up arms and went to deliver the prisoners.  Merindol was understood to be the principal retreat of the sectaries; by decree of November 18, 1540, the Parliament ordered that “the houses should be demolished and razed to the ground, the cellars filled up, the woods cut down, the trees of the gardens torn up, and that the lands of those who had lived in Merindol should not be able to be farmed out to anybody whatever of their family or name.”  In the region of Parliament itself complaints were raised against such hardships; the premier president, Barthelemy Chassaneuz, was touched, and adjourned the execution of the decree.  The king commissioned William du Bellay to examine into the facts; the report of Du Bellay was favorable to the Vaudians, as honest, laborious, and charitable farmers, discharging all the duties of civil life; but, at the same time, he acknowledged that they did not conform to the laws of the church, that they did not recognize the pope or the bishops, that they prayed in the vulgar tongue, and that they were in the habit of choosing certain persons from amongst themselves to be their pastors.  On this report, Francis I., by a declaration of February 18, 1541, pardoned the Vaudians for all that had been irregular in their conduct, on condition that within the space of three months they should abjure their errors; and he ordered the Parliament to send to Aix deputies from their towns, burghs, and villages, to make abjuration in the name of all, at the same time authorizing the Parliament to punish, according to the ordinances, those who should refuse to obey, and to make use, if need were, of the services of the soldiery.  Thus persecuted and condemned for their mere faith, undemonstrative as it was, the Vaudians confined themselves to asking that it might be examined and its errors pointed out.  Those of Merindol and those of Cabriere in the countship of Venasque drew up their profession of faith and sent it to the king and to two bishops of the province, Cardinal Sadolet, Bishop of Carpentras, and John Durandi, Bishop of Cavaillon, whose equity and moderation inspired them with some confidence.  Cardinal Sadolet did not belie their expectation; he received them with kindness, discussed with them their profession of faith, pointed out to them divers articles which might be remodelled without disavowing the basis of their creed, and assured them that it would always be against his sentiments to have them treated as enemies.  “I am astonished,” he wrote to the pope, “that these folks should be persecuted when the Jews are spared.”  The Bishop of Cavaillon testified towards them a favor less unalloyed:  “I was quite sure,” said he, “that there was not so much mischief amongst you as was supposed; however, to calm men’s minds, it is necessary that you should submit to a certain appearance of abjuration.”  “But what would you have us abjure, if we are already within the truth?” “It is but a simple formality that I demand of you; I do not require in your case notary or signature;