There is no doubt that the resolution of the Council of Fontainebleau conformed to the conviction of a large element in France, the religious troubles having stirred up a strong demand for another general council of the church (the second session of the Council of Trent having been interrupted by the defeat of the emperor Charles V in the Smalkald war), or a national council, if the convocation of the former proved impossible.[209] Even the cardinal of Lorraine, desirous of acquiring fame by reforming the church of France, urged the course, though it was hostile to the interest of the Holy See, until the development of events at home persuaded him to change his tactics.[210] The project of a national council was not pleasing to the Pope, who cherished the hope of reconvoking the Council of Trent,[211] either in France, Spain, or Germany.[212] When the cardinal of Lorraine urged it, the Pope’s rejoinder was that he would not divide Christ’s garment.[213] The Holy Father was in a quandary, being unable with safety to grant a free council, or to refuse the general one. He wanted to regard the prospective council as a _continuation_ of the Council of Trent, and not as a new council.[214] But there were political difficulties in the way of so doing, for not all the German princes were in favor of the decrees of Trent, and the Emperor was bound by his oath not to attempt execution of the decrees lest the princes of the Confession of Augsburg become alarmed for fear that the Emperor, His Catholic Majesty and the Most Christian King had formed a Catholic concert.[215] The Kings of Spain and France, moreover, although in favor of the general council, had reservations of their own regarding the application of the Tridentine decrees.[216]