Zwingli letter to Erasmus Fabricius

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How the Reverend Lord Bishop of Constance, through his delegates, the suffragan Melchior [Wattli], John Wanner (who, however, I know took part in the affair against his will), and Nicholas] Brendlin, dealt with Huldreich Zwingli, preacher at Zurich, before the Board of Ecclesiastics and the Senate[1] on the 7th, 8th and 9th days of April.[2]

On the seventh day of April the before mentioned Fathers, came to our city pretty early, and I, knowing that they were coming, was trying to discover what their design was, and yet could not until late at night, when our beloved deacon, Henry Lutius, came and gave me warning that the clerk, as they call him, was getting together the whole body of priests for a meeting early next morning at the usual place of assembly of the canons. I regarded it as a happy omen that the thing had been thus neatly set on foot by a courier both lame and without grace, and began to consider in my mind how they were likely to begin their job. At length I understood, as I thought, and when day dawned and we had come together the suffragan began in the fashion that will follow when I come to describe how the matter was carried on before the Senate. His whole speech was violent and full of rage and arrogance, though he took pains to hide the fact that he had any quarrel with me. For he avoided mentioning my name as scrupulously as if it were sacred, though meanwhile there was nothing that he didn't say against me. When the tragedian had finished shrieking out his part, I stepped forward, feeling Chat it was unbecoming and disgraceful to allow a speech which might do so much damage to go unrebutted, especially as I saw from their sighs and their pale and silent faces that some of the feebler priests who had recently been won for Christ had been troubled by the tirade. Therefore I made answer upon the spur of the moment to the words of the suffragan, with what spirit or feeling the good men who heard me may judge. The general

gist of what I said, however, you shall hear when we come to the

proceedings before the Senate. The delegates abandoned this iwing as routed and put to flight, and hurried quickly to another, to the Senate, namely, where, as I have learned from Senators, the same harangue was delivered and my name was avoided in the same way, and the Senate was persuaded not to have me sum- moned. For they said they had no concern whatever with me. After this the opinions varied for some time, but finally they decided that the Commons (that is, two hundred men, called -the Greater Senate), should meet in full assembly on the following day, and that the bishops[3] of the city, of whom there are three of us, should be warned not to be present. For nothing was going to be said in reply to our friends, no one could contradict so sound a speech, and so on. When I discovered this, I devoted all my energy to getting us admitted to the meeting of the Senate to be held on the following day. For a long time I turned every stone in vain, for the chief men of the Senate said it could not be done, inasmuch as the Senate had voted otherwise. Then I began to cease my efforts and to plead with sighs to him who heareth the groans of those in bondage not to abandon the truth, but to come to the defense of his gospel, which he had willed to have us preach. At length on the ninth the citizens assembled, and loudly vented their indignation at their bishops not being admitted, but they of the Senate which from its number is called the Less resisted because they had voted otherwise previously. The Greater Senate, however, compelled them against their will to put the matter to vote, and it was decided that their bishops should be present and hear everything, and if need be make answer. Thus, not, as Livy says, did the greater part prevail over the better ; for here both the greater and the better part prevailed. And this I have allowed myself to write, not for the sake of laying any blame upon the Lesser Senate, but to show what plotting and underhand action can accomplish. For what else were the delegates of the Bishop of Constance after but to say without witnesses whatever came into their mouths before the simple minded commons? Thanks be to God. For when the delegates were brought into the Senate, we bishops of Zurich were also admitted, Henry Engelhard, LL.D., of the nunnery, Rudolph Roschlin, bishop of St. Peter's, and I, Huldreich Zwingli.[4] Then when they had been given permission to speak, and the suffragan had extended to the assembly greeting and blessing from his Most Illustrious Leader and Bishop (for this must now at least be admitted), he began with that wonderfully sweet voice of his, than which I have scarcely ever heard one sweeter in speech. Indeed, if his heart and brain were as good, you might say that he could excel Orpheus and Apollo in sweetness, Demosthenes and the Gracchi in persuasive power. I should like to set down his speech in its entirety, but I cannot, partly because he spoke in an involved and jumbled together style, without order, and partly because so long a speech could not, I think, be remembered even by a Porcius Latro. But since I had my note-book at hand and took down the main headings, in order to be able to meet and answer them more fitly, I will fiist put down these headings and then subjoin what I said in reply to each of them.

With the manner of a consummate tragedian he said that (i) certain persons were teaching new, obnoxious and seditious doctrines (wieder wa'rtig und aufriihrig lehren, in German), to wit: that (2) no human prescriptions and no ceremonials ought to be regarded. If this doctrine prevailed, it would come to pass that not only the laws of the state but even the Christian faith would be done away with, although (3) ceremonies were a sort of manuductio or " leading by the hand " to the virtues (for he was pleased to use this word manuductio even before people who did not understand Latin, because, no doubt, the German term eine einleitung, " an introduction," did not seem to him strong enough (or, if you will, fine enough). Ceremonials were in fact, he said, a source of virtue (ein ursprung), though he afterwards had the boldness to deny before all those witnesses that he used the word ; (4) they were also teaching that Lent ought not to be kept, for certain persons in this city had ventured to withdraw from other Christians and from the Christian Church, though this statement also he afterwards denied with as much shamelessness as stubbornness. My lord Brendlin bore witness that he had not used that expression, though the whole Senate still bears witness that he used it. So persistently do these people fancy that they are free to say off-hand whatever they please and to deny off-hand what they have said, almost at the moment of saying it. He said (5) that they had eaten meat in Lent to the scandal of the whole republic of Christ; though (6) this was evidently not permitted by the gospels, they yet ventured to declare that they might do it in accordance with the writings of the Evangelists and Apostles; they had violated (7) the decrees of the Holy Fathers and the councils, and (8) a most ancient custom which (9) we never could have kept so long if it had not emanated from the Holy Spirit. For Gamaliel in the Acts of the Apostles had said : " Let them alone ; for if this work is of God," etc. Then he urged the Senate (to) to remain with and in the Church, for outside of it no one had salvation. For (n) the things which were being taught so wrongheadedly were being taught without grounds. And not having satisfied himself in what he had said before about ceremonials, he fell (12) to speaking of them again, saying that they were the only means by which the humbler Christians were brought to the recognition of salvation, and that it belonged to the duties of the people's priests (for that is the way bishops and preachers are named now-a-days by those counterfeit bishops, to keep their name sacred) to teach the simple-minded populace that there were certain symbols which denoted certain things, and that it was their function to explain and set forth the meaning and value thereof. At length, after the above turn in his speech, he began to discourse (13) upon grounds of offence, not unlearnedly, I confess, only I wish that he had cited as happily the things against himself as those for him. He added that Christ enjoined with as much emphasis as he put upon any precept, that offences be avoided, for he added that most clear mark of indignation, " Woe !" " Woe to the world from offences !" Going back also to Paul, from whose epistles he had quoted many things before he discoursed upon "Woe," he called to witness (14) that in order not to offend the Jews he had suffered Timothy to be circumcised. And what he ought to have said among his first remarks about seditious teachings, he talked on after everything else, saying (15) that no one ought to trust his own ideas ; for that even Paul had been unwilling to depend upon his own notions, and had gone to Jerusalem to compare his gospel with the Apostles, etc. And after a very beautiful peroration to his remarks he rose, and was on the point of going away with his allies, when I addressed them in the following terms :

" My Lord suffragan " (and in this I made an indiscreet and ignorant enough blunder; for they tell me I should have said " most merciful Lord," but being unskilled in polished ways I take hold like a clophopper) " and fellow-ecclesiastics," I said " wait, I pray, until I make explanation in my own behalf." For that my fellow-bishops allowed me to do. To this he said : "It has not been enjoined upon us to engage in discussion with any one." "And I," said I, " have no intention of entering into discussion, but what I have thus far been teaching these excellent citizens I would willingly and gladly set forth to you who are both learned men and delegates sent here, so to speak, with full powers ; that the greater faith may be had in my teachings if you shall have voted them right, and if not, that the opposite may take place." " We have said nothing," said he, " in opposition to you, and therefore there is no need for you to make explanation." But I said : " Though you have refrained from mentioning my name, yet all the force and power of your words were aimed and hurled at me. For, as a matter of fact, they were dealing with me in the style of the old gladitorial combats between Mirmillons and Gauls, wherein the Mirmillon cried : " It is not you I am aiming at, Gaul, it is the fish I am aiming at." So my name was kept out of sight and not mentioned, in order that most serious charges, if it please the gods, might be developed against me, whose name is Zwingli. While we were thus contending together, M. Roest, President of the Senate, tried by entreaty to persuade the men of Constance to listen, to which entreaty the suffragan replied that he knew with whom he should have to deal if he listened. Huldreich Zwingli was too violent and choleric to make any duly and moderately carried on discussion possible with him. I answered : " What wrong have I ever done you? And what kind of a way of doing is this, to worry so harshly and bitterly a guiltless man who has done his duty by Christianity, and to refuse to hear any explanation? I have always felt myself bound to hope, unless I am mistaken (but perhaps I am mistaken), that if any one ever came forward to contradict the truth and teachings of the gospel, it would come to pass that the High Prelate of Constance would rush to its aid before all others and hear- the whole case, and this by your help especially, whom he has event now employed as delegates because of your preeminent learning^ For what would ye do if I wanted to go to him without your knowledge? If I feared to meet you? If I refused to have your opinion in the matter? Now, when I do nothing of the kind, but ask your presence in order to give an account of my faith and teachings, how have you the face to venture to refuse it? It could not have failed to rouse suspicion if I had allowed you to go away, even though you desired it ; now when I appeal of my own accord to your judgment and justice, do you dare to abandon me?" Then said they :. " Our Reverend Master did not wish us to enter into a dispute with any one, so it is impossible for us to hear you. If you wish to take any point of doctrine to the bishop you are free to do so ; if you need anything apprize him of it." But I said : " I beg of you if you are not willing from any other consideration to vouchsafe me this favour, yet grant me this wish for the sake of our common faith, our common baptism, and for the sake of Christ, the giver of life and salvation, and if you may not listen as delegates, you still may as Christians." When I had thus adjured them the citizens began to murmur in their indignation, so that at last, driven by the urgent request of the president and the unworthiness of their course, they went back to their seats. Thereupon I began to speak in defence of the teachings of Christ to the best of my ability, and made answer to their main heads in about this fashion : . i. My lord suffragan has stated that certain persons were teaching seditious and obnoxious doctrines, but I cannot be persuaded that he means this to be taken of me, who for nearly four years now have been preaching the gospel of Christ and the teachings of the Apostles with so much energy. And yet it savors somewhat of this, inasmuch as he made the statement before the Senate. For what concern were it of mine if such teachings were preached elsewhere, provided they were not preached at Zurich? Therefore, since it is not likely that the suffragan spoke of the affairs of outsiders, it is clear that his remarks were aimed at me. However much they disguise it, it is evident that here is the David to whom this Nathan imputed the wrong. But as to the gospel, it is no wonder that in one place or another there should be differences between those who cling doggedly to evrdlMara, that is, human prescriptions, and those who are unfriendly to the same. For Christ prophesied most clearly that this would come to pass, saying : " I came not to send peace on earth, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law, and it shall come to pass that a man's foes shall be they of his own household." Yet there was no need of this answer either. For Zurich more than any other of the Swiss cantons is in peace and quiet, and this all good citizens put down to the credit of the gospel.


2. As to the reproach, in the next place, that it is taught that no human prescriptions nor ceremonials ought to be kept, I will acknowledge frankly that I desire to see a fair portion of the ceremonials and prescriptions done away with, because the things prescribed are in great part such as also Peter in the Acts says can not be endured. Nor am I going to listen to those who say that Peter spoke of the old ceremonials and prescriptions. Be it understood, though, that if I should grant them this it is still clear that Peter was of opinion that Christians ought to be free from burdens and bitterness of the kind. But if Peter depre- cated that old yoke so greatly, which was yet much lighter than that which we bear to-day, what think ye he would have done if there had been question of a heavier one? Now that the old yoke would have been more endurable to Christians than ours (to say nothing for the nonce of the decrees of the pontiffs, which are much more numerous and onerous than the commands of Moses,) is shown well enough by the excessive observation of fasts, the careful selection of foods, and the enforced leisure of feast days. For how trifling will the fasts of the Jews become which they ordained at times for those in great sorrow, if you compare them with these stated forty days' fasts of ours, institu- tions fit for serfs, and those that are ordained in a sort of unbroken and continuous row in honour of the saints ! Furthermore, if you compare the selection of foods, its observation is more onerous among the Christians than among the Jews. They abstained from certain kinds of food, but not at a fixed period, with the exception of the Passover. We abstain from numerous kinds and for long seasons. And in the enforced leisure of feast days we surpass the Jews very greatly. But if Peter did not want the Christians worried by the lighter yoke much less would he approve the heavier. I denied, however, that I was of opinion that no human prescriptions at all ought to be kept or enacted. For who would not joyfully accept what was decided by the concurrent opinion of all Christians? But on the other hand, the decrees of certain most unholy spirits, who after the manner of the Pharisees would lay unbearable burdens upon the necks of men and not touch themselves even with the tip of their fingers, were an abomination. And as to his having said, with a view to rouse the Senate to anger, that we should fail to obey the laws of the state, I said this was not the spirit of Christ or of the Apostles. For Christ had said : " Render unto Caesar the things that are Caesar's," etc., and had paid the tribute or tax. Nay, at his birth his parents reported his name according to the proclamation of Caesar ; while the Apostles taught " Render unto all their due, tribute to whom tribute is due, etc., and obey them who are set in authority over you, and not only the good," etc. Hence it was evident that he had spoken more vigorously than truly, as would be made still clearer by an illustration. For all the peoples of the whole world had obeyed the laws most rigorously, even before the man Christ was born. Nay, Christianity was the most powerful instrument for the preservation of justice in general, and the faith of Christ could not be done away with even if all ceremonials were done away with altogether. Nay, ceremonials achieved nothing else than the cheating of Christ and his faithful followers and doing away with the teachings of the Spirit, calling men away from the unseen to the material things of this world, but this could not be described and explained in short compass.

3. Then I showed that the simple-minded people could be led to the recognition of the truth by other means than ceremonials, to wit, by those by which Christ and the Apostles had led them without any ceremonials as far as I had been able to learn through the sacred writings, and that there was no danger that the people were not capable of receiving the gospel, which he who believes can understand. They can believe, therefore they can also understand. Whatever takes place here is done by the inspiration of God, not by the reasoning of man, as Christ also thanked the Father, saying : " I thank thee, O, Father, etc., because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight." And Paul (i Cor. i) says that " God hath chosen the foolish things of the world to confound the wise."

4. I had nowhere taught that Lent ought not to be kept, though I could wish that it were not prescribed so imperiously, but were left free to the individual. But he for whom Lent was not enough might fast for the rest of the year also; there would not be wanting men to advise fasting, and I presaged that they would be likely to effect more than those who thought that at the frown of their power and the threat of excommunication, everything would fall to pieces with a crash as at the frown of Jove.

5. Certain persons, and they by no means bad ones, had ventured to eat flesh, and they were not tainted, but since they had not been forbidden by the divine law to eat flesh, they seemed rather to have eaten it in witness of their faith than to any one's reproach. And this was clear from the fact that presently when told by me that they ought to take into account the possible cause of offence they stopped, so that there was no need of this fine delegation, inasmuch as the evil died out of itself, granting that it was an evil. Still I wondered exceedingly that I had been a minister of the gospel in the diocese of Constance for fifteen years and had thus far never known of the men of Constance having sent anywhere so magnificent a delegation to investigate how the affairs of the gospel were going on, but now when they had found a very trifling observance not broken as much as they seemed to wish, they filled everything with their lamentations, and accused the people of Zurich of being the only ones who had the effrontery to meditate withdrawing from the Christian communion. Yet when the suffragan denied that expression, as I have said, and Brendlin supported his denial, though the whole Senate cried out in rebuttal, I allowed their denial in somewhat these terms : Since you deny the expression, show that it escaped you unawares and I will easily pardon it ; as far as I am concerned you shall be free to correct any utterances you please. But the Republic of Christ has suffered no offence and no disgrace if some few persons have failed to keep human tradition.

6. And I showed that it was an unsound contention that the gospel writings nowhere clearly allowed the eating of flesh. For Mark (ch. 7) speaks in this fashion: " There is nothing from without a man that entering into him can defile him." Here I showed by the argument from the preceding (in the way they manipulated the sacred writings) that the argument of the following held good in this way : Therefore, whatever is outside of a man cannot by entering into him defile him. Words are signs to me. A general negative is no sign. If he had said " no food," he would have left out the category of drinks ; if he had said " no drink," he would have left out that of food. Therefore, it pleased him who is the Truth to say " nothing." Then he added "cannot even defile." Hear! The Voice of Truth declares it cannot ; man, who is a liar, for all men are liars, says it can. Here the man squirms and says these words are not so clear, and must be interpreted in this way, but the preceding words must be regarded and the words that follow, though this is what follows : " Do ye not perceive that whatsoever thing from without entereth into the man it cannot defile him, because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?" What can be said more clearly, if you please, even though you regard the preceding and the following?

7. They added the words " contrary to the decrees of the Holy Fathers and the councils." I answered that Engelhard, the ornament of our city, had carefully weighed with me those in which our friends placed greatest confidence, and that no such asseveration could be made from those which they treated as a sacred anchor. For the question was not whether Lent ought to be done away with, but whether it was permissible by the law of Christ to eat meat at that time. While I forbid no man's fasting, I leave it free to him.

8. They had also added: "and contrary to very ancient custom." Here I frankly granted that it was the custom, and not a bad one. But if it were the custom, why was a proclama- tion added? I promised that I would certainly see to it that the custom should not be wantonly interrupted.

9. And if this custom (he continued) had not been inspired by the divine spirit it would not have lasted so long, in accordance with the words of Gamaliel. I answered that this and other things which were not from the mind of God would be done away in their own good time. For " every plant," says Christ in Matthew, " which my heavenly Father hath not planted shall be rooted up." But selection of foods neither Christ nor the Apostles had prescribed. Therefore no one ought to be surprised if unhappy mortals are turning their eyes towards freedom, since Christ in his loving kindness has now illumined the world more brightly with his gospel by a sort of second revelation.

10. After this the weighty speaker made his turn to the Senate, appealing to them to stay with and in the Church, for outside of it none were saved. This I met thus : " Let not this exhortation move you, most excellent citizens, as if you had ever abandoned the Church of Christ. For I am persuaded of you that you hold in fresh remembrance what is said in the narrative of Matthew, that the foundation of the Church is that rock which gave his name to Peter the faithful confessor. No one lays other foundation than this, nor can do so. Nay, in every nation and place, every one who confesses the Lord Jesus with his tongue and believes in his heart that God ra'ised him from the dead shall be saved, whether he be among the Indians or the Scythians, and it is fixed beyond controversy that outside of that Church none is saved, within which we all believe ourselves to be the more firmly as we glory the more certainly in the hope of the glory of the sons of God." Here I might have dragged the man forth and laid bare his notion of the Church, but I preferred to spare him, that he might repent at length of having said before the whole Senate that I was too rough spoken to make it possible to discuss with me. When he had thus made his exhortation I began to look to the end of his remarks, but things turned out differently from what I hoped. For he turned back to this other point and said :

11. That rubbish (for thus, if I mistake not, that crowd call the gospel teaching) was taught without foundation in Scripture. Here- again I fled to the protection of the words of Mark vii., as a sort of Achilles' shield, and shot forth these shafts : Do you want clearer proofs presented to you? Is not Christ worthy of belief? Or Mark? I have gathered many passages together, but I abstain from giving the rest now in order not to nauseate the Fathers. Here my lord Englehard opportunely drew a New Testament from his pocket and bade me interpret the passage of Paul's Epistle to Timothy i. 4. 1 took the book and translated the passage into German, and it is wonderful how they all breathed a sigh of relief, recognizing the passage, most of them, from the exposition of that epistle that I had made the year before. So much difference does it make at what point things are said.

12. Immediately leaving these points, he brought the ceremonials out into battle line again, wounded however, and I attempted to rout them completely again thus : His point that it was the duty of the people's priests to set forth the meaning of the ceremonials I upset in this way. The gospel of Christ had been committed to me to preach assiduously; what the ceremonials indicated those would set forth who lived by them. I admit that I purposely, though quietly, meant to touch the man's sore point in this. For what else do those suburban bishops do but stuff their purses with illusions of consecrating things? But if any master of ceremonials ventured to preach other than the truth to the sheep entrusted to me, I declared I would not stand it.

13. Now what he had said about offences I should have approved in general, if all his words had not seemed to point toward keeping those who were weak always weak, though it is the duty of the stronger, as those fellows wish and ought to be regarded, irpoo?Mnpdveo&ai t that is, to take up and comfort and help the weak, that they may also be made strong. Yet this one thing I added : Since he had spoken much of the anxious care of the High Prelate of Constance to avoid or guard against offence to the Church, had he no exhortation to his priests at last after Christ's fashion, bidding them to put their own immunity behind them and bear the general burdens with the rest of the Christian brethren, and to pay tax and tribute? For Christ, in order not to give ground of offence to those who exacted the tribute money, paid it and performed a miracle besides, but it could not be denied that all the people in every nation were complaining because the priests and monks and nuns were supported in idleness, contributing neither labour nor money for the uses of the State. They complained bitterly after they had left the Senate that this had been brought in outside the subject, as they say, but it seems to me that nothing could have been said more appropriately at this point, when they were talking of the High Prelate of Constance being so anxious about grounds of offence.

14. In the next place, though I was aware that Paul had suffered Timothy to be circumcised, yet I maintained that he could not be persuaded by any means to allow Titus to be circumcised, and I tried to give the reason for both acts, namely, that with Timothy, while Christianity was still in the green blade, he had suffered the Macedonians to be circumcised that no breach of the peace might arise, but after the new doctrine had grown somewhat more vigorous, and Paul had learned by his perception of this that Titus could be saved without any disturbance, he saved him. Here I put forth all my strength to persuade the Senators to abide by the ancient custom until either the bonds of that yoke were loosened for us or the world itself consented together more clearly for the taking up again of freedom.

15. Finally I said that those could rightfully be said to rely on their own notions and ideas who struggled against the accepted Scriptures and put human traditions before the teachings of heaven, not those who protected themselves by no other weapons or defences than the sacred writings, for the former trusted in flesh and blood, the latter in the truth of heaven alone, not one jot of which could ever pass away. Though I was awaie that Paul had compared his gospel with the Apostles finally, I also knew that he did not do it for fourteen years. And though I perceived what they were after with that illustration, their side was weakened rather than propped up by it. For I had insisted a little while before so obstinately that they should be present at my explanation for no other reason than that they might see clearly how I handled the sacred writings ; nay, that I was ready to give an account of the faith that was in me before the dwellers in heaven, or on earth, or in hell. And finally, having begged the Senate to take in good part all that I had said, I stopped speaking, except that when the suffragan began to snap out some- thing more and to drive it in vigorously, that it had been decreed by the Holy Fathers and the councils that meat should not be eaten in Lent, I also began to contend more recklessly and to deny that it had been decreed by any councils, at least by any general ones. At last when he had finished his appendix we adjourned the Senate.

These, dear Brother Erasmus, are the wounds I received and inflicted in the assembly of the Ecclesiastics and Senators ; these the means with which I ran to the aid of the feeble. It has all been written down off hand as it was spoken, for the suffragan had brought a prepared speech with him, but I was forced to fight and defend myself as I stood. If I have said anything more briefly or more fully than it occurred, I think this should be attributed to human weakness, which hardly recognizes how little power it has in remembering. Yet the main drift of the proceedings in general I have touched upon, whether in the Senate or in the body of Ecclesiastics or in private discussion. For the evening after the morning they had spoken before the body of Ecclesiastics, I stumbled upon them by accident and talked much with them. Thus I learned just where their sore point was.

Good by, and if you write to my friend Oechsli, greet him for me.

Translator's footnotes[edit]

  1. City Council, hence the members in it are called councillors, but the Latin form Zwingli used has been allowed to stand. This body was in two parts, the Small Council, which contained only 50 members, and only half of these were on duty at any one time, and the Great Council, also called the Council of the Two Hundred, which included the Small Council. The Great Council was the deciding body on all legislative matters of importance, the Small was the exeutive committee, and both were representative bodies. The chief officer was the burgomaster, here called the President of the Senate. See my biography of Zwingli, pp. 4244.
  2. Zwingli's Works, ed. Schuler u. Schulthess, iii., 7-16. Translated from the original Latin by Mr. Henry Preble, New York city.
  3. Zwingli uses this term of the people's priests or preachers of the three parish churches in Zurich, viz., the Great Minster, Minster of our Lady, and St. Peter's. He explains it below.
  4. Henry Engelhard had been people's priest at the cathedral of Our Lady since 1496. He had also been a canon of the Great Minster, but in 1521 resigned so that Zwingli might be appointed. This act of disinterestedness shows what a fine character he was. He remained ever one of Zwingli's friends. He died in 1551, a very old man. Rudolph RSschlin, people's priest at St. Peter's, was very slow in accepting the Reformation, was at the time of this episcopal visit an old man, and a few weeks after it resigned his place and was succeeded by Zwingli's bosom friend, Leo Jud.