Such was the Reformation which Francis I. declared him-self willing to give France. As concerns doctrine, it was much more complete than the hybrid system which Henry VIII. was at that time endeavoring to set up in England. The protestants found these propositions acceptable enough in general, with some modifications, doubtless, which could not fail to be introduced: the imperfect reform of the French king would be completed by degrees. Had not his ambassador just said that it was dangerous to pull out a horse’s tail at once, giving them to understand that it would be pulled out hair by hair? The Reformation proclaimed, the evangelical doctrine professed, the frivolities of public worship put away, the Sorbonne placed under ban, the sounder part of Christendom preponderating over the more numerous part,—the cardinals and the pope himself (as Du Bellay hinted) aiding in this transformation,—what important advantages! One thing, however, was still wanting: many asked not only whether the catholics would carry out the Reformation to an end, as they hinted, but even whether they would maintain the concessions they had made. This thought engrossed the attention of the protestant delegates. They made their report, however, to their principals, and amid the doubts by which they were agitated one thing only appeared urgent to the men of the Augsburg Confession—the duty of interceding in favor of their brethren in France. They commissioned Melancthon to draw up the answer to Du Bellay, and on the 22d of December, the French envoy having been once more admitted into the assembly of the princes and deputies, the vice-chancellor said to him: ‘That the most puissant king of France by sending them an ambassador as illustrious by his virtues as eminent by his rank, and the duty imposed on him to treat concerning matters of faith, the importance of which was paramount in their eyes, manifestly showed them the Christian zeal with which the king was animated—a zeal most worthy of so good a prince: that the reports circulated with respect to certain punishments that had taken place in France could not in truth authorize the States of Germany to form a judgment on the puissant monarch of that kingdom; however, they besought him not to allow himself to be carried away by the cruelty of men who, ignorant of the truth, desire to act severely against good and bad without distinction; that idle opinions having crept into the Church, it was necessary to apply a remedy, but those who endeavored to do so became objects of the bitterest hatred—the papists, who clung to their abuses, striving by a thousand artifices to inflame the hearts of kings and to arm them against the innocent.[788] For this reason the States assembled at Smalcalde conjured his Majesty to prohibit such iniquitous cruelty, and to advance the good of the Church and the glory of God.’