Oecolampadius; and so the book was allowad to be sold. He adds, Zuinglius, Oecolampadius, Capito, and Pellican, were alarmed at this procedure; and that Capito wrote from Strasburgh, desiring that too much deference might not be paid to the judgement of these four arbitra tors. Brentius answered Oecolampadius, in the name of all the Lutheran ministers of Swabia, in a book entitled, Syngramma Suevicum super verbis cœnæ," in which he asserted, "That Jesus Christ is present in the sacrament, and in the action of the supper: that his body and blood are received, although in an invisible manner, by faith ; as remission of sins is received by baptism." Yet he intimated, that the body and blood of Christ are present only by faith, and are received only spiritually. Oecolampadius and Zuinglius were obliged to defend themselves against Luther, who answered them, and wrote a book on purpose upon the eucharist in the German tongue, in which he attempted to prove the ubiquity of the body of Jesus Christ by this argument: "That in all places where the divinity of our Saviour is, there his humanity ought also to be present." Oecolampadius and Zuinglius immediately replied: and Oecolampadius and Bucer confuted the large confession of Luther. Brentius opposed their opinions in his Exposition upon the Gospel of St. John; and the other Lutherans persisted resolutely in the condemnation of it. The consequence of these disputes was a division among the reformers into two considerable sects: the Lutherans, and the Zuinglians, or Sacramentarians. The Saxons continued firm to the doctrine of Luther; and that of Zuinglius was received by the Switzers, and some cities of the upper Germany. All this time, the Gospel was preached in no other of the Swiss cantons, than Zurich. The other twelve cantons, therefore, appointed among themselves a disputation to be held at Baden, at which place were assembled the famous Eckius, John Faber, Murner, &c. together with the bishop's legates of Lucern, Basil, Lausanne, &c. The points disputed were, transubstantiation, the propitiation offered in the mass, the invocation of saints, the worship of images, and purgatory. Oecolampadius, with others, disputed against these theses; but came to no other conclusion, than to refer the decision to the authority of the next general council, when it should be convened.. A conference A conference between the Zuinglians, Lutherans, and Papists, was held at Bern, January 7, 1528. This disputation was particularly on the proposition of the sacra ment; and Oecolampadius, together with Zuinglius, Bucer, Capito, Blauretus, and several other Sacramentarians, maintained it against the Papists and Lutherans. It ended in the abolition of the superstitious ceremonies of the Romish church, throughout the canton of Bern. The cities of Constance and Geneva immediately followed the example but it was not effected in the cities of Basil and Strasburgh till 1529. Oecolampadius was married this year to the widow of Cellarius. It is remarkable, that, after the death of Oecolampadius, she was married to Wolfgang Capito; and, lastly, to Martin Bucer. The troubles of Germany increased, and the emperor Charles V. was obliged to call a diet at Spire, în March 1529; in the first place, to require the assistance of the princes of the empire against Solyman, who had taken Buda, and threatened to conquer all Hungary; and in the next place, to find out some way to allay the disputes about religion. The Catholics laboured all they could to divide the Lutherans, and Sacramentarians; and had accomplished their design, if the landgrave of Hesse had not prevented their divisions from breaking out. The Lutheran princes protested against the edict published at the diet of Spire; and, for that reason, were called Protestants. In the following year they presented to the em peror, at the diet of Augsburg, their confession of faith; and entered into a defensive league, at Smalcald, for their common security, ste 10 The article of the protestation, which concerned the doctrine of the Sacramentarians, was particularly worded, that the princes might take away the difference between the Lutherans and Zuinglians, without approving the doctrine of the Sacramentarians. Oecolampadius complained, in a letter wrote to Melancthon, that Faber, bishop of Vienna, attempted to procure the condemnation of their opinions and he desired Melancthon to declare on his side. Melanéthon answered him, that he could not approve their opinion, as he found no sufficient reason to depart from the literal sense of the words. He desired. Oecolampadius to consider the importance of the question in debate; and adds, it would be convenient that some 3 P 2 good good men should confer together upon that head. Oeco Tampadius replied to this letter of Melancthon, and yielded to the necessity of some conferences; but observed, that the persons to be appointed should be men free from passion, and not of contentious spirits; otherwise they would be unable to discover the truth, and only increase their enmity. The landgrave of Hesse, in pursuance of these propositions, invited Zuinglius and Luther to a friendly conference at Marpurg, in October following. Both parties were unwilling to accept the proposal; but OecoJampadius prevailed on Zuinglius, Bucer, and Hedio, to embrace it, and repair to Marpurg, where they were followed by Luther, Melanothon, Justus Jonas, Andreas Osiander, Brentius, and Agricola. Before they held their public conference, there was a private meeting between Oecolampadius-and Zuinglius, Luther and Melancthon. They disagreed upon the article of the Lord's Supper, and debated it before the landgrave himself. This conference held three days; wherein Luther kept close to the words of the institution, which he affirmed to be full and positive for the corporal manducation., Oecolampadius asserted, that they ought to be understood metaphorically, and of a spiritually presence; but affirmed, that it did not exclude the corporal. Many authorities and arguments were pro duced on both sides; though neither was convinced. Bucer endeavoured to reconcile the Lutherans and Zuinglians at the diet of Augsburg: but Oecolampadius disapproved of his articles; and his labours to procure an union were ineffectual. In 153, civil war broke out between the Popish and Protestant cantons in Switzerland, in which Zuinglius was killed. The same year the book, published by Servetus about the errors concerning the Trinity, was brought into Switzerland, where it disgusted several of the Protestant divines; as appears from a letter of Oecolampadius to Bucer, dated August 5, 153. The magistrates of Basil desired Oecolampadius would give them his opinion concerning the book of Servetus ; and the reformer made a short discourse in their presence, wherein he shewed that it was a pernicious book; but he expressed himself with great moderation. Oecolampadius also wrote two letters to Servetus about his book, wherein he confuted him in a very civil manner, and entreated him to renounce his errors. He blamed Servetus for expressing a greater ** " a greater estéem for Tertullian, than for all the other fadjathers of the church. Servetus continued an Anti-trinitarian. After the painful sustaining, says Dr. Fuller, of so many f labours, at home and abroad, he returned to Basil, where he spent the remainder of his life in preaching, reading, writing, publishing, visiting the sick, and also the care of certain adjacent churches, till 1531, when it pleased God to visit him with sickness, that soon confined him to his bed, with the greatest appearance of a speedy dissolution. He sent for the pastors of the place, and welcomed them with a short oration ; in which he exhorted them to remain constant and firm in the purity of the doctrine which they professed, because it was agreeable to the word of God: as to other things, he wished them to be less careful; assuring them, that the all-sufficient God would care for them, and would not be wanting to his church. His children standing before him, he took them by their right hand, and gently stroking their heads, he advised them to love God, who would be to them in place of a father. A little before his death, one of his intimate friends coming to him, he asked him, "What news" his friend answered," None." But (said he) "I will tell thee news;" being asked, what it was? he answered, "Brevi ero apud Christum Dominum:" i. e. "I shall in a short time be with Christ my Lord." And laying his hand upon his breast, he said, "Here his abundance of light." In the morning before he died, he repeated the fifty-first Psalm; at the end of which he added, "Salva me, Christe Jesu;" i. e." Save me, O Christ Jesus;" being the last words he was heard to speak. He surrendered his spirit to his Creator, December 1, 1531, and in the forty-ninth year of his age; and was buried, with every mark of respect and concern in the same city. He was of a meek and quiet disposition; in the undertaking of any business he was very circumspect; nor was any thing more pleasing to him, than to spend his time in reading and commenting. He left the following works behind him: 1." Annotations on Genesis, Job, Isaiah, Jeremiah, Ezekiel, Daniel, Hosca, Amos, Jonah, Micah, chap. ii. on the three last Prophets, on the Psalmis, Matthew, Romans, Hebrews, 1 Epistle of John."-2. "Of the genuine Sense of these Words, Hoc est corpus meum." An Exhortation to the Reading of God's Word."-4. -3. "Of "Of the Dignity of the Eucharist."-5. " Ot the Joy of the Re surrection."-6." A Speech to the Senate of Basil."—7. " A Catechism.-8." Annotations on Chrysostom."-9. "Enchiridion to the Greek Tongue."-10. "Against Anabaptists."11." Annotations on the Acts of the Apostles, and Epistles to the Corinthians."-12. " Of Alms-Deeds."--13. "Against Julian the Apostate."-14. " Of true Faith in Christ."-15. Of the Praises of Cyprian."-16. " Of the Life of Moses." 17. Against Usury." -L His learning and doctrine were such, that even cardinal Sadolet, on hearing the news of his death, wished that he could lawfully grieve for the loss of him. Sleidan says, that his grief upon the death of Zuinglius, whom he loved extremely, heightened his disorder, and hastened his end. OGDEN, SAMUEL, was born at Oldham, in Lancashire in 1627, and educated at Christ's College, Cambridge. When he had finished his studies, he married the daughter of Mr. Burnet, minister of Oldham, a pious nonconformist. He soon after settled at Buxton, in Derbyshire, in 1652, and had an augmentation allowed him by an order from the committee for plundered ministers, dated Sept. 17, 1652.He applied himself to the clasis of Wirksworth for ordination, which he accordingly received, Sept. 17, 1653. In the year following, he was presented to the parochial chapel of Fairfield, by the earl of Rutland, the patron. But he was obliged to get the approbation of the Triers in London; from whom he obtained a certificate, dated Whitehall, Oct 23, 1654; a copy of which, and of other papers and instruments, see in Calamy. vol. II. p. 190. III. 234. He continued his ministry there till 1657, when he was called to Mackworth in the same county, where he finished his public ministry in 1662. He kept a boarding school many years, and brought up many eminent scholars. He had a genius that led him to all the parts of refined literature, in which he excelled. He valued no notions that were mean or trival, but was taken up with the more curious and manly one of learning. An eminent conformist, in a letter to him, expressed himself thus: "I dare commit any thing to your free and generous understanding." He possessed great natural talents; he was a good linguist; wrote pure Latin, and could read any Greek author currently into English at |
