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, called also Baramus, a monk of the sixth century, rendered himself conspicuous in the Eastern church by reviving the sect of the Monophysites, founded by Eutyches, and called from him Eutychians. Their doctrine was, that in Christ there is but one nature, that of the incarnate word. The sect was now reduced to very few, but these had ordained Zanzalus bishop of Edessa, and by his uncommon zeal and indefatigable labours, he left his sect, when he died in 588, in a most flourishing state in Syria, Mesopotamia* Armenia, Egypt, &c. and other countries, and such as exist in those countries are still called by the name of Jacobites in honour of him.

, a learned philosopher, mathematician, and divine, of the sixteenth century, was born at Landshut, in Bavaria. He taught at Vienna for a considerable time, and resided afterwards near the bishop of Passau in Bavaria, where he died in 1549, leaving several works; which are different in their spirit, according as they were written before or after he quitted the Romish church. Among these, his notes on some select passages of the Holy Scriptures, Basil, 151?, folio, and his “Description of the Holy Land,” Strasburg, 1536, folio, are particularly esteemed. There is an excellent life of Ziegler in Scbelhorn’s “Amoenitates.”

These accusations were first circulated in a pamphlet, published in 1753, entitled “A narrative of the rise and progress of the Herrnhutters, with a short account of their doctrines, c.” by Henry Rimius, Aulic counsellor- to his late majesty the king of Prussia. The representations of this writer were confided in, and the character of the brethren was exhibited in the most odious colours. Bishops Lavington and Warburton, in particular, relying principally on the authority of Rimius, were distinguished as the most formidable of their antagonists. Bishop Lavington, in a pamphlet entitled “The Moravians compared and detected,” instituted a curious parallel between the doctrines and practices of the Moravians and those of the ancient heretics; and Dr. Warburton, in his “Doctrine of Grace,” wrote some very severe invectives against them. The count was at this time (1753) in England, and resided at an old mansion (called Lindsey house) which he had purchased at Chelsea. He was here witness to numerous libels against him. “To one of the first ministers of state,” says Mr. Cranz, “who urged the prosecution of a certain libeller, and promised him all his interest in having him punished, he gave his reasons in writing, why he neither could nor would prosecute him. A certain eminent divine^ who compared the brethren to all the ancient and modern heretics, and charged them with all their errors, though ever so opposite to each other, received from him a very moderate private answer.”

Count Zinzendorf died at Herrnhutt, May 9, 1760, and was interred in the bury ing-ground on the Hutberg. Mr. Cranz has given the affecting particulars of his death and funeral in his History of the Brethren, p. 488 502. The count was married, about 1722, to the countess Erdmuth Dorothea Reuss, who died on the 19th of June, 1756, beloved and revered by all as a “faithful and blessed nursing- mother of the church of the Brethren.” By her he had one son and three daughters. His son, count Christian Renatus of Zinzendorf, was educated at the university of Jena; in 1744 his father introduced him at Herrnhut as a co-elder of the single brethren: he wrote many poetical soliloquies and meditations; and died at Westminster, May 28, 1752. Of the three daughters, the eldest accompanied her father to America, and married the baron Johannes de Watteville, who, in 1743, was consecrated a co-bishop, at Gnadenfrey, in Silesia.'

, a learned divine, was born in 1737, at Sandal, neat* Wakefield, Yorkshire; and in 1757 removed from the school of the latter place to Trinity-college, Cambridge. In 1760, he was elected into one of lord Craven’s scholarships, along with Mr. Joah Bates, celebrated afterwards for his skill in music. The year following, Mr. Zouch took his degree of B. A. and was classed as the third wrangler. Having been chosen fellow of his college in 1763, he was appointed assistant-tutor, which office he discharged with extraordinary credit; though his assiduity so much impaired his health, that he was obliged to quit the university; on which his college presented him in 1770 to the rectory of Wycliffe in the North Riding of Yorkshire. In this country retirement he continued till 1793, performing the office of a parish priest with great diligence, and augmenting his knowledge of natural history. His botanical excursions, in a pleasant and romantic part of Yorkshire, contributed not a little to invigorate his constitution. In 1791, he was appointed deputy commissary of the archdeaconry of Richmond; and in 1793 was chaplain to the master of the rolls, and rector of Scrayingham. By the death of his elder brother, the rev. Henry Zouch, in 1795, he succeeded to an estate at Sandal, where he resided till his death. On the demise of Dr. Smith, the master of Trinity college, one of the most learned mathematicians of his age, he was requested by the vice-master and senior fellows to deliver a Latin funeral oration in honour of his memory, which is said to have been much admired for the classical elegance of its language. In 1798, Mr. Pitt intended to have appointed him to the mastership of Trinity; but this design was set aside in favour of the present bishop of Bristol. On April 9, 1805, Mr. Pitt gave him the second prebend in the church of Durham, and in the same year he took his degree of D.D. In 1808, the see of Carlisle was offered to Dr. Zouch; but, in consequence of his advanced age and retired habits, he thought proper to decline the acceptance. Besides some anonymous publications, he was the author of, 1. “The Crucifixion, a Seaton prize poem,” 1765, 4to. 2. “A Sermon preached at the primary visitation of William lord bishop of Chester, held at Richmond, in Yorkshire, August 21, 1789,” 4to. 3. “An Inquiry into the Prophetic Character of the Romans, as described in Daniel viii. 23 25.” 1792, 8vo. 4. “An Address to the Clergy of the Deaneries of Richmond, Catterick, and Boroughbridge,” 1792, 4to. 5. “A Discourse delivered to the Clergy of the Deaneries of Richmond, Catterick, and Boroughbridge, within the Diocese of Chester, at the visitation held June 20 and 25, 1793, and published at their request,” 4to. 6. “The good Schoolmaster, exemplified in the character of the rev. John Clarke, M. A. formerly fellow of Trinity college, Cambridge, and successively master of the Schools of Skipton, Beverley, and Wakefield,” 1798, 4to. 7. “An Attempt to illustrate some of the Prophecies of the Old and New Testament,” 1800, 12mo. 8. “A Sermon preached in the Cathedral Church of Durham, at the Assizes holden July 30, 1806,” 4to. 9. “Memoir of the Life and Writings of sir Philip Sidney,” 1808, 4to. 10. “Memoir of the Life of John Sudbury, D. D. Dean of Durham,” 1808, 4to.

In 1519 a Franciscan of Milan, being sent from Leo X. as general visitor of his order, came to publish indulgences at Zurich, and preached according to the usual manner; namely, “That the pope had granted an absolute pardon of sins to those who. purchased such indulgences with money, and that men might by this means deliver souls infallibly from purgatory.” Zuinglius declaimed powerfully not only against the preacher, but even against the indulgences, or at least the use that was made of them. Hugh, bishop of Constance, supposing that he was displeased only with th.e abuse of them, exhorted him to go on, aad promised him his patronage; but Zuinglius went farther, and solicited the bishop, and the pope’s legate in Switzerland, to favour the doctrine he was about to establish, and which he called evangelical truth. The bishop and the legate refusing to hearken to his proposals, he told them, that he would oppose the errors of the court of Rome, and propagate his own doctrines, in defiance of them; and thus continued to preach, from 1519 to 1523, not only against indulgences, but other articles of the catholic church.

Zuinglius made no less progress with the reformation in Switzerland than Luther did in Saxony, yet, though by four years preaching he had prepared the magistrates and people, and knew that they were disposed to cast off the doctrine and discipline of the church of Rome, and to receive his new opinions, he would not attempt to make any alterations in the external worship without the concurrence of the civil powers, and to that end caused an assembly to be called of the senate of Zurich in 1523, that the differences among- preachers in matters of religion might be composed. The senate, by their edict, invited all ecclesiastics of their canton, and gave the bishop of Constance notice of it, that he might either be present by himself or his deputies; and the assembly met at the day appointed. Here Zuinglius declared, “that the light of the gospel having been much obscured, and almost extiuguished by human traditions, several persons of late had endeavoured to restore it by preaching the word of God in its purity; that he himself was one of that number; and, though he had for five years past taught nothing but what was contained in holy scripture, yet he had been treated as a heretic and seducer; that it was for this reason he had desired to give an account of his doctrines before the senate of Zurich, and the bishop of Constance, or his deputies; and, that they might the more easily understand them, he had drawn them out into sixty-seven propositions.” The doctrine contained in these propositions may be reduced to the following articles: 1. “That the gospel is the only rule of faith.” 2. “That the church is the communion of saints.” 3. “That we ought to acknowledge no head of the church but Jesus Christ.” 4. “That all traditions are to be rejected.” 5. “That there is no other sacrifice but that of Jesus Christ.” 6. “That we have need of no other intercessor with God but Jesus Christ.” 7; “That all sorts of meat may be eaten at all times.” 8. 66 That the habits of monks partake of hypocrisy.“9.” That marriage is allowed to all the world, and no man obliged to make a vow of chastity and that priests are not at all debarred from the privilege of being married.“10.” That excommunication ought not to be inflicted by the bishop alone, but by the whole church and that only notorious offenders ought to be excommunicated.“11.” That the power which the pope and bishops assume to themselves, is errant pride, and hath no foundation in scripture.“12.” That none can forgive sins but God; and that confession of sins to a priest is only to beg his ghostly advice,“13,” That the scripture teaches no such place as purgatory.“14.” That the character which the sacraments are said to impress, is a modern invention.“15.” That the scripture acknowledges none for priests and bishops but such as preach the word of God."

He also offered to deliver his judgment respecting tithes, the revenues of the church, the condition of infants not baptised, and confirmation, if any person should be willing to dispute with him upon those points. John Faber, one of the three deputies whom the bishop of Constance had seait, and his chief vicar, answered, that he was not come to dispute about ceremonials and customs, which had for many ages been used in the church; nor did he think fit to debate about that affair then, but would refer it to the general council, which was to meet shortly, according to the constitution of the diet of Nuremberg. Zuinglius replied, “that they ought not to regard how long a thing has been or has not been in use, but to observe only, whether or not it be agreeable to truth, or the law of God, to which custom could not be opposed; and that there were learned men in the present assembly who could very well determine the matters in question, without referring them to a council, since even private Christians, enlightened by the spirit of God, could discern between those that did and did not^understand the Scripture.” The result of this conference was in favour of Zuinglius; for the senate ordained by an edict, “that he should go on to teach and preach the word of God, and the doctrine of the gospel, after the same manner that he had hitherto done; and that no pastors, either in the city or country, should teach any thing that could not be proved by the gospel, and should also abstain from accusations of heresy.”