Martin Bucer though differing from Luther in much else was yet at one with him in asserting that it was the duty of the secular authority to abolish “false doctrine and perverted ceremonials,” and that, as the sole authority, it was to be obeyed by “all the bishops and clergy.” Though anxious to be regarded as considerate and peaceable, he defended the prohibition against Catholic sermons issued at Augsburg by the City-Council in 1534, and even incited it to still more stringent measures against the Catholics. He advocated quite openly “the power of the authorities over consciences.”[1010] “Among us Christians,” he asks, “is injury and slaughter of souls by false worship of less importance than the ravishing of wives and daughters?”[1011] He never rested until, in 1537, with the help of such hot-heads as Wolfgang Musculus, he brought about the entire suppression of the Mass at Augsburg. At his instigation “many fine paintings, monuments and ancient works of art in the churches were wantonly torn, broken and smashed.”[1012] Whoever refused to submit and attend public worship was obliged within eight days to quit the city-boundaries. Catholic citizens were forbidden under severe penalties to attend Catholic worship elsewhere, and special guards were stationed at the gates to prevent any such attempt.[1013] In other of the Imperial cities Bucer acted with no less violence and intolerance, for instance, at Ulm, where he supported Œcolampadius and Ambrose Blaurer in 1531, and at Strasburg where he acted in concert with Capito, Caspar Hedio, Matthæus Zell and others. Here, in 1529, after the Town-Council had prohibited Catholic worship, the Councillors were requested by the preachers to help to fill the empty churches by issuing regulations prescribing attendance at the sermons. Bucer adhered till his death (1551), as his work “_De Regno Christi_” (1550) proves, to the principle of the rights and duties of authorities towards the new religion.[1014] In the above survey of those who preached religious intolerance only Luther’s own pupils and followers have been considered; the result would be even less cheering were the leaders of the other Protestant sects added to the list. At Zürich, Zwingli’s State-Church grew up much as Luther’s did in Germany; Œcolampadius at Basle and Zwingli’s successor, Bullinger, were strong compulsionists. Calvin’s name is even more closely bound up with the idea of religious absolutism, while the task of handing down to posterity his harsh doctrine of religious compulsion was undertaken by Beza in his notorious work “_De hæreticis a civili magistratu puniendis_.” The annals of the Established Church of England were likewise at the outset written in blood.