it for thy body to be exhumed?'—_Yes!_ There could no longer be any doubt about it: the provostess was suffering for her Lutheranism. The report had been prepared beforehand, but a few witnesses refused to sign it, suspecting some trick. The provincial concealed his vexation, and wishing to excite their imaginations still more strongly, he exclaimed: 'The place is profaned; let us leave it ... as the papal canons command.' Forthwith one of the monks caught up the pyx containing the _corpus Domini_; another seized the chalice; others took the relics of the saints and 'the rest of their tools;'[651] and all fled into the chapter-room, where divine service was thenceforward celebrated. [Sidenote: INQUEST ON THE SPIRIT.] The news of this affair soon reached the ears of the bishop's official, and there was much talk about it at the palace. The Franciscans were pretty well known there. 'There is some monkish trick at the bottom,' said the official, an estimable and upright clergyman. He could not conceal his disgust at this cheat of the friars. He thought that these impetuous cordeliers would compromise, and perhaps ruin the cause of religion, instead of advancing it, by their pretended miracles. It was to be one of the peculiarities of protestantism to unveil the cunning, avarice, and hypocrisy of the priests, the workers of miracles. Extraordinary acts of the divine power were manifested at the time of the creation of the Church, as at the time when the heavens and the earth were first made by the Word of God. Is not all creation a miracle? But the Reformation turned away with disgust from the tricks and cheats of the Roman mountebanks, who presumed to ape the power of God. There were even in the Catholic Church men of good sense who shared this opinion. Of this number was the official of Orleans, the man who filled the place which some had destined for Calvin.