hominis et hominem sua causa Deum fecisse quam quod ex omnibus animantibus solus ita formatus est ut oculi ejus ad coelum directi facies ad Deum spectans vultus cum suo parente communis sit quasi porrecta manu allevatum ex humo ad contemplationem sui excitasse Propterea igitur coli se Deus expetit honorari ab homine tanquam Pater ut virtutem et sapientiam teneat quae sola immortalitatem parit Idcirco mundus factus est ut nascamur ideo nascimur ut agnoscamus factorem mundi ac nostri Deum ideo agnoscimus ut colamus ideo colimus ut immortalitatem pro mercede capiamus quoniam maximis laboribus cultus constat ideo praemio immortalitatis afficimur ut similes Angelis effecti summo Patri ac Domino in perpetuum serviamus et simus aternum Deo Regnum Haec summa rerum est hoc arcanum Dei hoc mysterium mundi Yea this is the sum mysterie of all the Kings and kingdoms in the world instituted by God for these only ends that all the kingdoms of the world might thereby become the temporal kingdoms of God and of his Christ on earth and his eternal kingdom in heaven All these recited Fathers lived under Heathen not Christian Emperors Kings to whom they Addressed their Apologies Appeals Defences of the substance truth of the Christian Religion they professed under them as the highest powers on earth the properest Judges of Religion and bound in duty to protest both it and them in the true profession thereof When the Roman Emperors and other Kings became Professors Protectors and Propagators of Christianity the Fathers Councils Bishops Clergy and Christians under them thus set forth their Supremacy in and over all Ecclesiastical and Religious affairs persons as well as temporal To pretermit the Ecclesiastical Jurisdiction attributed to and exercised by Constantine the Great the first Christian Emperor which I shall insist on in the First Chapter of the 2d Book Athanasius Bishop of Alexandria as he constantly prayed to God in publike for Constantius the Emperor though an Arrian with all expressions of Loyalty duty and dedicated a special Apology to him in Justification both of his faith and loyalty useth this expression therein If I were accused to others I would appeal to your Majesty as Paul did to Cesar but seeing they accuse me unto you ad quem a te appellare potero nisi ad Deum There being none paramount the Emperour to Appeal to neither Pope nor Council but God alone How this Emperor Constantius twice removed and banished Athanasius Bishop of Alexandria and Paulus Bishop of Constantinople from their Bishopricks and placed Gregory and George two Arrian Bishops in their Sees and how upon their Complaints and Appeals to his Brother the Emperor Constans reigning in the West who summoned their accusers to appear before him which they did they were restored to their Bishopricks by the advice and decree of the Council of Sardis Anno 350 summoned by both these Emperors Edicts at the requests of Athanasius and Paulus to hear and decide their cause referred to them by the Emperors and the special Letters of Constantius sent to Athanasius What Creeds or forms of Christian faith both the Arrian and Orthodox Bishops compiled in the Councils of Antioch Sardis Jerusalem Smyrna Millain Arimino and Seleucia all summoned by the Emperors Edicts presented to the Emperors for their approbations and ratifications as Supreme Judges Moderators in such cases are at large recorded in Socrates Scholasticus Ecclesiast Hist l. 2. cap. 7 to 44. Nicephorus Calixtus Eccles Hist l. 9. c. 20. to 44. Sozomen Eccles hist l. 2. Cent. Magd. 4. cap. 8. and sundry others to whom I referr the Readers for brevity sake Only I shall recite the memorable requests of the Orthodox Bishops in the Council of Arimino to the Emperor Constantius in their second Epistle to him Wherefore we humbly request your Majesty of your gracious Favour and wonted Clemency to accept this our Message That you admit no novelty to creep into the Church of God to the contumely of such as are already departed this life but that you grant us your license and lawfull favor firmly to persevere in those things which our Ancestors have decreed in as much as it is evident to all men that whatsoever they did it was through well advised counsel prudent consideration and the aid of the holy Ghost Also We humbly request that the exiled Bishops which wander in farre and foraign Regions grievously afflicted by reason of great years and the misery of want and necessity may by your safe conduct return home from exile to the end the Churches remain not desolate and desolate of their Bishops being thus farr asunder Last of all Our humble sute is to your Majesty that nothing may be diminished from or added to the Old and Antient Decrees but that all whatsoever have been observed unto this day through the godly procurement of your Father may henceforth be of force strength and virtue and that hereafter there may arise no molestation to us about those things and that you suffer us not to be banished our Churches c. Saint Hillary Bishop of Poictiers wrote thus to this Arrian Emperour Constantius not long after At hanasius in the Orthodox Christians behalf We beseech your Clemency to permit that the people may have such teachers as they like such as they think well of such as they chuse and let them solemnize the divine mysteries and make prayers for your safety and prosperity In which Book to this Emperor he acknowledgeth his Supremacy in and over all Ecclesiastical persons causes though he justly censures his force imposed on them in their Councils to make them vote against their wills and the Orthodox faith in behalf of the Arrian Hereticks The Godly Western Bishops assembled by this Arrian Emperor Constantius his Edict to the Council of Ariminum and there long detained by him from their Cures wrote two supplicatory Epistles to him from thence to dismisse them to their Bishopricks before the cold Winter approached In the first they thus petitioned them We beseech your Majesty that you cause us not to be banished nor stayed from our Churches but that the Bishops together with the people may live in peace and tranquillity and may humbly pray for your health kingdom and safety in which the Divine Majesty long preserve you Pro tua salute Imperio prolixo So Nicephorus renders it but others thus Supplicantes Deo pro pace tui Imperii pariter et salutis quam tibi Dominus in perpetuum largiatur They concluded their second Letter to him with this Supplication For this cause we beseech your Clemency the second time most religious Lord and Emperor that you command us to depart to our Churches if it so please your Godlinesse before the sharpnesse of Winter come That we
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
Senatus dixerunt Quoniam verò Flavianus religiosae memoriae Eusebius reverendus Episcopus ex gestorum cogniionum scrutatione ipsa voce quorundam qui huic Synodo praefuerint confitentium se errasse frustra eos damnasse quia nihil circa fidem monstrantur crasse ostenduntur injuste depositi Videtur nobis secundum quod Deo placitum est Iustum esse si placuerit divinissimis et pussimis Dominis nostris eidem paellae Dioscorum reverend Episcopum Alexandriae Juvenalem reverendum Episcopum Hierosolymorum Thalassium reverend Episcopum Caesariae Cappadociae Eusebium reverend Episcopum Ancyrae Eustathium reverend Episcopum Beryti Basileum reverend Episcopum Seleucite Isauriae qui potestatem et principatum Synodi tenuerunt subjecere et a sancto Concilio secundum regulas ab Episcopali dignitate fieri alienos omnibus quae acta sunt ad sacrum Apicem the Emperors referendis Hereupon Orientales qui cum ipsis reverendi Episcopi clamaverunt Hoc justum Iudicium Multos annos Senatui multos annos Imperatoribus Impius semper fugit Dioscorum Christus deposuit Homicidam Christus deposuit Haec justa sententia Hoc justum concilium Iustus Senatus Iustum Concilium which they oft repeated On the other side Illyriani Episcopi dixerunt Omnes erravimus omnes veniam mereamur Has preces Concilio Catholico has preces Augusto Omnes peccavimus omnibus indulgeatur precamur omnes peccavimus omnium miseremini Omnes peccavimus omnibus indulgete Dioscorum in Synodo Dioscorum in Ecclesiis These Interlocutions ended Magnificentissimi et gloriosissimi et amplissimus Senatus et Iudices dixerunt Quae interlocuta sunt effectui mancipantur After this judgement Dioscorus was deprived and banished accordingly by the Emperor and Proterus substituted in his place 4ly It is observable what Melipthongus spake in this Council debate Quoniam igitur piissimus Imperator ex avita traditione consuevit orthodoxam continere fidem Et in nullas sanctas regulas irrumpere postulamus ejus referri Clementiae Et si jusserit in criminali causa alterum pro altero decertare et hoc suscipimus praecipue quia universalem praecepit fieri Synodum All which irrefragable Passages infallibly demonstrate these Emperors Supremacy in all religious and Ecclesiastical affairs in that age and that they reputed the maintenance propagation of the true Orthodox faith and their peoples spiritual Welfare the principal part of their Regal care and Imperial office These Religious zealous Emperors as they ratified the Decrees for the Orthodox Faith made in this General Council of Chalcedon so they did by this their Edict confirm those of the Council of Nice summoned and formerly ratified by Constatine the Great Vnius et summi Dei nomen ubique celebretur Nicenae fidei dudum a majoribus traditae et divinae Religionis testimonio atque assertione firmatae observantia semper mansura teneat Nullus haereticis ministeriorum locus nullam ad exercendam animi obstinatioris dementiam pateat occasio c. In the General Council of Chalcedon Actio 11. I find this Supplicatory Letter and Petition of Bassianus to the Emperors Valentinianus and Martianus beginning thus Terrae marisque et totius humani generis Dominis therefore of all Popes certainly Flaviis Valentimano et Martiano perpetuis Augustis Supplicatio deprecatio a Bassiano humili pusillo Episcopo Omnis salus violentiam patientium post Deum vestra tranquillitas est praecipue autem Sacerdotum Christi Quapropter et ego ad has preces veni provolutus vestigiis vestris ut mei misereamini Then relating his case and grievance in being forcibly thrust out of the Bishoprick of Ephesus to which he was elected of which he had 4. years possession by Stephanus then Bishop He adds Supplico vestrae pietati et volvor divinis vestris sacratis vestigiis quatenus sancire dignetur vestra caelestis potestas sacra vestra subnotatione missa ad sanctum Concilium ut cognitio fiat inter me miserrimum et eos qui in me talia praesumpserint c. Whereupon the Emperors referred his cause to the examination of the Council where both parties are heard Et gloriosissimi Iudices appointed by the Emperors to preside in this Council not the Bishops directed the proceedings examine the cause and pronounce the Sentence that both of them should be removed as unduly elected and ordained but retain the name of Bishops that Bassianus should have an annual pension out of it during his life and restitution to all goods taken from him upon due proof thereof In the same General Council Actio 13. Eunomius Bishop of Nicomedia and all his Clergy exhibited the like Petition to these Emperors beginning as the former Terrae marisque et totius gentis hominum Dominis c. Deus vobis Imperium ut omnes gubernetis therefore Popes as well as others ad salutem orbis terrarum et pacem sanctarum Ecclesiarum juste donavit Quapropter ante omnia et per omnia mark it piissimi et Christi amantissimi Principes pro orthodoxae et saluberrimae fidei dogmatibus cogitatis tam haereticorum fremitus extinguentes quam pia ad lucem dogmata deducentes Vnde prosternimus nos Majestatis vestrae vestigiis ut jubeatis arceri injustitiam quae adversum nos a reverendissimo Episcopo Niceno Anastatio est praesumpta quatenus valeamus congrua pace fruentes sine intermissione divina mysteria perficere et consuetas orationes Domino Deo pro aeterna vestra potestate solvamus Their complaint was that Anastatius neque honorem Dei prae oculis sumens neque leges vestrae pietatis reveritus had invaded their rights quas nobis pietatis vestris legibus Ecclesiasticis sanctionibus sunt collata quae nullus aliquando praecessorum ejus jubere aut movere tentavit Both parties are heard and their case examined as the former by the Gloriosissimi Judices not Bishops In the 14th Action of this Council I meet with this memorable Petition of Salvinianus Paros Episcopi somewhat varying from the former Piissimis et Christo amantissimis et digne a Deo omnium honoratis Augustis Valentiniano Martiano preces supplicatio à Salviniano Episcopo Dominus omnium videns Apostolicam et Orthodoxam fidem a dissimulatoribus interim fatigari et omnem mundum seditionibus vexari et suscitavit vestram pietatem universum mundum regere atque gubernare et tumultus qui a nefandis exorti sunt sanctorum doctrina reprimere et claritatem atque soliditatem recti dogmate confirmare Vnde juste vestrae tranquilitati ac de vobis dicit Deus Exaltavi electum de plebe mea Inveni David servum meum c. Credens itaque nutu divino super omnem principatum ac dominationem consistere vestrum Principatum therefore above the Popes and Councils adsum supplicans et rogans vestram pietatem
ut mei providentiam fieri et causam meam examinari praecipiatis Ego enim a puero eram in Monasterio dispensator omnium rerum nihil de Episcopatu cogitans neque rogans quemquam hujus gratia dignitatis Dum ergo essem in Monachorum providentia constitutus adstitit mihi repentè illius temporis Metropolitanus Episcopus cum provincialibus Episcopis me Paros ordinavit Episcopum de qua in scriptis dejectus est Athanasius ex gravissim is capitibus accusatus nec volens pro illatis sibi criminibus reddere rationem qui aliquando quidem Episcopatum repudiabat Frequenter vero citationes vocantium cum ad Synodorum judicium declinabat Is enim in Ephesina Synodo ex praecepto Alexandrini praesulis in meam Ecclesiam superingressus est ego praeter voluntatem meam ordinatus expulsus sum Et haec quidem ecta sunt habitatoribus illius civitatis dolentibus lugentibus meam expulsionem Supplico igitur et vestrae potentiae ut jubeatis meam causam sub praesentia vestrae pietatis examinari et placitum terminum dari ut et ego cum cunctis aliis consuetas orationes pro perpetua vestra potentia semper exolvam Piissimi atque victores Principes Salvianus Episcopus dictata et subscripsi et offero vestrae pietati Baeronicianus vir devotissimus Secretarius divini Consistorii legit This Cause and all the proceedings in it in two former Councils of Ephesus and Antioch were fully heard read and considered and at last referred by the Judges themselves to Maximus Bishop of Antioch to settle Salvianus in the mean time being to enjoy the Title of the Bishop of Paros and receive maintenance out of it I find in Evagrius but not in the Acts of this Council a like Petition from Eusebius Bishop of Dorileum beginning thus It behoveth your Majesties most noble and puissant Emperors to provide carefully for the quieting of all your loving Subjects and to defend from injuries all other men but especially the sacred Senate of Priesthood And herein the divine Godhead which hath granted unto you the rule and domination of the whole world is truly honored wherefore seeing the Christian faith and we our selves also have been oppressed and unjustly molested by extreme wrong by Dioscorus the most Reverend Bishop of the most Noble City of Alexandria we are now come unto your wonted Clemency to crave Iustice at your hands Then complaining of his and Flavianus Bishops of Constantinoples unjust depositions from their Bishopricks in the Council of Ephesus by the power and unjust practises of Dioscorus and accusing him of Blasphemy and Heresie he Petitions the Emperors on his bended knees that his Petition might by his Letters be referred to the Council that both their doings might therein by justly examined and indifferently heard before them and then certified to their Imperial Majesties to do them right By all which Petitions even of these Bishops themselves the Soveraign Authority of Christian Emperors and Kings in and over all Ecclesiastical causes persons and in matters of faith religion and final Right of Appeals to them from unjust Judgements given not only by Bishops but General Councils in the very case of deprivation of Bishops for Heresie and Ecclesiastical offences is so clearly set forth by words and actions that nothing can be more full and satisfactory The Emperor Leo by his Letters to all Metropolitans in the very beginning of his reign confirmed the Orthodox faith professed heretofore by his Predecessors yet notwithstanding the Heretical faction at Alexandria in the absence of Dionysius Captain of the Garrison elected Timotheus Aelius an heretick and oppugner of the Council of Chalcedon for their Bishop and barbarously slew Proterius their orthodox Bishop thrusting Timotheus into his place whereupon all the Bishops of Aegypt and Clergy of Alexandria by a supplicatory Epistle complained to this Emperor Leo the 1. of this outrage desiring Justice and redresse wherein they relate A superna gratia modo divinitus condonatus justè non cessas pro communi utilitate cogitare post Deum cunctorum venerabilis Imperator Quapropter omnis fortitudo verborum tuis vincitur actibus Nuper enim electus a Deo et purpura exornatus optimum judicasti propositum tuum magnum ostendere quem ipse omnium Creator elegit benignius initiis largitatem remunerando bonorum quando repentè in ipso principio voce vestra ex scripto procedente piissimo ad Sanctissimos Metropolitanos Episcopos inerumpibilem Ecclesiae Catholicae crepidinem roborasti et priorum omnium piiss imorumque Principum constituta pro Orthodora religione firmasti Insuper ea quae nuper a sanctae memoriae Martiano Principe nostro sancita sunt consona decernente nihil 〈◊〉 estis mercati quam pacem omnium stabilitatem reipublicae fraenantes linguas eorum qui adversus Ecclesias consurgunt et blasphemant Deum aut in cum quecunque modo delinquunt Injuria namque Dei manifesta est haereticorum alscindentium semetipsos à recta â—ide licentia Quapropter hoc optime sciens venâ—rabilis Imperator maligni prolem existere insidiantes quieti sanctarum Christi semper Ecclesiarum earumque immutilatam pacem consistere non scientes recte proviâ—â—â—â—rum tuam studuisti mox adhiberi ei per omnia resistentem QUOD EST OPUS PIISSIMORUM PRINCIPUM let Popes and Prelates observe it pro orthodoâ—a wfide pugnantium et resistentium 〈◊〉 malis extrinsecus venientibus ET ANIMABUS FIDELIUMADVERSANTIBUS Hunc igitur animum te possidente religiosum et tutorem humani generis tantumque circa Christum studium demonstrantem adimus ex nos importabilia mala passi licet peccatores Christi Pontifices Then relating their grievances the election of Timotheus the murder of Proterius the growth of heresie opposing the orthodox faith and violent thrusting them out of their Churches at large to the Emperor thus pray redresse from him as their only Supream Ecclesiastical Judge and Protector Sanciri praecipite ut expulsi sine calumnia ad suas Ecclesias in pace celebrantes pro vestra pietate solennes orationes cum quiete servari urbemque pariter et in ea sanctas Ecclesias constitutas ad Christi gloriam et salutem et perpetuitatem vestrae Christianissimae pietatis Literas dirigentes pro his quae poscimus ad magnificentissimum Dionysium Ducem necnon ad singularum provinciarum Iudices not to the Pope or any Clergy-men quatenus ea quae a vestra mansuetudine sunt sancita et servantur et effectui contradantur Hereupon this pious Emperor presently sent abroad his Letters to all the Cities Bishops and Churches under his Empire wherein he declares Votum quidem mei pietatis fuit universas orthodoxorum sanctas Ecclesias necnon et Civitates sub Romano Imperio constitutas maxima frui quiete nihilque contingere quod possit earum statum tranquillitatemque turbare c. Then
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
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
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
Messengers to Rome to expostulate with him for crying out Ius Romanae sedis nequaquam Caesari Germano permittendum esse et quod Imperatore inscio et inconsulto sedem Pontificalem invasisset who thereupon returned him this feigned answer Se non alia recepisse conditione hanc electionem quam ut Imperator sua suffragia adiungeret Hac simulatione humilitatis motus Imperator vocationem quam Romam fecerant ratam habet dispatched new Messengers to Hild brand to satisfie him and excuse his non appearance there at the time prefixed Primum qua potest celeritate Nuncios Romam mittit qui se excusent Pontificem a tam horrendis conatibus abducerent Verum Hildebrandus Pontificali fastu tumidus Imperatoris Legatos contra Gentium jus in carcerem conjectos fame siti frigore pene enecat denique cum dedecore summo urbe ejicit En tibi Successorem Petri germanum Hac necessitate compulsus Henricus sibi non stertendum ratus consilium init de Synodo convocanda Wormaciae atque ipsum Pontificem vicissim ut ibi compareat sua autoritate citat Existimabat enim Papam Sententia Caesaris et Synodi quasi exauctoratum non posse excommunicationis fulmen promulgare To this end the Emperor cunctos Regni sui Episcopos Abbates Wormaciae in Dominica Septuagesimae coire jubet dispatching this elegant Epistle to Anno Archbishop of Colen if not the like to other Bishops wherein he summoned him to this Council and relates the causes which induced him to summon it Henricus Dei gratia Rex Annoni Coloniensi Archiepisco gratiam salutem dilectionem In maximis negotiis maximis maximorum opus est consiliis qui facultatem habeant exterius voluntate non careant interius ut rei cui bene cupiunt bene consulere velint possint Quia in cujuslibet rei profectu nec facultas sine voluntate nec volantas sine facultate proderit quod utrumque tu sidelissime ut arbitramur aequaliter possides vel ut verius dicamus licet maximo tibi maxima non desit facultas major tamen adhuc maxima facultate si te benè novimus si fidem tuam diligenter not avimus in nostram regni utilitatem tibi exuberat voluntas de praeteritis emm fideliter exhibitis in futuris crescit spes fidelius exhibendis Tuae autem dilectioni committimus ne spes nostra sit major fide tua quia de nullius regni Principum vel Episcoporum fidelitate quam 〈◊〉 majora speramus sicut bactenus non modo in praeteritorum rerum exhibitione verum etiam in sperandarum promissione tua gavisi sumus Adsic igitur hoc in temport opportuno tua cum facultate voluntas quam non modo nostra verum etiam omnium Episcoporum fratrumque tuorum imo totius oppressae Ecclesiae exoptat necessitas Non etiam hanc oppressionem ignoras tantum vide ne oppressae te Ecclesiae subtrahas sed regno sacerdotio condolcas quo utroque sicut hucusque Ecclesia est exaltata ita nunc heu humiliatur viduata Nam unus dum utrumque sibi vendicavit utrumque dissipavit nec in uno profuit qui in neutro prodesse voluit nec potuit Et ne diutius notati nomine te suspendamus accipe quem dicimus Hildebrandum scilicet Monachum habitu quidem dictum Apostolicum non pastoris cura sed invasoris violentia Apostolicae sedi praesidentem de sede pacis catholicae pacis untae vincula dissipantem ut tibimet in promptu est scire Vt enim de pluribus pauca referamus Regnum et Sacerdotium Deo nesciente sibi usurpavit in quo piam Dei ordinationem contempâ—it quae non in uno sed in duobus duo id est Regnum et Sacerdotium principaliter consistere voluit sicut ipse Dominus Salvator noster in passione sua de duorum gladiorum sufficientia typica intelligi innuit cui cum diceretur Ecce Domine duo gladii hic respondit satis est significans hac sufficienti dualitate spiritualem carnalem glalium in Ecclesia esse gerendum quibus omne nocivum fore tam putandum videlieet Sacerdotali ad obedientiam Regis pro Deo regali vero gladio ad explodendos Christi inimicos exterius et ad obedientiam Sacerdotii interius omnem hominem docens fore constringendum ita de alia in aliam Charitatem tenderetur dum nec regnum Sacerdotii nec Sacerdotium regni honore privaretur Hanc Dei ordinationem qualiter Hildebrandica insania confuderit tu ipse nosti si scire voluisti nam nullum ejus judicio liceâ— esse Sacerdotem nisi qui hoc a fastu suo emendicaverit Me quoque quem Deus in regnum non autem illum vocavit in Sacerdotium quia me de Deo et non de illo regnare velle vidit quia ipse me Regem non constituit regno privare studuit minitans regnum animamque mihi se tollere quorum neutrum concessit Haec his similia cum saepius in nostram ut ipse nosti contumeliam struxerit non tamen adhuc sufficere credit qui de die in diem nova exquisita confusionis genera nobis ingerit ut in nostris nunciis noviter argumentum dedit Nam Charta exponere non sufficit qualiter eosdem Nuncios nostros tractaverit quam indignis modis affecerit quam crudeliter eos incarceravit carceratos nuditate frigore famâ— siti ac plagis contriverit sicque demum in exemplum per medium Civitatis circumductos omnibus spectaculum praebere jusserit ita ut eundem cum Decio Tyranno insanire Sanctos assare credas dicas Unde ne pigeat charissime communi nostrum scilicet mea coepiscoporum tuorum petitioni satisfacere ut in Pentecostem Wormaciaâ— venias ibi plura quorum pauca docet Chartula cum caeteris audias Principibus quid agendum sit doceas rogatus per dilectionem Coepiscoporum monitus per Ecclesiae militatem obligatus per vitae nostrae regni totius honorem The Emperor Bishops and Abbots being assembled in this Synod at Worms statim de Hildebrando deponendo consilia tractare caeperunt His itaque consedentibus Hugo Blancus Cardinalis Romanus supervenit cum literis eorum quos in Urbe Roma Pontifex habebat adversarios Illae in frequenti Senatu lectae sunt in quibus Hildebrandum perjurii et ambitus accusant eundem pleraque avare superbe facere conqueruntur hocque rejecto alium Pastorem postulant â—it Patrum consultum hujuscemodi Hildbrandus qui se Gregorium nuncupat Primus sine consensu nostro adversus Imperatoris Romani rerum Domini a Deo constituti voluntatem contra morem majorum contra leges contra auspicia Pontificatum maximum quem pridem ambivit et judicio convictus perpetuo abjuravit invasit c.
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
p. 448 449. e Chronicâ—n Hâ—saug anno 1106. f Chronicorum lib. 6. cap. 35. lib. 7. in Prologo p. 139 a Otto â—risingensis Chron. l. 6. c. 35 36 b Dan. 2. 40 41 42. Anno 1081 1082 1083. â—o Aventinus Annal. lib 5. p. 461. Anonimus Cuspinianus in Hen 4. Radulphus de Diceto Abbreviationes Chron col 487. Sim Dunelm Hist col 212 Herman Schedel chron Aetas 6. mundi f. 214 Marianus Scotus l. 3. Anno 1081. col 438. Grimstons imperial History in the life of â—â— 4. Helmoldus Chron Sclavorum l. 1. c. 29 30. * 〈…〉 Anno 1081. a Bertoldus Constantiensis Presbyter ad Hermannum Appendix p. 350 Anno 1081 b Ibid. p. 3â—0 c Ibidem p. 350 Anno 1082 d Ibid. p 351 352. Anno 1083. a Ibidem p. 357 354. * pâ—r * Chronicon Anno 1084. p. 225. * Ibidem * Bertoldi Constantiens ad Herman Appendix p. 355 Anno 1085 * Bertoldi Constantiensis ad Hermannum Appendix p. 355. See Abbas Vspergensis Chronicon Aventinus Annal Boiorum l. l. 5 Centur. Magd. 11. c. 10 * See Gratian Distinct 22 23 40. * Joan. 13. 16. c. 15. 20. * See Avent Annal Boiorum l. 5 Abbas Uspergensis anno 1085. p. 225. Centur. Magd. â—1 cap. 10. c Abbas Vspergensis Chronicon p. 225. Cent. Magd. 11 c. 10. Aventinus Annal. Boiorum l. 5. c Ad Hermannum Appendix p. 357. Anno 207â— e Oecumenius Enarrat in Epist ad Rom. c. 13. Parisiis 1547. f. 369 370. f Theophylacti Opera Basileae 1570 p. 37â— 375. * Rom. 1. 6 7 c. 16 3 4 5 7 12 15 17 18. a Aleâ—iados lib. 1. Edit August 1610. p. 31 32. * See Pietre de Pythou Pruvez des Libertez de Leglise Gallicane b Cromerus de Rebus Poloniae l 4. Crantzius l. 3. c. 13 14. Vandaliae Centur. Magd. 11. c. 10. col 606. c Alex. Guag Rerum Polâ—n Tom. 1. p. 76 78. d Ad Hermannum Appendix p. 3â—7 * The Popes triple Crown Miter c Hist Papatus p. 248 c. d Of the Popes Temporal Monarchy ch 6. e De Christianarum Ecclesiarum successione statu c. 5. f In their Books De Antichristo g Jac 〈◊〉 De Christianarum Eccles secessione statu c 5. 6 Aventinus Annal Bolorum l. 5. Onuphrius in vita Greg. 7 h Platina Onuphrius Martinus Polonus Barnes Balaeus in Gregor 7. Sigebertus Schaffnabergensis Anno 1074. Cent. Magd. 11. c. 10. col 485 486. Mat Paris Hist Angl. Ann. 1074 1077 1084. * Here p. 216 217 219 241 243 244 245 246. * Chron. Antonini Tit. 16 c. 1. Sect. 21 b De Gestis Regum l. 3. p. 107 108. * Hist Papatus p. 247. * Printed in Mat Flacii Illyrici Catalog Testium Veritatis Appendix p. 54 c Annal. Boiorum l. â— p. 241 * Here p. 171 225 226. d Annal. Boiorum l. 5. p. 446. d Aventinus Annal Boâ—orum l. 5. p. 448 449. * See Ant de Rosellis Monarchia pars 2. c. 15. * Chron. Antonini Tit. 1. c. 3. sect 21. f. 123. Tit. 17. c. 1. f. 177 * See Bodechini Abbatis appendix ad Chronica Maâ—â—ani Scotâ— an 1110. p. 465 Walthramus Naumburgens Episc de Investituris lib. Illyricus Catal. Test Veritatis Appendix p. 54 55. * Chronicon a Antonin tit 16. c. 1. sect 21 tit 17. c. 1. Cent. Magd. 11 c. 7. col 374 485. Gratian Caus 16. qu. 7. Distinct 33. â—ox Acts and Monuments Vol. 1. with sundry others a De Gestia Regum l. 2. c. 3. p. 84 * Doth not the same reason still remain b De Planctu Ecclesia lib. 2. artic 15. f. 118. L. et artic 2. f. 104. b De Planctu Ecclesia lib. 2. artic 15. f. 118. L. et artic 2. f. 104. c Ibid. l. 2. artic 10. d Ibid. l. 2. artic 20. e Ibid. l. 2. art 10. Gratian Caus 1. qu. 1. * Art 7. f. 102. Gratian Dist 96 Caus 1. q 1 f Ibidem l. 2â— Isay 53. * Opera Lugduni Bat. 1613 a Printed Coloniae 1531. * Episcopus Chiemnensis as some conjecture b Mat. 11. c cap. 13. sect 28. d Cap. 15. sect 32. a Claudium Eâ—pencaeum in Epistolam Pauli ad Titum Parisiis 1568. p. 71 72. * See Antonii de Rosellis Monarchia pars 2. cap. 15. * Simoniam in Pontif. Romanum non cadere fons abusuum b Ibid. pag. 66. 67 68 74 75. Vide p. 132 133. * Mantuani Eclog. 5. 9. a Willielmus Malmsburiensis Hist Angl. l. 3. p. 108. Chronicon Antonini Tit 16. cap. 1. Sect. 21. Paulus Bernreidensis in Vita Gregorii 7. Cent. Magd. 11. cap. 9. col 484 485. Chronicon Joannis Bromton col 973. Henricus de Knyghton de Event Angl. l. 2. c. 3. col 2350. * Si omnes pro Simoniacis haereticis fuissent damnandi ex Ecclesia excommunicandi qui gradus aut functiones ecclesiasticos pecunia emebant vel vendebant nulli pene hujus aetatis Pontifices aut Episcopi Romani pro membris Ecclesiae habuissent Centur Magd. 11. c. 5. col 146. Plerunque Pontifices Romani suam sellam conscendunâ— corruptelis Simoniacis Ibid. c. 7 col 382. a Gratian 22. Dist c. Omni. Distinct 7â— 40. Antonii de Rosellis Monarch pars 2. cap. 15. Goldasti Monarchia Hanc viae 1612. p. 346 347. Alvarus Pelag. Lib. 1. l. 2. Artic. 16. l. 1. Art 34. b Distinct 23. Sâ—ct in 〈◊〉 Antonii de Rosellis Monarch parsâ— cap. 61. c See here p. 239 240. * Bp. Jewels defence of the Church of England pars 1. c. 1. 〈◊〉 1. d Constitutiones Legit. Eccl. totiusque Regionis Angl. Paris 1504. De Concuâ— â—emovendis f 36. b. Gratian caus 32. quâ—â— e Concil Delect Card. Concil Tom. 3. p. 823. Bishop Jewels defence of the Apology 4 part ch 1. divis 1. p. 426. f In lib. Judicum c. 16. g Gratian caus 2. qu. 7 8. Summa Angâ— Test sect 18. 〈◊〉 d Histor Anno 1077. Aventinus Annal l. 5. p. 457. Centur. Magd. 11. c. 7. col 282. Jacob Usserius De Christ Eccleâ— successione statu c. 5. p. 135 136 137 g De Vita Mathildae Ingolstad 1212. l. 2 c. p. 188. h Morney Hist Papatus p. 2â—5 326. Herman Sehedel Cent. Magd 11 c. 10. col 544. i Art 10 11 c. * Anno 1049. i Burt. Melancholly p. 408 and sundry others k See Serm. 66 78 in Cant Serm. ad Pastores in Concil Rhemensi f. 370. Luc. 1â— * Ephes 5. 12. l Rom 1. 27. m Histor Angl. p. 819. Editione Lond. * Chronicon An. 1074 1377 g Histor Angl. An. 1074 h Chronicon An. 1106. i Chron. col 973. k Abbreviationes Chronicorum Anno 1074. col 486. l Annalium Boiorum l. 5. p. 448. m Centur. Magd 11. c. 7. col 382. c. 8 10. Gratian Distinct 32. * Gratian Caus 1. qu. 1. * Contrary to Concil Gangr c. 4. Constant Grat. dist 31.
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
all the Commandements of the first as well as of the second Table and punish all violations of them by Bishops Priests or Deacons as well as others of their subjects 3ly Though not to intrude like Vzziah on the Priests Ministers Bishops office in administring the Sacraments or constant publike Preaching the Gospel yet strictly to command all Bishops Clergy-men of what degree soever within their Realms diligently faithfully constantly to discharge their Pastoral duties by frequent preaching Catechising Administring the Sacraments living answerably to their professions And to enjoyn all other their Subjects to frequent Gods publike Ordinances embrace the true Religion lives as becomes the Gospel and to punish all their negligences extravagances and scandalous offences against their respective trusts and Christian profession 4. To summon General National Provincial Councils Synods to make ratifie Ecclesiastical Lawes Canons and constitute Courts Commissions Officers under them for the examination suppression of Errors Heresies Schisms and better Government of the Church and Church affairs when and where there is occasion 5. To erect new Churches Parishes Bishopricks divide or unite old place godly Bishops Pastors in them for Gods publike worship the better edification instruction salvation of the souls of their subjects and to provide competent maintenance for them 6. To receive Complaints decide Controversies Differences in Religious or Ecclesiastical matters by way of final Appeal to them to restrain redress all Incroachments exactions usurpations of Popes Bishops or other Clergymen upon their Ecclesiastical or Civil Jurisdictions Courts Rights or Subjects Liberties by Prohibitions or other means and promote as much as in them lies as well the spiritual and eternal as temporal felicity of all their subjects This Supream Jurisdiction of Emperors Kings in and over all Ecclesiastical causes persons as well as Secular for their spiritual good together with Christians professed acknowledgement of and submission to it as well under Pagan as Christian Emperors Kings Governors I shall evidence by these ensuing Authorities Aristaeas ad Philocratem fratrem informs us That King Ptolomeus Philadelphus before Christs Nativity demanding of Eleazar and other of the 70. Interpreters Quonam pacto regnum incolumè in finem usque à Rege conservetur Et quemadmodum singula juste perficere possit quomodo recte omnia servans illaesa cundem filiis salvum tradat c. Received these answers Si Dei mansuetudinem Rex in omnibus imitatur Si considerat omnem sensum à Deo esse proponatque ante omniae Dei timorem Si non potentiae suae fidat sed Deum semper imploret ut juste sibi agendi consilia dirigat Si Deum assidue imploraverit ut rectos sibi sensus ad ea quae in posterum peragenda sunt tribuat filiis imperaverit ne gloria divitiisque superbiant sed arbitrentur Dei benignitate sua sermonis sui pulchritudinem principium a Deo deducat And to this question Quid sit in gloria Regis potissimum He received this answer Deum venerari non sacris neque muneribus at cum animi puritate ac fide candida ejus voluntutem sequi All this they must do not only in their own private persons as men but as Kings and Soveraign Rulers by inducing commanding their subjects to imitate their piety examples that they may both arrive at the same ends temporal and eternal felicity Ignatius Bishop of Antioch St. Johns disciple and contemporary with the Apostles writes thus Honorare oportet et Regem nec enim Rege quisquam praestantior nec quisquam similis ei in rebus omnibus creatis therefore not the Pope or Bishops being creatures nec Episcopo qui Deo consecratus est pro totius mundi salute quicquam majus in Ecclesia The Emperors being then Pagans Nec inter Principes quisquam similis Regi qui in pace optimis legibus subditos moderatur Polycarpus Bishop of Smyrna and all the Elders with him in their Epistle to the Philippians thus exhort them Orate pro Regibus Potestatibus Principibus as supream Governours though then enemies to the crosse of Christ ut fructus vester manifestus sit in omnibus sitis in illo perfecti Justin Martyr in his Apologia secunda pro Christianis as well Bishops and Presbyters as believers ad Antoninum Pium Imperatorem stiles him and the Senate Ii quae praesunt qui non vi vel tyrannide sed religione sapientia ducti ferant sententiam of Christians and their Religion the grounds principles and summary whereof he relates and refers unto his and the Senates judgements consciences Subjoyning Tributa verò census iis qui a vobis constituti sunt Vbique in primis conamur pendere quemadmodum a Christo instituti sumus c. Deum solum adoranus vobis autem in aliis rebus laeti servimus Regesque vos et Principes hominum esse profitemur rogamusque ut vos cum Regali potestate sanam bonamque mentem habere inveniamini And he concludes his second Apology in defence of the Christians and their Religion which he submits to the Emperors and Senates Judgements thus Haec vobis queque consideranda permittimus ac si vobis rationi vertitatique consentanea videntur comprobate sin nugae vobis videntur ut verba nugarum plena contemnite non in eos qui nullam injuriam inferunt nec scelus admittunt ut in hostes mortem statuite And ends his first Apology with these words Qua◠vestrum quoque erit pro Religionis Philosophiaeque dignitate quod jus aequum est secundum nos Christianos judicare Theophilus Patriarch of Antioch living about the year 180. under the Empeperors Marcus Aurelius and Commodus writes thus of himself and all Christians too in that age Contra Christianae Religionis calumniatores Simulacra Dii Gentium opera sunt quae confecit manus humana daemonia impurissima c. Quae cum ita sint magis honorabo Regem sive Caesarem non tamen eum adorabo verum pro eo orabo Deum qui verè Deus est adorabo sciens Caesarem ab ipso esse ordinatum Dicas ergo Quare Regem sive Caesarem adorare recusas Quia non ad id institutus est ut adoretur sed ut legitimo qui ipsi congruit honoretur honore Rex enim sive Caesar Deus non est sed meminerit se esse hominem a Deo in hanc dignitatem promotum non ut adoretur sed ut juste quemadmodum justitia exigit judicet Nam Regnum sive Imperium rerumque administratio ipsi a Deo commissa et demandata est Hinc Caesar sive Rex neminem subjectorum aut Regem aut Caesarem appellari vult Regium enim sive Caesareum nomen ipsi soli competit nec alius id vendicare audet Ita adorandi cultus nemini nisi Deo soli deferendus est Regem quidem sive Caesarem
may make our accustomed prayers together with the people to the Almighty God and our Lord and Saviour Christ for your Empire or Reign as we have alwayes accustomed in times past and yet cease not to doe and now wish to continue Not daring to depart from this Council without his License Gregory Nazianzen Oratio 17. informs the Prince and Governour Cum Christo Imperium geris cum Christo munus hoc administras Ab illo gladium accepisti non tam ut eo utaris quam ut mineris ut teneas Quare tibi videndum est ut illi tanquam donarium quoddam purum integrum ei qui dedit serves Imago Dei es verum imaginem quoque Dei Regis quae quidem hic certa dispensatione gubernaretur ad aliam autem vitam migrat ad quam omnes quoque concedemus Moneat te exemplar tuum ad Deum te rejunge non ad mundum ad benignum Dominum non ad acerbum tyrannum Oratio 27. He thus describes the Supremacy office of Kings Orbis universus manui vestrae subjectus est diademate parvo atque exiguo panno retentus Supera solius Dei sunt infera autem Vestra etiam sunt Subditis vestris Deos vos praebete liceat enim audacius aliquid dicere Cor Regis in manu Dei est ut ex Scripturis audimus credimus Hic imperium vestrum sit non autem in auro et exercitibus Aulici proceres fidem Imperatoribus servate sed prius Deo propter quem his etiam quibus commissi traditi estis And Oratio 46. to Nectarius Bishop of Constantinople he exhorts him to stirr up the Emperor to suppresse the Apollinarian hereticks concluding thus ut potentissimum Imperatorem doceat nihil et reliquo ipsius erga Ecclesias studio rediturum esse utilitatis si tale malum ad fidei sanae eversionem per eorum libertatem licentiamque praevaleat St. Basil the Great Bishop of Caesarea Homil. in Psal 32. Non servatur Rex per multam virtutem descants thus Non exercitus militaris quantavis munitio non civitatum moenia non peditum phalanx non equestris turma non navalis muniminis praeparatio Regi salutem parit Dominus enim Reges constituit et destituit sive transfert nulla est potestas nisi a Deo constituta Servatur ergo Rex non per multam virtutem sed per Dei gratiam Therefore it should be his principal care to serve please obey honor God promote his glory and make his kingdom Regnum supra omnes Principaâ—um peccato minime obnoxium as he there defines a kingdom Optatus Milevetanus resolves Super Imperatorem non est nisi solus Deus qui fecit Imperatorem And justifies his authority to suppresse and punish the Donatists with death it self for their heresie schism and sedition St. Ambrose resolves That Kings are exempted from human punishment Tuti Imperii potestate as having no Superiors to punish them And in his Oration De Exitu Vita Virtutibus Theodosii Imperatoris he gives him this applause Quis splendidius Pascha celebravit quam qui sacrilegos removit errores clausit templa simulacra destruxit In hoc Josias Rex superioribus antelatus est Manet ergo in lumine Theodosius sanctorum coetibus gloriatur Constantinus quod primus Imperatorum credidit post se haereditatem fidei Principibus dereliquit magni meriti locum reperit cujus temporibus completum est illud Propheticum In illo die erit quod supra frenum est sanctum Domino omnipotenti c. Then turning his Speech to the Emperor Honorius he adds Denique ideo te Imperatorem pater fecit Dominus confirmavit ut non solum militares Patri sed omnibus imperares stiling him Totius orbis Imperatorem In his 29. Epistle to Theodosius he hath this passage of his suppressing the Valentinian Hereticks Quis habet Valentinorum haeresin vindicare quam pietas tua quomodo vindicat cum eos excludi jusserit nec conveniendi usurpare copiam Si Joslam tibi objiciam regem Deo probatum hoc in illis damnabis quod in illo probatum est And in his 30. Epistle to the Emperour Valentinian beseeching him not to suffer the destroyed Altars of the Gentiles upon their Petition to him to be repaired by his decree He resolves Cum omnes homines qui sub ditione Romana sunt militent Imperatoribus timorem atque Principibus tam ipsi vos Omnipotenti Deo et sacrae fidei militatis aliter enim salus tuta esse non poterit nisi unusquisque Deum unum hoc est Deum Christianorum a quo cunctareguntur veraciter colat Ipse enim solus verus est Deus Dii autem Gentium daemonia Huic igitur Deo vero quisque militat qui intimo colendum recipit affectu non dissimulationem non irreverentiam sed fidei studium et devotionis impendit Postremo si non ista consensum saltem aliquem non debet colendis Idolis prophanis Caeremoniarum cultibus exhibere Haec si jam sublata non essent auferenda suo imperio comprobarem At cum per totum fere orbem a pluribus retro Principibus inhibita interdictaque sint Romae autem a fratre clementiae tuae augustae memoriae Gratiano fidei vera ratione sublata sunt et datis antiquata rescriptis ne quaeso vel fideliter statuta convelles vel fraterna praecepta rescindas De negotiis omnibus quod statutum nemo putat esse temerandum praeceptum de religione calcatur He likewise presseth the necessity of all Christian Bishops Churches Peoples publike prayers for Kings and chief Temporal Magistrates as well Pagans as Christians then generally used in all Churches And although he hath two or three Passages seeming to oppose the Emperors Supreme Jurisdiction in causes Ecclesiastical in the case between Auxentius the Arrian Bishop and himself at whose request the Emperor willed the case in difference might be heard in an Ecclesiastical Assembly and that the Emperor himself might be Iudge whether St. Ambrose ought to yeeld up his Church to this Arrian Bishop upon the Emperors command Ambrose utterly refused it and wrote thus to the Emperor Quando audisti clementissime Imperator in causa fidei Laicos de Episcopo judicasse Si vel Scripturarum seriem divinarum vel caetera tempora retractemus quis eo qui abnegat in causa fidei in causa inquam fidei Episcopo solere de Imperatoribus Christianis non Imperatores de Episcopo judicare Volens nunquam jus deseram in Ecclesia which he would not resign up to the Arrians upon the Emperors command as being Gods not his coactus repugnare non novi Ea quae divina sunt Imperatoris potestatati non sunt subjecta In consistorio non solet Christus reus esse sed Judex Causam fidei agendam
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
beata quiete dignatur oft stiling him holy blessed divine happy semper eum qui in sanctis est Justinianum dicunt 17ly Learned Dr. Crakenthorp gives this testimony of him There cannot be found in all Scripture more fair evidence nor a more authentick Charter for the happy estate of any one in particular that lived since the Apostles times then is for this Justinian For what were the works which did accompany and follow him Truly the works of sincere faith of fervent zeal to God of love to the Church and children of God the works of piety of prudence of justice of fortitude of munificence of many other heroical vertues with these as with a garment and chain of pure gold Justinian being decked was brought unto the bridegroom Every Decree made or ratified by him for confirming the truth every Anathema against Heresies and hereticks particularly those against Vigilius and all that defend him that is against Baronius and all that defend the Popes infallibility in defining matters of faith every Temple or Church every Monastery and Hospital every City and Town every Bridge Haven and Highway every Castle Fort and Munition whether made or repaired by him tending either immediately to the advancing of Gods service in strengthening the Empire against his and Gods enemies Every Book in the Digest Code and Authenticks every Title yea every Law in every Title whereby the Christian faith or Religion or preaceable order and tranquillity have been either planted or propagated or continued in the Church or Commonwealth all these and every one of them and many other the like which I cannot either remember or recount are like so many Rubies Chrysolites and Diamonds in the costly Garment or so many links in the golden chain of his faith and virtues Seeing they who offer but one mite into the Treasury of the Lord or give but one cup of cold water to a Prophet in the name of a Prophet shall not want a reward O what a weight of eternity and glory shall that Troop of Vertues and Train of Good works obtain at his hands who rewardeth indeed every man according to their works but withall rewardeth them infinitely above all the dignity or condignity of their works I have the longer insisted in clearing Justinians Ecclesiastical Supremacy in matters of faith worship over all Ecclesiastical persons and Popes themselves with his piety as well as Regality in making collecting the forecited Ecclesiastical Laws because they are most punctual to my present Theam and most oppugned by Baronius Agapetus a famous learned Deacon of Constantinople in his Admonitorium to the Emperor Justinian hath these memorable passages Honore quolibet sublimiorem quanto habeas dignitatem O Imperator honora supra omnes qui hoc te dignatus est Deum quoniam juxta similitudinem caelestis Regni tradidit tibi sceptrum terrenae potestatis ut homines doceas justi custodiam Super omnia praeclara quae regnum habet pietatis cultusque divini corona regem exornat Sceptrum Imperii quam a Deo susceperis cogitato quibusnam modis placebis ei qui id tibi dedit quumque omnibus hominibus ab eo sis praelatus therefore above the Pope and all other Prelates magis omnibus eum honestare festina porro id ipse honestamentum arbitratur maximum si quasi te factos a se tuearis atque ut debiti solutionem benefaciendi munus adimpleas c. And he positively asserts Essentia corporis aequalis cuilibet homini Imperator potestate autem dignitatis cunctorum praesidi Deo nec enim habet in terris se quenquam altiorem oportet igitur ipsum ut Deum non irasci ut mortalem non efferri c. His Imperator non habet in terris se quenquam altiorem making much against the Popes Supremacy recited by Antonius Abbas in his Melissa the Roman Censurers in their Index Expurgatorius Romae excus Anno 1607. p. 200. and the Spanish Inquisitors in their Index librorum prohibitorum expurgand excus Madreti Anno 1612. in Agapeto p. 797. not deeming it expedient totally to expunge it are contented to yield the Emperors Supremacy in Temporals by adding this exposition of them in the Margin of future Impressions Intellige de Potestate politica seculari enough to subvert the Popes Secular Monarchy asserted by them and their flatteres when as Agapetus meant it of his Supremacy in Spirituals as well as Temporals as his precedent and subsequent words assure us against this false new marginal Glosse He adds Imperator ut est omnium Dominus therefore the Popes ita cum omnibus Dei servus existat his whole Admonitorium tends to prove that the advancement of Piety Religion and Gods Worship is and ought to be all Kings Emperors chiefest study care as well as honor and safety Pope Pelagius the 1. in his Epistle to King Childebert writes We must endeavour to declare the obedience of our succession unto Kings quibus nos even us who are Popes as well as others etiam subditos esse sanctae Scripturae praecipiunt to wit Rom. 13. 1 Pet. 2. Chilpericus King of France accused Pretextatus Bishop of Rhoan for Theft Treason against him and divers other crimes for which he declared se de jure in eum agere potuisse but yet he summoned a Synod to examin and hear the cause because he would not seem to crosse the Canons whereupon a Synod being called at Paris Gregorius Turonensis Episcopus though a great favourer of Pretextatus thus ingenuously professed and told the King Si quis de nobis Episcopis O Rex Justitiae tramitem transcendere voluerit a te corrigi potest but if you transgresse them who shall punish you We speak unto you If you be willing you obey but if you be unwilling who can condemn you but he only who hath pronounced that he is iust Not the Pope nor a whole Synod of Bishops as this Bishop confesseth Pretextatus being convicted of the crimes by his own confession was thereupon apprehended imprisoned and afterwards banished by this King but recalled and restored by King Gunthram his Successor This King Gunthram summoned a Synod at Lyons against Salonius Ebredunensis Episcopus and Sagittarius Vaxiensis Episcopus who being complained against for drunkennesse whoredom and other crimes and convicted thereof were deprived of their Bishopricks and thrust into a Monastery as Prisoners by the King for a time Afterwards complaining to the King that they were unjustly injured by the Synod they petitioned him sibi tribui licentiam ut ad Papam urbis Romae accedere debeant Whereupon Rex annuens petitionibus eorum datis Epistolis eos abire permisit When they came to Rome and compâ—â—ined to Pope John of their misery and unjust removal he writ to the King desiring him to restore them which he did After which they falling into new crimes by bearing arms murdering and oppressing
tam necessarium et publicae disciplinae Ecclesiasticae defensioni omnino suppliciter postulamus ejusdem pii Principis authoritate muniri Without which their Canons and Sentences were both invalid subjoyning thereunto the Law of the Emperor Constantine the Great De confirmando judicio Episcoporum Synodus Trevirensis Anno 855. hath this Prologue evidencing that the Emperor Ludovicus the 2d summoned it prescribed the Bishops therein both by word of mouth and writing what heads or Chapters they should consider frame and then return them all to him when finished to examin alter ratifie as he saw cause Capitula quaedam et commonitorum Imp Ludovicus suis Episcopis de statu sui Regni considerare praecepit De conversatione Episcoporum Presbyterorum et caeterorum Clericorum de doctrina et praedicatione in populo de conscriptione librorum restauratione Ecclesiarum de ordinatione Plebium Xenodochiarum de Monasteriis virginum seu foeminarum quae secundum regulam Sancti Benedicti vel ea quae secundum câ—nonicam authoritatem disposita esse debent adding Quicquid in praefatis ordinibus extra ordinem est aut per negligentiam praepositorum aut per desidiam subditorum vehementer cupio scire et secundum Dei voluntatem vestrumque sanctum consilium sic emendare desidero ut in conspectu Dei nec ego reprobus sim neque vos et populus in commissis iram suae indignationis incurrat Quomodo autem istud rationabiliter quaesitum monitum perficiatur vobis hoc ad tractandum ac nobis renunciandum committimus De minoribus quoque causis quae generaliter omnes specialiter aliquos tangunt et indigent emendatione volumus ut posthac illas quaeratis et ad nostam notitiam reducatis sicut est de Comitibus et eorum Ministris c. sicut in reliquis causis quae ad peccatum nostrum pertinere possunt ac populi nostri These heads exhortations and admonitions of the Emperor being communicated to and read before this Synod omnes unanimiter pro nostra indole omnipotenti Deo devotissiâ—â—e gratias egerunt quia populo suo tam piissimum quamque Sanctissimum Princpem dedit qui cuncta ordinabiliter et rationabiliter disponere cupit After which the Bishops returned him an answer to each head in writing which being read before the Emperor in Augustali aula residens tractaturis de statu sanctae matris Ecclesiae et pace divina dispositione commissi sibi Imperii ac generali totius populi salute praesentibus Optimatibus suis dixit Crebro vestram fidelitatem retroactis temporibus commonuimns ut secundum normam Christianae religionis vivere unusquisque nostrorum fidelium satageret c. Which ended he enacted several Lawes and Constitutions for the benefit and Peace of the Church with a Sancimus autem Sancimus nihilominus c. Concluding Haec olim saepe inconcuâ—cata Augustali nostra sanctione promulgata quia ex parte in aliquibus videntur neglecta hactenus acriori ulcisci debuerat examine c. destinaturi post modicum Legatos strenuos emendata inquirere Qui verò negligens repertus fuerit propriis honoribus nostro privabitur iudicio Nicholas the 1. as Anaâ—â—atius with others inform us being elected Pope by the unanimous assent of the Senators Clergy and People of Rome was consecrated and installed in his See in the presence of the Emperor Ludovicus the 2d by his approbation and assent After which the Pope with the Nobles and Great men of Rome out of love and respect going to visit the Emperor in a place called Quintus where he fixed his seat the most excellent Emperor so soon as he saw the Pope obvius in adventum ejus occurrit fraenumque Caesar equi Pontificis suis manibus adpraehendens pedestri more quantum sagittae jactus extenditur trarit After the Emperor had feasted him Augustus cujus amore fâ—oenum Imperialis equi superscandens accompanying him in his return cum pervenissent spaciocissimum itineris locum Imperator equo descendit equumque Pontificis iterum ut memmimus supra traxit dulcissimisque osculis invicem perornantes lucifluè gratulaâ—i sunt What this Emperor then voluntarily did out of overmuch courtship and humility only some Popes have since claimed and prescribed as a bounden service vassalage incumbent duty Which so puffed up this Pope with Antichristian pride insolency that he presumptuously Imperatores seculares Principes decreto exclusit ab omnibus Clericorum Conciliis nisi quando causae agerentur de fide Ne Laici de Clericorum vita judicent Pontificem nec solvi nec ligari posse decernit a seculari potestate quem constat a pio Principe Constantino DEUM appellatum cum nec posse DEUM ab hominibus judicari manifestum est When as this Pope and other Parasites who make use of his reason had quite forgotten 1. That it appears not by any authentick Historyes that Constantine the Great ever gave the Title of God to the Pope 2ly Admit he gave it to one Pope out of the contemplation of his piety and the spirit of God dwelling in him yet this extended not to his Successors especially to such who were devils incarnate in their actions 3ly That the Scripture never called the Pope nor St. Peter God much lesse made either of them a God in truth but it particularly frequently stiles Kings and Temporal Judges Gods Vicegerents on earth sitting in his throne executing Judgement and Justice in his stead Gods to wit in a qualfyed sence not in reality and essence Exod. 4. 16. c. 7. 1. c. 22. 28. Josh 22. 22. Ps 82. 1 6. Ps 136. 2. Ps 138. 1. 1 Cor. 8. 5. Therefore they being thus frequently called Gods by God himself in sacred Writ may lawfully judge condemn depose Popes and Priests who are but men and never stiled Gods in Scripture 4ly Kings being thus stiled Gods and sitting on Gods Throne the Pope who is but a man and sits only in St. Peters chair at most not Gods own throne hath not the least power or pretext by this Popes own argument inference to judge much lesse depose dethrone these Gods as they have most antichristianly presumed 5ly Sundry Emperors Kings notwithstanding this stile of God given to the Pope by Constantine did frequently before and after Pope Nicholas his time both judge depose Popes Patriarchs Metropolitans Bishops Priests for their Heresies Treasons Schisms rebellions and other crimes as the premised and subsequent examples and Ecclesiastical Histories evidence This therefore is a nonsense argument for a Pope especially in his own case to exempt himself from the Emperors Supreme Jurisdiction 6ly His exempting all inferiour Clergymen as well as Bishops Popes from Emperors Kings and Civil Magistrates censures powers though Constantine never stiled them Gods is an argument that every Priest whatever is as much a God as the Pope himself in this respect
14. If she have brought up children I will therefore that the young women marry bear children guide the house all used in a proper litteral sense in the same Epistle Therefore children must be thus interpreted in these Texts too not in a strained Metaphorical sense or construction 5ly If by this one Wife be only meant one Bishoprick or Benefice then why do Popes or Popish Prelates dispense with their having Pluralities against sundry Councils and their own Canons Decrees Constitutions prohibiting Pluralities of benefices as contrary to the Apostles institution in the Primitive Church instituting many Bishops Elders Deacons in and over one particular Church Diocess not one over many as is evident by Acts 11. 30. c. 13. 1 2. c. 14. 23. c. 15. 2. 4 6 22 23. c. 16. 4. c. 20. 17 28. c. 21. 18. c. 22. 5. Rom. 16. 3 9 12. Phil. 1. 1. Col. 1. 7. c. 4 9 12 27. 1 Cor. 14. 29 30 31. 1 Thess 5. 12. 15. 1 Tim. 5. 17. Tit. 1. 5. 7. 1 Pet. 5. 1 2 3. James 5. 14. Hebr. 13. 17. See my Unbishoping of Timothy and Titus p. 35 36 37. c. Which Pluralities have been frequently complained written against as not only scandalous but pernicious to the Church of God the peoples souls and occasions of manifold inconventences grievances as well by conscientious Popish as Protestant Writers in most ages by sundry Notable Petitions even in Popish Parliaments yea why do they authorize Cardinals Archbishops Bishops Priests Deacons to hold Pluralities of Bishopricks Benefices Abbeys Priories and Ecclesiastical Dignines by way of Commendams notwithstanding these expresse prohibitions to Timothy and Titus yet will not dispense with them to hold one lawfull wife upon any termes which God himself expresly allowes them though they dispense with them for money to keep as many Concubines as they have Livings enforcing Priests to pay annual Pensions to their uses for every Living they enjoy which they must duly pay though they keep no Concubine at all because they have license to do it if they please as the German Princes in their Diet at Norimberg Anno 1522. in Gravamina Germaniae Cornelius Agrippa and others complain and publish to the world 6ly A Layman is utterly uncapable of any Bishoprick Benefice or Ecclesiastical preferment before he be in Orders And if the husband of one wife that is of one Bishoprick or Benefice be a previous qualification to his ordination a Lay-man shall then be capable of a Bishoprick or Benefice before he is in Orders so as this Text remains unanswerable to justifie the Lawfulnesse of Bishops Priests Deacons Marriages notwithstanding Pope Hildebrauds or others Decrees as Claudius Espencaeus a learned Popish Bishop acknowledgeth in his Commentaries on 1 Tim. 3. 2. Tit. 1. 5 6. 12ly God himself by a prophetical Spirit not only predicted but in precise terms pre-condemned in this very Epistle of Paul where he permits prescribes Bishops Priests Deacons to be the Husband of one wife the forbidding of Priests wives mariage as unlawfull as the very doctrine of Devils and seducing spirits speaking lies in hypocrisie having their consciences scared with an hot iron commanding Timothy to put the brethren in minde of these things as a good Minister of Jesus Christ Which compared with Hildebrands fore-alledged confession at his death that suadente Diabolo he had raised up Gods wrath and hatred amongst Christians by his prohibiting of Priests Marriages as well as receiving investitures from Laymens hands is a sufficient motive eternally to explode it 13ly The Glosses on Gratian resolve Matrimonium est res sacratissima yea the Church Popes Bishops Priests of Rome have enrolled Marriage in the very list of of their 7. Sacraments as a Sacrament and most sacred Ordinance of divine institution by this device they have made Popes Bishops Priests in their Ecclesiastical Consistories the sole and only competent Judges of aell causes questions concerning matrimony which no Kings nor other Laymen may any wayes examine or determine Moreover they have canonized Orders for another of their Sacraments and joyned it and Marriage to each other in the Catalogue of their Sacraments It seems therefore very strange irrational contradictory that this their Sacrament of Marriage should so defile their Popes Bishops Priests and all other persons admitted to their Sacrament of Orders as to render them utterly uncapable of executing or enjoying their Orders That these 2. Sacraments should be so incompatible inconsistent adverse to each other as to null destroy one another that the sole Judges solemnizers of all Marriages between other men and women should be only uncapable of this Sacrament of Marriage yea that it should more pollute disable them to receive retain execute their Sacrament of Orders then professed single fornication whoredom or adultery which they generally connive at tolerate dispence with in their Prelats Priests and other Votaries of single life They must therefore either henceforth disclaim both Marriage and Orders from being Sacraments of their Church which thus destroy pollute each other the rather because Marriage was instituted at the creation not under the Gospel is common to all Pagâ—n Nations out of the Church as well as to Christians in it yea to many Birds and Beasts as Doves Swallows c. which couple and live together by Pairs as well as man and wife by a divine natural instinct precept given equally to both at the very creation Be fruitfull and multiply and replenish the earth Or else admit marriage to be not only lawfull but most proper for Bishops and persons in holy Orders because it is a Sacrament of which they are as capable as any Laymen or of any other of their seven Sacraments to which they freely admit them without restraint 3ly I shall cloze up the History of Hildebrands Papacy with these memorable Censures of his Antichristian proceedings against the Emperor Henry the 4th written by learned Bishops of that age in justification and defence of the Emperors Soveraignty against his New Usurpations Valtramus Naumbergensis Episcopus shall lead the Van who in his Notable Treatise De Unitate Ecclesiae written about the year 1077. asserts from Scripture and other Evidences Papam non habere politicum gladium multo minus aliquod Dominium super Imperatorem Nullo jure posse eum subditos Imperatoris aut aliorum Dominorum a juramento fidelitatis absolvere Quod omnis anima sit subjecta superioribus potestatibus atque ideo etiam Spirituales summos infimos politicis Magistratibus obedire debere Papas Episcopos non tantum nullas justas causas habere quod Caesarem Henricum 4. persequantur sed etiam in ipsa persecutione adeo modum excellere ut plane scelerate et impie contra omnia divina et humana jura fecerant His arguments against the Popes Supremacy from Scripture are principally these Nolite plures Magistri fieri fratres
erecrabile quod ipse curet dum alios contra Regem armet dum alios ad bellum quod ipse omnibus intendit excitet Inter has multiplices calamitates miserias quas patiatur et conqueritur sancta Ecclesia mihi quoque illata est ab eo tam superba quam violenta injuria c. Ut taceam mea ut praetermittam privata Quia malus non purus ejus introitus quae minatus est pervenit ad perditissima exempla ne plus per hunc sancta quae modo ertremum trahit spiritum periclitetur Ecclesia ex me dico quod nullam ei obedientiam posthac servabo nec meo judicio amplius sedebit in loco et vice Sancti Petri quem ipse non sequitur obstupenda abusione novitatis suae et inauditi Decreti against the Emperor This Letter was seconded by a notable Epistle of the Bishop of Verdunum in Germany to all the Archbishops Bishops Princes Dukes Marquesses Earls Nobles greater and lesse of the Roman Empire and all the Clergy and people of the holy Church in justification of the Emperors cause against Hildebrand thus recorded Dilectis in Christo â—ratribus et Dominis Archiepiscopis Episcopis Principibus Romani Imperu Ducibus Marchionibus Comitibus majoribus minoribus Clero et Populo Sanctae Ecclesiae Cultoribus N. Verdunensis Episcopus Dei Gratiâ id quod est fraternam dilectioneâ— debitam servitutem perpetuani in Domino salutem Regni nostri perturbatio ut verius dicam nisi Dominus avertat proxima nimis annullatio in maximum dolorem nos excitat in lachrymas vocat in miserabilem querimoniam coram Deo et hominibus nos animat Hildebrandus qui dicitur Caput jam est Cauda Ecclesiae qui fundamentm jam detrimentum est Ecclesiae Hic dispergit qui dicebatur congregare hic Ecclesiam odit qui dicebatur diligere jam usque ad omnimodam haeresim infirmat qudicebatur Ecclesiam sanctam confirmare O inaudita arrogantia hominis supra omnem Ecclesiam in se gloriantis supra omnem malitiam male agentis unitatem Ecclesiae scindentis quod inauditum est Regnum et Regem Catholicum destruere praesumentis impioâ—â— justificantis pios injustissime damnantis decreta Patrum pervertentis Regem adulterinum extollentis Regem liberum et legitimum etiam cum memoria nominis Regii extinguere meditantis Perjuria fidelitatem dicit fidem sacrilegium facit imoque ab initio fuit mendax pater ejus per omnia mentitur et in omnibus veritati contradicit Videat Deus judicet videte vos judicate Hominem impium hominem abominatum membra Ecclesiae subvertentem caput nostrum faceremus Vos omni Ecclesiastico honore verissime destituentem patrem nobis constitueremus Vita sua illum accusat perversitas damnat obstinatio malitiae illum anathematizat In qua re nobiscum esse nobiscum facere nobiscum laborem subire assensus consilium auxilium vestrum non recusat De eligendo autem Pontifice qui errata corrigat qui destructa restituat qui hujusmodi fortia confundat Deo cooperante vobiscum operabimur Deo consentiente vobiscum sentiemus et pro honore Ecclesiae et pro recuperatione Regis et regni in nullo vobis deerimus Valete Gotfridus Viterbiensis writing of Hildebrands excommunication and deposition of Hen. the 4th observes as Otto Frisingensis living in that age had done before him Ante hunc Imperatorem non legimus aliquem a Romano Pontifice excommunicatum aut Imperio privatum nisi forte illud pro excommunicatione reputetur quod Philippus primus Christianus Imperator ad breve tempus à Romano Pontifice inter poenitentes legitur collocatus aut illud quod Theodosius ob cruentam hominum caedem a liminibus Ecclesiae legitur sequestratus to wit by St. Ambrose his admonition to which he submitted not by any Papal excommunication as some Pontificians mistake The History of Philip the 1. Christian Emperor being much insisted on by Pope Hildebrand and other Romanists to justifie the Popes usurpations in excommunicating and deposing Kings and Emperors is thus related by Eusebius only as a bare report or fame not an undoubted truth without any mention of or relation to the Pope Fama est istum Christianus namque erat cum precationum in die postremae vigiliae Paschalis unà cum multitudine in Ecclesia Particeps fieri vellet non prius ab Episcopo qui tum Ecclesiae praerat without naming the Church where or Bishops name by whom this was reported to be done permissum est intrare quam se confessus fuisset inter eos qui peccatorum vinculis adhuc tenebantur astricti locumque poenitentiam agentibus praestitutum occupabant se sua sponte not by force of any formal Anathema Excommunication or Interdict denounced against him collocavisset Episcopumque dixisse eum non alia conditione nisi istud faceret propter multa delicta quae ab eo ferebantur admissa whereof the ingratefull treacherous murder of his Lord and Master Gordianus the Emperor to invade his Throne was not the least aliquando ab ipso in Ecclesiam receptum fore Imperatorem autem alacri animo lubenti Episcopo morem gessisse ingenuam modestiam ac religiosam piamque affectionem Dei timore incitatam reipsa declarasse memorant Moreover Niceph. Calistus relates the story only as a report aiunt or ferunt without informing us in what Church it was or by what Bishop but only indefinitely non prius tamen in conventum fidelium accedere intercessione impedimento ejus qui tum Ecclesiae praesuit Episcopi permissum esse quam confiteretur et poenitentium numero qui ordine loco suo segregati disciplina certa explorabantur aggregaretur quod non aliter licere ille diceret nisi hoc fecisset propter multas ejus noxas cum Ecclesiae multitudine conventus ejus festi participem fieri Eum vero rebus ipsis timorem divim nominis religionemque debitam rite atque sincere declarantem obsequentem ille esse ferunt In the margin I find these notes annexed Episcopalis libertatis exemplum exemplum Principis ecclesiasticae disciplinae sese submittentis Without one word of the Pope in the whole story Now because Fabianus was reputed Bishop of Rome at that time Eutropius a great advancer of the Popes authority makes bold to assert that he was the Bishop Isti primi omnium Imperatorum Christiani Romae facti sunt though converted to the faith by Origens Letters not the Popes as most record in die Paschae id est in ipsis vigiliis cum interesse voluisset communicare mysteriis a Fabiano Episcopo Romano though neither Eusebius Nicephorus nor others before him averre it non prius est permissum nisi confiteretur peccata sua inter poenitentes staret nec ullo modo copiam sibi mysteriorum
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
Bp. Jewels Defence of the Apology 4 part c. 7. divis 3. p. 463 464 to 473. s Lambert Scafnaberg p. 249. Abbas Usperg p. 235. Sabellicus Aeneid lib. 9. lib. 3. Hermanus Schedel Chron. g Mat. Paris Hist Angl. p. 125. h Nauclerus ad Anno 1177. Cent. Magd. 12. c. 7. col 1070 1071 1072. i Polychron l. 7. c. 26. Centur. Magd. 12. col 1071. k Summa pars 3. Tit. 21. c. 5. Sect. 4. l Mat 4. 8 9. a Greg. Magnus l. 4. Epist 38. b De Consid l. 2. c Doctrinale Fidei Hom. 1. lib. 2. Art 1. c. 3. sect 8. d De Consid lib. 2 e Job 1. f Job 5. g Psal 230. a Gregorius 2 Epist 7. Stephani 7 Epist Tom. 3. p. 899 Gratian Distin 10. 22. Hardings Reply to Jewel See his Defence of the Apology p. 689 to 750. b Gratian Caus 7. qu. 1. Dist 63. Glossa Hic dicitur Ecclesia Episcopus aliquando Ecclesiastici viri c Mr. Tyndal What the Church is Harmony of Confessions sect 10 Articles of Relig Art 19 20 d See here p. 54 55. e See Summa Angelica Rosella Tit. Clericus Laicus c. Bellarmin de Clericis f Acts 20. 28. and the Texts forecited Here p. 54 54. g Ephes 5. 24 25. 1 Cor. 12. 12 13 14. a Acts 9. 13 40 51. 1 Cor. 1. 2 2 Cor. 1. 1. c. 13 13. Eph. 1. 1. Phil. 1. 1. Col. 1. 2. 4 12. b Acts 20. 32. 1 Pet. 2. 9 1 Cor. 6. 11. Rom. 15. 16. Heb. 10. 10. 14 15. c. 13. 11. 1 Thess 5. 23. 1 Cor. 3. 17. c. 7. 14. 34. Col. 3. 12. 1 Thess 5. 27. Heb. 3. 1. 1 Pet 1. 15 16. c 1 Pet. 2. 9. 5. 3. 10. Jer. 12. 2. 8. Joel 2. 17. Deut. 32. 9. d Gratian Dist 10. Alvarus Pelagius De Planctu Eccles lib. 1. Artic. 13 59. l. 2. Art 37 See here p 63 64 65. e See here p. 35 to 40. Alvarus Pelagius l 1. Artic. 13. 27. to 67. l. 2. Art 57. f Gratian Distinctio 10. Here p. 35 to 40. Alvarus Pelagius l. 1. Artic. 13 37 22 g Gratian Distinct 10. caus 1. qu. 3. caus 23. qu 4 Alvarus Pelagius lib 1 c. 13 21 37 64 74. Summa Angelica Rosella Hostiensis Tit. Clericus Bellarmin de Clericis h Alvarus Pelagius l. 1. Art 22. Bellarminus de Conciliis Gratian Dist 36. i Johannes Paris de Potestate Regali Papali c. 25. Bishop Jewels Defence of the Apology 6 part ch 25. divis 1. p. 557. Petrus de Palude de Potestate Curat Artic. 6. k Stanislaus Orichonins in Chymera p. 97 98. l Gratian Dist 11. 40. caus 12. qu. 2. Alvarus Pelagius l. 1. Artic. 4. 5 6 34. m Alvarus Pelagius l. 1. Artic. 37 38. Gratian Distinct 22. caus 4. qu. 6. Alvarus Pelagius de Planctu Eccles lib. 1. Artic. 37 38. n Alvarus Pelagius l. 1. Artic. 40. * De 〈◊〉 Ecclesiae l. â—â— c. 62. Nota. * Deutr. 6. 7. c. 11. 19 20 21. c. 32 46. a Psal 101. 3. to the end b Here p. 3 4. b Here p. 3 4. c De Planctu Eccles lib. 1. Artic. 13. 62. 66 d His â—urisdiction Regal Episcopal Papal ch 2. e Here p. 8. to 18. f Psal 2. Isay g Here p. 30. a Isay 9 2. 6 7. c. 32. 1. to 6. Psal 2. 110. Mat. 25. 34. Col. 1. 13. 1 Tim. 4. 18. Hebr. 11. 28. 1. Rev. 12. 10 Jam. 2. 5. Eph 2 1 to 22 c. 4. 10 to 19. * 1 John 2. 6. 2 b Gen. 23. 6. a Isay 43. 41. Ps 95 100. Rev. 1. 5 6. c. 4. 10 11. c. 5. 9 to 14. 1 Tim. 2. 1 2 3. b Deut. 17. 18 19 20. c. 30 10. Josh 1. 7 8 9. c. 23. 2. 6. c. 24 22. to 29 Neh. 8. 1 to 18. Bishop Jewels Defence of the Apology 6 part ch 11. divis 3. p. 709 710 757. * 2 Sam. 23. 1 2 3. d Politic. l. 3. cap. 10. 11. a See here p. 4. b Genialium Dierum l. 3. c. 27. * See Cicero Oratio pro Domo sua ad Pontifices a Baronius Annal Anno 553. num 237. Anno 528. n. 2. Clemens Romanus Constit Apostol l. 2. c. 38. * See Centur. Magd. 6. c. 7. col 440. to 452 Cent. 7. c. 7. col 236 237 c. a Bibliotheca Patrum Tom. 1. Colon. 1618 p 8 9 10 Anno 10. Epistola 10. ad Smyrnenses Bibl. Patrum Colon. Agrip. 1618. Tom. 1. p. 88. Anno Christi 100. b Bibl. Patrum Tom. 1. p. 96 g. Anno 120. d Bibl. Patrum Tom. 2. p. 43. G. H. Anno 150. Mat. 22. d Ad Autolicum l. 1. Bibl. Patrum Tom. 2 p 158. D. Anno 180. * Prov. 24. 21 22. a Adversus Haereses l. 5. p. 599 600 601. Anno 180. b Jacobus Langus Notae ad Justin Martyris Oratio ad Anton p. 117. c Bibliotheca Patrum Tom. 2. p. 129 139 〈◊〉 Anno 190. a Ad Scapulum l. 1 p. 162 163. Anno 200. * Cap. 30 31. * He answers this cavil * Matth. 5. 44 45. Lu. 6. 27 28. †1 Tim. 2. 1 2 Stromatum l. 1. Opera Graeco-Latina Lutetiae Paris 1641. p. 346. 347. Phil. 2. Anno Christis 180. a Contra Celsum l. 8. Operum Basileae 1571. Tom 2. p. 809. Anno 290. a Ad Demetrianum Proconsulem p 161. b Euseb Eccles Hist l. 7. c. 10. c Adversus Gentes l. 4. Anno 300. d De Vero cultu l. 7. c. 5 6. †Rev. 10. 55. Anno 340. e Apologia ad Constantium Imperatorem * Socrates Scoâ—â—st Ecclesiast Hist l. 2. c 36 in the Greek but 22 in Meredith Haâ—meâ— his English Translation f Ad Constantium lib. 2. Anno 356. Anno 359. g Socrates Scholast Eccles hist l 2. c 37. Cassiodorus Tripart hist l. 5. c. 22. Sozomen Eccl. hist l. 2. c. 18. Niceph Eccles hist l. 9. c. 45. Theodoret Eccles Hist l. â— c. 20. Anno 370. Prov. 21. 1. Anno 370. Operum Graeco â—at Parisâ—iis 1638. Tom. 1. p. 180 181. Anno 370. Lib. 3. contra Parmenianum * Anno 370. Apologia Davidis l. 1. c. 4. 10. Zech. 14. Psal 115. 4. * De Vocatione Gentium l. 1. in 1 Tim 2. * Epistolar l. 4. Epist 32. Gratian caus 23. qu. 8. †He produceth not nor can produce any one president for this pretended usage * See the contrary in the following Councils p. 98. to 116. * Act. 4 19 20 c. 5. 28 29. Exod 1. 17 18. Dan. 2. 5. to 17 c. 6. to 26. c. 3. 5. to 30. 1 Sam 22. 17 18. * See Bp. Jewels Defence of the Apology part 6. c. 14. divis 1. p. 750. †Gratian dist 96. caus 23. qu. 8. the Glosse d Lib. 5. Epist 3. e Here p. 98. Anno 380 Preysteph Hymno 2 a Sozomen Eccl. Hist l. 4. c. 13. Surius Concil Tom. 1. p. 617. Cent. Magd.
â— Col. 851. Anno 381 a Cent. Magd. 4. Col. 864. Surius Concil Tom. 7 472 473. Theodoret Hist l. 5. cap. 9. Anno 383 Anno 400 a Hom. 8. ad Popul Antioch b Hom. 6. in 1 Tim 2. Hom. 33. in 1 Epist ad Coâ—int c. 13 c Tom. 5. col 1145 1157 1140. Anno 410 De Regno ad Arcadium Imperatorem p. 8 9 19 20. Anno 420. a Contra Epistolam Pâ—rmeniani l. 1. c. 7. Epistola 16â— Bishop Jewels Defence of the Apology against Harding part 6. ch 9. divis 1 2. p. 695 696 697. b 〈…〉 c Contra Petillianum Don. l. 1. c. 83 84. Gratian caus 23. qu. 4. Contra Donatistas Celsionem c. 17. Contra Cresconium Grammaticum l. 3. c. 42 43 44 Epist 48. 50 Retractionum l. 7. c. 2 a Tom 8. pars 2. p. 819. 637 638 852. b Contra Cresconium lib. 3. c. 9. c Ad Bonifacium Tom 2. 50 Epist Gratian Distinctio 9. d In Theatro Militantis Ecclesiae cap. 33. Thomas Waldensis Doctrinale fidei Tom 1. lib. 2. Artic. 3. c. 75. a Mat. 6. 25 to 34 Psal 78. 70 71 72. b Ps 78. 70 71 72. 2 Sam. 5. 2. 1 Chron. 11. 2. cap. 29. John 21. 15 16 17. Acts 20. 28 * Here p. 12 13. Anno 418. a Surius Concil Tom. 1. p. 577 578 579 581 582. Crab Binius * Lib. 1. Cod. Tit. 4. c. †Lib. 16. Cod Tit. 1 to 8. Anno 430. In Danielem Oratio 2. Ope-Tom 1. p. 394. Luc. 2. Tom. 2. p. 27. Anno 430. Operum Tom 2. Parisiis 1608 p. 673. Prov 8. Anno 431. Cyrilli Opera Tom. 2. p. 22. epistola 17. Nota. Anno 432 a Surius Concil Tom 1. p. 655 to 694 660 601 602 c. b Surius ibid. p. 685. * Surius Ibid. p. 688. * Ibid. p. 689. * Ibid. p. 689 690. * Ibid. p. 691. * Ibid. p. 6â—3 * Ibid. p. 663 * Ibid. 690. * Surius Ibid. p 687 694. * Nota. * Ibid. p. 691 692. * Judiciis * See Dr. James Bastardy of the Fathers part 2 p. 90 91. * Surius Ibidem p. 618 619. * Nota. * Surius Concil Tom 1. p. 692. a Platina Onuphrius Luitprandius Lydius in 〈◊〉 3 Baronius Anno 433. Sabâ—â—licus Centur. Magd. 5. col col 905. Surius Concil Tom. 1. p. 698 701 702 703 704. Anno 433 b Concil Tom. 1. p. 703. c Causa 2. qu. 4. d Gratian Distinct 62. cap. Apostolicum e Theodoret Eccles Hist l. 2. c. 16 17. Nicephorus Eccl. Hist l. 9. c. 35 37. Tripartita Hist l. 5. c. 16 17. Cent. Mag. 4. col 107 574 1283 1284. Anno 355. a Eccles hist l. 9 c. 3â— Centâ—a Magd. 4. col 493 553. Sozomen l 4. c. 35 b Platina Onuphrius Luitprandâ—â—s Lydius Barnes in Vita Liberii Sozomen l. 4. c. 11. Athanaâ—ii Epist ad Solitariam Vitam agentes Cent. Magd. 4. col 325. 1283 1284. c Surius Concâ—l Tom. 2. p. 337. c. Bp. Jewels Defence of the Apology p. 69â— Anno 440. d De Vocatione Gentium l. 2. c. 16. e Epigram 34. e Ecclesiast Hist l. 5 Proâ—mio Anno 440. Nota. Anno 450. Epist 9. 13 14 50 〈◊〉 Epistola 7 9 12 13 16 17 23 24 29 31 33 36 37 40 41 42 43 to 54 62 67 68 71 72 73 9â— Anno 450 Anno 450 Surius Concil Tom. 2. p. 8 10 11 21 16 31 102 103 106 129 142 157 158 162. * Surius Tom. 2. p. 164 165 186 188. * Surius Tom. 2. p. 137 138 * Surius p. 142 145 161 197 198. * Surius Tom. 2. p. 25. 38. 55. 58. 66 67. 95 109. b Surius Tom. â— p. 11 20 21 27 132 133 102 103 106 120. c Surius Tom. 2. p. 133 134 c. d Codicis lib. 1. Tit. 4. Lex 3 4. e Surius Concil Tom. 2. p. 17. a Ibid. p. 101 103 106. b Ibidem p. 102. 103. 106. Cent. Magd. 5. col 934 935. c Nicephorus Eccles Hist l. 45. c. 4. 8 Cent. Magd. 5. col 55. d Surius Ibid. p. 55. Anno 451 * Justin Cod lib. 1. Tit. 4. Lex 2 3. Anno 451 * Surius Tom. 2. p. 180 181 to 18â— b Surius Tom. 2 p. 186 * Surius ibid. 188 189. Psal 8â— * Ecclesiast Hist l. 2. c. â—8 Anno 458 Evagrius Eccles Hist l. 2. c. 8 9 Nicephorus Eccles l. 15. c. 18 c Surius Council Tom. 2. p. 224 225 c. Suâ—â—us Concil Tom. 2. p. 224. Nicephorus l. 15. c. 18 c. * Tom. 2 p. 224. to 277. Nota. * Surius Tom. 2. p. 245. Nota. * Surius p. 2â—5 * Nota. * 〈…〉 Anno 484. Niceph Eccles Hist l. 16. c. 12. * Niceph. Eccl. Hist l. 16. c. 12. * Niceph. Calistus Eccles Hist l. 16. c. 1â— 16 17. Platina Onupâ—rius Lydius 〈◊〉 Felice 3 Annâ— 538 * See Cookes Censura PatiuÌ„ Dr. James Bastardy of the Fathers * Surius Concil Tom. 2. p. 300. to 310. * Gen. 14. Heb. 7. * Here p. 34 to 40. 79 80. * 1 Pet. 2. 2 Tim. 2. a Surius Concil Tom. 2. p. 301 302. * Ibid. p. 303 304. * Gratian Distinctio 96. Mat. 16. * Hist l. 16. c. 19. 2â— Anno 490 * Bibliotheca Patrum Tom. â— pars 3. p. 579 â—80 Anno 494 Bibliotheca Patrum Tom. 5. pars 3. p. 851 852. Mal. 22. Bibl. Patrum Tom. 5. parâ— 3. p. 936. a Surius Concil Tom. 2. p. 334. Hermanni Contracti Chron. con Anno 503 504. Platina Lydius Anastatius Sabellicus in Symmacho Anno 503 504. a Platina Anastatius Luitpâ—anâ—â—â— Lydius Sabellicus in Symmacho 1. * John â—4 Mat. 10. * Herâ— p. 36 to 40. a Apologia pro Symmacho p. 293. Baronius Anno 502 n. 32 c. b De Consideratio c. 2. c Tom. 3. Bibl. Patrum d Fridericus Lindebrogus Codeâ— Legum Antiq. p. 246 c. Anno 508 Anno 510. e Varbrum l 10. p. 626. f Coccii Sabellici Aeneid 8. l. 2. p. 341 342. Platina Lydius others in Vita Hormisdae 2. Henricus Erfordiensis in Anastatio Simoneta l. 4. c. 19. Cent. Magd. 6. c. 6. col 441 443. 303 Blondus Decad. 1. l. 3. Nauclerus Vol. 3. Generat 8. 1. Surius Concil Tom. 2. p. 3â—9 Anno 516 Anno 518. a Sutius Concil Tom. 2. p. 360 362 Hermanni Contracti Chronicon An. 519 521. Anastatius in Vâ—ta Hormisdae Johan * Surius Tom. 2. p. 366 369 370. Anno Dom. 520 a Ad Thrasimundum l. 1. b Cent. Magd. 6. col 649 650 Isiodorus in vita Anastatii c De Veritate Praedestinat Gratiae citatur in Concil Parisiensi l. 2. c. 1. Surius Concil Tom. 3. p. 390. a Anastat us Luitprandus others in vâ—ta Agapeti 1. Baronius Anno 536. Anno 536. b In Brevlario cap. 21. Anno 540. a Platina Luiâ—prandus Alâ—â— Floriacensis Onuphrius Lydius Barns Opmerus in Vitis Sâ—lverii Vigilii Sabellicus Aeâ—ead 3. l. 3.