It is not thus with evangelical Christianity. Its principle is much less favourable to variations, and much more so to progression and to life. In fact, on the one hand it recognises Scripture only as the source of truth, one and always the same, from the beginning of the Church to the end: how then should it vary as Popery has done? But, on the other hand, each Christian is to go and draw for himself from this fountain; and hence proceed action and liberty. Accordingly, evangelical Christianity, while it is the same in the nineteenth as in the sixteenth century, and as in the first, is in every age full of spontaneity and motion, and is now filling the world with its researches, its labours, bibles, missionaries, light, salvation, and life. It is a great error to classify together and almost to confound evangelical Christianity with mysticism and rationalism, and to impute their irregularities to it. Motion is in the very nature of Christian Protestantism; it is directly opposed to immobility and lethargy; but it is the motion of health and life that characterizes it, and not the aberrations of man deprived of reason, or the convulsions of disease. We shall see this characteristic manifested in the doctrine of the Lord's Supper. [Sidenote: ZWINGLE AND LUTHER.] Such a result might have been expected. This doctrine had been understood in very different manners in the former ages of the Church, and this diversity existed until the time when the doctrine of transubstantiation and the scholastic theology began simultaneously to rule over the middle ages. But when this dominion was shaken, the old diversities were destined to reappear. Zwingle and Luther, who had each been developed separately, the one in Switzerland and the other in Saxony, were however one day to meet face to face. The same spirit, and in many respects the same character, animated both. Both alike were filled with love for the truth and hatred of injustice; both were naturally violent; and this violence was moderated in each by a sincere piety. But there was one feature in Zwingle's character destined to carry him farther than Luther. It was not only as a man that he loved liberty, but also as a republican and fellow-countryman of Tell. Accustomed to the decision of a free state, he did not permit himself to be stopped by those considerations before which Luther recoiled. He had moreover studied less profoundly the scholastic theology, and thus found his motions less fettered. Both were ardently attached to their own convictions; both resolved to defend them; and, little habituated to yield to the convictions of another, they were now to meet, like two proud war-horses, which, rushing through the contending ranks, suddenly encounter each other in the hottest of the strife.