leaders in a revival of personal religion. He became a Reformer because he was a Humanist, with a liking for Augustinian theology; and his was such a frank, honest nature that he could not see cheats and shams done in the name of religion without denouncing them. To the end of his days he was led more by his intellect than by the promptings of the heart, and in his earlier years he was able to combine a deep sense of responsibility about most things with a careless laxity of moral life. § 3. _At Glarus and Einsiedeln._ At Glarus he was able to follow his Humanist studies, guided by the influences which had surrounded him during his last year at Basel. Among these his friendship with Thomas Wyttenbach was the most lasting. Wyttenbach taught him, he tells us, to see the evils and abuses of indulgences, the supreme authority of the Bible, that the death of Christ was the sole price of the remission of sins, and that faith is the key which unlocks to the soul the treasury of remission. All these thoughts he had grasped intellectually, and made much of them in his sermons. He prized preaching highly, and resolved to cultivate the gift by training himself on the models of antiquity. He studied the Scriptures, joyfully welcomed the new Greek Testament of Erasmus, published by Froben of Basel in 1516, when he was at Einsiedeln, and copied out from it the whole of the Pauline Epistles. On the wide margins of his MS. he wrote annotations from Erasmus, Origen, Chrysostom, Ambrose, and Jerome. It was his constant companion. At Glarus he was personally introduced to the system of mercenary war and of pensions in which Switzerland had engaged. He went to Italy twice as regimental chaplain with the Glarus contingent, and was present at the fight at Novara (1513), and on the fatal day at Marignano (1515). His experiences in these campaigns convinced him of the harm in this system of hiring out the Swiss to fight in others' quarrels; and when he became convinced of the evils attending it, he denounced the practice. His outspoken language displeased many of his most influential parishioners, especially those who were partisans of the French, and Zwingli resolved to seek some other sphere of work.