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.
[1223] The chaplains of the Swiss troops still wear a sword. Zwingle
did not make use of his arms.
[1224] Hatt auch in den Schenklen yween Stiche. (Tschudi, Helv. ii. p.
194.)
[1225] In genua prolapsum dixisse: "Ecquid hoc infortunii? Age! corpus
quidem occidere possunt, animam non possunt" (Osw. Myconius, Vit. Zw.)
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]
[1226] Was er nach lebend, lag an dem Ruggen und hat seine beide händ
zamen gethan, wie die betenden, sach mit synem angen obsich in hymel.
(B. iii. p. 136.)
[Sidenote: 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.
[1227] Ein gross plünderen, ein ersuchen und usgiessen der todten und
der wunden. (Bull. iii. p. 135.)
[1228] Damit sie desto eher zum Teufel, damit sie mit allen vieren
fechtend, geführt würdend. (Salat.)
[Sidenote: 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!"
[1229] Christen sind nicht die für sich selbst mit dem Schwerdt oder
Büchsen streiten, sondern mit dem Kreuz und Leyden. (Luth. Opp.)
[Sidenote: 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!"
[1230] Und sach uber sich in Hymel. (Bull. iii. p. 136.)
[1231] Veyn Fuwr besach. (Tschudi, Helv. ii. p. 194.)
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.
[Sidenote: 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!"
[1232] Nicht einem Todten sondern einem Lebenden gleich. (Zwingli fur
dass Volk von J. J. Hottinger.)
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]
[1233] Tschudi Helvet. ii. p. 195. "Cadaver Zwinglii......in quatuor
partes secatur, in ignem conjicitur, in cinerem resolvitur." (Myc. de
Vit. Zw.)
[Sidenote: 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.
[1234] Ego nihil certe apud me possum statuere, maxime de Episcopo in
armis. (Zuickius Ecolampadio, 8th November 1531, Zurich MS.)
[Sidenote: 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.
[1235] Dermassen umbgäben mit Tygenden, dass kein Hoffnung der rettung
uberig. (Bull. iv. p. 163).
[Sidenote: 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.
[1236] Ut igitur mane videram exeuntem, ita sub noctem audio nuntium,
pugnatum quidem acriter, tamen infeliciter, et Zwinglium nobis
periisse. (Myc. Vit. Zw.)
[Sidenote: 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.
[1237] Ettlich kamen, hatten nur eine hand. (Libensbeschreibung
Plateri, p. 297.)
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!
[1238] Vivit adhunc, et æternum vivit fortissimus heros. (Leonis Judæ
exhort. ad Chr. Sect. Enchiridio Psalm. Zwinglii præmissa.)
[Sidenote: 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.
[1239] Jungen fasels, young brood. (Bull. Chr. iii. p. 176.)
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.
[Sidenote: 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.
[1240] Mit einem grossen grusamen geschrey. (Bull. iii. p. 201.)
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.
[1241] Bëtz, Bëtz, willt dan nicht kretzen! (Bull. iii. p. 215.)
[Sidenote: 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!"
[1242] Quo se perdo deslar i camino para remediar las quiebras de
nuestra fé y ser Va. Md. Senor de Allemana. (Ferdinand to Charles V.
11th November 1531.)
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.
[1243] Con proposita di rimóver Lutheriani dalla loro mala opinione,
con mezzo di alcuni suoi amici e con denari. (Report of Basadonna,
Archbishop of Venice.)
[1244] Ranke, Deutshe Geschichte, iii. p. 867.
[Sidenote: 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.
[Sidenote: 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.
[1245] By ihren wahren ungez wyfflten christenlichen glauben.
(Tschudi, p. 247.)
[1246] By ihren Glauben. (Tschudi, p. 247.)
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.
[1247] Knuwet mencklich wider und bättet. (Bull. iii, p. 253.)
[1248] Und luffend ihnen allen die Angen über. (Tschudi, p. 245.)
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!
[1249] Es würdent mäss, altär und götren vieder uff gericht. (Bull.
iii.)
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.
[Sidenote: 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.
[1250] Zwinglium nostrum, quem pro manu altera nunc multo tempore
habui. (Zurich MS.)
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.
[1251] Ater carbunculus quovis carbunculo in domo Dei splendidiorem
perdidit. (J. J. Hottinger, iii. p. 634.)
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.
[Sidenote: 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]
[1252] De Joannis Œcolampadis obitu, per Simonem Gryneum. (Epp. Œcol.
et Zwinglii, libri iv.)
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.
[1253] See his Commentaries on Isaiah (1525), 1st chapter; on Ezekiel
(1527); Haggai, Zachariah, Malachi (1527); Daniel (1530); and the
commentaries published after his death, with interpretations on
Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, and the 1st and
2d chapters of Micah.
[Sidenote: 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]
[1254] De cujus morte dolorem concepi......ita ut eorum casus me pene
exanimaverit. (L. Epp. v. p. 112.)
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]
[1255] Ne a quinque pagis aut obtruncarer aut comburerem. (Bull. ad
Myc. November 1531.)
[1256] Haller ad Bulling. 1536.
[Sidenote: 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]
[1257] Ich mus bellen. (Bull. iii. p. 321.)
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.
[1258] Gloriantibus adversariis ruinam, nos in cruce gloriemur. (Ad
Œcolamp. 29th November 1531. Zurich MS.)
[Sidenote: 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.[1259]
[1259] Zwingle's _Pear Tree_ having perished, a large rock has been
placed over the spot where this illustrious reformer died; and on it
are engraved suitable inscriptions, different, however, from those in
the text.
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.
[1260] John Calvin of Noyon.
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By Old Humphrey.
MEDITATIONS AND ADDRESSES
On the Subject of Prayer. By the Rev. Hugh White, A.M. Fourth
American, from the tenth Dublin Edition.
THE BELIEVER:
A Series of Discourses. By the Rev. Hugh White, A.M. Second American,
from the seventh Dublin Edition.
LUCILLA;
Or, the Reading of the Bible. By Adolphe Monod. Second Edition.
TALES OF THE SCOTTISH COVENANTERS.
By Robert Pollok, A.M., author of the "Course of Time."
A BOOK FOR THE SABBATH.
In Three Parts.--I. The Origin, Design, and Obligation of the Sabbath.
II. Practical Improvement of the Sabbath. III. Devotional Exercises
for the Sabbath. By the Rev. J. B. Waterbury, author of the "Advice to
a Young Christian," &c.
THE FAMILY OF BETHANY.
By L. Bonnet. With an Introductory Essay, by Rev. Hugh White. Fourth
American, from the eighth London Edition.
"This book leads us, as with an angel's hand, through some
of the most interesting scenes in the life of the Saviour of
the world. It is full of evangelical truth, of glowing
imagery, of living, breathing devotion. We recommend it for
its intellectual as well as its moral and spiritual
qualities."--_Albany Argus._
THE RETROSPECT;
Or, Review of Providencial Mercies. With Anecdotes of Various
Characters. By Aliquis, formerly a Lieutenant in the Royal Navy, and
now a Minister of the English Church. Third American from the
eighteenth London edition.
"The great popularity of this volume appears from the large
number of editions through which it has passed in Great
Britain in a short number of years, having now reached the
17th edition, and proofs of its usefulness have not been
wanting. We can assure our readers that there are few works
of the kind so deeply interesting, or so well adapted to
religious edification. We cordially recommend it."--_Chris.
Int_.
THE MARTYR LAMB;
Or, Christ the Representative of his People in all Ages. By F. W.
Krummacher, D.D., author of "Elijah the Tishbite," &c. Fourth Edition.
ELIJAH THE TISHBITE.
By F. W. Krummacher.
"Our author is characterized by a glowing and imaginative
style, which seems to be the expression of a heart warmed by
piety, and susceptible of the tenderest emotions. He
displays a happy tact, in developing, in the most pleasing
manner, the circumstances of a scriptural incident or
character, and of deriving from it practical
lessons."--_Presbyterian._
McCRIE ON ESTHER.
Lectures on the Book of Esther. By the Rev. Thomas McCrie, D.D.,
author of "Life of John Knox," &c.
A TREATISE ON PRAYER;
Designed to assist in the devout discharge of that duty. By the Rev.
Edward Bickersteth.
MICHAEL KEMP,
The Happy Farmer's Lad. A Tale of Rustic Life, illustrative of the
Scriptural Blessings and Temporal Advantages of Early Piety. By Anne
Woodrooffe. Second Edition.
"Thoroughly and intensely have we read this book, 'because,'
as Talbot said of Boswell's Life of Johnson, 'we couldn't
help it.' We were struck with the ingenuous disposition and
firm principles of Michael, and we wished to see how they
would bear him through trying scenes. So much for the
interest which the story excites; the other merits of the
book are not inferior."--_Baptist Advocate._
COMFORT IN AFFLICTION.
A Series of Meditations. By the Rev. James Buchanan, one of the
Ministers of the High Church, Edinburgh. From the ninth Edinb.
Edition.
LIGHTS & SHADOWS OF SCOTTISH LIFE.
By Professor Wilson. 18mo.
MEMOIR OF MARY LUNDIE DUNCAN.
Second American Edition. 18mo.
PRACTICAL REFLECTIONS.
On the Second Advent. By the Rev. Hugh White, A.M. 18mo.
PERSUASIVES TO EARLY PIETY.
By the Rev. J. G. Pike.
DODDRIDGE'S RISE AND PROGRESS.
Rise and Progress of Religion in the Soul. Illustrated in a Course of
Serious and Practical Addresses, suited to persons of every character
and circumstance, with a Devout Meditation or Prayer subjoined to each
chapter. By Philip Doddridge, D.D.
THE COTTAGE FIRESIDE;
Or, the Parish Schoolmaster. By the Rev. Henry Duncan, D.D.
"This is a reprint of a Scotch work, by a clergyman of high
standing, who does not now for the first time appear as an
author. The narrative is constructed with great beauty, and
is designed at once to illustrate and remedy some of the
principal evils connected with domestic education. The work
may very properly occupy the attention both of parents and
children; and it will be read with pleasure by all who can
relish the simple and beautiful in thought and
expression."--_Argus._
THE CHRISTIAN CONTEMPLATED,
In a Course of Lectures delivered in the Argyle Chapel, Bath. By Rev.
William Jay. New Edition.
"It has all the peculiar marks of Jay's mind; perspicuity of
arrangement, simplicity and occasional elegance of diction,
deep-toned piety and copiousness of sentiment. In
recommending such a book we are conscious of doing a service
to the cause of piety, by promoting the
spiritual-mindedness, and consistent, symmetrical conduct of
every Christian who prayerfully peruses it."--_Baptist
Advocate._
WORKS OF REV. HENRY SCOUGAL.
Containing the Life of God in the Soul, &c.
DEW OF ISRAEL,
And the Lily of God; or, a Glimpse of the Kingdom of Grace. By F. W.
Krummacher, D.D. Second American, from the second London Edition.
CHRISTIAN FRAGMENTS;
Or, Remarks on the Nature, Precepts, and Comforts of Religion. By John
Burns, M.D., F.R.S., Regius Professor of Surgery in the University of
Glasgow, &c. &c.
"The different pieces constitute so many distinct, though
sometimes brief, disquisitions upon scriptural topics, and
are designed to promote the spiritual-mindedness of the
reader. They were written under the pressure of deep
affliction, and in view of an approaching judgment. They
display sound thought, evangelical sentiment, correct
doctrine, and an elevated tone of Christian
feeling."--_Advocate._
CHRISTIAN FATHER AT HOME;
Or, a Manual of Parental Instruction. By W. C. Brownlee, D.D.
A GLIMPSE INTO THE WORLD TO COME,
In a Waking Dream. By the late George B. Phillips. With Extracts,
illustrative of his Spiritual Progress; and a Brief Memoir, by Mrs.
Duncan, author of "Memoir of Mrs. Mary Lundie Duncan," &c.
"This is altogether an extraordinary production. The small
portion of it which gives it its title, is a strain of
fervent pious imaginings, based however upon the oracles of
God. One cannot easily read it without gaining a more deep
and solid impression of the other world."
INFANT PIETY.
A Book for Little Children. By Baptist W. Noel, M.A.
"In this volume one of the finest spirits in the established
church of England gives us a simple record of the pious
lives and happy deaths of several little children on both
sides of the Atlantic. The work is well adapted to
accomplish the benevolent design of its author, by leading
little children to remember their Creator."--_Albany Evening
Journal._
A MEMOIR OF JOHN HUSS.
Translated from the German.
"To many who are familiar with the life of Martin Luther,
that of John Huss, who preceded him, and prepared the German
mind for his more extended labours, is comparatively little
known. The true character of Romanism is displayed in the
treatment of each, but some of the darkest shades are seen
in the case of Huss."--_Baptist Advocate._
HELEN OF THE GLEN.
A Tale of the Scottish Covenanters. By Robert Pollok, A.M.
THE PERSECUTED FAMILY.
By Pollok.
RALPH GEMMELL.
By Pollok.
JESSY ALLAN,
The Lame Girl. By Grace Kennedy, author of "Anna Ross," &c.
"It is an affecting tale, and strikingly illustrates the
power of religion, and its full adequacy to human wants in
every emergency."--_Christian Mirror._
SINNER'S FRIEND.
From the eighty-seventh London Edition, completing upwards of half a
million.
[☞ _This little Work has been translated into_ SIXTEEN _different
languages._
"It is designed by its direct appeals, to arrest the
attention of the most careless reader, and to pour into his
ear some word of truth before he can become fatigued with
reading."--_Presbyterian._
"It is fitted to be an admirable auxiliary to ministers in
the discharge of their duty."--_Albany Daily Advertiser._
DECAPOLIS;
Or, the Individual Obligations of Christians to save Souls from Death.
An Essay. By David Everard Ford. Fifth American, from the sixth London
Edition.
"This book is an exhortation to Christians, and Christian
ministers, to exercise greater faithfulness in saving souls
from eternal death. We have read it with much pleasure, and
we hope with some profit. The book is most beautifully got
up; and we could wish that it might be read and pondered by
every one who indulges a hope that he is a Christian."--_N.
Y. Evangelist._
SHORTER CATECHISM.
Anecdotes Illustrative of the Shorter Catechism. By John Whitecross.
New Edition.
"This will relieve the catechism of a difficulty which many
have felt in respect to it--that it is too abstract to be
comprehended by the mind of a child; here every truth is
seen in its practical relations, and becomes associated in
the mind with some interesting fact which is fitted at once
to make it plain to the understanding, to lodge it in the
memory, and to impress it upon the heart."--_Daily
Advertiser._
MEMOIR OF JOHN D. LOCKWOOD.
Being Reminiscences of a Son by his Father.
"A gifted mind and cultivated powers, hallowed and
controlled by a sweet and trustful piety; the simplicity of
childhood mingled with the seriousness and discretion of
mature age,--we are sure no one could watch his brief
career, terminating in a death, though sudden, not
unprepared for, without deep interest. We have read it with
unmingled pleasure and profit."--_N. Y. Evangelist._
PERFECT PEACE.
Letters Memorial of John Warren Howell, Esq., of Bath, M. R. C. S. By
the Rev. David Pitcairn. With an Introduction by the Rev. John
Stevenson, author of "Christ on the Cross," "The Lord our Shepherd",
&c.
PROFESSION IS NOT PRINCIPLE;
Or the Name of Christian is not Christianity. By Grace Kennedy, author
of "Jessy Allan," "Anna Ross," &c.
GOSPEL PROMISES.
Being a Short View of the Great and Precious Promises of the Gospel.
By the Rev. Joseph Alleine, author of "An Alarm to the Unconverted,"
&c.
LIFE IN EARNEST.
Six Lectures on Christian Activity and Ardour. By the Rev. James
Hamilton, author of "Harp on the Willows," &c.
MY GRANDMAMMA GILBERT.
By Old Humphrey.
MY GRANDFATHER GREGORY.
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.
* * * * *
Transcriber's note:
Text enclosed by underscores is in italics (_italics_).
Small capital text has been replaced with all capitals.
Variations in spelling, punctuation and hyphenation have been retained
except in obvious cases of typographical error.
Page 26 - The transcriber has changed "nullumpue" to "nullumque".