M'CALLA ON CHRISTIAN BAPTISM.

(Continued from page 25.)

The first publick dispute which Luther held with the Romanists, was at Leipsig, A. D. 1519. His antagonist was Eckius, and his assistant Carolstadt. The subjects disputed were, 1. The Power of the Pope; 2. Concerning the Bohemian Brethren; 3. Of Purgatory; 4. Of Indulgences; 5. Of Penance; and afterwards of other matters. This dispute was continued from the 9th of June at 7 o'clock A. M., until June the 14th.

An account of this controversy may be found in the first volume of Luther's Works.

It is said, that when Tetzel, the famous preacher of indulgences, who first roused the spirit of Luther, heard of this controversy, be declared that the devil had been the cause of bringing it about, and immediately departed from Leipsig.

In the year 1523, a publick dispute was held at Zurich, in Switzerland, between Zuingle and John Faber, vicar of the bishop of Constance. To this conference the magistrates of Zurich invited the clergy of the surrounding country; and liberty was freely given to all who wished it, to attend. The bishop of Constance was himself present, and the concourse of people was great.

The senate now requested, that any person present who thought that he could prove the doctrines taught by Zuingle to be heretical, should come forward, and he should be heard; and the same thing was earnestly requested by Zuingle himself: but no one thought proper to enter the lists.

Zuingle then challenged any of the clergy to dispute with him on the following topicks: 1. The InVOL. VII. Ch. Adv.

vocation of Saints. 2. The Authority of Scripture. 3. Concerning Councils. 4. Of the Celibacy of the Clergy. But still no one would offer himself to dispute with Zuingle. Whereupon, the senate of Zurich made the following decree. "Whereas, many persons having hitherto circulated, privately, reports against Zuingle, the Rev. pastor and president of our church; and now he having openly declared his opinions, and all being earnestly requested to come forward and convince him of his errors; but no one having attempted to do this, therefore it is decreed by the consuls and senate of Zurich, that the said Zuingle shall go on to teach and preach the sound doctrines of the gospel, as he has heretofore done. And, moreover, it is ordered, that all other ministers of the word, whether in the town or country, shall not hereafter teach or preach any doctrine which they are unable to prove by the authority of holy Scripture. And all persons are hereby charged to desist from all accusations of heresy, against such ministers as proceed, in an orderly manner, in the discharge of the duties of their office; and in case any persons shall presume to violate this our order, condign punishment shall be inflicted on them.

"Given under our seal, this 29th of January, 1523."

Perhaps no publick conference, on disputed points of religion, was ever conducted with more order, or attended with a happier issue, than this. It was followed by the complete establishment of the reformed religion, in this important city. Faber, who was to have been the antagonist of Zuingle, declined. on pretence that it was not lawful for him to dispute any where else but in a university, and proposed K

Paris or Cologne. Zuingle asked him, if he would be willing to dispute at Wittenberg or Erfurt. He said, not at all;-that these places were too near to Luther. Faber, moreover said, that he would dispute with Zuingle in writing; but as he expected a general council would be called, the next year, he did not wish to anticipate the discussion of subjects, which would then be taken up and decided.

However, after the assembly was dismissed, he brought forward some texts of Scripture, in favour of ecclesiastical traditions, which Zuingle answered, without difficulty. Zuingle again insisted that Faber would attempt to answer any one of the theses, which he had laid down; but he would not consent. The state of his mind, however, at the conclusion of this conference, may be conjectured from the last words which he spoke, before his departure. "We might," said he, "live together in a peaceable and friendly manner, even if no gospel existed."

While Zuingle, in one of his addresses, was insisting on the propriety and necessity of appealing to the Scriptures for all our doctrines, a poor priest, who was present, said, "What must he do, whose finances will not admit of his purchasing books of this sort? I say this," continued he, "because it is a fact, that I am not able to buy the New Testament."

The people of Zurich not satisfied merely with having the pure gospel, in the place of useless traditions, resolved that they would put down idolatry, and overthrow every stumbling block of superstition. But not being willing to take a step so important, without due deliberation, they determined to institute another publick disputation, in their city. This was accord ingly done, and the meeting was more numerous and solemn than the first. Invitations were sent to the bishops of Constance, Basil,

and Curia, and their respective clergy; the university of Basil was also invited, and other persons, in the surrounding towns and villages, to the number of six hundred. The dignitaries of the church, however, did not think proper to attend, nor to send deputies to the meeting. The disputation, nevertheless, took place, and continued three whole days. The principal subjects of discussion were, whether images should be removed from the churches; and whether the mass should be abolished.

Vadianus presided at this conference, supported by two assistants. As soon as the discussions were closed, the president entreated every person present, who was not fully satisfied, freely to express his doubts: but when no one appeared to oppose what had been delivered, addresses were made to the audience by Zuingle, Leo Juda, Vadianus, and one of the consuls. Thus the business ended. During the whole period of the conference, the most perfect order was preserved. From this time the reformation was fully established in the city of Zurich, and in all the country subject to its jurisdiction.

In this same year (1523), a publick disputation was held at Groningen, between the Lutherans and Dominicans; concerning the monarchical power of the pope. The disputants on the Protestant side were, Laurentius, and his brother Ludolph; and on the part of the Romanists, Abringius, Lisdorf, and several others.

In the year 1526, a publick disputation was held in Switzerland, between John Comandrus, a Lutheran minister, and the vicar of the bishop of Curia. Comandrus proposed eighteen theses, as the subjects of discussion. These related to the church; to purgatory; and to the sacraments. But in this meeting, the same order was not observed, as in those which had taken place at Zurich; for, after

ceding year, was re-established, and popery abjured. And to perpetuate the memory of this transaction, the day on which it occurred was inscribed on a pillar, in letters of gold.

In 1531, the magistrates of Ulm, having heard the pure gospel preached in their city for seven years, with a view of promoting a more thorough reformation, invited Ecolampadius, Bucer, Blaurerus, and other learned men, to draw up the heads of the reformed doctrine, for consideration and publick discussion. This they did in eighteen theses. The magistrates then invited one hundred and twenty persons, priests and pastors, from the adjacent country and neighbouring towns, to examine and discuss these points. One and another came forward in opposition; but were unable to advance any thing subversive of the doctrines proposed. Whereupon, the magistrates decreed-the people consenting-that the mass, images, festivals, and other superstitions of popery, should be abolished: and by their order, a publick document was prepared, containing the reasons which led to the adoption of these measures.

In the city of Geneva, A. D. 1584, at the instigation of the magistrates of Berne, a publick disputation was held, between Farrell and Viret on the part of the Reformed, and Fabritius, a Dominican, for the Papists. This controversy took place before a full meeting of the senate, and in the presence of the deputies from Berne. The subjects of discussion were, The power of the church to make laws-The authority of the Roman Pontiff-Traditions of the church, and other like matters. Fabritius, being foiled, was condemned to recant, which he declined to do; whereupon, by order of the senate, he was cast into pri

son.

In the following year, (1535) Bernard, a converted Franciscan monk, obtained leave-Viret and

Farrell patronizing him-to hold a publick disputation at Geneva, to which were invited, not only the inhabitants of that city, but of Lyons and Gratianopolis, and as many others as felt a desire to hear the truth investigated. On the part of the priests, Carolus, a Sorbonist, and Chapucinas, a Dominican, came forward as disputants. This polemical discussion was protracted for many weeks, and the issue was not only happy, but very unusual: for they who had undertaken to dispute against the truth, by a rare example of candour, embraced it, and openly confessed that they were convinced of their errors; and afterwards willingly devoted themselves selves to the preaching of the pure gospel. On this the reformation was introduced, by common consent; and in commemoration of the event, the senate took care that a monument should be erected before the senate house, on which the event was inscribed in large letters, cut in brass.*

In the year 1541, there was a conference held at Worms, between Melancthon and John Eckius, concerning original sin, which lasted four days. This discussion was in the presence of the Emperor, who, after the period specified, ordered it to be broken off, and the subject referred to the Diet at Ratisbon.t

The moderator of that conference was Nicholas Pernotus de Granville, a man of an exceedingly subtle genius, and one very desirous of promoting peace: of whom Melancthon, in a letter to Camerarius, says, "If he had not hoped to draw us over, or to have put an end to the controversy, he would never have agreed to preside in such a transaction." There is now extant, an oration of this man, delivered on this occasion, the whole argument of which is, a persuasion to

Oratio Spanhemii De B. Turretino. Annal. Ecc. Sculteti.

+ Vide Opera Melanct. Vol. IV.

peace and concord. But Melancthon was of opinion, that nothing was so much to be dreaded, as these schemes of conciliation with the Romanists. Granville, for fear of widening the breach, refused to have the principal points in dispute discussed, and insisted that every difference might be easily reconciled. In the mean time the report went abroad, that Eckius, on the articles of original sin and justification, agreed with the Protestants. The conference being transferred to Ratisbon, there, on the part of the Emperor, appeared Julius Plug, Eckius, and Gropper; and for the Protestants, Melancthon, Bucer, and Nidanus. The presidents were Frederick, duke of the Palatinate, and Granville, before mentioned, with several assistants. The Protestants were anxious to discuss the chief points of difference, but the Emperor refused, and directed them to think of nothing but the means of producing concord. A book containing all the articles of faith was laid before the conference, that each party might mark what they approved, and also what they disapproved, that it might be seen what prospect of agreement there was. But on several important articles, the book was unsatisfactory to both parties. For example, the doctrine of justification was so expressed, that neither was willing to adopt it. Therefore, laying aside the book, they took up this subject-the other articles being postponed and the question was discussed in this form, "are we justified by faith, freely, for the sake of Christ, or on account of our own virtuous actions ?"

The result of this conference was a division among the Papists, respecting the Emperor's scheme of concord. Most of the bishops in the Diet, and the Bavarian deputies, opposed it, whereupon the emperor broke off the conference. The bigotted Papists were much disappointed that their bloody designs,

against the Protestants, were disappointed.*

In the year 1546, another conference was held at Ratisbon, the object of which was, to see whether any plan of concord could possibly be devised. This meeting also took place, by an order of the Emperor issued the preceding year, in which he says, "As at the present moment we have not the opportunity of attending to matters of conciliation in religion-a thing which we have greatly at heart-it has appeared good unto us, again to institute, and permit, a conference between a few men, distinguished for probity, the fear of God, justice, and the love of peace." This was the fourth meeting ordered by the Emperor, with the view of reconciling the contending parties: the first was held at Ratisbon, A. D. 1541; the second at Spire, 1544; the third at Worms, 1545; and the fourth, of which we are now treating, at Augusta, 1548. On the side of the Protestants, the speakers were Bucer, Sneppius, Brentius, and George Major; and for the Pontiffs, Malvenda, Cochlous, Billikins, and Hofmeister. It was directed by the Emperor, that the order of the articles in the Augustan Confession should determine the order of discussion-the, three first being passed over as not being in dispute. But this order was not observed; for concerning justification, the first article, it was earnestly disputed. Much discussion, however, first took place respecting the method of conducting the conference-then they proceeded to dispute respecting justification, the merit of good works, the assurance of faith, &c. But some of the disputants being called home by their respective princes, an end was put to the conference, before the discussion was completed.t

⚫ Acta Colloq. Buceri. Opera Melanct. tom. IV.

† Buceri Vita a Melch. Adamo.