as they may be, without going counter to righteousness and the fear of God, since that cannot be justly allowed to heretics, which they have inherited from their forefathers?" In Freiburg, Zwingli's writings were burnt, and his effigy in Luzern. Several states had given orders to seize him, wherever he could be found. His brother-in-law, Leonard Tremp, wrote to him from Bern: "As you value your life, take care you go not to Baden; for no safe-conduct will be observed in your case; that I know." Can the government of Zurich be blamed for not wantonly exposing the man, in whose existence the entire development of its political and religious life was closely bound up? And yet, when we see how the Messiah, whose Gospel the Reformer proclaimed, delivered himself up to the unjust judges; when we read his declaration: "Whoso loveth his life shall lose it;" when we hear Martin Luther say, as he began his journey to Worms; "And, if there were as many devils there, as tiles on the houses, I will yet go," and see him step forth courageously before the wrathful monarch and the empire;--indeed we might almost wish that Zwingli had not declined the challenge to battle, nor given his enemies occasion to triumph, and cry out to all the world that he did not dare to defend his own cause. Œ]colampadius, who, sent by his government, had appeared there with unflinching courage, wrote to him from Baden: "Elsewhere than here, on the field of battle, we cannot meet these our opponents with befitting energy. Mere writing is not sufficient. Thou wilt expose thyself to danger, as is the case with us all. Yet perhaps thou knowest more than I. Do as thou thinkest best for the Gospel of Christ, to whom our life, as much or as little of it as still remains, alone belongs."