was learned, acute, clear, and precise in expression, mild and amiable in his manners; he possessed a pure and classical Latin style and a vivid elotpience. In theology he became a pronounced predestinarian; with respect to the sacraments, he adopted the prevailing (Swiss) view.
In 1547 Vermigli went to England with a view to as- sist Cranmer in establishing the Reformation. He was given a professorship at Oxford, and liegan his work with a course of lectures on 1 Corintliians, which he published in 1551. In this work he discussed contro- verted questions, like the right of priests to marry and the nature of the sacrament of the Lord's su]iper; on the latter question assuming a mystical union with tlie substance of Christ, effected by faith and involving no physical contact, and yet so complete that even the flesh, man's physical nature, is strengthened, and the whole man brought into fellowship with the Lord. In the advocacy of this view he carried on an extensive correspondence with Calvin, and engaged in repeated discussions with the other Oxford professors, particu- larly Richard Smith. In 1550 he lectured on the Epis- tle to the Romans, laying out his strength on the dem- onstration of the doctrine of predestination, particularly as against the objections of Albert Pighius. These lect- ures were published in 1558 at Basle, and afterwards repeatedly. The confession formulated by the Synod of London in 1552 stated the doctrines of original sin, election by grace, and justification, substantially in har- mony with his presentation of them. Bucer having in the meantime been appointed to Cambridge, both he and Peter Martyr participated in the discussions of the time respecting the liturgy of the English Church. Vermigli lost his wife by death in 1553, and he was only restrained from returning to Strasburg after that event by being charged with a participation in the revision of the laws of the Church. On the accession of Mary to the throne, he escaped to the Continent with ditliculfy, and was restored to bis tormer position at Strasburg, though the growing Lutheran narrowness obliged him to declare his readiness to receive the Augs- burg Confession, rightly interpreted, and his determina- tion to avoid controversy respecting the Lord's supper. In 1555 he wrote to the Church at Lucca to encourage it to firmness under the tyranny of the Inquisition, and to the Church in Poland an opinion respecting the con- flicting teachings of Osiander and Stancarus (q. v.). The Lord's-supper controversy eventually compelled him to seek a new home in Zurich. He preached there occasionally in the Italian Church, and corresponded with the leaders of the Anglican Church on matters of worship and Church government. In 1559 he pub- lished against bishop Gardiner a large work entitled Defensio Doctrime Veteris el Apostolica de S. Encha- ristioi Sacramento ; and also against Richard Smith a Defensio . . . de Calibatu Sacerdotum et Votis Monasti- cis. In 1560 and 1561 he sent two circular letters, on the Trinity and the two natures in Christ, to Poland. He defended predestination against Bibliander at Zu- rich ; wrote a Bialof/ns de Utruque Christi Natura against Brentius and the doctrine of Christ's ubiquity in the body ; and was successfid in each essay. In 1561 he received, for the second time, an invitation to Hei- delberg, which he declined; but he attended the C<illo- quy of Poissy, and spoke in defence of the evangelical doctrines and attitude. After his return to Zurich he gave an opinion sustaining Zanchi (q. v.) at Strasburg, in a dispute on predestination and the Lord's supper, which has been justly regarded as the confession of Zurich respecting these docrines. He was engaged on a new reiiitation of Brentius when he died, Nov. 12, 1562. After his death his friends published his com- mentaries on Samuel, Kings, part of Genesis, and Lam- entations, and on Aristotle's A'^//«cs; also a collection of prayers taken from the book of Psalms. In 1575 Rob- ert Massov, French preacher in London, collected four hoiAis i}i LociComniunes fromVermigli's published works,
VERMIGLIO
V53 VERNEUIL, COUNCIL OF
i. e. passages having a bearing upon dogmatics, ethics, and polemics (Lond. fiil.). In a revised and enlarged form, this work became one of tlie most important sources for tlie Reformed theolony of the ItJth century. See vSimler, Oialio de Vitd et Obifit D. Petri Marty tis (Zurich, 15G"2, 4to) ; Schlosser, fA'beii des Theoihr Beza II. /*. Af.VermUjli (Heidelberg, 1807); Leben d.Vdter i>. £ef/r Under d, reformirten Kirche (Elberfeld, I808), vol. vii ; Herzog, Real-Enq/klop. s. v.
Vermiglio, GiusEPPK, an Italian painter, was born at Turin in the 17th century. Little is known of him except by his works. Lanzi says of his picture of Daniel in the Lions'' Ben, in the Library della Passione at Milan, that " for correctness of design, beautiful forms, expres- sion highly studied, and colors warm, varied, and lucid, it is one of the most valuable pictures painted at Milan since the time of Gaudenzio Ferrari." He executed with eminent success several other works for the church- es at Milan, Mantua, Alessandria, and Novara. He en- riched the background of his pictures with fine archi- tecture and beautiful landscapes. The latest date known of him is 1G75. See Spoouer, Bioff. Hist, of the Fine A rts, s. V.
Vermilion ("^llS'iiJ [in pause ~iCUJ],s/ias^e?-, accord. toGesen. from its versicolor, but 7-ed accord, to Flirst, who compares the Sanscr. har), prob. 7-ed ochre (Vulg. sino- pis, i. e. rubrica Sinopensis, which was the best [Pliny, Hist. Nat. XXXV, 5, 13] ; Sept. (.liXroQ, which in Homer is i. q. rubrica), or (according to the Heb. interp.) cin- nabar. This well-known metallic paint was first brought into use by the Phoenicians, who imported large quan- tities of it in the form of a reddish sand from their col- onies in Northern Africa. Its bright-red color recom- mended vermilion to those who were engaged in dec- orating temples (Jer. xsii, 14); hence, whenever it was mentioued in Scripture, it was usually associated with idolatry. Thus Ezekiel, reproving the apostasy of his times, declares that Aholibah " added to her idolatries, for she saw men portra}'ed upon the wall, images of Chal- dteans portrayed with vermilion, girded with girdles upon their loins, exceeding in dyed attire upon their heads, after the manner of the Babylonians, even of ChakUea"' (Ezek. xxiii, 14). He adds, "and she doted upon them as soon as she cast her eyes on them." These were, in fact, the rejiresentations of the Chaldtean idols, which many of the Jews were seduced into wor- shipping. The author of the apocryphal Book of Wis- dom also alludes to this custom : " The carpenter taketh the very refuse of his timber, being a crooked piece of wood, and full of knots, and carving it diligently when he had nothing else to do, and fashioning it into the image of a man, or like some wild beast, laying it over with vermilion and with paint, coloring it red, and cov- ering every spot therein" (xiii, 14). The accuracy of the prophet is corroborated by the recently exhumed Assyrian monuments. M. Botta noticed several figures on the walls of Khorsabad yet retaining a portion of the vermilion (Bonomi, Nineveh, p. 200). There is in tlie British Museum, among the marbles sent from Nim- rud by Mr. Layard, a large slab with a figure of the king standing, holding in his right hand a staff, and resting his left on the pommel of his sword, still hav- ing the soles of his sandals colored red. See Color.