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 [Page 2]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 [Page 3]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 [Page 4]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 cō ference 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 cō trary 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 [Page 5]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 glosseOld 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, 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 [Page 6]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. [Page 7]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 [Page 8]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 vtrius (que) 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 cō ference with M. Hart. For the king (saith he) to be supreame governour of all his dominions in things spirituall and temporall, [Page 9]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 himThe 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 GodIudges, 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 eiesIudges. 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 [Page 10]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 Parlamēt [Page 11]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 sayTo 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 [Page 12]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 god [...]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 forceEcclesia 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 [Page 13] 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 historieNote 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 quoted2, Chron. c. 19 v. 4. The king went through the people [Page 14]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 Lieutenāt 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, [Page 15]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 religiō 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 places. He also gaue cōmaundemēt for the keeping of the Passeouer a new, and at a word, for the whole reformantion [Page 16]of religion. Here is as much for the Kings Supremacie, as either we giue, or his Maiestie requireth.
Iosua. Read the whole story in the book of Iosua.The historie of Iosua before these, is plaine enough for this, who although hee were none other but a Civill Magistrate, yet assoone as he was chosen of God, & set as a ruler over the people, he received commandements aspecially touching Religion, and the service of God. He caused the people to be circumcised. He caused Altars for their bloudy sacrifices to be erected. Hee caused the people to make their sacrifices. He commanded the Priests to take vp the Arke. Hee caused the Deuteronomie to bee written in stones. He caused both the blessings and the cursings of the Lord to bee pronounced. He spake openly to the people, and fraid them from Idolatry. All these were cases of Religion, and not of Civill policie.
The doings of Ezechias & Asa, Ezechias. Asa. 2. Chron. 29. & 15. 1. King. 15.8. 1. King. 2.27. Tortura Torti. 371. in purging the temple when it was defiled; King Salomons deposing of the high Priest Abiathar, and placing Zadoc in his roome, are frequently knowne. I need not much stand on them. Wherefore did Salomon thrust out Abiathar, but because he was guilty of treason against the king? Marke the words [Page 17] Go to Anathoth vnto thine owne fields, keepe thy selfe there, thou art a man of death, or art worthy of death, but I will not this day kill thee. These are the words of a king in his supreame government, over an high priest. To confine men within a circuit; where they are worthy of death to giue them life, to change a capitall penaltie into an easier of deposing, is the authority also of a king. Moreover, by the same authority, that hee placed Banaiah in Ioabs stead over his army, (which no mā I thinke wil denie to be done by his kingly supremacie) by the same, and none other did he place Sadoc in stead of Abiathar over the priesthood; so it is in the 35. verse. And the king put Benaiah the sonne of Iehoida in Ioabs roome over the host: and the king set Sadoc the Priest in the roome of Abiathar. Done by the kings authority both, both in one & the same verse.
But that I may at once dispatch out of the old testament, Tortura Torti, pag. 380. this whole question of the kings supremacie, and that the right of it, may be more fully seene (although enough is said before) & what is vnderstood thereby, so to stop if it be possible their after slanders rising vpon it, devised only by themselues: In few this it is.
First vnder the title of supremacie the [Page 18]king bringeth in no new Popedome into the church, for hee setteth not vp a power like Aaron the high priest of making a Golden Calfe; Exod. 32. v. 4. 1. King. 12 28. These things the king taketh not. or of proposing it to be worshipped as Ieroboam the king did his; or maketh new articles of faith or hāmereth any new formes of religion in the service of God. Neither burneth he incense with Ozias, 1. Chro 26.16 2. Sam. 6.6. or of touching the Arke with Oza. Nor taketh he the office of teaching; we place the primacie in Governing, The king is the chiefe Governour; but not the chiefest doctor. & not in teaching. And therefore we say he is the Chiefe Governour, but not the chiefe teacher, or Doctor. He expoundeth not the hard doubtes of the law, nor preacheth the word, or administreth the holy things, or vseth imposition of hands; or exerciseth the keyes, or laieth any ecclesiasticall censure on anie. At a word hee taketh nothing to him that belongeth ad Sacerdotale munus to the priestly function, or is annexed to the power of order. If they vnderstand vs otherwise they detract but will not vnderstand.
These things the king taketh.But in the matter of outward governement to command, that he challengeth to himselfe, and we very willingly acknowledge it. The care of religion belongeth to the kingly office, & not only to the priests; And in kings it is the chiefest, which they [Page 19]are not only bounde to challenge as their owne, in keeping it from externall force abroad; but at home from the negligence of men, and when it is decaied, it is their duties to see it repaired. For when by, the very law of God, Deut. 17.18. Ioshua. 1.8. the king is keeper and defender, not of the second table only, but of the first too; his Maiestie doubteth not, but that the care of the first table, doth belong vnto him, and maketh the due regard there of his first study. And since every soule is said to bee subiect vnto him, he will haue care of the soules of his subiects, more and before the care of their bodies. And particularly whatsoever in the matter of religiō the kings of Israel did, and did not without praise, the king hath power and right to do the same.
Power to make lawes by his kingly authority, Tortura Torti, pag. 381. Power to make lawes. Dan. 3.29. Ion 3 7. Ester. 9 26. 1. Macc. 4 56.59. that God bee not blasphemed; (none I hope wil deny it, the king of Babel did it.) To pacifie God by fasting, so did the king of Ninive. To honour him by keeking solemne feasts, so did Hester with the feast of Purim; And as Iudas Machabeus, when he proclaimed the feast of Tabernacles. Finally he hath supremacie in all those things, touching which, In codice▪ in Authenticis in capitulari bus. lawes were made in the Code, in the Authentickes, & the statures, [Page 20]by Constantine, Theodosius, Iustinian, and Charles the great.
Then he hath power of appointing those that shall determine businesse according to the law so made, as Iehoshaphat did. Then he hath power of binding his subiects by an oath, 2. Chr. 15.14. &c. 34. v. 32. that they violate not the law so made, as Asa, and Iosias did. And whosoever shall offend against the lawe so made, although he pretend the worship of God, Deut. 13.10. & 15. Levit. 24.23. Num. 15.35. as whether he be a false Prophet, or an Idololater, or blasphemer, or breaker of the Saboth; in every, and all these cases, the king is to punish him by his kingly authoritie.
Power also he hath of calling the multitude together, 1. Chr. 13.3. by his owne authoritie; of bringing backe the Arke, and setting it in its owne place, 2. Chr. 19 4. as did David. And of calling the people backe to the worshippe of God, as did Iehoshaphat. Of dedicating the temple as did Salomon; and renuing the house of the Lord, 1. Kings, 8 64. 2. Chr. 24 4. & 29.5. as Ioas did; And of purging it, when it was pollutted, as Ezechias did.
And albeit the king doe not thinke, that it was for naught, that God charged him To write out a copy of the law for himselfe, Deut. 17.19. that hee might continually haue it with him, [Page 21]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 [Page 22]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 coū trey; 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, [Page 23]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 [Page 24]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 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 [Page 26]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, Ʋalentinian 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 [Page 27]them when they relate what was done in the councell. And of them, that is, Et ab illis deni (que) 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 [Page 28]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 cō sent 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, [Page 29]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 [Page 30]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 [Page 31] 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, [Page 32]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 reprehē dant [...] 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 [Page 33]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 [Page 34]obtaine it. Staplet ut an te pag. 142, In this allegation out of Liberatus two vntruthes are (saith Stapleton) cō mitted 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 Ʋalentinian 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 Ʋalentinian, 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. [Page 35]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: Ʋalentinianum 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 wrangle; but by the latter is found a manifest deceiver. [Page 36]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 [Page 37]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 cō mon 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, [Page 38]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, [Page 39]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 [Page 40]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 cō meth to this, Vnde si pietas vestra suggestioni ac supplicationi nostrae dignetur annuere, &c. The Pope desiveth the Emperour that a coū cell 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 providē 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 frō it selfe. After this, he cōfesseth that the Emperour [Page 41]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 oftē proved by many experimēts. 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 protectiō 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 [Page 42]of your Godlines, I beseech the glory of your clemēcie, 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 shakē with this temptation, that those who abide in the church might be knowne; the regard toward whō, 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 thē telling her that the Emperour looked for his appearāce by the day, which he excuseth, he cōcludeth with exhortatiō 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, sā 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 negligēda curatio, &c. But because the healing [Page 43]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 commō cōsent may ordaine those things which wilbe pleasing to God.
The 16. is directed vnto Flavianus Arch bishop of Constātinople & beginneth thus.Epist. 16. Flaviano charissimo fratri, Leo Episcopꝰ 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 evidētly 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 Theodosiosē 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 [Page 44]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 coū 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 takē away. And in the ende excusing himselfe for not comming to the councel, telleth her whom [Page 45]hee hath sent.
In the 22 Epistle written to the Clergie,Epistle. 22. ad Constantino politanos. Nobles, and people of Constantinople cō 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 knew, he would remaine.
The 24. Epistle is directed to the same Emperour Theodosius, in which Leo desireth him, that a speciall Councell might be called within Italy, and in no other place, because the second Councell of Ephesus transgressed against the Canons, and therfore the acts were rekoned vnlawfull and void. Thus he saith, Behold most Christian and venerable Emperor; my fellow Priests and my selfe, yeelding the duty of sincere loue towards your Maiestie, doe beseech the same, before the inseparable Trinitie of one Diety, and before the holy Angels of Christ, that you would command all things to remaine in that state, wherein they were, vntill a greater number of Priests may be gathered, [Page 46]out of the world. And a little after, All the Churches that are on our side, They beseech the Emperour with teares and sighes that a generall councell might bee held within Italy but could not obtaine it, who had the supremacy then? all the Priests with sighes and teares beseech your Gentlenesse, that because our men haue resisted manfully, and Flavianus the Bishop hath given his bill of appeale vnto them, that you would command a generall Councell to bee held within Italy, which may so remoue all offences, or mitigate them that nothing hereafter be doubtfull in faith, or any one divided in charitie.
In the 23. Epistle which is directed to the people of Constantinople,Epistle. 23. ad clerum & plebem Constantinopsletanae urb. after he hath largely declared his opinion of the questions debated, he concludeth thus vnto thē Et quoniam oportet vos post divinum auxilium, etiam Catholicorum principum gratiam promereri. And because it behoveth you, next after the divine helpe, to deserue the favour of Christian Princes, make your request humbly and wisely, He prayeth the to be a meane to the Emperour for a Councell. The benefit of a Councell. The Pope had not then all iudgement in the closet of his breast. that the most courteous Emperour would vouchsafe to graunt my humble petition, whereby I besought him, that a generall councell might bee summoned, by meanes whereof the mercy of God helping thereto, the strength of them that are sound may be increased, and to those that are infected, if they will assent to be cured, medicine may be vsed.
In the 26. Epistle vnto Pulcheria the Empresse against the 2. Councell of Ephesus; Epistle 26. Leo the Bishoppe & the holy Synode, which met in the city of Rome to Pulcheria the Empresse. he hath these words in the very beginning thereof, Si Epistolae, quae pro fidei causa per nostros clericos directae sunt, ad vestram pietatem pervenissent. If the letters which are directed to your Godlinesse, and sent by our messengers, touching the matter of faith, had come vnto your hands: it is verie sure, that you could haue given remedy by Gods inspiration, to those things which were done against the faith.Catholike princes are never wanting to promulgate the Catholike faith. For whē were you wanting to Priests? When were you wanting to Christian religion or faith? But seeing they who were sent could not come vnto your clemencie, when scarse one of them returned flying vnto vs; we thinke it fit to write againe. And that our prayers may pierce the deeper, wee haue sent the samplers of those writings which haue not hetherto come vnto you, beseeching you with Larger entreaties, that by how much the more thinges are made more bitter, which you ought for your princely place sake to withstand; Princes must haue care of religion: if they haue not the he retike wil overthrow all, so shoulde you to your greater glory, haue care of that religion in which you excell, least the soundnesse of the Catholike faith, be violated by any occasion of humane strife. A little after complaining [Page 48]of some abuses offered at the coū cell by the Bishop of Alexandria, &c. Dioscorus who was President of the Councell. Wee haue written (saith he) (as we could) to the most glorious Prince (and which is greatest) Christian, of which letters we haue also sēt you a copy, that he suffer not the faith into which hee is regenerate and through which by the grace of God hee raigneth to bee depraved by any novelty, The Emperour must keepe the Catholike faith whole & sound Flavianus the Bishop of Constantinople was deposed there. because the Bishop Flavianus remaineth sound in our communion; and seeing that no reason giveth, that that which was done against the order of all our Canons should be ratified: And because the Ephesine Synod, tooke not away the scandall of dissention; but increased it; by having a councell within Italy and time and place appointed;The Pope would faine haue a councell to bee held within Italy. all complaints, and exceptions of either parties laid aside, so that all things which breed offence, may be more diligently handled againe, and those Priests may returne to the peace of Christ, without any wound to the faith, or wrong to religion, who through their own weaknesse were constrained to subscribe.Glad of my furtherance to the Emperour. Looke before Epist. 23. to the clergy and people of Constantinople. The which, that we may the better obtain, we pray your Godlinesse, which to vs is known to be of most approved faith, which succoureth the grievances of the Church, to present our supplication to the most clement [Page 49]Emperour. seeing the message is directed vnto him, from the most blessed Apostle S. Peter, that before this deadly and intestiue warre doe wax strong in the Church, he yeeld meanes by the helpe of God, of renuing the vnion of Peace, knowing that whatsoever paines he shal bestow with a willing disposition for the good of the Catholike Church, it will redound to the strength of his Empire.
In the 31 Epistle to the same Pulcheria, Epist. 31. to the Empresse Pulcheria touching those thing for which he intreated before. he writeth thus. Your writings haue made much to reioice, and bee glad in the Lord, by which it plainely appeareth, how much you loue the Catholike faith, and detest the errour of heretickes. But because the divine providence, doth never leaue his Church, as the Lord himselfe saith, Behold I am with you to the end of the world, the spirit of God, by one and the same time and worke, hath kindled the diligence of your clemency, and the care of mine heart that in procuring remedies for these mischiefes, both of vs should desire the same thing; for which as before I made suit, so nunc quo (que) instantius peto, so now also I craue more earnestly vsing greater boldnesse in intreating, after that I haue now received hope by your exhortation, not doubting by the future mercy [Page 50]of God, your clemency working with it but the disease of wicked errour wilbe taken away, insomuch that whatsoever by his aid and inspiration could bee done, will be done with the praise of your faith, because the affaires of men cannot otherwise bee safe, except the 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 [Page 19]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 [Page 52]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 sē per 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 [Page 53] 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 [Page 54] 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 wilbe 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 coū cell,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. But the second held in the same citty cannot be held a coū 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 [Page 55]for the catholikes,Aliud statuē 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 [Page 56]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 [Page 33]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 frō 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 [...]oomes which is a part of that supremacy we dispate for Cō 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 coūcell 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 coū cell of Chalcedon, wherein hee exhorteth thē, 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 presēt; Least I should seeme to withstād 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 [Page 59]touching the having of a synod,Leo Episcopꝰ 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 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 [Page 60]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, [Page 61]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 shalbee 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 [Page 62]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 coū cell 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 Constā tinople (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 cō cu- [...] [Page] [Page] [Page] [Page] [Page]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 [Page]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, [Page]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, [Page]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 [Page 83]mention of the advertisement of other matters, he commeth to this Sacerdotalem nam (que) & 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 [Page]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 boū ded 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 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 frō falshood, and to sever things confuted, frō 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 affectiō 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 brethrē, vnto you in my steed, who shal shew you what is the rule of the Apostolicall [Page]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 differēce which I take is with vs about the 24. of Aprill See the differēce 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 thē Euseb. l. 5. c. 24. although as I said before, it be known sufficiently vnto you. And cō cludeth thus. Suffer not the lamentable captivity of the church of Alexandria, to cōtinue 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 brethrē, & 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 foūd 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, thē dissent in the observatiō of so great a feast. [Page 87]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 Episcopꝰ 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 [Page 88]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 desi [...]eth the Empe [...]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 eccles [...]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.