brotherhood will preach a crusade we will stir up the people; and if the king permits the preaching of your gospel, we will have him expelled by his own subjects from his own kingdom.” Fanatical passions were already at work, though the parties were too unequal as yet to come to actual force. Against such passions the Reformers found Francis I. a very indecisive and very inefficient protector. “I wish,” said he, “to give men of letters special marks of my favor.” When deputies from the Sorbonne came and requested him to put down the publication of learned works taxed with heresy, “I do not wish,” he replied, “to have those folks meddled with; to persecute those who instruct us would be to keep men of ability from coming to our country.” But in spite of his language, orders were given to the bishops to furnish the necessary funds for the prosecution of heretics, and, when the charge of heresy became frequent, Francis I. no longer repudiated it. “Those people,” he said, “do nothing but bring trouble into the state.” Troubles, indeed, in otherwise tranquil provinces, where the Catholic faith was in great force, often accompanied the expression of those wishes for reform to which the local clergy themselves considered it necessary to make important concessions. A serious fire took place at Troyes in 1524. “It was put down,” says M. Boutiot, a learned and careful historian of that town, “to the account of the new religious notions, as well as to that of the Emperor Charles V.’s friends and the Constable de Bourbon’s partisans. As early as 1520 there had begun to be felt at Troyes the first symptoms of repressive measures directed against the Reformation; in 1523, 1527, and 1528, provincial councils were held at Meaux, Lyons, Rouen, Bourges, and Paris, to oppose the Lutherans. These councils drew up regulations tending to reformation of morals and of religious ceremonies; they decided that the administration of the sacraments should take place without any demand for money, and that preachers, in their sermons, should confine themselves to the sacred books, and not quote poets or profane authors; they closed the churches to profane assemblies and burlesques (fetes des fous); they ordered the parish priests, in their addresses (au prone), to explain the gospel of the day; they ruled that a stop should be put to the abuses of excommunication; they interdicted the publication of any book on religious subjects without the permission of the bishop of the diocese. . . . Troyes at that time contained some enlightened men; William Bude (Budaeus) was in uninterrupted communication with it; the Pithou family, represented by their head, Peter Pithou, a barrister at Troyes and a man highly thought of, were in correspondence with the Reformers, especially with Lefevre of Etaples.” [_Histoire de la Ville de Troyes et de la Champagne meridionale,_ by T. Boutiot, 1873, t. iii. p. 379.] And thus