Chapter IX: Part 9

"We will take the reformation into our hands," said the most sensible. At a diet in Luzern, to which Zurich and Schaffhausen were not invited, a proclamation was drawn up and ratified by nine cantons, of which the following are the substantial contents: "Since, to our sorrow, it has come to pass, by the preaching, writing and teaching of Luther and Zwingli, that our ancient Christian faith is put to scorn, the ordinances of the Church despised and nothing any longer left; therefore, in order that men may not live more inclined to evil than to good, wholly abandoned, without fear and punishment for self-will; in order that no one may make a creed for his own head and understanding, and because the Chief Shepherd of the Church is silent amid our cares and perplexities, and sleeps, we Confederates have thought it necessary to take care of ourselves, and, until the time arrives when a Council will allay the discord, set forth the following articles: By no one, whether clergyman or layman, shall the XII. articles of the Christian creed be assailed; and just as little shall the Seven Sacraments, as the Church has ordained them and heretofore held them. No layman shall go to the Sacrament without confession and absolution; and no one shall receive it under two forms. No chancre shall be made in the ceremonies, which, derived from the Word of God, have come down to us from the Holy Fathers and our worthy ancestors. Because the rules of fasting, based on reasonable and Christian arguments, have reached us through the Holy Fathers, we will not suffer the scandal arising from their transgression to exist amongst us. They shall be observed according to the order and pleasure of each Canton. We will suffer no reviling of the Most Holy Virgin. We believe, that She, and the other saints, by their intercession with God, can protect us and obtain for us grace. He who speaks to the contrary shall be severely punished according to the sentence of his lords. No one shall undertake to abuse, carry off, or break to pieces images, paintings and crucifixes. Whatever of church-revenues they possess, shall be guaranteed to the houses of God. And because much discord and perversity have been stirred up by the preachers, so that this may be done away and the Gospel in its true meaning preached to us and the common people, as the ancient teachers have left it behind recorded in many valuable books, it is our serious intention, that no one shall preach the Word of God, wherever we have power to rule, unless he has been first examined by his spiritual ordinary, duly admitted and duly consecrated, and has a credible certificate of this, as every priest should. No layman shall preach; no hedge-preacher shall any where be tolerated, but driven off and punished with severity. Our preachers shall also preach, teach and instruct without any covetousness and seek naught therein, but the salvation of souls and their improvement. Item, since wrong views and contradictions have been groundlessly revived by the Zwinglian or Lutheran sect, touching purgatory and prayers for the dead, in which all Christian souls, our ancestors and we ourselves have believed, we warn all true men not so wantonly to forsake our true faith for the false sayings of Luther. We wish also that no one preach, write or speak such things in our territory. He who does so, shall be punished according to the judgment of his lords. The houses of God, cloisters, foundations and churches, shall be permitted to retain their rights and privileges; no violence shall be used against them, nor their dues kept back, or taken from them without law.

"Item, although it may be true that the Canon Law, many ordinances and statutes have been framed by the Holy Fathers, teachers, Pope and Councils with a good design, yet since this Canon Law and these statutes have been increased by degrees and made more severe; since many of them are exorbitant and have been misused against us laity, so as to cause us great injury and ruin; and since in this sad time, when the wolf has broken into the sheep-fold of Christ, the Chief Watchman and Shepherd slumbers, we deem it our duty, as civil authorities, to come to the rescue in some measure; not that we at all wish thereby to cast off our allegiance, or place ourselves in opposition to the Roman and universal Christian Church, but only for the suppression and prevention of further disasters, rebellion and the division of our Confederacy. But if by a general Christian Council or competent assembly, to which deputies are invited and are present from our Confederacy, this schism is removed and unity again restored to the Church, we will not be sundered therefrom, but act like our forefathers, as a good, pious, obedient Christian people.

"And therefore, we ordain first, that our people's priests and pastors shall not addict themselves to avarice, as has too often been the case heretofore, namely: that they and their curates shall not keep back the Holy Sacrament from us and ours for the sake of money. Still, it is our purpose that, whatever from ancient times has been assigned in each canon to the pastor or sacristan, it shall continue to him and yield him a fair support; but if any one in the collection thereof is dealt with severely and dangerously, it shall concern the civil authority, so that the common man be not overmatched. Item, the priests of every rank shall conduct themselves in a decent and pious manner, and set a good example to us laity, for hereafter that will not be endured from them, which has been hitherto. Every pastor shall also remain with his parishoners during the death-struggle, and minister to them and comfort them faithfully, according to the Christian rule, at the risk of losing his benefice. Since, moreover, there has been great abuse in this, that a priest has employed two or more curates to perform the duties of his parish and then taken his leave, we will suffer it no longer, and henceforth, no priest shall possess more than one parish and cure of souls, and shall live there himself. Also, no one shall make a secret agreement with another, at the peril of losing his benefice. Yet, we make this exception; a pastor may receive several livings in the foundations and monasteries, where hitherto it has been the custom and privilege not to reside therein personally, so that the excellent foundations and monasteries be not curtailed in their privileges. Item, where a young man has a benefice, or, being still under age, is too young to become a priest, he may indeed be permitted to enjoy the benefice, on condition of procuring the services of a fit and worthy priest in his stead. But, if he reaches the proper age, and does not then become a priest, or is not capable and virtuous enough for the office, he shall be deprived of the benefice.

"Item, because several priests have already ventured to take wives, it is our opinion, that no benefices should be bestowed on them, and they ought to be forbidden the exercise of their priestly office; and those persons belonging to the monastic orders, who have left their cloisters and their order, or have married, ought to be deprived of their benefices and expelled from their monasteries; still, be it reserved to each canton and each authority to deal further with them, or show mercy. Item, in regard to spiritual jurisdiction and excommunication we have considered and ordered at this time, since matters have gone so sadly and no one has given them any attention, that no clergyman shall cite, summon, or call up a layman, and no layman a clergyman, or one of his own estate, before a spiritual tribunal, except alone in the matter of marriage, and in what concerns error and dispute about the holy sacraments, or the monasteries and churches, or the welfare of the soul, or infidelity. But in so doing, it is our opinion, if it chance in regard to marriage-affairs and other business, that we laymen might be summoned and tried before a spiritual court; still, the whole business shall not come first either before the bishops, or their officials, or commissaries, or before a spiritual judge, but before each civil authority, and then after each civil authority has investigated the matter, it shall then proceed to give judgment and explanations thereon, or else hand over the business, if they think it necessary, to the spiritual judge. All judicial proceedings before the spiritual judge, and especially at Constance, shall be transacted in German and written out in German, as the custom is in several bishoprics, so that we laity also may hear and understand what is done. Item, since between the Sunday, when the Alleluia is omitted,[5] and Shrove Tuesday, during which season every other person indulges in worldly pleasures, wedding festivals are forbidden to the common man, and because this prohibition is remitted for money, it is our order and opinion, that it be granted without pay. Since we and ours have been burdened with manifold Romish indulgences, it is our opinion, that from this time forth no indulgences should be granted for the sake of money, in any place or corner of our cantons. Furthermore, the Pope and bishops hold and reserve for themselves alone certain sins and transgressions, and hence it happens, they will not give the people absolution without the payment of a large sum, and no dispensation is granted to any one, even in a case of decent and honorable emergency, unless it be outweighed with gold--therefore, it is our opinion, that what may be brought to pass by popes and bishops for gain, shall be granted to the people and the poor common man, by every pastor without charge, notwithstanding the power of the Pope and the bishops, until it be further determined. Every canton also shall and may consult with its pastors and clergy, and devise a plan, as to how and in what form the gross abuses of the confessional may be punished. In regard to the _courtesans_, who invade our livings, it is our plain order and opinion, that where such Romish knaves come, they shall be cast into prison and punished in such a manner, as that henceforth we shall be rid of them. Because the priesthood, in some part at least, have been guilty of wicked deeds, altogether improper and indecent, which, if they had been committed by the laity, would have been punished with death; and these evil-doers, when handed over to the bishops and the superiors of their orders, have been lightly dealt with and set free, and because crime and follies increase among them, and give rise to every kind of discord and disturbance--in order that this evil may be cured, whoever perpetrates such a crime as to forfeit his life, each authority, under which such a clergyman has been seized, shall execute him for that crime, just like a layman, notwithstanding his consecration."

"Item, because the common people have been greatly disturbed in their faith by the printers, and the books published by Luther or Zwingli and their followers, it is our will, that no one shall print or keep such books for sale in our cities, cantons and territories; and, when they are seized on a colporteur, he shall be heavily punished; and whoever has such books for sale and takes them to a merchant, the merchant shall tear them to pieces, or throw them into the mire, and not be accountable therefor. But such works as the Old and New Testament, the Holy Gospels, the Bible and other Christian books of the twelve Apostles and Saints, their lives and doctrines, may be bought and sold. Item, whereas it is very plain that the poor common man who has been everywhere subjected to restrictions of a hard and severe character, by clerical prelates and convents, as well as by noble and plebeian judges, in their restraints on marriage, their lowering of prices, their rents and other feudal claims and privileges, and especially among our bailiwicks and dependencies, which now highly grieves and surprises us Confederates, and because, according to the terms of the federal compact no one canton can break off from the others in its rights, claims and privileges, and as in our bailiwicks collectively abuses and grievances have been very much practised against the common people, by the monasteries, nobles and judges, therefore, be it hereby resolved, that we take measures to alleviate and pass judgment therein, so that the poor common man may not be burdened by the lowering of prices, and heavy ground-rents, and so severely bound, but that favor and a remedy may be discovered. Item, in regard to the restraints on marriage, that is, when a man takes a wife, and a woman a husband, beyond the jurisdiction of his feudal lord, and the lord undertakes to punish him therefor, it is our will and ordinance, that no one be so punished, seeing that marriage is a sacrament, and every one should be free in such a case. But whoever desires a partner, and is able to pay a ransom, and procure his or her liberty, it shall not be refused, but granted for a reasonable sum of money. Should the lord be too severe, it shall be the duty of the magistrate, in every place and corner, where it occurs, to mediate therein and settle it according to equitable principles. Item, it shall be the bounden duty of every convent to hand in to the authorities a faithful account of its revenue, outlay, possessions and all its business. Item, although the clergy have hitherto been free and exempt from all burdens and incumbrances, and have so overawed the secular authorities with the ban of excommunication, that they never dared to lay upon them taxes, fines, school-money, customs, tolls, licenses, fees and other burdens, yet as there is no foundation for this custom in the Holy Scriptures, it having been introduced among simple Christian people by spiritual laws of their own invention, so that they might not be loaded with the same burdens; therefore, it is the will and purpose of our Lords and rulers, that all priests, whether secular or belonging to the monastic orders, shall share in all these, so that the common people may continue obedient to the civil authorities, according to the Christian rule; none of them shall oppose this, and it shall also be sent everywhere in the city and canton. And, finally, we Confederates reserve the right to add to, to take from, and to alter the articles here drawn up, if, in the meantime, anything better be discovered, even as our Confederacy stands responsible toward God and the world, and may be praiseworthy, useful and honorable."

This long document, which Bullinger alone has preserved entire, we here present with slight abbreviation, because it exhibits, in a manner more lively than any description could, the position in the state then held by the church, wherever the Reformation had not yet taken deep root. Great defects were acknowledged by all the governments, and the will was at hand to apply the remedy. But points of faith must be left untouched. Hence, these were summed up in the introduction. On the contrary, no special reverence is shown for the Pope and the higher position assumed by the clergy; indeed, in several essential particulars, a decided purpose is expressed to hold them in check, and if necessary even to resist them. There is room to conjecture, that if these articles had been carried into practice, they would have exerted a powerful influence against the Reformation, so far, perhaps, as to have confined it to Zurich, and even in the end to have suppressed it here.

But the impossibility of this soon appeared. The Great Councils of Bern, Solothurn and especially Basel durst no longer venture to enforce the general enactments against the married clergy, for the maintenance of rules of fasting and for the preservation of purgatory among the doctrines of faith, whilst on the other side, wherever they still had firm footing, the priesthood opposed all the articles, which would set limits to their greediness and love of power. Hence the general resolutions were not carried out, and only showed the more strongly the inward weakness of the Papacy.

But already, before this time, the first inconsistency, to which Zwingli himself was obliged to submit, came to the aid of his opponents. He had declared that the Gospel was able to endure any trial; that to prove the right and utter the results of his examination should be free to every one, and as he claimed this right in full measure for himself, he, for his part, denied it to no other man. Yet the State did this, and Zwingli fell in with the measure. As early as January, 1523, the following ordinance was published: "Masters Ulric Zwingli and Henry Utiger of the Canons, and Master Henry Walder and Master Binder of the Councils, are appointed to inspect everything which shall be printed in the city of Zurich, and the printer shall be informed and command given him, to undertake to print nothing without their knowledge and approval." Thus, the censorship of the press, which, till now, had only been exercised by the bishops and the Pope, was introduced by the State, by a republican state, and at a time when this state was subjecting the exclusive, established faith, to every kind of investigation. Whence this inconsistency? It did not spring from the Reformer, but only from the unavoidable necessity of his age, in which the capability of judging had not yet penetrated the mass of the people.[6]

This was immediately perceived and made use of by the Papacy. Her skillful orators did not in the least blame the censorship of the press in Zurich, but thought it very judicious; but, "why then," asked they, "do you attack us for restrictions and watchfulness, when you yourselves cannot do without them? To-day you declare faith shall be free, that it can sustain any trial, and to-morrow suppress the writings of those who will not prove it in your way. Truly, like us, you need an authoritative creed. Only with us the old Church gives the command, with you the new Zwingli. This is very far from being a sufficient reason to induce us to go over to your party." What adequate reply can be made? In fact the time had not yet come, when the Reformation could stand by its own strength; the distinguished man alone sustained it. In this, lies the reason why Zwingli was indispensable to Zurich--in this the secret of his power in the State as well as the Church.

Also aware of this, the defenders of the Old Order were more and more convinced, that its maintenance or new establishment in the Confederacy, could only become possible, if they succeeded in putting Zwingli to silence, and for the attainment of this end they mustered all their powers. Hence, an offer from Doctor Eck, of Ingolstadt, known through his earlier famous disputation with Luther, and mentioned before in the beginning of this work, to come personally to Switzerland and do battle with the Reformer, was very welcome to the leaders of this party. As soon as Zwingli heard of it, he wrote to this champion and invited him to Zurich: here he could attack him and point out to his hearers, who needed it most, the errors of their teacher. "It is time," he concludes, "for me to leave off, if I have been a false prophet. But rather would I find out a way, if there be time, to prevent thee from deceiving the poor people with thy imposture. May God have pity on thee, take away thy stony heart and give thee one so warm, that one can write to thee with joy!" The Council of Zurich also sent an invitation to Eck, along with a letter of safe-conduct, pledging him a safe passage through the canton, coming and going. Eck declined it with the remark, that he must appear wherever the diet would appoint. The latter, after manifold negotiations with the bishops, after a final weighing of the different views of the governments themselves, resolved, in March of the year 1526, to accept the offer of Eck, to whom the general-vicar Faber had joined himself, and assemble a religious conference at Baden, in the middle of October. To these preparatory consultations and to the sessions of the diet Zurich had not been invited for a long time. In vain had she complained of it. But now she received a cold letter, almost hostile in its tone, from her sister-confederates, of which the following are the essential contents: "It cannot be concealed from you, that for a good while there has been much talk of a disputation. Transactions of this sort have not at all been displeasing and repugnant to your feelings heretofore. Well! Now we are to act for a final restoration of peace. Require Zwingli and his associates to appear here along with your deputies, and thus show yourselves as those, who would willingly suffer discord, ill-will and disturbance to be put away, and themselves be taught what is better." It is easy to imagine, that, on such an invitation, Zurich found the matter worthy of more mature consideration before she could accept.

The government had undoubtedly begun and proceeded, without heeding the frequent prayers and warnings of her Confederates, in a thorough work of reformation within the limits of her own canton; beyond these she had neither exercised, nor sought to exercise, a direct ecclesiastical influence. What she had done, was in strict accordance with her rights; no law of the Confederation had been violated by her. And yet the confederates continued to assume more and more the attitude of judges over her. When the deputies from the Zurich Council appeared in the midst of the diet, at the close of the discussion in regard to the conference at Baden, they were excluded, called in again, if they thought fit to come, not asked for their opinion, and simply informed of what had been determined without their assistance, and what they were now expected to carry into execution. In the same form, a knowledge of these decrees was a second time communicated to the government. The doctrines of Zwingli were styled heretical beforehand, and he was charged with being the author of sedition; then it was resolved: "It is not our will that any changes be made in the faith, and, as dutiful members, we have no thought of sundering ourselves from the Holy Church; but in order that Zwingli may be obliged to leave off his seditious teachings in our Confederacy, and the common people in some measure redeemed from error and rendered peaceful, we make arrangements for the disputation."

After such a declaration, what was the part demanded of the free state of Zurich? That she should appear in the circle of her confederate sisters in the attitude of a poor sinner; take back whatever she had established after mature trial; seize the Reformer and arraign him before an inquisition, by which he had already been prejudged as a heretic. And then what anxiety, what memories connected themselves with Baden, the place of the conference? It stood in close dependence on the most embittered cantons. The majority of its own citizens were hostile to the Reformation. Here, a short time before, the blood of the men of Stammheim and Burkhard Ruetiman had been shed by an unrighteous sentence, out of mere religious hatred and in violation of pledges; from thence, the same year, Nicolas Hottinger, of whom we have already spoken, had been delivered up to Luzern, to fall by the sword, in spite of all the intercessions of the Zurich government. The principles of the Romish Church in regard to those, whom she esteemed heretics, were well known. It had been openly declared by several, and believed by many, that they were not bound to keep faith with such persons. Just about this time, (December 11, A. D. 1525), Pope Clement VII., to whom the Zurichers had sent the Secretary Am Gruet, to collect the arrears due for military services, wrote thus: "If you do not forsake your new, ungodly errors, how can you expect us to satisfy these claims, lawful as they may be, without going counter to righteousness and the fear of God, since that cannot be justly allowed to heretics, which they have inherited from their forefathers?" In Freiburg, Zwingli's writings were burnt, and his effigy in Luzern. Several states had given orders to seize him, wherever he could be found. His brother-in-law, Leonard Tremp, wrote to him from Bern: "As you value your life, take care you go not to Baden; for no safe-conduct will be observed in your case; that I know." Can the government of Zurich be blamed for not wantonly exposing the man, in whose existence the entire development of its political and religious life was closely bound up?

And yet, when we see how the Messiah, whose Gospel the Reformer proclaimed, delivered himself up to the unjust judges; when we read his declaration: "Whoso loveth his life shall lose it;" when we hear Martin Luther say, as he began his journey to Worms; "And, if there were as many devils there, as tiles on the houses, I will yet go," and see him step forth courageously before the wrathful monarch and the empire;--indeed we might almost wish that Zwingli had not declined the challenge to battle, nor given his enemies occasion to triumph, and cry out to all the world that he did not dare to defend his own cause. [OE]colampadius, who, sent by his government, had appeared there with unflinching courage, wrote to him from Baden: "Elsewhere than here, on the field of battle, we cannot meet these our opponents with befitting energy. Mere writing is not sufficient. Thou wilt expose thyself to danger, as is the case with us all. Yet perhaps thou knowest more than I. Do as thou thinkest best for the Gospel of Christ, to whom our life, as much or as little of it as still remains, alone belongs."

Not for one moment did Zwingli falter in the path, which he had marked out for himself. Though his faith continued firm and strong till the hour of his death, still there lay also in his character a spirit of worldly prudence, which rendered intolerable the thought of becoming a sacrifice to the craft of his opponents, who, instead of honoring his courage, would rather perhaps have laughed at him as a credulous dupe, in their joy over the success of their unworthy plan. The author of this work will neither justify, nor blame him on this account. His duty is, to present a faithful picture of the great man, leaving the reader to form his own judgment. But let us hear a few passages touching this point, from a long letter of his to the government of Bern, which had urged Zurich to accept the invitation to take part in the Conference: "I beseech you, wise and pious Lords, in the most pressing manner, to have my answer to your letter, which was sent to my Lords, but had reference to myself, read aloud and weighed with earnest and mature consideration; for I am not all opposed to, but in favor of a disputation. It is only the place that I cannot abide, and these are my reasons: No place stands open to me, since the cantons of Luzern, Uri, Schwytz, Unterwalden and Zug have the supremacy; for the aforenamed cantons have called me a heretic, summoned me to appear before them, rejected my doctrines, burnt my books and reviled me without any hearing whatever. It is a manifest pre-judgment. They themselves confess, that the disputation was only planned, in order to silence Zwingli. This is also a pre-judgment. As the aforenamed cantons have commanded me to be taken prisoner, how could I trust their safe-conduct? In the safe-conduct itself there is a proviso, that every one must behave agreeably to that safe-conduct; a common article where there is no danger; but it would not be enough for me at Baden; for just as soon as I would say: 'The Pope is Antichrist'--just so soon would they cry out against me, that I had forfeited my safe-conduct. Then, the Five Cantons, along _with Faber and Eck_, have made arrangements beforehand, behind our backs, in regard to the disputation, which ought to be impartial; and they have permitted the most scandalous writings of Faber and Eck against me to be sold freely, nay, to be hawked about at the Diet, whilst they would neither hear nor look at my answers. For these and other reasons, I would give a friendly caution to my gracious, loving Lords, to believe no one, who pretends that I wish to avoid the disputation. I do not; but only the place. Besides, there are three most excellent articles altogether omitted in the safe-conduct, viz: that the Bible alone should be the source and ground of argument; that no judge should be placed over God's Word; and finally, that the controversy should be carried on freely, and without interruption, on all points in dispute. But, indeed, there is no need to speak of safe-conduct or articles, whilst they will hold the disputation at Baden. I will not _baden_ (bathe)."

[OE]colampadius now headed the Reformed party at the Conference, in Zwingli's stead. Berchthold Haller, preacher at Bern, joined him. They two, and several others of like mind, kept up the battle for sixteen days, against Eck, Faber, the not unlearned but extremely passionate Doctor Murner of Strassburg, preacher at Luzern, and their friends, who were present in great numbers. Meanwhile Zwingli was not idle. Every evening a report of the proceedings was brought to him from Baden, for inspection, counsel and advice. According to his own statement, he did not see his bed for nearly three weeks. [OE]colampadius and his friends had to contend with no despicable antagonists, in the presence of hearers, the majority of whom were prejudiced against them. And the difficulty was increased by the fact that Eck and Faber, to whom it was assigned to draw up theses for dispute, cunningly enough passed over the perplexing points touching the Church, the power of the Pope, the celibacy of the clergy, the rules of fasting and the like, but pushed into the foreground, on the contrary, as the most important, those touching the Muss, because they could assail the view of Zwingli and [OE]colampadius on the Lord's Supper in part with Luther's own arguments. A letter from Erasmus against this view also came to their aid, which was, according to a report, extant in the university of Paris, read at Baden with great applause, and did the more injury to the Reformers, the higher the opinion of Erasmus was prized by liberal theologians.

Amid all this, [OE]colampadius knew how to keep his ground manfully. His quiet demeanor and moderation served him no less than his learning, in which he was scarcely inferior to Zwingli himself. One of the Catholic party is said to have cried out, whilst he was speaking: "O if the long, yellow man were only on our side!" His external appearance, as, clad in simple clothing, he appeared in a rough-hewn, unadorned pulpit, was only the more dignified in contrast with the richly carved throne on which Eck, Faber and their distinguished friends sat in silken robes, puffed up, and hung around with golden chains and crosses. At the close of the Conference, the latter declared the victory theirs. This decision was likewise ratified by the four presidents, the majority of the deputies of the Diet and by far the greater number of the attendant scholars and clergymen. Only ten of the latter came out, over their own signatures, in favor of [OE]colampadius, and with him against the justness of the theses put forth by Eck and Faber. Berchthold Haller, along with several others, retired before the termination of the Conference. Before the assembly broke up, Thomas Murner appeared, by permission of the presidents, and read aloud forty propositions, which he had posted up as the errors and blasphemous assertions of Zwingli, on the church-doors at Baden, and declared himself ready publicly to prove as such against him; but since the challenged party had staid away in a cowardly fashion, he could, in accordance with all law, human and divine, proclaim him, this tyrant of Zurich, and his followers, dishonorable, perjured, sacrilegious and God-forsaken people, of whose company every honest man ought to be ashamed, and shun them as persons unclean and ripe for damnation. Zurich had to endure this, which was reported to her, and a haughty letter from the deputies of the Twelve Cantons besides. Much was said in it about Zwingli's lies; he was accused of ridiculing the Confederates, of making seditious speeches, and of a never-ceasing hostility. They were now tired of this disorder, and if the government of Zurich would not banish the everlasting disturber, they then would be compelled to make known to their subjects in city and canton the injury they suffered,--to appear before the bailiwicks, so that the honest people might become acquainted, not with Zwingli's little book and slanderous invectives alone, but the reply of their Confederates also. What would come out of this, the Council of Zurich might consider in their wisdom.

Meanwhile, the tidings, that a victory was gained, spread on all sides, "We thank the Most High"--wrote the deputies of the Twelve Cantons from Baden to Duke William of Bavaria--"that Your Princely Grace sent over to us the highly-renowned Doctor Eck; for truly he has defended, _according to the Holy Divine Scriptures_, his Christian theses--the chief points, which the Lutheran or Zwinglian deluding, heretical sect have ventured to assail and pervert--so bravely and with such skill, that undoubtedly good will come of it; and it will be admitted by every sensible man, possessed of a good conscience, that truth and victory are on our side--with our old, undoubted Christian faith." Reports of the triumph of the Catholics reached Zwingli from his friends also. Comander, pastor in Chur, told him of letters received there, and of the alarm of all the friends of reform. George Mangolt wrote from Constance: "Every day letters arrive here from Baden. O how the Papists rejoice! They say that [OE]colampadius is overthrown; that he has been vanquished in three points already, and will be completely so in a few days; that he is like a child--as soon as he is laid hold of with a little more earnestness than usual he begins to tremble, yea, even to weep." Indeed, great hopes were built on the issue of the Conference by all the friends of the Old Order. Zurich appeared to stand alone, deserted by all her sister-confederates. Berchthold Haller was intimidated; [OE]colampadius, though he did not yield, looked into a dark future, for he could number as many enemies as friends in Basel. Under these circumstances, everything depended on Zurich, and especially the firmness of Zwingli.

After taking earnest counsel, it was resolved to send the following declaration to all the Twelve Cantons: "We have examined your letter touching ourselves and our preachers, and are filled with great surprise, grief and regret. We and our preachers are attacked therein with haughty, sharp, and violent words, although in our own opinion we are innocent. We had indeed thought that the many things, which he and we have sent to you from pen and press, would have been honorably considered and well received by you and your advisers. Nevertheless, Master Ulric will vindicate himself. But to you, dear Confederates, because you desire an answer from us at the next Annual Reckoning, we send what follows: We have violated no treaty, given ear only to the Divine Word, and invited any one to prove us in error. No one has come to do this. It is well known how we have been excluded from the Diet, and how, without consulting us and in the face of our protest, the Conference was transferred to Baden. You ask us to prohibit Master Ulric Zwingli from publishing books and writings against you, because it is contrary to our treaties, and yet it is clear to you and all men, that Doctor Eck and Faber, and their adherents, have issued sundry little books and writings for the dishonor, shame and derision of us and our preachers, which were carried, sent over and circulated at the Diet, and in many other places, far and near, with boastful pomp and rejoicing, and have been read and listened to with evident relish; and truly it ought and must deeply pain and grieve us, as pious, honest, faithful Confederates, that such strange, foreign, slanderous and wicked people, who, beyond doubt, wish not only to lessen and obstruct the profit, honor, piety and welfare of our glorious Confederacy, but according to their race and nation, under a false show of good, to obliterate and utterly destroy it, should receive almost more respect, confidence and esteem than we. And yet, God knows, we have never had any higher wish than to live on friendly terms with you, our dear Confederates, and assist in all things, which might serve to the praise, profit, honor and welfare of the United Confederacy; and as formerly, in the pressure of war and other secular affairs, we faithfully pledged to you our persons, honor and property, like good, honest Confederates, and poured out our blood, so would we now do, without looking back, as our pious forefathers, when our country calls for it. If then, you had written, that you wished to appear before our congregations, we indeed would have made no objections; but since it is contrary to treaties and old, praiseworthy custom and usage to do so without our consent, we hope you will follow them. If complaints only were to be made, truly we would have more reason to urge them than you. What hard and unbecoming speeches are not we and ours compelled to hear, when we meet you and yours in market-places, for buying and selling! And did not that foreign monk. Doctor Murner of Luzern, for the first time, at this Diet, publish against us a little book, full of scandal and lies, and go to the furthest lengths of malice, when out of an envenomed, envious heart, he defamed and abused us and ours in the highest degree, in the presence of natives and foreigners, after the disputation held at Baden, and all with such knavery, that, amid many pious, honest men, who heard him, there was little displeasure, and yet no one called him to order? Indeed it were much better if we sought to put away such people, who bring no honor or profit to either party. Heretofore matters proceeded very differently at the Diet, when we conversed together about that which might promote the honor, the happiness and the welfare of our Confederacy, and lived in old friendship, brotherly fidelity and love."

The answer of Zwingli, who was the most aggrieved, was thought to be more rude and independent: "That I"--he wrote--"have reviled the Twelve Cantons, is, honorable Lords, unjustly charged against me; but that I would expose the practices of Faber, who can justly blame me for that? Faber himself could not stand, if he would visit me in the place, where we have pledged sufficient security to Eck and him. That more words of scandalous abuse stick in me than words of Holy Writ and truth, I must allow you to say. You, the Five Cantons, have proclaimed me a heretic before all the conferences or disputations, which cannot be made out, though I should not stand up to answer you. If there be real, genuine desire to learn the Word of God in truth, we must not attempt it with _courtesans_, the whole Papacy and such dishonest people, who like Eck have spoken so scandalously in regard to an estimable Confederacy. That I have often been blamed by you for lying, falsehood and deceit, I must likewise commend to God. But I do indeed think, if this letter of your deputies were read at home before the Twelve Cantons, the smaller number would be pleased with it. Pardon me, dear Lords, I also know in part how things went at the Diet."

"Since then, it is your opinion, that my Lords ought to thrust me aside and the like, I tell you, they are too pious for that; because they know well that you first assailed me and so often, that I was obliged on their account to write, for the preservation of God's Word, their honor and my own. It seems to me, that your faith is but ill kept toward my Lords and me; (forgive me, gracious Lords) though heretical opinions are tolerated in the pulpits of several cantons, I must keep silence in mine, and their honest people, when they do business among you, are often and disgracefully abused, and there is no punishment or redress."

"Finally, you say, if my Lords do not cast me off, you will take occasion to make known at Zurich, before the city and the canton, what you have suffered from them and me; to which I answer: If the Articles of Confederation would permit, I would be willing that you, my Lords, and I should freely explain how matters have been going, not only before the communities of my Lords, but before all the people of the entire Confederacy. But since this may not be, do you keep to the Articles of Confederation and your own communities, and leave the communities of my Lords in peace; for if you were to come before them, there is no doubt they would give you in their simplicity, in all honor and fairness, as good and earnest answers as my Lords themselves. In regard to these things, gracious Lords, O that for God's sake you were willing to go into yourselves and not always act in a passion!"

Of course, language of this kind was not just calculated to calm the minds of his opponents, and could not but wound deeply the pride of the Five Cantons, who were implacable enough without it. It appeared the more intolerable to them, because they regarded themselves as conquerors, yea if they could only agree, in a certain measure, the second authors and founders of the Old Confederacy, that held fast to the faith and customs of their ancestors. Nearly all the Confederate deputies in Baden happened to belong also to the friends of the Old Order, and particularly the ambassador from Bern, Caspar von Muelinen. Their agreement in opinion gave assurance to the cantons, who now undertook to publish the acts of the disputation. It is probable that this was not done without the consent of the remaining deputies, with the exception perhaps of Adelberg Meier. Leaving Basel out of view, in Bern, Glarus, Schaffhausen, Appenzell and partly even in Solothurn, the confidence in the Five Cantons was not so strong as among the deputies of these states at the Diet, and when they brought home a report of the proceedings in Baden, a very decided feeling was manifested among the councils and people. Our attention must now be directed chiefly to Basel and Bern.

In Basel, the higher classes, with but few exceptions, were unfavorable to the Reformation. The bishop and the chapter of the Cathedral exercised considerable influence. The University also, in the greater part of its members, was not the least inclined to the new dogmas and forms. [OE]colampadius, who, a short time before, had become a professor there, stood nearly isolated among his colleagues, especially since Pellican (Conrad Kuersner), former teacher of the Hebrew language, his tried friend and companion in the faith, had accepted a call to Zurich. Erasmus, startled from his proud and comfortable ease--summoned from his student's chamber, whence he was accustomed to lord it over the learned world, to conflicts before turbulent assemblies of the people, began to exhibit more and more dislike toward this revolutionary agitation. When he met [OE]colampadius, to whom he had before shown much good-will, on the street, he turned away from him with an aversion, which he did not strive to conceal. It is true, he disdained also to take part in the dark doings of the monks, those heresy-hunters of the Roman See; but appears to have seen, not without pleasure, the quarrel, then already rising between the Reformers themselves, touching the doctrine of the Lord's Supper, and used it so, as to decide in favor of no party, read lectures to all, and maintain as long as possible his former superior position over against them. His correspondence, indeed, all his connection with Zwingli had ceased. But the latter had to experience something still more severe in the behavior of Glareanus, the first and warmest friend of his youth. As late as the first Religious Conference in Zurich he had expressed to Zwingli his joy and approval of the result, and for a time took his part with Erasmus. Now he turned away from the Reformers more decidedly than the old theologian himself, became more and more violent in his enmity to them and their cause, and like Erasmus, though two months earlier, left Basel, which had become hateful to him, in order to settle as an academical teacher in the still Catholic University at Freiburg, in the Breisgau.[7] In the Small Council there was a minority, few in numbers, with Adelberg Meier at their head, in favor of reform; in the Great Council the number was larger, but also a minority. Among the burghers, on the other hand, the party of [OE]colampadius increased daily. To this, his behavior at Baden, which drew praises even from his opponents, contributed no little. The fluctuating opinions, in regard to the doctrine of the Lord's Supper, had caused him, previous to the Conference at Baden, to make known his view on the subject in a special work. The Council forbade its publication, because nothing so stirred up the passions of men like this. But now, since the matter had been publicly handled by him, in the Religious Conference, there was no longer any reason to keep it back from the press. Sent forth by one of the most famous professors in the University, contradicted by none of his colleagues,[8] it came to be looked upon in a certain measure as a confession of faith on the part of the faculty. At the same time, also, [OE]colampadius, to the great annoyance of his adversaries, succeeded in obtaining the introduction of church-singing in German; for the government, in accordance with the feeble advice of Erasmus, in answer to the question as to how it should act amid the zeal for innovation breaking out on all sides, adopted vacillating measures; to-day it suffered the departure of individual monks and nuns from their cloisters; to-morrow, in order to make such cases less frequent, it denied the rights of citizenship to those who had gone out, and rendered the practice of any worldly calling difficult; now it ratified episcopal laws, and then arbitrarily abolished festival-days; in one church it supported the celebration of the mass, in another allowed it to be abolished, so that Basel was as good as given up by the Five Cantons. They refused the Council there permission to examine the acts of the Religious Conference at Baden before their publication, and on the 13th of July, 1526, resolved, in connection with Freiburg and Solothurn, to keep the oath of confederation as little with Basel as with Zurich and St. Gall.

So determined were the Five Cantons, especially since the Conference at Baden, only to acknowledge in the future those of their Confederate-sisters as such, who would adhere along with them to the former doctrines of the church. What authority they arrogated to themselves in this respect over the others, is plainly visible in their behavior toward Bern. Notwithstanding her repeated requests, the acts of the Baden Conference were not communicated to her; her conduct was subjected to severe censure, and it was resolved to send thither a delegation to confirm the alliance by an oath; but only after the Great Council and the consulting deputies of the districts had declared solemnly beforehand, that Bern would not desert the Five Cantons in matters of faith, yea, would even recall her former grant in favor of the free interpretation of the Scriptures. Indeed, she was obliged to draw up a sealed declaration to this effect. But with that even the Five Cantons were not satisfied. "A command"--so it is enjoined in the letters of their Conference at Luzern--"shall be given to our envoys at the swearing of the treaty as to what more shall be said to our Confederates at Bern, _which they shall indeed hear_." What this may have been will become intelligible to us, when we have taken a nearer view of the religious and political condition of Bern, as it then was.