octavius Winslow. 1 vol. 12mo.

CHRIST OUR LAW.

By Miss Caroline Fry. Author of "The Listener," "Christ our Example," &c. 1 vol. 12mo. Second Edition.

LIFE, WALK AND TRIUMPH OF FAITH.

By the Rev. W. Romaine, A.M. 12mo. New Edition. Muslin.

KEY TO THE SHORTER CATECHISM,

Containing Catechetical Exercises, a Paraphrase, and a new Series of Proofs on each Question. New Edition. 18mo.

SORROWING YET REJOICING. 32mo. gilt edge.

CONTEST AND ARMOUR.

By Dr. Abercrombie. 32mo. extra cloth. gilt edge.

GIFT FOR MOURNERS.

By Flavel and Cecil. 32mo. extra cloth. gilt edge.

CECIL'S REMAINS.

Remains of the Rev. Richard Cecil, M.A. To which is prefixed a View of his Character. By Joseph Pratt, B.D., F.A.S. From the eleventh London Edition. 1 vol. 12mo.

ALLEINE'S LIFE AND LETTERS. 12mo.

HERVEY'S MEDITATIONS. 2 vols. 18mo.

MEMOIR OF DR. NISBET.

By Dr. Miller, of Princeton. 12mo.

HILL AND VALLEY. By Miss Sinclair. 12mo.

SIR ROLAND ASHTON;

A Tale of the Times.

By Lady Catherine Long. 2 vols. 12mo.

CHRIST ON THE CROSS.

By Stevenson. 1 vol. 12mo.