important: it is worth our while to learn the plan conceived by the French government. [Sidenote: Du Bellay’s Propositions.] 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.’”’