This imputation is, however, contrary to the truth. During the first three centuries there was no general council. Since then, as all admit, the sovereign pontiffs have had the sole right to summon these assemblies, and have been the sole judges as to when this should be done. This power was conferred upon them with the especial design that they might use it without incurring any blame from those who never were made their judges. In the exercise of it they are influenced by reasons which we cannot estimate. They know better than any one else the wants of the church, the condition of the world, the inconveniences, the obstacles, and the dangers which oppose such an assemblage. Possibly, also, they perceive in history certain reasons which modify their action. In modern times the secular power loves to meddle with the affairs of the church. It desires to make religion a handmaid of politics, and, thoroughly enamored of its own independence, it would sink to the lowest limit the freedom of the church. Its manifest impiety, its sceptical principles, which, under the names of toleration and liberty of conscience, have penetrated its governments, have rendered its interference far more disastrous in modern times than at any former period in history. The kings of the middle ages did indeed wish to make the church serve their own ends, but they, at least, were in their turn faithful to her. They held fast to her dogmas, and submitted humbly to her discipline. Their combination was to rule, not to overthrow and destroy. But such is not the temper of these modern governments, all or nearly all of which seek to hold religion itself in subjection. For this purpose they establish national churches, which are attached to the universal church by a tie which may easily at any time be broken. They exalt the authority of bishops, that thereby they may diminish that of popes. They exhibit a desire to lodge the government of the church in councils, and to use these assemblies for the introduction of extensive modifications into ecclesiastical law. The councils of Basle and Constance showed indications of these projects, and it was through no fault of the secular power that the Council of Trent did not realize them. Thus also is explained the laudable design of the sovereign pontiffs in contending against these disastrous tendencies, and in showing to the world, by long experience, that the fundamental power in the church rests with them. They have wished to remove from princes the means upon which they had so often relied for the overthrow of ecclesiastical authority. This is the reason why the popes, during the last three centuries, have convoked no council, but have sought from different institutions such assistance as they have required.