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 for the press, and spread through its channels of trade; letters could be sent and received througlj the same means, for the printer's house was a centre of news and communication: Froschauer, for instance, had a branch establishment at Frankfort and could circulate Zwingli's writings easily and carry his letters for him. The effect of Zwingli's works-hastily written for the most part, rarely classic in form or of permanent value for thought-was often immediate and great; he was a religious pamphleteer of learning, vigour, and experience.

In his private life there are few dates of importance. He was attacked by the plague (September, 1519), to meet which he had courageously returned from a holiday; but there are no reasons for regarding this illness as a religious crisis in his life. His marriage with Anne Reinhard, widow of Hans Meyer of Knonau, son of a distinguished family, took place (April 2, 1524) after a dubious connexion of some two years, and was hailed by some of his friends as a tardy though welcome act of courage. By the end of 1525 his Reformation at Zurich was in effect completed; and from that time onward his activity was either political or directed against Anabaptist enemies.

In February, 1519, the Franciscan Bernardin Samson, who had previously encountered Zwingli at Einsiedeln, reached Zurich to preach his Indulgence. Zwingli opposed him at once and with success; the Bishop of Constance forbade the clergy of the diocese to admit Samson into their churches; the Council of Zurich forbade his entry into the city. But Zwingli and Luther met with very different treatment: Samson was ordered by the Pope himself not to vex the authorities of Zurich, and rather than do so to depart; no breach between the Papacy and Zwingli resulted; a monk who wished to print abuse of him was checked by both Legate and Bishop. The first sign of anti-papal feeling upon his part comes after the Imperial election (January-June, 1519). The papal policy in that matter was too shifty to commend itself to Zwingli's honest and outspoken nature, and moreover he wished the Swiss to stand aloof.

But the Lutheran drama had by this time come to a crisis, and following the advice of friends, Beatus Rhenanus among them, Zwingli had interested himself in Luther's fate; after the Leipzig disputation he hailed him as "David" and "Hercules," and exerted himself to delay the publication of the Papal Bull against him. At this time too he read Hus' work On the Church, which is practically a new edition of Wiclif's De Ecclesia, and contains many of the doctrines-such as those touching the papal power, and the civil right to control the Church-afterwards taught by Zwingli.

The question how far Zwingli was indebted to Luther has been much discussed. Like Luther, he had been called a heretic after his opposition to Samson. To him as to others the name Lutheran was carelessly given. His private Biblical annotations show new doctrinal tendencies after 1522, when he had undoubtedly read Luther's works. But the