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 This work, written night and day amid the expectation of his friends, and incidentally discussing his relations with Luther, may be held to contain the full programme of the Helvetic Reformation (July 14, 1523).

Not only did he dislike to be called Lutheran, but on some points, such as Purgatory, Confession, and Invocation of Saints, he differs from Luther. Against the monks he inveighs strongly: all monasteries ought to be turned into hospitals. The Reformation in Switzerland made most way where there were many monasteries, and least where there were none; the differences that arose between the larger Houses and their tenants made the latter more eager to embrace Protestantism. And the secularisation of the monasteries-here laid down as desirable-was a very practical part of the Swiss Reformation: the peasants in some parts undoubtedly looked for profit from the dissolution. Zwingli also explains his method of dealing with doctrine; the Invocation of Saints he had let remain until the populace should have learnt to do without it and worship Christ alone. Confirmation and Extreme Unction he would retain as rites, not as Sacraments; but Auricular Confession, pictures, and music, should be banished from churches.

Zwingli held that it was his part to teach, but that to make changes belonged to the civic authority. But his teaching had led some of his followers to act without waiting for the civic rulers; pictures and images were torn down both in town and country. After much discussion the question came before the Great Council, which suspended judgment until a second Disputation should be held. This took place on October 26, 1523. The Bishops and the other Cantons were invited, but the Bishops did not come; 800 persons, 350 of them ecclesiastics, were present; this time St Gallen as well as Schaffhausen was represented; Luzern and Obwalden angrily refused the invitation. The first day's debate was upon images and pictures, which Zwingli held forbidden in all cases; some urged delay, but the final decision was that idols and pictures should be removed, but without a breach of the peace; those who had already broken the peace were to be pardoned as a rule, but a leader, Nicholas Hottinger, was afterwards banished for two years. On the second day the Mass was discussed; Zwingli had prepared Theses according to which the Mass was no sacrifice and had been surrounded by abuses. But the appearance in this Disputation of the Anabaptists, an organised radical party basing their views upon his teaching, and yet going beyond him in action, hampered him greatly and made the magistracy cautious.

At the Disputation Zwingli noted in a formal way that the ecclesiastical authorities had done nothing; this was true, although the Bishop of Constance had in a dignified note asserted his constitutional position; he could not appear, and he begged them to exercise restraint. But the civil authorities were now, in Zwingli's view and in their own, called upon to act. A commission of eight members of the two