Zuinglius was no sooner able to hold the pen (this was in the beginning of November) than he wrote to his family. This gave inexpressible delight to them all,[745] especially to his young brother Andrew, who himself died of the plague the following year, and at whose death Ulric, to use his own words, wept and cried like a woman.[746] At Bâle Conrad Brunner, a friend of Zuinglius, and Bruno Amerbach, a famous printer, both young men, were cut off after three days' illness. The rumour having spread in this town that Zuinglius also had fallen, the whole university was in mourning. "He whom God loves is perfected in the flower of his life," said they.[747] How great was their joy when Collinus, a student of Lucerne, and afterwards a merchant in Zurich, brought word that Zuinglius had escaped the jaws of death.[748] John Faber, vicar to the bishop of Constance, long the friend and afterwards the most violent adversary of Zuinglius, wrote to him. "O my dear Ulric, how delighted I am to learn that you have escaped the jaws of cruel death. When you are in danger, the Christian commonwealth is threatened. The design of the Lord in these trials is to urge you forward in the pursuit of eternal life." [745] Inspectis tuis litteris incredibilis quidam æstus lætitiæ pectus meum subiit. (Zw. Ep. p. 88.) On seeing your letter an incredible burst of joy swelled my breast. [746] Ejulatum et luctum plasquam fœmineum. (Zw. Ep. p. 155.) [747] Ὅν τε Θεοὶ φιλέουσι, νεανίσκες τελευτᾷ. (Ibid., p. 90.) He whom the gods love, dies young. [748] E diris te mortis fancibus feliciter ereptum negotiator quidam Tigurinus ... (Ibid., p. 91.) A trader from Zurich informed me that you had been happily rescued from the dire jaws of death. This was, indeed, the design, and it was accomplished, though in a different way from what Faber anticipated. The plague of 1519, which made such fearful ravages in the north of Switzerland, was, in the hand of God, a powerful means of converting a great number of persons.[749] But on none had it a greater influence than on Zuinglius. Hitherto he had been too much disposed to regard the gospel as mere doctrine; but now it became a great reality. He returned from the gates of the grave with a new heart. His zeal was more active, his life more holy, his word more free, Christian, and powerful. This was the period of Zuinglius' complete emancipation. He from this time devoted himself to God. The new life thus given to the Reformer was communicated at the same time to the Swiss Reformation. The Divine rod, _the great death_, in passing over all their mountains and descending into all their valleys, added to the sacredness of the movement which was then taking place. The Reformation being plunged, like Zuinglius, into the waters of affliction and of grace, came forth purer and more animated. In regard to the regeneration of Switzerland, the gospel sun was now at its height.