The policy of the King of France was quite as interested, but it was more frank and honest. Even while politically uniting with the pope, he did not mean to place himself ecclesiastically under his guardianship. He had, like Henry VIII., the intention of emancipating kings from the pontifical supremacy, and desired to make the secular instead of the papal element predominate in christian society. For many centuries the hierarchical power had held the first rank in Europe: it was time that it gave way to the political power. Francis, having come to a knowledge of the opposite opinions of the pope and the emperor touching the council, slipped between the two and enunciated a third, which filled the emperor with astonishment and the pontiff with alarm. It was one of the greatest, most original, and boldest conceptions of modern times: we recognise in it the genius of Du Bellay and the aspirations of a new era. 'It is true, as the holy father affirms,' said the King of France, 'that the assembling of a council has its dangers. On the other hand, the reasons of the emperor for convoking it are most worthy of consideration; for the affairs of religion are reduced to such a pass that, without a council, they will fall into inextricable confusion, and the consequence will be great evils and prejudice to the holy father and all christian princes. The pope is right, yet the emperor is not wrong; but here is a way of gratifying their wishes, and at the same time preventing all the dangers that threaten us.[384] Let all the christian potentates, whatever be their particular doctrine (the King of England and the protestant princes of Germany and the other evangelical states, were therefore included), first communicate with one another on the subject, and then let each of them send to Rome as soon as possible ambassadors provided with ample powers to discuss and draw up by common accord all the points to be considered by the council. They shall have full liberty to bring forward anything that they imagine will be for the unity, welfare, and repose of christendom, the service of God, the suppression of vice, the extirpation of heresy, and the uniformity of our faith. No mention shall be made of the remonstrances of our holy father, or of the decisions of former councils; which would give many sovereigns an opportunity or an excuse for not attending.[385] When the articles are thus drawn up by the representatives of the various states of christendom, each ambassador will take a duplicate of them to his court, and all will go to the council, at the time and place appointed by them, well instructed in what they will have to say. If those who have separated from the Roman Church agree with the others, they will in this way take the path of salvation. If they do not agree, at least they will not be able to deny that they have been deaf to reason, and refused the council which they had called for so loudly.'[386]