one of remarkable strength and beauty, and it seemed as if nature had specially designed it for that very purpose. Starved Rock (the meaning of which will appear hereafter) rises almost perpendicularly from the river for 136 feet and is separated from neighboring cliffs by wide chasms. On three sides this rock is almost inaccessible. On the fourth it can be ascended by a rocky pathway. The walls of this cliff are of gray sand-stone, and are partly covered with stunted cedars. Starved Rock is circular in form and on the summit it has an area of about three-fourths of an acre. North of it is the village of Utica, and five miles West in full view are the flourishing cities of La Salle and Peru on the line of the Chicago and Rock Island R. R. Fertile farms cover the prairies on every side where once roamed immense herds of deer, buffalo, and elk. This almost impregnable natural rampart was strengthened with palisades and earth works. A block house, store house and some dwellings were erected. Two leaning cedars on the margin of the cliff served as a platform for a windlass with which water was drawn from the Illinois river below. A small cannon was mounted on the ramparts, the French flag floated in the breeze, and Father Zenobe the Jesuit Priest, dedicated it, calling upon the Virgin to bless and keep it in the true faith, protecting it always against the enemies of the cross. Here the matins and vespers were daily chanted for a generation. Here the gay and happy Frenchmen oft "tript the light fantastic toe," at the numerous balls and wine-suppers, given by the garrison and colonists, during their 36 years of pleasant sojourn, and here too was enacted a tragedy that obliterated the powerful tribef Illinois Indians as with the besom of destruction. But more of this anon. A few miles below Fort St. Louis on the opposite side of the Illinois river, was LA VANTUM as it was called at a later day, the great town of the Illinois Indians, the largest Indian town in the Mississippi valley. Chassagoac the leading chief had been converted by the Jesuit Missionary Marquette in 1673, when he and Joliet were on their return voyage after discovering and traversing the Mississippi river for 1,000 miles from the mouth of Wisconsin to the mouth of the Arkansas. After displaying the wampum (a token of friendship) the explorers were kindly received by the Indians and hospitably entertained in his own lodge by Chassagoac. Next day all the Indians of the town, including 2,000 warriors and many thousand women and children, assembled on the river bank. Joliet planted a post and placed on it a portrait of Louis XIV. Advancing toward the post with a sod of earth in one hand and his sword in the other, he spoke thus in a loud voice: "In the name and by the authority of the most bigh Christian King of France, Louis XIV, I take possession of all the country from Canada to the Pacific and from the Lakes to the South Sea, and henceforth it shall be called New France." The French fired their guns and shouted "vive le roy!" Joliet then spoke of the great Chief across the big waters who would be their father and would protect them against their great enemies, the Iroquois. Then the Indians beat their drums, clapped their hands and shouted for joy. Father Marquette now came forward with a painting of Christ upon the cross. Raising the canvass aloft he said "This is the Saviour of the world, who died to redeem all mankind and is the ruler of earth and sky." Again the Indians rejoiced as before. Marquette succeeded in converting Chassagoac and many of his people who were baptized and enrolled as members of the Catholic church. On the third day the explorers departed, Joliet for Canada and Marquette to engage in mission work at Green Bay. Finding the Winnebago Indians at Green Bay unwilling to embrace Christianity and believing that his death was near at hand, Marquette resolved to return to the Illinois Indians and establish a mission in honor of the Holy Virgin. After a perilous voyage in a canoe with his two French attendants, Pierre and Jacques, along the western shore of Lake Michigan, amid inclement winter weather, they ascended the Chicago river three leagues, and owing to Father Marquette's precarious health, they were obliged to build a hut and remain three months. The devout mis sionary was near death's door, but being Easter, Father Marquette set out for very anxious to establish the Illinois Canada with his faithful Pierre and mission before he died, he and his com- Jacques, in order that he might receive panions implored the Virgin to spare the sacrament and die among his brethhim. Soon the disease abated and in ren. Before leaving he convened the the early Spring, after converting many Indians in the chapel again and urged of the neighboring Indians, Marquette them to be faithful to their Christian set out for the Illinois river. The spot profession, promising to send them where his altar stood is still marked by another priest to lead them in the way a mound of earth erected by the Indians of salvation. over two hundred years ago. When Mar- The Indians begged him to remain, but quette arrived at La Vantum the Illi- he assured them that his work was done nois Indians received him with great re- and he could barely expect to reach Cajoicing. Chassagoac wept for joy and em- nada alive. Five hundred warriors in braced the faithful missionary. He seem-canoes and many on ponies accompanied ed indeed a heavenly messenger. Five Marquette as far as Lake Michigan and hundred old chiefs and warriors sat on the received his parting blessing. Near the ground around Marquette. Behind them mouth of St Joseph's river the faithful stood 1,500 young warriors or braves, priest died on his voyage and was and back of all of these the squaws and buried by his devoted attendants. Af pappooses. Displaying a painting of the terwards his remains were removed by a Holy Virgin and the Saviour, Mar- vast concourse of converted Indians and quette preached to this vast assemblage. buried beneath the little chapel of St. The Indians clapped their hands and Ignace at Mackinaw. For many years shouted for joy. He requested them to his picture was nailed to the mast by remove the temple erected to the god of French sailors and his aid invoked as war and to build one for the worship of patrou saint when dangerous storms the true God of Heaven. A large chapel arose on the Lakes. with room for over a thousand people Thus passed away Jacques Marquette, was erected in three days' time. It was a man of fine personal appearance, made of poles and covered with deer strong intellect, good education and of a and elk skins. Marquette dedicated it distinguished and wealthy family of giving it the name of "The Immaculate Conception," the same that he had given to the Mississippi river some time before. He preached daily to vast crowds of savages for several weeks, and frequently baptized over a hundred at a time. Leon in the north part of France. Honors, wealth and powerful friends were left behind in his enthusiasm to convert the savage heathen in a distant and unknown part of the world. His zeal was mixed up with much error and superstition, no doubt, but his fidelity, self-denial and heroic devotion to his own sense of duty are worthy of all praise and imitation. Another article is needed to tell of La Salle, Tonti, Pontiac, and the destruction of the Illinois. On EASTER SUNDAY the chapel was decorated with evergreens representing crosses, anchors, &c. Incense was burned on the altar and lights were burning in all parts of the building. Few if any elements of a Roman Catholic Easter were wanting. The woods far and wide were searched for eggs of wild-geese and turkeys, which were beautifully colored and given to the converts in token of Christ's resurrection from the dead. Thus was Easter observed over 200 the April number of The Guardian, in conyears ago by the dusky savages in the nection with the article of our cousin, Miss heart of the great Mississippi valley S. E. Dubbs. A sentence which was simply hundreds of miles from any settlement of intended to occupy a vacant space at the foot white men. of a column, was unfortunately printed as though it constituted a part of the article in question. The contribution must, therefore, be regarded as coming to an end before the final sentence.-ED. GUARDIAN. This was before William Penn set foot upon the soil of our good old Keystone State. On the third day after ERRATUM:-A curious error occurred in I. Thy memory, Jesus, O how sweet! II. No lovelier song-in tone or word- III. Blest Jesus-hope of those who mourn, How gentle Thou to them that turn, To those who seek Thee, O how kind, But what to those Thyself who find? IV. Dear Jesus, Thou the heart's delight, The fount of truth-of souls the light, Exceeding far each earthly blissEach fond desire that cherished is. V. Abide with us, O blessed Lord, VI. When Thou dost come into the heart, Thy truth enlightens every partThe world's vain pomp is fading seen, And Charity grows bright within! VII. Thy Love, dear Jesus, is most sweet, VIII. Acknowledge Jesus-own the meek, More earnestly your Saviour seek, Strive ye His boundless love to knowIn seeking ye more ardent grow! IX. Thou art the fount of mercy sweet, BY THE EDITOR. The ancient Israelites were solemnly commanded to relate to their children what God had done for His people in the days of old. This duty we believe to be incumbent, not only upon the church at large, but on every community of Christians. The Reformed Church has, for instance, enjoyed many marks of Divine favor, and has experienced many signal deliverances which one generation should relate to the other, "that we may know the hand of the Lord that it is mighty: that we may fear the Lord our God for ever." It is with this impression that we venture to offer our readers an account of the beginnings of the Reformed Church. We have no ambition to write a history, and hope to avoid controversial statements. No doubt, in these brief sketches, we will be compelled to omit some things which certain learned scholars regard as of great importance; but it must be remembered that we are writing especially for the young, and that we have no room to enter into minute details. As it is, there are, no doubt, some readers who will regard our articles as dry and tedious, but we trust there are others who will find them interesting, and who will thereby be encouraged to continue to walk in the way of their fathers. THE REFORMED NAME. The Reformed Church is older than its name. Its early leaders, as is well known, strenuously objected to being called after any individual teacher. In fact, they had no idea that they were about to establish a separate Christian denomination. They did not imagine that their work could in any way break the succession of the ancient church, any more than that a thorough scouring could be supposed to destroy the buildings in which they worshiped. As they insisted on the preaching of the pure Gospel they preferred to be called "Evangelical Christians; " but different names were given them in varius places. Finally, when a more distinc- river. Zurich, Geneva, and the Palative name became necessary, some one tinate were the places where these develin France, it is said, called the church opments occurred, and from these "Reformed," and this name was gener- places they may respectively be really adopted. It was felt to be appro- garded as taking their names. Besides priate, for the body of Christians which these great movements, it must not be was called by this name claimed to be forgotten that the Reformed Church the old Catholic church reformed. For gained strength, in Switzerland, by abthis reason, some of its strictest mem sorbing the Waldenses, an ancient mebers, until a comparatively recent per- diaeval body of Christians, the majority iod, objected to the use of a capital of whom, as will be seen hereafter, forletter in writing the name of the church mally joined the Reformed church, They wished to be known as the "re- though a minority has kept up its orgaformed church," or more comprehen- nization to the present day. The Polish sively as "the church reformed accor- branch of the Hussites, as we are inding to God's word "-and objected to formed by Bishop E. De Schweinitz, in any other title as savoring of sectarian- his " Moravian Manual" was, in 1627, ism. "On the continent of Europe," also "grafted upon the Reformed church says Dr. Mayer, "Reformed is the dis- of Poland, and in the next decade grew tinctive title of those Protestant com- to be one with it." munities which are not Lutheran, exclusive of Socinians and Anabaptists." These communities, as will be seen hereafter, differed from the beginning in minor matters, but held in a general way to the same religious system, and were evidently pervaded by a common life. In a certain sense the English and Scotch reformers may be regarded as belonging to the Reformed type; but, as Dr. Hagenbach says, "whoever is familiar with the peculiarities of the churches which they founded will find it natural that their names should be omitted" from a sketch of the history of the Reformed church. [See "Leben der Väter," preface, p. 9.] THE REFORMATION IN ZURICH. The Swiss Reformation was the result of a process whose beginnings may be discovered far back in the Middle Ages. The movement, like that of an Alpine glacier, may have been almost imperceptible, but it gradually became more rapid, until its progress could no longer be restrained. Switzerland, at the beginning of the sixteenth century, it will be remembered, consisted of thirteen cantons, which were in fact independent states, though united by a league for the common defense. Since the beginning of the thirteenth century they had been, in part, at least, in possession of civil liberty, and these THE ORIGIN OF THE REFORMED CHURCH Swiss republics were naturally a thorn In its history the Reformed church in the side of the kings of Europe. For has sometimes been supposed to bear a nearly two hundred years the Swiss were certain analogy to the river Rhine, on involved in almost constant conflicts whose banks so many of its children with the house of Austria, but their have made their home. Like that beau- mountains constituted an impregnable tiful river it has its source among the fortress, and all the power of the emmountains of Switzerland, derives its pire was unable to dislodge them. The tributaries from France and Germany, wants of the people were few. On their and flows on to fertilize the plains of high Alpine pastures flocks could safely Holland. As has already been indi- feed, and the numerous lakes furnished cated, the Reformed Church does not an abundance of fish. Switzerland might derive its origin from a single individual, be blockaded, but the people cared but but there are in its history certain little for communication with other plainly marked stages of development, countries, and every attempt to penetrate which enable us to form a correct idea their valley with hostile armies was sure of its growth and advancement. These to prove a failure. The Swiss were a must be studied separately, as the geo- warlike people, and if their battle-axes grapher would separately examine three and cross-bows failed, they could roll streams which unite to form a mighty down rocks on the head of the invader. It was but natural that Switzerland should become a place of refuge for the oppressed and persecuted. Not only political offenders, but those who had exposed themselves to ecclesiastical censures, were glad to escape to the valleys of the Alps. The church of Rome, it is true, appeared to be nowhere more firmly established than in Switzerland; but it is also true that, on acccount of the political condition of the country, the church rarely attempted to press her authority to the utmost extent. Except in the cities the poverty of the people was regarded as an excuse for simplicity of worship, and there were many priests who sympathized with the sufferings of the refugees, if they did not venture to accept their doctrines. It is not to be supposed that the kings and nobles of surrounding nations could favorably regard a country in which their authority was so thoroughly defied. The very existence of the Swiss league was a constant menace to royalty, and the rulers hated it with perfect hatred. They called the Swiss "Kuh-mäuler," (cow-mouths), because they were principally occupied in keeping cattle. Indeed, it is not too much to say, that the influence of the nobles had caused a wide-spread dislike for the Swiss, even among the lower classes: and this feeling will in part account for the evident unwillingness of the Germans to coöperate with the Swiss at the beginning of the Reformation. Without this prejudice, we feel assured, the doctrinal differences might have been more easily reconciled. ULRIC ZWINGLI. It is not necessary to relate the particulars of the career of Zwingli, which may be supposed to be sufficiently wellknown. There are, however, certain misapprehensions concerning him which deserve to be corrected. It must, for instance, not be supposed that Zwingli was in any sense the inventor of the doctrine which he preached. There had been many in the field before him, who prepared the way for a free Gospel, and some of them had sacrificed their lives in its behalf. In the neighboring city of Constance John Huss had been burned at the stake in 1415, but his testimony had not been without its effect, and there were many who regarded him as a blessed martyr. When Zwingli was attending the University of Basel, his teacher, Thomas Wyttenbach, taught him that the doctrine of indulgences as held by the Roman church was a fraud and a snare. When in 1516 he became chief preacher of the great convent of Einsiedlen, he found that the prior and the administrator were already of his way of thinking, and with their assistance he immediately began the work of reformation. The people were exhorted to put their trust in Christ alone, and not in the saints whose relics were preserved in the convent; idolatrous inscriptions were removed; and the monks and nuns, instead of continuing to spend their time in rehearsing Latin chants which they did not understand, were directed to study the Scriptures in their vernacular tongue. When Zwingli was called, in 1518, to be pastor of the Cathedral church of Zurich, it was with the full understanding that he would labor to advance the cause of the Reformation of the church. On his thirty-sixth birth-day, Jan. 1st, 1519, he preached his introductory sermon in Zurich, and for this reason the Reformed church of Switzerland celebrated its third centennial on the 1st of January, 1819. It was not the anniversary of the beginning of the Reformed church, but of its firm establishment. Zwingli owes his prominence in the history of the church more to the extraordinary eloquence with which he popularized evangelical doctrines, than to his profundity as a theologian. In classical attainments he was in advance of most of his cotemporaries, and his remarkable skill as a debater was universally acknowledged. He was emphatically a man of action, and by the exigencies of the times he soon became a political as well as an ecclesiastical leader. Loving his country with all his heart, he grieved to see the young men gathered into the armies of Italy and Burgundy to fight as mercenaries of wars in which they could take no interest, and from which the survivors finally returned bringing with them the most degrading vices. Against this evil Zwingli thundered with all his eloquence, and thus became involved in political complications. Hence, too, the Swiss |