2 U I 



but as lie made s fign of refufal, the foldiers exhorted him 

 to recommend his foul to the holy virgin. On a fecond re- 

 fufal, one of them furioufly exclaimed, " Die then, obfti- 

 nate heretic!" and pierced him throjgh with a fword. 

 His body was found on the next day, and the celebrity of 

 his name drew together a great crowd of fpeAators. One 

 of thefe, who had been his colleague at Zurich, after intently 

 gazing on his face, thus expreffed his feelings : " What- 

 ever may have been thy faith, I am fure thou wert always 

 fincere, and that thou lovedfl thy country. May God 

 take thy foul to his mercy!" Among the favage herd 

 lome voices exclaimed, "Let us burn his accurfed remains !" 

 The propofal was applauded ; a mihtary tribunal ordered 

 the execution, and the alhes of Zuingle were fcattered to 

 the wind. Thus, at the age of 47, he terminated a glorious 

 career by an event deeply lamented by all the friends of the 

 reformation, and occafioning triumph to the partifans of the 

 Romifti church. 



" In the charafter of Zuingle," fays one of his bio- 

 graphers, " there appears to have been united all that 

 makes a man amiable in private fociety, with the firmnefs, 

 ardour, and intrepidity that are indifpenfible in executing 

 the great tailc of reformation. By nature mild, his earneft- 

 nefa was the refult of his fenfe of the importance of the 

 caufe he engaged in to the befl interefts of mankind, not of 

 a dogmatic or dictatorial fpirit. His views were large and 

 generous, and his opinions rofe above the narrow fcale of feA 

 or party. It was no fmall proof of liberality in that age 

 that he ventured to affert his belief of the final happinefs of 

 virtuous heathens, and of all good men who aft up to the 

 la\7s engraven on their confciences. His temper was cheer- 

 ful and fecial, fomewhat hafty, bat incapable of harbour- 

 in<T refentment, or indulging envy and jealoufy. As a re- 

 former he was original ; for he had proceeded far in eman- 

 cipating himfelf from the fuperftitions of Rome by the 

 ftrength of his own judgment, and had begun to communi- 

 cate the light to others, whilft Luther ftill retained alraoft 

 the whole of the Romifh fyftem, and long before Calvin 

 was known in the world. He was more learned and more 

 moderate than the firft of thefe divines, and more humane 

 and kind-hearted than the laft. He wrote many worki of 

 utility in their day ; and the reform, of which he was the 

 author, ftill fubfifts unchanged among a people diftinguithed 

 by their morals and mental cultivation." Life of Zuingle, 

 by J. G. Hef?. Molheim's Eccl. Hift. Coxe's Travels 

 in Switzerland, vol. i. See Zuinglians. 



ZUINGLIANS, in Ecclefiaftcal Hijlory, a branch of 

 ancient Reformers or Protellants ; denominated from their 

 nuthor Ulric or Huldric Zuinglius. See Zuingle. 



As to the eucharift interpreting hoc eft corpus meum, by 

 hoc Jtgntficat corpus meum, he maintained, that the body and 

 blood of Chrift were not really prefent in the eucharift ; and 

 that the bread and -mnt were no more than external Jigns 

 or fjmbols, defigned to excite in the minds of Chriftians 

 the remembrance of the fufFerings and death of the divine 

 Saviour, and of the benefits which arife from them. This 

 opinion was embraced by all the friends of the reformation 

 in Switzerland, and by a confiderable number of its votaries 

 in Germany. On the other hand, Luther held his doftrine, 

 which was confuijlantialien, with the utmoft obftinacy ; 

 and hence arofe, in 1524, a tedious and vehement contro- 

 verfy, which terminated, at length, in a fatal divifion 

 between thofe who had embarked together in the facred 

 caufe of religion, and liberty. From this time, Zuingle pro- 

 pagated his dodrine concerning the eucharift in a public 

 manner by his writings, after having entertained and taught 

 it privately before that period. His " Commentary on true 



Vol. XXXIX. 



Z U I 



and falfe Religion," containing his fentiments on this fub- 



jea, was pubhfhed m ,525, and followed by a learned 



treat.feofCEcolampadiusonthefamefubjea 



m K !!'t^ ^T "^ •?■"'"?'"? 'li'S controverfy, which reflefted 



much d,fcred.ton the Proteftant caufe. toL amicable iffue. 



at MaVo " /"rr/ ^''^^' T'"^.' '" '529. to aconference 

 at Marpurg Luther and Zumgle, together with fome of 

 the o her pnncpal leaders of the. refpeflive parties; who 

 d.fputed, dunng four days, in prefence of the landgrave! 

 Luther attacked GEcolampadius, and Melanfthon d.fputed 

 againft Zuingle. Before they parted, the Swifs and German 

 heologians figned their, mutual alTent to 14 anicles. con- 

 taining the effential doftrines of Chriftianity, anj expreffed 

 a hope that their difference with refpeft to the real prefence 

 would not interrupt their harmony. The landgrave re- 

 quired from the two leaders a declaration that they would 

 regard one another as brothers. Zuingle readily confented ; 

 but Luther would engage no farther than that, fpeafcing 

 of the Swifs, he would for the future moderate his ex- 

 prelhons. In this conference Zuingle was accufed of herefr 

 not only on account of his explication of the nature and 

 defign of the Lord's Supper, but alfo in confequence of the 

 falfe notions he was fuppofed to have adopted relating to 

 the divinity of Chrift, the efficacy of the divine word, 

 original fin, and fome other parts of the Chriftian doarinc 

 But though he cleared himfelf to the fatisfaaion even of 

 Luther from the greatcft part of thefe accufations, their 

 diffenfion concerning the manner of Chrift's prefence in tlie 

 eucharift ftiU remained. Nor did it terminate with the 

 death of Zuingle in 153 1, nor with that of Luther in 1346. 

 Melanahon and Calvin made feveral attempts towards pro- 

 moting a reconciliation between the contending parties. 

 With this view Calvin propofed a fyftem, with refpea to 

 the eucharift, more conformable to the doarine of the 

 Lutheran church than that of Zuingle. He acknowledged 

 a fpiritual prefence of Chrift in this facrament, and fuppofed 

 that a certain divine virtue or efiicacy was communicated by 

 Chrift with the bread and wii.e to thofe who approached 

 this holy facrament wih a lively faith, and with upright 

 hearts ; a"d to render this notion ftill more fatisfaaory, he 

 expreffed it in almoft the fame terms which the Lutherans 

 employed in inculcating their doarine of Chrift's real pre- 

 fence in the eucharift. But whilft the followers of Zuingle 

 afferted, that all Chriftians, without diftinaion, whether 

 regenerate or unregenerate, might be partakers of the body 

 and blood of Chrift, Calvin confined this privilege to the 

 pious and regenerate believer alone. Befides, the fentiments 

 of the Zuinglians, with regard to the divine decrees, differed 

 very little from that of the Pelagians ; nor did they hefitate 

 in declaring, after the example of Zuingle himfelf, that the 

 kingdom of Heaven was open to all who lived according to 

 the diaates of right reafon ; whereas Calvin maintained, 

 that the everlafting condition of mankind in a future world 

 was determined from all eternity by the unchangeable order 

 of the Deity, and that this abfolute determination of his 

 will and good pleafure was the only fource of happinefs or 

 mifery to every individual. Moreover, Zuingle and Calvin 

 differed in their notions of ecclefiaftical government. The 

 former afcribed an abfolute and unbounded power, in re- 

 ligious matters, to the civil magiftrate ; allowing at the 

 fame time of a certain fubordination among the minifters of 

 the church, and placing at their head a perpetual prefidcnt 

 or fuperintendent, with a certain degree of infpeftipn and 

 authority over the whole body ; but Calvin, on the con- 

 trary, reduced the power of the magiftrate, in religious 

 matters, within narrow bounds ; declaring the church a 

 feparate and independent body, endowed with the power of 

 E e bgin.-ition 



