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 the sources " with vigour and success. The movement was watched with eager sympathy by the King's sister, Margaret, Duchess of Alençon, who had chosen the Bishop for her spiritual director and was at this time carrying on with him a voluminous correspondence.

In June, 1523, Lefevre published a revised French translation of the four Gospels, the first instalment of a new translation of the whole Bible, which he had been urged to undertake by Margaret and her mother. The rest of the New Testament followed before the end of the year. Except in a few passages it was nothing more than a revision of Jean de Rély's Bible, itself almost an exact reproduction of the old thirteenth century translation; but its publication did much to spread the knowledge of the New Testament. Though the effect of Luther's writings in France was considerable, the French Reformers showed almost from the first a tendency to base their theology rather on the literary interpretation of the Scriptures than on the specially Lutheran doctrine of Justification by Faith. Moreover, the geographical position of France brought them naturally into closer relations with Bucer and Capito at Strassburg, and with GEcolampadius at Basel, than with Luther at Wittenberg.

For two and a half years the preaching at Meaux went on without molestation and then the storm-clouds began to gather. Already on April 15, 1521, the Faculty of Theology of the Paris University, commonly called the Sorbonne, had formally condemned Luther's writings, and on August 3 of the same year the Parliament of Paris had issued a proclamation that all those who had any of these writings in their possession should deliver them up under penalty of a fine or imprisonment. It was by virtue of this order that on June 16, 1523, the books of Louis de Berquin, a gentleman of Picardy, noted for his learning, were seized, examined, and censured as heretical. On October 15 the Bishop of Meaux, whose sole desire was to reform the Church from within, and who consequently had no sympathy with Luther's attitude of open revolt, issued two synodal decrees: one against the doctrines and books of Luther, and the other against certain heretical opinions which had been preached in his diocese touching prayers for the dead and the invocation of the Saints. The latter decree was probably aimed at Farel, whose fiery and logical mind had carried him further than his companions, and who had left Meaux after only a short sojourn to become the leader of an advanced section of the movement which denied the Real Presence and shewed generally an iconoclastic and uncompromising spirit. The other preachers were still protected by the Bishop in spite of the Paris Parliament. However, in March, 1525, an example was made in the person of a wool-carder, named Jean Leclerc, who having committed a fanatical outrage was whipped and branded, first at Paris and then at Meaux. A few months later he was burnt at Metz for a similar offence.

While Francis was a prisoner at Madrid the Queen-Mother, urged