DEARLY Beloved in God, after you have heard so eagerly the Gospel and the teachings of the holy Apostles, now for the fourth year, teachings which Almighty God has been merciful enough to publish to you through my weak efforts, the majority of you, thank God, have been greatly fired with the love of God and of your neighbour. You have also begun faithfully to embrace and to take unto yourselves the teachings of the Gospel and the liberty which they give, so that after you have tried and tasted the sweetness of the heavenly bread by which man lives, no other food has since been able to please you. And, as when the children of Israel were led out of Egypt, at first impatient and unaccustomed to the hard journey, they sometimes in vexation wished themselves back in Egypt, with the food left there, such as garlic, onions, leeks, and flesh-pots, they still entirely forgot such complaints when they had come into the promised land and had tasted its luscious fruits: thus also some among us leapt and jumped unseemly at the first spurring—as still some do now, who like a horse neither are able nor ought to rid themselves of the spur of the Gospel;—still, in time they have become so tractable and so accustomed to the salt and good fruit of the Gospel, which they find abundantly in it, that they not only avoid the former darkness, labour, food, and yoke of Egypt, but also are vexed with all brothers, that is, Christians, wherever they do not venture to make free use of Christian liberty. And in order to show this, some have issued German poems, some have entered into friendly talks and discussions in public rooms and at gatherings; some now at last during this fast—and it was their opinion that no one else could be offended by it—at home, and when they were together, have eaten meat, eggs, cheese, and other food hitherto unused in fasts. But this opinion of theirs was wrong; for some were offended, and that, too, from simple good intentions; and others, not from love of God or of his commands (as far as I can judge), but that they might reject that which teaches and warns common men, and they might not agree with their opinions, acted as though they were injured and offended, in order that they might increase the discord. The third part of the hypocrites of a false spirit did the same, and secretly excited the civil authorities, saying that such things neither should nor would be allowed, that it would destroy the fasts, just as though they never could fast, if the poor labourer, at this time of spring, having to bear most heavily the burden and heat of the day, ate such food for the support of his body and on account of his work. Indeed, all these have so troubled the matter and made it worse, that the honourable Council of our city was obliged to attend to the matter. And when the previously mentioned evangelically instructed people found that they were likely to be punished, it was their purpose to protect themselves by means of the Scriptures, which, however, not one of the Council had been wise enough to understand, so that he could accept or reject them. What should I do, as one to whom the care of souls and the Gospel have been entrusted, except search the Scriptures, particularly again, and bring them as a light into this darkness of error, so that no one, from ignorance or lack of recognition, injuring or attacking another come into great regret, especially since those who eat are not triflers or clowns, but honest folk and of good conscience? Wherefore, it would stand very evil with me, that I, as a careless shepherd and one only for the sake of selfish gain, should treat the sheep entrusted to my care, so that I did not strengthen the weak and protect the strong. I have therefore made a sermon about the choice or difference of food, in which sermon nothing but the Holy Gospels and the teachings of the Apostles have been used, which greatly delighted the majority and emancipated them. But those, whose mind and conscience is defiled, as Paul says [Titus, 1:15], it only made mad. But since I have used only the above-mentioned Scriptures, and since those people cry out none the less unfairly, so loud that their cries are heard elsewhere, and since they that hear are vexed on account of their simplicity and ignorance of the matter, it seems to me to be necessary to explain the thing from the Scriptures, so that every one depending on the Divine Scriptures may maintain himself against the enemies of the Scriptures.
Huldreich Zwingli, The Latin Works and The Correspondence of Huldreich Zwingli: Together with Selections from His German Works, ed. Samuel Macauley Jackson, trans. Henry Preble, Walter Lichtenstein, and Lawrence A. McLouth, vol. 1 (New York; London: G. P. Putnam’s Sons; Knickerbocker Press, 1912), 71–73.