His house was always open, and at his table there were plenty of hungry guests. He adopted Zwingli's children, and provided for his widow as long as she lived. Fortunately he possessed some private property which enabled him to meet the expenses which were thus incurred. His eloquent sermons had an extraordinary effect, and the Church was soon so thoroughly reorganized that Ambrosius Blaarer, of Constance, wrote to him: "All hail! Under the heavy cross the church of Zurich has grown stronger, and the strength of the Lord has become perfected in your weakness." THE GREAT SYNOD OF BERNE. BENEFICIARY EDUCATION. Before the Reformation it was hardly necessary to provide means for the education of young men for the service of the Church. The priesthood offered wealth, comfort and a brilliant career, and there was no lack of applicants for its dignities. Now all this was changed. The Reformed Church could offer its per ministers nothing but poverty and secution, and it was soon observed that wealthy parents were disinclined to submit their children to such priva Zwingli a small fund had been gathered for the support of worthy young men who desired to devote themselves to the work of the Gospel ministry; but it was Bullinger who made the work a great success. Through his influence a de tions. Even before the death of work, and there upwards of twenty students gratuitously received their food, and sometimes even their clothing. Some of the most promising students were allowed to study at foreign universities, and received a suitable stipend. Every year several young ministers were sent to preach the Gospel in other countries, and in this way the Church simultaneously inaugurated Beneficiary Education and the work of The canton of Berne had long halted between two opinions, but had finally, in 1528, decided in favor of the Reserted convent was set apart for the formation. On the 9th of January 1532 a synod of the clergy of the canton, 230 in number, was held at Berne, and adopted a series of decrees which were of great importance in the future development of the Church. Though the synod was primarily intended for the canton of Berne, there were also some delegates who came from a distance, and it is generally regarded as the first of the great Reformed Synods. Oa this occasion Capito, of Strasburg, secured the adoption of the famous article entitled, "Christ is the substance of all doctrine;" in which it is said that "Christ is the sum of the teaching of the Scriptures, and that whatever is contrary hereto is also adverse to our salvation, and that even God Himself must be held forth as He is in Christ." This utterance had a great effect on the subsequent teachings of the Church, and its influence may be plainly traced in the Heidelberg Catechism. The article concerning the Lord's Supper declares that "the breaking of bread is not an empty ceremony, but a sacrament which conveys to the believer the body and blood of Christ, by the Holy Ghost, as really as bread taken into the mouth feeds the perishable body." Missions. We shall have to speak hereafter of Bullinger's restless activity, his valuable service in the preparation of the Helvetic Confessions, and his influence in promoting the Reformation in foreign He had, however, been accused of countries, particularly in England. having treated the Anabaptists with extraordinary rigor. Let us see what these people were like, according to the testimony of their cotemporaries. THE ANABAPTISTS. The sects which were known by this general title sprang up almost simultaneously in Germany and Switzerland, at the beginning of the Reformation. It is difficult to describe them in general terms, and it must not be forgotten that though some of their least objectionable The results of the Synod of Berne peculiarities are found in certain more were very encouraging to the Re-modern denominations, the latter have formed churches, and did much to no direct historical connection with promote their organic unity. them. Thomas Münzer (1490-1525) was the most prominent leader of the early Anabaptists. He was a man of learning, and for a time was an earnest adherent of Luther. Having joined the fanatical sect known as the "Zwickau Prophets," he came to regard himself as divinely inspired to preach a dispensation of the Spirit, and succeeded in gaining many adherents. He was instrumental in introducing the Anabaptist movement into Switzerland, where under his influence hundreds of people began to "see visions and dream dreams." Münzer subsequently became involved in the "Peasant War," and was finally executed as a rebel. the character which is here described, there would probably have been but little political trouble; but there was unfortunately a warlike as well as a peaceful party. The warlike faction insisted that all existing governments must be subverted so as to make room for the celestial kingdom that was about to be established. In 1533 it was proclaimed that the time for the establishment of the Millenium had come, and it seemed likely that they would attempt to set it up in Switzerland. The leaders were, however, expelled from the country, and this is said to have been done at Bullinger's suggestion. No doubt some innocent people had to suffer, and Bullinger has been harshly blamed for being concerned in the matter. The Anabaptists soon divided among themselves; and Schwenk feld, the contemporary of the Reformers, when he lived in Suabia, counted no less than After they had been driven out of forty-four different sects. Bullinger Switzerland the Anabaptists gathered knew of thirteen sects of Anabaptists, at Strasburg, and insisted on making it and found it difficult to say what doc-"the celestial Jerusalem." Here, too, trines they held in common. They all they were repulsed. Then they went to agreed in rejecting infant baptism, but Münster, in Westphalia, where they this was not regarded as their chief seized the civic government, and depeculiarity. They generally believed clared their prophet. John of Leyden, that present "inspirations of the Spirit ""king of Zion and of the whole world." were to be ranked higher than the written word of God. According to Bullinger: "They insisted that the true Church must be formed by the withdrawal of the righteous from all existing church organizations; they had little faith in the Old Testament, and denied justification by faith; they approved of community of goods, though this was not obligatory, and they absolutely refused to appear before courts of justice to answer a judicial oath." Elsewhere the same writer says: "Some of the Anabaptists are very good people, and really live separate from the world. But, like a new order of monks, they make rules about clothing, what garments people shall wear, and of what cut, and how long their coats must be. They reject all ornaments, and call those Heathen who wear them. They also prescribe rules about eating, drinking, sleeping, standing and walking. They often sigh deeply, and when they see any one laughing they cry, 'Woe unto you, that laugh now!' In some places they oppose the bearing of arms and weapons." If the Anabaptists had all been of The new king was publicly crowned, and then established a brilliant court, "after the example of David and Solomon." Soon afterwards he had a “revelation" which commanded him to introduce polygamy, and he married sixteen wives, though only one of these was recognized as "queen of Zion." It was announced "that baptism was regeneration, and that the regenerate could commit no sin." This opened the door to every kind of excess, and for nearly a year there was a reign of terror. Those who opposed the will of the king were barbarously executed. At last, on the 25th of June, 1535, the city of Müoster was taken by an army in the service of the Bishops of Cologne and Paderborn, and the retribution was dreadful. The victors behaved more like cannibals than like civilized human beings, not to say Christians. Not only were the "king" and his immediate followers condemned to a barbarous death, but the whole conquest was little better than a massacre. From this time forth the Anabaptists were everywhere persecuted as rebellious fanatics, though many of them were the most peaceful men. As some one has said: "The ghost of John of Leyden could not be laid." "What a blessing," says Pestalozzi, "it was for the Reformed Church that all this evil did not happen in Switzerland. How easy it would otherwise have been to ascribe its cause to the republicanism of the Swiss government, or to the teachings of Zwingli. That it did not happen there we owe, in so far as human wisdom could accomplish anything, to the prudence and unceasing vigilance of Bullinger." According to the historian Goebel, the whole Reformed Church of Switzerland was at this period seriously tainted with Anabaptism, and its future apIt was peared exceedingly gloomy. surrounded by enemies who constantly threatened its destruction. At this time, however, a young man appeared on the scene, who is recognized as the greatest theologian of his age, and who was instrumental in transmitting the Reformed faith to distant nations. Who he was will become evident when in our next article we consider The Genevan Reformation. A PASTORAL. BY T. P. BUCHER. A quiet sky of deepest azure hue Smiles blandly o'er the plain, Its clustering stars from out their ambient blue Prolong the night's refrain, Till morning dawns upon the sleeping green, And bathes its face with dew, Till Sol looks forth across the glowing scene, And waves the night adieu. In the extreme east of the land of Canaan there was an altar which had for ages been regarded with peculiar veneration. It stood on the slope of Hail smiling morn! Farewell fast-fleeing Mount Carmel, overlooking the plain night! The birds their notes employ! of Esdraelon, the chief highway of ori What blade so small, what flower so hid from ental commerce, and to the early Israel light But has a tale of joy! ites it must have appeared like a sentinel, set to watch the approaches of the enemy; or like a priest, offering up continual sacrifices to Jehovah to insure the protection of His chosen land. But there came a time when the altars of Israel were neglected and almost forgotten. King Abab had married the *An address delivered before the Pennsylvania State Teachers' Convention, Oct. 13, 1880. Tyrian princess Jezebel, a woman whom all subsequent ages have regarded as the very incarnation of wickedness. To almost fiendish malignity she united fanatical devotion to her ancient heathen worship,which we have come to know, was based on a philosophy that was peculiarly fascinating to the oriental nations; and, in pursuance of her purpose to exterminate the religion of Jehovah, she persecuted His servants with fire and sword. At one time it seemed as though her purpose was practically accomplished; the altars of Jehovah had been thrown down, and the people engaged cheerfully in the unclean worship of Baal and Astarte; there were at least eight hundred and fifty priests and prophets of Baal in the land of Israel, and only one was left to say: "I, even I only, remain a prophet of the Lord Most High." Yet this single prophet was, through the power of God, a match for them all. In the most dramatic manner the Scriptures relate how the Almighty answered the prayers of His prophet, and how the false prophets of Baal were slain. Then it was that the prophet repaired the altar of the Lord that was broken down. We can hardly appreciate the emotions of the Israelites under the circumstances so graphically described. The altar at which they had worshiped in their childhood was restored, and it was hard to say whether shame for their long neglect, or rejoicing for the restoration of the worship of their early years, would gain the mastery in their souls. Indeed, the whole story would have little interest to us of the present generation if it were not for the fact that it is so frequently repeated in our own personal experience. We have enjoyed privileges immensely greater than those of Israel in its palmiest days. We were led betimes to the altar of Jehovah, aud many of us have ministered at these altars, and yet we are all in danger of wandering away and neglecting them. In addressing you on this occasion we do not propose to direct you to the special work in which you are engaged, and to the best manner of performing it. This has, no doubt, been done, and well done, during the days that have been spent in council. Let us rather behold the altars of childhood-let us contemplate the lessons of faith and devotion We which the children may teach us. may join the circle of disciples to whom the Lord addressed the earnest admonition: "Except ye be converted and become as little children, ye cannot enter into the kingdom of heaven." Upwards of thirty years ago the Rev. Dr. Sprague, when in Europe, visited the celebrated Neander-a man so great and good that he has been called "the last of the church fathers." On his departure the great man handed bis visitor, as a memento, a page from the original manuscript of his church history. "On this page," he said, "are the truths which lie at the foundation of my faith and practice." Strangely enough, this page has come into my possession, and I now hold it in my hand. It is, of course, written in German, but a literal translation reads translation reads as follows: "The culture of the world must bow with childlike reverence; it must not be ashamed of repentance, which is the only way to faith; it must accept the kingdom of God in the childlike spirit which is required of all, even as Christ praises God that He has revealed those things to babes which he has concealed from the wise and prudent, and as He says: Unless a man be born again he cannot see the kingdom of God.' Whatever does not proceed from this consciousness is not Christianity." Let us then recall to our memory the Altars of Childhood, as we unconsciously built them many years ago, and as we ought to maintain them unimpaired to the end of life. First, we have the altar of faith. Without faith worship is impossible. As by the sun we realize the objects around us, so by faith we have the substance of things hoped for, the evidence of things not seen. No one doubts that faith constitutes the foundation, the very alphabet, of all religion. Without a feeling of our dependence from a higher power-without an assured confidence that God hears us and can and will help us-prayer would be nothing but the silly jabbering of insanity. But what is faith? It certainly is not a mere acknowledgment of the truth which God has revealed in His word. In these days it is, indeed, a great thing to be able to see the falsehood of the infidelity which comes in upon us like a flood. To reach this position, even by a mental process, sometimes requires trials and struggles of no common order; and without it, it is impossible for faith to exist. But this is not the whole of faith. We need the power of taking God at His word; the capacity of receiving the blessings which our Heavenly Father grants us. It is so precious a possession that all the treasures of earth cannot buy it; yet it is given as a free gift to those who worship at the altars of childhood. Nowhere else is faith displayed in such perfection. The little child that kneels at its mother's knee does not doubt that its prayer is heard. "Heaven lies about us in our infancy." We do not then imagine that God is somewhere far away, seated on the throne of His Glory; we do not fear that our messages may somehow be lost before they reach their destination. No cruel skeptic has as yet polluted the fountains of our faith, and every blessing we enjoy is recognized as a gift from our Heavenly Father's hand. In the same way the child whose faith has thus been cultivated in a Christian home is ready to believe what you teach him. No effort is needed for the reception of the truth. The windows of his soul are open and the light of God comes streaming in. The objections of an unbelieving world have not yet been suggested to his mind, and at every step his faith raises an altar that is fragrant with the sweetness of sacrifices. When the celebrated D'Aubigne was a young man he was greatly troubled by certain skeptical questions. At last he determined to lay them before the celebrated Claus Harms, who was in those days regarded as the chief defender of orthodox Christianity. Having travelled all the way from Switzerland to Denmark, he had an interview with the great man and told him all his sorrows. He had expected that all his doubts would be swept away like cobwebs; but he was disappointed, for all his questions remained unanswered, "What!" he exclaimed, "will you leave me in this unhappy condition? Will you not remove my difficulties?" "No," replied the great divine, "I will not attempt it. If I should succeed in removing your present doubts, others would immediately take their place. Go home and pray! Be a child again and confidently ask your Heavenly Father to give you faith. It is only in this way that your difficulties can be permanently removed." The young man heeded the advice, and the result is known to all the world. The only faith that can overcome the world is the faith of little children. It is fearless because it knows itself supported by the arms of our everlasting Father. As a child never doubts that its father will provide him with food and clothing, so the Christian is in a higher sense, assured that his Heavenly Father will provide him with all things necessary for soul and body. He knows that he may trust his Father's affection, and in every trial he may exclaim with the poet: "I know not where His islands lift Beyond His love and care." Another of the altars of childhood is the altar of love. Everywhere in Scripture love is lauded as the greatest of the Christian graces, and yet there is no emotion whose true nature is so likely to be misunderstood. "There are,' said a great divine, "two kinds of love that lead us heavenward, and two that drag us downward. The celestial loves are the love of God and the love of our neighbor; the infernal loves are the love of self and the love of the world." It is the love of God and of our neighbor that constitutes the supreme law of the religion of Jesus; on these two commandments hang all the law and the prophets. "As the Constitution of the United States," says a distinguished writer, "is the supreme law of the land, so love is the supreme principle of the Christian faith and worship. Whatever is built up out of this law is solid and firm, and constitutes the golden pillars of eternal life; but whatever is not constructed out of this law is mere paper and patchwork which, when the torch of truth is applied, flares up in a blaze and leaves nothing but worthless ashes." A young minister once applied to a distinguished nobleman who was at the head of the missionary societies of Gene |