But the Reformation had also penetrated into France, and he may have thought that it would be expedient to do something in reference to ecclesiastical matters. He was persuaded to this by his minister, William Bellay, his brother John Bellay, Bishop of Paris, and particularly also by John Sturm, of Strasburg, who was favorably disposed towards the Reformation. These men endeavored to gain over the King for the cause of the Reformation, and recommended the amiable Melanchthon to him, who was already known to him, and also highly esteemed by Queen Margaret of Navarre.[16] When the King sent an ambassador, Barnabas Voraeus Fossa, to Germany, in 1534, in order to unite with the Evangelical States, Bellay, the minister, requested the man of peace, Melanchthon, to state, in a written opinion, in what way a union might be brought about between the divided parties. He complied with this request, and on the first of August sent a very conciliatory opinion to the minister, in which he gave prominence to eight articles. In the _first_, he grants outward power to the Pope and the Bishops, provided "they do not abuse their power to suppress the true doctrine." In the _second_, that it would be easy to agree about _non-essentials_, such as meats, holidays, dress of the priests, and similar ceremonies, provided there would be uniformity in doctrine. In the _third_, he expresses himself in favor of retaining _Confession_, but without the superstitious enumeration of sins. In the _fourth_, he treats of _Justification_. It is now generally conceded that faith in Christ is necessary. It is necessary to insist upon it, that a man is justified by faith. In the _fifth_, he speaks of the _Mass_. This is an almost inextricable knot. He declares himself opposed to secret masses, and demands both kinds in the Sacrament. In the _sixth_, he speaks of the _Invocation of Saints_. This is opposed to Scripture. Yet he proposes the following form, after the pattern of ancient forms in the Church: "Grant, O God, that they may be assisted by the prayers of the Saints." In the _seventh_, he says of _Convents_, that it is not necessary utterly to destroy them, but that it was rather to be preferred that they should become schools, as they formerly were. Yet no one ought to be detained in a convent against his will. In reference to the _Celibacy_ of the clergy, he says, in the _eighth_, that the Pope ought to abolish it. They might select unmarried men for the highest dignities. It would be possible to come to an agreement on all the articles, with the exception of the one on the Mass. After adding: "Let us beseech Christ, that he would in mercy regard and lead back to a cordial true unity, the Church for which he prayed and suffered," he says, that he had only written these things, in order that learned men might jointly deliberate upon such important matters.