On this point the document speaks thus: "And as we have heretofore punished, in the rate of ten pounds, those who have eaten flesh and eggs on forbidden days, so will we henceforth fine at the same rate all who take more than their nature can bear, pouring it down after the ninth sleeping-cup, and those who drink on and carouse; when they are guilty of it frequently, heavier punishment is reserved, to be laid on each one according to circumstances." From what has just been narrated, we see the influence exerted by Zwingli upon Bern. Let us now take into consideration the reaction of Bern upon Zwingli. When he began his great work in Zurich, the path of its development could scarcely have been marked out before his eyes. He little thought of political commotion. Even the mischief arising from desertions and pensions, which he only fought against on account of their evil effects on religion and morals, could be prevented without change either in the government of the several states, or in the ground-work, nature or language of the Articles of Confederacy. The refusal of Zurich to take part in the French Alliance awakened displeasure, it is true, among her sister-cantons, but even this was followed by no direct disturbance of her relations with them. Now came the division of the bishopric, already an influential step. A new principle was introduced into the ecclesiastical, which was so closely interwoven with the political life. But this principle was rejected by all the other states up to the Conference of Baden. The Five Cantons and the party belonging to the old faith hoped from this Conference so glorious an acknowledgment of it in the others, that even Zurich would be obliged to submit. It happened otherwise. Bern also fell away from the principle of the Five Cantons. A new idea of the Confederacy began to form itself in opposition to the old; but even here again some difference prevailed. The ecclesiastical reform in Zurich had been effected by appealing to the people and with their aid. By it and through it, also, the democratic tendency in political life attained the victory. Toward the close of the year 1527, no more traces of the activity of a Secret Council are to be found; all business of any importance had to be brought from the Small before the Great Council, from whence the people were generally informed of it, and not seldom asked for their opinion. In particular emergencies, indeed, the Great Council clothed some of its members with dictatorial power, but only for a few weeks and under public accountability. But the more democratic the form of political life becomes, just so much the more indispensable are culture and the religious elevation of the people. The strengthening of a sense of right demands as a necessary counterpoise, an exalted sense of duty. Thus state and church go together, indissoluble in their mutual relations, in consequence of which every commotion in the sphere of one, reacts inevitably on that