ECLOGARIUS, OR BRIEF SUM OF THE TRUTH OF THAT Title of Supreme Governor, given to his Majesty in causes Spiritual, and Ecclesiastical, from the Kings of Israel, in the old Testament; the Christian Emperors in the Primitive Church; confirmed by 40. Epistles of Leo the Bishop of Rome, unto the Emperors, Theodosius, Martianus, and Leo.  
Not published before.  
BY JOHN PANKE.  Gratian decrees, Causa 23. Quaest 5. cap. 20. 
Let the Princes of the world know, that they of duty shall render an account to God for the Church which they have taken of Christ to preserve. For whether the Peace and discipline be increased, by faithful Princes, or it be loosed, he doth exact of them an account, who hath delivered his Church, to be committed to their power.  
AT OXFORD, Printed by Joseph Barnes, 1612.   

TO THE CHRISTIAN REAder whether Protestant, or Romish Catholic.  
THE question of late risen since his majesties reign, (Christian Reader, whether Protestant or Romish Catholic) are especially now about the oath of allegiance, made in Parliament, and commanded by his Majesty and the state, to be taken by every Subject for the security of his highness person and life, if aught should be intended against him. The exceptions against the said oath, are justly none, but only a commandment there is from the Pope in his Breves, forbidding the Romish Catholic the taking thereof. Now because his Majesty himself, 
In his Apology for the oath of allegiance.  hath in a Princely care of satisfying his subjects of his intent therein, and Priestly judgement laid open himself & confuted those Breves, 
jallude to Constantine's Communis Episcopus Euseb de vit. Const. l 1. c. 37. Pope Paul, 5.  needles it is for any man after him, further to write in defence of what he hath justified. But since the pretence of the Pope in his Breeves, and of Bellarmine's letter to the Archpriest Blackwell, was to insinuate that under colour of swearing to the oath of allegiance, they should be forced that took it, to swear something against the Pope's supremacy in spiritual matters, which being not by that oath intended, his Majesty hath in an holy and painful regard, to satisfy those, whom any thing would satisfy, set his pen to paper again, acknowledging the former work to be his own, and added thereto a premonition to all Christian monarchs, free Princes and States, containing most sweet doctrine of his own faith; besides many plain evidences, that the Pope is Antichrist; holding the same intent in both; proveth sufficiently in both, that those two oaths have their contrary 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 again received Bellarmine from the Archpriest, 
Mat. Tortus calling himself Bellar. chaplain but was Bellarmine himself.  in defence of his taking the said oath; as also Bellarm. under the name of Tortus first, and of Bellarmine after, from the Reverend Bishop of Ely. Now because in this conflict between the Church of Rome and us, for this later oath of allegiance, 
The oath of allegiance.  that former of his majesties supremacy in spiritual matters should neither lie forgotten, as though it were not, nor be mistaken through ignorance by those who understand it not; I will (because perhaps to me is ministered some speech thereof, which to others is not) show all men out of the true records of all antiquity the truth & equity thereof; That as in this last, his Majesty requireth nothing of the takers thereof, but safety for him and his (as by an oath of true allegiance) against those that shall seek his life: so in the former, he intendeth to usurp nothing in spiritual and ecclesiastical matters, that is, belonging to the Church: but to practise that power, which the Godly kings of Israel in their times about the same matters; and the most Christian and best Emperors of the world ever practised and used in all their days; thereby to exclude all foreign power and jurisdiction, which any Prelate, Prince, or Potentate, shall execute, or promote in his dominions; the safety of taking both oaths, and the truth of both being both alike. Much labour I confess hath formerly been bestowed, and many treatises written by worthy, 
Defence of the Apology by B. jewel, part. 6. B. Horn against Fecknam. B Bridges against Staplet. counterblast. B. Winchester that now is in his Dialogues. D. Rainolds conference with Hart, part. ult. Tortura Torti. Vincent. Lyrinensis count haeres. c. 27. Eadem quae didicisti, ita doce ut cum dicas nove, non dicas, nova.  and reverend men in this famous kingdom, touching the explication and explanation of the said oath, some whereof having long since passed, and others at this present published in latin; the former, those it concerneth will not now peruse, as breeding forsooth fastidiousness; the other in latin through their own disability some of them cannot take any profit by; so that I am in good hope only by a few new collections in few sheets of paper to win both their attentions, though not to a new matter, yet set down in a new manner. Further I am taught by the wise, that in a time of danger to the Church, it is not amiss, that many though some of them be but meanly qualified should write, for although they writ all of the same things, yet may it be in other form and words; And that it is necessary, that an adversary should know, 
Bellarm. in the the preface to the reader, in his 1 Tom. and 1 controv. out of Augustine.  that in the contrary camp there are not one only or two, but many that dare encounter with them. This commodity beside cometh of many writing, that quicklier and easier our books may come to the hands of all, though not all to every one, yet one or other to all and so every man shall be furnished with some thing. And to say the truth, I have a desire to draw on the Papist in this, to answer beyond his ordinary gloss 
Old Testaments warrant.  For although the history of the old Testament give absolute and unevitable grounds for warrant of what we seek; 
Ecclesiastical histories.  The Ecclesiastical histories for 600. years & better after Christ, in the best times of the most Christian Emperors give proof of what his Majesty doth: yet am I willing herein to press them with a witness without exception, 
Leo the great Pope of Rome flourished anno 440 In his Epistles to the Emperor Theodosius, Martianus, Leo to the Empresses Pulcheria Eudocia. Eudoxia, in folio, an. 1569.  from whom by them, lieth no appeal, and do adjure them, by the honour they would seem to bear to that sea, whereof he was Bishop, to speak plainly and directly to tell me, after they have considered of the true state of the question, & some other premises; whether he in this join not with us, & give to the Emperors in his time by his letters as much, as we strive for or his Majesty taketh to himself in this business, whereof we entreat. If he do I crave but their assent to that oath; if he do not, their just exceptions against the evidence which is drawn from him. A show of an answer to the most pressing arguments brought by us, I know hath been ever ready from them; but such that coming from none of them; 
Read D. Mort. 1. & 2. part of his Apology, & his Catholic appeal for the Protestants, and M. White of the way of the true Church.  an other hath evermore been ready to oppugn it, a manifest evidence of a false ground. Those evasions and tricks on their parts, I wish in this excellent temper of the world, & light of knowledge in the guides of this Church, whose eyes they cannot blind with any craft, were wholly laid aside; and that the direct voice of Scripture first; ancient Ecclesiastical histories, for the practice of the christian Emperors, and testimonies of father's confirming their practice, might be called in. For in these cases to answer of ourselves is to answer nothing; not to answer to the allegation, is silently to grant our adversary what he would. To be so conceited to our cause, that whatsoever is tendered, not to see it, is willingly to cast ourselves headlong into the gulf of endless woe and misery. To come therefore to the first thing required, which is the oath itself, that all men may see what they swear unto, that swear unto it. The tenor where of is this. I.A.B. do utterly testify and declare in my conscience, 
The oath of Supremacy, in his majesties Apol. pag 48.  that the king's highness is the only supreme governor of this Realm, & all other his highness dominions and countries, aswell in spiritual or Ecclesiastical things or causes, as temporal. And that no foreign Prince, person, Prelate, State, or Potentate, hath or aught to have any jurisdiction, power, superiority, pre-eminence, or authority Ecclesiastical, or spiritual within this Realm. And therefore I do utterly renounce, & forsake all foreign jurisdictions, powers, superiorities, and authorities, and do promise that from henceforth, I will bear faith and true allegiance to the King's highness, his heirs, and lawful successors, and to my power shall defend all jurisdictions, privileges, pre-eminences, and authorities granted, or belonging to the King's highness, his heirs and successors, or united, or annexed to the imperial crown of this Realm. So God me help, and by the contents of this book.  
Besides the setting down of this oath, thus in these terms, of which the Papists are afraid, as of some monster, I must express the meaning and intendment thereof; what is challenged thereby, and what is unsought for by his Majesty, and from whom more sooner, and trulier may we learn the scope and drift thereof, them from him to whom we own it, and to whom of right it belongeth to be sworn. His Majesty therefore having proved, from many and sundry sentences, titles, and prerogatives both in the old Testament, and in the new, that Christian Princes within their dominions, have warrant to govern the Church, as well as the rest of their people in being Custodes utriusque tabulae, persons to whom God hath commended and commanded the keeping of both tables, doth there disclaim and deny that he hath any power to make new articles of faith, 
What the king doth either take or refuse by the oath of supremacy. His majesties Apol pag. 108.  (that office he leaveth to the Pope) or to set up any points of religion not warranted by the word of God: but by commanding obedience to be given to the word of God, by reforming the religion according to his prescribed will, by assisting the spiritual power with the temporal sword, by reforming of corruptions, by procuring due obedience to the Church; by judging and cutting of all frivolous questions and schisms, as Constantine did. And finally by making decorum to be observed in every thing, and establishing orders to be observed in all indifferent things for that purpose. And this is the only intent of this oath of Supremacy.  
This is enlarged with more words, 
Rain. conf. with Hart. c. 10. div. 1.  but to the same effect, by D. Rainolds in his conference with M. Hart. For the king (saith he) to be supreme governor of all his dominions in things spiritual and temporal, is to have the pre-eminence over all rulers in government of matters touching God and man within his dominions, and this by the Scripture is Caesar's right. 1. Pet. 2.13. The high Priest is ordained for men in those things that appertain 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 have burnt incense upon the Altar of incense, a thing enjoined to Priests only, than he transgresseth the bounds of his office, and provoketh vengeance of the Lord upon him 
The Princes duty.  But to provide by Civil punishments, and orders, that Priests do their duty in things concerning God; not only Priests, but people too, it is the Prince's charge, and so he is ordained to deal in things of God 
judges, 27 5▪ 6  For when Michah had an Idols chapel in his house, with a vestment and Images, in those days (saith the text) there was no king in Israel, but every man did that which was good in his own eyes 
judges. 18.1.2  And again there was no king in Israel when the men of Dan got that Idolatrous stuff with an Idololatrous Priest, 
17.  & went a whoring after it, which being said in like sort, when adultery was committed, 
19  and with adultery murder, doth show, that as the subject should have been restrained from murder and adultery, 
judg. 19.1.2 25.26.  so from Idolatry too, by the Prince's sword, sith all these sins reigned, 
jud. 20.28. Deut. 17.19.  not for want of a Priest, but of a king in Israel. And where the king is willed by Moses, to keep all the words of the law to do them, the Lord meant thereby, that he ought to keep them, not only as a private man, but as a king, by seeking and providing that all his subjects did their duties both to God and man. Wherefore since the supremacy we give to our Prince in things Ecclesiastical, 
2. Chr. 29. v. 5. 21: 27.30. 2. Chr. 30.1.6.12.  to deal therein as Ezechias did, first to command that the Priests and Levites do do their duties, & afterward the people to come and serve the Lord, and finally both Priest and people to reform themselves for maintenance of religion; not as Ozias who (as is said before) would burn 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 be done as they ought, by them whom God hath called thereunto. And this is to Give Caesar, no more than is Caesar's; for every lawful Prince is the supreme governor of his own subjects in things spiritual and temporal. And the Parliament may take an oath of English men for james our King, against the Pope, 
A precedent for the lawfulness of the oath of supremacy. 2 Kings. 11.4.17.  against Athalia that usurped his state.  
Now in this manner, as hath been expressed, and no otherwise, doth his Majesty take, or we give him the title of Supreme governor in matters spiritual and Ecclesiastical, which so understood would cut of a great number of addle & idle talk which at this day passeth amongst them touching it, who know not what they say 
To govern and rule the Church of God is of two sorts. The king's 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 kinds and sorts? The one being by the supreme authority, and power of the sword, to guide care for, provide, direct, and aid God's Church, to further, maintain, and set forth the true religion, unity, and quietness of God's Church, and to oversee, visit, reform, restrain, amend, and correct all manner of persons, with all manner errors, superstitions heresies, schisms, abuses, offences, contempts, and enormities, in or about God's Church, which government, and rule, belongeth to kings, queens, and princes, and not to Apostles, Bishops, and Priests. The other is to govern & rule by feeding the flock of Christ with the spiritual food of God's word, 
The Priest's duty consisteth in this.  preaching it in season, and out of season, 
2.  administration of the sacraments and power of the keys, which is the only rule and government belonging to the Apostles, Bishops, and Ministers of Christ's Church.  

Examples of the god●y kings of Israel, & their practice.  Shall we see then by the practice of the Godly kings in the time of the old Testament, this supreme government, I mean in spiritual and Ecclesiastical matters, and over the persons exercising the same, confirmed? 
Tortura Torti, pag. 363.  From thence we must begin, from the common wealth of Israel, all this question hath its strength and force 
Ecclesia est in republica, sed respublica non est in Ecclesia.  For, in Israel the people of God, did God ordain the kingdom, and the Church in the kingdom according to his own mind, & since we have 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 enemy to the Church; therefore what charge the kings had of religion must be fetched from thence; where the civil policy, and the Church are as it were twins, and friendly embrace together, not where they are separated; From that fountain therefore of Israel, do we derive our cause, and from that example (where both are together, where the Church is in the kingdom) do we inform ourselves of the Government, both of our Church and Kingdom. Touching their practice therefore, I doubt not, but to make our question clear, insomuch that I hope I shall find none so shameless as to deny the principal care in the matter of religion belonged to the king, which is seen by this one argument drawn from the whole course of the holy history 
Note this especially.  That look how the king was changed, 
1.  so was the form of religion: 
2.  and that change was always 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 chiefty had been theirs, 
4.  some one Priest or other, would have been found at one time or other, or at the least some part of the people, though the king had been otherwise affected, that would have kept the worship of God sound.  
I will now begin with the example of jehoshaphat mentioned in the text of the Apology, 
Tortura Torti, pag▪ 364. jehoshaphat the king.  whose doings in the matter of religion is notably set down in the chapter quoted 
2, Chron. c. 19 v. 4.  The king went through the people from Bersheba to mount Ephraim, & brought them again unto the Lord God of their fathers. He brought them again to the Lord, that is, he caused that they were a Church, and he did it by his kingly authority, whereby also afterward in the 8. verse, 
V 8.  he appointed judges in Israel, of the Levites, Priests, and chief of the families of Israel, to judge the cause of the Lord which is said in the 10. v. to be of the law, and of ceremonies; And what greater supremacy can there be, then of setting and appointing judges in matters of religion? And where the text saith, 
V 11.  Amariah the Priest shall be the chief over you, in all matters of the Lord; and Zebadiah the son of Ishmaell, a ruler of the house of juda, shall be for all the king's affairs, and the Levites shall be officers before you; it appeareth plainly that the king jehoshaphat commandeth the Priest to be chief in those things which belongeth to the Lord; and gave the captain, or Lieutenant charge of those things which appertaineth to the Common weal: 
jehoshaphat appointed both. The ground of the high commission in England taken from Ezra, cap. 7. v. 25 26. etc. 10.  By which deed of his he teacheth us, that no less the one, than the other, doth principally belong unto the king's charge, since first he could reduce the people to the worship of God, and when they were reduced, to appoint judges, and by his kingly power to divide the causes amongst the judges, & who should be chief, & in what things. Thus hath the civil policy and the church distinct causes, and distinct courts; but under the king, no less the church than the common wealth hath them, by whose authority, and command judges do sit, & Amariah over the one and Zabadias over the other. Both of them handle matters belonging to their courts, but both of them under the king.  
What josias did in the affairs of religion appeareth by that which is written of him. 
Tortura torti, pag. 367. josias. 2. Chron 22.11.  He made the book of the law, which was new lie found to be read unto the people. The text saith further, the king called the assembly together, commanded the book to be read unto them, being read entered into a new covenant with the Lord, 
An 〈…〉 of th● 〈…〉  & took an oath of the people for the performance thereof. There the king commanded the high priest himself, & the rest of the priests of the second order, that they should cast out of the temple of the Lord, & burn all the vesse is that belonged to Baal, and throw down their high places. He also gave commandment for the keeping of the Passeover a new, and at a word, for the whole reformantion of religion. Here is as much for the King's Supremacy, as either we give, or his Majesty requireth.  

josua. Read the whole story in the book of josua.  The history of josua before these, is plain enough for this, who although he were none other but a Civil Magistrate, yet assoon as he was chosen of God, & set as a ruler over the people, he received commandments aspecially touching Religion, and the service of God. He caused the people to be circumcised. He caused Altars for their bloody sacrifices to be erected. He caused the people to make their sacrifices. He commanded the Priests to take up the Ark. He caused the Deuteronomie to be written in stones. He caused both the blessings and the cursings of the Lord to be pronounced. He spoke openly to the people, and afraid them from Idolatry. All these were cases of Religion, and not of Civil policy.  
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 salomon's deposing of the high Priest Abiathar, and placing Zadoc in his room, are frequently known. I need not much stand on them. Wherefore did Solomon thrust out Abiathar, but because he was guilty of treason against the king? Mark the words Go to Anathoth unto thine own fields, keep thyself 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 supreme government, over an high priest. To confine men within a circuit; where they are worthy of death to give them life, to change a capital penalty into an easier of deposing, is the authority also of a king. Moreover, by the same authority, that he placed Banaiah in joabs stead over his army, (which no man I think will deny to be done by his kingly supremacy) 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 son of jehoida in joabs room over the host: and the king set Sadoc the Priest in the room of Abiathar. Done by the king's 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 king's supremacy, and that the right of it, may be more fully seen (although enough is said before) & what is understood thereby, so to stop if it be possible their after slanders rising upon it, devised only by themselves: In few this it is.  
First under the title of supremacy the king bringeth in no new Popedom into the church, for he setteth not up a power like Aaron the high priest of making a Golden Calf; 
Exod. 32. v. 4. 1. King. 12 28. These things the king taketh not.  or of proposing it to be worshipped as jeroboam the king did his; or maketh new articles of faith or hammereth any new forms 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 Ark with Oza. Nor taketh he the office of teaching; we place the primacy in Governing, 
The king is the chief Governor; but not the chiefest doctor.  & not in teaching. And therefore we say he is the Chief Governor, but not the chief teacher, or Doctor. He expoundeth not the hard doubts of the law, nor preacheth the word, or administereth the holy things, or useth imposition of hands; or exerciseth the keys, or layeth any ecclesiastical censure on any. At a word he taketh nothing to him that belongeth ad Sacerdotale munus to the priestly function, or is annexed to the power of order. If they understand us otherwise they detract but will not understand.  

These things the king taketh.  But in the matter of outward government to command, that he challengeth to himself, 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 are not only bound to challenge as their own, in keeping it from external force abroad; but at home from the negligence of men, and when it is decayed, it is their duties to see it repaired. For when by, the very law of God, 
Deut. 17.18. joshua. 1.8.  the king is keeper and defender, not of the second table only, but of the first too; his Majesty doubteth not, but that the care of the first table, doth belong unto him, and maketh the due regard there of his first study. And since every soul is said to be subject unto him, he will have care of the souls of his subjects, more and before the care of their bodies. And particularly whatsoever in the matter of religion the kings of Israel did, and did not without praise, the king hath power and right to do the same.  
Power to make laws by his kingly authority, 
Tortura Torti, pag. 381. Power to make laws. Dan. 3.29. jon 3 7. Ester. 9 26. 1. Macc. 4 56.59.  that God be not blasphemed; (none I hope will deny it, the king of Babel did it.) To pacify God by fasting, so did the king of Ninive. To honour him by keeking solemn feasts, so did Hester with the feast of Purim; And as judas Machabeus, when he proclaimed the feast of Tabernacles. Finally he hath supremacy in all those things, touching which, 
In codice▪ in Authenticis in capitulari bus.  laws were made in the Code, in the Authentics, & the statures, by Constantine, Theodosius, justinian, and Charles the great.  
Then he hath power of appointing those that shall determine business according to the law so made, as jehoshaphat did. Then he hath power of binding his subjects by an oath, 
2. Chr. 15.14. etc. 34. v. 32.  that they violate not the law so made, as Asa, and josias did. And whosoever shall offend against the law 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 authority.  
Power also he hath of calling the multitude together, 
1. Chr. 13.3.  by his own authority; of bringing back the Ark, and setting it in its own place, 
2. Chr. 19 4.  as did David. And of calling the people back to the worship of God, as did jehoshaphat. Of dedicating the temple as did Solomon; and renewing the house of the Lord, 
1. Kings, 8 64. 2. Chr. 24 4. & 29.5.  as joas did; And of purging it, when it was pollutted, as Ezechias did.  
And albeit the king do not think, that it was for nought, that God charged him To write out a copy of the law for himself, 
Deut. 17.19.  that he might continually have it with him, read it diligently, and meditate therein day and night, 
josua. 1.8.  and from it to learn the worship of God, even to the ceremonies themselves; neither that it was said so to him, in respect that he should rest altogether, upon another man's report, judging nothing of himself: yet in these things he shall stand before Eleazar the Priest, and willingly ask counsel of him; and shall require the law of them whose lips preserve knowledge. He shall call those to the making of laws for the Church, whom it is meet should be called, and those whom reason doth persuade, are the most skilful, and that can in those things give counsel best. And then, in those things which appertain to God, command Amarias the Priest, 
2. Chr. 19.11.  and not Zabadias the Captain to be chief.  
Touching the person, 
Touching the persons. Tortura Torti. pag. 381.338. & 376. 1. Sam. 15.17.  it is likewise as clear that the king hath supremacy over them. A power of administering laws to all men, of all degrees, and to speak in the language of the holy scripture, head of the tribe of Levi, no less then of the rest of the tribes nor no less head of the clergy, then of the laity. 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 Israel? Now amongst the tribes of Israel, was the tribe of Levi, therefore the king is head of the levitical tribe, in which Tribe was Ahimelech the Priest, under the king his head. This is farther expressed by the name of Father and mother, and who head but they, 
judg. 5.7.  over whom they are set? Deborah, a woman, is called a mother in Israel. Ezechias, father; (and hear you papist) of the Priests, so he speaketh unto them. 2. Chron. 29.11. Now my sons be not negligent. A father than was Ezechias, and a father over the Priests. Look then what honour and supremacy Princes have, they have it by no other commandment than the Fift, of honouring our father, & them for their fatherly care of the Church, as of the country; And if any shall deal presumptuously against Abiathar, 
Deut. 17.12.  the king hath power by his laws to punish him; even to the putting out of Abiathar himself from his Priesthood, 
1. Kings. 2 27. Touching the things.  if he deserve it.  
Touching the things erected, or used to false worship, power he hath of pulling down the high places, that is, to abolish strange worship; not only over the Golden Calf which Aaron made, as Moses had in breaking it to pieces: 
Exod. 32.20.  but over the brazen serpent erected by Moses, 
〈◊〉. King. 18 v 4  as had Ezechias, when the Golden Calf is abused to Idololatry, or the brazen serpent to superstition, of destroying them both.  

In things indifferent.  And for the things, which belong to the Beauty of God's Church, which be called indifferent, he hath power also to order them, as joas did. 
2. Ch. 24. v. 12  And when occasion of schisms and divisions, by trifling and foolish questions is ministered, by his authority to restrain 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 Catholic had rather have examples from Christians, then from the common wealth of the jews; let him know that Chrysostome, 
Hom. 2. ad popul. Antioch. Theodosius called head of all men by Chrysost.  a famous prelate in his time, called Theodosius the Emperor 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 them on the earth who was the Bishop of Rome. If we crave more examples, I dare truly say the Catholic Church was so far from distasting this Supremacy in Princes, that it called and entitled, the emperors Charles the great, & Lodowick, Rectores religionis, 
Tortura 7 pag. 379.  Guiders of religion, in the public acts of their Council. And yet again, if nothing will serve the turn but the very word Governor, let them that doubt of it, read it in the eight general Council (so called by them) where the Emperor Basilius is styled Govern our of the universal Church. 
Gubernator universalis navis ecclesiasticae.  And Constantine himself doubted not to say of himself 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 appertain unto the king's Supremacy, by the law of God. The Kings and princes of the world now are in no worse case, than were the kings in the old Testament. They are under the same condition, and therefore the same primacy is due unto them, and the same aught to be yielded unto them. And therefore I may justly conclude here with that saying of Scaliger to Lypsius, 
Scaliger tu Lypsius.  Nos non sumus novatores, sed vos veteratores estis. We are no innovators, but they that deny this truth are false deceivers. What other exceptions they take, of his majesties usurping part of the Priest's office in the worship of God, is a monster of their own begetting, against which they may fight, as with their shadows, but shall never strike us. The reader that is not wilfully blind, will herein submit his judgement unto the truth.  
Thus I have showed by the old Testament, 
That the christian Emperors practised this supremacy in matters of religion.  by the practice of the kings there, my intended purpose: It shall not be amiss now to see how the godly Emperors in the primitive Church of Christ, dealt in the business of religion, according to that Supremacy we speak of; a great part of which was their calling of general Concells, 
Calling of counsels, and confirming their decrees. 1. Council of Nice. Socrat. l. 1. c 9  thereby as by a speedy way to rid the Church from the infection of pestilent heresies. The Bishops of the first council of Nice confess in their Synodical Epistle, that they were called by the authority of the Emperor; The Synod met together (say they) when Constantine the most beloved of God gathered us, out of divers cities and countries. 
By the authority of Constantine. Tortura Torti, pag 165. Et synodi decreta confirmans, consignavit. 2 Of Constantinople.  They submitted themselves unto him so the words go; And confirming the decrees of the Synod, he signed them. The second general council held at Constantinople was called by the authority of Theodosius the elder, we met together according to the letters of your Majesty. And again, your Majesty hath honoured the Church, by your letters of calling us hither. In their Epistle to him; What soever hath been necessarily done in the holy Synod, we refer them to your Godliness. We desire also that the sentence of the Synod may be confirmed by your majesties writing. And as you did honour us when you called us hither by your letters: so we desire that of those things which are decreed, you would by signing them, put an end to all things The third is the Council of Ephesus called likewise by the emperors authority, 
3. Of Ephesus.  Theodosius the younger, & Valentinian, wherein there is so plain evidence, as in none more plainer. For the Council itself confesseth seven times in seven Epistles, that they came together by the appointment of their authorities. And often times they say, by their sentence, 
Secundumo raculum man datum rescriptum.  commandment & letters. In this Epistle they say, whereupon we all fly to the authority of your highness, beseeching the same, that those things which are enacted against Nestorius, and those that are gone astray with him, may have their force and strength; And that those things whereof Nestorius is author may be void and disannulled. The council of Chalcedon, 
4. Chalcedon.  being the last of the first four, witnesseth as much; The Synod was assembled by the decree of the most Godly and faith full Emperors, Valentinian and Martian. In their Epistle this; The holy and great council was called together, by the grace of God and decrees of your highness. The same words are expressed by them when they relate what was done in the council. And of them, that is, 
Et ab illis denique missionem perunt ut & Ephesini.  of the Emperors, the Council crave leave to departed, as those of Ephesus did. And Martian saith, We confirm the reverend Synod by the sacred decree of our highness ..  
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 confess it. He addeth 4 reasons to show, why the first four General counsels (whereof I spoke before) were called by the Emperors, but he addeth to daub up the matter, 
A Gloss besides the text. Our question is by whose authority, and not by whose consent counsels were called.  It was with the consent and mind of the Pope: when 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 indeed by the Prince's authority, but not without the consent of the nobles & commons: therefore authority of proclaiming war belongeth not to the Prince. Besides the Emperors required the consent of the other patriarchs, 
4 Reasons of Bellarmine, to prove that the Emperors called the first 4. general councils.  aswell as of the Bishop of Rome, but the Supreme right & authority remaineth in them. But to leave Bellarmine in his poor excuse, & to come to his 4. reasons, thus they stand. 1. Because at that time the ancient law imperial was in force which did forbid all assemblies and companies of men, without the emperors authority, because the emperors feared seditions and tumults might have arisen. 2, If that law had not been in force, yet seeing the Emperors governed the world in great peace, a council could not be held, but in some imperial city, and no reason it is, that an assembly should be made to one city 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 claim for him.  as now at this day, if a council be held out of the territories of the Pope, as in France, Spain, or Germany, without doubt his consent must be asked, in whose city or province it is. 3. Because in those times general counsels were made by the public charges; especially touching the bringing of the Bishops to the place where the council was. For they were carried on horses, or in city wagons, without charge of the churches. And touching that of Nice, during the time of the council all the bishops lived at the charge of the Emperor. This appeareth also out of Theodoret; 
Eccl. hist. 2.16.  where, in the conference between Liberius the Bishop of Rome, and Constantius the Emperor, Liberius for the equity of his cause prayed that a general council be summoned, answer was made, the public revenues would not serve for the bringing of the Bishops. 4. Because, although at that time the Pope was head over all, even Emperors in spiritual things, yet in temporal matters, 
The Pope could do nothing against the emperors mind.  he did subject himself to the Emperors, and therefore he could do nothing without the emperors goodwill. And when he might have only prayed aid of the Emperor for the calling of a Synod, yet because he acknowledged the Emperor his Temporal Lord, he did beseech him, 
The pope beseecheth the Emperor.  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 ask quo iure.  For that imperial law first spoken of, doth not now stand in force, and the Pope who is head in spiritual matters, is not now subject to the Emperor in temporal. Thus far Bellarmine. But O tempora, o mores! O unequal times that so many things should be then lawful, whereof not one of them shall be now lawful? Then the Pope entreated the Emperor, now the Pope commands him, or at least not entreats him. Then the Pope was subject to the Emperor in temporal things, now he is not so, that is to say the Emperor is now no Emperor, nor the Pope no Pope. But in former times (tempora mutantur) The Emperor was Emperor indeed, & Pope, Pope indeed, that is, he was obedient to the Emperor, as he ought. Then the Roman Empire stood firm & upright; now (saith Bellarmine) Romanum imperium iam ferè deletum est, 
De nom. Pon. l. 2. c. 2 § praedicit.  the Roman Empire is almost extinct. A pleasant time for Antichrist.  
Thus have I proved, sufficiently I trust that the first four general Counsels were called by the emperors 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 Ecclesiastical histories of Eusebius in the life of Constantine; 
Ecclesiastical histories omitted in this.  Socrates, Sozomene, Theodoret, and Evagrius, all which do deliver a perfect summme of the church's infancy, growth, and perfectest estate, for the space of 600 years after Christ; and in most ample manner show, that that supremacy in Ecclesiastical matters which we now seek for, was then resiant in the Christian Emperors, and not in the Pope. General counsel there are also somewhat be yond the time spoken of, in the reign of Charles the great, which might be here brought in, but at this time I will leave the prosecution 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, mentioned before, in whom I desire them but to see what he gave to the Emperors in his time, & how fitly his testimony fitteth our purpose, and request of them but this, that if they find, that he gave the Emperors as much as we give his Majesty, and that we give his Majesty no more than he giveth them, they would hence forth surcease, to refuse that which is just, or if it be unjust to condemn those pious and godly Emperors, of intrusion upon the Pope's right, as they do his Majesty.  
For the translation of the Epistles, I must crave pardon, of any curious eye that shall compare them with the originals, if they find my barren English short in expressing the elegancy of Leos latin style; 
Leo epist. 83. ad Palestinos Monachos. Non valentes in Graecum eloquiurn aptè & propriè Latina transfer, etc.  since in things of this nature, as an unskilful interpreter, I am not able (as he complaineth himself of some other) to put the Latin phrase aptly and kindly into our English tongue, seeing in expressing hard & difficult things all men cannot do it in their own language, much less in another. But I have done all, that I have done of a willing mind to better their judgement, who have not so much as to understand the Latin. I know the learned know them better than myself. The meaning of my author, I trust shall not be inverted; 
Aucupium syllabarum. Tortura Torti, fol. 8▪ 9 Melius est ut Grammatici nos reprehēdant● quam populi non intelligant.  if any man shall hunt after syllables, in so weighty a cause, he shall with the wise be held guilty of raising a quarrel without just cause. For who doth not know that to every tongue, there is its own proper phrase and manner of speech, and that that which is written in one, cannot be so rendered again in another, that at least there shall be no difference, in any little sentence, but that one word must answer another wholly and throughout? So the intent be kept, it is mere folly to languish about words; 
Unjust taxing. In his return of untruths. 4. art. 117. b. fol. Instigante diabolo.  an upright and right meaning heart, in these cases should detest that petty kind of reprehension used by D. Stapleton against B. jewel for his translation of Instigante diabolo, they were altogether inflamed and led by the devil. And thus Stapleton crieth out; Lo the cankered words of M. jewels tender heart instigante diabolo, is saith he, the devil pricking them and moving them forward. Now I appeal to any man, but to him that hath indeed a cankered heart to tell me what difference in substance there is between these two, altogether inflamed and led by the devil: And, the devil 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. jewel overreacheth his author (saith Stapleton) for Sozomene saith, many of the Bishop's gain saying it. A strong cavil I wisse, and a main difference there is no doubt between contrary to the minds of most: And, many gain saying it. Especially since Christophorson (who both for advantage, and skill for the Church of Rome's cause, was as strong as Stapleton) translateth the Greek, multis sacerdotibus reluctantibus, many Bishops, or Priests contending, striving, struggling, or wrestling against it. And what is this, but contrary to their minds.  
Neither would I have any sober minded man, cavil at such alleged sentences as this. Where B. jewel allegeth Liberatus, 
Liberatus alleged by B. jewel. Brevia, cap. 12.  & allegeth him thus, Liberatus saith that Leo the Bishop of Rome, with other more Bishops of Italy, fell on their knees and desired the Emperor Valentinian, and the Empress Eudoxia, to appoint a Council, and yet could not obtain it. 
Staplet ut an te pag. 142,  In this allegation out of Liberatus two untruths are (saith Stapleton) committed by M. jewel. For neither Leo the Pope fell on his knees to the Emperor Valentinian, neither did they desire him to appoint a Council, but to write to Theodosius the Emperor of the East about it. Now the first untruth, as Stapleton imagineth is, that Leo fell not on his knees, as did the rest; but that he entreated only, and other Bishops fell on their knees. The second, That Leo besought not Valentinian for a Council, (as B. jewel saith) But besought Valentinian and Eudoxia his wife, that they would write to Theodosius about it. 
The Bishops of Italy and the Pope, desire the Emperor to call a Council.  A marvelous thing it is to see what a wit wickedness hath For what is it to the substance of the matter, whether Leo prayed a Council of Valentinian, or prayed him to write to Theosius, that a Council might be called. To an Emperor he wrote. It is the more sign that Leo could obtain the less at theodosius hand, but was feign to desire the Emperor of the West, to entreat for what he desired; And so where B. jewel made him to entreat but one, it appeareth, he is feign to entreat one to entreat another; in effect two. To coma to the first untruth again, wherewith he charged the Reverend Bishop. of Leos falling on his knees to the Emperor 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 down: Valentinianum autem imperatorem & Eudoxiam uxorem eius ad memoriam beati Petri, cum multis Episcoporum genibus provolutis Romanus Pontifex deprecatus est. The Bishop of Rome beseeched the Emperor Valentinian, and Eudoxia his wife, at S. Peter's Church with many Bishops kneeling on their knees. Can we by this imagine, that he kneeled not aswell as the rest? I protest I see it not. Leo himself made the suit; Romanus Pontifex deprecatus est: The Roman Bishop besought the Emperor, with many Bishops falling on their knees. And what can we think but this, that he fell on his knees as well as they? But what if this keeling be referred indeed (to put the matter out of doubt) the B. of Rome himself, 
Tortura Torti, pag. 167.  Genibus provolutus Romanus Pontifex deprecatus est. The Bishop of Rome falling on his knees, besought the Emperor; so readeth it a reverend Bishop of very late days. Howsoever it be, Stapleton by his own evidence doth but wrangle; but by the latter is found a manifest deceiver. These and such other quarrels, I desire all sorts of Readers whatsoever, may be forborn, because the malice of man can never work the works of God; being neither material for our purpose. Or if I should manifestly err 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 himself did, when he began to tax others, saying Bizancenus Primas, the Primate of Bizance (otherwise called Constantinople) had been accused, 
Look the Protestants appeal by D. Morton, l. 1. c. 2. Sect. 28.  etc. where indeed, neither had the Primate of Constantinople, been then accused; or doth Bizancenus Primas, signify 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 Byzantium the city of Constantinople. Such oversightes as these, may alight on any. But I leave these and come to Leos Epistles.  

Leo the Bishop, to Theodosius the Emperor, Epist. 7.  
THus he beginneth, Quontum praesidij Dominus Ecclesiae suae in fide vestrae clementiae praeparavit, etc. What strength the Lord hath gotten for his Church, by means of the uprightness of your Majesty, is even showed by these letters which you have now sent unto me, 
Rex est mixta persona cum Sacerdote.  insomuch that we do rejoice, that you have not only a kingly mind, but also a priestlike: surely besides the public affairs of the Empire, 
We place a part of the king's supremacy in this. True religion is the root of all true virtues, & the stay of all well ordered common weals.  your Highness hath a most Godly care of the Christian religion, that amongst the people of God, neither schisms nor heresies do grow, quia tunc est optimus regnivestri status, because then the state of your kingdoms is in best temper, when you are served with the confession of one everlasting and immutable Trinity of one Deity. And so going on, certifying the Emperor what had happened at Constantinople, touching Eutiches a priest there whom Flavianus the Bishop had put from the Communion, 
Flavianus put Eutiches from the communion.  the cause why, the Bishop of Rome yet knew not, He cometh to this: Et quia causae meritum; And because the necessity of the business, the respect had to religion, and the laudable care of your Godliness doth require it; It is necessary that a way be not given to these breaches. But first of all we ought to have been made acquainted with those things whereof Flavianus judgeth Eutiches worthy of blame, that of things rightly known, right judgement might be given. Thus writeth he to the Emperor, because his brother Flavianus Archbishop of Constantinople, had not certified him of the business touching Eutiches.  

Epist 8. Dilectissimo fratri Flaviano Epis copo, Leo episcopus. By this it appeareth, that the Emperor sat not idle, when these businesses were a doing.  In the next Epistle, he writeth to Flavianus himself, demanding why Eutiches was separated from the Communion, beginning thus. When the most Christian & clement Emperor being of an holy and praise worthy faith, careful for the peace of the Catholic Church, hath sent us letter's touching those men, who with you have raised tumults: I marvel that your Brotherhood, whatsoever the offence was, would let us be ignorant thereof, 
Flavianus inhiss 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 quam plenissime & lucide universa nobis, quod ante facere sestinet. I think that this sentence in my book is unperfict.  and not rather have provided, that from you the first report might have come unto us, lest we should doubt of the truth of things done. After this, coming to tell Flavianus, how Eutiches had both delivered his whole declaration of the matter in writing and report thereof beside unto Leo, he cometh in the end to conclude thus. And therefore because your lovingnes doth see that we are necessarily careful of so weighty a matter, make haste to let us know all things touching it, fully and clearly, as be fore you should, least between reports we be deceived with some doubt, and discord which in the beginning is to be crushed, be nourished: seeing that reverence remaineth in our heart God inspiring it, that the ordinance of our reverend Fathers, which are strengthened from above, be not depraved by the naughty dealing of any one.  

The letters of Flavianus to Leo.  Flavianus now upon this, according to Leos desire writeth unto him; Of the slights of the Devil, in one Chapter. 
1.  Of the craftiness of heretics in another. 
2.  Of the blasphemies of Eutiches, in the third. 
3.  And of his just excommunication in the fourth, 
4.  in these words. But not to be long, lest I make a long letter, what we have done formerly, we have sent the business to your Godliness by letters, in which we have 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 under the Pope.  and we have commanded him not to meddle with the Monasteries, and we have put him from our fellowship, that your holiness knowing thus much what is done concerning him, would vouchsafe to manifest his impiety to all the Bishops who live under your holine:, least some of them not knowing what he holdeth, they may confer with him as with a right believer, either by their letters, or some other familiarity. 
Leo urbis Ro mae Episcop Theodosio semper Augusto.   
The ninth epistle is again directed unto Theodosius the Emperor: where recounting, what he had written unto him, of his detestation of heresy, 
The Pope relateth his faith to the Emperor.  and his standing firm in the decrees of the Niceene Council; with his accurse given against the impious heresy of Nestorius, and of some others: he cometh to this, unde si pietas vestra suggestioni ac supplicationi nostrae dignetur annuere, etc. 
The Pope desiveth the Emperor that a council may be held within Italy.  Whereupon if your godliness will vouch safe to favour our motion, & supplication, that you would command a council of Bishops to be held within Italy; all scandals which are raised in disturbance of the whole church will quickly by the help of God be defeated, that so we may rejoice, when the integrity of the catholic faith through all your dominions is kept safe, and the Christian peace remain, and your glory with God be increased.  

Caesari Theodosio religiosissmo & piissimo Augusto, Leo Papa Ecclesiae catholicae urbis Romae. Next under God, the Emperors care preserved religion▪  The 12. epistle is directed to the same Emperor; wherein he beginneth thus. Quantum rebus humanis consulere providentia divina dignetur, etc. How much the providence of God vouchsafeth to provide for the affairs of men, the care of your Majesty stirred up by the spirit of God doth show; which care of yours, will suffer nothing in the Catholic Church to be unappeased, or to be unlike itself, because the faith which is but one, can in nothing be different from itself. After this, he confesseth that the Emperor religiously loving the Catholic truth; for the suppressing of Eutiches, 
The Emperors called a council of Ephesus.  did command a council to be held at Ephesus to which council he sent his deputies in his stead, to hear the debating of the questions.  

Epist 13. to the Empress Pulcheria.  In the 13. he writeth to the Godly Empress Pulcheria; beginning thus: Quantum Praesidij dominus ecclesiae suae praeparavit in vestra clementia, multis saepe probavimus documentis, etc. 
Princes are protectors of religion against heretics.  What protection, God hath provided in your highness for his church, we have often proved by many experiments. And whatsoever the industry of Priests hath effected in these times, against the withstanders of the catholic truth hath amounted especially to your honour; whilst as you have learned of the holy Ghost, you subject all: your authority to him, by whose gift, and under whose protection you rule. After this, he maketh her highness acquainted at large, with the points of Eutiches heresy, & telling her it is a thing worthy of her dignity that error be abolished, he cometh to tell her, 
The Pope would feign have the day of the council altered but could not.  of the time prefixed by the Emperor for the holding of the council, saith: Quia ergo multa mihi fiducia est, de pietatis tuae syncerissima fide, etc. Now because I have great hope of the sincere faith of your Godliness, I beseech the glory of your clemency, that as hitherto by your indevor, the catholic doctrine hath always been furthered; so now you would be an helper thereof; which peradventure, it hath pleased God to suffer to be shaken with this temptation, that those who abide in the church might be known; the regard toward whom, is not to be neglected, lest the loss of them become sorrowful to us. Indeed the most noble and Christian Emperor, desiring assoon as might be to compound these troubles in a council of Bishops, which he will have to meet at Ephesus, 
The Emperor called the council at Ephesus.  hath set a very small and short time for their meeting. And then telling her that the Emperor looked for his appearance by the day, which he excuseth, he concludeth with exhortation unto her, that according to her accustomed care of Religion, the heresy of Eutiches might be rooted out of the minds of all men. And that if the heretic himself did abjure his heresy, he might be received.  

Epist. 15. Leo Episcopus, sanctae synodo quae apud Ephesum.  The 15. epistle is written to the Bishops assembled at Ephesus, wherein he exhorteth them to condemn the blasphemy of Eutiches, he saith, verum quia etiam non est negligenda curatio, etc. But because the healing of such mischiefs is not to be neglected; and the most Christian Emperor very Godly and religiously will have a council of Bishops held, 
The judgement of a council of bishops, is better than the Popes.  that by a more mature judgement error might be extinguished, I have sent thither such as I think fit who may in my stead be present at the holy assembly of your brotherhood, and who, with your common consent may ordain those things which willbe pleasing to God.  
The 16. is directed unto Flavianus Arch bishop of Constantinople & beginneth thus. 
Epist. 16. Flaviano charissimo fratri, Leo Episcopus Romae.  I have received the letters of your belovednesse, together with those things which have been done with you, in the matter of faith. 
Although there be in his judgement, no need of a council yet the Emperor will have one summoned.  And because the most Benign Emperor careful for the peace of the church will have a synod called, although it evidently appear, the business which is to be dealt in, needeth not to be handled in a council, yet (my beloved brother) I do certify you that those will follow, whom in this case it pleased me to appoint.  

Epist. 17. Leo Episcopus Theodosiosemper Augusco,  The 17. is to the Emperor Theodosius to the same effect, that that before is to the Bishop; Having received (saith he) letters from your clemency, I perceive that the whole church hath cause to rejoice, in that you will not suffer the Christian faith, by which the Godhead is honoured and worshipped, in nullo dissimilem, in nullo vult esse discor dem, to be in none unlike or discordant. A little after this, unde quamvis ad diem concilij Episcopalis, quem pietas vestra constituit etc. And although nothing can fall out, which may give me any occasion to meet at the day of the council which your Godliness hath appointed, 
The Emperor will have a council, although in Leos judgement the cause require none.  because no example can be brought of any before me, and the leaving of the city void will not permit me: because also there is such evident reasons, that the command of a Council, needed not have been: yet because the Lord God doth vouchsafe to further it, 
Then hitherto it was a lawful Council.  I have been careful, that at the time appointed, your highness commandments be obeyed.  

Epistle, 18 Leo Episcopus Pulcheriae Augustae.  The 18. is to Pulcheria the Empress, to the same effect that he wrote unto her in the 13. before, relating what hope the Church had promised to itself by her help, praising the Emperor and her highness that they submitted their sceptres unto God, by whose power and gift they reigned. 
The Pope acknowledged that kings reign by God: now the Pope saith they reign by him.  A little after. It is a thing worthy of your glory, that error by these means be taken away. And in the end excusing himself for not coming to the council, telleth her whom he hath sent.  
In the 22 Epistle written to the Clergy, 
Epistle. 22. ad Constantino politanoes.  Nobles, and people of Constantinople complaining of the indirect courses which he heard was followed in the council of Ephesus, he comforteth himself in this, Sed hos ausus pio & Christianissimo principi confidimus minimè placituros. 
The Pope's hope rests in the Emperor for reforming of abuses in Counsels. The emperors constancy a pattern for all. Epistle. 24. to Theodosius the Emperor.  But our hope is that those enterprises will little please the most Christian Emperor. And in the end he persuadeth them to constancy by the example of the Emperor, in which he knew, he would remain.  
The 24. Epistle is directed to the same Emperor Theodosius, in which Leo desireth him, that a special Council might be called within Italy, and in no other place, because the second Council of Ephesus transgressed against the Canons, and therefore the acts were reckoned unlawful and void. Thus he saith, Behold most Christian and venerable Emperor; my fellow Priests and myself, yielding the duty of sincere love towards your Majesty, do beseech the same, before the inseparable Trinity of one Deity, and before the holy Angels of Christ, that you would command all things to remain in that state, wherein they were, until a greater number of Priests may be gathered, out of the world. And a little after, All the Churches that are on our side, 
They beseech the Emperor with tears and sighs that a general council might be held within Italy but could not obtain it, who had the supremacy then?  all the Priests with sighs and tears beseech your Gentleness, that because our men have resisted manfully, and Flavianus the Bishop hath given his bill of appeal unto them, that you would command a general Council to be held within Italy, which may so remove all offences, or mitigate them that nothing hereafter be doubtful in faith, or any one divided in charity.  
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 unto them Et quoniam oportet vos post divinum auxilium, etiam Catholicorum principum gratiam promereri. And because it behoveth you, next after the divine help, to deserve the favour of Christian Princes, make your request humbly and wisely, 
He prayeth the to be a mean to the Emperor for a Council. The benefit of a Council. The Pope had not then all judgement in the closet of his breast.  that the most courteous Emperor would vouchsafe to grant my humble petition, whereby I besought him, that a general council might be summoned, by means 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 used.  
In the 26. Epistle unto Pulcheria the Empress against the 2. Council of Ephesus; 
Epistle 26. Leo the Bishop & the holy Synod, which met in the city of Rome to Pulcheria the Empress.  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 Godliness, and sent by our messengers, touching the matter of faith, had come unto your hands: it is very sure, that you could have given remedy by God's inspiration, to those things which were done against the faith. 
Catholic princes are never wanting to promulgate the Catholic faith.  For when were you wanting to Priests? When were you wanting to Christian religion or faith? But seeing they who were sent could not come unto your clemency, when scarce one of them returned flying unto us; we think it fit to write again. And that our prayers may pierce the deeper, we have sent the samplers of those writings which have not hitherto come unto you, beseeching you with Larger entreaties, that by how much the more things are made more bitter, which you ought for your princely place sake to withstand; 
Prince's must have care of religion: if they have not the heretic will overthrow all,  so should you to your greater glory, have care of that religion in which you excel, lest the soundness of the Catholic faith, be violated by any occasion of human strife. A little after complaining of some abuses offered at the council by the Bishop of Alexandria, etc. 
Dioscorus who was Precedent of the Council.  We have written (saith he) (as we could) to the most glorious Prince (and which is greatest) Christian, of which letters we have also sent you a copy, that he suffer not the faith into which he is regenerate and through which by the grace of God he reigneth to be depraved by any novelty, 
The Emperor must keep the Catholic 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, took not away the scandal of dissension; but increased it; by having a council within Italy and time and place appointed; 
The Pope would feign have a council to be held within Italy.  all complaints, and exceptions of either parties laid aside, so that all things which breed offence, may be more diligently handled again, and those Priests may return to the peace of Christ, without any wound to the faith, or wrong to religion, who through their own weakness were constrained to subscribe. 
Glad of my furtherance to the Emperor. Look before Epist. 23. to the clergy and people of Constantinople.  The which, that we may the better obtain, we pray your Godliness, which to us is known to be of most approved faith, which succoureth the grievances of the Church, to present our supplication to the most clement Emperor. seeing the message is directed unto him, from the most blessed Apostle S. Peter, that before this deadly and intestive war do wax strong in the Church, he yield means by the help of God, of renewing the union of Peace, knowing that whatsoever pains he shall bestow with a willing disposition for the good of the Catholic Church, it will redound to the strength of his Empire.  
In the 31 Epistle to the same Pulcheria, 
Epist. 31. to the Empress Pulcheria touching those thing for which he entreated before.  he writeth thus. Your writings have made much to rejoice, and be glad in the Lord, by which it plainly appeareth, how much you love the Catholic faith, and detest the error of heretics. But because the divine providence, doth never leave his Church, as the Lord himself saith, Behold I am with you to the end of the world, the spirit of God, by one and the same time and work, hath kindled the diligence of your clemency, and the care of mine heart that in procuring remedies for these mischiefs, both of us should desire the same thing; for which as before I made suit, so nunc quoque instantius peto, so now also I crave more earnestly using greater boldness in entreating, after that I have now received hope by your exhortation, not doubting by the future mercy of God, your clemency working with it but the disease of wicked error willbe taken away, insomuch that whatsoever by his aid and inspiration could be done, will be done with the praise of your faith, because the affairs of men cannot otherwise be safe, except the kingly and Priestly authority protect those things which appertain to an holy confession. 
The king's authority and Priestly function must join in one Epist. 33. The Church's hope rests upon the Emperor, and he commandeth the Bishops to stand to the Council of Nice Is not this a part of the Supremacy we seek for?   
In the 33 Epistle to Theodosius the Emperor, thus he beginneth. Your Majesty hath given us great hope of quietness in all your letters; but especially now, amongst all those cares which we sustain for the faith, in condemning the council of Nice, because you will not suffer the Priests of the Lord to go from it. And toward the end thus. And to the end that a speedier & fuller effect, by God's help might be brought to our profitable endeavours by the faith of your clemency, I have sent my brethren & fellow Bishops to your highness, whose religion to me is known, by whom you may as it becometh take notice, 
They account to the Emperor what their faith is.  what the substance of our faith is, according to those instructions we have sent; that so if the Bishop of Constantinople do consent with all his heart in the same confession, we may rejoice in safety of the Church's peace; and that nothing seem to remain doubtful, or that peradventure we may nourish vain suspicions. But if any do dissent from the purity of our faith, and the authority of the fathers: Let your clemency grant a general council to be held within Italy, 
Leo and his Bishops desire the Emperor for another Council.  as the Synod which is met at Rome for the same cause, do desire with me; that all meeting together, remedies of amendment may be provided forthose that are fallen even either through ignorance, or fear: & that henceforth it be free for none so to mention the Nicene Council, 
The Emperor must see that none violate the Council of Nice Two religions in one kingdom not to be suffered.  as to be found contrary to the faith of it, because it is Good for the Catholic Church and this your Empire, if one God, one faith, one mystery of man's salvation be held through the world in one confession.  
The 35. epistle is written to Pulcheria the Empress, touching those things, 
Epist. 25. Leo the Bishop to Pulcheria the Empress.  which he requested before of Theodosius the Emperor; wherein after his accustomed due praises given her; And his own desire to know what the Bishop of Constantinople held, in that point of the incarnation of the son of God, as was meet. He cometh to this. To the obtaining therefore of a staidness in dispositions; I have sent my brethren and fellow Bishops to offer unto your clemency a form of faith, 
They offer a form of faith to the Empress  which according to the do of the reverend fathers we preach; which messengers after the divine grace it is meet be furthered, 
Next and immediately under God, etc.  by the devout help of your godliness, lest contention trouble the whole church: from which faith if some perhaps do disagree, Let there be a general council of Priests called within Italy, with the consent gf your highness, whereby all deceit laid aside, it may appear, what things ought to be withstood, or amended by a longer handling.  
In the 38. epistle to the Emperor Martianus successor to Theodosius, 
Epist. 38. Leo Episcopus Martiano semper Augusto.  he writeth, That he is glad that he hath received his highness letters for the good of the church whereof he is so careful, 
Martianus succeeded Theodosius.  whom God hath chosen to defend the Catholic faith; from the snares of her enemies. And this he desireth his godliness to accept in brief, promising to direct his larger letters in those things which belong unto his charge, touching the affairs of the church, & the agreement of the priests of the Lord. 
Epist. 39 In which he giveth thanks that she by defending of the faith, had overthrown the heresy of Nestorius and Eutiches   
The 39 Epistle is directed to the Empress Pulcheria, and beginneth thus. Quod semper de sancta pietatis vestrae mente praesump simus, id plenissimè experiendo cognovimus, etc. That which we did ever persuade ourselves of, touching the good intent of your Godliness, we know it fully now by experience, which is, that the Christian faith (although it be invaded with the many designs of the wicked) yet in your presence, prepared for defence thereof by the Lord, it cannot be confounded. For the Lord doth not forsake the mystery of his love nor the desert of your labour, 
The Prince thrust out the heretic; and restored the Catholic Bishops that were displaced. both which are actions belonging to that supremacy we seek for.  whereby ere while you expelled the crafty enemy of true religion, out of the bowels of the church. This is the second victory you have gotten, in slaying the heresy of Eutiches. It is good therefore to be glad with joy, and for the prosperity of your clemency, to pay my due vows to the Lord, who thorough all parts of the world where the Gospel is preached hath gotten you a double crown, & victory. Let your clemency know thus much, that the whole Roman church doth very much rejoice in all the works of your faith, 
In what regard we ought to have the Relics of the Martyrs, Read Rainolds de Rom. Eccl. Idol. l. 1. c. 9 § 2. etc. 2 § 2. Epist. 43. Leo Episcopus Martiano Augusto.  whether it be in that you helped our message with a godly affection; and that you brought back again the Catholic Priests who were unjustly cast out of the churches; Or in that you caused the relics, of the innocent & Catholic priest Flavianus to be brought back with due honour to that church over which he was set.  
The 43. Epistle is directed to the Emperor Martianus touching the message which in his stead he directed to Constantinople, for having a council at Chalcedon; and beginneth thus. I had surely desired of your glorious clemency, that the synod by us 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 thither with freer minds, whom the fear of wrong doth withhold. But because with a religious care, you prefer divine things before human affairs; & do religiously & truly believe that it willbe profitable for the strength of your kingdom, if there be no difference in opinion amongst the priests or discord in the preaching of the Gospel: neither do I withstand your orders, wishing that the Catholic faith which can be but one, be planted in the hearts of all men. The former Ephesine council, 
The 1 Council of Ephesus.  did justly & deservedly condemn Nestorius together with his opinion, and who soever doth continue in that error, can attain to no hope of pardon. But the second held in the same city cannot be held a council, 
The 2 of Ephesus.  which it is certain was carried to the subversion of the faith, & which your clemency in love of the truth, as being good for the catholics, 
Aliud statuendo cassabit. We ask no other supremacy but this.  will make void by appointing an other most renowned Emperor. Therefore I heartily beseech & pray your Majesty: through our Lord jesus Christ, who is the author and governor of your Empire, that you would not suffer the faith, which our blessed fathers preached as received from the Apostles, to be handled again as doubtful, in this present synod; or those things which were of old condemned by the authority of our ancestors, you suffer not to be stirred afresh, by new endeavours. But that you rather command this, 
The prince must strengthen the Council by law  that the constitutions of the ancient council of Nice the interpretations of heretics being removed, may stand firm.  
In the 44. Epistle to the Emperor again wherein amongst other things he giveth him thanks for his defence of the Catholic faith, he writeth thus, 
Epist. 44▪ Leo Episcopus Martiano Augusto.  you have showed your protection of the Catholic faith, The divine aid doth grow in you, 
Pure and unstained religion ought to be the highest of all cares appertaining to public regiment. These be 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 Emperor, you may worthily look for his protection, whose truth you worship. For that the soundness of my Brother Anatolius was the sooner manifested. That he that revived again the error long since condemned could have no place in the Church of Christ. That the Catholic Bishops, whom the late persecution of the heretics, could not deprave are called back from their unjust exile. And that the relics of Flavianus of blessed memory, were preserved with due honour his condemner acknowledging his own impiety; is a title of your virtue, & a fruit of your Godliness, upon whom I trust the ensigns of other glories will be heaped; that as the Church of Constantinople, having received the liberty of the Apostolic faith, doth rejoice: so all men are glad, that all the Churches of your kingdom are cleansed from the contagion of devilish opinions. A little after thus it followeth, Quae industria in omnibus, quae nequitur gesta sunt etc. Which labour of ours in amending those things which are wickedly carried, will by God's help take effect speedily; if your Majesty vouchsafe to adjoin your help to the repairing of the Ecclesiastical peace; We also do desire that a Synod may be held, as your clemency mentioneth. But that the Bishops of all the provinces should be gathered together at this present, 
The Emperor had power to call a Council sooner or later as it pleased him  the necessity of the time doth with no reason permit. Therefore your clemency may reserve it to some fit opportunity. Of which business those that I have sent can more fully relate unto your highness.  

Epistle 45. Leo Episcopus Pulcheriae Augustae. Not one remedy to all sorts.  In the 45. Epistle to the Empress Pulcheria. After relation of Eutiches blasphemy, he saith. But that towards the persons of such men an upright course be observed and one manner yielded to those that are amended, and another to those that are obstinate, we pray your highness to defend them that we have sent from the Apostolic sea, and that you would further that business which we have commanded them, that so more sooner and easier, the Lord aiding us, those things may be done which will further your glory and the peace of the Church. Touching Eutiches the author of all this wickedness, and scandal, I pray your clemency, 
Leos power was not able to remove Eutiches.  that he may be removed further of, from that place which is two near the city of Constantinople, lest he have more often consolations from those, whom he hath drawn to his impiety. 
Leo desireth the Empress that a Catholic might be placed in Eutiches ●oomes which is a part of that supremacy we dispate for  Command also that some Catholic Abbot be placed in that Monastery, where he very dangerously and unworthily sat, who 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 Peter's sea reserved referring them as though Leo had the right to call a general council: where as Leo speaketh of their decrees that nothing be enacted against the privileges of that sea. Return of untruths against B. jewel, art. 4. fol. 143. b. & 147. a. Epist. 49. The Pope desired that the council might have been deferred but could not. The Pope would not withstand the Emperor although the Emperor would not all his request defer the Council▪ Epistle, 50.  In the 47. Epistle written unto the council of Chalcedon, wherein he exhorteth them, that they would determine of all things according to the scriptures; he faith thus. We must embrace the council of the most clement Prince, which is full of holiness, willing your holy brotherhood to meet together to overthrow the crafty devises of the devil & settling the peace of the church, the honour and right of the sea of S. Peter preserved, insomuch that he also invited us by his letters to be present at the reverend synod which yet neither the necessity of this time, nor any custom could permit.  
In the 49. Epistle to the Emperor Martianus he beginneth thus. We did think that your clemency could have performed our request, that the present necessity respected, you would have commanded the council of Bishops to have been deferred until fit opportunity; that so, Priests being called out of all provinces, it might be indeed an universal council. But because in love to the catholic faith, you will have meeting to be at this present; Lest I should seem to withstand your holy pleasure, I have sent my legates thither.  
In the 50. to the same Emperor thus he writeth. The holy desire of your clemency touching the having of a synod, 
Leo Episcopus Mart. August.  for the repairing of the church's peace, I took the more willingly; and although I did desire it might have been kept within Italy, 
The Pope desired that the Council might be deferred or kept within Italy; but could obtain neither.  and wished that a fit time had been sought out, that so, many more bishops might have been gathered together from further regions yet asso one as your letters came, I addressed some thither in my room. And concludeth thus. In respect that formerly I have desired your Majesty to be gracious unto those, that brought my letters; so now also I entreat 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 attain and wholesome effect, which are brought into order by your care and study.  

Epist. 51. Leo Epise. Pulche riae Augustae. The Empress had care over the universal Church, Leo could have no more.  In the 51. to the Empress Pulcheria, thus he writeth. I do in all things acknowledge the religious care of your highness, which you do unweariably bestow for the Catholic faith: And do thank God that I see you have such diligence to further the universal church, that whatsoever I think doth appertain to justice or love, I will boldly move and set forward; that so, those things which hitherto have been done by the endeavour of your godliness without blame may the speedier be brought to a pleasing end. In that therefore your clemency, hath commanded a council to be held at Chalcedon, 
The Empress appointed the Council to be held at Chalcedon, when the Pope would have had it in Italy.  when I made request to you Majesty: that it might be kept in Italy, that all the Prelates of our part being called, if security of the time would give leave, might meet; I have not taken it unpleasantly, but appointed two of my Bishops to repair thither.  
Epistle 53. is written unto Anatolius the Archbishop of Constantinople, 
Epist. 53. Leo Episcopus Anatolio Episc  wherein he first praiseth him for his faith in joining with the Council of Chalcedon; then he expostulateth with him, for going about to subject the Churches of Alexandria and Antioch unto his jurisdiction contrary to the Nicene Council; saith thus. It is not without cause believed, 
Flavianus Bishop of Constantinople next before Axatolius.  thy predecessor of blessed memory being cast out for the defence of the Catholic truth, that those that did ordain thee. contrary to the order of the Canons, seemed to consecrate one like to themselves, 
Anatolius was made Bishop without Leos consent, yet his ordination stood firm.  but the mercy of God was present directing and confirming thee in this, that thou shouldest use ill beginnings well, and show thyself not to be carried with the opinion of men, but with the love of God, which may very well be so taken, if thou losest not the praise of that gift with another offence; A Catholic man, & especially a Priest of the Lord, as he ought to be entangled with no error; so not to beeled with any ambition. A little after. Therefore after those blame worthy beginnings, of thy ordination after the consecration of the Bishop of Antioch, which consecration thou challengest to thyself, for which I am grieved, that thou shouldst endeavour to infringe the holy constitutions of the Nicene canons, as though this time were only beneficial unto the, whereby Alexandria shall lose the privilege of the second honour, and the Church of Antioch the right of the third, 
So, if all be subject to Rome they all shall lose their honours.  so that these places being subject to thy rule, all Metropolitan Bishops shallbe deprived of their honour; which being unheard of and never before attempted; you are so overtaken by extremity, that you bring the holy Council which was gathered together, by the care of the most Christian Prince, only to extinguish heresy, & confirmation of the Catholic faith into an occasion of ambition, and constrainest his sufferance to thine own side. A little after O brother, be not high minded but fear, 
The Pope feared the Emperor as his superour.  & surcease to trouble the godly ears of the most Christian Princes, with unjust Petitions whom I know you shall better please with modesty, then with pride.  

Epist. 54 Leo Episcop. rome & universalis Ecclesiae Martiano August.  The 54 Epistle is to the Emperor Martianus to the same effect that the former was to the Bishop of Constantinople, wherein he rejoiceth in the faith of the Chaloedom Council, and further certifieth him of Anatolius, who went about in the same council through ambition to bring under him the Churches of Alexandria and Antioch, and thus beginneth. Through the great gift of the mercy of God, 
By the care of the Emperor the heresy was suppressed.  the rejoicings of the whole Catholic Church are multiplied, seeing by the holy and religious care of your highness, the pestilent heresy that troubled the Church is extinguished that so our labour might sooner come to the desired end, which labour of ours. your excellency serving God in it, hath furthered in faith and power, A little after, I speak to a Christian truly religious, 
The Pope is fain to certify the emperor of the dealing of other Bishops.  & sound prince: Anatolius the Bishop doth lose so much of his good deserts, as he doth desire to rise by unjust dealing. Let the city of Constantinople (as we desire) have that which is its due: And the right hand of God strengthening you, I desire that your Empire may be established in you for ever. And let each man know Propria perdit, qui in debita concu- past, according to one faith and meaning; & not to suffer them hence forward to be plucked in pieces by any accusation. As therefore the mercy of God, by the counsel of his spirit, hath instructed the mind of your clemency, first of all, provide for the peace of the Church of Alexandria, 
The Emperor commands the clergy to choose a sound Bishop, then the Pope belike did not choose al.  & per catholicos sacerdotes talem provideri iubete Pontificem, and command that the Catholic Priests provide such a Bishop, in whom for honesty of life, and soundness of faith, nothing be found amiss, that all things being rightly carried, the preaching of the truth be every where kept.  
The 74. Epistle to the same Emperor hath this tenor; 
Epist. 74. Leo Episc. Romae Leoni semper Augusto.  Although lately I directed two letters unto your Clemency, the one whereof contained the debt of my salutation, the other entreated for the state of the Church. Notwithstanding by an occasion which hath offered itself, God so ordering it, it is meet I entreat both again. According therefore unto that trust, which by the inspiration of God you have performed to the universal Church, 
The Emperor began to deal in Church matters before any man requested him as knowing it to be his duty  by setting in order before any man spoke, that which was especially to be desired, we do not cease to give thanks to God, and to praise his providence in the earnestness of your faith, who hath withstood with an holy and Catholic spirit (as I understand by conference with my brother & fellow Bishop Anatolius) the impudencies of the heretics, that we may acknowledge, to the quietness of the world that you have been a preserver of the Chalcedon council. Which, when it is profitably defined by your sentence, how much more carefully is it to be published to the universal Church, 
Disturbers of the catholic religion to be punished by the magistrate  insomuch that so the quietness of the christian faith may profit your Empire, and no heretical impiety may glory in its enterprise? Whose crafty stubborn contention will forthwith be appeased, if it be bridled by the Imperial power.  
The 75. Epistle is also to the same Emperor Leo, 
Epist. 75. Leo Episc. Leoni Augusto.  where after due congratulation touching the letters he receive from him; and complaint of the impiety of the 2. Ephesine council which promoted the heresy of Eutiches; He cometh to say this. What more praise worthy, what more religious thing can your Godliness decree, 
The Emperor must by laws provide that those things which in matters spiritual be established be not infringed.  then that no man any more be suffered to assault those things which are determined, not only by human ordinance, but also divine? A little after relating the doctrine of the council of Nice, and Chalcedon, it followeth. Before a Christian Prince therefore, & one that is to be numbered with due honour amongst the publishers of Christ, do I use my christian liberty, 
The godly Emperor is a publisher of Christ.  and securely exhort you to the fellowship of the Apostles and Prophets; and that stoutly you despise, & drive those from you, who by their heresy have lost the name of Christian men: nor suffer murderers, to deal 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 government of the world in civil things but especially for secure of the Church, 
Sed maximè ad ecclesiae praesidium.  that by repressing of wicked enterprises you defend those things, that are well established, 
The Emperor must reform the Church.  and restore true peace to those things, which are out of order; thrusting out those who are invaders of other men's right, and reforming the seat of Alexandria to the ancient faith, that the anger of God being mitigated by your means, he recompense not the kingly city for the evils it hath done but remit them. Set before the eyes of your heart, renowned Emperor, the priests of the Lord, dispersed thorough the world, who entreat you for that faith which is the redemption of the world, wherein in they specially labour, 
The emperors supremacy is seen in these things.  who being followers of the Apostolic doctrine, are chief in the church of Alexandria, entreating with your Majesty, not to suffer the heretics, & those that are justly condemned through their own perverseness, to use their own courses; seeing whether you look upon the impiety of their error, or consider the work of their fury done, they cannot only not be admitted to the honour of Priesthood, but also to have the name of Christian men taken from them. A little after, after he hath spoken of the insolences of the heretics, in exhibiting their petitions to his highness, he cometh to this. It is therefore an excellent thing for your Majesty, for that a crown 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 be, if you deliver the Church of Alexandria, 
The Emperor must deliver the Church from a tyrant.  in whose sorrow, the wrong of all Christians rests, from a grievous tyrant? Going on, and making mention of the advertisement of other matters, he cometh to this Sacerdotalem namque & Apostolicum tuae pietatis animum etiam hoc malum ad justitiam ultionis debet accendere. 
The Emperor had a priestly & apostolical mind  For even this mischief also aught to kindle your Priestly and Apostolic mind, to the equity of revenge, which evil doth grievously darken the purity of the Church of Constantinople, in which there are found some Clerks agreeing with the heretics, & even in the bowels of the catholics, aiding by their assertions the parts of the heretics. In thrusting out of whom if my brother Anatolius, 
If the Bishop neglect his duty, the Emperor must reform him and settle the Church.  who spareth than too favourably, be found slow, vouchsafe you with your authority to adhibit a medicine to that Church, that such may not only be put from the order of Clerks, but also thrown out of the city, that so the holy people of God be no more polluted with the poison of perverse men. julianus the Bishop, and Etius the Priest, who honour your godly affection, I commend with my petition beseeching you to hear their informations gently for defence of the Catholic faith, because truly they are things of that nature, that they may be found profitable for your defence.  
The 78. Epistle directed to the same Emperor, 
Epist. 78. Leo Episc. Leoni Augusto.  beginneth thus. My mind rejoiceth in the Lord, with much joy, and great reason have I of rejoicing, since I know that the most excellent faith of your clemency is increased in all things, with the gifts of the heavenly grace; and by the groat of your diligence, 
The Emperor had a priestly mind. Much good toward the church wrought in Italy, by the emperors means.  I find the devotion of a Priestly mind in you: for in all the speeches of your godliness, it doth very plainly appear, what good the holy ghost hath wrought in Italy by your means, and how much it is desired by the prayers of all the faithful, that your Empire may be enlarged in all glory, who above the care of your temporal business doth bestow the service of your wisdom very constantly in disposing of holy and heavenly things, that so the catholic faith which only quickeneth mankind, and only sanctifieth, may abide in one confession; and that dissensions which are bred out of the diversity of human opinions, may be driven away, by the soundness of that Rock, upon which the city of God is built. 
The city of God is built upon a strong rock.  A little after speaking of his own agreement with the church of God against heretics in the counsels of Nice & Chalcedon, he saith thus: If I build again those things, which I have destroyed, I show myself an offender, as the Apostle saith; and bring upon myself all those punishments which not only the authority of Martianus a prince of blessed memory, 
Martianus the Emperor bounded in the decrees of counsels with imperial laws & penalties to which the Pope was subject. The Emperor hath a perfect judgement to discern the truth.  established against such, but those also that I have confirmed, with mine own consent. After this, giving the Emperor his ordinary & due praises, he saith. Now since I know reverend Prince, that you are endued with the clear light of truth, and to waver in no part of the faith, but are able to discern with an holy and perfect judgement, truth from falsehood, and to sever things confuted, from those that are to be embraced; I beseech you blame not my distrust, through my humility; seeing this my taking heed, is done for the whole church, & serveth also your glory, least in the time of your reign, the wickedness of the heretics be increased, or the peace of the Catholics be troubled. 
The Emperor by god's grace was sufficiently furnished with guifis of judgement & piety, which were his guides in governing the Church so far forth as we speak of.  And therefore although in all things I am assured of the affection of your highness, & do perceive by the holy Ghost dwelling in you, that you are sufficiently instructed, that no error can beguile your uprightness of conscience, I indevor yet in this to obey your command, in directing some of my brethren, unto you in my steed, who shall show you what is the rule of the Apostolical faith, 
The emperors supremacy in ecclesiastical causes is seen in this Epist. 95. Leo Rom Epis. dilectissimis fratribus, universis episcopis catholicis per Gall. & Hispan. constitutis. At Martianus command skilful men assembled, who appeased the difference which I take is with us about the 24. of April See the difference of spirits. Victor the Bishop of Rome would have excommunicated all the Churches in Asia because they would not keep the feast, as room did: & now you see that Leo above 200 years after him, consenteth with them Euseb. l. 5. c. 24.  although as I said before, it be known sufficiently unto you. And concludeth thus. Suffer not the lamentable captivity of the church of Alexandria, to continued any longer, to which by the help of your authority, & uprightness, her liberty ought to be restored, that so throughout all the cities of Egypt the honour of the Fathers, and the priestly right, be repaired.  
The 95. Epistle is written to the beloved brethren, & catholic bishops through out France and Spain, touching the variation in the observing of the feast of Easter. Tantùmme diversitas ista permovit. So much (saith he) hath the diversity thereof moved me, that I opened the sorrow of my mind unto the most benign Emperor Martianus, that at his command, the truth of it might be found out with diligent search, by those that have the skill, on what day that holy solemnity might best be celebrated. By whose writing back unto me, I find that the determinate time is, the 8. of the Calends of May. And therefore, through a desire of unity and peace which I have, I had rather rest in the definition of the Churches of the East, them dissent in the observation of so great a feast. Your brotherhood therefore shall know, that the feast of the resurrection of our Lord which is Easter, must be kept by all the 8. day of the Calends of May. And this by you must be certified to other the brethren, that as we are joined together in one faith; so we may keep the solemnity together.  
In the 99 Epistle which is my last in this place & for honour of that most worthy Emperor Leo concludeth all the rest, 
Epist. 99 Leo Episcopus Leoni Augusto.  I find that thus writeth this Leo the Bishop unto him. If we should desire to give that due praise to the glorious purpose of your godliness in defence of the faith, as the greatness of things doth desire, we should be found unequal in the matters of giving thanks, if only with the slenderness of our mouth we should celebrate the joy of the whole Church. But more worthily shall the Church itself yield praise to your acts and merits, in whose business you excel, & do triumph in the wished event of glory. Let your Majesty therefore know that all the churches of God are glad & likewise rejoice to your honour, 
The Emperor removed Timotheus Aelurus, who was chosen after the murder of Proterius.  because that wicked murderer is thrown out of the Church of Alexandria; and the people of God over whom such a mischievous robber was set, being brought back to their ancient liberty of faith may be put again by the preaching of faithful priests into the way of salvation when they shall see a whole seminary of poison cast out with him. Now there fore because you have done this with an high purpose, and heroical spirit; 
The Pope desires the Emperor to determine of a catholic 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?  join this to the finished work of your faith that you determine of a catholic Bishop for that city, which thing will please God, who cannot be touched with any spot, of the so often condemned heresy, lest peradventure the hidden wound in show, do grow further; and the Christian people, who by your means are plainly delivered from the perverseness of heretics, be again subject to deadly poison.  
Finis, or conclusion is this, Although they be not all persuaded that it is the truth which they withstand, yet that to be error which they uphold— they might undoubtedly the sooner a great deal attain to know; 
Hooker eccles●olitie, l. 5.  that their study is more to defend, what once they have stood in, then to find out sincerely and simply what truth they ought to persist in for ever.