and in the March of that year appeared Zuingle's work De Vera et Falsa Religione. Of this publication, the part relating to the Eucharist was, by the author's means, translated into German, and sold extensively at Francfort fair. In the August of the same year, Zuingle published a more comprehensive work upon the Eucharist, in which his former positions were defended by new arguments. Thus in the same year did the two great revivers of scriptural Christianity publicly commit themselves on different sides of the same question, to the great regret of those who had at heart their common cause. In vain did Zuingle, after this, intreat his fellow-labourer in Saxony to consider the novelty of those ecclesiastical arrangements which depend upon a belief in the carnal presence. To reasonings upon this

Ibid. 3. "Hæc autem præcipua fuerunt capita in quibus Zuinglius a Luthero in hac causa dissentiebat: nempe, quod hæc verba Christi (Hoc est corpus meum sc.) per metonymiam essent exponenda: Quod Christi caro et sanguis non ore carnali, sed fide duntaxat perciperentur: Quod Christi corpus in certo cœli loco degeret, neque per omnia, ut divinitas, diffunderetur: Quodque impii symbola tantum corporis et sanguinis Christi, non ipsum corpus Christi, ejusque sanguinem acciperent." (Ibid. 13.) See also Hist. Ref. under King Henry VIII. I. 351.

"Quod per omnia templa et basilicas quæ cis Rhenum sunt, domicilia, in quibus sacramenta custodiuntur, non vetustiora sunt ducentis annis, aut paulo plus, signum est ante tot annos, Eucharistiæ sacramentum pro eo habitum loco, quo nos habemus. Tiguri urbe vetustissima cum hoc anno aræ omnes tollerentur, nulla prorsus inventa est quæ cum templo excitata esset. Quid? an hoc signum non est, ad octingentos hinc annos aras

subject Luther continued to the last inaccessible. He was ever bent upon holding up to execration the Swiss doctrine of the Eucharist, and within two years of his death, he published annotations upon Genesis, in which he reflected severely upon the Sacramentaries. Soon afterwards, in spite of Melancthon's opposition, appeared his last confession respecting the Lord's Supper, in which Zuingle and his adherents were condemned in. terms of inexcusable asperity. The result of this persevering hostility in one possessed of an influence so immense, was a most violent prejudice against the Swiss Reformers, among the generality of those who advocated scriptural Christianity. Men not less zealous in combating the principles and pretensions of papal Rome than Zuingle and his friends could not bear to hear the names of those celebrated divines, and most

nondum fuisse? Sacerdotia missalia, quæ capellanias nostri, alii vicarias vocant, tam Tiguri, quam per omnes Helvetios, Argentoratum usque, vetustiora trecentis annis non inveniri, etiam ad signa pertinent. Glaronæ ac Tugii reperti sunt missales libri, non ad plenum trecentorum annorum, qui rubricas hujusmodi continent: Ac mox, ubi baptizati sunt, (infantes sc.) detur eis panis et vinum corporis et sanguinis Domini.-Instrumenta habet collegium nostrum Tigurinum, annos nata plus septingentos, in quibus nulla missæ fit mentio. Ordinis Benedictini ac Bernardhini monachi passim apud Helvetios sic sunt instituti, ut corporis Dominici, aut missæ, nulla fiat mentio in diplomatis eorum; etiamsi quidam intra trecentos annos instituti sunt." Amica Exegesis, id est, Expositio Eucharistiæ Negocii ad Martinum Lutherum, Huldrico Zuinglio autore. Tigur. 1563. pp. 36, 7. e Lavather, 32.

uncandidly refused to read any thing that proceeded from their pens'.

-Of Zuingle's assistants in the Eucharistic controversy, by far the most celebrated was John Ecolampadius, or Hausschein, who was born at Winsperg, in Franconia, in the year 1482. This excellent scholar, whose attainments, especially in Greek and Hebrew, were surpassed by very few or none in his day, settled ultimately at Basil, and established the people of that city in the principles of scriptural Christianity. In 1525, he published a work upon the Eucharist displaying uncommon ability, learning, and piety". The book immediately attracted considerable attention, and Erasmus was urged to undertake the task of refuting it. But that celebrated scholar well knew the resources of Ecolampadius, having received assistance from him while preparing the Greek Testament for publication. He saw, besides, that the learned Franconian's positions were of the strongest kind, and he appears to have discovered no means of overthrowing them but by citing the authority of the Roman Church; a species of argument which he knew would only expose him to merited derision'. But Ecolam

! "Tandem res eo deducta est, ut multi nimis gravi præjudicio, Zuinglii et Ecolampadii nomen, tanquam pestilentissimorum hæreticorum vix audire dignati sunt: quæcunque ab eis profecta audiebant, nec visa, nec audita, nec lecta condemnarint.” Ibid. 22.

* Gerdes, I. 118.

b Lavather, 4.

'The following are extracts from the correspondence of Eras"Perlegi librum Johannis Ecolampadii de verbis Cœnæ

padius was assailed by weapons far more easy to wield, than the arguments of learned men, far more destructive also of a scholar's peace, and injurious, at least for a time, to his reputation. He was vilified as the worst of heretics not only by the Romanists, but likewise by all who followed as Luther's commanding genius led. He did not, however, cease to inculcate that doctrine of the Eucharist which he had so long and so ably defended. But his labours and anxieties undermined his constitution, and in November, 1531, he sank into an early grave. It is thought, that, immediately before his death Ecolampadius had been occupied in preparing for the press the work of

Domini, mea sententia, doctum, disertum, et elaboratum, adderem etiam pium, si quid pium esse posset quod pugnat cum sententia, consensuque Ecclesiæ, a qua dissentire periculosum esse judico." On another occasion he wrote, " Ecolampadium emisisse libellum tam accurate scriptum, tot machinis argumentorum, totque testimoniis instructum, ut posset vel electos in errorem pertrahere." Ibid. 5.

* Ibid. 21. Ecolampadius professed to the last his conviction of having taught sound doctrine; especially as to the Eucharist. In the month preceding that in which this very learned and amiable divine was called away, his illustrious friend Zuingle perished in the field of battle. Religious animosities had reached such a height in Switzerland, that at length the Romish cantons took up arms, not however without having received considerable provocation. Zuingle, who had vainly endeavoured to restrain the irritation of his disciples within reasonable bounds, was appointed to attend a detachment which marched to meet the enemy, and he received a mortal wound at the commencement of an action fought near Cappel on the 11th of October. He was succeeded in his ministry by Henry Bullinger. Mosheim, IV. 364. Turretin, 262.

Ratramn on the Eucharist. That remarkable relic of antiquity made its appearance in print in the following year', and it immediately gave a new face to the Eucharistic controversy. Hereafter when the Sacramentaries were upbraided with reviving an exploded heresy first broached by Berenger, and subsequently patronised by Wickliffe, they were enabled to retort triumphantly upon their opponents the charges of novelty and error so confidently made. No publication, accordingly, so much embarrassed the Romanists as that of Ratramn's treatise. To see extensively circulated among men of information a work written by a learned member of their Church, at the bidding of the most powerful sovereign of his time, and so lately as the ninth century, which broadly denied the carnal presence, and intimated that all who think as Catholics must deny it, threw the partizans of Rome into great confusion. They immediately resorted to the most obvious expedient for eluding this decisive blow, and asserted that the book was either a forgery altogether", or at all events shamefully interpolated by their opponents".

'At Cologne. Cellot says that Ecolampadius prepared the work for the press. But it is not known what MS. was used. Introd. to the Book of Bertram, 21.

Lavather, 23.

Upon this subject let us hear "the learned and honest F. Mabillon, who saith, Travelling in the Netherlands, I went to the monastery of Lobes, where among the few manuscripts now remaining, I found two: one book written 800 years since, con