which bore his name. He furnished the model, the "form of words," and stamped the character and impress of the Reformed, as Luther did of the theology of the Lutheran Church. He used incredible zeal in propagating his opinions on the Sacraments[1]. Zurich, on account of the peace enjoyed there, was a place of refuge for the Reformed. His writings and opinions were diligently spread in France and Germany; and in Italy appear to have been more known than Luther's. They are addressed to the understanding, and at once cut the knot of the controversy with Rome[2]. For those who had previously disbelieved the Romish doctrine, (and such, Zuingli says, was the case of most ecclesiastics,)[3] it seems, humanly speaking, impossible that they could come to any other result. The doctrine of the Sacraments, as instruments of grace, held by Luther, (I speak not of his peculiar theory of Consubstantiation), was termed "a going back to the flesh-pots of Egypt[4]."
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(conclusion unavoidably delayed.)
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- ↑ Hospinian, p. 46.
- ↑ A saying of Luther's is well known, to this effect:—"With the reformed doctrines I could give such a blow to Rome! but I dare not; it stands written," (es steht geschrieben).
- ↑ In the passage above cited (p. 90), Zuingli mentions that the Romanists of his day denied this as a calumny, but this he treats as mere hypocrisy.
- ↑ E.g. Ad Lutheri Confess, f. 432. v. In the Exegesis Eucharistiæ, f. 358, he calls Luther's doctrine "the restoration of the reign of Antichrist."
