In a discussion held in the Town Hall at Zurich, January 29, 1523, in the presence of more than six hundred persons, the entire clergy of the canton and large numbers of the laity, Zwingli presented reformatory doctrines he had preached in sixty articles, and defended them so successfully that “the council at Zurich charged all the preachers to preach the pure gospel in the same manner.” Soon after Zwingli received an efficient co-laborer in his reformatory efforts by the appointment of Leo Pudea, as Lent priest in Zurich. Several events signalized at this time the cause of the Reformation. The council allowed nuns to leave their convents, several of the clergy married without hindrance, a German baptismal service was introduced, and the cathedral chapter, at its own request, received new and suitable ordinances. The council decided that the time was ripe for a second public discussion, to be held October 26, 27, 1523. More than eight hundred and fifty persons were present, of whom more than three hundred and fifty were clergymen. On the first day, Zwingli set forth his views on the presence of images in churches, and appealed to the council to forbid their use. No champion for their use was found, and the council decided that the images and pictures should be removed from the churches, but without disturbance. On the second day the following proposition was discussed: “The mass is no sacrifice, and hitherto has been celebrated with many abuses, quite different from its original institution by Christ.” As no champion for images and mass was found, the Council of Zurich concluded to promote the reformation of the canton by diffusing the proper instruction in the country districts, for which purpose Zwingli drew up and published his “Christian Introduction,” which explained to the people the meaning of the Reformation. Soon after this the council remodeled the public worship according to the views set forth by Zwingli. While Luther favored the retention of everything in the practice of the church of Rome not forbidden by the Scriptures, Zwingli contended that nothing should be practiced that was not expressly commanded by the Scriptures. On this difference between Luther and Zwingli, D’Aubigne says: