A History of the Reformation Volume II Part 2

The papal treatment of the Swiss Reformer was very different from what had been meted out to Luther. Samson received orders from Rome to give no trouble to the Zurichers, and to leave the city rather than quarrel with them. The difference, no doubt, arose from the desire of the _Curia_ to do nothing to hinder the supply of Swiss soldiers for the papal wars; but it was also justified by the contrast in the treatment of the subject by the two Reformers. Luther struck at a great moral abuse, and his strokes cut deeply into the whole round of mediaeval religious life, with its doctrine of a special priesthood; he made men see the profanity of any claim made by men to pardon sin, or to interfere between their fellow-men and G.o.d. Zwingli took the whole matter more lightly. His position was that of Erasmus and the Humanists.

He could laugh at and ridicule the whole proceeding, and thought most of the way in which men allowed themselves to be gulled and duped by clever knaves. He never touched the deep practical religious question which Luther raised, and which made his challenge to the Papacy reverberate over Western Europe.

From the outset Zwingli became a prominent figure in Zurich. He announced to the astonished Chapter of the Great Minster, to whom he owed his appointment, that he meant to give a series of continuous expositions of the Gospel of St. Matthew; that he would not follow the scholastic interpretation of pa.s.sages in the Gospel, but would endeavour to make Scripture its own interpreter. The populace crowded to hear sermons of this new kind. In order to reach the country people, Zwingli preached in the market-place on the Fridays, and his fame spread throughout the villages. The Franciscans, Dominicans, and Augustinian Eremites tried to arouse opposition, but unsuccessfully. In his sermons he denounced sins suggested in the pa.s.sages expounded, and found occasion to deny the doctrines of Purgatory and the Intercession of Saints.

His strongest attack on the existing ecclesiastical system was made in a sermon on t.i.thes, which, to the distress of the Provost of the Minster, he declared to be merely voluntary offerings. (He had been reading Hus'

book _On the Church_.) He must have carried most of the Chapter with him in his schemes for improvement, for in June 1520 the Breviary used in the Minster was revised by Zwingli and stripped of some blemishes. In the following year (March 1521), some of the Zurichers who were known to be among Zwingli's warmest admirers, the printer Froschauer among them, a.s.serted their convictions by eating flesh meat publicly in Lent. The affair made a great sensation, and the Reformers were brought before the Council of the city. They justified themselves by declaring that they had only followed the teaching of Zwingli, who had shown them that nothing was binding on the consciences of Christians which was not commanded in the Scriptures. Zwingli at once undertook their defence, and published his sermon, _Selection or Liberty concerning Foods; an offence and scandal; whether there is any Authority for forbidding Meat at certain times_ (April 16th, 1522). He declared that in such matters the responsibility rests with the individual, who may use his freedom provided he avoids a public scandal.

The matter was felt to be serious, and the Council, after full debate, pa.s.sed an ordinance which was meant to be a compromise. It was to the effect that although the New Testament makes no rule on the subject, fasting in Lent is a very ancient custom, and must not be set aside until dealt with by authority, and that the priests of the three parishes of Zurich were to dissuade the people from all violation of the ordinance.

The Bishop of Constance thereupon interfered, and sent a Commission, consisting of his suffragan and two others, to investigate and report.

They met the Small Council, and in a long address insisted that the Church had authority in such matters, and that the usages it commanded must be obeyed. Zwingli appeared before the Great Council, and, in spite of the efforts of the Commission to keep him silent, argued in defence of liberty of conscience. In the end the Council resolved to abide by its compromise, but asked the Bishop of Constance to hold a Synod of his clergy and come to a resolution upon the matter which would be in accordance with the law of Christ. This resolution of the Council really set aside the episcopal authority, and was a revolt against the Roman Church.

Political affairs favoured the rebellion. At the Swiss Diet held at Luzern (May 1521), the cantons, in spite of the vehement remonstrances of Zurich, made a treaty with France, and allowed the French king to recruit a force of 16,000 Swiss mercenaries. Zurich, true to its protest, refused to allow recruiting within its lands. Its citizens chafed at the loss of money and the separation from the other cantons, and Zwingli became very unpopular. He had now made up his mind that the whole system of pensions and mercenary service was wrong, and had resigned his own papal pension. Just then the Pope asked Zurich, which supplied him with half of his bodyguard, for a force of soldiers to be used in defence of his States, promising that they would not be used to fight the French, among whose troops were many Swiss mercenaries from other cantons. The Council refused. Nevertheless, six thousand Zurichers set out to join the papal army. The Council recalled them, and after some adventures, in one of which they narrowly escaped fighting with the Swiss mercenaries in the service of France, they returned home. This expedition, which brought neither money nor honour to the Zurichers, turned the tide of popular feeling, and the Council forbade all foreign service. When the long connection between Zurich and the Papacy is considered, this decree was virtually a breach between the city and the Pope. It made the path of the Reformation much easier (Jan. 1522), and Zwingli's open break with the Papacy was only a matter of time.

It came with the publication of the _Archeteles_ (August 1522), a book hastily written, like all Zwingli's works, which contained a defence of all that he had done, and a programme, ecclesiastical and political, for the future. The book increased the zeal of Zwingli's opponents. His sermons were often interrupted by monks and others instigated by them.

The burgomaster was compelled to interfere in order to maintain the peace of the town. He issued an order on his own authority, without any appeal to the Bishop of Constance, that the pure Word of G.o.d was to be preached. At an a.s.sembly of the country clergy of the canton, the same decision was reached; and town and clergy were ready to move along the path of reformation. Shortly before this (July 2nd), Zwingli and ten other priests pet.i.tioned the bishop to permit his clergy to contract legal marriages. The doc.u.ment had no practical effect, save to show the gradual advance of ideas. It disclosed the condition of things that sacerdotal celibacy had produced in Switzerland.

-- 5. _The Public Disputations_.

In these circ.u.mstances, the Great Council, now definitely on Zwingli's side, resolved to hold a Public Disputation to settle the controversies in religion; and Zwingli drafted sixty-seven theses to be discussed.

These articles contain a summary of his doctrinal teaching. They insist that the Word of G.o.d, the only rule of faith, is to be received upon its own authority and not on that of the Church. They are very full of Christ, the only Saviour, the true Son of G.o.d, who has redeemed us from eternal death and reconciled us to G.o.d. They attack the Primacy of the Pope, the Ma.s.s, the Invocation of the Saints, the thought that men can acquire merit by their good works, Fasts, Pilgrimages, and Purgatory. Of sacerdotal celibacy he says, "_I know of no greater nor graver scandal than that which forbids lawful marriage to priests, and yet permits them on payment of money to have concubines and harlots. Fie for shame!_"[15]

The theses consist of single short sentences.

The Disputation, the first of the four which marked the stages of the legal Reformation in Zurich, was held in the Town Hall of the city on January 29th, 1523. More than six hundred representative men gathered to hear it. All the clergy of the canton were present; Faber watched the proceedings on behalf of the Bishop of Constance; many distinguished divines from other parts of Switzerland were present. Faber seems to have contented himself with asking that the Disputation should be delayed until a General Council should meet, and Zwingli replied that competent scholars who were good Christians were as able as a Council to decide what was the meaning of the Holy Scriptures. The result of the Disputation was that the burgomaster declared that Zwingli had justified his teaching, and that he was no heretic. The canton of Zurich practically adopted Zwingli's views, and the Reformer was encouraged to proceed further.

His course of conduct was eminently prudent. He invariably took pains to educate the people up to further changes by explaining them carefully in sermons, and by publishing and circulating these discourses. He considered that it was his duty to teach, but that it belonged to the civic authorities to make the changes; and he himself made none until they were authorised. He had very strong views against the use of images in churches, and had preached vigorously against their presence. Some of his more ardent hearers began to deface the statues and pictures. The Great Council accordingly took the whole question into consideration, and decided that a second Public Disputation should be held, at which the matter might be publicly discussed. This discussion (October 1523) lasted for two days. More than eight hundred persons were present, of whom three hundred and fifty were clergy. On the first day, Zwingli set forth his views on the presence of images in churches, and wished their use forbidden. The Council decided that the statues and pictures should be removed from the churches, but without disturbance; the rioters were to be pardoned, but their leader was to be banished from the city for two years. The second day's subject of conference was the Ma.s.s. Zwingli pled that the Ma.s.s was not a sacrifice, but a memorial of the death of our Lord, and urged that the abuses surrounding the simple Christian rite should be swept away. The presence of Anabaptists at this conference, and their expressions in debate, warned the magistrates that they must proceed cautiously, and they contented themselves with appointing a commission of eight--two from the Council and six clergymen--to inquire and report. Meanwhile the clergy were to be informed how to act, and the letter of instruction was to be written by Zwingli. The authorities also deputed preachers to go to the outlying parts of the canton and explain the whole matter carefully to the people.

The letter which Zwingli addressed to the clergy of Zurich canton is a brief statement of Reformation principles. It is sometimes called the _Instruction_. Zwingli ent.i.tles it, _A brief Christian Introduction which the Honourable Council of the city of Zurich has sent to the pastors and preachers living in its cities, lands, and wherever its authority extends, so that they may henceforth in unison announce and preach the gospel._[16] It describes sin, the law, G.o.d's way of salvation, and then goes on to speak of images. Zwingli's argument is that the presence of statues and pictures in churches has led to idolatry, and that they ought to be removed. The concluding section discusses the Ma.s.s. Here the author states very briefly what he elaborated afterwards, that the main thought in the Eucharist is not the repet.i.tion of the sacrifice of Christ, but its faithful remembrance, and that the Romish doctrine and ceremony of the Ma.s.s has been so corrupted to superst.i.tious uses that it ought to be thoroughly reformed.

This letter had a marked effect. The village priests everywhere refused to say Ma.s.s according to the old ritual. But there was a section of the people, including members of the chapter of the Minster, who shrunk from changes in this central part of Christian worship. In deference to their feelings, the Council resolved that the Holy Supper should be meanwhile dispensed according to both the Reformed and the mediaeval rite; in the one celebration the cup was given to the laity, and in the other it was withheld. No change was made in the liturgy. Then came a third conference, and a fourth; and at last the Ma.s.s was abolished. On April 13th, 1525, the first Evangelical communion service took place in the Great Minster, and the mediaeval worship was at an end. Other changes had been made. The monasteries had been secularised, and the monks who did not wish to leave their calling were all gathered together in the Franciscan convent. An amicable arrangement was come to about other ecclesiastical foundations, and the money thus secured was mainly devoted to education.

From 1522, Zwingli had been living in "clerical" marriage with Anna Reinhard, the widow of a wealthy Zurich burgher. She was called his wife by his friends, although no legal marriage ceremony had been performed.

It is perhaps difficult for us to judge the man and the times. The so-called "clerical" marriages were universal in Switzerland. Man and woman took each other for husband and wife, and were faithful. There was no public ceremony. All questions of marriage, divorce, succession, and so forth, were then adjudicated in the ecclesiastical and not in the civil courts; and as the Canon Law had insisted that no clergyman could marry, all such "clerical" marriages were simple concubinage in the eye of the law, and the children were illegitimate. The offence against the vow of chast.i.ty was condoned by a fine paid to the bishop. As early as 1523, William Roubli, a Zurich priest, went through a public form of marriage, and his example was followed by others; but it may be questioned whether these marriages were recognised to be legal until Zurich pa.s.sed its own laws about matrimonial cases in 1525.

Luther in his pure-hearted and solemnly sympathetic way had referred to these clerical marriages in his _Address to the Christian n.o.bility of the German Nation_ (1520).

"We see," he says, "how the priesthood is fallen, and how many a poor priest is enc.u.mbered with a woman and children, and burdened in his conscience, and no man does anything to help him, though he might very well be helped.... I will not conceal my honest counsel, nor withhold comfort from that unhappy crowd, who now live in trouble with wife and children, and remain in shame, with a heavy conscience, hearing their wife called a priest's harlot and the children b.a.s.t.a.r.ds.... I say that these two (who are minded in their hearts to live together always in conjugal fidelity) are surely married before G.o.d."

He had never succ.u.mbed to the temptations of the flesh, and had kept his body and soul pure; and for that very reason he could sympathise with and help by his sympathy those who had fallen. Zwingli, on the other hand, had deliberately contracted this illicit alliance after he had committed himself to the work of a Reformer. The action remains a permanent blot on his character, and places him on a different level from Luther and from Calvin. It has been already noted that Zwingli had always an intellectual rather than a spiritual appreciation of the need of reformation,--that he was much more of a Humanist than either Luther or Calvin,--but what is remarkable is that we have distinct evidence that the need of personal piety had impressed itself on him during these years, and that he pa.s.sed through a religious crisis, slight compared with that of Luther, but real so far as it went. He fell ill of the plague (Sept.-Nov. 1519), and the vision of death and recovery drew from him some hymns of resignation and thanksgiving.[17] The death of his brother Andrew (Nov. 1520) seems to have been the real turning-point in his inward spiritual experience, and his letters and writings are evidence of its reality and permanence. Perhaps the judgment which a contemporary and friend, Martin Bucer, pa.s.sed ought to content us:

"When I read your letter to Capito, that you had made public announcement of your marriage, I was almost beside myself in my satisfaction. For it was the one thing I desired for you.... I never believed you were unmarried after the time when you indicated to the Bishop of Constance in that tract that you desired this gift. But as I considered the fact that you were thought to be a fornicator by some, and by others held to have little faith in Christ, I could not understand why you concealed it so long, and that the fact was not declared openly, and with candour and diligence. I could not doubt that you were led into this course by considerations which could not be put aside by a conscientious man.

However that may be, I triumph in the fact that now you have come up in all things to the apostolic definition."[18]

The Reformation was spreading beyond Zurich. Evangelical preachers had arisen in many of the other cantons, and were gaining adherents.

-- 6. _The Reformation outside Zurich_.

Basel, the seat of a famous university and a centre of German Humanism, contained many scholars who had come under the influence of Thomas Wyttenbach, Zwingli's teacher. Wolfgang Fabricius Capito, a disciple of Erasmus, a learned student of the Scriptures, had begun as early as 1512 to show how the ceremonies and many of the usages of the Church had no authority from the Bible. He worked in Basel from 1512 to 1520.

Johannes Oecolampadius (Hussgen or Heusgen), who had been one of Luther's supporters in 1521, came to Basel in 1522 as Lecturer on the Holy Scriptures in the University. His lectures and his sermons to the townspeople caused such a movement that the bishop forbade their delivery. The citizens asked for a Public Disputation. Two held in the month of December 1524--the one conducted by a priest of the name of Stor against clerical celibacy, and the other led by William Farel[19]--raised the courage of the Evangelical party. In February 1525 the Council of the town installed Oecolampadius as the preacher in St. Martin's Church, and authorised him to make such changes as the Word of G.o.d demanded. This was the beginning. Oecolampadius became a firm friend of Zwingli's, and they worked together.

In Bern also the Reformation made progress. Berthold Haller[20] and Sebastian Meyer[21] preached the Gospel with courage for several years, and were upheld by the painter Nicolaus Manuel, who had great influence with the citizens. The Council decided to permit freedom in preaching, if in accordance with the Word of G.o.d; but they refused to permit innovations in worship or ceremonies; and they forbade the introduction of heretical books into the town. The numbers of the Evangelical party increased rapidly, and in the beginning of 1527 they had a majority in both the great and the small Councils. It was then decided to have a Public Disputation.

The occasion was one of the most momentous in the history of the Reformation in Switzerland. Hitherto Zurich had stood alone; if Bern joined, the two most powerful cantons in Switzerland would be able to hold their own. There was need for union. The Forest cantons had been uttering threats, and Zwingli's life was not secure. Bern was fully alive to the importance of the proposed discussion, and was resolved to make it as imposing as possible, and that the disputants on both sides should receive fair play and feel themselves in perfect freedom and safety. They sent special invitations to the four bishops whose dioceses entered their territories--the Bishops of Constance, Basel, Valais, and Lausanne; and they did their best to a.s.semble a sufficient number of learned Romanist theologians.[22] They promised not only safe-conducts, but the escort of a herald to and from the canton.[23] It soon became evident, however, that the Romanist partisans had no great desire to come to the _Disputation_. None of the bishops invited appears to have even thought of being present save the Bishop of Lausanne, and he found reasons for declining.[24] The _Disputation_ was viewed with anxiety by the Romanist partisans, and in a letter sent from Speyer (December 28th) the Emperor Charles V. strongly remonstrated with the magistrates of Bern.[25] The Bernese were not to be intimidated. They issued their invitations, and made every arrangement to give eclat to the great Disputation.[26] Berthold Haller, with the help of Zwingli, had drafted ten _Theses_, which were to be defended by himself and his colleague, Francis Kolb; Zwingli had translated them into Latin and Farel into French for the benefit of strangers; and they were sent out with the invitations. They were--(1) The Holy Catholic Church, of which Christ is the only Head, is born of the Word of G.o.d, abides therein, and does not hear the voice of a stranger.[27] (2) The Church of Christ makes no law nor statute apart from the Word of G.o.d, and consequently those human ordinances which are called the commandments of the Church do not bind our consciences unless they are founded on the Word of G.o.d and agreeable thereto. (3) Christ is our wisdom, righteousness, redemption, and price for the sins of the whole world; and all who think they can win salvation in any other way, or have other satisfaction for their sins, renounce Christ. (4) It is impossible to prove from Scripture that the Body and Blood of Christ are corporeally present in the bread of the Holy Supper. (5) The Ma.s.s, in which Christ is offered to G.o.d the Father for the sins of the living and the dead, is contrary to the Holy Scripture, is a gross affront to the Pa.s.sion and Death of Christ, and is therefore an abomination before G.o.d. (6) Since Christ alone died for us, and since He is the only mediator and intercessor between G.o.d and believers, He only ought to be invoked; and all other mediators and advocates ought to be rejected, since they have no warrant in the Holy Scripture of the Bible. (7) There is no trace of Purgatory after death in the Bible; and therefore all services for the dead, such as vigils, Ma.s.ses, and the like, are vain things. (8) To make pictures and adore them is contrary to the Old and New Testament, and they ought to be destroyed where there is the chance that they may be adored. (9) Marriage is not forbidden to any estate by the Holy Scripture, but wantonness and fornication are forbidden to everyone in whatever estate he may be. (10) The fornicator is truly excommunicated by the Holy Scripture, and therefore wantonness and fornication are much more scandalous among the clergy than in the other estate.

These _Theses_ represent in succinct fashion the preaching in the Reformed Church in Switzerland, and the fourth states in its earliest form what grew to be the Zwinglian doctrine of the Holy Supper.[28]

The Council of Bern had sent invitations to be present to the leading preachers in the Evangelical cities of Germany and Switzerland. Bucer and Capito came from Stra.s.sburg, Jacob Augsburger from Muhlhausen, Ambrose Blaarer from Constance, Sebastian Wagner,[29] surnamed Hofmeister (Oeconomus), from Schaffhausen, Oecolampadius from Basel, and many others.[30] Zwingli's arrival was eagerly expected. The Zurichers were resolved not to trust their leader away from the city without a strong guard, and sent him to Bern with an escort of three hundred men-at-arms. A great crowd of citizens and strangers filled the arcades which line both sides of the main street, and every window in the many-storied houses had its sightseers to watch the Zurichers tramping up from gate to cathedral with their pastor safe in the centre of the troop.

Romanist theologians did not muster in anything like the same strength.

The men of the four Forest cantons stood sullenly aloof; the authorities in French-speaking Switzerland had no liking for the Disputation, and the strongly Romanist canton of Freiburg did its best to prevent the theologians of Neuchatel, Morat, and Grandson from appearing at Bern; but in spite of the hindrances placed in their way no less than three hundred and fifty ecclesiastics gathered to the Disputation. The conference was opened on January 15th (_le dimenche apres la feste de la circuncision_),[31] and was continued in German till the 24th; on the 25th a second discussion, lasting two days, was begun, for the benefit of strangers, in Latin. "When _la Dispute des Welches_ (strangers) was opened, a stranger doctor (of Paris) came forward along with some priests speaking the same language as himself. He attacked the _Ten Theses_, and William Farel, preacher at Aigle, answered him."[32] The more distinguished Romanist theologians who were present seem to have refrained from taking part in the discussion. The Bishop of Lausanne defended their silence on the grounds that they objected to discuss such weighty matters in the vulgar tongue; that no opportunity was given to them to speak in Latin; and that when the Emperor had interdicted the Disputation they were told by the authorities of Bern that they might leave the city if it so pleased them.[33]

The result of the Disputation was that the authorities and citizens of Bern were confirmed in their resolve to adopt the Reformation. The Disputation ended on the 26th of January (1528), and on the 7th of February the Ma.s.s was declared to be abolished, and a sermon took its place; images were removed from the churches; the monasteries were secularised, and the funds were used partly for education and partly to make up for the French and papal pensions, which were now definitely renounced, and declared to be illegal.

The two sermons which Zwingli preached in the cathedral during the Disputation made a powerful impression on the people of Bern. It was after one of them that M. de Watteville, the Advoyer or President of the Republic, declared himself to be convinced of the truth of the Evangelical faith, and with his whole family accepted the Reformation.

His eldest son, a clergyman whose family interest had procured for him no less than thirteen benefices, and who, it was commonly supposed, would be the next Bishop of Lausanne, renounced them all to live the life of a simple country gentleman.[34]

The republic of Bern for long regarded the _Ten Theses_ as the charter of its religious faith. Not content with declaring the Reformation legally established within the city, the authorities of Bern sent despatches or delegates to all the cities and lands under their control, informing them of what they had done, and inviting them to follow their example. They insisted that preachers of the Gospel must be at liberty to deliver their message without interruption throughout all their territories. They promised that they would maintain the liberty of both cults until means had been taken to find out which the majority of the inhabitants preferred, and that the decision would be taken by vote in presence of commissioners sent down from Bern.[35] When the majority of the parishioners accepted the Reformation, the new doctrinal standard was the _Ten Theses_, and the Council of Bern sent directions for the method of dispensing the Sacraments of Baptism and the Lord's Supper, and for the solemnisation of marriages. The whole of the German-speaking portion of the canton proper and its dependences seem to have accepted the Reformation at once. Bern had, besides, some French-speaking districts under its own exclusive control, and others over which it ruled along with Freiburg. The progress of the new doctrines was slower in these district, but it may be said that they had all embraced the Reformation before the end of 1530. The history of the Reformation in French-speaking Switzerland belongs, however, to the next chapter, and the efforts of Bern to evangelise its subjects in these districts will be described there.

Not content with this, the Council of Bern const.i.tuted itself the patron and protector of persecuted Protestants outside their own lands, and the evangelisation of western Switzerland owed almost everything to its fostering care.[36]

Thus Bern in the west and Zurich in the east stood forth side by side pledged to the Reformation.

The cantonal authorities of Appenzell had declared, as early as 1524, that Gospel preaching was to have free course within their territories.

Thomas Wyttenbach had been people's priest in Biel from 1507, and had leavened the town with his Evangelical preaching. In 1524 he courageously married. The ecclesiastical authorities were strong enough to get him deposed; but a year or two later the citizens compelled the cantonal Council to permit the free preaching of the Gospel. Sebastian Hofmeister preached in Schaffhausen, and induced its people to declare for the Reformation. St. Gallen was evangelised by the Humanist Joachim von Watt (Vadia.n.u.s), and by John Kessler, who had studied at Wittenberg.

In German Switzerland only Luzern and the Forest cantons remained completely and immovably attached to the Roman Church, and refused to tolerate any Evangelical preaching within their borders. The Swiss Confederacy was divided ecclesiastically into two opposite camps.

The strong religious differences could not but affect the political cohesion of the Swiss Confederacy, linked together as it was by ties comparatively slight. The wonder is that they did not altogether destroy it.

As early as 1522, the Bishop of Constance had asked the Swiss Federal Diet at their meeting at Baden to prohibit the preaching of the Reformation doctrines within the Federation; and the next year the Diet, which met again at Baden (Sept. 1523), issued a declaration that all who practised religious innovations were worthy of punishment. The deputies from Luzern were especially active in inducing the Diet to pa.s.s this resolution. The attempt to use the Federation for the purpose of religious persecution, therefore, first came from the Romanist side. Nor did they content themselves with declarations in the Diet. The Romanist canton of Unterwalden, being informed that some of the peasants in the Bernese Oberland had complained that the Reformation had been forced upon them, crossed the Bernese frontier and committed an act of war.

Bern smarted under the insult.

These endeavours on the part of his opponents led Zwingli to meditate on plans for leaguing together for the purposes of mutual defence all who had accepted the Reformation. His plans from the first went beyond the Swiss Confederacy.

The imperial city of Constance, the seat of the diocese which claimed ecclesiastical authority over Zurich, had been mightily moved by the preaching of Ambrose Blaarer, and had come over to the Protestant faith.

The bishop retired to Meersburg and his chapter to Ueberlingen. The city feared the attack of Austria, and craved protection from the Swiss Protestants. Its alliance was valuable to them, for, along with Lindau, it commanded the whole Lake of Constance. Zurich thereupon asked that Constance be admitted within the Swiss Federation. This was refused by the Federal Diet (Nov. 1527). Zurich then entered into a _Christian Civic League_ (_das christliche Burgerrecht_) with Constance,--a league based on their common religious beliefs,--promising to defend each other if attacked. The example once set was soon followed, and the two following years saw the League increasing rapidly. Bern joined in June 1528, St. Gallen in Nov. 1528, Biel in January, Muhlhausen in February, Basel in March, and Schaffhausen in October, 1529. Stra.s.sburg was admitted in January 1530. Even Hesse and Wurtemburg washed to join. Bern and Zurich came to an agreement that Evangelical preaching must be allowed in the Common Lands, and that no one was to be punished for his religious opinions.

The combination looked so threatening and contained such possibilities that Ferdinand of Austria proposed a counter-league among the Romanist cantons; and a _Christian Union_, in which Luzern, Zug, Schwyz, Uri, and Unterwalden allied themselves with the Duchy of Austria, was founded in 1529, having for its professed objects the preservation of the mediaeval religion, with some reforms carried out under the guidance of the ecclesiastical authorities. The Confederates pledged themselves to secure for each other the right to punish heretics. This League had also its possibilities of extension. It was thought that Bavaria and Salzburg might join. The canton of the Valais had already leagued itself with Savoy against Geneva, and brought its ally within the _Christian Union_.

The very formation of the Leagues threatened war, and occasions of hostilities were not lacking. Austria was eager to attack Constance, and Bern longed to punish Unterwalden for its unprovoked invasion of Bernese territory. The condition and protection of the Evangelical population in the Common Lands and in the Free Bailiwicks demanded settlement, more especially as the Romanist cantons had promised to support each other in a.s.serting their right to punish heretics. War seemed to be inevitable.

Schaffhausen, Appenzell, and the Graubunden endeavoured to mediate; but as neither Zurich nor Bern would listen to any proposals which did not include the right of free preaching, their efforts were in vain. The situation, difficult enough, was made worse by the action of the canton of Schwyz, which, having caught a Zurich pastor named Kaiser on its territory, had him condemned and burnt as a heretic. This was the signal for war. It was agreed that the Zurichers should attack the Romanist cantons, while Bern defended the Common Lands, and, if need be, the territory of her sister canton. The plan of campaign was drafted by Zwingli himself, who also laid down the conditions of peace. His proposals were, that the Forest cantons must allow the free preaching of the Gospel within their lands; that they were to forswear pensions from any external Power, and that all who received them should be punished both corporeally and by fine; that the alliance with Austria should be given up; and that a war indemnity should be paid to Zurich and to Bern.

While the armies were facing each other the Zurichers received a strong appeal from Hans...o...b..i, the Landamann of Glarus, to listen to the proposals of the enemy. The common soldiers disliked the internecine strife. They looked upon each other as brothers, and the outposts of both armies were fraternising. In these circ.u.mstances the Zurich army (for it was the Swiss custom that the armies on the field concluded treaties) accepted the terms of peace offered by their opponents. The treaty is known as the First Peace of Kappel (June 1529). It provided that the alliance between Austria and the Romanist cantons should be dissolved, and the treaties "pierced and slit" (the parchments were actually cut in pieces by the dagger in sight of all); that in the Common Lands no one was to be persecuted for his religious opinions; that the majority should decide whether the old faith was to be retained or not, and that bailiffs of moderate opinions should be sent to rule them; that neither party should attack the other because of religion; that a war indemnity should be paid by the Romanist cantons to Zurich and Bern (the amount was fixed at 2500 Sonnenkronen); and that the abolition of foreign pensions and mercenary service should be recommended to Luzern and the Forest cantons. The treaty contained the seeds of future war; for the Zurichers believed that they had secured the right of free preaching within the Romanist cantons, while these cantons believed that they had been left to regulate their own internal economy as they pleased. Zwingli would have preferred a settlement after war, and the future justified his apprehensions.

Three months after the First Peace of Kappel, Zwingli was summoned to the Marburg Colloquy, and the Reformation in Switzerland became inevitably connected with the wider sphere of German ecclesiastical politics. It may be well, however, to reserve this until later, and finish the internal history of the Swiss movement.

The First Peace of Kappel was only a truce, and left both parties irritated with each other. The friction was increased when the Protestants discovered that the Romanist cantons would not admit free preaching within their territories. They also shrewdly suspected that, despite the tearing and burning of the doc.u.ments, the understanding with Austria was still maintained. An event occurred which seemed to justify their suspicions. An Italian condottiere, Giovanni Giacomo de' Medici, had seized and held (1525-31) the strong position called the Rocco di Musso on the Lake of Como, and from this stronghold he dominated the whole lake. This ruffian had murdered Martin Paul and his son, envoys from the Graubunden to Milan, and had crossed the lake and harried the fertile valley of the Adda, known as the Val Tellina, which was then within the territories of the Graubunden (Grisons). The Swiss Confederacy were bound to defend their neighbours; but when appeal was made, the Romanist cantons refused, and the hand of Austria was seen behind the refusal. Besides, at the Federal Diets the Romanist cantons had refused to listen to any complaints of persecutions for religion within their lands. At a meeting between Zurich and her allies, it was resolved that the Romanist cantons should be compelled to abolish the system of foreign pensions, and permit free preaching within their territories. Zurich was for open war, but the advice of Bern prevailed.

It was resolved that if the Romanist cantons would not agree to these proposals, Zurich and her allies should prevent wine, wheat, salt, and iron from pa.s.sing through their territories to the Forest cantons. The result was that the Forest cantons declared war, invaded Zurich while that canton was unprepared, fought and won the battle of Kappel, at which Zwingli was slain. He had accompanied the little army of Zurich as its chaplain. The victory of the Romanists produced a Second Peace of Kappel which reversed the conditions of the first. War indemnities were exacted from most of the Protestant cantons. It was settled that each canton was to be left free to manage its own religious affairs; that the _Christian Civic League_ was to be dissolved; and a number of particular provisions were made which practically secured the rights of Romanist without corresponding advantages to Protestant minorities. The territories of Zurich were left untouched, but the city was compelled by the charter of Kappel to grant rights to her rural districts. She bound herself to consult them in all important matters, and particularly not to make war or peace without their consent.