At daybreak[[777]] on the 20th of December the members of the conference assembled. They had chosen that early hour, probably, because important business still demanded their attention. An ambassador from the pope, the famous legate Vergerio, who afterwards came over to the side of the reformers, was then in the town. He had been sent to propose a council, and was to receive the answer of the protestants on the following morning. The delegates having taken their seats, the French ambassador explained what was the nature of the reform to which the kingdom of France would lend a helping hand. ‘Firstly,’ he said, ‘with regard to the primacy of the Roman pontiff, the King of France thinks, as you do, that he possesses it by human, and not by divine, right. We are not inclined to loose the rein too much in this respect. Hitherto the popes have employed the power they claim in making and unmaking kings, which is certainly going too far. True, some of our theologians maintain that the papacy is of divine right; but, when the king asked for proofs, they could not give him any.’ Melancthon was satisfied; the chancellor less so; Bruck shared the opinion of the King of England, who, says Du Bellay, ‘would not concede any authority to the pope, whether coming from God or from man.’

‘As for the sacrament of the Eucharist,’ continued the ambassador, ‘your opinions on the matter please the king, but not his theologians, who support transubstantiation with all their might. His Majesty seeks for arguments to justify your way of thinking, and is ready to profess it, if you will give him sound ones. Now you know that the king is the only person who commands in his realm.’[[778]]

‘As for the mass,’ continued Du Bellay, a little uneasy, like a man walking over a quicksand, ‘there are great disputes about it. The king is of opinion that many prayers and silly, impious legends have been foisted into that portion of divine worship, and that those absurd and ridiculous passages must be expurgated, and the primitive order restored.’[[779]] As Francis I. was particularly averse to masses celebrated in honor of the saints to obtain their intercession with God, Du Bellay repeated one or two of the king’s expressions on that point. ‘One day the king said: “I have a prayer-book, written many years ago, in which there is no mention of the intercession of saints. I am assured that Bessarion[[780]] himself said: ‘As for me, I am more concerned about live saints than dead ones.’”’

‘The king thinks, however,’ added Du Bellay, ‘that we preserve the celebration of mass; only there must not be more than three a day in every parish church; one before daybreak, for working men and servants; the second and third for the other worshippers,’ If transubstantiation and the silly legends were rejected, the moderate protestants were ready to concede the daily celebration of the Eucharist. Du Bellay continued:—

‘As for the images of the saints, the king thinks, with you, that they are not set up to be worshipped, but to remind us of the faith and works of those whom they represent; and that is what the people ought to be taught.

‘His Majesty is also pleased with your opinions on free-will.’

The discussion—the great struggle in France—turned on purgatory; the ambassador slyly pointed out the reason: ‘Our divines obstinately defend it,’ he said, ‘for upon that doctrine depends the payment of masses, indulgences, and pious gifts. Put down purgatory, and you take away from them all opportunity of acquiring wealth and honor;[[781]] you cut off the limbs that supply their very life-blood! The king gave them some months to prove their doctrine by Scripture; they accepted the terms, but made no answer, and when the king pressed them, they exclaimed: “Ah, Sire, do not furnish our adversaries with weapons that they will afterwards turn against us.” It therefore appears to me that it would be proper for one of your doctors to write a treatise on the subject and present it to his Majesty.

‘As for good works, our theologians stoutly maintain their opinion; namely, that they are necessary. I told them that you thought the same, and that all you assert is, that the necessity of works cannot be affirmed so as to mean that we are justified and saved by them. An inquisitor of the faith has declared his agreement with Melancthon on this point.[[782]] I think, therefore, that we may come to an understanding on that matter.

Monasteries And Celibacy.

‘You do not like monasteries: well! The king hopes to obtain from the Roman party that no one shall be at liberty to take monastic vows before the age of thirty or forty; and that the monks shall be free henceforth to leave their convents and marry, if opportunity offers. The king thinks that not only the good of the Church requires it, but also the good of the State, for there are many capable men in the cloisters who might be usefully employed in divers functions and duties. His Majesty is therefore of opinion, not that monasteries should be destroyed, but that vows should be no longer obligatory. It is by taking one step after another that we shall come to an understanding.... It is not convenient to pluck off a horse’s tail at one pull.[[783]] Monasteries ought to be places of study, set apart for the instruction of those who are to teach the young. It is useful and even necessary to proceed with moderation.... His Majesty hopes to bring the Roman pontiff himself gradually to this idea.