Charity and unity then prevailed, although there was no uniformity. Zwingle in his _Commentary on True and False Religion_,[530] which he dedicated to Francis I. in March 1525, the year of the battle of Pavia, had put forward some truths in the manner best calculated to procure their reception by human reason, following in this respect the example of several of the most distinguished scholastic divines. In this way he had given the name of _disease_ to our original corruption, and reserved the appellation of _sin_ for the actual transgression of the law.[531] But these statements, which called forth some objections, did not however interrupt brotherly love; for Zwingle, even when he persisted in calling original sin a disease, added, that all men were lost by this disease, and that Jesus Christ was the only remedy.[532] In this position there is no error of Pelagianism. [530] De vera et falsa religione commentarius. Zw. Opp. iii. 145-325. [531] Peccatum ergo _morbus_ est cognatus nobis, quo fugimus aspera et gravia, sectamur jucunda et voluptuosa: secundo loco accipitur _peccatum_ pro eo quod contra legem fit. Ibid. 204. [532] Originali morbo perdimur omnes; remedio vero quod contra ipsum invenit Deus, incolumitati restituimur. De pecc. orig. declaratio ad Urbanum Rhegium. Ibid. i. 632. [Sidenote: VARIOUS ATTACKS.] But while the celebration of the Lord's Supper at Zurich was attended by a return to Christian brotherhood, Zwingle and his friends had to support a severer struggle against their adversaries from without. Zwingle was not only a christian teacher, he was also a true patriot; and we know how zealously he contended against the foreign capitulations, pensions, and alliances. He felt convinced that these external influences must tend to destroy piety, blind the reason, and scatter discord on every side. But his bold protests were destined to prejudice the advancement of the Reformation. In almost every canton, the chiefs who received the pensions of the foreigner, and the officers who led the youth of Helvetia to battle, formed powerful factions, formidable oligarchies, that attacked the Reformation, not so much on behalf of the Church as on account of the injury it would inflict on their interests and honours. They had already gained the victory in Schwytz; and that canton, where Zwingle, Leo Juda, and Oswald Myconius had taught, and which seemed as if it would walk in the footsteps of Zurich, had suddenly reverted to the mercenary capitulations, and shut its gates against the Reformation. Even in Zurich, some wretches, instigated by foreign intrigues, attacked Zwingle during the night, flung stones at his house, broke the windows, and called with loud cries for "the red haired Uli, the vulture of Glaris;" so that Zwingle awoke from his sleep and ran to his sword.[533] This action is very characteristic of the man.