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Still the belief prevailed among many of the members, that the tithe was purely a religious affair, and this position was strongly maintained by the Secretary, am Gruet, who, Bible in hand, met Zwingli with his own weapons.
We also can not bring ourselves to believe that the Lord God has given more grace to Zwingli, than to the dear saints and teachers, who have suffered martyrdom and death for the faith. We can not see that he leads such a spiritual life, nay, that he is rather inclined to disturbance, than to peace and quiet. Therefore we desire to send no one to him, nor to any like him.
Zwingli had now lived three years in Bern, and was already fully ripe for the university. With loving remembrances he bade farewell to his faithful teacher, who was yet to become his pupil and in old age dedicate a few sad verses to the hero, who fell at Cappel. At that time the young Swiss chiefly resorted to the universities of Basel, Paris, Vienna, Cracow and Pavia.
The very form of the scheme Zwingli venturing to speak in the name of the King, and demand, moreover that the public act, to be issued by him and the council of his own canton, should be first subjected to the censorship of certain preachers would very probably have appeared to Francis extremely arrogant. For the Gospel he cared nothing.
Zwingli's father was prosperous, however, and the boy had the best education which could be obtained, at Basel and Vienna. His later discontent with the old Church came not through spiritual wrestlings in the monastery, but from the study of the classics and of the Greek New Testament. Zwingli had become a priest and settled at the famous monastery of Einsiedeln near the lake of Zurich.
It is not to be doubted that Adrian had been informed by his legates of the condition of the church in Zurich; still we may be allowed to conjecture at least, why he made another attempt upon Zwingli.
At an earlier period he had spent some time in Switzerland and became personally acquainted with Zwingli, and through him the landgrave was also brought into connection with the Reformer.
At Zurich, while Zwingli was accusing Luther of cruelty, Anabaptists were being drowned in public. The foreground is now occupied again by the struggle with Catholicism in other words, by the contest with the German princes who were hostile to the Reformation, and with the Emperor himself and the majority of the Diet.
Of greater weight to him must have been the argument of Zwingli, which at any rate had a Christian and biblical aspect, that Christ with His flesh became like his human brethren, while they again at the last day are to be fashioned like unto his glorified Body, though incapable, nevertheless, of being in different places at the same time.
Zwingli felt more and more, that, though many individuals on all sides were proud of his course and defended his cause, he yet in reality stood alone; that many mad-caps, coming out far more rudely than he, did him more injury by their eccentricities than they gave him help; that his true friends, unless he continually kept them in breath, informed them and encouraged them, were in danger of yielding to faint-heartedness.
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