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His first public declaration against Zwingli's new doctrine was in 1526, in his preface to the Syngramma or treatise of the fourteen Swabian ministers, written, as his opening words express it, 'against the new fanatics, who put forth novel dreams about the Sacrament, and confuse the world. Blow upon blow followed in the battle thus commenced.
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.
We have already noticed how Switzerland, except for the five forest cantons, had been converted to Protestantism by the preaching of Zwingli. Calvin was Zwingli's real theological successor, and the majority of the Swiss, especially those in the urban cantons of Zuerich and Bern as well as of Geneva, cheerfully accepted Calvinism. Calvinism also made converts in France.
In what a narrow circle the resolution to send an envoy to Venice was passed is evident from the fact, that he was not a statesmen who was appointed, but Professor Collin, Zwingli's intimate friend, and the companion of his journey to Marburg, a man of no political experience, yet one who, in various walks of life, as canon, tradesman, partisan and public teacher, had tried his fortune, and proved himself useful in all; and who, besides dexterity and boldness, was also possessed of a thorough knowledge of the Italian language.
In 1526, Felix Mants, the anabaptist, is drowned at Zurich, in obedience to Zwingli's pithy formula 'Qui iterum mergit mergatur'. Thus the anabaptists, upon their first appearance, were exposed to the fires of the Church and the water of the Zwinglians.
With Maigret it appears to have been equally a matter of spiritual interest; for he was inclined to the Gospel and in after life became a decided Huguenot. We have seen how Zurich, as well as the other cantons, was formerly kept back from entering into a closer alliance with France chiefly through Zwingli's efforts. It is remarkable to observe now a total change in his views.
There was great rejoicing over this conclusion of the matter, especially on the part of the General-vicar of the Bishop of Constance, Faber, who had formerly been Zwingli's fellow-student in Vienna, and had since then kept up a certain intimacy with him. Indeed at Zwingli's first bold debut the general-vicar seemed to wish it still closer.
Zwingli's opposition to the Roman Church seems to have been based at first largely on political grounds. He preached eloquently against the practice of hiring out Swiss troops to foreign rulers and abused the Church for its share in this shameless traffic in soldiers.
"How often have you appealed to us in vain?" "Yes," rejoined the treasurer Funk, an active young man, and one of Zwingli's warmest adherents "we know your ways of doing justice. That unhappy pastor made an appeal and you referred him to the executioner." The rash word was spoken. "Funk! you had better been silent," one of his companions called out to him.
In 1526, Felix Mants, the anabaptist, is drowned at Zurich, in obedience to Zwingli's pithy formula 'Qui iterum mergit mergatur'. Thus the anabaptists, upon their first appearance, were exposed to the fires of the Church and the water of the Zwinglians.
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