iron from passing through their territories to the Forest cantons. The result was that the Forest cantons declared war, invaded Zurich while that canton was unprepared, fought and won the battle of Kappel, at which Zwingli was slain. He had accompanied the little army of Zurich as its chaplain. The victory of the Romanists produced a Second Peace of Kappel which reversed the conditions of the first. War indemnities were exacted from most of the Protestant cantons. It was settled that each canton was to be left free to manage its own religious affairs; that the _Christian Civic League_ was to be dissolved; and a number of particular provisions were made which practically secured the rights of Romanist without corresponding advantages to Protestant minorities. The territories of Zurich were left untouched, but the city was compelled by the charter of Kappel to grant rights to her rural districts. She bound herself to consult them in all important matters, and particularly not to make war or peace without their consent. As a result of this ruinous defeat, and of the death of Zwingli which accompanied it, Zurich lost her place as the leading Protestant canton, and the guidance of the Reformation movement fell more and more into the hands of Geneva, which was an ally but not a member of the Confederation. Another and more important permanent result of this Second Peace of Kappel was that it was seen in Switzerland as in Germany that while the Reformation could not be destroyed, it could not win for itself the whole country, and that Roman Catholics and Protestants must divide the cantons and endeavour to live peaceably side by side. The history of the Reformation in Switzerland after the death of Zwingli is so linked with the wider history of the movement in Germany and in Geneva, that it can scarcely be spoken about separately. It is also intimately related to the differences which separated Zwingli from Luther in the doctrine of the Sacrament of the Lord's Supper. § 7. _The Sacramental Controversy._[37]