place, the matter seemed worse to them than it really was, so they sent three hundred armed men to rescue their fellows in the church, supposing them to be in danger. On coming to the church, and not finding their fellows there, and all things quiet, save only a few images broken down, they, likewise, lest they should have lost all their labour, threw down all the other idols and images which they found standing there; and so passing through all the churches in the city, did the same. And when some of the senate came forth to appease the tumult, the citizens said, "What you have been consulting and advising about for these three years, whether it were best to be done or not, we have despatched in one hour, that from henceforth no more contentions may arise between us for images;" and so the senate permitted them free leave, without any more resistance. A decree at the same time was made, that as well within the city of Basil as without, throughout their whole jurisdiction, the mass, with all idols, should be abandoned; and, further, that in all such matters and cases as concerned the glory of God and the affairs of the public weal, besides the number of the other senators, two hundred and sixty of the burghers or citizens should be appointed out of every ward in the city to sit with them in council. These decrees being established, after they had kept watch and ward about the city three days and nights, every one returned again to his house, quiet and joyful, without any blood or stroke given, or anger wreaked, but only upon the images.

On the third day, which was Ash Wednesday, all the wooden images were distributed among the poor of the city, to serve them for firewood. But when they could not well agree in dividing the prey, but fell to brawling among themselves, it was agreed that the images should be burned all together; so that, in nine great heaps, all the stocks and idols were the same day burned to ashes before the great church door. And thus, by God's ordinance, it came to pass, that the day in which the pope's priests shew forth all their mourning, and mark men's foreheads with ashes, in remembrance that they are but ashes, was to the whole city a festival, and joyful day, for turning their images to ashes; and so the day is observed and celebrated every year still, to this present time, with all mirth, plays, and pastimes, in remembrance of the ashes, which day may there be called rightly, Ash Wednesday of God's own making.

All this time the emperor and the French king were together occupied in wars and strife; which, as it turned to the great damage and detriment of the French king, who was taken prisoner by the emperor, so it happened most opportunely for the success of the Gospel; for otherwise, these Helvetians, and other Germans, should not have had that leisure and rest to reform religion, and to link themselves in league together, as they did. But thus Almighty God, of his secret wisdom, disposes times and occasions to serve his will and purpose in all things. Although Ferdinand, the emperor's brother, and deputy in Germany, lost no time nor diligence to do what he could in resisting the proceedings of the Protestants, as appeared both by the decree set forth at Ratisbone, and also at Spires, in which council of Spires, Ferdinand, at the same time, (A.D. 1529,) had decreed against the Protestants in effect, as follows:

"First, That the edict of the emperor made at Worms, should be in force through all Germany, till the general council, which should shortly follow. Also, that they who had already altered their religion, and now could not revoke the same for fear of sedition, should attempt no more innovations till the time of the general council.

"Also, That the doctrine of those who hold the Lord's supper otherwise than the church teaches, should not be received, nor the mass altered. And that all ministers of the church should be enjoined to use no interpretation of holy scripture, but the exposition of the church doctors; while other matters that were disputable, were not to be touched. Also, that all persons and states should keep peace, so that for religion neither party should molest the other. All who should transgress

these decrees, were to be outlawed and exiled."

To this session at Spires the ambassadors of Strasburg

were not admitted, but refused by Ferdinand, because they had rejected the mass. And, therefore, the city of Strasburg refused to pay any contribution against the Turk, unless they, with the other German states, were admitted to the councils. The other princes which were received, and who opposed the decree, and shewed their case in an elaborate protestation, written for that purpose, were-John, duke of Saxony; George, elector of Brandenburg; Ernest and Francis, earls of Lunenburg; the Landgrave of Hesse; and the prince of Anhalt. All such cities as subscribed and consented to the protestation of these princes, soon joined themselves in a common league with them, upon which they received the name, and were therefore called PROTESTANTS. The names of the cities were these,-Strasburg, Nuremberg, Ulm, Constance, Rottigen, Windseim, Memmingen, Lindaw, Kempten, Heilbron, Wissemburg, Nortlingen, Saint Gall.

As to the council of Augsburg, which followed the year after the assembly of Spires, (A.D. 1530,) how the princes and protestants of Germany exhibited their confession in the council, and what labour was sought to confute it, and how constantly duke Frederick persisted in defence of his conscience, against the threatening words and replies of the emperor; also, in what danger the princes had been, had not the Landgrave privately, by night, slipped out of the city, need not, as yet, be detailed.

To return, therefore, to Zuinglius and the Helvetians. The two cantons of Zurich and Berne, who had reformed their religion, were grossly insulted by the five other cantons, who insultingly hanged the arms of those two cities on & gallows, which led to a war between them, (A.D. 1531.)

The French king, with other townships of Switzerland, laboured to bring them to agreement, drawing out cer tain conditions of peace between them, which conditions were:-That all contumelies and injuries should be forgotten. That, hereafter, neither part should molest the other. That they who were banished for religion, should again be restored. That the five cantons might remain without disturbance in their religion, so that none should be restrained among them from the reading of the Old and New Testament. That no kind of disturbance should be raised against those of Berne and Zurich; and that all should confer mutual helps together, one to succour the other, as in times past. But the five cantons would not observe these covenants. Wherefore the men of Zurich and Berne, declaring, first, their cause in public writing, to excuse the necessity of their war, being pressed with so many wrongs, and constrained to take the sword in hand, beset the high-ways and passages, that no victuals or other forage should come to the other cantons. When they of the five towns began to be pinched with want and penury, they armed themselves secretly, and set forward in warlike array towards the borders of Zurich. There was a garrison of the Zurich men there, to the number of a thousand and more. And word was sent to the city of Zurich to succour their men with speed; but their enemies approached so fast that they could hardly come to rescue them: for, when they were come to the top of the hill, they saw their fellows in great distress in the valley under them. Upon which, they encouraging themselves, made down the hill with more haste than order, striving who might go fastest; but the nature of the hill was such, that there could but one go down at once, and so were discomfited and overmatched by the multitude. Among the slain was Ulric Zuinglius, the blessed servant

and saint of God.

As to the cause which moved Zuinglius to go out with his citizens to the war, it is sufficiently declared and excused by Sleidan, and especially by Oecolampadius. It was an old received custom among the Zurich men, that when they went forth in warfare, the chief minister of the church went with them. Zuinglius, also, being a man of courage, considering if he should remain at home when war was attempted against his citizens, and if he, who in his sermons so encouraged others, should now faint so cowardly, and tarry behind when the time of danger came, thought that he ought not to refuse to take part with his

tain of the field, but as a good citizen with his citizens, and a good shepherd ready to die with his flock. And which of them all, saith he, that most cry out against Zuinglius, can shew any such noble heart to do the like? Again, neither did he go out of his own accord, but rather desired not to go, foreseeing, belike, what danger thereof would ensue. But the senate being importunate upon him, would have no refusal, urging him to go; among whom were thought to have been some false betrayers, objecting to him, that he was a dastard if he refused to accompany his brethren, as well in time of danger as in peace. When he was slain, great cruelty was shewn upon the dead corpse by his popish enemies; such was their hatred to him, that their malice could not be satisfied, unless also they should burn his dead body.

The report goes, that after his body was cut, first in four pieces, and then consumed with fire, three days after his death his friends came to see whether any part of him was remaining, and they found his heart in the ashes, whole and unburned, in much the same way as was also the heart of Cranmer, archbishop of Canterbury, which, as it is reported, was found unconsumed in the ashes.

Such, too, was the rage of these five popish cantons, against the abbot Cappello, who was also killed, that they took his dead body, and putting out both its eyes, clothed it in a monk's cowl, and set it in the pulpit to preach, railing and jesting upon him in a most despiteful manner. Ulric Zuinglius was, when he died, forty-four years of age-younger than Martin Luther by four years.

Oecolampadius the preacher of the city of Strasburg, hearing of the death of Zuinglius his dear friend, took thereat inward grief and sorrow, so that it is thought to have increased his disease, and so he also departed this life, Nov. A.D. 1531, being of the age of forty-nine years, elder than Martin Luther by one year. Although this Oecolampadius then died, yet his learned and famous commentaries upon the prophets, with other works which he left behind him, live still, and shall never die. The year following, which was A.D. 1532, in the month of August, died also the worthy and memorable prince John Frederick Duke of Saxony, who for testimony of Christ and of his gospel, sustained such trials and so vehement conflicts with the emperor, and that especially at the council assembled at Augsburgh, that unless the almighty hand of the Lord had sustained him, it had not been possible for him, or any prince, to have endured so constant and unmoveable against so many persuasions and assaults, as he did to the end. After him succeeded John Frederick his son, &c.

And thus have you the history of Zuinglius, and of the church of Switzerland, with their proceedings and troubles, from the first beginning of their reformation of religion. From the beginning of this book, good reader, thou hast heard of many troubles in the church of Christ, concerning the reformation of various abuses and great errors that had crept into the church of Rome. What godly man has there been, within the space of these five hundred years, either virtuously disposed, or excellently learned, who has not disapproved the disorderly doings and corrupt examples of the see and bishop of Rome from time to time, to the coming of Luther? It may well be wondered at, that as this Romish bishop had great enemies from time to time, speaking and working, preaching and writing against him, yet no one could ever succeed till the coming of Luther. The cause of this seems to be, that while others before him, when speaking against the pomp, pride, and avarice of the bishop of Rome, charged him only, or chiefly, with the manner of life. Luther went further, charging him not only with evil life, but also with evil learning; not with his doings, but with his doctrine; not picking at the rind, but plucking up the root; not seeking the man, but shaking his seat; yea and charging him with plain heresy, as prejudicial and injurious to the blood of Christ, contrary to the true understanding of the sacred testament of God's holy word. For while the foundation of our faith, grounded upon the holy scripture, teaches and leads us to be justified only by the merits of Christ, and the price of his blood; the pope, with a con

trary doctrine, teaches us to seek our salvation not by Christ alone, but by the way of men's meriting and deserving by works. Whereupon rose divers sorts of orders and religious sects among men, some professing one thing and some another, and every man seeking his own righteousness, but few seeking the righteousness of him who is appointed by God to be our wisdom, righteousness, sanctification, and redemption.

Martin Luther, therefore, reducing all things to the foundation and touchstone of the scripture, opened the eyes of many who before were drowned in darkness. It cannot be expressed what joy, comfort, and consolation came to the hearts of men, some lying in darkness and ignorance, some wallowing in sin, some in despair, some macerating themselves by works, and some presuming upon their own righteousness, to behold that glorious privilege of the great liberty and free justification in Christ Jesus. And to speak briefly, the more glorious did the benefit of this doctrine appear to the world after long ignorance, so the greater was the persecution that followed. And where the elect of God took most occasion of comfort and of salvation, there the adversaries found most matter for vexation and disturbance, as we commonly see the word of God bring with it dissension and trouble; and therefore truly it was said of Christ, that he came not to send peace on earth but the sword. And this was the cause why, after the doctrine and preaching of Luthér, so great troubles and persecutions followed in all quarters of the world: thence there arose great disquiet among the prelates, and many laws and decrees were made to overthrow the truth, by the cruel handling of many good and christian men. Thus while authority, armed with laws and rigour, strove against the truth, it was lamentable to hear how many christian men were troubled, and went to wreck, some tost from place to place, some exiled out of the land for fear, some forced to abjure, some driven to caves in woods, some wracked with torment, and some pursued to death with fire and fagot. Of whom we have now to treat, beginning with some that suffered in Germany, and then returning to our own histories and martyrs in England.

Henry Voes and John Esch, Augustinian Friars.

In A.D. 1523, two young men were burnt at Brussels, the one named Henry Voes, at the age of 24 years; and the other John Esch, who formerly had been of the order of the Augustinian friars. They were degraded the first day of July, and spoiled of their friars' weeds, at the suit of the pope's inquisitor; and the divines of Louvaine, because they would not retract the doctrine of the gospel, which the papists called Lutheranism. Their examiners were Hochestratus and others, who demanded of them, what they believed? They said, the books of the Old Testament and the New, wherein were contained the articles of the creed. Then were they asked, whether they believed the decrees of the councils, and of the fathers? They said, such as were agreeing to the scripture they believed. After this they proceeded further, asking, whether they thought it any deadly sin to transgress the decrees of the fathers, and of the bishop of Rome? That, said they, belongs only to the commandment of God, to bind the conscience of man ; when they constantly persisted and would not retract, they were condemned to be burned. Then they began to give thanks to God their heavenly Father, who had delivered them through his great goodness, from that false and abominable priesthood, and made them priests of his holy order, receiving them to himself as a sacrifice of sweet odour. Then there was a bill written, which was delivered unto them to read openly before the people, to declare what faith and doctrine they held. The greatest error that they were accused of was, that men ought to trust only in God, as men are liars and deceitful in all their words and deeds, and therefore there ought no trust or confidence to be put in them.

As they were led to the place of execution, on the first of July, they went joyfully and cheerfully, making continual protestation that they died for the glory of God,

dorph, where he was joyfully received by the parish priest and others. Although he had not yet preached, the devil with his members began to fret and fume for anger. Above all other, one Augustine Tornborch, prior of the Black Friars, began to take counsel with others what was to be done. It was agreed by them, above all things, to withstand the beginnings, and that he should not have licence to preach: for if he preached, and the people should hear him, it was to be feared that the wickedness and craft of the priests and monks should be exposed, which being manifest, they knew plainly that it would be but a folly to resist, remembering what had happened so lately before in Bremen. The prior early on the following morning (for he had not slept well all night for care) went with great speed unto Heida, to speak with the forty-eight presidents of the country, to whom with great complaints he shewed how that a seditious fellow, a monk was come from Bremen, who would seduce all the people of Diethmar as he had done those of Bremen. There were others that assisted this prior in persuading the forty-six, who were simple and unlearned men, that they would obtain great favour and good-will of the bishop of Bremen, if they would put this heretical monk to death. When these men heard these words, they decreed that the monk should be put to death, without being heard or seen, much less convicted.

When this was notified to him he said that he ought to obey the word of God, rather than man. And that if it pleased God that he should lose his life there, it was as near a way to heaven, as in any other place. The next day Henry went up into the pulpit, and preached a sermon, expounding the place of Paul, Rom. i. 9. "God is my witness," &c. After the sermon, the whole congregation being called together, the prior Augustine delivered the letters that were sent by the forty-eight presidents, the tenor whereof was this: that they of Meldorph should be fined with a fine of a thousand gilders, if they suffered the monk to preach. When they heard these letters read, they were much moved. And they all determined with one voice, to keep Henry as their preacher, and to defend him for when they heard the sermon, they were greatly offended with the prior.

After dinner Henry preached again, expounding the place of St. Paul, Rom. xv. 1. "We who are strong ought," &c. The next day the citizens of Meldorph sent messengers to Heida, offering to answer in all cases before all men, for their preacher, whom they had received. Besides that, the messengers declared what christian and godly sermons they had heard him preach. The parish priest also wrote letters by the messengers to the forty-eight rulers, in which he excused himself, that it was never his wish, nor the intention of Henry to move sedition, but only to preach sincerely the word of God, and he offers himself as ready to answer for Henry to all men, whenever he should be called on; and earnestly desiring them not to give credit to the monks, who being blinded with hatred and avarice, had determined to oppress the truth: adding also, that it was against all reason, that a man should be condemned, before the truth was tried, and his cause declared; and that if, after due inquisition, he should be convicted, then he should suffer punishment. This submission with the public testimonial was not regarded; but in the end one of the council, Peter Dethleve recommended the whole matter should be referred to the next general council. With this answer they were all very well contented; and the messengers returned to Meldorph with great joy and gladness, declaring to the whole congregation the answer that was made.

Upon St. Nicholas day, Henry preached twice, with such a spirit and grace, that all men held him in admiration, praying God most earnestly, that they might long have such a preacher. Upon the day of "the Conception of our Lady," he also preached two sermons upon the first chapter of Matthew; wherein he rehearsed the promises made by God to our forefathers, and under what faith our fathers had lived; adding also, that all reference to works being set apart, we must be justified

by the same faith. All these things were spoken with such boldness of spirit, that all men greatly marvelled at him, giving thanks to God for his great mercy, in having sent them such a preacher, desiring him moreover, that he would tarry with them all Christmas to preach.

In the meantime, the prior Augustine Tornborch and Master John Schink were not idle: for the prior went to the Franciscan monks, and minors, for help and council. For those kinds of friars above all others are best instructed by their hypocrisy to deceive the poor and simple people. These friars straightway sent for those persons, who had all the rule and authority, and especially Peter Hannus, Peter Swine, and Nicholas Roden; to whom they declared, with great complaints, what an heretical monk had preached, and how he had obtained the favour of all the simple people; which if they did not speedily provide for, and withstand in the first beginnings, and put the heretic to death, it would come to pass, that soon the honour of the Virgin Mary, and all saints, together with the two abbeys, would come to utter ruin and decay.

When these men heard these words, they were greatly moved. Peter Swine answered, that they had before written to the parish priest and to Henry what was best to be done; but if they thought good, they would write again. "No," said the prior, "this matter must be attempted another way: for if you write to the heretic, he will by and by answer you again. And it is to be feared, that the contagion of his heresy may infect some of you, being unlearned men: for if you give him leave to speak, and to answer, there is no hope that you shall overcome him." So they finally determined to take Henry by night, and burn him before the people should know it. This device pleased them all, but especially the Franciscan friars. Peter Hannus, who was the prior's chief friend, wishing to get the chief praise and thanks in the matter, associated with him other rulers of the neighbouring towns. And all these being assembled together in the parish of the new church, in the house of Mr. Gunter, where the chancellor consulted with them how they might burn Henry secretly. They concluded that on the day after "the Conception of our Lady," they would meet at Henning, which is five miles from Meldorph, with a great band of husbandmen. There assembled above five hundred men, unto whom was declared the cause of their assembling, and also instructed them in what was to be done; for before that no man knew the cause of the assembly; but only the presidents. When the husbandmen understood it, they would have returned back again, refusing such a detestable and horrible deed. But the presidents with most bitter threats kept them in obedience; and in order that they should be the more courageous, they gave them three barrels of Hamburgh beer to drink.

About midnight they came in arms to Meldorph; the monks having prepared torches for them, that Henry should not slip away in the dark. They had also with them a traitor, named Hennegus, by whose treason they had perfect knowledge of every thing. With great violence they burst into the house of the parish priest, breaking and spoiling every thing, as is the manner of drunken people. If they found either gold or silver they took it away. When they had spoiled all things, they violently fell upon the parish priest, and with great noise cried out, "Kill the thief, kill the thief!" Some of them took him by the hair of the head, and pulled him out into the dirt, forcing him to go with them as a prisoner : others cried out, saying, that the parish priest was not to be meddled with, for they had no commission to take him. After they had satisfied their violence upon the parish priest, with great rage and fury they ran upon Henry, and drawing him naked out of his bed, bound his hands behind him: being so bound, they drew him to and fro so long, that Peter Hannus, who otherwise was unmerciful and a cruel persecutor of the word of God, desired them that they should let him alone; for that he would follow of his own accord. When he was brought to Hemmingsted, they asked him how and for what intent he came to Diethmar? He gently declared

the whole cause of his coming: but they all in a rage cried out, Away with him, Away with him! for if we hear him talk any longer, it is to be feared that he will make us also heretics." Then being very weary and faint, he asked to be set on horse-back, for his feet were all cut and hurt with the ice, for he was led all night barefoot. When they heard him say so, they mocked and laughed at him, saying, "Must we hire a horse for a heretic? he shall go on foot whether he will or no." Because it was night they carried him naked to Heida. Afterwards they brought him to a certain man's house named Calden, and bound him there with chains in the stocks. The master of the house seeing the cruel deed, taking compassion upon Henry, would not suffer it. So he was carried away to a priest's house, and shut up in a cupboard, and was kept there by the rude people, who all the night mocked and scorned him. Amongst others that came to him, were Simon in Altennord, and Christian, parish priest of the new church, both alike ignorant and wicked persecutors of the word of God, demanding why he had forsaken his holy habit? He answered by the scriptures; but those ignorant persons understood nothing about what he said. Gunter also came to him, inquiring whether he had rather be sent to the bishop of Bremen, or receive his punishment in Diethmar? Henry answered, If I have preached any thing contrary to God's word, or done any wicked act, it is in their hands to punish me." Gunter answered, "Hark, I pray you, good friends, hark, he desires to suffer in Diethmar." The common people continued all that night in immoderate drinking.

In the morning about eight o'clock, they gathered together in the market-place to consult what they should do: where the rustic people boiling with drink, cried out, "Burn him burn him to the fire with the heretic! Without doubt, if we do it, we shall this day obtain great glory and praise both of God and man; for the longer he lives, the more he will seduce with his heresy." Why need many words? Sure he was to die; for they had condemned this good Henry without any judgment, without hearing his cause, to be burned. At last they commanded the crier to proclaim, that every man who was at the taking of him, should be ready in arms to bring him forth to the fire. Among the others the Franciscan friars were present, encouraging the drunken rude people, saying, "Now you go the right way to work.' Then they bound Henry, hands, feet, and neck, and with great noise brought him forth to the fire. As he passed by, a woman standing at her door, who wept abundantly at seeing this pitiful sight, Henry turned to her and said, "I pray you, weep not for me." When he came to the fire, he sate down for very weakness upon the ground. There was present one of the presidents named May, who condemned Henry to be burned, pronouncing this sentence upon him:

that he should confess to him. Henry asked him in this manner; Brother, when have I done you an injury, either by word or deed, or when did I ever provoke you to anger?" "Never," said the friar. "What then should I confess to you," said he, "that you think you might forgive me?" The friar, being affected at these words, departed. The fire as often as it was kindled, would not burn. However they satisfied their minds upon him, by striking and pricking him with all kinds of weapons. Henry standing in the meantime in his shirt before all this rude people; at last, having got a ladder, they bound him to it. And when he began to pray, and to repeat his creed, one struck him upon the face with his fist, saying, "Thou shalt first be burnt, and afterwards pray and prate as much as thou wilt." Then another treading upon his breast, bound his neck so hard to a step of the ladder, that the blood gushed out of his mouth and nose.

After he was bound to the ladder, he was set upright. Then one running to him, set his halbert for the ladder to lean against, but the ladder, slipping away from the point of the halbert, caused that the halbert struck him through the body. Then they cast this good man, ladder and all upon the wood. Then John Holmes ran to him, and struck him with a mace upon the breast, till he was dead and stirred no more. Afterwards they roasted him upon the coals; for the wood, as often as it was set on fire, would not burn out. And thus this godly preacher finished his martyrdom, A.D. 1524.

About the same time many other godly persons, and such as feared God, for the testimony of the gospel, were thrown into the Rhine, and into other rivers, where their bodies were afterwards found, and taken up. Also in the town of Diethmar another faithful saint of God, named John, suffered the like martyrdom. Thus these two blessed and constant martyrs, as two shining lights set up by God, in testimony of his truth, offered up the sacrifice of their confession sealed with their blood, in a sweet savour unto God.

At the town of Hala likewise, another preacher named George, for ministering the sacrament of the Lord's Supper in both kinds, i. e. in both bread and wine, was martyred by the monks and friars.

At Prague also, in Bohemia, another, for changing his monkery into matrimony, did suffer in like manner. Ex Lud. Rab.

In the same year, 1524, Oct. 22, the town of Miltenberg in Germany was taken and ransacked, and several of the inhabitants slain, and many imprisoned for maintaining and keeping with them Carolostad as their preacher..

In the same catalogue of holy martyrs is to be placed Gasper Tamber, and also another named George, who were both burned at Vienna.

in France.

In the mean time a woman, the wife of Jungar, and sister of Peter Hannus, offered herself to suffer a thousand stripes, and to give them much money, if they would stay the process, and keep him in prison, until that he could plead his cause before the whole convocation of the country. When they had heard these words, they waxed more mad, and threw the woman down under their feet, and trod upon her, and beat Henry unmercifully. One of them struck him behind on the head with a sharp dagger. John Holmes, of the new church, struck him with a mace. Others thrust him in the back, and in the arms. And this was not done only once or twice, but as often as he began to speak. Master Gunter cried out, encouraging them, saying, "Go to, boldly, good fellows, truly God is present with us."

After this, he brought a Franciscan friar to Henry,

Melden is a city in France, ten miles from Paris, where John Clerk was apprehended, A.D. 1523, for setting up upon the church door a writing against the pope's pardons lately sent there from Rome, in which he named the pope to be antichrist, for which his punishment was this, that three several days he should be whipped and afterwards have a mark branded on his forehead, as a note of infamy. His mother being a christian woman, although her husband was an adver sary, when she beheld her son thus piteously scourged, and ignominiously deformed in the face, constantly and boldly encouraged her son, crying with a loud voice, "Blessed be Christ, and welcome be these prints and marks."

After this punishment, John went to Metz, where he remained at his trade, being a wool-carder. The people of that city used to go, on a certain day to the suburbs to worship certain blind idols near by, after an old custom amongst them; so he, being inflamed with zeal, went out of the city on the preceding day, to the place where the images were, and broke them all in pieces. The next day, when the canons, priests, and monks, keeping