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 1527); the funds so derived were devoted partly to the State, partly to replacing foreign pensions, which were now definitely renounced (February, 1528). The Bernese Oberlanders, however, had hoped to share the property of the monastery at Interlaken, and, when this was seized for the government, the inhabitants of the Haslithal rose in rebellion; some citizens of Unterwaiden, believing the statement of these peasants that the Reformation was forced upon them, crossed the Brünig to their help, and it cost Bern much trouble to put down the movement so supported. This incident, for which Bern claimed compensation, was a cause of much ill-will.

About a year later (February, 1529) the Reformation was carried through at Basel, but not without tumults which drove Erasmus away to Louvain, the centre of the Counter-Reformation. Mühlhausen, Schaffhausen (where the movement was democratic), St Gallen, and the Free Bailiwicks (especially Bremgarten) followed in the same direction; while Appenzell (the outer Rhodes allowing freedom of belief, 1524) and Glarus were divided; the Graubünden-where opposition to the Bishop had long existed-allowed liberty of preaching in 1526.

But Zwingli's outlook included Germany as well as Switzerland; his doctrines, opposed to those of Luther, were here working their way inwards; and therefore the relations between Emperor and Princes greatly affected him. Constance, always hostile to the Emperor, and Lindau, controlled the Lake of Constance. In the former, Protestant views, taught by the Swabian Reformer, Ambrose Blarer, a friend of Melanchthon, and Zurik, had such hold that the Bishop (1526) moved to Meersburg, and the Chapter to Ueberlingen. The Federal Diet (November 4, 1527) refused to admit Constance as a member; but on Christmas-day the Council of Zurich decided to conclude with Constance a religious and political League, called das christliche Bürgerrecht. The treaty was modelled upon that which had admitted Basel to the Confederates (June 9, 1501); it contained provisions for mutual help, mainly defensive; it allowed of extension, and indeed the conquest of lands for Constance is spoken of, a seeming reference to the Thurgau. But the peculiarity of the new Treaty lay in its being based upon theological unity-a principle which was to have a long and disastrous future in diplomacy. To Strassburg-where the preachers Capito, Bucer, and Hedio were already his friends-Zwingli sent (August, 1527) an envoy to discuss its admission to the new League; the admission of Bern, discussed at the Bern Disputation, was merely a question of time; it followed Constance (June 25, 1528). The Reformation in the Common Lands was now a pressing question, and a clause in the Treaty provided that preachers there should be protected, and no subject punished for his belief; if the majority anywhere decided for Reform, they were to be left free to carry it out. The first place to which this applied was the Toggenburg, Zwingli's old home.