It is, however, with his call to be curate at Zurich (1519-1525) that his career as a Reformer began. Starting, like Luther, with a crusade against the abuse of indulgences, he soon began to take up different ground. While Luther did not deny the Real Presence, Zwingle looked upon the Sacrament merely as a festival of commemoration, and pressed the Lutheran view of Justification to its logical conclusion--the doctrine of election and the denial of man’s free will. Luther was willing to accept anything which could not be proved contrary to his interpretation of Scripture; Zwingle would accept nothing but what he found there. Luther had a deep reverence for the Universal Church, and only left it after a struggle; Zwingle based the right of each congregation to independent action in matters religious on the republican organisation of the village. Luther had attempted to keep religious questions apart from politics, and, when finally driven from this position, threw himself on the side of authority as represented by the Princes. The religious ideas of Zwingle were intimately connected with a scheme of establishing a more thorough and representative democracy in Switzerland, in which the Forest Cantons should lose their privilege of holding as many votes in the Federal Diet as the other and larger Cantons. By the close of the year 1530, the opinions of Zwingle had not only been accepted by the Cantons of Zurich, Basel, Bern, and Schaffhausen, and by many of the country-folk of Appenzell, Glarus, and the Grisons, but had spread among many of the towns of southern Germany, notably those of Constance, Ulm, Augsburg, and Strasburg. | Temporary union between the followers of Luther and | Zwingle soon comes to an end. | Reaction against Zwingle in Switzerland. | The battle and the second Treaty of | Cappel. Oct. 1531.