He spoke with the same frankness to legate Pucci. Four times did he return to the charge. "With the help of God," said he to him, "I will continue to preach the gospel, and this preaching will shake Rome." Then he pointed out to him what was necessary to save the Church. Pucci promised every thing, but did nothing. Zuinglius declared that he renounced the pension from the pope. The legate entreated him to retain it; and Zuinglius, who at that time had no thought of placing himself in open hostility to the head of the Church, consented for three years to receive it. "But think not," added he, "that for the love of money I retrench a single syllable of the truth."[678] Pucci, alarmed, made the Reformer be appointed chaplain acolyte to the pope. It was an avenue to new honours. Rome thought to frighten Luther by sentences of condemnation, and to win Zuinglius by favours--darting her excommunications at the one, and displaying her gold and magnificence to the other. She thus endeavoured, by two different methods, to attain the same end, and silence the bold lips which dared, in spite of the pope, to proclaim the Word of God in Germany and Switzerland. The latter method was the more skilful, but neither of them succeeded. The enfranchised souls of the preachers of truth were equally inaccessible to menace and favour. [678] Frustra sperari me vel verbulum de veritate diminiturum esse, pecuniæ gratia. (Zw. Op. i, p. 365.) It was vain to hope that I would keep back one iota of the truth for the sake of money. [Sidenote: THE BISHOP OF CONSTANCE. SAMSON AND INDULGENCES.] Another Swiss prelate, Hugo of Landenberg, bishop of Constance, at this time gave some hopes to Zuinglius. He ordered a general visitation of the churches. But Landenberg, a man of no character, allowed himself to be led alternately by Faber, his vicar, and by an abandoned female, from whose sway he was unable to escape. He occasionally appeared to honour the gospel, and yet any one who preached it boldly was in his eyes only a disturber. He was one of those men too common in the Church, who, though loving truth better than error, have more indulgence for error than for truth, and often end by turning against those with whom they ought to make common cause. Zuinglius applied to him, but in vain. He was to have the same experience which Luther had; to be convinced that it was useless to invoke the heads of the Church, and that the only method of restoring Christianity was to act as a faithful teacher of the Word of God. An opportunity of doing so soon occurred.