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
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
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
wrangle but by the latter is found a manifest deceiver These and such other quarrels I desire all sorts of Readers whatsoever may bee forborne because the malice of man can never worke the workes of God being neither materiall for our purpose Or if I should manifestly erre in my translation mistaking one place for another or such other of as small consequence Stapl. ut ante pag. 21. mistaketh one place for another as Stapleton himselfe did whē he began to tax others saying Bizancenus Primas the Primate of Bizance otherwise called Constan tinople had been accused Looke the Protestants appeale by D. Morton l. 1. c. 2. Sect. 28. c. where indeed neither had the Primate of Constantinople bin then accused or doth Bizancenus Primas signifie there the Primate of Constantinople for some read it Bizacenus but it is a word taken from Bizaceum a province in Africa and not from Bizantium the cittie of Constantinople Such oversightes as these may alight on any But I leaue these and come to Leos Epistles Leo the Bishop to Theodosius the Emperour Epist 7. THus he beginneth Quontum praesidij Dominus Ecclesiae suae in fide vestrae clementiae praeparavit c. What strength the Lord hath gottē for his Church by means of the vprightnesse of your Maiestie is evē shewed by these letters which you haue now sent vnto me Rex est mixta persona cum Sacerdote insomuch that wee doe reioice that you haue not onely a kingly mind but also a priestlike surely besides the publike affaires of the Empire We place a part of the kings supremacy in this True religion is the roote of all true vertues the stay of all well ordered cōmon weales your Highnesse hath a most Godly care of the Christian religion that amongst the people of God neither schismes nor heresies doe grow quia tunc est optimus regnivestri status because then the state of your kingdomes is in best temper when you are served with the confession of one everlasting and immutable Trinitie of one Deity And so going on certifying the Emperour what had hapned at Constantinople touching Eutiches a priest there whom Flavianus the Bishop had put from the Communion Flavianus put Eutiches frō the communion the cause why the Bishop of Rome yet knewe not He commeth to this Et quia causae meritum And because the necessity of the businesse the respect had to religion and the laudable care of your Godlinesse doth require it It is necessary that a way bee not given to these breaches But first of all wee ought to haue been made acquainted with those thinges whereof Flavianus iudgeth Eutiches worthy of blame that of thinges rightly knowne right iudgement might be given Thus writeth hee to the Emperour because his brother Flavianus Archbishop of Constantinople had not certified him of the businesse touching Eutiches Epist 8. Dilectissimo fratri Flaviano Epis copo Leo episcopus By this it appeareth that the Emperour sate not idle when these businesses were a doing In the next Epistle hee writeth to Flavianus himselfe demaunding why Eutiches was separated from the Communion beginning thus When the most Christian clement Emperour being of an holy and praise worthy faith carefull for the peace of the Catholike Church hath sent vs letters touching those men who with you haue raised tumults I marvell that your Brotherhood whatsoever the offence was would let vs bee ignorant thereof Flavianus inhis 2. epistle to Leo saith he did so much to the Emrour Et ideò quia dilectio tua de tanta causa nos videt necessariò esse solicitos quā plenissime lucide vniversa nobis quod ante facere sestinet I thinke that this sentēce in my booke is vnperfict and not rather haue provided that frō you the first report might haue come vnto vs least wee should doubt of the truth of thinges done After this comming to tell Flavianus howe Eutiches had both delivered his whole declaration of the matter in writing and report thereof beside vnto Leo he commeth in the ende to conclude thus And therefore because your lovingnes doth see that we are necessarily careful of so weightie a matter make hast to let vs knowe all things touching it fully and cleerely as be fore you should least betweene reports we be deceived with some doubt and discord which in the beginning is to bee crushed be nourished seeing that reverence remaineth in our heart God inspiring it that the ordinance of our reverend Fathers which are strengthened from aboue bee not depraved by the naughty dealing of any one The letters of Flavianus to Leo. Flavianus now vpon this according to Leos desire writeth vnto him Of the slights of the Divell in one Chapter 1. Of the craftinesse of heretickes in another 2. Of the blasphemies of Eutiches in the third 3. And of his iust excommunication in the fourth 4. in these words But not to be long least I make a long letter what we haue done formerly we haue sent the businesse to your Godlinesse by letters in which we haue expressed that he is deprived of his Presbytership because he is so deceived Flavianus excommunicated Eutiches before Leo did know it Then be the all the bishops of the world lived not vnder the Pope and we haue commanded him not to meddle with the Monasteries and wee haue put him from our fellowship that your holynes knowing thus much what is done concerning him would vouchsafe to manifest his impiety to all the Bishops who liue vnder your holine least some of them not knowing what hee holdeth they may conferre with him as with a right beleever either by their letters or some other familiaritie Leo vrbis Ro mae Episcop Theodosio semper Augusto The ninth epistle is againe directed vnto Theodosius the Emperour where recounting what he had written vnto him of his detestation of heresie The Pope relateth his faith to the Emperour and his standing firm in the decrees of the Niceene Councell with his accurse given against the impious heresie of Nestorius and of some others he cōmeth to this Vnde si pietas vestra suggestioni ac supplicationi nostrae dignetur annuere c. The Pope desiveth the Emperour that a coūcell may be held within Italie Whervpon if your godlines wil vouch safe to favour our motion supplication that you would commaunde a councell of Bishops to be held within Italie all scandals which are raised in disturbance of the whole church will quickly by the helpe of God be defeated that so wee may reioice when the integrity of the catholike faith thorough all your dominions is kept safe and the Christian peace remaine and your glory with God be increased Caesari Theodosio religiosissmo piissimo Augusto Leo Papa Ecclesiae catholicae urbis Romae Next vnder God the Emperours care preserved religion The 12. epistle is directed to the
same Emperour wherein hee beginneth thus Quantum rebus humanis consulere provideÌ„tia divina dignetur c. How much the providence of God vouchsafeth to provide for the affaires of men the care of your Maiestie stirred vp by the spirit of God doth shewe which care of yours will suffer nothing in the Catholike Church to be vnappeased or to be vnlike it selfe because the faith which is but one can in nothing bee different froÌ„ it selfe After this he coÌ„fesseth that the Emperour religiously loving the Catholike truth for the suppressing of Eutiches The Emperous called a councell of Ephesus did command a councell to be held at Ephesus to which councell hee sent his deputies in his stead to heare the debating of the questions Epist 13. to the Empresse Pulcheria In the 13. he writeth to the Godly Empresse Pulcheria beginning thus Quantum Praesidij dominus ecclesiae suae praeparavit in vestra clementia multis saepe probauimus documentis c. Princes are protectors of religion against heretikes What protection God hath provided in your highnesse for his church we haue ofteÌ„ proved by many experimeÌ„ts And whatsoever the industry of Priestes hath effected in these times against the withstanders of the catholike truth hath amounted especially to your honour whilest as you haue learned of the holy Ghost you subiect all your authority to him by whose gift and vnder whose protectioÌ„ you rule After this he maketh her highnesse acquainted at large with the points of Eutiches heresie telling her it is a thing worthy of her dignitie that error be abolished he commeth to tel her The Pope would faine haue the day of the councell altered but could not of the time prefixed by the Emperour for the holding of the councel saith Quia ergo multa mihi fiducia est de pietatis tuae syncerissima fide c. Now because I haue great hope of the sincere faith of your Godlines I beseech the glory of your clemeÌ„cie that as hetherto by your indevor the catholike doctrine hath alwaies bin furthered so now you would be an helper thereof which peradventure it hath pleased God to suffer to be shakeÌ„ with this temptation that those who abide in the church might be knowne the regard toward whoÌ„ is not to be neglected least the losse of them become sorrowfull to vs. Indeed the most noble and Christian Emperour desiring assone as might be to compound these troubles in a councell of Bishops which he wil haue to meete at Ephesus The Emperour called the councell at Ephesus hath set a very small and short time for their meeting And theÌ„ telling her that the Emperour looked for his appearaÌ„ce by the day which he excuseth he coÌ„cludeth with exhortatioÌ„ vnto her that according to her accustomed care of Religion the heresie of Eutiches might be rooted out of the minds of al men And that if the heretike himselfe did abiure his heresie he might bee received Epist 15. Leo Episcopus saÌ„ctae synodo quae apud Ephesum The 15. epistle is written to the Bishops assembled at Ephesus wherin he exhorteth them to condemne the blasphemy of Eutiches he saith verum quia etiam non est negligeÌ„da curatio c. But because the healing of such mischiefes is not to bee neglected and the most Christian Emperour verie Godly and religiously will haue a councel of Bishops held The iudgement of a councell of bishops is better then the Popes that by a more mature judgement error might be extinguished I haue sent thither such as I thinke fit who may in my stead bee present at the holy assembly of your brotherhood and who with your commoÌ„ coÌ„sent may ordaine those things which wil be pleasing to God The 16. is directed vnto Flavianus Arch bishop of ConstaÌ„tinople beginneth thus Epist 16. Flaviano charissimo fratri Leo Episcopê° Romae I haue received the letters of your belovednesse together with those things which haue bin done with you in the matter of faith Although there be in his iudgement no need of a councell yet the Emperour will haue one summoned And because the most Benigne Emperour carefull for the peace of the church wil haue a synode called although it evideÌ„tly appeare the busines which is to be dealt in needeth not to be handled in a councel yet my beloved brother I doe certifie you that those will follow whom in this case it pleased me to appoint Epist 17. Leo Episcopus TheodosioseÌ„per Augusco The 17. is to the Emperour Theodosius to the same effect that that before is to the Bishop Having received saith he letters from your clemencie I perceiue that the whole church hath cause to reioice in that you will not suffer the Christian faith by which the Godhead is honoured and worshipped in nullo dissimilem in nullo vult esse discor dem to be in none vnlike or discordant A little after this vnde quamvis ad diem concilij Episcopalis quem pietas vestra constituit c. And although nothing can fall out which may giue me any occasion to meete at the day of the councell which your Godlinesse hath appointed The Emperour will haue a couÌ„cell although in Leos iudgement the cause require none because no example can bee brought of any before me and the leaving of the cittie void will not permit me because also there is such evident reasons that the command of a Councell needed not haue beene yet because the Lord God doth vouchsafe to further it Then hetherto it was a lawfull Councell I haue been carefull that at the time appointed your highnesse commaundements bee obeyed Epistle 18 Leo Episcopus Pulcheriae Augustae The 18. is to Pulcheria the Empresse to the same effect that he wrot vnto her in the 13. before relating what hope the Church had promised to it selfe by her helpe praising the Emperour and her highnesse that they submitted their scepters vnto God by whose power and guift they reigned The Pope acknowledged that kings raign by God now the Pope saith they raigne by him A little after It is a thing worthy of your glory that errour by these meanes be takeÌ„ away And in the ende excusing himselfe for not comming to the councel telleth her whom hee hath sent In the 22 Epistle written to the Clergie Epistle 22. ad Constantino politanos Nobles and people of Constantinople coÌ„plaining of the indirect courses which hee heard was followed in the councell of Ephesus he comforteth himself in this Sed hos ausus pio Christianissimo principi confidimus minimè placituros The Popes hope rests in the Emperour for reforming of abuses in Councels The Emperours constancy a patterne for all Epistle 24. to Theodosius the Emperour But our hope is that those enterprises will little please the most Christian Emperour And in the ende hee perswadeth them to constancie by the example of the Emperour in which hee
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
vniversall Church Disturbers of the catholike religiō to be punished by the magistrat insomuch that so the quietnesse of the christian faith may profit your Empire and no hereticall impiety may glory in its enterprise Whose craftie stubborn contention will forthwith be appeased if it be bridled by the Imperiall power The 75. Epistle is also to the same Emperour Leo Epist 75. Leo Episc Leoni Augusto where after due congratulation touching the letters hee receiue frō him and complaint of the impietie of the 2. Ephesine councell which promoted the heresie of Eutiches Hee commeth to say this What more praise worthy what more religious thing can your Godlinesse decree The Emperour must by lawes provide that those thinges which in matters spirituall be established bee not infringed then that no man any more be suffered to assault those things which are determined not only by humane ordinance but also divine A little after relating the doctrine of the councel of Nice and Chalcedon it followeth Before a Christiā Prince therefore one that is to be numbred with due honor amongst the publishers of Christ do I vse my christian liberty The godly Emperour is a publisher of Christ and securely exhort you to the fellowship of the Apostles and Prophets and that stoutly you despise driue those from you who by their heresie haue lost the name of Christian men nor suffer murtherers to deale in the faith with a sacrilegious dissimulation who would by all means make void the faith For when the Lord hath enriched your clemency with the knowledge of such a mystery you ought without delay to consider that your kingly power was not given you only for the governement of the world in civill things but especially for succour of the Church Sed maximè ad ecclesiae praesidium that by repressing of wicked enterprises you defende those things that are well established The Emperour must reform the Church and restore true peace to those things which are out of order thrusting out those who are invaders of other mens right and reforming the seat of Alexandria to the ancient faith that the anger of God beeing mitigated by your meanes hee recompence not the kingly city for the evils it hath done but remit them Set before the eies of your heart renowned Emperour the priests of the Lord dispersed thorow the world who intreate you for that faith which is the redemption of the world wherin in they specially labour The Emperours supremacy is seene in these things who being followers of the Apostolike doctrine are chiefe in the church of Alexandria intreating with your Maiestie not to suffer the heretikes those that are iustly condemned through their own perversnes to vse their owne courses seeing whether you looke vpon the impiety of their error or consider the work of their fury done they cannot only not bee admitted to the honor of Priesthoode but also to haue the name of Christian men taken from them A little after after he hath spoken of the insolencies of the heretikes in exhibiting their petitions to his highnesse he commeth to this It is therefore an excellent thing for your Maiestie for that a crowne is added to your Diadem by the hand of the Lord yea to your faith that so you may triumph over your enemies of the Church because if it be commendable for you to wage war against the nations how great will your Glory bee if you deliver the Church of Alexandria The Emperour must deliver the Church frō a tyrant in whose sorrow the wrong of all Christians rests frō a grievous tyrant Going on and making mention of the advertisement of other matters he commeth to this Sacerdotalem namque Apostolicum tuae pietatis animum etiam hoc malum ad iustitiam ultionis debet accendere The Emperour had a priestly apostolical mind For even this mischiefe also ought to kindle your Priestly and Apostolike minde to the equitie of revenge which evil doth grievously darken the puritie of the Church of Constantinople in which there are found some Clerks agreeing with the heretiks even in the bowels of the Catholiks aiding by their assertiōs the parts of the heretiks In thrusting out of whome if my brother Anatolius If the Bishoppe neglect his duty the Emperour must reform him and settle the Church who spareth thē too favorably be found slowe vouchsafe you with your authority to adhibit a medicin to that Church that such may not only be put frō the order of Clerks but also throwne out of the citty that so the holy people of God be no more polluted with the poison of perverse men Iulianus the Bishop and Etius the Priest who honor your godly affection I commend with my petition beseeching you to heare their informations gently for defence of the Catholike faith because truly they are things of that nature that they may bee founde profitable for your defence The 78. Epistle directed to the same Emperour Epist 78. Leo Episc Leoni Augusto beginneth thus My mind reioiceth in the Lord with much ioy and great reason haue I of reioicing since I know that the most excellēt faith of your clemencie is increased in all things with the gifts of the heavenly grace and by the groath of your diligence The Emperour had a priestly mind Much good toward the church wrought in Italy by the Emperours meanes I finde the devotion of a Priestlie minde in you for in all the speaches of your godlines it doth very plainely appeare what good the holy ghost hath wrought in Italy by your meanes and howe much it is desired by the praiers of all the faithfull that your Empire may bee inlarged in all glory who aboue the care of your temporall busines doth bestow the service of your wisdome very constantly in disposing of holy and heavēly things that so the catholike faith which only quickneth mankind and only sanctifieth may abide in one confession and that dissentions which are bred out of the diversity of humane opinions may be driven away by the soundnesse of that Rocke vpon which the citty of God is built The city of God is built vpon a strong rocke A litle after speaking of his owne agreement with the church of God against heretikes in the councels of Nice Chalcedon hee saith thus If I build againe those things which I haue destroied I shewe my selfe an offender as the Apostle saith and bring vpō my selfe all those punishments which not only the authority of Martianus a prince of blessed memory Martianus the Emperour boūded in the decrees of councels with imperiall lawes penalties to which the Pope was subiect The Emperour hath a perfect iudgement to discern the truth established against such but those also that I haue confirmed with mine owne consent After this giving the Emperor his ordinary due praises he saith Now since I know reverend Prince that you are
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
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
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
indued with the cleere light of truth and to waver in no part of the faith but are able to discern with an holy and perfect iudgement truth froÌ„ falshood and to sever things confuted froÌ„ those that are to bee imbraced I beseech you blame not my distrust thorough my humility seeing this my taking heed is done for the whole church serveth also your glory least in the time of your raigne the wickednes of the heretikes bee increased or the peace of the Catholikes be troubled The Emperour by gods grace was sufficiently furnished with guifis of iudgement pietie which were his guids in governing the Church so far forth as we speake of And therfore although in all things I am assured of the affectioÌ„ of your highnes doe perceiue by the holy Ghost dwelling in you that you are sufficiently instructed that no error can beguile your vprightnes of conscience I indevor yet in this to obey your command in directing some of my brethreÌ„ vnto you in my steed who shal shew you what is the rule of the Apostolicall faith The Emperours supremacy in ecclesiaticall causes is seen in this Epist 95. Leo Rom Epis dilectissimis fratribus vniversis episcopis catholicis per Gall. Hispan constitutis At Martianus command skilfull men assembled who appeased the differeÌ„ce which I take is with vs about the 24. of Aprill See the differeÌ„ce of spirits Victor the Bishoppe of Rome would haue excommunicated all the Churches in Asia because they would not keep the feast as rome did now you see that Leo aboue 200 yeares after him consenteth with theÌ„ Euseb l. 5. c. 24. although as I said before it be known sufficiently vnto you And coÌ„cludeth thus Suffer not the lamentable captivity of the church of Alexandria to coÌ„tinue any longer to which by the help of your authority vprightnes her liberty ought to bee restored that so throughout all the citties of Egypt the honor of the Fathers and the priestly right bee repaired The 95. Epistle is written to the beloved brethreÌ„ catholike bishops through out Fraunce and Spaine touching the variation in the observing of the feast of Easter Tantùmme diversitas ista permovit So much saith he hath the diversity therof moved me that I opened the sorrowe of my minde vnto the most benigne Emperour Martianus that at his commaund the truth of it might be fouÌ„d out with diligent search by those that haue the skill on what day that holy solemnity might best be celebrated By whose writing back vnto me I finde that the determinate time is the 8. of the Calends of May. And therefore thorough a desire of vnity and peace which I haue I had rather rest in the definition of the Churches of the East theÌ„ dissent in the observatioÌ„ of so great a feast Your brotherhood therefore shall know that the feast of the resurrection of our Lord which is Easter must bee kept by all the 8. day of the Calends of May. And this by you must be certified to other the brethren that as wee are ioined togither in one faith so wee may keepe the solemnity togither In the 99. Epistle which is my last in this place for honor of that most worthy Emperor Leo concludeth all the rest Epist 99. Leo Episcopê° Leoni Augusto I finde that thus writeth this Leo the Bishop vnto him If we should desire to giue that due praise to the glorious purpose of your godlinesse in defence of the faith as the greatnesse of things doth desire wee should be found vnequal in the matters of giving thankes if only with the slendernes of our mouth we should celebrate the ioy of the whole Church But more worthily shall the Church it selfe yeeld praise to your acts and merits in whose busines you excel doe triumph in the wished event of glory Let your Maiestie therefore know that all the churches of God are glad likewise reioice to your honor The Emperour removed Timotheus Aelurus who was chosen after the murther of Proterius because that wicked murtherer is throwne out of the Church of Alexandria and the people of God over whom such a mischievous robber was set being brought backe to their ancient liberty of faith may be put againe by the preaching of faithful priests into the way of saluation when they shall see a whole seminary of poyson cast out with him Now there fore because you haue done this with an high purpose and heroicall spirit The Pope desiâ—eth the Empeâ—our to determine of a catholike Bishop for Alexand. is not this a part of his supremacy to see that fit and able men be provided for the people of God ioin this to the finished work of your faith that you determine of a catholike Bishop for that citty which thing will please God who cannot bee touched with any spot of the so often condemned heresie least peradventure the hidden wound in shew do grow further and the Christian people who by your meanes are plainely delivered from the perversnes of heretiks be againe subiect to deadly poyson Finis or conclusion is this Although they bee not all perswaded that it is the truth which they withstand yet that to be error which they vphold they might vndoubtedly the sooner a great deale attaine to know Hooker ecclesâ—olitie l. 5. that their study is more to defend what once they haue stood in then to find out sincerely and simply what truth they ought to persist in for ever