kingly and Priestly authority protect those things which appertaine to an holy confession The kings authoritie and Priestly functiō must ioin in one Epist 33. The Churches hope rests vpon the Emperour and he commandeth the Bishops to stand to the Councell of Nice Is not this a part of the Supremacy wee seeke for In the 33 Epistle to Theodosius the Emperour thus he beginneth Your Maiestie hath given vs great hope of quietnesse in al your letters but especially now amongst all those cares which wee sustaine for the faith in condemning the councel of Nice because you will not suffer the Priestes of the Lord to goe from it And toward the ende thus And to the ende that a speedier fuller effect by Gods helpe might be brought to our profitable indeavors by the faith of your clemency I haue sent my Bretheren fellow Bishops to your highnesse whose religion to me is knowne by whom you may as it becommeth take notice They account to the Emperour what their faith is what the substance of our faith is according to those instructions we haue sent that so if the Bishop of Constantinople doe consent with all his heart in the same confession we may reioice in saftie of the Churches peace and that nothing seeme to remaine doubtfull or that peradventure we may nourish vaine suspicions But if any doe dissent from the puritie of our faith and the authoritie of the fathers Let your clemency graunt a generall councell to be held within Italy Leo and his Bishops desire the Emperour for another Councell as the Synode which is met at Rome for the same cause doe desire with me that all meeting together remedies of amendment may bee provided forthose that are fallen evē either through ignorance or feare that henceforth it be free for none so to mention the Nicene Councell The Emperour must see that none violate the Councel of Nice Two religions in one kingdome not to bee suffered as to be found contrary to the faith of it because it is Good for the Catholike Church and this your Empire if one God one faith one mystery of mans salvation be held through the world in one confession The 35. epistle is writtē to Pulcheria the Empresse touching those things Epist 25. Leo the Bishop to Pulcheria the Empresse which he requested before of Theodosius the Emperour wherin after his accustomed due praises given her And his own desire to know what the Bishop of Constantinople helde in that point of the incarnation of the sonne of God as was meet He commeth to this To the obtaining therefore of a staidnes in dispositions I haue sent my brethren and fellow Bishops to offer vnto your clemencie a forme of faith They offer a forme of faith to the Empresse which according to the do of the reverende fathers we preach which messengers after the divine grace it is meete be furthered Next and immediatly vnder God c. by the devout helpe of your godlines least contention trouble the whole church from which faith if some perhaps do disagree Let there be a general coūcell of Priests called within Italie with the consent gf your highnesse whereby all deceipt laide aside it may appeare what things ought to be withstood or amended by a longer handling In the 38. epistle to the Emperour Martianus successor to Theodosius Epist 38. Leo Episcopus Martiano sēper Augusto hee writeth That hee is glad that hee hath received his highnes letters for the good of the church whereof he is so carefull Martianus succeeded Theodosius whō God hath chosen to defend the Catholike faith from the snares of her enemies And this hee desireth his godlines to accept in briefe promising to direct his larger letters in those things which belong vnto his charge touching the affaires of the church the agreement of the priests of the Lord. Epist 39. In which he giveth thankes that she by defending of the faith had overthrowne the heresie of Nestorius and Eutiches The 39. Epistle is directed to the Empresse Pulcheria and beginneth thus Quod semper de sancta pietatis vestrae mente praesump simus id plenissimè experiendo cognovimus c. That which we did ever perswade our selues of touching the good intent of your Godlinesse wee know it fully now by experience which is that the Christiā faith although it be invaded with the many designes of the wicked yet in your presence prepared for defence thereof by the Lord it cannot be confoūded For the Lord doth not forsake the mistery of his loue nor the desert of your labor The Prince thrust out the hereticke and restored the Catholike Bishops that were displaced both which are actions belonging to that supremacy we seeke for wherby ere while you expelled the crafty enimy of true religion out of the bowels of the church This is the second victory you haue gotten in slaying the heresie of Eutiches It is good therefore to be glad with ioy and for the prosperitie of your clemencie to pay my due vowes to the Lord who thorow al parts of the world where the Gospell is preached hath gotten you a double crowne victory Let your clemency know thus much that the whole Roman church doth very much reioice in all the workes of your faith In what regard wee ought to haue the Reliques of the Martyres Read Rainolds de Rom. Eccl. Idol l. 1. c. 9. § 2. c. 2 § 2. Epist 43. Leo Episcopus Martiano Augusto whether it be in that you helped our message with a godlie affection and that you brought back againe the Catholik Priests who were vniustly cast out of the churches Or in that you caused the reliques of the innocent Catholike priest Flavianus to be brought backe with due honour to that church over which hee was set The 43. Epistle is directed to the Emperour Martianus touching the message which in his stead he directed to Cōstantinople for having a councel at Chalcedon and beginneth thus I had surely desired of your glorious clemēcie that the synode by vs requested for recovering of the peace of the East church which you also thought necessary should be a little while deferred till further opportunity that those Bishops also might come thether with freer minds whom the feare of wrong doth withholde But because with a religious care you preferre divine things before humane affaires do religiously truely beleeue that it wil be profitable for the strength of your kingdome if there be no differēce in opinion amongst the priests or discorde in the preaching of the Gospell neither do I withstand your orders wishing that the Catholike faith which can be but one be planted in the hearts of al men The former Ephesine coūcell The 1 Councell of Ephesus did iustly deservedly condemne Nestorius together with his opinion and who soever doth continue in that error can attaine to no hope of pardon
in all things towards those that shall be there in my stead whereby those things may the more easily diligently attaine and wholesome effect which are brought into order by your care and study Epist 51. Leo Epise Pulche riae Augustae The Empresse had care over the vniversall Church Leo could haue no more In the 51. to the Empresse Pulcheria thus he writeth I do in all things acknowledge the religious care of your highnesse which you do vnweariably bestow for the Catholike faith And do thanke God that I see you haue such diligence to further the vniversall church that whatsoever I thinke doth appertaine to iustice or loue I will boldly moue and set forward that so those things which hitherto haue bin done by the endevor of your godlines without blāe may the speedier bee brought to a pleasing end In that therefore your clemencie hath commanded a councell to be held at Chalcedon The Empresse appointed the Councell to bee held at Chalcedon when the Pope would haue had it in Italy when I made request to you Maiestie that it might be kept in Italie that all the Prelates of our part being called if security of the time would giue leaue might meete I haue not taken it vnpleasantly but appointed two of my Bishops to repaire thither Epistle 53. is written vnto Anatolius the Archbishop of Constantinople Epist 53. Leo Episcopus Anatolio Episc wherein hee first praiseth him for his faith in ioyning with the Councell of Chalcedon then hee expostulateth with him for going about to subiect the Churches of Alexandria and Antioche vnto his iurisdiction contrary to the Nicene Councell saith thus It is not without cause belieued Flavianus Bishop of Constantinople next before Axatolius thy predecessor of blessed memory being cast out for the defence of the Catholike truth that those that did ordaine thee contrary to the order of the Canons seemed to consecrate one like to themselues Anatolius was made Bishoppe without Leos consent yet his ordination stood firme but the mercy of God was present directing and confirming thee in this that thou shouldest vse ill beginnings well and shew thy selfe not to bee carried with the opinion of men but with the loue of God which may very well be so taken if thou loosest not the praise of that guift with another offence A Catholike man especially a Priest of the Lord as he ought to be intangled with no errour so not to beeled with any ambition A little after Therefore after those blame worthy beginnings of thy ordinatiō after the consecration of the Bishop of Antioche which consecration thou challengest to thy selfe for which I am grieved that thou shouldst indevour to infringe the holy constitutions of the Nicene canons as though this time were only beneficiall vnto the whereby Alexandria shall lose the priviledge of the second honour and the Church of Antioche the right of the third So if all be subiect to Rome they all shall loose their honours so that these places being subiect to thy rule all Metropolitan Bishops shal bee deprived of their honour which being vnheard of and never before attempted you are so overtaken by extremity that you bring the holy Councell which was gathered together by the care of the most Christian Prince only to extinguish heresie confirmation of the Catholike faith into an occasion of ambition and constrainest his sufferance to thine owne side A little after O brother be not high minded but feare The Pope feared the Emperour as his superour surcease to trouble the godly eares of the most Christian Princes with vniust Petitions whom I knowe you shall better please with modesty then with pride Epist 54 Leo Episcop rom universalis Ecclesiae Martiano August The 54 Epistle is to the Emperour Martianus to the same effect that the former was to the Bishop of Constantinople wherin he reioyceth in the faith of the Chaloedō Councell and further certifieth him of Anatolius who went about in the same coūcell through ambition to bring vnder him the Churches of Alexandria and Antioch and thus beginneth Through the great guift of the mercy of God By the care of the Emperour the heresy was suppressed the reioycings of the whole Catholike Church are multiplied seeing by the holy and religious care of your highnesse the pestilent heresie that troubled the Church is extinguished that so our labour might sooner come to the desired ende which labour of ours your excellencie serving God in it hath furthered in faith and power A little after I speake to a Christian truly religious The Pope is fain to certifie the emperour of the dealing of other Bishops sound prince Anatolius the Bishop doth lose so much of his good deserts as hee doth desire to rise by vniust dealing Let the citty of Constātinople as we desire haue that which is its due And the right hand of God strengthning you I desire that your Empire may be established in you for ever And let each man knowe Propria perdit qui in debita cōcu past according to one faith and meaning not to suffer them hence forward to be pluckt in peeces by any accusation As therefore the mercy of God by the counsell of his spirit hath instructed the minde of your clemency first of all provide for the peace of the Church of Alexandria The Emperour commands the clergy to chuse a sound Bishop thē the Pope belike did not chuse al. per catholicos sacerdotes talem provideri iubete Pontificem and commande that the Catholike Priests provide such a Bishop in whom for honestie of life and soundnes of faith nothing bee found amisse that all things being rightly caried the preaching of the truth bee every where kept The 74. Epistle to the same Emperour hath this tenor Epist 74. Leo Episc Romae Leoni semper Augusto Although lately I directed two letters vnto your Clemency the one wherof contained the debt of my salutation the other intreated for the state of the Church Notwithstanding by an occasion which hath offered it selfe God so ordering it it is meete I intreat both againe According therfore vnto that trust which by the inspiration of God you haue performed to the vniversal Church The Emperour began to deale in Church matters before any man requested him as knowing it to be his duty by setting in order before any man spake that which was especially to bee desired we doe not cease to giue thankes to God and to praise his providence in the earnestnesse of your faith who hath withstood with an holy and Catholike spirit as I vnderstand by cōference with my brother fellow Bishop Anatolius the impudēcies of the heretiks that we may acknowledge to the quietnes of the world that you haue bin a preserver of the Chalcedon councell Which when it is profitably defined by your sentence howe much more carefully is it to bee published to the
ECLOGARIVS OR BRIEFE SVMME OF THE TRVTH OF THAT Title of Supreame Governour given to his Maiestie in causes Spirituall and Ecclesiasticall from the Kings of Israell in the old Testament the Christian Emperours in the Primitiue Church confirmed by 40. Epistles of Leo the Bishop of Rome vnto the Emperours Theodosius Martianus and Leo. Not published before BY IOHN PANKE Gratian decrees Causa 23. Quaest 5. cap. 20. Let the Princes of the world knowe that they of duty shall render an account to God for the Church which they haue taken of Christ to preserue For whether the Peace and discipline be increased by faithful Princes or it be loosed he doth exact of them an accompt who hath delivered his Church to be committed to their power AT OXFORD Printed by Joseph Barnes 1612. TO THE CHRISTIAN REAder whether Protestant or Romish Catholike THE question of late risen since his Maiesties raigne Christian Reader whether Protestant or Romish Catholike are especially now about the oath of allegiance made in Parlament and commanded by his Maiestie and the state to be taken by every Subiect for the security of his Highnes person and life if ought should be intended against him The exceptions against the said oath are iustly none but only a commandement there is from the Pope in his Breues forbidding the Romish Catholike the taking thereof Now because his Maiestie himselfe In his Apologie for the oath of allegiance hath in a Princely care of satisfying his subiects of his intent therein and Priestly iudgement laid open himselfe confuted those Breues Iallude to Constantines Communis Episcopus Euseb de vit Const l 1. c. 37. Pope Paule 5. needles it is for any man after him further to write in defence of what he hath iustified But since the pretence of the Pope in his Breeues and of Bellarmines letter to the Arch-priest Blackwell was to insinuate that vnder colour of swearing to the oath of allegiance they should bee forced that tooke it to sweare something against the Popes supremacie in spirituall matters which being not by that oath intended his Maiestie hath in an holy and painefull regard to satisfie those whom any thing would satisfie set his pen to paper againe acknowledging the former worke to bee his owne and added thereto a premonition to all Christian Monarches free Princes and States containing most sweet doctrine of his owne faith besides many plaine evidences that the Pope is Antichrist holding the same intent in both proveth sufficiently in both that those two oaths haue their contrarie ends and are nothing like each to other and that they who take the one are not therefore charged with the other The like answer againe receiued Bellarmine from the Archpriest Mat. Tortus calling himselfe Bellar. chaplen but was Bellarmine himselfe in defence of his taking the said oath as also Bellarm. vnder the name of Tortus first and of Bellarmine after from the Reverend Bishop of Ely Now because in this conflict betweene the Church of Rome and vs for this later oath of allegiance The oath of allegiance that former of his Maiesties supremacie in spirituall matters should neither lie forgottē as though it were not nor be mistaken through ignorance by those who vnderstand it not I will because perhapps to me is ministred some speech thereof which to others is not shew all men out of the true records of all antiquitie the truth equity thereof That as in this last his Maiestie requireth nothing of the takers thereof but saftie for him and his as by an oath of true allegiance against those that shall seek his life so in the former hee intendeth to vsurpe nothing in spirituall and ecclesiastical matters that is belonging to the Church but to practise that power which the Godly kinges of Israell in their times about the same matters and the most Christian and best Emperors of the world ever practised and vsed in all their daies thereby to exclude all forraine power and iurisdiction which any Prelate Prince or Potentate shal execute or promote in his dominions the safty of taking both oathes and the truth of both being both alike Much labour I confesse hath formerly bin bestowed and many treatises written by worthie Defence of the Apology by B. Iuell part 6. B. Horn against Fecknam B Bridges against Staplet counter blast B. Winchester that now is in his Dialogues D. Rainolds cōference with Hart part ult Tortura Torti Vincent Lyrinensis cont haeres c. 27. Eadem quae didicisti ita doce ut cum dicas nove nō dicas nova and reverend men in this famous kingdome touching the explication and explanation of the said oath some whereof having long since passed and others at this present published in latine the former those it concerneth will not now pervse as breeding forsooth fastidiousnesse the other in latine through their owne disabilitie some of them cannot take any profit by so that I am in good hope onely by a few new collections in few sheets of paper to win both their attentions though not to a new matter yet set downe in a newe maner Further I am taught by the wise that in a time of danger to the Church it is not amisse that many though some of them bee but meanely qualified should write for although they write all of the same things yet may it bee in other forme and words And that it is necessarie that an adversarie should know Bellarm. in the the preface to the reader in his 1 Tom. and 1 controv out of Augustine that in the cōtrary campe there are not one only or two but many that dare incounter with them This commoditie besides commeth of many writing that quicklier and easier our books may come to the hāds of all though not all to every one yet one or other to al and so every man shall bee furnished with some thing And to say the truth I haue a desire to draw on the Papist in this to answer beyond his ordinary glosse Old Testaments warrant For although the history of the olde Testament giue absolute and vnevitable grounds for warrant of what we seeke Ecclesiasticall histories The Ecclesiastical histories for 600. yeares better after Christ in the best times of the most Christian Emperours giue proofe of what his Maiestie doth yet am I willing herein to presse them with a witnesse without exception Leo the great Pope of Rome florished anno 440 In his Epistles to the Emperour Theodosius Martianus Leo to the Empresses Pulcheria Eudocia Eudoxia in folio an 1569. from whom by them lyeth no appeal and doe adiure them by the honour they would seeme to beare to that sea whereof he was Bishop to speake plainely and directly to tell me after they haue considered of the true state of the questiō some other premises whether hee in this ioyne not with vs giue to the Emperors in his time by his letters as much
to him What soever hath bin necessarily done in the holy Synode we refer them to your Godlinesse We desire also that the sentence of the Synode may bee confirmed by your Maiesties writing And as you did honour vs when you called vs hither by your letters so wee desire that of those things which are decreed you would by signing them put an end to all things The third is the Councell of Ephesus called likewise by the Emperours authority 3. Of Ephesus Theodosius the younger Valentinian wherein there is so plaine evidence as in none more plainer For the Councell it selfe confesseth seaven times in seaven Epistles that they came together by the appointment of their authorities And often times they say by their sentence Secundumo raculum man datum rescriptum commandement letters In this Epistle they say wherevpon we all fly to the authoritie of your highnesse be seeching the same that those things which are enacted against Nestorius and those that are gon astray with him may haue their force and strength And that those things whereof Nestorius is autor may be void and disanulled The councell of Chalcedon 4. Chalcedon being the last of the first foure witnesseth as much The Synod was assembled by the decree of the most Godly and faith full Emperours Valentinian and Martian In their Epistle this The holy and great councell was called together by the grace of God and decrees of your highnesse The same words are expressed by them when they relate what was done in the councell And of them that is Et ab illis denique missionē perunt ut Ephesini of the Emperours the Councell craue leaue to depart as those of Ephesus did And Martian saith We confirme the reverend Synod by the sacred decree of our highnesse .. This truth is so strong De conc eccl l. 1. c. 13. that Bellarmine although he purposely intended the overthrow of it yet doth he plainly confesse it He addeth 4 reasons to shew why the first fower Generall councels whereof I spake before were called by the Emperours but he addeth to dawbe vp the matter A Glosse besides the text Our question is by whose authority and not by whose consent councels were called It was with the consent and minde of the Pope whē our question here is by whose authority not by whose consent they were called As if the question were by whose authority is war proclaimed Bellarmine should say It is indeede by the Princes authority but not without the consent of the nobles commons therefore authority of proclaiming warre belongeth not to the Prince Besides the Emperours required the consent of the other Patriarches 4 Reasons of Bellarmine to proue that the Emperours called the first 4. generall councells aswell as of the Bishop of Rome but the Supreame right authoritie remaineth in them But to leaue Bellarmine in his poore excuse to come to his 4. reasons thus they stand 1. Because at that time the ancient law imperiall was in force which did forbidde al assemblies and companies of men without the Emperours authority because the Emperours feared seditions and tumults might haue arisen 2 If that law had not beene in force yet seeing the Emperours governed the world in great peace a councell could not bee held but in some imperiall citty and no reason it is that an assēbly should be made to one citty out of the whole world without the licence of the Lord of that place From hence it appeareth that the Pope had not all temporal Lordship deminion and rule as now they claime for him as now at this day if a councel be held out of the territories of the Pope as in France Spaine or Germanie without doubt his cōsent must be asked in whose citty or province it is 3. Because in those times generall councels were made by the publike charges especially touching the bringing of the Bishops to the place where the councell was For they were carried on horses or in citty wagons without charge of the churches And touching that of Nice during the time of the councell al the bishops lived at the charge of the Emperour This appeareth also out of Theodoret Eccl. hist 2.16 where in the conference betweene Liberius the Bishop of Rome and Constantius the Emperour Liberius for the equity of his cause prayed that a generall councell be summoned answere was made the publike revennues woulde not serue for the bringing of the Bishops 4. Because although at that time the Pope was head over all even Emperours in spirituall things yet in temporall matters The Pope could doe nothing against the Emperours mind hee did subiect himselfe to the Emperours and therefore he could doe nothing without the Emperours goodwil And when he might haue only prayed aide of the Emperour for the calling of a Synod yet because hee acknowledged the Emperour his Temporall Lord he did beseech him The pope beseecheth the Emperour that he would command a Synod to be called But after those times all those causes were changed Factum alterius alij nocere non debet and therefore aske quo iure For that imperiall lawe first spoken of doth not now stand in force and the Pope who is head in spirituall matters is not now subiect to the Emperour in temporall Thus far Bellarmine But O tempora o mores O vnequall times that so many things should be then lawfull whereof not one of them shall bee now lawfull Then the Pope intreated the Emperour now the Pope commandes him or at least not intreats him Then the Pope was subiect to the Emperour in temporall things now he is not so that is to say the Emperour is now no Emperour nor the Pope no Pope But in former times tempora mutantur The Emperour was Emperour indeed Pope Pope indeede that is hee was obedient to the Emperour as he ought Then the Romane Empire stood firme vpright nowe saith Bellarmine Romanum imperium iam ferè deletum est De nom Pon. l. 2. c. 2 § praedicit the Romane Empire is almost extinct A pleasant time for Antichrist Thus haue I proved sufficiently I trust that the first fowre general Councels were called by the Emperours authority that they were confirmed by them not one of them by the Pope nor any of them in Italy all without his command in places far remote from him in Greece where the world knoweth he was little respected Other confirmation of this truth there is out of the Ecclesiasticall histories of Eusebius in the life of Constātine Ecclesiasticall histories omitted in this Socrates Sozomene Theodoret and Evagrius al which do deliver a perfect summme of the churches infancie groth and perfectest estate for the space of 600 yeeres after Christ and in most ample maner shew that that supremacie in Ecclesiasticall matters which wee now seek for was then resiant in the Christian Emperours and not in
the Pope Generall councels there are also somewhat be yond the time spoken of in the raigne of Charles the great which might bee here brought in but at this time I will leaue the prosequutiō of any of those authorities of purpose because I hasten to an author of great credit with our adversaries which is Leo the bishop of Rome mētioned before in whom I desire thē but to see what he gaue to the Emperours in his time how fitly his testimonie fitteth our purpose and request of them but this that if they find that he gaue the Emperours as much as we giue his Maiestie and that we giue his Maiestie no more than he giveth them they woulde hence forth surcease to refuse that which is iust or if it be vniust to condemne those pious and godly Emperours of intrusion vpon the Popes right as they doe his Maiestie For the trāslation of the Epistles I must craue pardon of any curious eie that shall compare them with the originals if they find my barren English short in expressing the elegancie of Leos latine stile Leo epist 83. ad Palestinos Monachos Non valentes in Graecum eloquiurn aptè propriè Latina transferre c. since in things of this nature as an vnskilfull interpreter I am not able as he cōplaineth himselfe of some other to put the Latin phrase aptly and kindly into our English tongue seeing in expressing hard difficult things al men cannot do it in their own language much lesse in another But I haue done all that I haue done of a willing minde to better their iudgement who haue not so much as to vnderstand the Latine I knowe the learned knowe them better then my selfe The meaning of my author I trust shal not bee inverted Aucupium syllabarum Tortura Torti fol. 8 9. Melius est ut Grammatici nos reprehēdant◠quam populi non intelligant if any man shall hunt after syllables in so waightie a cause hee shall with the wise bee held guilty of raising a quarrell without iust cause For who doth not know that to every tongue there is its owne proper phrase and maner of speech and that that which is written in one cannot bee so rendred againe in another that at least there shall bee no difference in anie little sentence but that one word must answer another wholy and throughout So the intent be kept it is meere folly to languish about words Vniust taxing In his returne of vntruthes 4. art 117. b. fol. Instigante diabolo an vpright and right meaning heart in these cases should detest that petty kind of reprehension vsed by D. Stapleton against B. Iuell for his translation of Instigante diabolo they were altogether inflamed and led by the divell And thus Stapleton crieth out Lo the cācred words of M. Iuels tender hart instigante diabolo is saith he the divell pricking them and moving them forward Now I appeale to any man but to him that hath indeed a cancred hart to tell mee what difference in substance there is betweene these two altogether inflamed and led by the divell And the divell pricking and moving them forward Stap. ib. 4 art 131. a. fol. Contrary to the minds of the most part of the Bishops And where the Bishop saith that the Imperour Gratian made Nectarius Bishop of Constantinople contrary to the minds of the most part of the Bishops here M. Iuell overreacheth his author saith Stapleton for Sozomene saith many of the Bishops gaine saying it A strong cavill I wisse and a maine difference there is no doubt betweene contrary to the minds of most And many gaine saying it Especially since Christophorson who both for advantage and skill for the Church of Romes cause was as strong as Stapleton translateth the Greeke multis sacerdotibus reluctantibus many Bishops or Priests contending striving strugling or wrastling against it And what is this but contrarie to their minds Neither would I haue any sober minded man cavill at such alleaged sentences as this Where B. Iuell alleageth Liberatus Liberatus alleaged by B. Iuell Brevia cap. 12. alleageth him thus Liberatus saith that Leo the Bishop of Rome with other moe Bishops of Italy fell on their knees and desired the Emperour Valentinian and the Empresse Eudoxia to appoint a Councell and yet could not obtaine it Staplet ut an te pag. 142 In this allegation out of Liberatus two vntruthes are saith Stapleton cōmitted by M. Iuel For neither Leo the Pope fell on his knees to the Emperour Valentinian neither did they desire him to appoint a Councell but to write to Theodosius the Emperour of the East about it Nowe the first vntruth as Stapleton imagineth is that Leo fell not on his knees as did the rest but that he intreated only and other Bishops fell on their knees The second That Leo besought not Valentinian for a Councell as B. Iuell saith But besought Valentinian and Eudoxia his wife that they woulde write to Theodosius about it The Bishops of Italy and the Pope desire the Emperour to call a Councell A marvellous thing it is to see what a wit wickednes hath For what is it to the substance of the matter whether Leo prayed a Councell of Valentinian or prayed him to write to Theosius that a Councell might be called To an Emperour hee wrote It is the more signe that Leo could obtaine the lesse at theodosius hand but was faine to desire the Emperour of the West to entreat for what hee desired And so where B. Iuell made him to entreat but one it appeareth he is faine to intreat one to intreat another in effect two To coma to the first vntruth againe wherewith hee charged the Reverend Bishop of Leos falling on his knees to the Emperour Valentinian I see not in the world how it can be otherwise thought but that he did so Stapl. ut ante Thus the words lie as Stapleton hath set them downe Valentinianum autem imperatorem Eudoxiam vxorem eius ad memoriam beati Petri cum multis Episcoporum genibus provolutis Romanus Pontifex deprecatus est The Bishop of Rome beseeched the Emperour Valentinian and Eudoxia his wife at S. Peters Church with many Bishops kneeling on their knees Can we by this imagine that hee kneeled not aswell as the rest I protest I see it not Leo himselfe made the suit Romanus Pontifex deprecatus est The Romane Bishoppe besought the Emperour with many Bishops falling on their knees And what can wee thinke but this that hee fell on his knees as well as they But what if this keeling bee referred indeed to put the matter out of doubt the B. of Rome himselfe Tortura Torti pag. 167. Genibus provolutus Romanus Pontifex deprecatus est The Bishop of Rome falling on his knees besought the Emperour so readeth it a reverend Bishop of very late daies Howsoever it be Stapleton by his owne evidence doth but
as we striue for or his Maiestie taketh to himselfe in this businesse whereof we entreat If he doe I craue but their assent to that oath if he do not their iust exceptions against the evidence which is drawne from him A shew of an answere to the most pressing arguments brought by vs I knowe hath beene ever ready from them but such that comming from none of them Read D. Mort. 1. 2. part of his Apologie his Catholik appeal for the Protestants and M. White of the way of the true Church an other hath evermore bin readie to oppugne it a manifest evidence of a false ground Those evasions and trickes on their parts I wish in this excellent temper of the world light of knowledge in the guids of this Church whose eies they cannot blinde with any craft were wholy laid aside and that the direct voice of Scripture first ancient Ecclesiasticall histories for the practise of the christian Emperors and testimonies of fathers confirming their practise might bee called in For in these cases to answere of our selues is to answer nothing not to answer to the allegation is silently to graunt our adversarie what he would To bee so conceited to our cause that whatsoever is tendered not to see it is willingly to cast our selues headlong into the gulfe of endlesse woe and miserie To come therefore to the first thing required which is the oath it selfe that al men may see what they sweare vnto that sweare vnto it The tenor where of is this I.A.B. doe vtterly testifie and declare in my conscience The oath of Supremacie in his Maiesties Apol. pag 48. that the kings highnesse is the only supreame governour of this Realme all other his Highnes dominions and countries aswell in spirituall or Ecclesiasticall things or causes as temporall And that no forraine Prince person Prelate State or Potentate hath or ought to haue any iurisdiction power superioritie preheminence or authoritie Ecclesiasticall or spirituall within this Realme And therefore I doe vtterly renounce forsake all forrain iurisdictions powers superiorities and authorities and doe promise that from henceforth I will beare faith and true allegiance to the Kings highnes his heires and lawful successors and to my power shall defend all iurisdictions priviledges preheminences and authorities granted or belonging to the Kings highnesse his heires and successors or vnited or annexed to the imperiall crowne of this Realme So God me helpe and by the contents of this booke Besides the setting downe of this oath thus in these tearmes of which the Papists are afraid as of some monster I must expresse the meaning and intendment thereof what is challenged thereby and what is vnsought for by his Maiestie and from whom more sooner and trulier may wee learne the scope and drift thereof thē from him to whom we owe it and to whome of right it belongeth to be sworne His Maiestie therefore having proved from many and sundry sentences titles and prerogatiues both in the old Testament and in the new that Christian Princes within their dominions haue warrant to governe the Church as well as the rest of their people in being Custodes vtriusque tabulae persons to whom God hath commended and commaunded the keeping of both tables doth there disclaime and denie that hee hath any power to make new articles of faith What the king doth either take or refuse by the oath of supremacy His Maiesties Apol pag. 108. that office he leaveth to the Pope or to set vp anie points of religion not warranted by the word of God but by commanding obedience to bee given to the word of God by reforming the religion according to his prescribed will by assisting the spirituall power with the temporall sword by reforming of corruptions by procuring due obedience to the Church by iudging and cutting of all frivolous questions and schismes as Constantine did And finally by making decorum to bee observed in every thing and establishing orders to bee observed in all indifferent things for that purpose And this is the only intent of this oath of Supremacy This is inlarged with more words Rain conf with Hart. c. 10. div 1. but to the same effect by D. Rainolds in his cōference with M. Hart. For the king saith he to be supreame governour of all his dominions in things spirituall and temporall is to haue the preheminence over all rulers in government of matters touching God and man within his dominions and this by the Scripture is Cesars right 1. Pet. 2.13 The high Priest is ordained for mē in those things that appertaine to God to do them The Priest duty Heb. 5.1 that is to offer gifts and sacrifices for sin this is the peculiar duty of the priest which if the Prince meddle with as Ozias did 2. Chro. 26. v. 16 18.19 who would haue burnt incense vpon the Altar of incense a thing inioined to Priests only then hee transgresseth the bounds of his office and provoketh vengeance of the Lord vpon him The Princes du tie But to provide by Civill punishments and orders that Priestes doe their dutie in things concerning God not only Priests but people too it is the Princes charge and so hee is ordained to deale in things of God Iudges 27 5 6 For when Michah had an Idols chappell in his house with a vestment and Images in those daies saith the text there was no king in Israell but every man did that which was good in his own eies Iudges 18.1.2 And againe there was no king in Israell when the men of Dan got that Idolatrous stuffe with an Idololatrous Priest 17. went a whoring after it which being said in like sort when adultery was committed 19. and with adultery murther doth shew that as the subiect should haue beene restrained from murther and adulterie Iudg. 19.1.2 25.26 so from Idolatry too by the Princes sword sith all these sinnes raigned Iud. 20.28 Deut. 17.19 not for want of a Priest but of a king in Israell And where the king is willed by Moses to keepe all the words of the law to doe them the Lord meant therby that he ought to keepe them not only as a private man but as a king by seeking and providing that all his subiects did their duties both to God and man Wherefore since the supremacie we giue to our Prince in things Ecclesiasticall 2. Chr. 29. v. 5. 21 27.30 2. Chr. 30.1.6.12 to deale therein as Ezechias did first to command that the Priests and Levites doe doe their duties afterward the people to come and serue the Lord and finally both Priest and people to reforme themselues for maintenance of religion not as Ozias who as is said before would burne incense nor ours to preach the word minister the sacraments celebrate the prayers or practise discipline of the Church but to provide that those things bee done as they ought by them whom God hath called
therevnto And this is to Giue Caesar no more then is Caesars for every lawful Prince is the supream governour of his owne subiects in things spirituall and temporall And the ParlameÌ„t may take an oath of English men for Iames our King against the Pope A president for the lawfulnesse of the oath of supremacie 2 Kings 11.4.17 against Athalia that vsurped his state Now in this maner as hath been expressed and no otherwise doth his Maiestie take or we giue him the title of Supreame governour in matters spirituall and Ecclesiasticall which so vnderstood would cut of a great number of addle idle talk which at this day passeth amongst them touching it who know not what they say To governe and rule the Church of God is of two sorts The kings duty consisteth in this 1. For to distinguish the offices which are by God at this day set to rule and govern his Church must we not needs say they are of 2 kindes and sorts The one being by the supreame authority and power of the sword to guid care for provide direct and aide Gods Church to further maintaine and set forth the true religion vnitie and quietnesse of Gods Church and to oversee visit reform restraine amend and correct all manner of persons with al maner errors superstitions heresies schismes abuses offences contempts and enormities in or about Gods Church which government and rule belongeth to kings queenes and princes and not to Apostles Bishops and Priests The other is to governe rule by feeding the flocke of Christ with the spiritual food of Gods word The Priests duty consisteth in this preaching it in season and out of season 2. administration of the sacraments and power of the keyes which is the onely rule and government belonging to the Apostles Bishops and Ministers of Christs Church Examples of the godâ—y kings of Israell their practise Shall we see then by the practise of the Godly kings in the time of the old Testament this supreame government I meane in spirituall and Ecclesiasticall matters and over the persons exercising the same confirmed Tortura Torti pag. 363. From thence we must begin from the common wealth of Israell all this question hath its strength and force Ecclesia est in republica sed respublica non est in Ecclesia For in Israell the people of God did God ordaine the kingdome and the Church in the kingdome according to his owne mind since we haue no example in the new Testament we must take it from the old The Empire and the Church in that time were never united in one the Empire was then enimie to the Church therefore what charge the kings had of religion must be fetched from thence where the civill policie and the Church are as it were twins and friendly imbrace together not where they are separated From that fountaine therefore of Israell doe we deriue our cause and from that example where both are together where the Church is in the kingdome doe we informe our selues of the Government both of our Church and Kingdome Touching their practise therefore I doubt not but to make our question cleere insomuch that I hope I shall finde none so shamelesse as to deny the principall care in the matter of religion belonged to the king which is seene by this one argument drawne from the whole course of the holy historie Note this especially That looke how the king was changed 1. so was the forme of religion 2. and that change was alwaies ascribed to the king as his deed neither could the Priests at any time so order the matter that any change was made 3. from the worse to the better or from the better to the worse But if the chieftie had beene theires 4. some one Priest or other would haue beene found at one time or other or at the least some part of the people though the king had beene otherwise affected that would haue kept the worship of God sound I will now beginne with the example of Iehoshaphat mentioned in the text of the Apology Tortura Torti pag 364. Iehoshaphat the king whose doings in the matter of religion is notably set downe in the chapter quoted 2 Chron. c. 19 v. 4. The king went through the people from Bersheba to mount Ephraim brought them againe vnto the Lord God of their fathers He brought them again to the Lord that is he caused that they were a Church and hee did it by his kingly authoritie whereby also afterward in the 8. verse V. 8. hee appointed Iudges in Israell of the Levites Priests and chiefe of the families of Israel to iudge the cause of the Lord which is said in the 10. v. to be of the law and of ceremonies And what greater supremacie can there be then of setting and appointing Iudges in matters of religion And where the text saith V. 11. Amariah the Priest shall be the chiefe over you in all matters of the Lord and Zebadiah the son of Ishmaell a ruler of the house of Iuda shall be for all the kings affaires and the Levites shall be officers before you it appeareth plainely that the king Iehoshaphat commandeth the Priest to be chiefe in those things which belongeth to the Lord and gaue the captaine or LieutenaÌ„t charge of those things which appertaineth to the Common weale Iehoshaphat appointed both The ground of the high commission in England taken from Ezra cap. 7. v. 25 26. c. 10. By which deed of his he teacheth vs that no lesse the one then the other doth principally belong vnto the kings charge since first he could reduce the people to the worship of God and when they were reduced to appoint Iudges and by his kingly power to divide the causes amongst the Iudges who should be chiefe in what things Thus hath the civill policie and the church distinct causes and distinct courts but vnder the king no lesse the church then the common wealth hath them by whose authority and command Iudges do sit Amariah over the one and Zabadias over the other Both of them handle matters belonging to their courts but both of them vnder the king What Iosias did in the affaires of religioÌ„ appeareth by that which is written of him Tortura torti pag. 367. Iosias 2. Chron 22.11 He made the booke of the law which was new lie found to be read vnto the people The text saith further the king called the assembly togither commanded the book to be read vnto them being read entered into a newe covenant with the Lord An 〈…〉 of th◠〈…〉 tooke an oath of the people for the performance thereof There the king commanded the high priest himselfe the rest of the priests of the second order that they should cast out of the temple of the Lord burne all the vesse is that belonged to Baall and throw downe their high
of the law for himselfe Deut. 17.19 that hee might continually haue it with him read it diligently and meditate therein daie and night Iosua 1.8 and from it to learne the worship of God even to the ceremonies themselues neither that it was said so to him in respect that he should rest altogether vpon another mans report iudging nothing of himselfe yet in these things he shall stand before Eleazar the Priest and willingly aske counsell of him and shall require the law of them whose lipps preserue knowledge He shall call those to the making of lawes for the Church whom it is meet should bee called and those whome reason doth perswade are the most skilfull and that can in those things giue counsell best And then in those things which appertaine to God command Amarias the Priest 2. Chr. 19.11 and not Zabadias the Captaine to be chiefe Touching the person Touching the persons Tortura Torti pag. 381.338 376. 1. Sam. 15.17 it is likewise as cleere that the king hath supremacy over them A power of administring lawes to all men of all degrees and to speak in the language of the holy scripture head of the tribe of Levi no lesse then of the rest of the tribes nor no lesse head of the clergie then of the laitie So the Prophet speaketh to the king When thou wast little in thine own sight Saul the king head of the tribes wast thou not made the head of the tribes of Israell Now amongst the tribes of Israell was the tribe of Levi therefore the king is head of the Leviticall tribe in which Tribe was Ahimelech the Priest vnder the king his head This is farther expressed by the name of Father and mother and who head but they Iudg. 5.7 over whom they are set Debora a woman is called a mother in Israell Ezechias father and heare you papist of the Priests so he speaketh vnto them 2. Chron. 29.11 Now my sonnes be not negligent A father then was Ezechias and a father over the Priests Looke then what honour and supremacy Princes haue they haue it by no other commandement then the Fift of honouring our father them for their fatherly care of the Church as of the coūtrey And if any shall deale presumptuously against Abiathar Deut. 17.12 the king hath power by his lawes to punish him even to the putting out of Abiathar himselfe from his Priesthood 1. Kings 2 27. Touching the things if he deserue it Touching the things erected or vsed to false worship power hee hath of pulling downe the high places that is to abolish strange worship not only over the Golden Calfe which Aaron made as Moses had in breaking it to peeces Exod. 32.20 but over the brasen serpent erected by Moses 〈◊〉 King 18 v 4 as had Ezechias when the Golden Calfe is abused to Idololatry or the brasen serpent to superstition of destroying them both In things indifferent And for the things which belong to the Beauty of Gods Church which bee called indifferent he hath power also to order thē as Ioas did 2. Ch. 24. v. 12 And when occasion of schismes and divisions by trifling and foolish questions is ministred by his authoritie to restraine them as Constantine did And this I hope no man will deny to be his right Socrat. Eccles hisi l. 1. c. 7. Lastly if the Romish Catholike had rather haue examples from Christians then from the common wealth of the Iewes let him knowe that Chrysostome Hom. 2. ad popul Antioch Theodosius called head of all men by Chrysost a famous prelate in his time called Theodosius the Emperour by this name head and not only the head but that which in the head is most high the top of the head and that of all men in the earth And I make no question but that there was a man thē on the earth who was the Bishop of Rome If we craue more examples I dare truely say the Catholike Church was so far from distasting this Supremacy in Princes that it called and intituled the Emperours Charles the great Lodowike Rectores religionis Tortura 7 pag. 379. Guiders of religion in the publike acts of their Councell And yet againe if nothing will serue the turne but the very word Governour lette them that doubt of it read it in the eight generall Coūcell so called by them where the Emperour Basilius is stiled Govern our of the vniversall Church Gubernator universalis navis ecclesiasticae And Constantine himselfe doubted not to say of himselfe that he was a Bishop without as others were within the Church These duties touching the Church and titles to Princes belonging are those very things which we say appertaine vnto the kings Supremacie by the law of God The Kings and princes of the world now are in no worse case then were the kinges in the old Testament They are vnder the same condition and therefore the same primacy is due vnto them and the same ought to be yeelded vnto them And therefore I may iustly conclude here with that saying of Scaliger to Lypsius Scaliger tu Lypsius Nos non sumus novatores sed vos veteratores estis Wee are no innovators but they that deny this truth are false deceivers What other exceptiōs they take of his Maiesties vsurping part of the Priests office in the worship of God is a monster of their owne begetting against which they may fight as with their shaddowes but shall never strike vs. The reader that is not wilfully blind will herein submit his iudgement vnto the truth Thus I haue shewed by the old Testament That the christian Emperours practised this supremacy in matters of religion by the practise of the kings there my intended purpose It shall not bee amisse now to see how the godly Emperours in the primitiue Church of Christ dealt in the busines of religion according to that Supremacy we speake of a great part of which was their calling of generall Concells Calling of councels and confirming their decrees 1. Councell of Nice Socrat. l. 1. c 9. thereby as by a speedy way to ridde the Church from the infection of pestilent heresies The Bishops of the first councell of Nice confesse in their Synodicall Epistle that they were called by the authoritie of the Emperour The Synod met together say they when Constantine the most beloved of God gathered vs out of diverse cities and countries By the authority of Constantine Tortura Torti pag 165. Et synodi decreta confirmans consignavit 2 Of Constantinople They submitted themselues vnto him so the words goe And confirming the decrees of the Synod he signed them The secōd generall councell held at Constantinople was called by the authoritie of Theodosius the elder wee met together according to the letters of your Maiestie And againe your Maiestie hath honoured the Church by your letters of calling vs hither In their Epistle
But the second held in the same citty cannot be held a couÌ„cell The 2 of Ephesus which it is certaine was carried to the subversion of the faith which your clemencie in loue of the truth as being good for the catholikes Aliud statueÌ„do cassabit We aske no other supremacy but this wil make voide by appointing an other most renowned Emperour Therefore I heartilie beseech pray your Maiestie through our Lorde Iesus Christ who is the author and governour of your Empire that you woulde not suffer the faith which our blessed fathers preached as received from the Apostles to be handled againe as doubtfull in this present synode or those things which were of old condemned by the authority of our auncesters you suffer not to be stirred afresh by new indeavors But that you rather command this The prince must strengthen the Councell by law that the constitutions of the auncient councell of Nice the interpretations of heretickes being remoued may stand firme In the 44. Epistle to the Emperour again wherein amongst other things hee giveth him thankes for his defence of the Catholike faith he writeth thus Epist 44 Leo Episcopus Martiano Augusto you haue shewd your protection of the Catholike faith The divine aid doth grow in you Pure and vnstained religion ought to bee the highest of all cares appertaining to publike regiment These bee points of that supremacywe seek for whereby verily not only the state of the Church but the strength of your Empire is fenced that so o glorious Emperour you may worthily looke for his protection whose truth you worship For that the soundnesse of my Brother Anatolius was the sooner manifested That hee that revived againe the errour long since condemned could haue no place in the Church of Christ That the Catholike Bishops whom the late persecution of the heretikes could not depraue are called backe from their vniust exile And that the reliques of Flavianus of blessed memory were preserved with due honour his condemner acknowledging his owne impiety is a title of your vertue a fruit of your Godlinesse vpon whom I trust the ensignes of other glories will bee heaped that as the Church of Constantinople having received the liberty of the Apostolike faith doth reioice so all men are glad that all the Churches of your kingdome are cleansed from the contagion of divelish opinions A little after thus it followeth Quae industria in omnibus quae nequitur gesta sunt c. Which labour of ours in amending those things which are wickedly carried will by Gods helpe take effect speedily if your Maiestie vouchsafe to adioine your helpe to the repairing of the Ecclesiasticall peace We also do desire that a Synod may be held as your clemency mentioneth But that the Bishops of al the provinces should be gathered together at this present The Emperour had power to call a Councell sooner or later as it pleased him the necessity of the time doth with no reason permit Therefore your clemency may reserue it to some fitter opportunity Of which businesse those that I haue sent can more fully relate vnto your highnesse Epistle 45. Leo Episcopus Pulcheriae Augustae Not one remedy to all sorts In the 45. Epistle to the Empresse Pulcheria After relation of Eutiches blasphemy he saith But that towardes the persons of such men an vpright course be observed and one manner yeelded to those that are amended and another to those that are obstinate wee pray your highnesse to defend them that we haue sent froÌ„ the Apostolike sea and that you would further that businesse which wee haue commanded them that so more sooner and easier the Lord aiding vs those things may bee done which will further your glory and the peace of the Church Touching Eutiches the author of all this wickednesse and scandall I pray your clemency Leos power was not able to remoue Eutiches that hee may bee removed further of from that place which is two neere the cittie of Constantinople least he haue more often consolations from those whom he hath drawne to his impietie Leo desireth the Empresse that a Catholike might be placed in Eutiches â—oomes which is a part of that supremacy we dispate for CoÌ„mand also that some Catholike Abbot bee placed in that Monastery where hee very dangerously and vnworthily sate whoe may deliver that company of the servants of God both from his false opinion can instruct them with lessons of truth Epist 47. Stapl. abuseth these words the honour and right of Peter or Peters sea reserved referring them as though Leo had the right to call a generall councell where as Leo speaketh of their decrees that nothing be enacted against the priviledges of that sea Return of vntruths against B. Iuell art 4. fol. 143. b. 147. a. Epist 49. The Pope desired that the couÌ„cell might haue bin deferred but could not The Pope would not withstand the Emperour although the Emperor would not al his request defer the Councell Epistle 50. In the 47. Epistle written vnto the couÌ„cell of Chalcedon wherein hee exhorteth theÌ„ that they would determine of al things according to the scriptures hee faith thus We must imbrace the councell of the most clement Prince which is full of holinesse willing your holy brotherhood to meet to gither to overthrowe the crafty devises of the divel setling the peace of the church the honour and right of the sea of S. Peter preserved insomuch that he also invited vs by his letters to be present at the reverend synod which yet neither the necessitie of this time nor any custome could permit In the 49. Epistle to the Emperour Mar tianus he beginneth thus Wee did thinke that your clemencie could haue performed our request that the present necessity respected you would haue commaunded the councell of Bishops to haue bin deferred vntill fitter oportunity that so Priests being called out of all provinces it might bee indeed an vniversall councell But because in loue to the catholike faith you wil haue meeting to be at this preseÌ„t Least I should seeme to withstaÌ„d your holy pleasure I haue sent my legates thither In the 50. to the same Emperour thus he writeth The holy desire of your clemencie touching the having of a synod Leo Episcopê° Mart. August for the repairing of the churches peace I tooke the more willingly and although I did desire it might haue bin kept within Italie The Pope desired that the Councell might be deferred or kept within Italy but could obtaine neither and wished that a fitter time had bin sought out that so many mo bishops might haue bin gathered togither from further regions yet asso one as your letters came I addressed some thither in my roome And concludeth thus In respect that formerly I haue desired your Maiestie to be gracious vnto those that brought my letters so now also I intreate with like assurance that you would be favourable