reverentiam primum Ecclesiae Catholicae deinde etiam legibus vestris deferre jubeatis ut vos Deo praestante triumphetis qui paci Ecclesiarum quietique consulatis S. Chrysostom writes of the Emperor that he is Summitas et Caput omnium hominum super terram Therefore of the Pope and Bishops Parem non habet ullum super terram That the Church powred out prayers morning and evening to God for Kings and Emperers by Gods command 1 Tim. 2. In his Lyturgy he hath special Collects Pro Augustissimis et Deo-deditis Regibus nostris And he gives us this account of the duty of a King Nam is demum vere Rex est qui iram qui invidiam qui voluptatem cohibens omnia sub Dei Lege agit mentem liberam servans neque patiens voluptatum dominationem animo suo imperitare Talem equidem Regem libens viderem et populis et terrae et mari et Civitatibus et exercitibus jura dantem Quisquis enim animi affectibus rationem Magistram praefecerit is parvo admodum negotio ex hominibus una cum divinis legibus praefeci possit ut eundem patris loco subditi habeant cum omni mansuetudine Civitatibus consuetudinis suae copiam facientem Qui vero hominibus imperare quum videatur irae tamen avaritiae voluptibus servit hic primum subditis suis ridiculus videri possit hoc ipso quod Coronam quidem gestat gemmis auroque intertextam temperantiae vero corona minime insignis est purpureo quidem paludamento toto corpore fulget animum autem inornatum habet Synesius in his Book De Regno dedicated to Arcadius the Emperor Resolves Religio autem et pietas firma imperatoris et regis hasis subjiciatur in qua stabile atque inconcussum simulacrum perstet nec unquam basi firmiter insidens ulla vis tempestatis excutiat Illa vero una et ascendet et pluribus in locis apparebit potissimumque in vertice residebit Inde sermonem exorsus primum omnium Regem duce et principe Deo ipsum sui ipsius Regem censeo esse oportere Rex autem id experatum habet Deum sibi sufficere Regia dignitas Monarchiam amabilem fecit eamque divinum inter homines bonum Plato appellat Idem autem ipse quod divinae sortis est particeps omni fastu docet arrogantiaque vacare oportere Neque enim Deus quasi scena seipsum ostentans aut prodigiis monstrosus editis sed tacita quasi via gradatim intendens juste humanas res moderatur iisque omnibus adesse paratus quae natura sunt ad participandum idonea Hoc modo Regem sentio commune omnibus bonum nec insolentem esse debere St. Augustin Bishop of Hippo records That the Donatists being condemned by an Assembly of Bishops in Africa appealed for relief to the Emperor Constantine who by special Commission appointed Miltiades then Bishop of Rome and others to be Judges of the Controversy Who being condemned before the Pope and other Delegates they appealed again from their sentence to the Emperor who thereupon turned them over to be judged by the Bishop of Arle in France with others Who passing sentence of condemnation against them likewise they thereupon appealed in the last place to the Emperors own person complaining of the partiality of the Bishop of Rome and of Arle in their former sentences at whose hands they could find no Iustice In the end they were heard and condemned by the Emperor himself then found themselves also grieved with his definitive Imperial sentence condemning his judgement as they had done the former Hereupon St. Augustine thus replyed upon and answered them An forte de Religione non est ut dicat Imperator vel quos miserit Imperator Cur ergo ad Imperatorem Legati Vestri venerunt Iudex eligitur Imperator Iudicans contemnitur Imperator Therefore St. Augustine condemned them as did the Emperor and all others for impudent perverse Wranglers who would not submit to any Judgement or order crying out against them Quid amplius vultis homines quid vultis amplius In which passages there are sundry memorable particulars 1. That the schismatical Donatists themselves appealed to the Emperor Constantine against the sentence of an whole Assembly and Council of African Bishops as paramount them 2ly That the Emperor by his Commission made Pope Miltiades not alone but with other Bishops joynt Commissioners to hear and judge this Cause by vertue of his Commission only not of his Papal or their Episcopal Jurisdiction which they accordingly pursued 3ly That they appealed against the sentence of the Pope himself and these Bishops as unjust to the Emperor as paramount them 4ly That he on the 2d Appeal delegateâ— the Examination of this Popes and his Colleagues Judgement to the Bishop of Arie and others which they confirmed 5ly That thereupon they appealed to the Temperors own personal and final Judicature who passed Judgement against them 6ly That though they disliked his Judgement yet they appealed not from it there being no Superior Judge in Ecclesiastical causes above the Emperor but God himself 7ly That both St. Augustine and the Donatists by their appeal reputed the Emperor the properest yea highest Judge in all Ecclesiastical causes controversies St. Aug. further relates That Felix Bishop of Aptingita a Donatist ad Constantini iussionem Proconsularibus gestis fuisse purgatum whereupon ait quidam of the Donatist Hereticks non debuit Episcopus Proconsulario judicio purgari quasi vero ipse hoc comparaverit ac non Imperator ita quaeri jusserat ad cujus Curiam de qua rationem Deo redditurus esset res ea maxime pertinebat To which St. Augustin replyed Si criminis non est provocare ad Imperatorem non est criminis audiri ab Imperatore Ergo nec ab illo cui causam delegaverit Imperator c. His resolution therefore was that the purgation of a Bishop belonged specially to the Emperors charge though a meer Ecclesiastical matter The same Father informs us That this Emperor made severe Lawes against these heretical and schismatical Donatists to suppresse their errors schisms meetings which being duly executed reclaimed many of them from their heresie and schism Upon which experience S. Augustin altered his opinion concerning the unlawfulness of punishing Hereticks with corporal punishments or death to reclaim them In his Enarratio in Psal 134. He resolves Rex in omni gente prior est quoniam Rex ducit populus sequitur De Civitate Dei lib. 19. c. 26. Ad Paulinum Episcopum lib. Enarratio in Psal 118. He proves at large from Mat. 22 17. Luke 13. 1. Tim. 2. That all Christian whatsoever ought to be subject to Kings to pay tribute to and pray for them though heathens and persecutors In his Enarratio in Psal 137. on these words Confiteantur tibi Domine omnes Reges terrae
That the Power of summoning Councils even in Rome it self appertained to this King of Italy not to the Pope 3ly That the King upon the complaints exhibited to him against the Pope suspended him both from his temporalties benefices and Papal office by his Regal authority before the Council summoned till he had purged himself from the Crimes objected 4ly That though most of the Synod held it just this Pope should not answer the Articles against him till he was first restored to his Patrimony benefice and office yet they would determine nothing therein till this Kings approbation pleasure first known 5ly That the King would not take off this Popes Suspension till he answered his Articles and purged himself notwithstanding the Synods request and opinion to the contrary 6ly That thereupon they received and read the Articles against him 7ly That the Pope appeared by this Kings summons before this Council to answer the crimes against him where at his appearance he denies to answer in point of Law till his Suspension first released and his restitution which the Emperor overruled against him After which he appeared the second time upon Summons to answer the Articles and purge himself but was interrupted by the tumultuous force and assaults of his accusers made upon him and his followers who were wounded and had been slain by them had not the Kings Great Officers rescued them from their fury and guarded them back to their lodgings That after this upon new Summons the Pope was willing to answer and purge himself before the Synod but that he was informed he could not do it without danger of being slain by his tumultuous opposites 8ly That the Synod thereupon repaired to the King as the Supream Judge to direct them how to proceed in this cause by reason of these Tumults 9ly That thereupon the King referred the whole businesse to them to proceed therein as they should think best for the Peace of the Church and of all Christians in the City of Rome 10ly That they hereupon by vertue of this Kings regal authority and command not their own inherent Episcopal or Synodal Jurisdiction referred the merits of the cause being secret and difficult to Gods judgement and restored the Pope to his Ecclesiastical Rights and exercise of his Ministry within the City of Rome and perswaded an amicable Christian peace and agreement between him his adversaries the Senate and Citizens of Rome Where then is that transcendent Jurisdiction of Popes over Kings Councils all other Bishops and his absolute exemption from their Judicatures for any scandalous sins or heresies which succeeding Popes and their Parasites boast of in the premised Chapters To evade this undeniable president Ennodius and other flatterers of Popes pretend That Pope Symmachus out of meer humility and of his own accord submitted himself to this Kings and Councils Judgement But the premises evidence the contrary that most of these proceedings especially his Suspension overruling of his demurrer c. were much against his will and that he had no real desire to purge himself what ever he pretended And John Gerson Chancellor of Paris one of the learnedest profoundest Pontificians in his notable Book De Auferibilitate Papae resolves That Symmachus and other Popes did undergo the judgements of Councils nequaquam ex humili condescentione sicut nonnulli fingunt sed ex debito et obligatione Yea this Pope himself in his Apology to Anastatius the Emperor stiles him Principem rerum humanarum adding Thou O Emperor governest human and secular affairs Bishops dispence the divine Mysteries without any addition that Bishops govern all Ecclesiastical affairs which this King and the Emperor then did in Italy not Popes nor Bishops This Theodoricus King of Italy made and published divers Ecclesiastical Lawes intermixed with his Temporal concerning Clergy-men Churches Sanctuaries Pagan Sacrifices Sepulchers and burials in Rome it self Marriages Espousals Jews the observation of the Lords day c. commanding them to be generally observed by his Edictum Theodorice Regis Lex 26. 70. 71. 92. 93. 108. 110. 111. 125 126. and that as well by the Romans as Barbarians and Goths under pain of banishment if violated Quia quod pro omnium provincialium securitate provisum est universitatis debet servare devotio Cassiodorus a Noble learned Roman Senator tutor to this King Theodoricus in his Exposition in Psal 50. Tibi soli peccavi hath this passage De populo si quis erraverit Deo peccat Regi Nam quando Rex delinquit soli Deo reus est quia hominem non habet qui eius facta diâ—udicet Merito ergo Rer Deo dicit se solum peccasse quia solus erat qui eius potuisset admissa discutere Therefore not the Pope or any other Conclave of Prelates In his other works he registers the Epistle of Theodohardus to Justinian the Emperor wherein he recites In toto orbe simile nihil habet as supream for power and dignity Pope Hormisda the 1. having condemned the Eutychians in a Council at Rome by the exhortation and command of King Theodoricus by his Letters and Messengers exhorted John then Patriarch of Constantinople and Anastatius the Emperor to renounce this Heresy and believe the two natures in Christ But they taking this message in high indignation and scorn put the messengers into an old leaking Ship and Anastatius commanded them to return directly into Italy and not to touch upon the shoare of Grece enjoyning them to return this answer to the Pope Scire se Augustorum or Imperatoris proprium esse non Pontificis imperare nec Imperata Pontificis accpiere et si quid foret in quo hunc cui divina curae sunt jubere oporteat se eum esse a quo alii multo melius sua jussa expectent quam sua proponant exequenda Nos jubere volumus non Nobis juberi This Pope Hormisda after Anastatius his death in his Epistle to the Emperor Justinus adversus Nestorii Eutychetis blasphemias informs him Inter eq quae ad unitatem Ecclesiae pertinent propter quam Deus Clementiae vestrae elegit Imperiam hoc quoque venerabilis Imperator Cura fidei cui multipliciter vos studere declarastis adiecit Making the care of the Christian faith and Peace of the Church by establishing the Orthodox faith and suppressing heresies by his Imperial authority the principal cause of Gods advancing him to the Empire In pursuance whereof this Emperor Justinus by his Letters Decrees endeavoured to reconcile the differences between the Bishops Churches of Rome and Constantinople ut unitatem individuae Trinitatis ipsi quoque colant in unitate mentium Quid enim gratius reperiri potest quid justius quid illustrius quam quos idem Regnum continet idemque fidei cultus irradiat eos non diversa contendere sed collectis in eisdem sensibus instituta venerari non humana mente
havock of the Church and apprehended those that professed Christ whether men or women and haled them to prison persecuting them even to strange Cities and left them in bonds Yet when he was converted and preached Christ himself was apprehended and brought before the Council and Ananias the High Priest who commanded him to be smitten on the face when he began to speak and he was 5. times beaten with rods receiving 40. stripes save one as a penal punishment Yet neither the high Priest nor the Council were the Supream Judges in Causes Ecclesiastical but the Roman Governours Rulers and Caesar Hence the high Priest with the Elders and Council by Tertullus their Orator accused Paul first before Felix the Governor for being a stirrer up of sedition among all the Jewes in the world and ringleader of the sect of the Nazarens before whom Paul made his defence Afterwards he was accused by them before Portius Festus the succeeding Governour who demanded of him Wilt thou go up to Jerusalem and THERE BE JUDGED BEFORE ME not the High Priest or Council of those things whereof he was accused Whereupon Paul doubting his justice made this Appeal to Caesar himself as Supreamest Judge in all Ecclesiastical causes I STAND AT CAESARS JUDGEMENT SEAT WHERE I OUGHT TO BE JUDGED c. No man may deliver me to the Jews I APPEAL UNTO CAESAR Then Festus when he had consulted with the Council answered Hast thou appealed unto Caesar UNTO CAESAR SHALT THOU GO Festus soon after informing King Agrippa that Paul had referred himself to the hearing and Judgement of Augustus heard him again the second time before King Agrippa who resolved This man might have been set at liberty had he not appealed unto Caesar to whose Tribunal he was thereupon sent a prisoner to Rome to Caesar himself as the Soveraign Judge as well in Religious as Civil causes persons though a Pagan Moreover Saint Paul having cast a spirit of divination out of a Damsel at Philippi the chief City of that part of Macedonia it is specially recorded When her Masters saw that the hope of their Gains was gon they caught Paul and Silas and drew them into the market-place unto the Rulers and brought them to the Magistrates saying These men being Jews do exceedingly trouble our City and teach customes which are not lawfull for us to receive neither to observe being Romans And the multitude rose up together against them and the Magistrates rent off their cloathes and commanded to beat them And when they had laid many stripes upon them they cast them into prison charging the Jaylor to keep them safely who having received such a charge thrust them into the inner prison and made their feet fast in the flocks But the next morning upon Pauls message the Magistrates released and brought them out of prison themselves In fine our Saviour foretold his Apostles They shall lay their hands on you and persecute you delivering you up to the Synagogues and into Prisons being brought before KINGS RULERS for my name sake for a testimony against them compared with Christs prohibition to his Disciples The Kings of the Gentiles exercise Lordship over them and they that exercise Authority upon them are called Benefactors But ye shall not be so and with the forecited Texts are a most clear convincing Evidence that although the Jewish high Priests and Priests usurped rather a Temporal then Ecclesiastical power to fetch the Apostles before and scourge them in their Synagogues to apprehend them by their Officers Souldiers drag and cast men and women into prison for preaching and professing Christ and that not severally by themselves but in a mixt Councel of Elders Scribes and Pharises who were no Priests sitting advising and voting with them Yet the Supream power in matters of Doctrine and Religion even amongst the Jews during our Saviours abode with them and after his Ascension continued in the Roman Deputies Kings Emperors and chief Civil Magistrates alone as they did by divine institution in Moses Joshua David Solomon and other their own forementioned Kings and Supream Temporal Governours As for the Jewish Supream Court generally stiled their Sanhedrim consisting of 71. persons of the Elders Heads and Princes of Israel as the Jewish Rabbins and those who write of the Jewish Courts collect from Numb 11. 16. where they hold it was first erected and conceive it was like our Parliaments having conusance of all highest affairs I confesse I could never yet be satisfied by any Text of Scripture or solid Antiquity 1. That this Court of 71. or Sanhedrim was a setled standing Court sitting usually at Jerusalem and that during the Judges Kings and inter-regnums too till Herod put it down 2ly That the high Priests or any Levites were antiently Members of it which Godwin and others utterly deny 3ly That they intermedled with any Ecclesiastical causes as Supream Judges of them as some alleadge they did in the case of the Prophet Jeremiah where when the malicious Priests Prophets and all the people pronounced him I conceive only by way of accusation as in the case of Christ before Pilate when they cryed out Let him be crucified not vote or Judgement to be worthy of death the Princes of Judah who heard tydings thereof came up from the Kings house and sate down in the Porch of the house of the Lord and when they had heard Jeremiah his Apology and their clamours adjudged voted the contrary that he was not worthy to die and saved his life which proves the Princes only not the Priests or Prophets to be Judges paramount even in Ecclesiastical causes persons not the Priests in their imaginary Consistory Church Council 4ly It is granted by Sigonius Dr. Field most Jewish Rabbies Antiquaries that the Princes of Judah and Israel before the Babilonish captivity sat Chief Presidents in this high Court as they do in our Parliaments and that nothing was there passed but by their assents thereto till the high Priest after that restitution by usurpation not right sat Chief therein Therefore if we admit any such Soveraign standing Court erected and continuing so long as some pretend to erect such a Presbytery in themselves having conusance of Ecclesiastical persons or causes as well as Temporal or a kind of Ecclesiastical Consistory stiled a Council which some would difference from it though I hold them both one and the same erected devised by their Elders Princes Priests after their return from the Babilonish captivity it will no wayes enervate but ratifie my second Proposition That the Soveraign Ecclesiastical Authority in the Israelitish Church of God under the Law remained alwayes setled by Divine and Natural Right in their Kings and chief Civil Magistrates Princes Councils not in their High Priest Priests or Levites separated or conjoyned and that the Civil and Ecclesiastical power are but one and the same in nature distinguished only by the Civil or Ecclesiastical
Submit your selves therefore Regi praecellenti as this Innocent would have Peter vary it it would have extended only to one King alone then most eminent or to Christ whereas now it relates to all Kings and Governours too who have Regal or supream Authority and the addition after it as Supream is so far from extenuating the Kings Supremacy that it more fully emphatically asserts it not with a forsitan as he mistakes which would have made the Supremacy disputable but with a quasi or sicut supereminenti which puts it out of question like that of Rom. 1. 21. Because when they knew God they glorified him not sicut Deus as God which last clause as God adds lustre yea Divine Glory to his Deity which it identically not comparatively sets forth and asserts His 4th evasion that this precept extends only to Lay-christians as to Kings and Governours civil power not to Bishops Priests especially to Popes exempt from above all human judicature is most false For this Epistle is general to all the elect of God to whom he directs it whereof some no doubt were Elders and Ministers of the Church as himself informs us c. 5. 1 2 3. 2ly He gives this command in precise terms To all who came unto Christ the living and precious stone and were built up on him not Peter as lively stones a spiritual house an Holy and Royal Priesthood to offer up spiritual sacrifices unto God I hope Popes Popish Prelates and Masse-priests dare not assert that Lay-Christians only are this Holy and Royal Priesthood since they wholly appropriate it to themselves as no wayes belonging to the Laity though St. Peter equally extends it to both without distinction Therefore this precept most belongs to them 4ly They of all others have in all ages most invaded oppugned the temporal magistratical Supremacy of Kings and Emperors Therefore they were principally intended by Saint Peter who would not presse that submission only on the Laity from which himself all Bishops and Clergymen their guides and presidents of obedience were totally exempted 3dly St. Peter makes no such distinction as Popes now do between Lay-Christians and Clergy-men yea he defines those now stiled the Laity to be Cleri the Lords Clergy or Heritage 1 Pet 5. 3. not the Elders nor between himself Popes Prelates and other Presbyters as Popes and others since make yea such a distinction would have not only verified but aggravated the calumnies accusations of the Pagans against the Christians For had he informed those to whom he writes and the Roman Pagan Emperors Kings Governors then ruling that all Lay Christians ought to be subject to them as Supream in all temporal things held of them but that himself and all Christian Bishops Elders Ministers were totally exempted from their power and had the sole Ecclesiastical Jurisdiction originally in themselves by virtue whereof they could root up and pull down build up and plant them their Empires Kingdoms Nations at their pleasures and were set over them for that very purpose as Jeremiah was in this Popes sence not Gods This certainly would have incensed all Emperors Kings and Governours against them to their total and final extirpation as the archest Traytors Rebels that ever the world produced This Popes distinction therefore was as farr from St. Peters meaning as he was from his humility 6ly St. Peter in this very Epistle as he stiles himself only an Elder yea fellow Elder not Christs Vicar Viceroy Head of his Church c. as Popes since have done so he exhorts the Elders of the Church only as his fellows not commands them as their Lord to feed the flock of Christ which is amongst them neither as being Lords over Gods heritage as Popes now make themselves but being ensamples to the flock Therefore those Kings and Governors to whom he enjoyned them to submit themselves not Peter nor these Elders as Supream were Supream over them in all temporal and ecclesiastical Causes as well as over their flocks to whom they were to be examples herein as well as in other particulars 7ly Bellarmin affirms Saint Peters first Universal Epistle to be written from Rome from this salutation in the cloze thereof The Church which is at Babylon saluteth you affirming this Babylon to be Rome to prove Peters being Bishop thereof and his Universal Supremacy as Christs Vicar since devolved unto Popes Wherein he makes the Church of Rome a true Antichristian Babylon and mother of confusion in perverting this Epistle from Rome so pregnant for the Temporal and Ecclesiastical Supremacy of Kings and Temporal Magistrates over all their Christian subjects as well of the Clergy as Laity so far as to give the Pope an absolute Supremacy over Kings and Emperors themselves which never entred into St. Peters heart nor was ever claimed or exercised but abominated by him and thus Decreed against in his unerring chair Yet Alvarus Pelagius concludes with Pope Innocent from this very Text of Peter ex praedictis clarè patet Papa est Universalis Monarcha totius populi christiani denuo totius mundi ita quod velit nolit quicunque viator Papae de jure subjicitur ut Praelato 6ly Saint Peter in his second Vniversal Epistle chap 2. gives a most lively character of Popes Apostacy ambition covetousnesse uncleannesse injustice and presumption more especially in despising all Dominion over them by Emperors Kings and Magistrates in speaking evil of Dignities without fear of God or Man in defiance of his first Epistle and bringing many railing accusations against them as they do in their Epistles Decrees Bulls Books against their Supremacies whereas Angels who are greater in power and might dare not do it Yet these as natural brute beasts made to be taken and destroyed speak evil of those Dignities they understand not and shall utterly perish in their own corruption and receive the reward of unrighteousnesse as many Popes Popish Prelates Rebels Regicides have done both in the field and Courts of Justice for maintaining the Popes Unchristian Usurpations over the Crowns kingdomes persons lives of their Lawfull Emperors Kings and Princes Therefore Popes must henceforth either for ever renounce their Universal Vicarship Soveraignty as neither enjoyed exercised owned but professedly and eternally subverted by St. Peter himself from whom alone they derive it or else St. Peter will eternally disclaim them by these General Texts and Universal Epistles to be either his Successors or Christs Vicars but meer Antichristian Impostors 7ly St. Paul the first real Apostle and sole Bishop of Rome to whom he only writ if any Apostle was so at least joynt Bishop with Peter if ever Bishop there as Epiphanius Eusebius and others attest even in his very Epistle to the Saints and Church of Rome it self hath put in an eternal Bar against the pretended Supremacy of Popes as St. Peter did in his Epistles from it Rom 13. 1 to 3. where he gives a
inquisitionem haberi c. assumpta sibi authoritate propria neque a Canonibus neque vestris edictis sibi concessa convertit ad omne deordinationis et iniquitatis genus c. Proinde obsecramus et oramus ut vestra Majestas quamprimum religioni quae impugnatur subsidium ferat et celerem correctionem imponat illorum insaniae et tyrannidi quae quasi turbo ad Haereticam perfidiam audaciores corripit Iustum enim est ut vestra pietas Persidis et earum quae inter Barbaros sunt Ecclesiarum curam gerens Ecclesias etiam quae sub Romanorum principatu turbantur non despiciat The Orthodox Bishops on the contrary writ for the restitution vindication of St. Cyril and Memnon to these Emperors Supplicamus igitur Regiae vestrae Deoque dicatae Majestati ut sanctissimos et Deo dilectissimos Episcopos Cyrillum Memnonem Sanctae Synodo restituatis nequaquam a Canonibus condemnatos c. et ut patrocinium orthodoxae fidei quam hactenus et semper custodire sategistis So that both the Orthodox and Heretical Bishops in this Council acknowledged this Supream Ecclesiastical Jurisdiction by all these passages to be in the Emperors and Kings not them In the year 433. Pope Sixtus the 3d. was accused to the Emperor Valentinian for defiling Chrysogonia a consecrated Virgin by one Bassus a Presbyter who thereupon commanded a Synod to be summoned to examine the accusation where this Pope appearing cum coram Synodo 56. Presbyterorum causam dixissset cum magna examinatione in the presence of Valentinian judicio Synodico purgatus est et condemnatus Bassus a Synodo Bassus Valentiniani jussu in exilium pulsus est Lo here this Pope himself is 1. accused to the Emperor for Ecclesiastical offences by a Priest as the Supream Ecclesiastical Judge 2. The Emperor causeth a Synod to be summoned to hear and examine the cause which he referrs unto them 3ly This Pope thereupon appears before this Synod and in the Emperors presence pleads his cause purgeth himself and is acquitted by their Sentence 4ly His accuser is condemned and banished by the Emperor who approved their Sentence I find in Surius De purgatione Sixti Papae 3. this Narrative That when the businesse was fully examined in the Synod Levavit se Augustus ac dedit in arbitrio Sexti Episcopi judicare judicium suum Et discesserunt cum Augusto omnes An Argument of his Supream Judicature even in Synods There is extant a Letter of this Popes in Gratian directed Omnibus Episcopis requiring an account of this difference and the proceedings therein to whom he returned this answer Mandastis ut scriberem c. Scitote me criminari a quodam Basso injustè me prosequi quod audiens Valentinianus Augustus nostra instead of sua authoritate Synodum congregari jussit et facto Concilio cum magna examinatione satisfaciens omnibus licet evadere aliter satis potuissemus suspicionem tamen fugiens coram omnibus me purgavi scilicet a suspicione et aemulatione me liberans Sed non aliis qui noluerint aut sponte hoc non eligerint faciendi formam dans On which Bartholmeus Buxiensis and Dr. Thierry to extenuate the matter and exempt Popes from all Judicatures make this Glosse Valentinianus Synodum congregavit in qua Papa sponte se purgavit non dans formam caeteris successoribus suis sic se purgandi si noluerint Mandastis Mandat his minor majori nam praecarium verbum est Potuissem aliter evadere Quia Papa a nulo potest judicari nec etiam ab universali Concilio preterquam in haeresi But whether these proceedings and Historians do not directly contradict this Gloss and Popes extenuation of his trial let all men judge Finally these very Glossers propound this question Nunquid Papa potest Imperatori potestatem dare ut deponeret ipsum Resolving it affirmatively Sic in Haeresi de consensu Cardinaliam imo in omnibus se potest subiicere se And if the Pope himself may give the Emperor such a power why may not the Emperor exercise it without his gift by his inherent Imperial Jurisdiction as Gods Supream Vicegerent upon earth as here he did especially in case of heresie into which some Popes have fallen It is storied that Pope Liberius was summoned to come from Rome and appear at Constantinople before the Emperor Constantius for defending Athanasius condemned and excommunicated by the Council of Tyre and the whole world who thereupon appearing accordingly after a large discourse Liberius refusing to renounce his communion and justifying Athanasius his cause was by the Emperors sentence banished to Berea in Thrace after three dayes respite given him to advise Whether he would subscribe against his communion and so return to Rome or go into exile In this conference he used these expressions to the Emperour Judicia quidem Ecclesiastica O Imperator summa cum aequitate fieri debent Quapropter si tuae Clementiae ita visum sit Iudicium haberiiubeto c. Then speaking for the Orthodox Bishops that were deprived he added Quapropter si placet iube Episcopos ad proprias sedes restitui though deprived by the Arrian Bishops in three Councils hereby acknowledging the Supream Ecclesiastical Judicature and power of depriving restoring Bishops for matters of Faith to be in the Emperor Liberius after two years exile upon the Petition of the Roman Matrons to this Emperor was restored to his See of Rome which Felix governed during his absence but with this direction in this Emperors Letters Vtrosque communiter inter se Ecclesiam illam regere Itaque lectis Imperatoris in Circo lit eris plebs clamat aequam esse Imperatoris sententiam Hereupon Ambobus porro Felici Liberio permissum est communiter sacra curare et munus Apostolicum administrare Qui quidem concordes fuere quicquid medio tempore accederat rerum adversarum tristium per amnestiam oblivionem absoluêre Sed paulo post Felix mortuus est solus Liberius Episcopatum administravit Quod sic Deus recte providit Ecclesiae ita ut decebat rebus consulens ne primaria Apostolorum sedes foedam illam et incommodam a duobus gubernata ducibus contraheret notam quae res ab Ecclesiae constitutionibus est aliena discordiamque ut plurimum conciliare solet write Nicephorus Sozomen and others This Pope Liberius before his return to Rome taedio exilii fractus et Imperatoris beneficio illectus Arrianis subscripsit et in omnibus cum Arrianus sensit praeterquam quod cum Catholicis sentiret haereticos ad fidem redeuntes non esse rebaptizandos which Baronius in vain denyes This Pope no doubt might be more justly removed banished deposed for his Heresie by the Emperor after his subscription and Apostacy than he was at first for his orthodoxy and friendship to Athanasius unlesse the
ut resipiscant ab infidelitate et transeant ad fidem Hoc enim est bonum coram salvatori nostro Deo qui vult omnes homines salvos fieri ad agnitionem veritatis venire Especially Kings and Princes the principal instruments to draw others to salvation and the knowledge of the truth by their Examples and Edicts Pope Symnachus being accused of Adultery and other horrid facts to Theodoricus King of Italy Sancta Synodus apud urbent Romanam ex praecepto Gloriosissimi Regis Theodorici diversis â—â—regionibus congregata in Christi nomine est this King not the Pope summoning this Council even in Rome it self Cum ex diversis Provinciis ad urbem Romam convenire Sacerdotes Regia praecepisset authoritas ut de his quae de venerabili Papa Symmacho Apostolici sedis praesul ab adversariis ejus dicebantur impingi sanctum Concilium judicaret â—egitime Liguriae Aemiliae vel Venetiarum Episcopis consulendi Regem incubuit necessitas concerning this accusation Who coming into the Kings presence respondit praefatus Rer piissimus bonae conversationis affectu plura ad se de Papae Symmachi actibus horrenda fuisse perlata et in Synodo oportere si vera esset inimicorum ejus objectio judicatione constare Whereupon the Examination of his crimes being referred to this 4th some reckon it the 3d. Synod held at Rome and that by the Popes desire to purge himself as well as by the Kings precept the Pope entred into the Synod et de evocatione Synodali â—lementissimo Regi gratias retulit et rem desiderii sui evenisse testatus est Upon his accusation to the King he was suspended ab officio beneficio by this King untill he had purged himself At his first appearance before the Council he complained of this his suspension as illegal being not made by the Council but out of it and prayed to be readmitted and restored by the Council et ut omnia quae per suggestiones inimicorum suorum a parte Cleri vel aliquibus laicis amiserat potestati ejus legaliter ab honorabili Concilio redintegrarentur seu redderenter et tanti loci Praesul regulariter prius statui pristino redderetur et tunc non ante veniret ad causam et si ita recte videretur accusantium propositionibus responderet Digna res visa est maximo sacerdotum numero quae mereretur effectum decernere tamen aliquid Synodus sine Regia notitia non praesumpsit Whereupon the Synod sent to the King to know his pleasure herein Sed suggestionibus per legatorum negligentiam non meruit secundum vota responsum But contrary to the Synods desire and opinion Iussus est Regis praeceptionibus Papa Symmachus ante Patrimonii vel Ecclesiarum quas amiserat receptionem cum impugnatoribus suis in disceptatione confligere qui potestatis suae privilegia et quae pro conscientiae quantum juste aestimamus emendatione submiserat nec hac voluit vice resumere Whereupon it was thought meet that the Libel prepared against the Pope by his accusers qui quotidie seditionibus appellabant should be received by the Synod Which being received accordingly and read there appeared two things in it which seemed either false or repugnant to their Ecclesiastical power The one that his Crimes whereof he stood accused apud Regiam constitit notitiam were pending before the Kings own conusans which was false he having referred him to the Council The second that they could prove him guilty of the Crimes objected by his servants addentes ut ipse mancipia traderet quibus quantum illi disserebant posset in judicatione superari Quae res Canonibus ipsis publicis erat legibus inimica c. Et dam inter ista quae essent facienda tractabatur praefatus Papa ut causam diceret occurrebat Qui veniens abirruentibus turbis aemulorum suorum ita tractatus est ut multis Presbyteris qui cum ipso erant per cadem ipsam mortis fuisset occasio quod probat recentium adhuc vestigia vulnerum nisi illustris vir Comes Alegerius sublimes viri Gutela Vedecelsus Majores domus Regiae perspexissent quos secum unde egressus fuerat ad beati Petri Apostoli septa convexerat Upon these tumults and confusions the Synod reported the whole series of their proceedings to the King as Supream Judge iterum Nos ad Iustitiam contulimus principalem scientes vivinitare propitia regere Dominum quem ad gubernacula Itaâ—iae ipse providerat They informed the King Saepe nominatum Papam post caedem cui subjacuerat cum suis si voluntatem rursus haberet ereundi ad judicium fuisse commonitum but that he could not canonically purge himself without great dangers and that by reason of the tumults of his accusers who resisted justice he could not be compelled to answer against his will Ad haec serenissimus Rex taliter Deo adspirante respondit in Synodali esse arbitrio in tanto negotia sequenda praescribere nec aliquid ad se praeter reverentiam de Ecclesiasticis negotiis pertinere committens etiam potestati Pontificum ut sive propositum vellent audire negotium sive nollent quod magis putarent utile deliberarent dummodo venerandi provisione Concilii par in Civitate Romana Christianis omnibus redderetur Whereupon the Synod by vertue of this reference from the King thought best to proceed no further in the examination of the fact but to referre the cause to Gods judgement acquainting the Roman Senate with their resolutions and desiring them to consider quanta inconvenienter et praejudicialiter in hujus negotii principio contigissent That all men are sinners and have need of Gods mercy and that the examining of this cause would do more prejudice and dishonor then good to the Church Wherefore juxta mandatum Principis non discuterent but referr the whole cause to God the Judge of secret things and so acquitted him from the Articles exhibited against him as to men Vnde secundum Principalia praecepta quae nostrae hoc tribuunt potestati quicquid Ecclesiastici inter sacram Vrbem Romae vel foris Iuris est reformamus totamque causam Dei judicio reservantes universos hortamur ut sacram communionem sicut res postulat ab eo percipiant Dei animarum suarum meminerint quia ipse amator pacis est ipse Pax est qui monet Pacem meam do vobis c. From these memorable proceedings against this Pope it is most evident 1. That the Pope in this age was subject and submitted himself to the Judicature not only of the Emperor but of Thedoricus the Gothish King of Italy who removed Symmachus and Laurentius from the Papacie contending for it and placed Peter Altinat therin to appease the Schism till the cause between them was heard and to a Council of Bishops even for scandalous crimes objected against him 2ly
Burials Penance and all manner of Divine and Ecclesiastical affairs where those who please may peruse them for their satisfaction This pious Emperor to reform all corruptions abuses in Doctrine Discipline in the Churches of France Italy Germany summoned several Councils under him being present and president in most of them Pope Leo the 3d. being distressed misit ad Carolum claves Sancti Petri Urbisque Romae vexilla alia 〈◊〉 peteâ—s ut Romanum populum Papae Sacramento fidei data subâ—iceret against their wills upon this occasion Anno 799. there was a great sedition raised at Rome against this Pope whose Opposites as he was riding in procession from his Palace of Lateran to St. Laurence Church threw him from his horse put out his eyes and cut off his tongue as they imagined leaving him naked and half dead in the Streets and afterwards thrust him into the Monastery of St. Erasmus as a prisoner whence he escaping went into France complained of this injury to Charles the Great who Anno 800. marched to Rome accompanied with this Pope where after 7. days stay calling an Assembly of the Bishops Abbots et omnem Nobilitatem Francorum et Romanorum He acquainted them that the principal cause of his comming to Rome and convening them now was De discutiendis quae objecta sunt Pontifici criminibus ejus calumniatores mortiferum ei crimen imposuerunt Rege autem hoc inquirente cum nullus esset criminis probator Pontifer assumpto Evangelii textu coram Rege et omni populo ambonem conscendit astantibusque accusatoribus invocato sanctae Trinitatis nomine jure jurando ab objectis se expurgavit c. Lo here King Charls before he was crowned Emperor sat as Supreme Judge in Rome it self examining the Crimes objected against the Pope who when witnesses failed purged himself before him and all the people by his Oath and was thereupon acquitted Immediately after by way of gratitude for his restitution to the Papacy and absolution from his objected crimes King Charls comming on Christmas day to divine Service this Pope Leo on a sudden rising from prayers Carolo nihil minus speranti as Abbas Uspergensis relates though others conceive it was by his own appointment Papa coronam imposuit et Imperatorem Romanum pronunciavit et a cuncto Romano populo acclamatum est Carolo Augusto a Deo not Papa coronato Magno et Pacifico Imperatori Romanorum vita et victoria Post quas laudes unctus ab Apostolico et antiquorum more Principum ab eo adoratur ablato Patricii nomine Imperator et Augustus appellatus est Which Mantuanus the Poet thus expresseth Imperii tandem Roma applaudente Coronam Impoâ—uâ—t Carolo tantique insignia Regni Gratia Anastatius Onuphrius Platina Stella Baronius Alvarus Pelagius Marta 〈◊〉 Schioppius Bellarmin and other Pontificians conclude from lience that the Pope is above the Emperor and may de jure dispose of Empires Kingdoms and at his pleasure translate them from one Family and Nation to another Romani Imperii 〈◊〉 Gracis per Papam ad Gallos est translata postea a Gallis ad Germanos secundum beneplacitum ejus Ita est Imperium quod antea a coelo dari creditum fuit nunc ad Papae manus devolutum Pipinum queque Caroli hujus filium illius partis Itahae regem declaravit hic Pontifex quam nec ipse nec ullus praedecessorum suorum subjicere poterant writes Balaeus and others But whosoever shall impartially consider these ensuing particulars will at first discover the falsity and absurdity of these Conclusions 1. The several Letters supplications addresses of Pope Hadrian Stephen Leo and others to Pipin Carolomannus and this King Charles to protect and desend them against Aistulphus Desiderius the Lombards Romans Exarchs and other their opposites who deposed expelled and seised upon their persons possessions from time to time who thereupon restored these Popes to yea confirmed them in their Papacy by their swords and new Charters of Donations 2ly That they submitted themselves to them as their Lords Patrons Protectors surrendred up St. Peters Keyes and the Roman Ensigns to them 3ly That the Pope Council Nobles and people of Rome granted the power of electing confirming the Pope and the Government of the See and City of Rome to this Charles and his successors 4ly That before he was crowned Emperor he sat as Judge of this Popes crimes when others refused out of fear to Judge him that after his purgation he absolved and pronounced him innocent then gave judgement of death banishment against his false accusers and persecutors beheading no lesse then 300 of them as some record 5ly That Charles by way of conquest got actual possession of Rome and Italy made himself Emperor thereof his son Pipin King of Italy and this Leo actual Pope by his own sword alone not by this Popes antecedent gift or donation who never had any precedent right in or possession of them Hence Otto Frisingensis and sundry others truly observe Qualiter Carolus assumpto Pontifice totoque populo Augustus vocatus Imperium a Gracis ad Francos transtulit Hujus virtute Regnum Francorum plurimum augmentatum est omniumque Regnorum Maximum Romanum scilicet ab Oriente ad Occidentem translatum Not by the Popes or St. Peters authority as Pontificians fancre 6ly That all this Popes Predecessors were subject to the Emperors their elections approved yea their persons judged deposed by them from time to time as the premises evidence 7ly That the people of Rome by their unanimous acclamations and assents rather elected and made Charles their Emperor then the Pope who only declared anointed crowned him Emperor ministerially as other Archbishops and Bishops crown their Kings as Cardinals Bishops crown Popes themselves not authoritatively as disposers of their Crowns Empires Kingdoms as Supream Lords thereof 8ly That this Pope together with the people of Rome and all present at Charls his Coronation cryed out That God had made and crowned him Emperor by his providences and his own victorious successes not the Pope or Romans as Carolo Augusto A DEO CORONATO c. resolves 9ly That as the High Priests and Priests anointing and crowning of David Solomon and other Kings of Judah and Jerusalem by Gods appointment under the Law gave them no Jurisdiction or superiority over their persons or Kingdoms So the Popes and Bishops annointing crowning of Emperors Kings under the Gospel warranted by no Gospel precept or president of Christ Peter or any other Apostle Bishop Priest can much lesse do it Hence Thomas Waldensis though a great Champion for the Popes and Bishops Jurisdiction and Supremacy dogmatically resolves 1. Regia potestas prima sui origine a Deo est non a Sacerdoâ—e 2. Quanquam ministerio Episcoporum Regibus imponatur Corona et insignia conferantur non est propterea dicendum Regiam illam dignitatem ortum habere a sacerdote
defecerant in deditionem recipit totum Petri patrimonium brevi pacatum reddidit This year Conrade the Emperors sonne after 9. years revolt from and rebellion against his Father wholly swayed by the Pope and Machtylda cui ut quidam dicunt sicut sanguine ita connubio conjunctus died in rebellion being poysoned as some relate whereupon this Pope endeavoured to engage his Sonne Henry whom his Father had declared to succeed him in the Empire in a publike assembly of the States and all the Hildebrandian faction to depose and usurp his Fathers throne by force and treachery For which end Pope Paschal Anno 1102. summoned a General Council at Rome wherein he resumed the old quarrel about Investitures passing this Decree therein and other subsequent Councils thus registred by Gratian caus 16. qu 7. Si quis Clericus Abbas vel Monachus per Laicos Ecclesias obtinuerit secundum Sanctorum Apostolorum Canones to wit of Urban and Hildebrand Antiochieni Concilii capitalium excommunicetur Constitutiones Sanctorum canonum sequentâ—s of Hildebrand and Vrban Statuimus ut quicumque Clericus ab hac hora investituram Ecclesiae vel Ecclesiasticae dignitatis de manu Laici acceperit et qui ei manum imposuerit gradus sui periculo subjaceat Nullus Laicorum Ecclesias vel Ecclesiarum bona occupat vel disponat qui vero secus egerit ab Ecclesiae liminibus arceatur ratifying all his Predecessors forecited Decrees against Investitures Henry the Emperor having notice of the Popes intention and designes to call this Council Habito cum Principibus colloquio Roman se profecturum ac Generale Concilium circa Febr. Kalend. inibi convocaturum according to his Imperial Priviledge to summon Councils of which this Pope would deprive him condirit quatenus tam sua quam Domini Apostolici causa canonice ventilata Catholica inter Regnum et Sacerdotium confirmaretur unitas Constat tamen nec ipsum juxta placitum venisse nec nuncia dignitati Apostolicae subjectonem profitentia misisse as he had no reason Nec hoc latet quod alterum Papam ipsi Domino Paschali superponeret he being unduly elected without his Imperial assent by the power and confederacy of his rebellious usurping Sonne Conrade si fieri posset conatus sit The ground of his absenting himself was his just fear of the Popes treachery and designs to dethrone or murder him to establish himself in his usurped Papal Chair Whereupon this Pope taking advantage of his absence convententibus universis Apuliae Campaniae Siciliae Tuscaniae totiusque simul Italiae Praesulibus Ultramontanorum autem quamplurimorum Legatis all or most of the Hildebrandian faction Synodus magna Romae est habita ubi praeter antiqua Patrum instituta to wit against Investitures more solita reverenter confirmata etiam saepedictum hujus temporis Schisma inter prâ—â—cipuas haereses computatur ac perpetuo cum suis authoribus atque sequacibus anathemate hujusmodi subscripta professione condemnatur Anathematizo omnem haeresim praecipue eam quaestatum praesentis Ecclesiae perturbat quae docet asserit Anathema contemnendum Ecclesiae ligamenta spernenda esse And to make sure his Title superadded this new Oath of absolute Canonical obedience Promitto autem obedientiam Apostolicae sedis Pontifici Domino Paschali ejusque successoribus sub testimonio Christi et Ecclesiae affirmans quod affirmat et damnans quod damnaâ— sancta universalis Ecclesia Ibi etiam quam sententiam in Imperatorem vel Patricium Romanum Heinricum idem Apostolicus Paschalis promulgaverit by no Apostolical president nos quoque inter innumeras diversarum Gentium catervas proxima coena Domini in Ecclesia Lateranensi ab ipsius ore didicimus Nimirum postquam 8. Kalend. Octobris maris fluctibus Joppae traditi Romae sumus per gratiam Christi praedicta majore hebdomada introâ—ucti Quia inquit tunicam Christi scindere id est Ecclesiam rapinis incendiis devastare luxuriis perjuriis atque homicidiis commaculare non cessavit Primo a beatae memoriae Gregorio Papa deinde a sanctissimo viro Vrbano predecessore meo propter suam inobedientiam excommunicatus est atque condemnatus Nos quoque in proxima Synodo nostra judicio totius Ecclesiae perpetuo eum anathemate tradidimus Id notum volumus omnibus et maxime Vltramontanis esse quatenus se ab ipsius contineant iniquitate After this Excommunication the Pope dispatcheth his Legates and Letters into Germany exciting Princes and Prelates of the Hildebrandian faction to take up arms afresh against the re-excommunicated Emperor and all his adherents Amongst others he sent one Letter to Robert Earl of Holland newly returned from the wars against the Saracens in the holy Land to this effect Hoc est legitimi militis ut sui Regis hostes instantius persequatur Gratias ergo prudentiae tuae agimus quod praeceptum nostrum in Cameâ—acensi parochiae executus es id ipsum de Leodiensibus excommunicatis Pseudoclericis praecipimus who adhered faithfully to the excommunicated Emperor Nec in hac tantum parte sed ubique cum poteris Henricum haereticorum caput et ejus fautores pro viribus persequaris Nullum profecto gratius Deo sacrificium offerre poteris quam si eum impugnes qui se contra Deum erexit qui Ecclesiae Dei regnum auferre conatur c. Hoc tibi et Militibus tuis in peccatorum remissionem pricipimus c. Hereupon the Bishop Canons and Clergy of the Diocesse and Church of Leodium in their own just defence writ a memorable answer to this Popes Letter wherin they thus notably oppugned his antichristian proceedings against the Emperor and his adherents oppugne his pretended Supremacy Tyranny Blood-thirstinesse vindicate this Emperors cause supremacy over Popes Prelates prove Rome to be Babylon and the Pope Antichrist Stupendo gemendo exâ—â—laâ—…o inquit Ecclesia Leodiensis cum Esia qui onus deâ—â—â—â—… exaggerans exclamat sicut turbines ab Africo veniunt de deserto venit de terra horribili vuio dura nunciata est mihi c. Qui hactenus non intelligebat loquendo quid sit desertum mare nunc intelligat videndo quid per desertum mare significetur non solum Babylonia sed etiam mundus Ecclesia c. Ecclesia 〈◊〉 se desertam a sano praesulum consilio Quae enim major olim confusio fuit in Babylonia quam hodie est in Ecclesia In Babylonia confusae sunt lingua gentium in Ecclesia dividuntur linguae mentes credentium Ait Petrus in Epistola sua Saâ—â—taâ— vos Ecclesia quae est in Babylone collecta Hactenus interpretabar ideo voluisse Patrum per Babyloâ—em sâ—gâ—are Romam quia tunc temporis Roma confusa erat Idoloâ—atria omni spurcitia At nunc dolor meus mihi interpretatur quod Petrus Prophtico spiritu dicens Ecclesiam in Babylone collectam praevidit confusionem dissensâ—onâ—s quia
contra te in testimonium erit sed ipsi Apostoli Martyres tui stabunt in magna constantia adversus eos qui se angusti verunt qui abstulerunt labores eorum Sed jam finem loquendi omnes pariter audiamus Annunciavi justitiam praenunciavi periculum veritatem non tacui hortatus sum ad meliora superest ut aut de vestra citius correctione laetemur aut de justa imminenti damnatione certi inconsolabiliter lugeamus arescentes tabescentes prae timore expectatione quae supervenient universae Vrbi The Romans notwithstanding this Letter persisting obstinately in their Oppositisition against Eugenius to cast off his Papal Usurpation over them this Pope thereupon veterum Pontificum exemplo in Franciam ire constitutit ut absentia desiderium sui Romanis efficeret accordingly he retired into France to avoid the fury and treachery of the Romans and that principally by St. Bernards perswasion who gave him this black Character of them Quid de populo loquar Populus Romanus est Nec brevius potui nec expressius tamen aperire de tuis Parochianis quod sentio Quid tam notum seculis quam protervia et fastus Romanorum Gens insueta paci tumultui assueta Gens incivilis et intractabilis usque adhuc subdi nescia nisi cum non valet resistere En plaga tibi incumbit cura haec dissimulare non licet Rides me forsitan fore incurabilem persuasus Noli diffidere curam exegeris non curationem Denique audisti curam illius hab non cura vel sana illum Verum dixit quidam Non est in medico semper relevetur ut aeger c. Quem dabis mihi de tota maxima urbe qui te in Papam receperit precio seu spe precii non interveniente Et tunc potissimum volunt dominari cum professi fuerint servitutem Fideles se spondent ut oportunius fidentibus noceant Ex hoc non erit consilium tibi à quo se arcendos putent non secretum quo se non ingerant Si stante prae foribus quoquam illorum moram vel modicam fecerit ostiarius ego tunc pro illo esse nolo Et nunc experire paeuciâ— noverim ne ego vel aliquatenus mores gentis Ante omnia sapientes sunt ut faciant mala bonum ante facere nesciunt Hi invisi terra coelo utrique iniecâ—ere manus impii in Deum temerarii in Sancta seditiosi in invicem aemuli in vicinos inhumani in extraneos quos neminem amantes amat nemo cum timeri affectant ab omnibus omnes timeant necesse est Hi sunt qui subesse non sustinent praesse non norunt superioribus infideles inferioribus importabiles Hi inverecundi ad petendum ad negandum frontosi Hi importuni ut accipiant inquieti donec accipiant ingrati ubi acceperint Docuerunt linguam suam grandia loqui cum operentur exigua Largissimi promissores parcissimi exhibitores Blandissimi adulatores mordacissimi detractores simplicissimi dissimulatores malignissimi proditores Excurrimus usque huc plenius te atque expressius ad monendum putantes horum quae circa te sunt in hac parte jam ad ordinem recurramus St. Bernard perceiving the Romans to persist obstinately in their Rebellion against Eugenius whom they forcibly expelled without hopes of any amicable reception of him by Letters or mediation endeavoured to stirr up the French King and other Princes to restore him and reduce the Romans by force of arms to obedience both to the Pope and Emperor to which end he writ this memorable Epistle to Conrade King of the Romans evidencing the Emperors and Kings Supremacy in causes Ecclesiastical that the defence care of the Church and Religion belongs primarily to them not the Pope and that Rome was the head Inheritance of the Empire though the See of the Papacy Ad Conradum Regem Romanorum Nec dulcius nec amicabilius sed nec artius omnino Regnum Sacerdotiumque conjungi seu complantari in invicem poterunt quam ut in persona Domini ambo haec pariter convenirent utpote qui factus est nobis ex utraque tribu secundum carnem Summus Sacerdos Rex non solum autem sed et commiscuit ea nihilominus ac confederavit in sue corpore quod est populus Christianus ipse caput illius ita ut hoc genus hominum Apostolica voce genus electum regale Sacerdotium appelletur In alia quoque scriptura quotquot sunt praedestinati ad vitam Noâ—ne omnes Reges Sacerdotes nominantur Ergo quae Deus conjunxit Homo non separet Magis autem quod divina sanxit authoritas humana studeat adimplere voluntas jungant se animis qui juncti sunt institutis Invicem se foveant invicem se defendant invicem onera sua portent Ait Sapiens Frater adâ—uvans fratrem ambo consolabuntur Quod si alterutrum se quod absit corroserint momorderint nonne ambo desolabuntur Non veniat anima mea in consilia eorum qui dicunt vel Imperio pacem et libertatem Ecclesiarum vel Ecclesiis prosperitatem et exaltationem Imperii nocituram Non enim utriusque institutor Deus in destructionem ea connexuit sed in aedificationem Si hoc sâ—â—is quousque vos communem contumeliam communem dissimulatis injuriam Nonne ut Apostolica sedes ita et caput Imperii Roma est Ut ergo de Ecclesia taceam num honor Regi est truncum in manibus tenere Imperium Et quidem ignoro quid vobis super hoc consulent Sapientes vestri Principes Regni sed ego in insipientia mea loquens quod sentio non tacebo Ecclesia Dei ab exortu suâ— usque ad haec tempora pluriâ—s tribulata est pluries liberata est to wit by Christian Kings anâ— Emperors Denique audite quid ipsa de se loquatur in Psalmo Ipsius enim vox est Saepe expugnaverunt me à juventuâ—e mea etenim non potuerunt mihi supra dorsum meum fabricaverunt peccatores proloâ— gaverunt iniquitatem suam Certus esto O Rex quod nec nunc quâ—que relinquet Dominus Virgam peccatorum super sortem justorum Non est abbreviata manus Domini nec facta impotens ad salvandum Liberabit hoc tempore absque dublo sponsam suam qui suo sanguine redemit eam suo spiritu dotavit donis caelestibus exornavit ditavit nichilominus terrenis Liberabit inquam Liberabit sed si in manus alterius viderint Regni Principes id ne honor Regis regnive utilitas sit non est utique Quamobrem accingere gladio tuo super femur tuum potentissime et restituat sibi Caesar quae Caesaris sunt et quae sunt Dei Deo Vtrumque interesse Caesaris constat et propriam