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his sphere of usefulness, he was invited by Christopher of Uttenheim, Bishop of Basle, to accept the chief parish in that city, whither he removed in 1515. One of his first works at leisure hours was to compose six Christian tragedies; which might indeed be a pleasant employ for one who had a peculiar facility in poetical composition, and were doubtless opposed to the silly mysteries, or plays, enacted by friars in the middle ages; but there were many sentiments contained in them which a better knowledge of Christianity led him to renounce, and which induced him to refrain from printing them. Had they, however, been unexceptionable in point of doctrine and expression, the eligibility of this mode of conveying religious instruction is very questionable, though similar productions have issued from most respectable members of reformed communities.

Acceding to the wishes of his friends in accepting the doctorate, he was associated with the learned Erasmus in editing Annotations on the New Testament, and that eminent scholar acknowledged in the preface the obligation he was under to him for his valuable assistance. He was nextinvited by the Canons of Augsburg to preach in their cathedral, but though he undertook the office he soon relinquished it. It appears by his own confession -afterwards, made to Pirkheimer, a Nuremberg noble, and counsellor to Charles V. that a timidity of disposition, and reservedness of character, operating on a weak constitution and distrust of personal fitness, induced him to retire from a pulpit in which he might have preached the doctrines of justification and sanctification, on which he had clear notions, though not as yet free from admission of the authority of the Pope and tran-substantiation. He suffered himself to be led away so far by his diffidence, as to enter a neighbour

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ing monastery dedicated to St. Bridget. But he stipulated with the monks, that he should be at liberty to pursue his studies, entertain his own views on religious subjects, and depart when he pleased. His mind was ill at ease; for, while he saw the propriety of further qualification for the work of the ministry, by retirement, prayer, and study, yet he could not but feel conscious that he was deserting an important post, and that he might be constrained to resume the task of public instruction. The monks, thinking themselves honoured by the presence of so distinguished a guest, were very flattering in their attentions, and wrought so much on his easy temper, that he seemed no way inclined to quit his lodging. The zealous Capito did not cease from exhorting him to consider the culpability of his conduct in thus hiding his light under a bushel. Beginning at length to rouse himself, and finding a stimulating counteraction to the narcotic influence of the walls of the monastery in the very superstition of its inhabitants, he was stirred up to compose a treatise on confession, in which he spoke so plainly against many absurdities of the Papists, that the monks began to dislike him as much as they before admired him, and feared lest they should be brought into trouble by his longer continuance among them. Some of his adversaries threatening death or imprisonment, the monks advised him to consult both his own safety and their quiet, by seeking another residence. He did not, however, yield to their desire till he had sharply rebuked them for their doctrinal and practical errors, and exhorted them to embrace those truths which it would be their condemnation to reject, now that he had faithfully proclaimed them.

The tenets of Zuinglius, meanwhile, were countenanced by the most able Basilian divines. Čapito

lectured with much purity on the Gospel of St. Matthew, and was seconded by Hedio, Luthart, and Pellican. Ecolampadius, having passed two years in his monastic retreat, became more and more assimilated to those worthy men in sentiment. In 1521, he repaired to the castle of Ebenburg, belonging to Francis of Seckingen, a nobleman who protected such learned characters as inclined to the doctrines of the Reformers. Here the fruits of his prayer and study more evidently appeared. He had searched for understanding as for hid treasure, and had proved the truth of those words, "He that seeketh findeth." He thus writes to Hedio in defence of performing service in the vulgar tongue; "As F. Von Seckingen, a very distinguished knight of Germany, and Captain in the Emperor's army, hath sent for me to instruct his household; yea, rather to feed it with spiritual sermons, being long since instructed; I thought it my first duty to take care that the evangelical law should be made familiar in it, whereby it might grow in the true and sincere study of Christianity; even peace, gentleness, moderation, charity, piety, and, above all, becoming confidence in God. And through Lent, I had the opportunity of expounding and translating the Gospel, read in Latin, and exhorting my hearers, in a simple manner, to the cultivation of religion. But after Easter this practice was less convenient, as the family having other calls could not so often attend worship. There are also a few individuals in whom I perceive a little impatience, though the service is short. Generally speaking, however, here, as elsewhere, it is found that they love daily hearing and the sight of the minister; even the hearing unintelligible mutterings, beholding ceremonies, attending the benediction, and in a perfunctory manner commending themselves to

God, and so resting satisfied. Which is, indeed, of little benefit; and I almost think they might as well be employed in their usual occupations. For the whole world is the Christian's temple, and he delights to pray always, and worship God in spirit and in truth, as he requires, and with ejaculations and thanksgiving. The principal object of ecclesiastical structures is, the more convenient proclamation of the word, and celebration of the sacraments; not so much for praying and singing: although, indeed, in our day the word of God is made to give place to many noises and shoutings, for so some people's singing is called by the Prophets, and placed in the back ground. It was for this reason that I proposed to my patron to instruct his household by some daily sacred reading; and it was thought by him, as a man of good sense, and by those noble persons Diether of Talburg, and Hartmut of Cronberg, both real Christians, as you well know, that it would be for the advantage of the pious poor, if the ordinary custom of preaching only on the Lord's day, and saying mass the whole week, were inverted: that rather the word of the Lord should be published every day, and service performed on Sundays and holydays alone, if indeed there should not be time then for both mass and sermon. I was of the same opinion. I entered also on a new plan, and read in the vernacular dialect the Epistle and Gospel. That this was right and lawful, I was taught by the testimony of Paul; and so I held forth the word and did not withhold the sacrament, though I did all in the usual time. The change was agreeable to all the congregation. And that I might not give unnecessary offence by the suddenness of the alteration, I made it my business to prepare their minds by a familiar discourse, which I send

you with this letter, as more fully explaining my motives; and in which you will perceive that I improved to my purpose that text in the Gospel, The hour cometh when I will no more speak unto you in parables*.

The sketch of the discourse is remarkable for its pathetic eloquence and affectionate piety; and the interesting epistle which accompanied it, which was sent in June 1522, sufficiently shows the Protestant turn of the writer's mind at this early period. It is pleasing also to observe the contrast between his present and former sentiments on the subject of preaching. As if afraid that his friends should fall into his own snare, he exhorted them in his correspondence to zeal, and boldness, and ministerial intercession. In this very letter, he warns Hedio to expect opposition from the people of Mentz, to whom he was at this time addressing some faithful discourses. He had also written to him to the same effect a few months before. It was after going through his ministration on the last Sunday in Lent, he took up his pen to pour out the fulness of his heart. "How are you, my very dear Hedio? We have both read aloud to-day, you to a large flock, I to a little number, how boldly Christ went forth to meet his enemies; that he might set us an example of humility, patience, and constancy. But what good would it do, if we were to bawl ourselves hoarse? This is done by such as are least in the kingdom of heaven. Let it be our aim to have an unyielding courage, whenever Lucifer stirs up war, and begins to rage with loosened chain! To this day we have experienced but slight trials: some inferior characters, of small consideration and less Christianity, blame the Gospel liberty, to which they have been little ac

* Gerdesius, v. i. Mon. Aut. p. 148– 169.

customed: we are not yet come to the thorns, the Scourge, the cross, the gall, &c. Let us prepare our minds; yea, let us pray, that at whatever hour Christ shall call us, we may not be found lacking, no, not even in word; certain, that the greatest happiness of this life is to venture for the sake of Christ! I know, my friend, that you do not require such exhortation; but suffer me thus, in the mean time, to confirm myself* "

On the death of his patron he returned to Basle, and, awaiting the direction of Providence, he devoted the interval to a translation of the sixty-six homilies of Chrysostom on Genesis, and preached or expounded to such as resorted to him, being chiefly supported by Cratander, a liberal printer. The senate appointed him Professor of Divinity, when he publicly lectured on Isaiah to a great concourse of hearers, receiving an annual stipend. He afterwards published his Lectures dedicated to the senate; and Zanker, the incumbent of St. Martin's, falling ill of the gout, he was requested by him and the churchwardens to take the office of preacher and assistant minister, to the great joy of all who desired religious information, but to the extreme annoyance of the popish sophists. He gave them to understand, that he should deem himself at liberty to attack the errors of the Romish church. He celebrated divine service, and baptized infants, in the vulgar tongue; administered the communion in both kinds; declaimed against popish traditions, purgatory, images, masses, holy water, palm-branches, &c. and enlarged on the perfection and sufficiency of the merits of Christ.

John Cochlæus, a learned and artful Romanist, wrote him a plausible and flattering letter from Stutgard in 1524, lamenting that so

*Epist. Ecol. et Zuing. L. iv. fol. 210, a.

excellent and able a character should wander in the paths of heresy, beseeching him to return to the orthodox faith, as he deemed it, and promising him a dispensation from the Pope, and the situation of prior, if he would enter again into the monastery. He was proof, however, against this temptation, and unmoved at the threats of some bigoted clergy, who sought to stir up the people against him. The senate prudently sanctioned his zeal, by commanding preachers to abstain from railing against each other.

About this time Blaurer, a gentleman of birth, who had entered the monastery of Alberspack in the duchy of Wirtemburg, having read Luther's works, left the order and came home to his friends at Constance. The abbot got the Austrian governor to write to the senate to send him back, on which he composed a narrative of the whole affair, and proposed conditions of return, which his superior did not think proper to accept, He sent his work to Capito, who in his turn exhorted him to refrain from giving it circulation. Ecolampadius also addressed an epistle to him, in which he dissuades him from the course which he was taking of publishing excuses for his conduct. "The world," says he, "is sick of apologies. Your case does not require them, sanctioned as it is by the senate of your country. It is useless to think of removing all stumbling-blocks out of the way of the Pharisees. My brother, we must learn to bear with those who revile, execrate, and abominate

us.

We must bear with them for the sake of Him who was numbered with the transgressors." In another letter he entreated him with much seriousness "to lay aside the monastic habit, and become a preacher of the true Gospel *." This holy pastor found the work

* Epist. L. iv. fol. 196 et 175.

of the Lord prosper in his hand. Labouring with much diligence, many of the citizens as well as peasants were brought to the knowledge of the truth. At length, in the year 1529, the Reformation was formally established. This was not, however, before great dissensions had taken place on account of religion. The bishop and chapter, disgusted at the growth of Protestantism, had removed to Porentrui, where they entered into alliance with the popish cantons for the support of the ancient system. The reformed doctrine, however, continued to be upheld by four colleagues of Ecolampadius, Weissenburg, Birs, Luthart, and Geirfalk *. The senate ordered, that there should be an uniformity of doctrine; and that because mass continued in some churches, there should be a public conference, when they might come to a fixed resolution. But the Papists could not be brought to terms, supported probably by some of the leading magistrates; on which the commonalty reminded the senate of their order, and prayed its execution. They even demanded that those senators who encouraged the Romish pastors should be expelled, as instigators' of tumult. This request being rejected by that body, the citizens assembled in the Franciscan church, and considered that their liberties were endangered by a party who were forming an aristocracy. They therefore sent deputies, who were charged not to petition as before, but to admonish the senate of its duty; while certain persons paraded the streets to watch the motions of the government, but without arms. Towards evening an answer came from the senate, that its obnoxious members should retain their places, but not attend when affairs of religion were discussed; which so much displeased them, that they protested

* Schultetus, Annal. Dec. i. p. 216.

they would take measures, not for maintaining the cause of the Gospel, but in support of their civil rights. They accordingly ran to arms, and occupied the principal stations, not in a way of insurrection, but precaution.

The next day, which was the ninth of February, the consul Meltinger with the senator Eglin Offenburger made their escape down the river, unknown to the rest of the government. The senate meanwhile desired time to deliberate, and proposed an arbitration, to which the citizens agreed, on condition that the obnoxious members should prosecute their suit at their own private charges, but that the expenses of the commons should be defrayed out of the public purse. The citizens did not, however, relax their guard, and some of those who were going the rounds of the city entered the cathedral, where in joke they opened a case of images, and pushed at one, which fell down and broke in pieces, the accident being immediately followed by the destruction of others; but on the remonstrance of the priests, they desisted and left the church. rumour however reaching the market-place, that there was an affray between the Papists and Protestants, three hundred armed men rushed to the supposed scene of action; but not finding their brethren, they forced an entrance into the cathedral, and destroyed every image, and afterwards proceeded to the other churches, where they completed the same work of ruin. Some of the senators hastening to the rioters, the latter called out, "What you have been consulting about these three years, we have despatched in one hour." This outrage alarmed the senators so much, that they granted all that was required of them. Twelve members were expelled their body, and it was decreed that mass should be abolished, and images broken down, both in the city, and in the

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country throughout their jurisdiction; and also, that two hundred and sixty of the commons should be associated with the senate in their deliberations on religious and secular matters. With these concessions which showed the popular ascendancy, the citizens were satisfied, and returned to their homes.

On the third day, which happened to be Ash-wednesday, the government thought it expedient to gratify the populace by distributing the wooden images among them for the purpose of fuel. But finding that the measure only led to quarrels and fights, they ordered them to be burnt in the open space before the cathedral. "And so it happened," observes the Reformer with some point but quaintness, "that on the very day in which the popish clergy used to sprinkle the foreheads of the people with ashes to remind them that themselves were dust and ashes, the citizens had the satisfaction of seeing the idols reduced to ashes*."

Having thus attained his highest wishes in his own state, he was actively employed in promoting the cause of the Reformation in every direction. In March, he wrote to Capito, requesting him to find out some pious and judicious minister whom they might send to Soleure. In April, he was the instrument of persuading the learned Simon Grynæus, who had embraced the reformed doctrines, to accept the post of Greek professor at Basle. In Septemher, October, and November, he addressed some apostolic exhortations to the clergy of Mulhausen, with a view to encourage them in scriptural truth, and holy living, and mutual peace. He had the pleasure of seeing the work of Protestantism succeed at Constance under Blaurer; while with his revered and beloved Zuin

glius he maintained that faithful and affectionate correspondence, which

* Epist. ad Capitonem, 13th Feb. 1529.

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