Some pastors also advised the Reformers to remain quiet. Pierre Dumoulin, who exercised great authority among the Consistorialists, wrote, after the national synod of Alais, of which he had been the moderator, that all ought to endure with patience the renewed strokes of the enemy. “If we must be persecuted,” said he, “all those who fear God desire that it should be for the profession of the Gospel, and that our persecution should truly be the cross of Christ.” But the people of the Huguenots, seconded by the lesser nobility, and by the burghers of La Rochelle, would not hearken to this pacific counsel. Had not the king forsworn in Béarn the oaths he had taken at the assembly of Loudun? Was not the cause of the Béarnese the cause of all? Would not they be obliged to suffer likewise on the first occasion? Did not the advisers of Louis XIII. incite him to make an end of the Huguenots without delay? Was not their extermination preached from all the (Roman) Catholic pulpits? And was it not better to take counsel of their despair, than to wait in fatal security for their death-blow? These sentiments were dominant in the political assembly convoked at La Rochelle in the month of December, 1620. The king had sent an usher to prohibit the deputies of the churches from meeting, and the inhabitants of La Rochelle from receiving them. When the usher had performed his mission, the magistrates of the town replied to him: “Since you have executed your orders, you will quit this place as soon as possible.” The noblemen of the party still essayed to act as mediators between the court and the assembly. The dukes de Rohan, de Soubise, and de la Trémouille, had an interview at Niort with some of the deputies. Duplessis-Mornay exerted in these negotiations all the power and influence he possessed. But the difficulties appeared insurmountable. The king’s council ordered the assembly to dissolve immediately, and the assembly would not separate until they had obtained the redress of their grievances, and solid guarantees for the free exercise of their religion. On one side it was said: “Return home, and you shall have satisfaction.” On the other it was replied: “Give us satisfaction, and we will return home.” Mornay, in speaking of the assembly of Loudun, had well stated this twofold position: “The king orders them to dissolve, and promises to act; we beseech him to act, being ready to dissolve.” The debate had no result, because on either side there were after-thoughts. The council wished at least to destroy the political organization of the Reformers, and the latter maintained it with obstinate constancy, under the full persuasion, not without reason, that on such political organization their religious liberty depended.