The Swiss Reformation here presents itself under an aspect somewhat different from that of the German Reformation. Luther had risen up against the excesses of those who had broken the images in the churches of Wittemberg; and in Zwingle's presence the idols fell in the temples of Zurich. This difference is explained by the different lights in which the two reformers viewed the same object. Luther desired to maintain in the Church all that was not expressly contrary to the Scriptures, and Zwingle to abolish all that could not be proved by them. The German reformer wished to remain united to the Church of the preceding ages, and was content to purify it of all that was opposed to the Word of God. The Zurich reformer passed over these ages, returned to the apostolic times, and, carrying out an entire transformation of the Church, endeavoured to restore it to its primitive condition. Zwingle's Reformation was therefore the more complete. The work that Providence had confided to Luther, the restoration of the doctrine of justification by faith, was doubtless the great work of the Reformation; but when this was accomplished, others remained to be done, which, although secondary, were still important; and to these Zwingle's exertions were more especially directed. In fact, two mighty tasks had been imposed on the reformers. Christian Catholicism, born in the midst of Jewish pharisaism and Greek paganism, had gradually felt the influence of these two religions, which had transformed it into Roman-catholicism. The Reformation that was called to purify the Church, was destined to purge it alike from the Jewish and the pagan element. The Jewish element prevailed chiefly in that part of the christian doctrine which relates to man. Catholicism had received from Judaism the pharisaical ideas of self-righteousness, of salvation by human strength or works. The pagan element prevailed especially in that part of the christian doctrine which relates to God. Paganism had corrupted in the catholic church the idea of an infinite Deity, whose power, being perfectly all-sufficient, is at work in all times and in all places. It had established in the Church the reign of symbols, images, and ceremonies; and the saints had become the demigods of popery. [Sidenote: LUTHER AND ZWINGLE.] Luther's reform was directed essentially against the Jewish element. It was against this element that he had been compelled to struggle, when an impudent monk on behalf of the pope was making a trade of the salvation of souls. Zwingle's reform was particularly directed against the pagan element. It was this element with which he had come in contact at the temple of our Lady of Einsidlen, when a crowd, gathered together from every side, fell down blindly before a gilded idol, as of old in the temple of the Ephesian Diana.