‘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. [Sidenote: 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.