First, as regards his grasp of spiritual subjects and their expression in words, Tauler’s simple and heartfelt manner taught him how to clothe his thoughts in popular and attractive dress. The proof of this is to be found in his writings for the people and in several of his more carefully prepared sermons, particularly in the works and sermons of the first period when the mystical influence was still predominant. Also with regard to the common body of Christian belief, so far as he still held fast to the same, several excellent elements of Catholic mysticism stood him in good stead, notwithstanding his inward alienation. The intimate attachment of the mystics to Christ and their longing expectation of salvation through the Lord alone, sentiments which made an immense impression on his soul, notwithstanding the fact that he understood them in a one-sided and mistaken fashion, probably had their share in preserving in him to the very end his faith in the Divinity of Christ and in the salvation He wrought. They also led him to esteem the whole Bible as the Word of God, and to hold fast to various other mysteries which some of the Reformers opposed, for instance, the mysterious presence of Christ in the Sacrament, even though they did not prevent him from modifying these doctrines according to his whim. While Luther retained many of the views rooted in the faith and sentiment of earlier ages, the Rationalism of Zwingli was much more ready to throw overboard what did not appear to be sanctioned by reason; this came out especially in the controversy on the Lord’s Supper. The reason of this was that Zwingli had been trained in the school of a narrow and critical Humanism; of mysticism in any shape or form he knew nothing at all.