which we know nothing either way, and upon which, consequently, it was a great evil to have to decide or to speculate. Such are the ubiquity of our Saviour's glorified body, the communication of the properties of His Divine to His human nature, and the like. These, however, of necessity, occupied a prominent, because a distinctive, portion of the Lutheran system. Thereby, and through the abolition of Episcopacy, the Lutheran became a new Church, built, indeed, in great part, of the old materials, but still upon a new model, and with untempered mortar. Its connection with the primitive Church, and so its own stability also, was loosened. It was a particular Church, and erected on a narrower platform, than the Church Catholic.
The Reformed Church erred still more widely in that its first departure from the antient model in the doctrine of the Sacraments was opposed to the obvious sense of Scripture also: it was not merely a particular or human, opposed to the Catholic system: but it required a forced exposition of the Word of God. This Church suffered also in proportion more. Its theology limited the favours of Almighty God, when Scripture had declared them free; it restrained the mercies of His Sacraments, where He had not restrained them; and it became itself stiff, harsh, unconfiding, and restrained. We find in it, in comparison, but very little of the child-like, dependent, overflowing and humble joy of the Antient Church, which in part appeared in the older Lutheran writers, and especially in their hymns, and which is found in a portion of our own earlier theology.
The tenets of Zuingli were, as was said, well adapted to human reason; they were suited to men's common-place understanding; they recognized faith, and yet made the operations of faith cognizable by reason; and so appeased at once both conscience, and those common cravings of intellect, which a more vigorous faith restrains. The theory then spread widely, as it was calculated to do. The tenets of Zuingli were shared by Œcolampadius, and had no opponent in the Swiss Church. Their disciples include, directly or indirectly, all the reformed Church, except that of Germany; and even this, as our own, for a time, was indirectly and partially influenced through the medium of
