And to rehearse no more examples out of the old law, let us rather consider, since the birth of Christ, how the Church hath been governed in the Gospel's time. The Christian emperors in the old time appointed the councils of the bishops. Constantine called the council at Nice; Theodosius the First called the council at Constantinople; Theodosius the Second, the council at Ephesus; Martian, the council at Chalcedon; and when Ruffine the heretic had alleged for authority a council which, as he thought, should make for him, St. Hierom his adversary, to confute him, "Tell us," quod he, "what emperor commanded that council to be called." The same St. Hierom again, in his epitaph upon Paula, maketh mention of the emperor's letters which gave commandment to call the "bishops of Italy and Greece to Rome to a council." Continually for the space of five hundred years, the emperor alone appointed the ecclesiastical assemblies, and called the councils of the bishops together. We now therefore marvel the more at the unreasonable dealing of the Bishop of Rome, who, knowing what was the emperor's right when the Church was well ordered, knowing also that it is now a common right to all princes, for so much as the kings are now fully possessed in the several parts of the whole empire, doth so without consideration assign that office alone to himself, and taketh it sufficient, in summoning a general council, to make that man that is prince of the whole world no otherwise partaker thereof than he would make his own servant. And although the modesty and mildness of the Emperor Ferdinand be so great that he can bear this wrong, because, peradventure, he understandeth not well the Pope's packing, yet ought not the Pope of his holiness to offer him that wrong, nor to claim as his own another man's right.