Church; but now, when organic unity was lost, exact agreement of theological opinion and the names of certain leaders were made the essentials of the unity which it was sought to secure. Luther was the obstacle, as insisting that union of any kind should depend upon absolute agreement. But it is hard to see how Luther could have come into union with Zwingli, without joining in his political schemes; since the demand for a union between them was primarily political.
The failure to achieve theological unity ruined the great plan for a league which Zwingli and Philip of Hesse had conceived. Jacob Meier of Basel had spoken of some considerable plan to be discussed at Marburg; Zwingli's correspondence with the Landgrave and his visit to Strassburg had suggested many things to him; his request for an official delegate from the Zurich Council did not aim at theology alone. Unfortunately, the invitation to Bern was not sent until September 10, when it was too late. Religious differences made it clear that Saxony and Switzerland could not be included in the same league. However, Philip was ready to do without Saxony, and he was also ready to seek help from France,—an expedient which loyalty to the Empire made distasteful to Saxony. The proposal of such a plan came from Philip; the exact details were afterwards filled in by Zwingli, inspired from Strassburg. Not only France but Venice was to be drawn into the league; and the instructions to Collin, the envoy there, were drawn up by Zwingli himself, as were many other State papers.
The activity and the expenditure of the French agents (Boisregault and Meigret) in Switzerland were great; the Most Christian King had no scruple about negotiations with heretics (who indeed were better than Turks); in March, 1531, he was ready to help Zurich secretly. But his great object was to keep the balance even in Switzerland; a war was not in his interest. On the other hand, the fear of arousing France paralysed the Emperor's action. Hence, while foreign influences pushed Switzerland to the verge of war, they also served to keep it back from war itself.
Diplomacy took up much of Zwingli's time, but his pen was as active as ever: he wrote commentaries upon Isaiah and Jeremiah, a number of important letters, and controversial tracts. His power at Zurich and the spirit of the city were at their height. In a complaint to Luzern about Thomas Murner (whose Heretics' Calendar seemed dangerous and offensive to an age over-sensitive to ridicule) the Council said (February 14, 1529) that they were free, and subject to no Emperor or lord; they, like France, Venice, and other States, ordered spiritual persons and property as they thought well. Zwingli's enemies too were now under his feet; after December 7, 1528, only the barest civic rights without the chance of office were left to non-Reformers; attendance at Mass even outside the city was punished by fine; to eat fish instead of flesh on Friday was an offence. But a reaction might at any time set in.
