kindness," which he and his friends experienced durin whole period of their exile, and informs him that the r tion of the reformed religion under Elizabeth was largel to his own "letters and recommendations;" adding the Queen refused to be addressed as the head of the Chur England, feeling that such honor belongs to Christ alone not to any human being. Bullinger's death was lament England as a public calamity.*

Bullinger faithfully maintained the doctrine and discipli the Reformed Church against the Roman Catholics and Lu ans, with moderation and dignity. He never returned abuse of fanatics, and when, in 1548, the Interim drove Lutheran preachers from the Swabian cities, he received t hospitably, even those who had denounced the Reformed trines from the pulpit. He represents the German Swiss typ the Reformed faith in substantial agreement with a moder Calvinism. He gave a full exposition of his theological vi in the Second Helvetic Confession.

His theory of the sacrament was higher than that of Zwin He laid more stress on the objective value of the institutio We recognize, he wrote to Faber, a mystery in the Lord's S per; the bread is not common bread, but venerable, sacre sacramental bread, the pledge of the spiritual real presence Christ to those who believe. As the sun is in heaven, and y virtually present on earth with his light and heat, so Christ si in heaven, and yet efficaciously works in the hearts of a believers. When Luther, after Zwingli's death, warned Duk Albert of Prussia and the people of Frankfort not to tolerat the Zwinglians, Bullinger replied by sending to the duke translation of Ratram nus' tract, De corpore et sanguine Domin with a preface. He rejected the Wittenberg Concordia of 1536 because it concealed the Lutheran doctrine. He answered Luther's atrocious attack on the Zwinglians (1545) by a clear strong, and temperate statement; but Luther died soon after

* See the letters of Barlow to Simler (Bullinger's son-in-law), and Bishop Cox to Gwalter, in Zürich Letters, pp. 494 and 496,

ards (1546) without retracting his charges. When Westphal newed the unfortunate controversy (1552), Bullinger supportCalvin in defending the Reformed doctrine, but counseled oderation.* He and Calvin brought about a complete agreeent on the sacramental question in the Consensus Tigurinus hich was adopted in 1549 at Zürich, in the presence of some embers of the Council, and afterwards received the approval the other Swiss Reformed churches.†

On the doctrine of Predestination, Bullinger did not go quite far as Zwingli and Calvin, and kept within the infralapsarian cheme. He avoided to speak of the predestination of Adam's ll, because it seemed irreconcilable with the justice of the unishment of sin. ‡ The Consensus Genevensis (1552), which ontains Calvin's rigorous view, was not signed by the pastors of ürich. Theodor Bibliander, the father of biblical exegesis in witzerland, and a forerunner of Arminianism, opposed it. He hered to the semi-Pelagian theory of Erasmus, and was volved in a controversy with Peter Martyr, a strict Calvinist, ho taught in Zürich since 1556. Bibliander was finally emoved from his theological professorship (Feb. 8, 1560), but is salary was continued till his death (Nov. 26, 1564).§

On the subject of toleration and the punishment of herees, Bullinger agreed with the prevailing theory, but favorbly differed from the prevailing practice. He opposed the

Anabaptists in his writings, as much as Zwingli, and, like lelanchthon, he approved of the unfortunate execution of ervetus, but he himself did not persecute. He tolerated

* 1 Apologetica Defensio, etc., February, 1556.

† Schaff, Creeds of Christendom, I. 471 sqq., and the literature there noted.

In the Second Helvetic Confession, ch. VIII., he dismisses the curious uestions, whether God would have Adam fall, or whether he forced him to all, or why he did not hinder his fall, and such like," and says that it is suffient to know that God did forbid our first parents to eat of the fruit, and unished them for disobedience.

A fuller statement in Schaff, Creeds, I. 474 sqq., and especially Schweizer, Central-dogmen, I. 139, 158-292.

Swho quietly died at Zürich (1562), and ma Jen no, who preached for some time to the It in that city, but was deposed, without fu ment for teaching Unitarian opinions and defer In a book against the Roman Catholic F expresses the Christian and humane sentiment ence should be done to dissenters, and that faith of God, which cannot be commanded or forbid d with Zwingli's extension of salvation to all inf infancy and to elect heathen; at all events, teressents from these advanced views, and publis Probation Zwingli's last work, where they are m ser expressed.

Sager's house was a happy Christian home. He lik this numerous children and grandchildren, and e verses for them at Christmas, like Luther. * to his son Henry, in 1553, went to Strassburg, Witte Nad Vienna to prosecute his theological studies, he wro w for him wise rules of conduct, of which the followi 1 most important: 1) Fear God at all times, and remen Na at the fear of God is the beginning of wisdom. 2) Hum se veurself before God, and pray to him alone through Chris y Mediator and Advocate. 3) Believe firmly that Go hax done all for our salvation through his Son. 4) Pra se all things for strong faith active in love. 5) Pray tha may protect your good name and keep thee from sin and bad company. Pray for the fatherland, for wow. doar parents, benefactors, friends, and all men, for the d of the Word of God; conclude always with the Lord's and use also the beautiful hymn, Te Deum Laudamus ad de øser des to Ambrose and Augustin]. 7) Be reticent, Aware willing to hear than to speak, and do not medcweddings which you do not understand. 8 Study diligently

we are so remembered in Switzerland. Specimens in

Hebrew and Greek as well as Latin, history, philosophy, and e sciences, but especially the New Testament, and read daily ree chapters in the Bible, beginning with Genesis. 9) Keep our body clean and unspotted, be neat in your dress, and void above all things intemperance in eating and drinking. 0) Let your conversation be decent, cheerful, moderate, and ree from all uncharitableness.* He recommended him to Ielanchthon, and followed his studies with letters full of fathrly care and affection. He kept his parents with him till heir death, the widow of Zwingli (d. 1538), and two of her hildren, whom he educated with his own. Notwithstanding is scanty income, he declined ali presents, or sent them to the ospitals. The whole people revered the venerable minister of oble features and white patriarchal beard.

His last days were clouded, like those of many faithful ervants of God. The excess of work and care undermined his ealth. In 1562 he wrote to Fabricus at Coire: " I almost nk under the load of busines and care, and feel so tired that would ask the Lord to give me rest if it were not against lis will." The pestilence of 1564 and 1565 brought him to he brink of the grave, and deprived him of his wife, three aughters, and his brother-in-law. He bore these heavy Crokes with Christian resignation. In the same two fatal ears he lost his dearest friends, Calvin, Blaurer, Gessner, roschauer, Bibliander, Fabricius, Farel. He recovered, and as allowed to spend several more years in the service of Christ. His youngest daughter, Dorothea, took faithful and ender care of his health. He felt lonely and homesick, but ontinued to preach and to write with the aid of pastor avater, his colleague and son-in-law. He preached his last ermon on Pentecost, 1575. He assembled, August 26, all the astors of the city and professors of theology around his sick

* Pestalozzi, 588 sqq.

The letters, pp. 595-617, are quite interesting. Henry became pastor at ollicon, and afterwards of St. Peter at Zürich. He married a daughter of walter, who was a granddaughter of Zwingli.

bed, assured them of his perseverance in the true apo and orthodox doctrine, recited the Apostles' Creed, an horted them to purity of life, harmony among themselves obedience to the magistrates. He warned them against in perance, envy, and hatred, thanked them for their kind assured them of his love, and closed with a prayer of the giving and some verses of the hymns of Prudentius. extending his hand to each, he took leave of them with tear Paul did from the elders at Ephesus. A few weeks afterw he died, after reciting several Psalms (15, 16, and 42). Lord's Prayer, and other prayers, peacefully, in the Η ence of his family, Sept. 17, 1575. He was buried in Great Minster, at the side of his beloved wife and his friend, Peter Martyr. According to his wish, Rudo Gwalter, Zwingli's son-in-law and his adopted son, was un mously elected his successor. Four of his successors w trained under his care and labored in his spirit.

The writings of Bullinger are very numerous, mostly d trinal and practical, adapted to the times, but of little p manent value. Scheuchzer numbers one hundred and fi printed books of his. The Zurich City Library contai aboutone hundred, exclusive of translations and new e tions. Many are extant only in manuscript. He wro Latin commentaries on the New Testament (except th Apocalypse), numerous sermons on Isaiah, Jeremiah, Danie the Apocalypse. His Decades (five series of ten sermons eac on the Decalogue, the Apostles' Creed, and the Sacraments were much esteemed and used in Holland and England. Hi work on the justifying grace of God was highly prized by Melanchthon. His history of the Swiss Reformation, writter by his own hand in four folio volumes, has been published in 1838-40, in three volumes. His most important doctrinal work is the Second Helvetic Confession, which acquired symbolical authority in nearly all the Reformed churches.*

* Extracts from Bullinger's Works are given by Pestalozzi, 505–622.