A practical tendency predominated in the character of Zwingle and in the Reformation of which he was the author, and this tendency was directed to two great objects, simplicity of worship and sanctification of life. To harmonize the worship with the necessities of the mind, that seeks not external pomp but invisible things--this was Zwingle's first aim. The idea of the corporeal presence of Christ in the Lord's Supper, the origin of so many ceremonies and superstitions of the Church, must therefore be abolished. But another desire of the Swiss reformer led to the same results. He found that the Roman doctrine of the eucharist, and even that of Luther, presupposed a certain magical influence prejudicial to sanctification; he feared lest Christians, imagining they received Jesus Christ in the consecrated bread, should henceforward less earnestly seek to be united to him by faith in the heart. "Faith," said he, "is not knowledge, opinion, imagination; it is a reality.[610] It leads to a real union with Divine things." Thus, whatever Zwingle's adversaries may have asserted, it was not a leaning to rationalism, but a profoundly religious view, that led him to his peculiar doctrines. [610] Fidem rem esse, non scientiam, non opinionem vel imaginationem. Comment. de vera relig. Zw. Opp. iii. 230. But there was another element in Zwingle's convictions: he was subject to those historical influences which we must everywhere recognise in the annals of the Church as in that of the world. It has been long supposed that he was acquainted with the sentiments of Ratram, Wickliffe, and Peter Waldo; but we possess a much safer historical clue to the convictions of the Swiss reformer. [Sidenote: THE NETHERLANDERS AT ZURICH.] The two Netherlanders, Rhodius and Sagarus, whom we have seen arrive at Wittemberg, and there occasion the first difference between Luther and Carlstadt, had turned their steps towards Switzerland, carrying with them Wessel's manuscripts, and reached Basle, where Luther himself had commended them to Œcolampadius. The latter person, who was of timid character, finding that Luther did not approve of the opinions which these brethren from Holland were endeavouring to propagate, did not venture to declare his sentiments, and sent them to Zwingle. They arrived at Zurich in 1521, and having waited on the reformer, immediately turned the conversation on the doctrine of the Lord's Supper.[611] [611] Factum est ut Johannes Rhodius et Georgius Sagarus, pii et docti viri, Tigurum venirent, ut de Eucharistia cum Zwinglio conferrent. Lavateri Hist. de origine controv. sacram. Tiguri, 1564, p. 1. [Sidenote: RESULT OF ZWINGLE'S INQUIRIES.] Rhodius and his friend did not at first make known their opinions, but after listening to Zwingle, they gave thanks to God for having delivered them from so great an error.[612] They then presented the letter from Cornelius Hoen, which Zwingle read, and published shortly after.