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 make terms, they would treat on their own account.

"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, 1530, the deputies from Zurich arrived in a meadow situated near the frontier, in which the deputies 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, renouncing all evil intentions, wiles, 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.' At the same time Rapperschwyl, Gaster, Wesen, Bremgarten, Mellingen, and the common bailiwicks were abandoned to the Five Cantons.

"Zurich had preserved its faith; and that was all. Shortly after a similar treaty was concluded with Berne. 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 assumed the upper hand. 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. 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. 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 Rapperschwyl were sleeping peacefully in reliance on the treaties, an army from Schwytz silently passed the wooden bridge, nearly 2,000 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, 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 its defender was soon taken and put to death in the midst of horrible tortures.

"Nowhere had the struggle been more violent than at Soleure. Seventy evangelical families were obliged to emigrate, and Soleure returned under the papal yoke.

"The deserted cells of St. Gall, Muri, Einsidlen, Wettingen, Rheinau, St. Catherine, Hermetschwyl, 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. The Five Cantons, full of gratitude to the Virgin, made a solemn pilgrimage to her temple at Einsidlen. 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."

P. 488 (Dr. Mosheim)-"The friends of genuine Christianity in England deplored the gloomy reign of superstition and the almost total extinction of true religion; and seeing before their eyes the cause of popery maintained by the terrors of bloody persecutions, and daily victims brought to the stake [and cast into the papal winepress] to expiate the pretended crime of preferring the dictates of the gospel to the despotic laws of Rome, they esteemed the Germans happy in having thrown off the yoke of an imperious and superstitious church."

P. 489 (Ib.)-"In the year 1553, Edward VI. was taken from his loving and afflicted subjects, whose sorrow was inexpressible and suited to their loss. His sister Mary (daughter of Catharine of Arragon, from whom Henry had been separated by the famous divorce), a furious bigot to the church of Rome, and a princess whose natural character, like the spirit of her religion, was despotic and cruel, succeeded him on the English throne, and imposed anew the arbitrary laws and the tyrannical yoke of Rome upon the people of England. Nor were the methods she employed in the cause of superstition better than the cause itself, or tempered by any sentiments of equity or compassion. Barbarous tortures, and death in the most shocking forms, awaited those who opposed her will or made the least stand against the restoration of popery. And, among many other victims [who were trodden in the winepress], the learned and pious Cranmer, archbishop of Canterbury, who had been one of the most illustrious instruments of the Reformation in England, fell a sacrifice to her fury."

P. 490 (Ib.)-"The seeds of the Reformation were very early sown in Scotland by several noblemen of that nation who had resided in Germany [when "the earth was reaped"] during the religious disputes that divided the empire. But the power of the Roman pontiff [the "angel that came out from the altar which had power over fire"] supported and seconded by inhuman laws and barbarous executions [issued and perpetrated by "the secular arm' "the secular arm"] choked for many

years these tender seeds, and prevented their taking root."

P. 491 (Ib.) referring to Ireland-" Mary pursued with fire and sword, and all the marks of unrelenting vengeance, the promoters of a pure and rational religion ["the vine of the earth"], and deprived Brown and other Protestant bishops of their dignities in the church.”

(Ib.)—"The Reformation had not long been established in Britain, when the Belgic provinces, united by a respectable confederacy which still subsists, withdrew from their spiritual allegiance to the Roman pontiff. Philip II., king of Spain, apprehending the danger to which the religion of Rome was exposed from that spirit of liberty and independence which reigned in the inhabitants of the Low Countries, took the most violent measures to dispel it. For this purpose he augmented the number of the bishops, enacted the most severe and barbarous laws against all innovators in matters of religion, and erected that unjust and inhuman tribunal of the inquisition, which would intimidate and tame [and crush in the papal "winepress"] as he thought, the manly spirit of an oppressed and persecuted people."

P. 492 (Ib.)" To quell these tumults, a powerful army was sent from Spain, under the command of the duke of Alva, whose horrid barbarity and sanguinary proceedings kindled that long and bloody war from which the powerful republic of the United Provinces derives its origin, consistence, and grandeur."

P. 495 (Ib.)-"The Reformation made a considerable progress in Spain and Italy soon after the rupture between Luther and the Roman pontiff. In all the provinces of Italy, but more especially in the territories of Venice, Tuscany, and Naples, the religion of Rome lost ground [from the effect of " And the earth was reaped"], and great numbers of persons of all ranks and orders expressed an aversion to the Papal yoke. This gave rise to violent and dangerous commotions in the kingdom of Naples, in the year 1546, of which the principal authors were Bernard Ochino and Peter Martyr, who, in their public discourses

from the pulpit, exhausted all the force of their irresistible eloquence in exposing the enormity of the reigning superstition. These tumults were appeased with much difficulty by the united efforts of Charles V. and his viceroy, Don Pedro di Toledo. In several places the popes put a stop to the progress of the Reformation, by letting loose, upon the pretended heretics, their bloody inquisitors, who spread the marks of their usual barbarity through the greatest part of Italy. These formidable ministers of superstition put so many to death, and perpetrated, on the friends of religious liberty, such horrid acts of cruelty and oppression, that most of the Reformists consulted their safety by a voluntary exile, while others returned to the religion of Rome, at least in external appearance. But the terrors of the inquisition which frightened back into the profession of popery [to escape being "cast into the great winepress of the wrath of (the papal) god"], several Protestants in other parts of Italy, could not penetrate into the kingdom of Naples, nor could either the authority or entreaties of the Roman pontiffs engage the Neapolitans to admit within their territories either a court of inquisition, or even visiting inquisitors.

"The eyes of several persons in Spain were opened upon the truth, not only by the spirit of inquiry, which the controversies between Luther and Rome had excited in Europe, but even by those very divines, which Charles V. had brought with him into Germany to combat the pretended heresy of the Reformers. For these Spanish doctors imbibed this heresy instead of refuting it, and propagated it more or less on their return home, as appears evidently from several circumstances." A note here says, "This appears from the unhappy end of all the ecclesiastics that had attended Charles V., and followed him into his retirement. No sooner was the breath of that monarch out, than they were put into the inquisition, and were afterwards committed to the flames, or sent to death in other forms equally terrible. This was the fate of his preacher, his confessor, with above twenty others of more or less note. All this gave reason to presume that Charles V. died a Protestant." The text continues:-"But the inquisition, which could not gain