The Life and Times of Ulric Zwingli Part 8

CHAPTER FOURTH.

DANGERS OF THE REFORMATION AND ZWINGLI'S BATTLE AGAINST THEM.

In our times we hear such frequent use of the word _radicalism_. What is its true meaning, according to its derivation? Action, that penetrates to the roots. We can imagine a _good_ radicalism, which would tear out by the roots all the evil growth of life, and also a _bad_, which would uproot all that is good. The first strives to unite, the second to divide. Experience teaches that neither the one, nor the other, is continually prosperous. Why? Because new tares and wheat spring up anew; and again why? Christ has given us the reason: Because the Lord of the harvest has put off the time of separation. Should this make us indifferent, and negligent in the cultivation of the garden?--We would soon feel the merited results in its dreary desolation. No, it ought to teach us that to every individual his daily labor is appointed, and to every generation of men its conflict; that none can so finish its task, or will so finish it, that the succeeding durst sit down at ease; but that one is the most fortunate which has foresight enough to separate the good and the worthless plants in their earliest stages, the better to cherish the former and as much as possible to keep down the latter. What then is the great, the most important want of political and social life? It is--education. But mere instruction is not education. For in that case the best men would come from the inst.i.tutions, which are most richly endowed, and yet experience so often teaches us directly the contrary. Indeed, the most important part of education, more influential yet than instruction, without which the latter would be eternally defective, is example. And here again we are referred to the Word of Christ, which summons us to look for fruit. This is the doctrine of religion; to call fruit into life, is the task of the church. Let her see to providing example, and the school instruction, and let both strive honestly to unite knowledge with example. Then only can, then only will their influence be harmonious.

He who pens these remarks is not concerned about the objection, which may be made: What will example, what will all our endeavor to call into existence n.o.bler examples avail, if a one-sided training of the understanding to mock at example and laugh to scorn everything n.o.ble in life, teaches that the highest good is to be sought in base, private advantage? if all our means of correction, all authority to interfere be given up? The element of the church is faith--faith in the inward power of truth and goodness, which does not suffer itself to be disheartened by results that appear insignificant, or even by the momentary preponderance of evil. He who has it not, let him not devote himself to her service. They who have it, let them secure a circle of operation as free as possible; and this is the course of wisdom for rulers.

Let us now return to Zwingli, a man in whom such faith and knowledge were joined, and learn to know him also in his battle with the dangers, into which his bold undertaking led him.

The public religious conferences had wakened in the city of Zurich a spirit of inquiry, not, it is true, of that unrestricted kind which seeks a philosophical basis for the dogmas of faith, according to the deductions of human reason, but of that higher order, which looks to their agreement with Holy Scripture. When this was settled, investigation was at an end; but in the settlement there were peculiar difficulties. Who would warrant the accuracy of the translation, when disputes arose? Who would decide whether the obscurer pa.s.sages should be understood according to the bare sound of the words, or if a more spiritual meaning were applicable?--Synods? Church Councils? They were necessary, indispensable for the maintenance of order in the church.

They could work very beneficially for the improvement and spiritualization of systems of doctrine. But to surrender to them the deciding power in matters of faith--that would have been a return to the abandoned principle of Catholicism. To this prelacy and intolerance would have been joined inevitably. Or should every individual be left to decide according to his own caprice? How then could divisions, sects and endless controversies be avoided?

Here again faith lent her aid, faith in the inward truth of the Divine Word. It ought to vindicate, it will vindicate itself, the more it is preached by an educated ministry, which believes in its teachings. In this conviction Zwingli and his friends found their support and did not heed the dangers and the temporary confusion, produced by the overthrow of existing ecclesiastical forms in Zurich.

Just in proportion as the Holy Scriptures became known through the press and the pulpit, interpreters arose on all sides. Here it was simplicity, there presumption, and in the majority pa.s.sion or selfish projects, which prompted them. By this means the people, a short time before so sensible and quiet, were evidently disturbed and excited.

Most pernicious dogmas like these--that learning was superfluous, that Christians ought to own no property, that a nation of brothers needed no government--they attempted to support by the language of Scripture, which was distorted, falsely translated, or torn out of its connection.

The general ignorance was too great not to favor the growth of imposture; and the ambition, avarice and debauchery of numbers afforded too many opportunities of temptation to cunning seducers, who spared no amount of travel, writing and dissimulation in order to win adherents and increase the army of dupes. Now let us consider the most important facts.

From their eager violation of existing church usages with unholy parade, and their notorious behavior at the Second Religious Conference we have become acquainted with several leaders of this disorderly party, Conrad Grebel, William Rubli and Simon Stumpf. Two others, Felix Manz and John Brdlein, were added; the first of whom by his scientific culture, and the second by his strength of character, as well as by his stubbornness and pride, which did not indeed allow of entire harmony of feeling, soon drew attention, as among the most dangerous.

Manz, like many others in that dissolute age, the intelligent son of a clergyman, had acquired a considerable knowledge of the Hebrew language, little known at that time, and when the want of instruction in it began to be generally felt, he thought himself specially called to become a teacher of it. And had a place been immediately created for him and richly endowed out of the revenues of the newly organized Chapter of Canons, it is highly probable, at least if Bullinger's representation of the man be true, that he would have chosen the n.o.bler path of pure scientific activity. But this was not done, and with Grebel he appeared at the head of the insurgents. In the house of his mother at Zurich, in the New Town, he inst.i.tuted a nightly meeting, where at first a slight dissatisfaction with the course, which the work of reform had taken, was expressed only in general terms; but by degrees more decided projects were matured--to possess themselves, if possible, with the direction of affairs, and, as they styled it, to found a new church. To this plan they next sought to win over Zwingli.

Stumpf and Manz, as he himself tells us, had repeated conversations with him on this subject. They begged him to bring no doctrines into the pulpit, except such as they would agree upon among themselves beforehand. "No one"--said Manz still further--"is to be received into our church, who has not the a.s.surance in himself that he is without sin."--"And will _you_ belong to it?" asked Zwingli with a stern look.

Manz was silent; but from that time forth, he and his a.s.sociates began to calumniate the Reformer everywhere and throw obstacles into his path.

But the actual outbreak of disturbances was occasioned by Brdlein.

A year before, whilst pastor at Quarten, in the bailiwick of Sargan, he had made himself conspicuous. With Rubli he was among the first of the clergy, who violated the rules of fasting and the vow of celibacy.

He had done both in the a.s.surance of evangelical right and Christian liberty; and when the _landvogt_ spoke to him about it, he made answer not in the most courtly terms: The _landvogt_ ought to punish the lewd and adulterous persons who swarm in his neighborhood, instead of him and his virtuous wife. He was bound rather to protect him, and compel the other clergy to marry. The special sanct.i.ty of the priesthood was at an end. If one steals, then you should hang him, even though he would anoint his whole body with oil. The tale-bearers had lied about him like rogues. "Still"--he concluded in a tone somewhat more moderate--"I build my hopes not on men of this world. That much you ought to know of me. G.o.d has numbered all the hairs of my head, and not a sparrow falls to the ground without His will, so neither can any one injure me or my wife, if it be not His will, and therefore, dear _landvogt_, you need send neither thirty nor a hundred men to fetch her. If she has sinned against G.o.d, then send the smallest child, and she must come. But if you wish to take, or cause her to be taken from me by force, then know, that you act against G.o.d, divine righteousness and the Gospel. Yet I will not repel force by force. I once indeed thought it necessary to do this; but G.o.d has commanded me otherwise, and hence I may not teach it to my brethren."

In fact, the _landvogt_, at the requisition of the ruling cantons, threw him into prison. How he escaped is not known. After the Religious Conferences in Zurich we find him as a.s.sistant at Zollikon, and here he seems to have been the first to introduce into Switzerland the doctrines of the Anabaptists, which elsewhere had caused so much dissension. Of all, who sought by means of these doctrines to create discord, to make a show or found a party, we can say, that, without exception, they were men of narrow minds, or, in worse cases, hypocrites with dishonorable private aims. Though it cannot be denied, that in later times respectable men have lived in our country under the name of Anabaptists, and are even yet to be found, still their moral worth springs not from their otherwise innocent mode of baptism, but from their religious exercises, their simple way of living, and the good examples, which they have before their eyes. Yet here also we durst not forget, that it is not the part of history to examine articles of faith, but to keep to events and the external phenomena of life.

In May, 1424, when the decree of the government was issued for the abolition of images and the ma.s.s, it was told in Zurich, that the inhabitants of Zollikon, roused by the preaching of Brdlein, had broken down the images and altars in the church and even carried away the baptismal font; that the doctrine had spread among them, that it was unchristian to baptise children, because no examples of it were found in the Gospel, although frequent mention was made of the baptism of adults; that in fact a deluded mult.i.tude had desired to be baptised again; that it had been granted to them by several, who set themselves up for apostles; that some ran about in the houses preaching, explaining the Scriptures and administering the Supper; that others, and those often the most simple, pretended to prophesy; and that in general an improper and blasphemous game was carried on in religious matters. They were informed also that Manz and Grebel had appeared there, and the foolish movement was beginning to spread over the surrounding country.

Whilst a portion of the people fell in with such follies, disturbances arose at the same time in the opposite quarter. The majority of the inhabitants of Meilen would no longer suffer their two priests, who had married, to enter the church. They broke into their houses, wasted their wine and provisions, and it was only with difficulty that the government succeeded in bringing about a sort of compromise between the shepherds and their flock.

A month later followed the so-called "Storming of Ittingen." The _landvogt_ in the Thurgau had taken the reformerchsli prisoner, and was conveying him by night to the tower at Stein. He cried out for help; the watchful citizens of Stein, on the strength of doc.u.ments, which gave the right to do this only to them, hurried after, to set him at liberty. Their neighbors of Stammheim, in the canton of Zurich, joined them, and the whole country was soon in motion; but the captors had a considerable start, and the Thur, swollen to the full, prevented the pa.s.sage of the excited mult.i.tude. In a rage they then fell upon Ittigen, the hated monastery of the Carthusians. It was plundered, and set on fire by some one, who was never found out; which act, as is easy to imagine, awakened the earnest interference of the Confederates.

They who were most deserving of punishment fled. Zurich herself cast into prison some others, who were suspected, on account of their prominent place among the insurgents, and not powerful enough to make resistance. These were Hans Wirth, _sub-vogt_ at Stammheim, with his two sons, both priests, and Burkhart Ruetiman, _sub-vogt_ at Nusbaumen.

But the Confederates demanded the delivery of the prisoners at Baden before the court of the ruling cantons, since the criminal act was committed in the Thurgau, and not in the canton of Zurich. The Council of Zurich had to comply. But in Baden the prisoners were tried for other things than the transactions in the Thurgau, put to the rack, and with the exception of one of Wirth's sons, actually executed. The sentence was unjust. Not even the most remote personal partic.i.p.ation in the plundering and burning of Ittingen could be proved against them.

For the part they took in the removal of the images at Stammheim, which chiefly kindled the hatred of the Confederates, they were not responsible to them. That the government had delivered up these men, so beloved in the circle of their home, to such a fate, produced a very unfavorable impression on the inhabitants of the northern part of the canton, the more so, because the condemned had met death in a brave and Christian manner, and aided not a little to increase the disorders, which afterwards prevailed there.

At this juncture the flame broke out in the German provinces lying beyond the Rhine. Thomas Muenzer, at a later period leader of the Saxon Anabaptists, had come to Basel in Frickthal, and Waldshut in Cleggau.

In Waldshut he made the acquaintance of the preacher at that place, Balthasar Huebmeier, who, though a man possessed of an honest will, a tolerable knowledge of Scripture and great courage, was yet apt to lend a willing ear to everything new and striking. When preaching at Regensburg he had raised a riot against the Jews, then founded a chapel for pilgrims, then turned to the doctrines of Luther, and was just now as ready to embrace those of the Anabaptists.

Through him Waldshut became for a short time the chief seat of this disorder, from which, in church and state, such hazardous consequences were to be feared. First led by Muenzer, and after he had gone to the Hartz Mountains, by Simon Rubli, who had been expelled from the territory of Zurich, Huebmeier set himself up as the apostle of Anabaptism, and, according to his own confession, rebaptized the greater part of the inhabitants of Waldshut. The warnings of the Austrian government, at first mild and then earnest, had no effect upon them, and the demand for the dismission of the obnoxious preachers was also in vain. On the contrary, similar fanatics and adventurers of every sort streamed thither from all sides, and when Austria armed herself for severe measures, formal resistance was determined on.

Volunteers for this purpose were obtained chiefly from the territories of Zurich. At the first news of the outbreak the government sent a courier to demand their return; but after hearing an address from Rudolph Collin, who, formerly a canon at the Minster, was obliged to leave the territory of Luzern on account of his adherence to the Reformation, and had now joined them with upright feelings and an honest purpose, they declared they would rather die than return home.

And their answer won for them immediately a party in the Council. "We are attracted"--so they wrote--"to the Christian brethren at Waldshut, who sigh under oppressive tyranny, not by money, nor for our own private ends--only for the defence of G.o.d's Word and from a regard to the honor of Zurich. The Spirit of the Lord has called them to arms; there is no seditious person among them; their captain is Jesus Christ."

Meanwhile, affairs in Waldshut took a turn, which might have been foreseen by the prudent. The noise of war drowned the devotions of piety. It was a matter of indifference, whether psalms or frivolous songs were sung in the camp. Nay, it fared worse with the former.

Huebmeier himself, at his trial, tells of a supper in the house of a merchant, where he sat at the side of the captain amid music and hurrahs. And what the further aims of these pious warriors were is shown by a letter still extant, written by one of them to the "dear brother and image in G.o.d, Heiny Aberly in Zurich," which contains the following: "See, that you send us yet forty or fifty well-armed, Christian fellows; for if there were more of us here, we would then be a council of affairs against the enemy and _my lords_ (the government of Zurich); and if we would again be warned home and _then go_, it would serve to the damage and hindrance of the kingdom of G.o.d."

This unholy proceeding was soon detected by Collin and other men of honor. They returned home, obedient to the renewed summons of the government. Those who staid behind no longer concealed their plan of open resistance; and this spreading over the surrounding country entered also the boundaries of Zurich.

The first news of it was received by the government from the _landvogt_ of Eglisau. The payment of taxes and villanage were refused. A deputy of the Council was pelted with stones. The rebellion extended more and more into the mountain regions. A swarm of insurgents fell upon the monastery of Rueti--the abbot having escaped with the money, jewels and archives--and rioted and caroused there. In many parishes the alarm was sounded; the house of the Knights of St. John at Bubikon was surprised and met a fate similar to that of Rueti. The government with great difficulty succeeded in producing a momentary calm, by a decree inviting the excited country people to hand in their demands and wishes in writing. This was done by the districts of Grueningen, Kyburg, Greifensee, Eglisau and Andelfingen, and thus it soon came to light in what close connection these disturbances in Zurich stood with those, which then, under the name of the Peasant's War, set a great part of Germany in a blaze. Streams of blood and executions by thousands suppressed it there. In Switzerland such dreadful scenes could be prevented.

Still, the complaints, handed in by the districts of Zurich just named, were closely copied after the twelve articles, which the rebellious peasants of Germany everywhere demanded of their lords. But if reasons for rebellion are to be sought in the tyranny of many n.o.bles, as well as in the confused ideas of the people, then, instead of finding abuses in Switzerland, in the canton of Zurich, there was less cause for complaint against the oppression of the people by the government at no period of her history.

The Council therefore, conscious of an upright purpose and strengthened by the increase of the city-guilds, took the points of complaint, which were presented, into consideration. To yield as far as was fair and just, to hold firmly to all that was sustained by sealed treaties and doc.u.ments, was the general leading principle. It is true, another might have been embraced, that which has been wrought into our existing political life and immoveably planted there, the principle of entire equality, and the rather because the feeling that it was not altogether foreign to the Gospel, was expressed in the memorials of the people.

But the contest for and against this principle could not be carried on by one government; duty and prudence enjoined a rigid maintenance of rights guaranteed by doc.u.ments as long as possible. Upon another field, that of science, and where the Gospel would be appealed to, theological science, it must be decided beforehand. On this field Luther and Zwingli actually carried on the battle and both showed the impropriety of using pa.s.sages of Scripture, and of wresting them from their true meaning, in the affairs of state.

The government of Zurich on her side kept simply to the letter of the articles received from the different districts. These, agreeing in the main points, still varied as to special privileges, customs and the annoyance of some parts of the canton by others.[1] All were examined and its own answer sent to each district. The reply to the first point, which was the same to all, ran thus: "Since you have declared, that you will have no lords for protectors, save G.o.d and the city of Zurich, it needs no answer and is clear of itself, that we will have _one_ G.o.d, and My Lords are only your natural lords and superiors in temporal affairs, for they have not obtained dominion over you by any kind of tyranny or warlike power, but bought it freely and with ready money.

Let them then retain it; for we all should give to G.o.d what is due to Him, and to worldly authority what is due to it; and My Lords hope, that you, their subjects, will also find it so."

Although considerable relief was promised in regard to some of the points complained of, still the envoys of the Council, who were appointed to convey the answer into the different districts, nowhere met with a favorable reception. The universal cry was that nothing further could be done without an a.s.sembly of the people, and on Whitmonday, June 5th, an announcement was made to this effect, with a call to the oldest man of every household to appear on the field near Tss.

It is not at all necessary, in our day, when such things are so common, to describe this first convention of the people. The only difference between it and ours, consisted in this, that no formal resolutions were drawn up beforehand, and no one undertook, or understood how, to preside. Hence the ma.s.s was broken up into groups of bl.u.s.tering declaimers or curious spectators, among whom the deputies of the government went about, pacifying here, instructing there, and again perhaps using threats; but "We are to be bidden no longer"--resounded again and again from the incensed mult.i.tude--"We wish the cities to get used to walking; for ourselves we will ride once as lords of the day."

The popular _landvogt_, Lavater of Kyburg, succeeded in persuading several of the most influential to pacify their friends and neighbors.

But the citizens of Winterthur took the wisest course. They invited the entire host into their town, entertained them liberally, and thus made them forget their enterprise for a while.

But the matter was soon taken up again. And for this the inhabitants of the region between the rivers Rhine and Thur were chiefly to blame. In closer connection with their German neighbors, and excited at the same time by grievances suffered in consequence of the Storming of Ittingen, they meditated a separation from Zurich; in any case they intended to deal with the government not in the character of subjects, but in that of an independent party. Meanwhile the government seeing the importance of the crisis, roused itself for prompt action. First of all, some of its prominent members were empowered to raise troops and money, and in general to make all arrangements for defence in the city itself. Then it was resolved to appeal, as before, to all the districts of the canton, that still remained peaceful, viz: those on the lake, in Limatthal, in the free bailiwicks and in the so-called Neuamt, (new bailiwick). The same mode of proceedure, observed before, was again employed: a delegation from the Council, their explanations and inquiries, and a request for a written answer.

Information in regard to all that had occurred was given to the a.s.sembled congregations in the form of a long vindication. They were again reminded of the endeavors of the government to keep aloof from every dangerous foreign influence and maintain the Gospel; and then the points of grievance, handed in by the turbulent districts, and the answers sent by the government were laid before them: "More than a thousand florins have My Lords expended already on account of these people, especially those on the other side of the Thur, and their disorderly doings. How miserably the a.s.sembly at Tss ended, you will all have learned by this time, and that a new one, still more numerous, is announced to meet at Kloten. Our Lords hope, that, if you are invited, you will not go, but if they desire it, and you do, let it be only to warn them back to duty; and although we believe everything good of you, that yet you will inform the government of your mind, the rather because the people of the lake have been one with the city of Zurich from time immemorial and esteemed as burghers of the same, and it is hoped will be so forever."

Of the answers sent in, as far as they are still extant, the most characteristic may be here quoted:

"To the notice"--wrote _Manedorf_--"which Our Lords have laid before us concerning a strange convocation in the duchy of Kyburg and several manors, our answer is: When our Lords agreed, with their whole canton, to give the go-by to all princes and lords, and thereby spared the blood of many honest people, then we gave them praise and thanks therefor, and it is our earnest will and opinion that Our Lords ought to adhere to that and punish all who transgress their prohibition, whether for the French or other lords, each one according to his desert. For this we are willing to pledge person and property, and so we have already signified to Our Lords. Since they have read before us the articles and grievances, under which the honest people of the manors think they lie, we confess that we have no part at all in them.

And since Our Lords have come a second time to learn what our feelings may be toward them, in regard to the preachings of the Holy Gospel, we again pray them to keep steadfastly to it, and if any one, whoever he may be, wishes to oppress them in this, we cheerfully pledge to them our honor, our lives, our property, and whatever else G.o.d has given us.

Thus, it is again our humble prayer and desire that you have the Holy Gospel, aforenamed, still preached more and more, and hope that by G.o.d's Word many things, of which the poor man now complains, may be done away. But it seems to us, that selfishness yet prevails, and is little willing to relieve the common man, and that there are several preachers, who, after beginning to preach the Holy Gospel, now deceive themselves. Since then we learn, that Our Lords have banished several preachers from their territory,[2] although they knew they preached nothing but the Holy Word of G.o.d and what they knew could be proven by the same, it yet grieves us and it is our humble prayer, that whoever he may be, preacher or peasant, who is enlightened by G.o.d to preach the Holy Gospel and prove it by Holy Scripture, that you let him do it, so that this Holy word may come to light; though it strikes us, as above stated, that several preachers have wilfully deluded themselves.

Further, when Our Lords were concerned, lest war should arise against the confederates, they sent guns to us everywhere in the canton, but now demand them back again, which appears strange to us, since just at this very time they are building bulwarks in the city. If war is to be feared, then there will be fresh need of the guns; but if you are building bulwarks against us, then G.o.d have pity! But we hope He will send his grace and peace between us all. Lastly, since Our Lords have informed us that the people of Kyburg and the manors will a.s.semble again on next Thursday at Kloten, and perhaps send to us, to learn our feelings toward them, and that we ought to send thither two honorable men, who may promote peace and quiet, we answer, that, up to this time, no one, either from the duchy or elsewhere, has come with a request to our congregation. But should any one come, then will we act upon his summons in a proper manner."

"We have"--write the people of _Kilchberg_--"listened to Our Lords'

oral and written notice, long as it is, and entrust this business to our Lords. They are wise and sensible enough to know what may serve the interests of the city and of us in the country, and how to order matters to our well-pleasing, and we will always stand by Our Lords, as good, honest people. And hence we pray, that, if we should send any one to Kloten, Our Lords will not take it amiss; because we do it for no other purpose than to give good counsel and advise them to disperse."

The congregation of _Thalweil_ likewise report, that they "heard the articles read; that they were long and much of them they could not understand, and therefore could give but brief answers. Hence they would let the former answers remain; that they were willing to place person and property at the disposal of Our Lords, as far as concerns the fatherland, and they must stand aloof from foreign lords. They would send to Kloten like they of Kilchberg."

Still more confiding was the answer from _Horgen_: "The congregation of the people of the bailiwicks deplore that the notice and demand should be necessary. They also will send no one either to Kloten or elsewhere, if Our Lords or the Canton desire it, for they wish to speak and to do their best, always to be obedient to Our Lords and adhere faithfully to the Word of G.o.d. We entrust the matter to Our Lords, who know well what may be to the praise and honor of them and the city."

In the name of the "honest men of _Hngg_," the envoys of the Council were informed, that they would not lay anything to the charge of others, but whatever their loving neighbors on Lake Zurich and in the free bailiwicks would agree upon, that would satisfy them also; and they were ready to place wholly at the disposal of Our Lords, in the hour of need, their persons and property.

They of _Regensberg_ complained, that several of their neighbors had threatened, that, if they did not go to Kloten on Thursday, "they would run through their houses." Therefore they had appointed "two discreet and honorable men; but still would pledge their person and property to Our Lords."

The letter from the bailiwick of _Regenstorf_ bears strong marks of a clerical pen: "Since, in these perilous times, various dissensions have arisen between you. Our Lords, and some parts of the canton, touching t.i.thes, interest and other grievances, out of which sundry conspiracies and meetings have grown and prospered so far, that a part has subscribed the other article and still subscribes; all which is better known to you than to us; what will result from it no one can tell; many fear more evil than good; may G.o.d overrule all for the best!--Hitherto we have abstained from all further progress in these affairs. But now, since one cries out, 'not so,' and another, 'may be so,' and we have been invited to a meeting of the Kyburgers, and their deputies, and have had the seventeen articles shown to us--and since, after all this, very lately, the honorable Master Jos von Kusen and Master Wegmann were sent to us by you with friendly greetings, and withheld nothing touching affairs now current and your labor and trouble therewith, and explained to us particularly, by word and writing, about the three communities of Kyburg, Grueningen and Greifensee, and several other matters, and asked us for our answer--we then resolved with one accord, that it would be too difficult to communicate such a reply at once, and therefore desired a postponement till to-day; and now this again is the will, vote and opinion of our community, a.s.sembled anew concerning this business, that we will still, and so long as you act in a Christian manner and faithfully, according to the Divine Word, place our lives and property at your disposal. For although, if we thought to complain much were fit and proper and would help us, we would lay certain grievances and articles before you, yet, on the other hand, we remember the teachings of the holy Evangelists and Apostles--which warn you and us, and show how one part ought to conduct itself toward the other--and your diligence, love, concern and labor with and toward us, though we therein have perceived that you have also slackened somewhat; so, then, we live in hope that you will continue to act as true fathers are bound to do toward their sons, masters toward faithful servants and pious rulers toward their subjects; and establish whatsoever is profitable, peaceful and Christian, and, on the other hand, that you will blot out and uproot whatsoever is unG.o.dly, unjust and unfair, and therefore, we commit the whole business to you, as our loving lords; for such we esteem you according to the flesh, and in conclusion, pray you take not our delay amiss."

Our last quotation will be from the memorial of a general a.s.sembly in Freiamt, which contains the following singular pa.s.sage: "After we learned from you, our Lords, many articles of the bailiwicks 'beyond you,' we find in them some things, which please us, and some which do not. But yet it is our wish to remain as aforetime, and be obedient to you, our Lords. But as several things have been referred to us by the other bailiwicks, they ought to be discussed at Metmenstetten, and arbitrators, who will act for the best, in all these matters sent thither. We wish to keep free from sedition with our persons and property, as much as we can, and trust that you will treat us also as you treat the other bailiwicks. Furthermore, we hope that you will suffer that article to remain to us, whereby no man may be seized or ridden over, who has law on his side, as the bailiff's roll shows, and also, as regards army-service in conjunction with the confederates, that it may continue as. .h.i.therto. How you treat with the cities,[3] it does not concern us. Touching the clergy, this is our opinion: If we give to them as heretofore, then they also ought not to deprive us of anything. They often go away and visit each other, by which we lose the administration of the several sacraments. And we thought, if we came before you, Our Lords, you would believe them rather than us; which has occasioned offence to the whole parish."

By these memorials the government was convinced that in a great part of the canton, and especially the more wealthy and intelligent portion, there was still determination enough to support order, and hence it durst venture to summon deputies from the turbulent districts in sufficient numbers to a conference before the Great Council. With them all the preachers of these districts were invited, and the negotiations took place on 22d of June, 1525; concerning which the protocol expresses itself substantially in the following manner:

"Whereas, ye deputies from the duchy of Kyburg and the territories of Eglisau, Greifensee, Grueningen Andelfingen, Buelach, Neuamt and Ruemlang, together with all the curates and preachers, have sat to-day before My Lords in behalf of the articles, in which the members of the several communities have thought themselves to be aggrieved, and especially in regard to the t.i.the, and these things have truly come to light--that heretofore the aforenamed preachers have frequently preached from the pulpit and elsewhere, and other persons have a.s.serted in taverns behind their wine, that, according to the divine law and justice, no one is bound to pay t.i.thes, whereby the common people have become seditious and strengthened in such a belief--and whereas in order to reach the bottom of this matter, it has been discussed and handled in various meetings, and explained at length by Master Ulric Zwingli, that in the beginning the t.i.the was laid for a pious purpose, though afterward perverted and abused, but yet that it was a just debt and can be fairly complained of by no one--it shall be henceforth the concern of the government that the whole t.i.the be restored to its right channel and applied to the wants of the needy. Because, moreover, the deputies of the abovenamed communities have made it appear, that these disorders have sprung from the clergy alone and their inconsistent preaching, and they have thus been taught and instructed, and hence have given the whole business into the hands of My Lords; and because they have framed excuses for themselves from the speeches of these clergy, since several of them have spoken and preached more for disorder and strife than brotherly unity, be this answer, after a fair hearing, given to the rebels, that they at once go home and busy themselves in peaceful affairs, and if there are any good-for-nothing people in their own dioceses, who wish to stir up discord, disorder and rebellion, that they drive them off, so that we may not again witness such improper and wanton doings, as lately happened at the monasteries of Tss and Rueti; then will My Lords, as soon as other business permits, sit upon their articles, and with the help of Master Ulric Zwingli and other learned and sensible men, take counsel, and see what, according to the Divine Word, can be remitted, and what not. But in the meantime, every man must pay interest and t.i.thes in church and state, according to the decree last issued." Then this special admonition was directed to the clergy: "That they shall look well and truly into the Holy Scriptures, busy themselves with the plain preaching of the Gospel, practice the same, and strive more after peace than discord; for if they do not so, the refractory will be punished according to his desert and as opportunity allows."