Chronological History of Popes Intolerable Usurpations
It is the memorable saying of Prosper Aquitanicus, That as it was the will of God, ut Evangelium Christi totus mundus audiret, & in ease gentes quae remotiores sunt, longe lateque percurreret: To effect this design, Ad cujus rei effectum credimus providentia Dei, Romani regni latitudinem praeparatam, ut Nationes vocatae ad Vnitatem corporis Christi, prius jure unius consociarentur Imperii: (most of them turning Christians when Constantine the Great and other Emperors embraced and propagated the Christian faith) quamvis gratia Christiana non contenta sit eosdem limites habere quos Roma, multosque • am populos sceptro Crucis Christi illa subdiderit, quos armis suis ista non donavit. Qua tamen per Sacerdotii Apostolici principatum amplior facta est arce religions, quam Solio Potestatis.
And elsewhere, De Obsequiis Debitis Principi, he thus determines,
Socrates Scholasticus, his Contemporary, hath this passage; thus Englished by Bishop Hanmer his Translator. We have therefore throughout our History made mention of the Emperors, because that since they began to embrace the Christian Religion, the Ecclesiastical affairs seemed much to depend of them; so that the chiefest Councils were in times past, and are at this day summoned by their consent and procurement (not the Popes.) And he there further observes, how when the Commonwealth hath been tossed and turmoiled with troublesome dissention and discord, the Church of God likewise (as infected with the same contagious disease) hath been altogether out of quiet. For whosoever with diligent observation will remember the aforesaid times, without doubt he shall perceive (as ourselves have lately done) that when the Commonwealth was in an hurliburly, the Church in like sort was shaken with the storms of adversity: for either he shall find, that both at one time, were out of quiet, or that the ones misery ensued immediately after the others misfortune: and sometimes when the Church began to vary about Religion, the Commonwealth immediately followed after with Rebellion; and some other times on the contrary. Therefore Godly Christian Emperors are the principal means under God to preserve the peace, and advance the felicity of Church and State, by having the Supreme Jurisdiction in and over both, and endeavoring the defense, propagation of the true orthodox faith, and spiritual as well as temporal happiness of their Subjects, as he proves throughout his Ecclesiastical History; and Sozomenus too his coaetanean and fellow Historian in his History.
Pope Leo the 1. flourishing about the year of Christ 450. with all the Churches, Clergy under him, earnestly besought the Emperor Theodosius the younger with Epistles and Tears, That he would command the General Council to be held within Italy; which he would not grant, but summoned the Council at Ephesus, and them to appear thereat. A clear confession of the Emperors, and disclaimer of his own Ecclesiastical Superiority: especially if compared with his 24. & 25. Epistles to the Emperor Theodofius, where he writes thus; Ecce ego, Christianissime Imperator, consacerdotibus meis implens erga reverentiam Clementiae vestrae synceri amoris officium, cupiens{que} vos per omnia placere Deo, cui pro vobis ab Ecclesia supplicatur, &c. In his 59 Epist. to the Emperor Martian, he writes thus, Unde ineffabiliter Deo gratias ago, qui eo tempore quo oboritura Haereticorum scandala praesciebat Vos in Imperii fastigio collocavit, in quibus ad totius mundi salutem, et regia potentia, et Sacerdotalis vigeret industria. Epist. 60. to the Empress Pulcheria he thus expresseth himself, Per quam significationem Clementiae vestrae, absolute me gaudere, et incessabilibus, a Deo precibus postulare, ut vos et Romanae Reipublicae, et Catholicae Ecclesiae in omni prosperitate conservet. In his Epist. 74. to the Emperor Leo, he writes; Non desinimus gratias agere, et providentiam Dei, in fidei vestrae fervore benedidicere, qui sancto et Catholico Spiritu, ita Haereticorum impudentiae restitistis. In his 78. Epistle to the same Emperor, he begins thus. Multo gaudio men's mea exultat in Domino, et magna mihi est ratio gloriandi, cum Clementiae vestrae excellentissimam fidem augeri per omnia donis gratiae celestis agnosco, &c. Epist. 99. to the same Emperor Leo he writes thus: Sciat igitur Clementia vestra omnes Ecclesias Dei cum laude vestra exultare pariter et laetari. Inveniemur impares in gratiarum action si nostri tantum oris angustiis Vniversalis Ecclesiae gaudia celebremus, &c. Yea this Pope himself in these and other his Epistles, exhorts all these Emperors, to defend the Christian saith against Heretics defined in the Councils of Nice, Ephesus, and Chaelcedon, against all Heretics that opposed their Creeds; by their Imperial Edicts to disannuall all Constitutions of heretical Councils, Bishops; and repress all Heretics or Heresies contrary to them, and not suffer them to redebate the Articles of faith established in them.
The same Pope Leo in his 7. Epistle highly commends Theodosius the Emperor, for his most pious care of the true Christian faith and religion, Ne scilicet in populo Dei, aut Schismata, aut Heresies, aut ulla scandala convaleseant. And Epistola 33. writing of the Priscillianists and their Heresies first breaking out in the world; he thus relates the zeal and Edicts of Princes then made against them. Quando mundi Principes ita hanc sacrilegam amentiam detestati sunt, ut Authorem ejus, ac plerosque discipulos legum publicarum ense prosternerant. Videbant enim omnem curam honestatis auferri, simulque divinorum jus humanumque subrui, si hujusmodi hominibus vivere, cum tali profession licuisset. Et profuit diu ista districtio Ecclesiae lenitati; quae etsi Sacerdotali contenta judicio, et cruentas refugit ultiones, severis tamen Christianorum Principum constitutionibus adjuvatur, ut ad spiritual nomumquam recurrant remedium, qui timent corporale supplicium. What stronger, clearer evidence then these of this Pope Leo can we desire, to prove the Supremacy of Christian Emperors, Princes in divine and Ecclesiastical affairs, and over Popes themselves, and that they ought to take special care to preserve, propagate the true Christian faith, and suppress all Heresies, Schisms, and scandalous crimes repugnant thereunto
Primasius Bishop of Utica in Africa, in his Commentary on 1 Tim. 2. Orate pro Regibus, &c. thus descants; ut cognoscant Deum, sive ut subjectas habeant Gentes; in illorum enim pace quies nostra consistit; si enim Christiani sunt, cessabit persecutionis impetus. Hoc enim bonum est, & acceptum coram salvatore nostro, Vt et vos (especially if Christian Kings) sicut et ill, omnes homines salvari cupiatis▪ And Com: l. 2. in Apoc. c. 17. p. 101, 102. He thus describes the Sovereign power of the Roman Emperors typified by St. John: Proprie autem septem capita, septem montes, ut Romam, quae super septem montes praesidet significans, omni quod orbe Monarchiae praefuit Dominatu, ad istorum Regum similitudinem adduxisset, & in Roma inviniri totius Regnipotentiam figuraret. Septenario autem numero voluit universalitatem ipsius Dominationis ost endere; as well over Popes, as others within their Territories.
The General Council of Chalcedon Anno 451. consisting of no less then 630. Bishops and Fathers of the Church, was summoned by the Emperors Martian & Valentinian, fidelium facta est Synodus ex decreto piissimorum Imp. Martiani et Valentiniani. Martianus in his Epistle to Pope Leo concerning its summons, writes thus; De studio & oratione nostra, Sanctitas tua non dubitat, quoniam Christianorum religionem et Catholicam fidem firmiter volumus permanere, et ab omni populo pia mente servari. Denique sollicitudinem nostrae potentiae, ex recta religione et propiciatione Salvatoris nostri consistere, non ambigunt. These Emperors Valentinianus and Martianus in their Letters to this Council (first convened by them at Nice) to remove to Chalcedon, since by reason of their other affairs they could not repair to Nice, and their presence was necessary in this Council, use this memorable expression; Illud enim praecavemus, licet Nos hic publicae causae retineant, quoniam quae prosint verae et orthodoxae fidei, et paci et disciplinae sanctarum Ecclesiarum, OMNIBUS ARBITRAMUR ESSE PRAEPONENDA, nec dubitamus quia etiam vestrae sanctitati hoc placebit. Nos enim propter ferventissimum Dei zelum, publicarum rerum necessarias utilitates in praesenti distulimus, multum desiderantes ea; quae et orthodorae et verae sunt fidei, tranquillitatis nostrae praesentia confirmari. Orare ergo dignemini pro nostro Imperio, quatenus et hosts Nobis subditis efficiantur, et pax in Vniverso orbe firmetur, et Romanae res secure consistant; quod etiam nunc vos facere iudicamus. In their Epistle to Dioscorus Patriarch of Antioch they write, Cunctis constitit manifestum, quia nostrae reipublicae status, & omnia humana, divina pietate moderantur atque firmantur. Deo enim propicio constituto prosper & secundum vota nostra gubernari res & proficere solent. imperium ergo divino nutu sortiti, subditis pro pietate et mansuetudine si militer necessaria plurimam sollicitudinem impartimus, quatenus et vera religio, et nostra respublica, cultu Dei purissimo, et pietate firma praefulgeat. When the Council met at Chalcedon by their Summons, the Emperor Martianus, accompanied with his Empress, and Senators, made a most pious Oration to them; with this memorable Exordium. Cum primum per electionem in regnum de secreto Dei provecti sumus, inter tantas publicas utilitates, nullum magis Nos constrinxit negotium quam rectam et veram fidem Christianorum, quae sancta et veneranda consistit, indubitatam omnibus declarare. Then taxing those Bishops and Clergymen who out of avarice and vainglory had broached Heresies, to the prejudice of the Orthodox faith, and Churches peace, which he had summoned them to settle by his authority. He subjoins, Nobis autem omne studium adhibendum est, ut populus propter veram sanctamque doctrinam ipsum sentient uni rectae applicare Ecclesiae. And therefore he exhorts them to address themselves with all expedition and sincerity, truly to expound the Catholic faith, and disperse the cloud of Error in this Synod; ut semper servantur quae statuta sunt. Erit quidem divinae providentiae, quod pie fieri volumus, in seculo hoc confirmare firmissima. Et post Regis haec verba, omnes Episcopy clamaverunt: Martiano novo Constantino multi anni: Orthodoxis multi anni; Martiano amatori Christi, Regnum vestrum in perpetuum permaneat, digni Orthodoxae fidei amatoris. In this Council, the Emperor, & Gloriosissimi Judices, & amplissimus Senatus, are first named in every Session, sat in the midst and chiefest place, and were the Presidents, Moderators, chief Judges in this Council, as the frequent repetitions of, Gloriossimi Judices & amplissimi Senatus, dixerunt, through all the Acts and Sessions of this Council, resolve; and these oft repeated acclamations of the Bishops approving their decisions and resolves: Multi anni Imperatoribus, Deus qui hoc fecit. Multi anni Imperatorum, Magnorum Imperatorum multi anni, multi anni Senatus, multi anni Iudicum, Orthodoxorum multi anni, Haec integra ab initio; haec pax Ecclesiarum. Piissimis et Christi Amantibus nostris, nostris Imperatoribus Flavio Valentiniano, et Flavio Martiano, Victoribus et Triumphatoribus semper Augustis, multi anni. Hence they with divers other Archimandritae, or Abbots in their Epistle to the Emperor Martianus pray thus for him. Ut iterum per sanctos Patres sancta fide confirmata, possimus reliquum tempus vitae nostrae caste & pie vivere, & in pace incessanter consuetas orationes offerre Domino nostro Christo pro diuturnitate aterni vestri Imperii, qui et sua bona voluntate invisibiliter, nobis donavit Imperium Divinissimi Augusti. After this, Actio 6. Martianus the Emperor making two Orations to the Council, the one in Latin, the other in Greek, (Recorded in the Acts thereof.) All the whole Council at the end of both his Oratitions cried out, Multi anni Imperatori, multi anni Augustae, Orthodoxis multos annos, Imperatori multos Annos, Augustae Orthodoxae multos annos, Maritiano Amatori Christi, vestrum nobis duret Imperium, semper nobis Imperatis, digne ex Orthodoxa fide, Amatoribus Christi procul invidia. After which these Bishops having tendered a Confession of their Faith to the Emperor, Omnes clamaverunt, Omnes sic credimus, &c. Martiano novo Constantino, novo Paulo, novo David, multos Annos, David Imperatori pro Domino, vitam ei, Novo Constantino, Novo Martiano. Vos fides nostra; Christus quem honoras, ipse te eustodiet, Orthodoxam fidem tu roborasti. Sicut Apostolici ita creditis, Augustae multos annos. Vos lumina Orthodoxae fidei, propter haec ubique Pax est, lumina Pacis. Domine tu custodi Luminaria mundi, Domine tu custodi. Perpetua memoria Novo Constantino. Quae ex genere Orthodoxa est, Deus eam custodiat. Eam quae semper pia est, Deus custodiat. Pia, Orthodoxa quae contraria est Haereticis, Deus eam Custodiat. Omnes Haereticos tu fugasti, Nestorium et Eutichen tu persecutaes. Absit invidia a vestro Imperio, fideles Imperatores sic honorantur. Deus custodiat potestatem vestram, Deus pacificet imperium vestrum. Martianus novus Constantine, Pulcheria nova Helena. zelum Helenae tu sectaris, vestra vita munimen cunctorum est, vestra fides Ecclesiarum Gloria est. Afterwards the Emperor rendering public thanks to God for Composing the manifold discords of those who had erred concerning the Faith, and that now in unam eandemque Religionem omnes nunc una voluntate convenerimus, sperantes celerrimam vestris ad divinitatem Precibus et cura omnem pacem Nobis a Deo donari; Omnes Clamaverunt, Haec digna vestro Imperio, Haec propria vestri regni, &c. Coelestis Rex terrenum custodi. Per te fides firmata est Coelestis, Augustam custodi. Per te fides firmata est. Vnus Deus qui hoc fecit, Coelestis Rex Augustam custodi dignam paci, &c. Per vos Fides, per vos Par. Haec Oratio Ecclesiarum. Haec Oratio Pastorum. Again. Omnes clamaverunt, Multos annos Imperatori, Multos annos Augustis, Piae et Christianae Augustae Orthodoxae multi anni. Multos annos piae et Matricae Christi, Imperium vestrum Deus custodiat. In perpetuum maneat vestrum Imperium. In this Council Actio 1. when some would have added an explanation to the Canon of the Council of Nice, the Egyptian, Oriental and other Bishops cried out, Nemo suscepit adjectionem, nemo diminu ionem. Quae in Nicaea constituta sunt, teneant; Catholicus Imperator hoc jussit. Quod Imperialis praecipit autoritas, omnibus modis observandum est; Iustum est quae a piissimo Principe praecepta erant effectui mancipari. Et necesse nobis erit in omnibus Imperatoris Christi amore cedere jussioni. Omnia referantur ad cognitionem Clementiae Imperialis, postulamus ejus referri Clementiae, &c. Iussum est a Domino orbis terrae, ut Synodus de Flaviano prius judicaret. Actio 11. Bassianus Bishop of Ephesus humbly petitioned the Emperors Valentinian and Martian, to be restored to his Bishopric, and goods, of which he was forcibly dispossessed by Soldiers, without hearing ut iis petitis consuetas Orationes referam, incessanter Deo pro vestrae Potestatis Imperio. In this Council, there are frequent recitals of Sancta & magna & Vniversalis Synodus quae gratia Dei secundum Sanctionem piissimorum, et Deo amantis suorum Imperatorum immaculata collecta est in Chalcedonensi Civitate. Imperator Episcopos vocavit. Placuit et nunc piissimis et Christianissimis Imperatoribus nostris sancire, sanctam et magnam vestram Synodum huc concurrere quatenus quae nuper emerserunt de catholica & immaculata nostra fide quaerantur; et ea radicitus evellantur; & ne forte trahentia & retrahentia, simplicissimos aliquos in foveam perfidis et erroris impingent, quia tanta eis est de pietate solicitudo, et ut ea custodiantur in perpetuum, inconcussa et immaculata quae de Orthodoxa Religion nostra pridem quidem a beatissimis patribus quae in Nicaea convenerunt sunt exposita. Their Letters of Summons sent to Dioscorus Bishop of Alexandria, and other Bishops, begin thus. Imperatores Caesar's, &c. Omnibus constat manifestum, quia nostrae reipublicae dispositio et universa humana per pietatem circa Deum continentur et confirmantur. When this General Council, by the Emperors Judges and Senators approbation, had finished their determinations concerning the Christian faith; the Emperors ratified them by their Imperial Laws, Edicts, prohibiting all Conventicles, Disputations, Heresies, and Books against them, as their Laws recorded in Surius, Justinian, and others (over tedious to relate) demonstrate: wherein they declare, Tandem aliquando quod summis votis atque studiis optabamus, evenit. Remota est de Orthodoxa Christianorum lege contentio; tandem remedia culpabilis erroris inventa sunt, et discors populorum sententia in unum consensum concordiamque convenit. Cessat igitur jam prophana contentio. Nam in contemptores hujus Legis poena non deerit, quia non solum contra fidem been compositam veniunt, sed etiam Iudaeis et Paganis ex hujusmodi certamine prophanant veneranda mysteria. Sacro nostrae Serenitatis Edicto venerandam Synodum confirmantes, admonuimus Vniversos, ut de religione disputare desinant, &c. In this General Council of Chalcedon, I shall observe these three Passages relating to the Glorious Lay-Judges, and Senate presiding therein by the Emperors appointment. 1. That when the Bishops in the Synods first Session, were divided against each other, in the Cases of Theodoretus and Dioscorus, some crying out against the one, that he should be thrust out of the Synod; others, that he should sit, and the other side excluded: Impugnatorem Dei foras mittite, Judaeum foras mittite; Seditiosos foras mittite, &c. Multos annos Augustae, Catholico Imperatori multos annos. Thereupon Gloriosissimi Iudices et amplissimus Senatus dixerunt, Acclamationes istae populares neque Episcopos decent, neque partes juvant. 2. That in the debates concerning the Orthodox faith, Gloriosissimi Judices et amplissimus Senatus dixerunt, in judicio fidei non est is • a defensio. De Recta quidem & Catholica side, perfectius sequenti die convenienti Concilio, diligentierem Examinationem fieri oportere perspicimus. Nunc autem hoc quaerendum & studendum & judicandum est, ut vera fides contineatur, pro qua maxim & Concilium facturi est, &c. directing the Bishops how to proceed therein, and informing them of the Emperors resolution and their own concerning it, in these words; Scire enim vos velumus quia tam divinissimus & piissimus Orbis terrarum Dominus, quam Nos, Catholicam fidem à 318. & à 150. necnon etiam a caeteris sanctissimis & gloriosissimis patribus traditam, custodimus, & secundum ipsam credimus; Whereupon, Reverendissimi Episcopy clamant; Expositionem alteram nullus facit, neque tentamus, neque audemus exponere. Docuerunt eam Patres, & in scriptis custodiantur quae ab eis sunt exposita, & citra ea dicere non possumus. Sufficiunt quae exposita sunt, alteram expositionem non licet fieri. Gloriosissimi Judices & amplissimus Senatus dixerunt, Recitentur quae exposita sunt a Sanctis 318 Patribus in Nicaea congregatis. Whereupon the Nicene Creed was read, with the Epistle of Leo, and other Treatises in defense thereof: then voted by the Judges, Senate, Council, and ratified by the Emperors Edicts. 3ly. That when the complaints of the Orthodox Bishops unjustly deprived in a former Council at Ephesus by Dioscorus and others, were there fully heard, the former proceedings against them read, and Witnesses examined by the Judges with those who deposed them; the Judges and Senate, not the Council, gave this final sentence therein; Gloriosissimi Iudices, et amplissimus Senatus, dixerunt: Quoniam vero Flavianus religiosae memory, & Eusebius reverendus Episcopus ex gestorum & cogniionum scrutatione, & ipsa voice quorundam qui huic Synodo praefuerint, confitentium se errasse, & frustra eos damnasse: quia nihil circa fidem monstrantur crass, ostenduntur unjust depositi, Videtur nobis (secundum quod Deo placitum est) Iustum esse (si placuerit divinissimis et pussimis Dominis nostris) eidem paellae Dioscorum reverend. Episcopum Alexandriae, & Juvenalem reverendum Episcopum Hierosolymorum, & Thalassium reverend. Episcopum Caesariae Cappadociae, & Eusebium reverend. Episcopum Ancyrae, & Eustathium reverend. Episcopum Beryti, & Basileum reverend. Episcopum Seleucite Isauriae, qui potestatem et principatum Synodi tenuerunt, subjecere, et a sancto Concilio secundum regulas, ab Episcopali dignitate fieri alienos, omnibus quae acta sunt, ad sacrum Apicem (the Emperors) referendis. Hereupon Orientales, & qui cum ipsis reverendi Episcopy, clamaverunt, Hoc justum Iudicium: Multos annos Senatui, multos annos Imperatoribus. Impius semper fugit, Dioscorum Christus deposuit; Homicidam Christus deposuit: Haec justa sententia; Hoc justum concilium: Iustus Senatus, Iustum Concilium; which they oft repeated. On the other side, Illyriani Episcopy dixerunt; Omnes erravimus, omnes veniam mereamur. Has preces Concilio Catholico, has preces Augusto; Omnes peccavimus, omnibus indulgeatur precamur; omnes peccavimus, omnium miseremini. Omnes peccavimus, omnibus indulgete. Dioscorum in Synodo, Dioscorum in Ecclesiis. These Interlocutions ended, Magnificentissimi, et gloriosissimi, et amplissimus Senatus et Iudices dixerunt, Quae interlocuta sunt, effectui mancipantur. After this judgment Dioscorus, was deprived and banished accordingly by the Emperor, and Proterus substituted in his place. 4ly. It is observable what Melipthongus spake in this Council & debate, Quoniam igitur piissimus Imperator ex avita tradition consuevit orthodoxam continere fidem. Et in nullas sanctas regulas irrumpere, postulamus ejus referri Clementiae. Et si jusserit in criminali causa alterum pro altero decertare, et hoc suscipimus, praecipue quia universalem praecepit fieri Synodum. All which irrefragable Passages infallibly demonstrate these Emperors Supremacy in all religious and Ecclesiastical affairs in that age; and that they reputed the maintenance, propagation of the true Orthodox faith, and their people's spiritual Welfare; the principal part of their Regal care, and Imperial office.
These Religious zealous Emperors, as they ratified the Decrees for the Orthodox Faith made in this General Council of Chalcedon, so they did by this their Edict confirm those of the Council of Nice, summoned and formerly ratified by Constatine the Great, Vnius et summi Dei nomen ubique celebretur: Nicenae fidei dudum a majoribus traditae, et divinae Religions testimonio atque assertione firmatae observantia semper mansura teneat. Nullus haereticis ministeriorum locus, nullam ad exercendam animi obstinatioris dementiam pateat occasio, &c.
In the General Council of Chalcedon, Actio 11. I find this Supplicatory Letter and Petition of Bassianus to the Emperors Valentinianus and Martianus, beginning thus; Terrae, marisque et totius humani generis Dominis (therefore of all Popes certainly) Flaviis Valentimano et Martiano perpetuis Augustis, Supplicatio & deprecatio, a Bassiano humili & pusillo Episcopo. Omnis salus violentiam patientium post Deum vestra tranquillitas est, praecipue autem Sacerdotum Christi. Quapropter et ego ad has preces veni, provolutus vestigiis vestris, ut mei misereamini. Then relating his case and grievance in being forcibly thrust out of the Bishopric of Ephesus to which he was elected, of which he had 4. years possession, by Stephanus then Bishop; He adds, Supplico vestrae pietati, et volvor divinis vestris sacratis vestigiis, quatenus sancire dignetur vestra caelestis potestas, sacra vestra subnotatione missa ad sanctum Concilium, ut cognitio fiat inter me miserrimum et eos qui in me talia praesumpserint, &c. Whereupon the Emperors referred his cause to the examination of the Council; where both parties are heard; Et gloriosissimi Iudices, appointed by the Emperors to preside in this Council, not the Bishops, directed the proceedings, examine the cause, and pronounce the Sentence, that both of them should be removed, as unduly elected and ordained, but retain the name of Bishops, that Bassianus should have an annual pension out of it during his life, and restitution to all goods taken from him, upon due proof thereof.
In the same General Council, Actio 13. Eunomius Bishop of Nicomedia, and all his Clergy, exhibited the like Petition to these Emperors, beginning as the former, Terrae, marisque, et totius gentis hominum Dominis, &c. Deus vobis Imperium, ut omnes gubernetis (therefore Popes, as well as others) ad salutem orbis terrarum, et pacem sanctarum Ecclesiarum juste donavit: Quapropter ante omnia, et per omnia (mark it) piissimi et Christi amantissimi Principes pro orthodoxae et saluberrimae fidei dogmatibus cogitatis, tam haereticorum fremitus extinguentes, quam pia ad lucem dogmata deducentes. Vnde prosternimus nos Majestatis vestrae vestigiis, ut jubeatis arceri injustitiam quae adversum nos a reverendissimo Episcopo Niceno Anastatio est praesumpta, quatenus valeamus congrua pace fruentes sine intermissione divina mysteria perficere, et consuetas orationes Domino Deo pro aeterna vestra potestate solvamus. Their complaint was, that Anastatius, neque honorem Dei prae oculis sumens, neque leges vestrae pietatis reveritus, had invaded their rights, quas nobis pietatis vestris legibus & Ecclesiasticis sanctionibus sunt collata, quae nullus aliquando praecessorum ejus jubere aut movere tentavit. Both parties are heard, and their case examined as the former, by the Gloriosissimi Judices; not Bishops.
In the 14th Action of this Council, I meet with this memorable Petition of Salvinianus, Paros Episcopy, somewhat varying from the former, Piissimis et Christo amantissimis, et digne a Deo omnium honoratis Augustis Valentiniano & Martiano, preces & supplicatio, à Salviniano Episcopo. Dominus omnium videns Apostolicam et Orthodoxam fidem a dissimulatoribus interim fatigari, et omnem mundum seditionibus vexari, et suscitavit vestram pietatem universum mundum regere atque gubernare, et tumultus qui a nefandis exorti sunt, sanctorum doctrina reprimere, et claritatem atque soliditatem recti dogmate confirmare. Vnde juste vestrae tranquilitati ac de vobis dicit Deus, Exaltavi electum de plebe mea, Inveni David servum meum, &c. Credens itaque nutu divino super omnem principatum ac dominationem consistere vestrum Principatum (therefore above the Popes, and Councils) adsum supplicans et rogans vestram pietatem, ut mei providentiam fieri, et causam meam examinari praecipiatis; Ego enim a puero eram in Monasterio dispensator omnium rerum, nihil de Episcopatu cogitans, neque rogans quemquam hujus gratia dignitatis. Dum ergo essem in Monachorum providentia constitutus, adstitit mihi repent illius temporis Metropolitanus Episcopus cum provincialibus Episcopis, & me Paros ordinavit Episcopum, de qua in scriptis dejectus est Athanasius, ex gravissim is capitibus accusatus, nec volens pro illatis sibi criminibus reddere rationem, qui aliquando quidem Episcopatum repudiabat. Frequenter vero citationes vocantium cum ad Synodorum judicium, declinabat. Is enim in Ephesina Synodo ex praecepto Alexandrini praesulis in meam Ecclesiam superingressus est, & ego, praeter voluntatem meam ordinatus, expulsus sum. Et haec quidem ecta sunt habitatoribus illius civitatis dolentibus & lugentibus meam expulsionem. Supplico igitur et vestrae potentiae, ut jubeatis meam causam sub praesentia vestrae pietatis examinari, et placitum terminum dari; ut et ego cum cunctis aliis consuetas orationes pro perpetua vestra potentia semper exolvam, Piissimi atque victores Principes. Salvianus Episcopus dictata et subscripsi et offero vestrae pietati. Baeronicianus vir devotissimus, Secretarius divini Consistorii legit. This Cause, and all the proceedings in it in two former Councils of Ephesus and Antioch, were fully heard, read and considered, and at last referred by the Judges themselves to Maximus Bishop of Antioch to settle, Salvianus in the mean time being to enjoy the Title of the Bishop of Paros, and receive maintenance out of it.
I find in Evagrius (but not in the Acts of this Council) a like Petition from Eusebius Bishop of Dorileum; beginning thus, It behooveth your Majesty's (most noble and puissant Emperors) to provide carefully for the quieting of all your loving Subjects, and to defend from injuries all other men, but especially the sacred Senate of Priesthood. And herein the divine Godhead, which hath granted unto you the rule and domination of the whole world, is truly honored; wherefore seeing the Christian faith, and we ourselves also have been oppressed, and unjustly molested by extreme wrong by Dioscorus, the most Reverend Bishop of the most Noble City of Alexandria, we are now come unto your wonted Clemency, to crave Justice at your hands. Then complaining of his and Flavianus Bishops of Constantinoples unjust depositions from their Bishoprics in the Council of Ephesus, by the power and unjust practices of Dioscorus; and accusing him of Blasphemy and Heresy; he Petitions the Emperors on his bended knees, that his Petition might by his Letters be referred to the Council; that both their doings might therein by justly examined, and indifferently heard before them, and then certified to their Imperial Majesty's, to do them right.
By all which Petitions, even of these Bishops themselves, the Sovereign Authority of Christian Emperors and Kings in and over all Ecclesiastical causes; persons, and in matters of faith, religion, and final Right of Appeals to them from unjust Judgments given not only by Bishops, but General Councils in the very case of deprivation of Bishops for Heresy and Ecclesiastical offenses, is so clearly set forth by words and actions, that nothing can be more full and satisfactory.
The Emperor Leo by his Letters to all Metropolitans in the very beginning of his reign, confirmed the Orthodox faith professed heretofore by his Predecessors; yet notwithstanding, the Heretical faction at Alexandria, in the absence of Dionysius Captain of the Garrison, elected Timothy Aelius (an heretic, and oppugner of the Council of Chalcedon) for their Bishop, and barbarously slew Proterius their orthodox Bishop, thrusting Timothy into his place; whereupon all the Bishops of Egypt and Clergy of Alexandria by a supplicatory Epistle complained to this Emperor Leo the 1. of this outrage, desiring Justice and redress: wherein they relate, A superna gratia modo divinitus condonatus, juste non cessas pro communi utilitate cogitare, post Deum cunctorum venerabilis Imperator. Quapropter omnis fortitudo verborum tuis vincitur actibus. Nuper enim electus a Deo et purpura exornatus optimum judicasti propositum tuum magnum ostendere, quem ipse omnium Creator elegit, benignius initiis largitatem remunerando bonorum, quando repent in ipso principio voice vestra ex scripto procedente piissimo, ad Sanctissimos Metropolitanos, Episcopos, inerumpibilem Ecclesiae Catholicae crepidinem roborasti, et priorum omnium, piiss imorumque Principum constituta, pro Orthodora religione firmasti. Insuper & ea, quae nuper a sanctae memory Martiano, Principe nostro sancita sunt consona decernente, nihil 〈◊〉 estis mercati, quam pacem omnium & stabilitatem reipublicae, fraenantes linguas eorum qui adversus Ecclesias consurgunt, et blasphemant Deum, aut in cum quecunque modo delinquunt. Injuria namque Dei manifesta est, haereticorum alscindentium semetipsos à recta • ide, licentia. Quapropter hoc optime sciens ven • rabilis Imperator, maligni prolem existere insidiantes quieti sanctarum Christi semper Ecclesiarum, earum{que} immutilatam pacem consistere non scientes, recte provi •••• rum tuam studuisti mox adhiberi, ei per omnia resistentem, QUOD EST OPUS PIISSIMORUM PRINCIPUM (let Popes and Prelates observe it) pro orthodo • a wfide pugnantium, et resistentium 〈◊〉 malis extrinsecus venientibus, ET ANIMABUS FIDELIUMADVERSANTIBUS. Hunc igitur animum te possidente religiosum et tutorem humani generis tantum{que} circa Christum studium demonstrantem, adimus ex nos, importabilia mala passi, licet peccatores Christi Pontifices: Then relating their grievances, the election of Timothy, the murder of Proterius, the growth of heresy, opposing the orthodox faith, and violent thrusting them out of their Churches, at large, to the Emperor, thus pray redress from him as their only Supreme Ecclesiastical Judge and Protector. Sanciri praecipite ut expulsi sine calumnia ad suas Ecclesias, in pace celebrantes, pro vestra pietate solennes orationes, cum quiet servari, urbemque pariter et in ea sanctas Ecclesias constitutas ad Christi gloriam et salutem, et perpetuitatem vestrae Christianissimae pietatis; Literas dirigentes, pro his quae poscimus ad magnificentissimum Dionysium Ducem, necnon ad singularum provinciarum Iudices (not to the Pope, or any Clergy-men) quatenus ea quae a vestra mansuetudine sunt sancita, et servantur, et effectui contradantur. Hereupon this pious Emperor presently sent abroad his Letters to all the Cities, Bishops and Churches under his Empire; wherein he declares, Votum quidem mei pietatis fuit universas orthodoxorum sanctas Ecclesias, necnon et Civitates sub Romano Imperio constitutas, maxima frui quiet, nihilque contingere, quod possit earum statum tranquillitatemque turbare, &c. Then relating the tumults at Alexandria in electing Timothy their Bishop; he requires them all to summon all their Bishops and Clergy together, and examining all these things with deliberate care and fidelity, to certify him their several opinions concerning his election, and the Council of Chalcedons determinations. This they accordingly did, by their respective Letters returned to the Emperor collected by Surius; being 38. in number (one from Pope Leo the 1.) subscribed with above 500 Bishops hands, wherein they approve the Council of Chalcedon, desiring the Emperor to ratify it by his new Imperial Edicts, condemn Timothy and election, and most lively, fully set forth and acknowledge the Emperors Supremacy in and over all Religious, Ecclesiastical persons and affairs, in preserving the Orthodox faith, peace and unity of the Church, suppressing Heretics, Schisms, redressing all undue elections, abuses of Bishops and others, as the principal part of his Regal Office, Trust, Care; and inform him: Pietatis vestrae et Christianitatis Imperium clarior purpura atqueniademate pro fidei causa • ucet. In imperio supra purpuras et diadema 〈◊〉 rectitudine decoratur et 〈◊〉 , That, à Christo regalia sceptra percipientes, compensationem rursus Deo redditis vestram Imperium conservante, dum incessabiliter cogitatis, quatenus securam ab omni haeretica tempe state Ecclesiam ejus, et sine fluctuatione servetis. Propterea siquidem vos Deus caelitus divino nutu suo munivit, ut ea quidem, quae sacra sunt, Imperiali potestate integra semper salvaque custodiantur; quae vero vexata sunt atque corrupta, vestrae pietatis medicina curetis. Nihil itaque Deo amabilius est, nihil acceptius, quam ut illa vos sapiatis, quae a Dei patris sapientia didicistis, et illa doceatis, quae ab ipsis fidei vestrae incunabulis saluberrime estis eruditi. Vestrae igitur pietatis est, sanctissimum etiam in hoc agere zelum, &c. quae legibus et sacris canonibus, et cunctis Dei Ecclesiis pacem confer videantur. Pro Dei legibus dimicastis, velut integri custodes earum, et sanctorum habentes curam. Then commending his care for the external peace, prosperity of his subjects, they subjoin: Et hac quidem quantum ad consolationem pertineat corporalem pro ejus utilitate gerere vestra serenitas non quiescit; potiorem vero habet industriam ut fidei orthodoxae cultus in hominum animabus oriatur (note it) quatenus vestra pietate adducentur Regi Regum, qui a Deo ut essent, plasmati sunt. Hanc itaque devotionem possidens, apud D • um & sanctas Ecclesias multiplicare quotidie stud • ns vestra tranquillitas, sequendo quidem reverendae memory, & in sanctorum choro laudandum Constantinum, & tenendo vestigia piae memory Martiani, pro pace Ecclesiarum maximam diligentiam gerit vestra religio, &c. Quem alterum decebat Imperatorem talia pro talibus praecipere, et scribere nobis subjectis, et leges pro rebus divinis ponere Sacerdotibus aequo judicio puras, praeter vestram solummdo pietatem, quam ipse proprie Deus elegit, et ex totius mundi potentia coronavit, et supra reipublicae retinacula constituit, violentia tempestatis nullatenus imminente? Zelatus es actibus tuis tranquillissime Imperator Constantinum illum memory immortalem, maximum, pium, amatorem Christi, qui Abelis vivens imaginem in animabus hominum passedit in aeternum, qui cum David quidem sicut Rex et Propheta stat apud Deum, CUM PETRO AUTEM ET PAULO (let the Pope and Papists observe it) & tonitrui filiis, CUASI SIMILIS ILLIS, IN PRAEDICATIONIBUS VERITATIS EFFULGET. Ille enim, quando eum Romanorum sceptris Deus ordinavit, Ecclesiae membris interuit, multam caliginem et tempestatem quandam imminere luci purissimae dogmatum veritatis inspiciens, & creaturarum adorationis munimenta, a simulatoribus pietatis, denuo videns eum institui contra Christianam fidem, & Sacerdotes, qui vere filium esse Dei & de Substantia Patris ante secula natum credunt & praedicant, semetipsum per sanctum Spiritum increatae Trinitatis Imperio & adoratione subjiciens, suum in terra firmavit regnum, et pietatis radios in terra mixtos omni caligine, ex illo tempore usque ad praesens per omnes terras explicuit; factus semen, et radix, et cultura, et scintilla nobis salutis inextinguibilis. Desuper sceptra Regni suscipiens sacratissime et invictissime Principum, pro munere vestrae pietati collata. Deum vestrum Regem primitiis decentibus honorastis, Imperatorem quae praecipue deceat. Prima enim oblatio et acceptabile sacrificum est, ut auriga mundi, et princeps totius orbis qui sub sole consistit, adorandae Trinitatis fidem semel incolumem, ET DOCEAT, et his quae facit et colit TIMERE ET HOMINES DEUM, & talia sectari, per quae nostrorum servatur genus, & cogitare pro communi Rei publicae, et totius populi disciplina: Vere namque Sacerdos et natura Imperator existis, Ex vestro Imperio ubique praedicatio praevalet; vestra utique mansuetudine nihil aliud praeter fidem sceptra regalla indicante. Quarum rerum testis est et praeseus Zeius et stub ••• illud firmandi unde firmitas vestri accedat Imperii. A Deo namque unctus in Regem, mox ei qui unxit, ipsa princip • a commenda • ti, op • ime satis cogitationibus et vocibus ei deserviens, et 〈…〉 consisterent, praeteritis omnibus apud cunctos pro side Orthodo • a denotatus es, omni scilicet mala secta prorsus expulsa atque sub • ata. Deus, qui glorificantes se glorificat, secundum cor • uum apicem vestrae tranquillitatis inveniens inexpugna •• iem palmam et hondrem 〈◊〉 existentem, placidus praebuit vobis, Christianissime Principum SUPER OMNES HOMINES SINE PROHIBITIONE ALIQU • PO • ESTATEM. Bonum enim circa Dominum Deum favorem 〈◊〉 habentibus, mansuetis vocibus, ad legalem et mirabilem 〈◊〉 conversationemque deducitur, quicquid sub sceptro vestri Imperii gubernatur. Maximus omnium Dominus Deus, 〈◊〉 optimma et sanctis Dei Ecclesiis et toti orbiterrarum vestrum condonavir Imperium. Nam quando in ipso principio vestri Regni, quod à Deo in omni Orbe suscepistis, non aliunde, nisi unde decebat, Imperii fe • istis initium, maximum est indicium voluntatis vestrae quod habetis circa beneficii largitorem, (in all the forementioned particulars, and others there recited.) Vobis Deus potentiam mundi commisit, ut magna intention co • cord • ae, et indivise recta piaque servetur fides in sanctis Dei ubique constitutis Ecclesus. Semper divinarum rerum curam habentes. Deprecamur au • em, & vestram pietatem votis omnibus exoramus, ut Apostolicam doctrinam in quam creditis, immobilem conservetis in pace multa & tranquillitate sub vestrae pietatis imperio, & in Clero & omni populo in fide saluberrima constituto, & ut eis qui inaniter alia consilia fieri desiderant, resistatis, & ut nobis vestra pietate digneris, quatenus sub quiet degentes, secundum fidem & traditionem sanctorum Patrum consistentes, in pace inviolabili & disciplina servemur, orationi divinae supplicationique vacantes, et vita atque conversatione Domino Christo placentes ad honorem orthodoxae fidei, et fundentes Domino Deo preces pro vestra Serenitate, quatenus Dominus Christus vestrae pietatis imperio suae infundere dexterae claritatem, quae vos sua pace conservet, et fortitudinem vobis atque virtutem praestet, simul magnificentissimis maximisque Proceribus, et glorioso sapienti justissimoque Senatui ad peremptionem ferocitatis malignorum. Salve fac Regem tuum & exalta cornu ejus Imperii, quod est, et erit gloria tuorum; ad unanimitatem sanctarum Christi Ecclesiarum et totius Romanae pacis et disciplinae. Dominus Sacerdotum simul & Ecclesiarum tuarum, Incolumem vestram pietatem multis annorum curriculis conservare Ecclesiae Dei, Romano pariter optamus Imperio, religiosissime & Christo amabilis Imperator. All their Epistles are fraught with these and the like passages, expressions, prayers, then which nothing can be more demonstrative, to evidence his Ecclesiastical Supremacy, and all Princes Sovereign care of Religion and Church affairs, against all Papal or Pontifical cavils in succeeding degenerous times. After reception and perusal of these Epistles to this Emperor from all quarters of the Empire, he by his Imperial decrees ratified the Councils of Nice, Ephesus, Chalcedon; expelled, banished Timothy, and suppressed Heretics in all places, to the joy of all good Christians, and advancement of Christianity.
The Emperor Zeno (who succeeded Leo) to compromise the differences then in the Church about the Orthodox faith and Councils of Nice and Chalcedon, published a pacifical Edict, which he entitled Henoticum, with this Prologue Cum Imperii nostri initium et conservationem, tum autem opes et armaturam inexpugnabilem persuasum habeamus esse, Solam rectam et veram fidem quam divina inspiratione Nicaeae 318. sancti Patres congregati promulgarunt, et Constantinopoli 150. itidem sancti Patres coacti confirmaverunt, die noctuque precationibus, studiis, LEGIBUSQUE NOSTRIS OMNIBUS hoc agimus, ut per eam ubique locorum sancta Dei Catholica et Apostolica Ecclesia incrementa capiat, qnae incorruptibilis et immortalis sceptrorum nostrorum mater, et pii populi nostri, in pace et religions divinae concordia persistentes, acceptabiles pro Imperio nostro preces, una cum Dei amantissimis Episcopis, et piissimis Clericis et Archimandratis et Monachis fundant, &c. Itaque quum fides irreprehensibilis et Nos, et Imperium sic conservet; Scire vos volumus, neque nos, neque ubique socorum quae sunt Ecclesias aliud symbolum, aut doctrinam aut formulam fidei, aut fidem etiam praeterquam quod (sicut dictum est) a 318 editum, et 150 Patribus comprobatum est, sanctum sumbolum vel habuisse, vel habere, vel habituros esse. Nam id solum Symbolum, Imperium nostrum conservare confidimus. Quemlibet vero qui aliud quicquam sensit, aut sentit, aut nunc, aut quandocunque, vel Chalcedone, vel quacunque alia Synodo, ANATHEMATI SUBJICIMUS; praecipue vero Nestorium et Eutychen, et qui cum eis idem sentiunt. Consurgite ergo vos per unionem spirituali matri Ecclesiae per id unum et solum 318 sanctorum Patrum professionis fidei decretum. Quod si feceritis, Domini et Servatoris et Dei nostri Jesus Christi benignitatem vobis ipsis conciliabitis, tum ab Imperiali nostra amplitudine laudem eximiam feretis. This Imperial Edict being publicly read in Alexandria in the Church before all the people by Peter Mogge their Bishop, Alexandrini universi sanctae et Catholicae Ecclesiae conjuncti unitique sunt, et quaecunque in medio fuere offendicula et impedimenta sustulere, writes Nicephorus. This Emperor Zeno resolved to thrust out Timothy Aelius Bishop of Alexandria, complained of to, and removed, banished by the Emperor Leo, (as you heard before) yet restored by the Usurping Emperor Basiliscus to his See after 18. years exile; but understanding he was very aged and like to die, he altered his resolution; He dying soon after, the Alexandrians without this Emperors license or privity, elected one Peter Mogge, (a man then unsound in the faith) for their Bishop, who was consecrated by two heretical Bishops. The Emperor being informed thereof, removed Peter by his Letters after 36. days possession, and by other Letters restored Timothy Salophaciolus (the rightful Bishop dispossessed by the other Timothy, banished by Basiliscus) to this See, putting those to death who elected Peter. After which the Clergy of Alexandria sending an Embassy to the Emperor, by one John and others; He granted them Liberty after the death of Timothy to elect whom they would for their Bishop, except this John, who took an Oath before the Emperor, haud unquam se Alexandriae thronum accepturum esse, and so departed. Yet after Timothies death, John forgetting and neglecting his Oath, by money procured himself to be advanced to this See by the Alexandrians: Of which the Emperor being informed, he commanded John to be ejected, and restored Peter Mogge to the See by his Letters, who promised to read, publish and observe the Emperors forecited Decree Henoticum; which he accordingly performed. John being thus ejected, resorts to Rome to Pope Felix the 3d. complaining, he was ejected only for defending the Doctrine of the Emperor Leo, and Council of Chalcedon: who writ a Letter to Zeno reprehending him for Johns illegal ejection and desiring his restitution: who answered, He ejected him not for the cause suggested, but for his perjury. After this he exhibited a Libel of complaints to Pope Felix the 3. (about the year 483) complaining against Peter as an Heretic, and against Acacius Bishop of Constantinople for holding communion with him, and being the chief instrument of his restitution: and in a Synod at Rome procured Peter (formerly condemned, banished, and excommunicated by a Synod) to be declared an Heretic, and deprived, especially quod quum ab haereticis consecratus est, orthodoxis praeesse non potest: and in their Sentence they blamed Acacius as guilty of a great crime, quod ad Simplicium scribens, Petrum haereticum appellaverat, et id Impetatori non indicaverit; quum certe id si Zenonem diligeret, facere debuerit; Perinde sicut apparet, commodi • ui desiderio Imperatorem complectitur (as many Bishops in all ages did) fidem autem non complectitur. But they continuing in their Sees notwithstanding this Sentence, so far contemned the Popes and Synods Authority, that Acacius, Papae (Felicis) nomen ex sacro albo exemit; which Flavitas afterwards upon a difference between him and Peter of Alexandria (who condemned the Synod of Chalcedon) suis ipse manibus in sacris tabulis Mogge nomen expunxit, & Felicis appellationem reposuit. Peter continuing Bishop still by the Emperors restitution and protection, notwithstanding the Popes and Roman Synods sentence of deprivation; Pope Gelasius (succeeding Felix) takes upon him to declare the Emperors restitution of Peter after his deprivation by a Synod, to be void, (if the Decrees and Epistles be his own, and not forged, as I suspect, by the style and subject matter, improper to, and unknown in that age) upon these mistaken Papal grounds: Imperatori tantum de humanis rebus judicare permissum est, non etiam praeesse divinis: quomodo de his, per quos divina ministrantur judicare praesumant? Fuerint haec ante adventum Christi, ut quidam figuraliter, adhuc tamen in carnalibus actionibus constituti, pariter Reges existerent et pariter Sacerdotes; quod Sanctum Melchisedechem fuisse sacra prodit historia: Quod in suis quoque Diabolus imitatus est, utpote qui semper quae divino cultui convenirent, sibimet tyrannico spiritu vindicare contendit, ut Pagani Imperatores, iidem et maximi Pontifices crearentur. Sed cum ad verum ventum est eundem Regem atque Pontificem, ultra sibi nec Imperator Pontificis nomen imposuit, nec Pontifer Regale fastigium vindicavit: (In that age 'twas true, but divers Popes since have usurped it as of right) Quamvis enim membra ipsius veri Regis atque Pontificis, secundum participationem naturae, magnifice utrumque in sacra generositate sumpsisse dicantur, ut simul Regale genus et Sacerdotale subsistant; attamen Christus memor fragilitatis humanae, quod suorum saluti congruerit dispensatione magnifica temperans, sic actionibus propriis, dignitatibusque destinatis officia potestatis utriusque discrevit, suos volens medicinali humilitate salvari, non humana superbia rursus intercipi, ut et Christiani Imperatores pro aeterna vita Pontificibus indigerent, (as to their doctrine, instruction, advice, not supreme inherent Ecclesiastical Jurisdiction) et Pontifices pro temporalium cursu rerum dispositionibus (yea of Ecclesiastical and divine too, as the premised and subsequent Authorities infallibly evidence, though this Pope here denies it) uterentur, quatenus: spiritualis actio a carnalibus distaret incursibus: Et ideo, militans Deo minime se negotiis secularibus implicaret (why then do all Popes, and most Bishops the contrary?) ac vicissim, nolle rebus divinis praesidere videatur, qui esset negotiis secularibus implicatus: (his Argument holds not, e converso, since all Christians, especially Kings, ought to meddle with divine matters, and things of faith, without which they can neither know, serve, worship God, or be saved themselves, nor govern their Christian subjects as they ought) et ut modestia utriusque ordinis conaretur, ne extolleretur utroque su • fultus, et competens qualitatibus actionum, specialiter professio aptaretur, (From which mistaken premises, this Pope draws this conclusion; (one of the first I meet with directly opposing the Emperors Ecclesiastical Authority, except that of St. Ambrose, in a different case, when Emperors command things directly against God and the Scriptures) Quibus omnibus rite collectis, evidenter satis ostenditur a seculari potestate nec ligari prorsus, nec solvi posse Pontificem. Quo manifestius approbatur, Alexandrinum Petrum per Imperialem solummodo sententiam nullo modo potuisse absolvi: being condemned, deprived by the Synod at Rome & Pope Felix: ubi si Pontificum quo{que} sociatur assensus, quaerimus utrum praecesserit, an fuerit subsecutus? Si subsecutus est, nihilominus ad id reditur; ut absolutio seculari potestate praecepta, et principaliter inchoata, valere non possit: pontificumque secutus assensus, adulationis potius fuerat, quam legitimae sanctionis. Si praecessit, doceatur a quibus, & ubi ill sit gestus, secundum Ecclesiae regulam celebratus; si paterna tradition profectus, si majorum more prolatus, si competenti examinatione depromptus? Ubi proculdubio requirendum est, Si Synodali congregatione celebratus, quod in receptione damnati, & depulsione catholici, quia nova est causa, fieri debuisse certissimum est. In fine, he concludes, that Peter and Acacius being condemned a prima seed, (by which he means the See and Council of Rome) could not be absolved nor restored by the Emperor himself, nor by a Synod of the Clergy held at Constantinople, or elsewhere, but only by the See of Rome, nec ab inferiore quolibet (praecipue cum de secundae sedis ageretur Antistite, to wit, Acacius of Constantinople) sed a prima seed jure possit absolvi. Inferior quippe potiorem absolvere non potest: sola ergo potior inferiorem convenienter absolvit. A doctrine inconsistent with the practice and proceedings of that age, as the premises, and the deprivations, restitutions of many Bishops by the Emperors, as well Orthodox as Heterodox, recorded by Eusebius, Socrates Scholasticus, Sozomen, Tripartita Historia, Nicephorus, and others, abundantly evidence. This Pope Gelasius in his Commonitorium ad Faustum, his Legate sent to Constantinople, hath the like passages: Quod si dicunt, Imperator hoc fecit (that he restored Peter and Acacius) hoc ipsum quibus canonibus, quibus regulis est praeceptum? As if Emperors must do nothing but what Popes and Bishops prescribe, or permit them by their Canons. In his Epistle to Anastasius the Emperor about the same business; after this complement Romanus natus, Romanum Principem amo, colo, suspicio, & sicut Christianus cum eo, qui zelum Dei habet, secundum scientiam veritatis habere desidero, & qualiscumque Apostolicae sedis Vicarius (a phrase not usual in that age) quodcunque plenae fidei catholicae deesse comperero, pro meo modulo snggestionibus opportunis supplere contendo; He thus proceed • Pietatem tuam absit (quaeso à Romano Principe) ut intimatam suis sensibus veritatem, arbitretur injuriam. Duo quippe sunt, Imperator Auguste, quibus principaliter Mundus hic regitur, authoritas sacra Pontificum, et Regalis potestas. In quibus tanto gravius est pondus sacerdotum, quanto etiam pro ipsis regibus hominum in Divino reddituri sunt examine rationem, (And must not Kings too give an account for Bishops and Priests under them, if they permit unworthy ones, or enforce them not by their Laws to discharge their pastoral duties? No doubt they must.) Nosti etenim fili Clementissime, quod licet praesideas humano generi dignitate, rerum tamen Praesulibus divinarum devotus colla submittis (this is untrue in point of Jurisdiction) at{que} ab eis causas tuae salutis expetis (as from his Ministers, not Superiors) inque sumendis Coelestibus Sacramentis eisque (ut competit) disponendis subdi te debere cognoscis (in point only of Administration, not of Power or Jurisdiction) religions ordine potius quam praeesse. Itaque inter haec ex illorum te Pendere Judicio (as his Advisers, not Superiors) non illos ad tuam velle redigi voluntatem, (unless in case of their Heresy, Error, Excesses which he may reform) Si enim, quantum ad ordinem pertinet Publicae disciplinae, cognoscentes imperium tibi superna dispositione collatum, legibus tuis ipsi quoque parent religions Antistites, (he should have added with Gratian Dist. 10, 12. unless they thwart their Canons and profit) Ne vel in rebus mundanis exclusae videantur obviare sententiae; quo (rogo) te decet affectu eis obedire qui praerogandis venerabilibus sunt attributi Mysteris: (in dispensing those mysteries only according to God's word, not in unjust Church-censures.) Proinde sicut non leve discrimen incumbii Pontificibus siluisse pro divinitatis cultu quod congruit; ita his (quod absit) non mediocre periculum est, qui cum parere debeant, defficiunt. (That is, when & where God himself commands things in his word, not Popes and Prelates alone, enjoin things different from, or not warranted by it:) Et cunctis generaliter Sacerdotibus, recte divina tractantibus (this l ••• tation had been fit in, and must be applied to all his precedent clauses, else, they are false and heterodox) fidelium convenit corda submitii; quanto potius sedis illius Praesuli consensus est adhibendus (here is the great Diana of the Ephesians) quam cunctis Sacerdotibus et divinitas summa voluit praeminere (a gross untruth warranted by no sacred Text, but contradicted by many) et subsequens Ecclesiae generalis jugiter pietas celebravit? (another Papal forgery) Ubi pietas tua evidenter advertit, nunquam quolibet 〈◊〉 humano consilio el • vare se quemquam posse illius privilegio, vel confession • quem Christi vor praetulit universis, (a gross untruth) quem Ecclesia veneranda semper confessa est, et habet devota primatem. I peti possunt humanis praesumptionbus, quae • d vino sunt judicio constituta, (but not by Popes, Bishops, and their Synods alone, the things then in question) Vinci autem quorumlibet potestate non possunt, &c. Yet all these Arguments would not persuade the Emperor Zeno, nor yet Anastatius to remove either Timothy or Acacius from their Bishoprics, but they continued in them till their deaths, as Nicephorus informs us. I have inserted these Passages attributed to Pope Gelasius, more largely, and discovered their falsehood and fallaciousnesse, because the first I meet with of this kind (if as ancient as Gelasius) and much insisted on in after ages by Popes and other Impugners of Emperors and Kings Ecclesiastical Jurisdictions.
Theodulus Bishop of Coelosyria in his Commentary in Epist. ad Romanos, c. 13. omnis anima potestatibus praeminentibus subdatur, &c. resolves: Monstrat, Christi Evangelium, non ad publicae bonae ordinationis subversionem datum esse. Ne sese deteriores viliore{que} reddi, Christi servi arbitrantur si potestatibus subiiciantur, ostendit quod necessarium sit obtemperare et non reluctare, neque inobedientem esse quempiam Magistratui: Qui enim istuc attemptaverit Deo resistit, qui condidit instituitque Magistratus. Necessarium est igitur Magistratui subjici, non solum propter iram, Magistratui subditis obvenientem; se • etiam propter conscientiam; hoc est, ut ne videaris conscientia vacare, et ingratus esse benefactori ac Ministro Dei, si non obtemperes potestati. Tantis, inquit, beneficiis vos perfundit Magistratus ut & tributum pendatis, mercedem nimirum gubernationis praesidiatusque ejus: Ministri enim Dei sunt: Hoc est, suboperarii Dei sunt ministrantes sibi Principes ex hoc; quod curam subditorum gerunt. Neglectis suis privatis rebus publico suorum civium commodo invigilant, &c. Non solum pecuniam debetis Magistratibus, sed etiam honorem.
Rhemigius Archbishop of Reims, in his Commentary in Epist. ad Romanos cap. 13. thus determines: Dixit Apostolus, Omnis anima, id est, Omnis homo, liber et servus, fidelis et infidelis, (therefore the Pope and Prelates) Potestatibus sublimioribus subditus sit. Omnis anima, dicit, pro eo quod, omnis homo, In sacra enim Scriptura frequenter sola anima totum hominem significat. Potestatibus sublimioribus dicit, Regibus, Principibus, Tribunis, Centurionibus, Dominis, omnibusque Praelatis. Hoc & Petrus praecepit, Subjecti, inquiens, estote omni humanae creaturae, id est, omnibus hominibus vobis praepositis, & hoc propter Deum, sive propter amorem Dei, in quantum quippe homo non offendit Deum, &c. Omnis potestas sive major, sive minor, quae hominibus praeest, aut ex voluntate Dei, aut ex permissione Dei constituta est: Then rendering the reasons of God's instituting them, he concludes; Hac de causa omnipotence Deus bestialibus hominibus Principes praeposuit, ut eorum terrore acerbitas animorum illorum reprimeretur. Potestates super alios à Deo ordinatae sunt, sive quae sunt jura potestatum a Deo constituta sunt; unde Dominus dicit Pilato, Non haberes adversum me potestatem, nisi tibi data esset desuper: Hoc autem idcirco totum prosequitur Apostolus, ut Potestatibus subditi sint, quia nonnulli ad fidem venientes, pristinum obsequium & servitium, quasi libe • i effecti, Dominis et Principibus nolebant reddere. Cum Dominus Jesus non venit conditions mutare, sed animas in aeternum victuras salvare. Dicebant etiam Romani credentes, qui divinis legibus paremus, & Deo servimus non debemus servire, neque honorem praebere Neroni, aliisque potestatibus terrenis (the language of Popes and the Popish Clergy now even of Christian Emperors and Kings, whom they style Profane, Lay, Heretical, worldly) Quapropter Apostolus talia scrpsit iis, Poterat namque scandalum nasci Dominis et Principibus, si servi et subjecti eorum Christiani effecti a servito illorum efficiantur alieni: noceret quoque Ecclefiae dum permitterentur alii credere, cum magis meliores debeant Domini servos suos recipere fideles Christi effectos: Hoc & ipsa veritas per semet ipsum praecepit dicens Reddite quae sunt Caesaris; Caesari; & quae sunt Dei, Deo. Which he there prosecutes at large. And in Epist. 1 Tim. c. 2. he writes, Vult pro Regibus fieri • rations & gratiarum actiones; quam formam, id est, exemplum omnis Ecclesia nunc ten • t (be the Kings good or bad, Christians or Pagans, for sundry reasons which he prosecutes at large, and thus abridgeth;) Orandum est pro salute & vita fidelium Regum & Principum, ut longo tempore conservati pacem habeant Regna, ac magis proficiant in melius in omni pietate • t castitate: Pro infidelibus quoque 〈◊〉 est, ut resipiscant ab infidelitate, et transeant ad fidem: Hoc enim est bonum coram salvatori nostro Deo, qui vult omnes homines salvos fieri, & ad agnitionem veritatis venire: Especially Kings and Princes, the principal instruments to draw others to salvation, and the knowledge of the truth, by their Examples and Edicts.
Pope Symnachus being accused of Adultery and other horrid facts to Theodoricus King of Italy, Sancta Synodus apud urbent Romanam ex praecepto Gloriosissimi Regis Theodorici diversis •• regionibus congregata in Christi nomine est (this King not the Pope summoning this Council even in Rome itself.) Cum ex diversis Provinciis ad urbem Romam convenire Sacerdotes Regia praecepisset authoritas, ut de his quae de venerabili Papa Symmacho, Apostolici sedis praesul, ab adversariis ejus dicebantur impingi, sanctum Concilium judicaret • egitime; Liguriae, Aemiliae vel Venetiarum Episcopis, consulendi Regem incubuit necessitas, concerning this accusation: Who coming into the Kings presence respondit praefatus Rer piissimus bonae conversationis affectu, plura ad se de Papae Symmachi actibus horrenda fuisse perlata, et in Synodo oportere (si vera esset inimicorum ejus objectio) judicatione constare. Whereupon the Examination of his crimes being referred to this 4th. (some reckon it the 3d.) Synod held at Rome, (and that by the Popes desire to purge himself, as well as by the Kings precept,) the Pope entered into the Synod; et de evocatione Synodali • lementissimo Regi gratias retulit, et rem desiderii sui evenisse testatus est. Upon his accusation to the King, he was suspended ab officio & beneficio, by this King; until he had purged himself. At his first appearance before the Council, he complained of this his suspension, as illegal, being not made by the Council, but out of it, and prayed to be readmitted and restored by the Council; et ut omnia quae per suggestiones inimicorum suorum (a parte Cleri vel aliquibus laicis) amiserat, potestati ejus legaliter ab honorabili Concilio redintegrarentur seu redderenter, et tanti loci Praesul regulariter prius statui pristino redderetur; et tunc, non ante veniret ad causam: et si ita, recte videretur, accusantium propositionibus responderet. Digna res visa est maximo sacerdotum numero, quae mereretur effectum, decernere tamen aliquid Synodus sine Regia notitia non praesumpsit. Whereupon the Synod sent to the King to know his pleasure herein; Sed suggestionibus per legatorum negligentiam non meruit secundum vota responsum: (But contrary to the Synods desire and opinion) Iussus est Regis praeceptionibus Papa Symmachus ante Patrimonii vel Ecclesiarum (quas amiserat) receptionem, cum impugnatoribus suis in disceptatione confligere, qui potestatis suae privilegia, et quae pro conscientiae (quantum juste aestimamus) emendatione submiserat, nec hac voluit vice resumere. Whereupon it was thought meet that the Libel prepared against the Pope by his accusers, (qui quotidie seditionibus appellabant) should be received by the Synod: Which being received accordingly and read, there appeared two things in it which seemed either false, or repugnant to their Ecclesiastical power: The one, that his Crimes whereof he stood accused apud Regiam constitit notitiam, were pending before the Kings own conusans; which was false, he having referred him to the Council: The second, that they could prove him guilty of the Crimes objected by his servants; addentes, ut ipse mancipia traderet, quibus (quantum illi disserebant) posset in judicatione superari: Quae res Canonibus & ipsis publicis erat legibus inimica, &c. Et dam inter ista quae essent facienda, tractabatur, praefatus Papa, ut causam diceret occurrebat. Qui veniens, abirruentibus turbis aemulorum suorum ita tractatus est, ut multis Presbyteris, qui cum ipso erant, per cadem ipsam mortis fuisset occasio; quod probat recentium adhuc vestigia vulnerum, nisi illustris vir Comes Alegerius, & sublimes viri Gutela & Vedecelsus, Majores domus Regiae, perspexissent, quos secum, unde egressus fuerat ad beati Petri Apostoli septa convexerat. Upon these tumults and confusions, the Synod reported the whole series of their proceedings to the King as Supreme Judge; iterum Nos ad Iustitiam contulimus principalem, scientes vivinitare propitia regere Dominum, quem ad gubernacula Ita • iae ipse providerat. They informed the King; Saepe nominatum Papam (post caedem, cui subjacuerat cum suis) si voluntatem rursus haberet ereundi ad judicium, fuisse commonitum; but that he could not canonically purge himself without great dangers; and that by reason of the tumults of his accusers who resisted justice, he could not be compelled to answer against his will. Ad haec serenissimus Rex taliter (Deo adspirante) respondit, in Synodali esse arbitrio, in tanto negotia sequenda praescribere, nec aliquid ad se praeter reverentiam de Ecclesiasticis negotiis pertinere, committens etiam potestati Pontificum, ut sive propositum vellent audire negotium, sive nollent, quod magis putarent utile deliberarent, dummodo venerandi provisione Concilii par in Civitate Romana Christianis omnibus redderetur. Whereupon the Synod by virtue of this reference from the King, thought best to proceed no further in the examination of the fact, but to refer the cause to God's judgment, acquainting the Roman Senate with their resolutions, and desiring them to consider, quanta inconvenienter et praejudicialiter in hujus negotii principio contigissent; That all men are sinners, and have need of God's mercy, and that the examining of this cause would do more prejudice and dishonor, then good to the Church. Wherefore, juxta mandatum Principis non discuterent; but refer the whole cause to God the Judge of secret things, and so acquitted him from the Articles exhibited against him, as to men. Vnde secundum Principalia praecepta, quae nostrae hoc tribuunt potestati, quicquid Ecclesiastici inter sacram Vrbem Romae; vel foris Iuris est, reformamus, totamque causam Dei judicio reservantes, universos hortamur ut sacram communionem (sicut res postulat) ab eo percipiant, & Dei & animarum suarum meminerint; quia & ipse amator pacis est, & ipse Pax est, qui monet, Pacem meam do vobis, &c.
From these memorable proceedings against this Pope, it is most evident, 1. That the Pope in this age was subject and submitted himself to the Judicature, not only of the Emperor, but of Thedoricus the Gothish King of Italy, (who removed Symmachus and Laurentius from the Papacie contending for it, and placed Peter Altinat therein to appease the Schism, till the cause between them was heard) and to a Council of Bishops, even for scandalous crimes objected against him. 2ly. That the Power of summoning Councils even in Rome itself appertained to this King of Italy, not to the Pope. 3ly. That the King upon the complaints exhibited to him against the Pope, suspended him both from his temporalties, benefices and Papal office by his Regal authority before the Council summoned, till he had purged himself from the Crimes objected. 4ly. That though most of the Synod held it just this Pope should not answer the Articles against him, till he was first restored to his Patrimony, benefice and office, yet they would determine nothing therein, till this Kings approbation, & pleasure first known. 5ly. That the King would not take off this Popes Suspension, till he answered his Articles, and purged himself, notwithstanding the Synods request and opinion to the contrary. 6ly. That thereupon they received and read the Articles against him. 7ly. That the Pope appeared by this Kings summons before this Council to answer the crimes against him: where at his appearance, he denies to answer in point of Law, till his Suspension first released, and his restitution: which the Emperor overruled against him. After which he appeared the second time upon Summons to answer the Articles, and purge himself; but was interrupted by the tumultuous force and assaults of his accusers, made upon him and his followers, who were wounded, and had been slain by them, had not the Kings Great Officers rescued them from their fury, and guarded them back to their lodgings: That after this upon new Summons, the Pope was willing to answer, and purge himself before the Synod, but that he was informed, he could not do it without danger of being slain by his tumultuous opposites. 8ly. That the Synod thereupon repaired to the King, as the Supreme Judge, to direct them how to proceed in this cause, by reason of these Tumults. 9ly. That thereupon the King referred the whole business to them, to proceed therein as they should think best for the Peace of the Church, and of all Christians in the City of Rome. 10ly. That they hereupon by virtue of this Kings regal authority and command, (not their own inherent Episcopal or Synodal Jurisdiction) referred the merits of the cause, being secret and difficult, to God's judgment, and restored the Pope to his Ecclesiastical Rights and exercise of his Ministry within the City of Rome; and persuaded an amicable Christian peace and agreement between him, his adversaries, the Senate and Citizens of Rome: Where then is that transcendent Jurisdiction of Popes over Kings, Councils, all other Bishops, and his absolute exemption from their Judicatures for any scandalous sins or heresies, which succeeding Popes and their Parasites boast of, in the premised Chapters? To evade this undeniable president, Ennodius, and other flatterers of Popes, pretend, That Pope Symmachus out of mere humility, and of his own accord, submitted himself to this Kings and Councils Judgment. But the premises evidence the contrary, that most of these proceedings (especially his Suspension, overruling of his demurrer, &c.) were much against his will; and that he had no real desire to purge himself, what ever he pretended: And John Gerson Chancellor of Paris (one of the learnedest, profoundest Pontificians) in his notable Book De Auferibilitate Papae, resolves; That Symmachus, and other Popes did undergo the judgments of Councils, nequaquam ex humili condescentione, sicut nonnulli fingunt, sed ex debito et obligatione. Yea this Pope himself in his Apology to Anastatius the Emperor, stiles him Principem rerum humanarum: adding, Thou, O Emperor; governest human and secular affairs, Bishops dispence the divine Mysteries; without any addition, that Bishops govern all Ecclesiastical affairs, which this King and the Emperor then did in Italy, not Popes nor Bishops.
This Theodoricus King of Italy made and published divers Ecclesiastical Laws, intermixed with his Temporal, concerning Clergy-men, Churches, Sanctuaries, Pagan Sacrifices, Sepulchers, and burials in Rome itself, Marriages, Espousals, Jews, the observation of the Lord's day, &c. commanding them to be generally observed by his Edictum Theodorice Regis, Lex 26. 70. 71. 92. 93. 108. 110. 111. 125, 126. and that as well by the Romans as Barbarians and Goths, under pain of banishment, if violated, Quia quod pro omnium provincialium securitate provisum est, universitatis debet servare devotio.
Cassiodorus, a Noble learned Roman Senator, (tutor to this King Theodoricus) in his Exposition in Psal. 50. Tibi soli peccavi, hath this passage. De populo si quis erraverit, & Deo peccat & Regi: Nam quando Rex delinquit, soli Deo reus est, quia hominem non habet qui eius facta di • udicet: Merito ergo Rer Deo dicit se solum peccasse, quia solus erat qui eius potuisset admissa discutere. Therefore not the Pope, or any other Conclave of Prelates. In his other works he registers the Epistle of Theodohardus to Justinian the Emperor, wherein he recites; In toto orbe simile nihil habet, as supreme for power and dignity.
Pope Hormisda the 1. having condemned the Eutychians in a Council at Rome, by the exhortation and command of King Theodoricus, by his Letters and Messengers exhorted John then Patriarch of Constantinople, and Anastatius the Emperor, to renounce this Heresy, and believe the two natures in Christ. But they taking this message in high indignation and scorn, put the messengers into an old leaking Ship, and Anastatius commanded them to return directly into Italy, and not to touch upon the shore of Grece, enjoining them to return this answer to the Pope; Scire se Augustorum (or Imperatoris) proprium esse, non Pontificis imperare; nec Imperata Pontificis accpiere: et si quid foret, in quo hunc, cui divina curae sunt, jubere oporteat, se eum esse, a quo alii multo melius sua jussa expectent, quam sua proponant exequenda. Nos jubere volumus, non Nobis juberi.
This Pope Hormisda after Anastatius his death, in his Epistle to the Emperor Justinus, adversus Nestorii & Eutychetis blasphemias, informs him; Inter eq quae ad unitatem Ecclesiae pertinent, propter quam Deus Clementiae vestrae elegit Imperiam, hoc quoque venerabilis Imperator, Cura fidei (cui multipliciter vos studere declarastis, adiecit, Making the care of the Christian faith, and Peace of the Church by establishing the Orthodox faith, and suppressing heresies by his Imperial authority, the principal cause of God's advancing him to the Empire. In pursuance whereof this Emperor Justinus by his Letters & Decrees endeavored to reconcile the differences between the Bishops, Churches of Rome and Constantinople; ut unitatem individuae Trinitatis ipsi quoque colant in unitate mentium. Quid enim gratius reperiri potest, quid justius, quid illustrius, quam quos idem Regnum continet, idemque fidei cultus irradiat, eos non diversa contendere, sed collectis in eisdem sensibus instituta venerari, non humana mente illata, sed in divinae providentiae spiritu. This Pope in his Epistle to Epiphanius Bishop of Constantinople, hath this memorable passage, Hinc enim supernae misericordiae documentum perdocetur, quoniam et mundeni Principes causas fidei, cum reipublicae ordination conjungunt, as a principal part of their care, and best means of their safety and prosperity in all their secular affairs. And he, with all the Bishops, Clergy, Abbots, Inhabitants of Jerusalem, Antioch, and Syria, exlubited a joint Supplicatio and Confession of their faith, Deo amabili et piissimo Imperatori ex Deo Augusto et Principi Iustino Christianissimo sollicitudinem de perfecta unione, sanctarum Ecclesiarum habere debere, ut unitas, quae cum Dei facta fuerit juvamine, nulla deinceps rationabili aut irrationabili occasionis fomite inquietari possit; who thereupon banished the Arians disturbing the Churches peace.
Fulgentius Ruspensis Episcopus, writes thus to Thrasimundus; That he as King hath received, Apicem terreni Principatus, as well over all Bishops and Clergymen, as others; he banishing no less then 220 Orthodox Bishops by the instigation of the Arians, whereof Fulgentius was one, whom he recalled from exile, and yet after banished again: upon which occasion he writ thus of Emperors and Kings Supremacy, duty, trust, in and towards the Church of God, Clementissimus quoque Imperator non ideo est vas misericordiae, praeparatum in gloriam, quia apicem terreni potestatis accepit, sed si Imperiali culmine recta fide vivat, et vera cordis humilitate praeditus culmen Regiae dignitatis sanctae religioni et se subjiciat; simagis in timore servire Deo, quam in tumore dominari populo delectatur. Si in eo lenitas iracundiam mitiget, ornet benignitas potestatem. Si se magis diligendum quam metuendum cunctis exhibeat; si subjectis salubriter consulat; si justitiam sic teneat, ut misericordiam non relinquat; si prae omnibus ita se sanctae matris Ecclesiae meminerit filium, ut ejus paci atque tranquillitati per universum mundum prodesse suum faciat principatum. Magis enim Christianum regitur atque propagatur Imperium dum Ecclesiastico statui per omnem terram consulitur (by the Emperors care and diligence; therefore the principal part of his office) quam cum in parte quacunque terrarum pro temporali securitate pugnatur.
Pope Agapetus the 1. Missus est a Theodoto Rege Gothorum, ad Dominum Justinianum Augustum in legationem, quia eodem tempore indignatus est Theodoto Regi, eo quod occidisset Reginam Amala • intham filiam Theodorici Regis, sibi commendatam, qui eum Regem fecerat. An infallible argument of this Popes subjection to this King and Emperor; who undertaking the Embassy, entreated the Emperor to recall his Army out of Italy; sed Imperator supplicationes Papae noluit audire; as Liberatus relates.
The godly Emperor Justinian both claimed and exercised Supreme Ecclesiastical Jurisdiction in and over all Spiritual and Ecclesiastical Persons and Causes whatsoever, and over Popes themselves, as is most evident, 1. By causing his general Belisarius (at the instigation of Theodora his Empresse) to deprive, banish Pope Silverius, who by armed force, money and symony made himself Pope, and to make Vigilius Pope in his stead, who degraded Silverius from his Ministry; by causing Pope Vigilius himself to be seised and brought Prisoner to Constantinople, and afterwards questioned, deprived, banished for Heresy, and unsoundness in the Catholic faith. 2ly. By collecting, confirming all old Laws made by former Christian Emperors concerning the Orthodox faith, the holy Scriptures, public Prayers, Trinity, Creeds made by General Councils, Divine Service, Sacraments, Heretics of all sorts, Apos • ats, Jews, concerning Bishops, Priests, Monks, and their respective Offices, qualifications, Ordinations; the Jurisdictions, Diocese of Popes, Patriarchs, Bishops, Holy-days, Churches, Church-lands, goods, Sacrilege, Simony, Non-residence of Bishops, Priests, Episcopal audience, Churchyards, Oaths, Marriages, Tithes, Excommunications, and all other Ecclesiastical matters; which he backed with new Ecclesiastical Laws, Edicts of his own; in some of which he declares, Maxima quidem in omnibus sunt dona Dei a superna collata clementia, Sacerdotium & Imperium. Illud quidem divinis ministrans (not praesidens) hoc autem humanis praesidens, ac diligentiam exhibens, uno eodemque principio utraque proce lentia humanam exornant vitam. Ideo{que} nihil sic erit studiosum Imperatoribus sicut sacerdotum honestas; cum utique & pro illis ipsi semper Deo supplicent: nam si hoc quidem inculpabile sit, undique et apud Deum fiducia plenum imperium autem recte & competenter exornet traditam sibi Rempublicam erit consonantia quaedam bona omne quicquid utile et humano conferens generi, Nos igitur maximam habemus sollicitudinem circa vera Dei dogmata, et circa Sacerdotum honestatem, quoniam illis obtinentibus credimus, quod per eam maxima nobis dona dabuntur a Deo, et ea quae sunt firma habebimus, et quae nondum hactenus venerunt acquiremus. Bene autem universa geruntur et competenter, si rei principum fiat decens et amabile Deo. Hoc autem futurum esse credimus, si sacrarum rerum observatio custodiatur, quam juste laudandi et adorandi inspectores et Ministri Dei verbi tradiderunt Apostoli, et sancti Patres custodierunt et explicuerunt. Sancimus igitur sacras per omnia sequentes Regulas, dum quispiam sequenti omni tempore ad ordinationem Episcoporum adducitur, &c. Prescribing all the qualifications of Bishops, Priests, Abbots, Monks, and their respective duties, with penalties for non-performance in a most exquisite manner. 4ly. By granting equal authority, jurisdiction to the Patriarch of Constantinople, as to the Bishop of Rome; Limiting the Jurisdictions, Diocese, Proceedings of Patriarchs, Metropolitans, Bishops, and prohibiting any Appeals but to the proper Metropolitan. By prohibiting under penalties of suspension and imprisonment in some Monasteries, all Bishops, Priests, Deacons, Clergy-men, proprias re • inquere Ecclesias, et ad alias venire religiones: ad tabulas ludere, aut aliis iudentibus participes aut spectatores fieri, aut ad quodlibet spectaculum spectandi gratia venire. Omnibus autem Episcopis & Presbyteris interdicimus segregare aliquem asacra communion antequam causa ministretur quam sanctae regulae hoc fieri jubent. Jubemus unumquem{que} Archi • piscopum & Patriarcham & Metropolitam sanctissimos Episcopos sub se constitutos, &c. in eadem provincia semel aut sicundo per singulos annos ad se convocare, & omnes causas • ubtiliter examinare, quas Episcopy, aut Clerici, aut Monachi ad invicem habeant, eosque disponere, & super hoc quicquid extra regulas a quacunque persona delinquitur emendari (which they could not do before, but by this his Law and Indulgence) Episcopum aut Clericos, non aliter ordinari permittemus, nisi literas sciant, & rectam fidem, vitamque habeant honestam, &c. Presbyterum autem minorem 35 annos fieri; sed neque Diaconum vel subdiaconum minorem 25. &c. Sed neque curialem aut officialem Clericum fieri permittimus. Episcopy & Clerici in Urbe Constantinopolitana degentes, ibi conveniendi. Si vero lis nondum inchoata est, apud Gloriosissimum Praefectum oricutis praetoriorum, aut apud eos qui a Nobis fuerint deputati Iudices. Iubemus Archiepiscopos, Seniores Romae, &c. (Whence Papa temporalibus immiscere se non debet. Papa Iurisdictionem temporalem Imperii non habet; is the Gloss resolves.) After which he adds this memorable cloze to his Law concerning Bishops, Priests, Deacons, and their respective ordinations; Quae igitur a Nobis sancita sunt sacrum ordinem statumqu • custodiunt, secundum sacrarum regularum observationem & virtutem, de caetero observent perpepetue integra, et sanctissimi Patriarchy uniuscujusque Ecclesiae (whereof the Bishop of Rome was one) et Deo amabiles Me • ropolitae, et reliqui reverendi Episcopy atque Clerici, ubique Dei culturam et sacram disciplinam custodientes inviolatam, poena imminente haec praevaricanti, quo penitus alienus sit a Deo, et imposito sibi Sacerdotii ordine: nam velut indignus hoc excluditur. Licentiam vero universis damus cujuscunque sint officii vel conversationis, respicientibus aliquid horum praevaricari, nunciare Nobis, et ad Imperium quod semper est, ut Nos qui hoc secundum sacrarum regularum explanationem, Apostolicamque traditionem constituimus, decentem etiam indignationem praevaricantibus inferamus. Sanctissimi siquidem Patriarchy uniuscujusque Diocesis haec proponant in Ecclesiis sub se constitutis, et manifesta faciant quae a nobis constituta sunt. Illi quoque rursus etiam ipsi proponant in Metropolita sanctissima Ecclesia et constitutis sub se Episcopis haec manifesta faciant, illorum vero singuli in propria Ecclesia haec proponant; ut nullus nostrae Reipublicae ignoret quae a Nobis ad honorem et ad augmentum magni Dei et Salvatoris nostri Jesus Christi disposita sunt. To which end he commanded Copies of these Laws to be sent to all Metropolitans; & Johanni vero gloriosissimo praefecto sacrorum praetoriorum, secundo ex • onsuli & expatricio; commanding him to see these Laws duly observed; to inform him of all violations of them, ut decens super eis imponatur correctio cunctis Utatur quo{que} praeceptis ad clarissimos Provinciarum Iudices, ut et ipsi qui fiunt inspicientes, non permittant aliquod ertra hoc quod a Nobis constitutum est, fieri: imminebit enim eis et poena quinque Librarum auri, si quidem et ipsi praevaricari videntes, non denunciaverint aut sedi tuae, aut Imperio, ut undique decens ornatus ordinationis gradui conservetur. 5ly. By the Prologue of this Law; Ut Ecclesia Romana centum annorum gaudeat praescriptione. Vt legum originem anterior Roma sortita est, et Summi Pontificatus apicem apud eam esse, nemo est qui dubitet. (Yet not in the Pope but King, Emperor, as he thus declares in the very next words:) Vnde et Nos necessarium duximus patriam legum fontem Sacerdotii specially nostri numinis lege (not of the Pope) illustrare, ut ex hac in totas Catholicas Ecclesias quae usque ad Oceanum fretum positae sunt, saluberrimae legis vigor extendat, et sit totius occidentis, necnon et orientis ubi possessiones sitae inveniuntur ad Ecclesias nostras (not vestras) sive nunc pertinentes, seu postea eis acquirendae, Lex propria ad honorem Dei consecrata? &c. Quod igitur nostra aeternitas ad omnipotentis Dei honorem venerandae sedi summi Apostoli Petri dedicavit, hoc habeant omnes terrae, omnes Insulae totius occidentis quae usque ad ipsas Oceani recessus extendantur nostri Imperii; providentiam prae hoc in aeternum reminiscentes hujus legis praerogativam non solum in occidentalibus partibus Romanae Ecclesiae condonamus, sed etiam in Orientalibus partibus, in quibus Ecclesiasticae Vrbis Romae possessiones sunt, vel postea fuerint: scilicet, omnibus judicibus minoribus et majoribus qui Christiani Orthodoxi sunt, vel postea fuerint, hanc nostram constitutionem servantibus. Nihilominus hujusmodi Legis temeratoribus post coelestes poenas, etiam legitimam super vigorem pertimescentibus, poenam quinquaginta librarum auri formidantibus; hac lege non solum postea in emergentibus causis suum tenorem exercente, sed etiam in his quaenam sunt deductae in judicium. Sanctitas itaque tua praesentem nostrae mansuetudinis legem, piissimam sive sacrosanctam oblationem quam Deo dedicamus, accipiens, inter sacratissima vasa reponat, et a nobis servandam, et in omnes Ecclesiasticas possessiones servaturam. Dat. xviij. Kal. Maii. Capite Bilisario Proconsule. This Law the Emperor sent to Pope John the 3d. with this inscription, Joanni viro beato & sancto, Archiepiscopo & Patriarchy Veteris Romae: which being an Universal Law extending to all parts of the Roman Empire; to the possession of all Churches, to Isles in the East and West, as well as those of Rome, equally binding Popes and the Church of Rome, as all others; and made by the Emperors own inherent Ecclesiastical Jurisdiction, (without the Pope) as the sole Original fountain of Laws, to whom the chief Pontifical, Legislative power appertained; Compared with his precedent Laws binding both Popes, Patriarchs, Metropolitans, Bishops, Priests, all sorts of Ecclesiastical or religious persons, and subjecting them to punishments of deprivation, imprisonment, and other censures to be inflicted on them by the Emperor himself, and by his temporal Officers, Judges, who were to inquire and inform him of all violations of them, are pregnant evidences of this Pious Emperors Legislative, Coercive, Supreme Ecclesiastical authority, (transmitted in Perpetuity by these Laws to the Roman Empire, and his Successors therein) & most perspicuously demonstrate, that it was a principal part of his Imperial office, duty, care, to make such Ecclesiastical Laws, for the conservation of God's sacred faith, worship, Laws, and good Government of the Church, Clergy, as well as Laws for the Government of the Commonwealth. 6ly. By his declaring resolving Imperator Pater est Legis; Nullum genus rerum est, quod non sit penitus quaerendum authoritate Imperatoris. Is enim recepita Deo coronam, gubernationem et Principalitatem super omnes homines. Whence Paulus Bishop of Apamea in the 5. General Council of Constantinople upon the death of Pope Agapetus used these words to Justinian; Transtulit ipsum Dominus, ut plenitudinem directionis vestrae custodiret Serenitati. 7ly. By declaring, That if any Bishop by Doctrine or otherwise move any tumults, he shall be punished by my hand, for my hand is the hand of God's Minister. Si Civibus leges, quam potestatem nobis Deus pro sua in homines benignitate credidit, firmas in omnibus custodiri ad obedientium securitatem studemus; Quanto plus studi • adhibere debemus circa sacrorum Canonum, et divinarum Legum custodiam? He reputing this the principal part of his Imperial office, trust, care, & greatest security. 8ly. His Supreme Ecclesiastical Power was evidenced by summoning Synods, Councils, and presiding in them; Nicephorus Callistus records, Imperator Justinianus, sanctam quintam Synodum Oecumenicam, Episcopis Ecclesiarum omnium evocatis, coegit. And himself in his Letters of Summons issued for convening the 5. General Council of Constantinople (recorded by Laurentius Surius, Binius and Crab in their Collections of Councils) thus relates the summoning of all the former General Councils, and confirmation of their Decrees by all Christian Emperors his predecessots, which occasioned him to summon this 5. General Council by his Edict.
In Nomine Domini Dei nostri Jesu Christi, Imperator Caesar Flavius Justinianus, &c. Beatissimis Episcopis & Patriarchis, &c. Semper studium fuit orthodoxis et piis Imperatoribus patribus nostris pro tempore exortas heresies per Congregationem religiosissimorum Episcoporum amputare, et recta fide sincere praedicata in pace sanctam Dei Ecclesiam custodire. Quapropter & Constantine Prae recordationis, Arrio blasphemante & dicente non esse Filium consubstantialem Deo Patri, sed creaturam, & ex non extantibus factum esse, congregavit Niceae ex diversis Diocesibus trecentos Decem et Octo sanctos patres; et cum ipse etiam Concilio interfuisset, et adjuvisset eos quod Consubstantialem filium Patri confessi sunt, condemnata Arriana impietate, studium habuit rectam fidem obtinere. Exposito itaque Sancto Symbolo vel Mathemate fidei, per hoc Sancti Patres confessi sunt, consubstantialem esse Filium Deo Patri, quod usque tunc apud plurimos dubitabatur. Sed et Theodosius senior piae recordationis, Macedonio negante Deitatem sancti Spiritus, et Apollinario vel Magno ejus Discipulo, in Dispensatione incarnati Dei verbi blasphemantibus, & dicentibus sensum humanum, non recipisse Deum verbum, sed Carni unitum esse animam irrationabilem habenti; congregatis in regia Vrbe Centum Quinquaginta Sanctis Patribus, cum et ipse particeps fuisset Concilii, damnatis praedictis Haereticis, una cum impiis eorum dogmatibus, fecit rectam praedicare fidem. Secuti enim iidem Sancti Patres expositam rectam fidem a trecentis Decem et Octo sanctis Patribus explanaverunt de Deitate sancti Spiritus, et perfect de dispensatione incarnati Dei verbi docuerunt. Iterum Nesto • o Impio alium dicente Deum verbum, & alium Christum, & huncquidem natura felium Dei Patris, illum autem gratia filium in pie introducente, & sanctam Gloriosam semper Virginem Dei Genitricem esse negante, cum pene omnes Orientales partes sua impietate adimplesset idem Nestorius, Theodosius junior piae recordationis congregavit priorem Ephesinam sanctam Synodum, cui praesidebant Coelestinus, et Cyrillus Sancti Patres, & directis Iudicibus qui deberent Concilio interesse, compulit et ipsum Nestorium ibi pervenire, et Iudicium propter eum procedere, et tali examinatione facta, secuti iidem sancti Patres per omnia ea quae de Fide definita sunt ab anterioribus sanctis Patribus condemnaverunt Nestorium, una cum ejus impietate. His ita subsecutis, cum insurrexissent contra Cyrillum sequaces Nestorii impii, fes • inaverunt (quantum in ipsis fuit) refutare condemnationem contra Nestorium factam: sed praedictus piae recordationis Theodosius, Vindicans ea quae ita recte contra Nestorium et ejus impietatem fuerant iudicata, fecit firmiter obtinere contra eum factam condemnationem. Et post haec iterum cum Eutichius demens emersisset, negando consubstantialem nobis esse carnem Domini, multis interea motis, tam Constantinopoli, quam Ephesi, tanta pro illa facta est Haereticorum circumventio, ut etiam ejiceretur propter eum Flavianus Religiosae memory Regiae Vrbis Episcopus. Piae autem recordationis Martianus congregavit Chalcedone sanctos Patres, et Magna contentione inter Episcopos facta, non solum per suos Iudices, sed etiam per seipsum in Concilium pervenit, et ad concordiam omnes perdurit. Cui sancti Patres in omnibus secuti ea quae pro fide definita sunt apraedictis tribus sanctis Conciliis, et quae judicata sunt de Haereticorum damnatione et impietate eorum, damnaverunt et anathematizaverunt Eutichen dementem, et impia ejus dogmata, necnon et Nestorium cum impiis ejus dogmatibus, quoniam tunc festinaverunt quidam defendere Nestorium et impia ejus dogmata. Super haec autem iidem in Chalcedone sancti Patres anathematizaverunt eos qui aliud Symbolum tradiderunt aut tradunt, praeter hoc quod expositum est a trecentis decem et octo sanctis Patribus, et explanatum a Centum quinquaginta sanctis Patribus. His itaque omnibus, per diversa tempora subsecutis praedicti piae recordationis nostri Patres ea quae in Vnoquoque Concilio judicata sunt Legibus suis corroboraverunt et confirmaverunt, et Haereticos qui definitionibus praedictorum sanctorum quatuor Conciliorum resistor, et Ecclesias conturbare conati sunt, expulerunt. Defuncto autem Martiano Divae Recordationis, cum Contentio esset per diversa loca de Chalcedonensi sancto Concilio. Leo piae recordationis ad omnes ubique Sacerdotes scripsit, ut unusquisque eorum propriam sententiam manifestaret de eodem Sancto Concilio, & cum alius alium Episcopum non expectasset, ad hoc quod interrogati sunt responderunt. Exiguo autem tempore transacto iterum insurrexerunt Nestorii & Eutichis sequaces & tantas turbas in sanctis Dei Ecclesiis fecerunt, ut divisiones, & schismata in eis fierent, & nullam communionem adse invicem Ecclesiae haberent. Nec enim praesumebat aliquis de Civitate ad Civitatem veniens communicare, nec Clericus ex alia Civitate in aliam Civitatem veniens in Ecclesiam procedere. Cum autem secundum suam Misericordiam Dominus Deus Reipublicae Gubernationem nobis credivit, initium et fundamentum nostri Imperii fecimus, conjungere divisos Sacerdotes sanctarum Dei Ecclesiarum, ab Oriente usque ad Occidentem, et omnem contentionem amputantes quae contra Chalcedonensem sanctam Synodum ab Eutychis et Nestorii impiorum sequacibus movebatur, fecimus praedicare eandem sanctam Synodum, cum praedictis aliis sanctis tribus Conciliis in Dei Ecclesiis, certe scientes, quod ea quae ab ea de fide exposita sunt, consonant per omnia aliis tribus sanctis Conciliis, et multis quidem ad eandem sanctam Synodum contradicentibus satisfecimus, alios aut qui perseveraverunt eidem sancto Concilio contradicentes extulimus a sanctis Dei Ecclesiis et Venerabilibus Monasteriis, ut concordia et pace sanctarum Ecclesiarum et earum Sacerdotum firmiter custodita, una et eadem fides quam sanctae quatuor Synodi confessae sunt, in sanctis Dei Ecclesiis praedicetur. His ita pro firmitate sanctarum quatuor Synodorum Deo propitio per nos factis et obtinentibus in sancta Dei Ecclesia, Nestorii sequaces propriam impietatem applicare volentes sanctae Dei Ecclesiae, et non potentes hoc per Nestorium facere, festinaverunt ea introducere per Theodorum Mopsuestenum Doctorem Nestorii, qui multo pejora Nestorio blasphemavit, et super alias innumerabiles suas Blasphemias, contra Christum Deum nostrum factas, alium dixit Deum verbum, alium Christum, nec non et per impia conscripta Theodori quae contra rectam fidem et Ephesinam primam sanctam Synodum, et contra sanctae memory Cyrillum et duodecim ejus capitula exposuit, et insuper sceleratam Epistolam, quam dicitur Ibas ad Marim Persam scripsisse, quae plena est omni impietate Theodori et Nestorii. Per hanc etenim impiam Epistolam non solum impietatem, sed etiam ipsas personas Theodori & Nestorii, quas maxim laudat & judicat, eadem impia Epistola festinaverunt condemnationem liberare, dicentes eam susceptam esse à Sancta Chalcedonensi Synodo. Hoc autem dicunt non pro defensione sanctae Synodi sed nomine ejus sicut putant, suam impietatem confirmare festinantes. Certum autem est, quod impia intentio est ista vindicantium, ut si eis evenerit, non praedicetur Deus verbum homo factus esse, nec sancta Gloriosa semper Virgo Maria Dei Genitrix praedicetur. Haec enim Theodorus & Nestorius in suis Conscriptis impie exposuerunt, & qui Epistolam scripsit, in eablasphemat. Nos igitur sequentes sanctos Patres, et volentes rectam fidem sine quadam macula in Dei Ecclesiis praedicari, et impiorum conatum resecare, primum quidem et in vestris vos degentes Ecclesiis interrogavimus de praedictis tribus capitulis, et vestram nobis voluntatem manifestam fecistis, pro qua et comprobavimus vos, quod indubitanter et cum omni alacritate rectam fidem confessi estis, et impiam condemnastis. Quoniam vero et post condemnationem a vobis factam in eisdem ipsis permanent quidam eadem impia tria 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 Capitula vindicantes, ideo vocavimus vos ad regiam Vrbem, hortantes, communiter convenientes, quam habetis pro his voluntatem, iterum manifestare, &c. Adhortamur igitur etiam vos de his disceptare: Scire etenim vos volumus, quod nos ea quae a Sanctis quatuor Conciliis, Niceno, Constantinopolitano, Ephesino primo, et Chalcedonensi de una eademque fide exposita et definita sunt, et de Ecclesiastico statu regulariter disposita, servabimus et defendemus, et ea sequimur, et omnia quae consonant istis suscipimus et amplectimur. Quicquid autem non consonat istis, vel a quacunque persona scriptum inveniatur contra ea quae de una eadem{que} fide a sanctis quatuor Conciliis, vel uno ex his, definita sunt, hoc tanquam alienum, omnino pietatis execramur; sequimur autem in omnibus sanctos patres et Doctors sanctae Dei Ecclesiae, id est, Athanasium, Hilarium, Basilium, Gregorium Theologum, & Gregorium Nyssenum, Ambrosium, Theophilum, Johann. (Chrysostomum) Constantinopolitanum, Cyrillum, Augustinum, Proculum, Leonem, & omnia quae ab his de fide recta, & ad condemnationem Haereticorum conscripta & exposita sunt, suscipimus, &c. After which he prescribes the Bishops what points they should debate in this General Council, and then concludes; Omnia igitur praedicta cum omni subtilitate disceptantes, sicut Sacerdotes decet, in mente habentes Dei timorem, & futurum judicium, & nihil pietati & rectae fidei & veritati, & Dei gloriae & honori praeponentes, in mente autem habentes et Apostolicam pronuntiationem quae contra eos qui contraria rectae fidei tradunt prolata est, manifest dicentem, quod licet Nos vel Angelus de Coelo evangelizaverit vobis praeterquam quod evangelizavimus vobis, anathema sit, scientes autem & Petri Apostoli praeceptum dicentis, Parati semper estote ad satisfactionem omni petenti vos rationem de spe quae in vobis est, celeriter de his quae interrogavimus vestram manifestate voluntatem. Cum enim qui de recta fide interrogatur diu protrahit, nihil aliud est nist abnegatio rectae confessionis.
In this Council the Emperor appointed some of his Nobles and Judges to be presidents, to take an account of, and direct the Bishops in their proceedings: who after Pope Vigilius his refusal to appear in the Council; Gloriosissimi Iudices dixerunt, Nos quidem hoc quod jussi sumus à piissimo Imperatore implevimus, & imus ad ejus palatium in ejus obsequium permansuri; vos autem Dei timorem prae oculis habentes celerem finem imponere causae dignamini, convenientem his quae a sanctis quatuor Conciliis de fide recta definita sunt, scientes quod piissimus Imperator specialiter jussit nobis dicere vestrae Sanctitati, quod ipse quae a sanctis quatuor Conciliis de una eademque fide definita et judicata sunt, et servavit, et servat, et vindicavit, et vindicate, et omnia quidem quae convenient his quae ab iisdem Sanctis Conciliis pro recta fide definita sunt, et suscipit et servat; omnia autem contraria his quae ab ipsis de fide recta judicata sunt, et rejicit, et aliena de Ecclesia judicat esse.
This most godly Emperor particularly summoned Pope Vigilius (of whose orthodoxy he doubted) to this Council, both by himself, by his Judges presiding in it, and by Deputies sent to him from the Council; who frequently admonished him, et proposuerunt iussionem piissimi Imperatoris Papae, ut una cum omnibus conveniret, to debate with the Council, and conclude the 3. Chapters; who yet (as the Council attests, and Bellarmine, and Baronius confess,) Neque per se, neque per Legatos interfuit, sed noluit interesse; (though then at Constantinople) whereupon this General Council was held and proceeded without him. Nec enim justum est tam Christianissimum Imperatorem vel fidelem populum scandalizare ex dilatione ejus, upon pretence, that there were many Eastern Bishops there, pauci vero cum eo: facere autem per semetipsum in scriptis suam sententiam, & offerre piissimo Domino (so he styled Justinian) Ideo enim & inducias postulasse ab ejus Serenitate, ut intra ease suam manifestaret sententiam. During the Councils Sessions, Pope Vigilius published his Apostolical Constitution, and definitive sentence in defense of the Three Chapters: Which Constitution and sentence of his, this General Council contradicted, anathematised even in the cause of faith, censuring his definitive opinion as heretical; condemning the Catholic faith, and justifying the heresy of Nestorius, as Bellarmine himself confesseth: All the godly Bishops in the cloze of the 6. Collation cried out unanimously; Multis Annis Imperatorem, orthodoxum Imperatorem multis annis. And in the Conclusion of the 7. Session or Collation they all give him this Encomium: Sancta Synodus dixit, Evidenter et nunc Deum placans intentio piissimi et tranquillissimi Imperatoris ostensa est, qui omnia semper fecit, et facit quae sanctam Ecclesiam et recta dogmata conservant, qui et modo recitatas Chartas direxit manifestantes et ipsas, quod nec latuit aliquem alienam ab initio esse istorum Capitulorum impietatis sanctam Dei Ecclesiam. Et Christianissimus quidem Imperator mercedem pro his habebit de Christo magno Deo, qui talia multiplicare solet: nos autem Orationes quotidianas facientes pro ejus Serenitate, pro tribus Capitulis altero die adjuvante Deo Synodicam sententiam proferemus. This Emperor ratifying the definitions of this Council by his royal assent and Decrees, afterwards writ a Confession of his own faith; wherein he refutes and anathematizeth all Heresies condemned by former Councils, in nature of an Imperial Decree, which he enjoined to be observed within his Empire, sending it to Pope John the 2d. and approved by Pope Agatho his Successor, printed in Surius with this Title; Edictum Piissimi Imperatoris Justiniani, fidei Confessionem continens, & refutationem haereseos quae adversantur Catholicae Ecclesiae, &c. With this Note in the Margin; Confessio Justiniani Imperatoris, Erudito, Pio, et Catholico Imperatore digna. The ground of his compiling and publishing it, is thus expressed in the Prologue: Scientes quod nihil aliud sic potest misericordem Deum placare, quam ut omnes Christiani unum idemque sapiant in recta & immaculata fide, nec sint dissentiones in sancta Dei Ecclesia; necessarium putavimus, &c. to compile and publish this his Edict and Confession of Faith for these ends. Upon reading whereof Pontianus, a Bishop, writ thus to him. Exultat autem spiritus noster hoc firmiter te piissime esse Imperator, quod Apostolica fides praedicat, credentes: quod à rectae credulitatis tramite non declines. Talem enim decet esse Imperatorem pium, justum, fidelem, qualem te nos esse cognovimus. Yet notwithstanding all these deserved Encomiums of his transcendent Piety, Christianity, Orthodoxy, Zeal, &c. Cardinal Baronius is so much enraged against this godly Emperor for his proceedings against Pope Silverius, and Vigilius, and for his Ecclesiastical Laws, that like another Hercules furens he most unchristianly belies, slanders, reviles, and damns him to the pit of hell, as the most illiterate, unworthy, impious, tyrannical, presumptuous, heretical wretch that ever breathed; What? Christian Princes, such a one as Justinian to make Laws for Popes, or Bishops? Laws concerning faith, &c. who should receive all such Laws from, and only obey the Laws made by Popes and Prelates. Vides quanta iactura cum Principes indicere advent ipsis Sacerdotibus leges, a quibus sancitas servare ipsi debent. Then slandering this most learned Emperor, as homo penitus illiteratus, adeo ut nec alphabetum aliquando didicisset, illiteratus Theologus, legere nescius; ut qui nec prima elementa calluit, qui nunquam legere sciverit, vel ipsum foris inscriptum titulum Bibliorum; Fecit analphabetum Imperatorem repent palliatum apparere Theologum; Clero ut sibi subditum aggressus erat praescribere leges. Sacrarum legum conditorem agit, de Sacerdotibus leges ferre, in eisque poenas statuere praeter jus fasque praesumens. Ille furore percitus; mente amotus, correp • us malignospiritu, agitatus a Satana, Sacrilegus, &c. a quo accepturi essent Leges Episcopy. Such a one as this Justinian to make Laws for Bishops? What is it else but to confound all things? Confundi omnia necesse est; Canones ipse conculcat, penitusque confundet Ecclesiasticam oeconomiam; Sicque omnem in Ecclesia dissolveret ordinem, faceretue ex regno coelorum ergastulum infernorum. Ne suitor ultra crepidam, &c. Yea he not only taxeth him of Curiosity, temerity, and arrogancy, for meddling in sacred affairs, but for a perverse mad-man, an Antichrist, setting up his chair, throne, in the temple of God, and exalting himself above all that is worshipped; making Sacrilegious Laws for exercising Infidelity, and writing Edicts for heresy, And that when he died ad supplicia apud infernos luenda profectus est. This insolent, impudent Cardinal had quite forgotten, First, not only the presidents of King David, Solomon, Hezekiah, and others in the Old Testament, making Laws for Priests and Levites in matters of Worship, Order, &c. but of Constantine the Great, Theodosius & other his religious Predecessors Ecclesiastical Laws, mentioned in this General Council. Secondly That Pope Agatho himself in the 6. general Council of Constantinople, in his Proposals and Confession of the Orthodox faith, received, professed in the Church of Rome, sent to the Emperor Constantius, & this Council, gives this honorable testimony of Justinian his Orthodox faith, Edicts, Book in defense of the Catholic faith: Justinianus Augustus, cujus fidei rectitudo quantum pro syncera confession Deo placuit, tantum rempublicam Christianam exaltavit. Et uti{que} ab omnibus gentibus ejus religiosa memoria veneratione digna censetur, cujus fidei rectitudo per Augustissima ejus Edicta in toto orbe diffusa laudatur: quorum unum quod ad Zoilum Alexandrinum praesulem adversus Achephalorum haeresin missum est pro Apostolicae fidei rectitudine satisfacere sufficiens, cum hac nostrae humilitatis suggestione vestrae tranquillissimae Christianitati dirigentes per praesentium latores (as Delegates to him & this Council under him of 120 Bishops) offerimus, 3ly. That this Pope and the whole Synod of Rome in their Epistle to their Delegates sent to the Emperor and Council, and Instructions to them read in this General Council; after their mention and applauses of the Piety, Orthodoxy, and Zeal of the Emperors Constantine the Great, Theodosius, and Martianus, in summoning the Councils of Nice, Constantinople, Ephesus and Chalcedon, against Arius and other Heretics, instantly subjoin Justinian, who summoned the Council of Constantinople, as excelling all the former godly Emperors in Piety and Zeal: Et sicut extremi quidem, praestantissimi tamen omnium, magni illius Iustiniani, cujus et virtus, ita et pietas omnia in meliorem ordinem restauravit: cujus justitia fortissimae vestrae clementiae principatus virtutis quidem conatibus Rempublicam Christianam tuetur, et restaurat in melius, &c. 4ly. That this Universal Synod of Constantinople in their 10 Action caused Justinians Book against Heretics to be publicly read, as of far greater Authority then any of the Fathers there alleged. Item, relectum est in eodem Codicillo testimonium Iustiniani piissimi Imperatoris er libro contra Nestorianos, et Acephalos. Item, relectum est ex eodem Codicillo testimonium eiusdem sanctae memory Iustiniani, ex dogmatica Epistola, ad Zoilum sanctissimum Patriarcham Alexandriae. Quae duo testimonia collata sint similiter ad librum membranaceum, qui est de bibliot hec a venerabilis hujus Patriarchy. 5ly. That Actio 14. the whole Council styled him 4. or 5. times one after another. Iustinianus quondam divinae, et divae memory Imperator, and his Empresse as often Theodora Divae memory, in their examination of the forgeries inserted by some Heretics into the Acts of this Council held under him. 6ly. That in their acclamations to Constantine, they give him this Title as a badge of his greatest honor, orthodoxy and piety, Novo Iustiniano aeterna memoria: which they oft repeated in several Letters: 7ly. That Actio 18 this whole 6th. General Council in their Sermo acclamatorius to the Emperor Constantine there publicly read, gave this Encomium of him, Post haec Justiniano piissimo, &c. And Canon 1. style him, Justinianus piae memory. 8ly. That Actio 18. the Emperor Constantine himself stiles him, Justinianus Divinae memory, in his Edict ratifying this Council. 9ly. That Mansuetus Bishop of Milan, and the whole Synod of Bishops under him in their Epistle and Confession of faith sent to the Emperor Constantine and this General Council, after their commendation of Constantine, Theodosius magnus, and Martianus, praestantissimi & Christianae religions amatores, (who summoned the Councils of Nice, Constantinople, Ephesus, and Chalc • don,) give this Character of Justinian, Demptis his omnibus, deinc • ps Christianissimo Iustiniano Imp: cuius cum nomine et opera micuerunt, existentibus quibusdam qui sanctam Chalcedonensem Syno • um sub naevo offensionis rejicere inconsideratis vacibus jactitabant, tunc a praefato Principe iterato in regia urbe Constantinop: Concilio congregati sunt 160. reverendi Patres, &c. sanctam & immaculatam orthodoxam fidem viventib • s sententiis roborantes, firmissimam adsertionem confirmaverunt. If this whole General Council, together with the Synods of Rome, Milan, the Emperor Constantine, Pope Agatho himself and other godly Bishops gave these high Encomiums of Justinians transcendent piety, orthodoxy, constancy, learning and knowledge, within an 120. years after his decease, How impudent, impious, injurious is Cardinal Baronius above one thousand years after, to slander him for an Heretical, in pious, flagitious, illiterat, damned miscreant? 10ly. Pope Gregory the 1. oft stiles him, Justinus piae memory, for virtue and piety renowned, and to be held in veneration by all Nations. 11ly. Aimonius gives Justinian this testimony, Justinian was a man Fide Catholicus, pietate insignis, aequitatis cultor Egregius; therefore all things prospered under his hand. Otto Frisingensis calls him, Christianissimum ac piissimum Principem, qui Imperium quasi mortuum resuscitavit, &c. as well as the Church. Gothofri • us Viterbiensis terms him, Christianissimum Principum; The whole glory of God was repaired by his virtue, and peace established in the Church, which remained in that stable peace which under him it enjoyed. Wernerus records, He was in all things most excellent; for in him did concur three things which make a Prince glorious; to wit, Power, by which he overcame his Enemies; Wisdom, by which he governed the world by just Laws; and a Religious mind to God's worship, by which he glorified God and beautified Churches. Tritemius assures us, He was deservedly reckoned among Eccle •• astical writers; he expressly mentioning 3. Books which he writ in defense of the Orthodox faith, against Eutiches; and one against the African Bishops; With whom Possevine the Jesuit concurs: Adding, Justinian the Emperor, a religious man, sent to the See Apostolic (or Pope John the 3d.) the Profession of his faith, scriptum chirographo proprio, written with his own hand (testifying his great love to, and care for the Christian Religion. 12ly. Liberatus (who lived under Justinian, and was no well-wisher to him) records; That he writ a Book against the Acephali, and Eutichian Heretics, in defense of the Council of Chalcedon: Therefore Baronius his passages, that he was altogether illiterate, and unable so much as to read, must needs be malicious forgeries. 13ly. Soudas stiles him, A most Catholic and Orthodoxal Emperor. Paulus Diaconus relates; That he governed the Empire, felici sort; and was a Prince for his faith Catholic, in his actions upright, in his judgments just: therefore all things concurred to his good. 14ly. Sebastianus Munster registers of him: He was a just and upright man, ingenious in finding out matters; atque haeresium maximus hostis. Yea Platina gives him this testimony, Justinus his next successor was Nulla in re similis Iustiniano; for he was wicked, covetous, ravenous, a contemner both of God and man. 15ly. Procopius gives him this Encomium, That Justinian seemed to have been ordained to the Imperial dignity by God, that he might repair the whole Empire, and likewise the Church of God: For he built the most magnificent Church Sophia in Constantinople, comparable to Solomon's Temple, the mirror of all ages, with 37. Stately Churches in Constantinople, Antioch, Jerusalem, and other great Cities, besides many Abbeys, Churches, Hospitals; so that Nulla satietas honorandi Deum eum cepit, as Procopius relates, asserts. And Evagrius (who being an Eutichian, was most despiteful to him) gives him this testimony,
I have the longer insisted in clearing Justinians Ecclesiastical Supremacy in matters of faith, worship, over all Ecclesiastical persons, and Popes themselves, with his piety as well as Regality in making, collecting the forecited Ecclesiastical Laws; because they are most punctual to my present Theam, and most oppugned by Baronius.
Agapetus a famous learned Deacon of Constantinople, in his Admonitorium to the Emperor Justinian, hath these memorable passages, Honore quolibet sublimiorem quanto habeas dignitatem, O Imperator, honora supra omnes, qui hoc te dignatus est, Deum, quoniam juxta similitudinem caelestis Regni tradidit tibi sceptrum terrenae potestatis, ut homines doceas justi custodiam. Super omnia praeclara quae regnum habet, pietatis cultusque divini corona regem exornat. Sceptrum Imperii quam a Deo susceperis cogitato quibusnam modis placebis ei qui id tibi dedit; quumque omnibus hominibus ab eo sis praelatus (therefore above the Pope, and all other Prelates) magis omnibus eum honestare festina: porro id ipse honestamentum arbitratur maximum, si quasi te factos a se tuearis, atque ut debiti solutionem benefaciendi munus adimpleas, &c. And he positively asserts; Essentia corporis aequalis cuilibet homini Imperator, potestate autem dignitatis cunctorum praesidi Deo, nec enim habet in terris se quenquam altiorem: oportet igitur ipsum ut Deum, non irasci, ut mortalem non efferri &c. His Imperator non habet in terris se quenquam altiorem, making much against the Popes Supremacy, recited by Antonius Abbas (in his Melissa,) the Roman Censurers in their Index Expurgatorius, Romae excus: Anno 1607. p. 200. and the Spanish Inquisitors in their Index librorum prohibitorum & expurgand. excus. Madreti, Anno 1612. in Agapeto, p. 797. not deeming it expedient totally to expunge it, are contented to yield the Emperors Supremacy in Temporals, by adding this exposition of them in the Margin of future Impressions; Intellige de Potestate politica & seculari: (enough to subvert the Popes Secular Monarchy, asserted by them and their flatteres) when as Agapetus meant it of his Supremacy in Spirituals as well as Temporals, as his precedent and subsequent words assure us, against this false new marginal Gloss. He adds, Imperator ut est omnium Dominus, (therefore the Popes) ita cum omnibus Dei servus existat: his whole Admonitorium tends to prove, that the advancement of Piety, Religion, and God's Worship, is and ought to be all Kings, Emperors chiefest study, care, as well as honor and safety.
Pope Pelagius the 1. in his Epistle to King Childebert, writes, We must endeavor to declare the obedience of our succession unto Kings, quibus nos (even us who are Popes, as well as others) etiam subditos esse sanctae Scripturae praecipiunt; to wit, Rom. 13. & 1 Pet. 2.
Chilpericus King of France accused Pretextatus Bishop of Rhoan for Theft, Treason against him, and divers other crimes, for which he declared se de jure in eum agere potuisse; but yet he summoned a Synod to examine and hear the cause, because he would not seem to cross the Canons: whereupon a Synod being called at Paris, Gregorius Turonensis Episcopus (though a great favourer of Pretextatus,) thus ingenuously professed and told the King: Si quis de nobis (Episcopis) O Rex Justitiae tramitem transcendere voluerit, a te corrigi potest; but if you transgress them, who shall punish you? We speak unto you: If you be willing, you obey; but if you be unwilling, who can condemn you, but he only who hath pronounced that he is just? Not the Pope, nor a whole Synod of Bishops, as this Bishop confesseth. Pretextatus being convicted of the crimes by his own confession, was thereupon apprehended, imprisoned, and afterwards banished by this King, but recalled and restored by King Gunthram his Successor.
This King Gunthram summoned a Synod at Lions against Salonius Ebredunensis Episcopus, and Sagittarius Vaxiensis Episcopus, who being complained against for drunkenness, whoredom, and other crimes, and convicted thereof, were deprived of their Bishoprics, and thrust into a Monastery as Prisoners by the King for a time. Afterwards, complaining to the King that they were unjustly injured by the Synod, they petitioned him, sibi tribui licentiam ut ad Papam urbis Romae accedere debeant. Whereupon Rex annuens petitionibus eorum, datis Epistolis, eos abire permisit. When they came to Rome, and comp •• ined to Pope John of their misery and unjust removal, he writ to the King, desiring him to restore them; which he did. After which they falling into new crimes by bearing arms, murdering and oppressing their Citizens, reviling the King and his mother, drinking and whoring day and night, were again removed by the King from their Bishoprics, and thrust into the Monastery of Marcellus. This King the next year summoned another Synod in urbe Valentina, which met, juxta imperium Domini Gunthrami Regis, pro diversis pauperum querimoniis, &c. Et quia praedictus Rex per virum illustrem Asclepeiadorum referendarium, datis ad Sanctam Synodum Epistolis injunxit, to subscribe what ever he, his Queen, and daughters had given to holy places; they thereupon accordingly subscribed.
About the year 590. Gunthramus Rex Francorum issued this memorable Precept, De observando die Dominico to the Bishops summoned by him to the second Council of Matiscon, & omnibus Pontificibus & universis Clericis, & cunctis Judicibus in regione nostra cons • itutis, beginning thus; Per hoc supernae Majestatis authorem (cujus universa reguntur Imperio) placari credimus, si in populo nostro justitiae jura, & praeceptorum divinorum monita servamus. Dum ergo pro Regni nostri stabilitate, & salvatione Populi, solicitudine pervigili attentius pertractavimus, agnovimus infra regni nostri spatia universa scelera, quae canonibus et legibus pro divino timore puniri consuerunt, suadente adversario boni operis, perpetrari (to the drawing down of God's judgments on them;) which sins he thereupon enjoins the Bishops and Ministers to endeavor to suppress by their Preaching and Holy Lives; Nam nec nos, quibus facultatem regnandi superni Regis commisit authoritas iram eius evadere possumus, si de subiecto populo solicitudinem non habemus: Idcirco hujus Decreti ac definitionis generalis vigore decernimus 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 ut in omnibus diebus Dominicis, in quibus sanctae resurrections mysterium veneramur, quando ex more ad veneranda templorum oracula universae plebis connectio devotionis congregatur studio, praeter quod victum praeparari convenit, ab omni corporali opere suspendantur: enjoining all Bishops and Priests thereon, constanti praedicatione populi universam multitudinem corrigere, &c. And the Judges to punish them according to Law; Concluding, Cuncta ergo, quae hujus Edicti tenore decrevimus perpetualiter volumus custodiri, quia in sancta Synoda Matisconensi, haec omnia sicut nostis, studuimus diffiniri, quae praesenti authoritate vulgamus, wherein were 20. Canons made, (the first, for the strict observation of the Lord's day) which he ratified by this Royal Edict. All the Bishops in this Council concluded, Propterea inde • inenter omnes nos orare oportet, ut Dei omnipotentis Majestas, & Regis nostri incolumitatem solita pietate conservet, & nos omnes illa operari concedat, quae Serenitati ac Ma • estati ejus rite complaceant: instead of quarrelling at his zeal for religion, God's worship, and regal care of his own and his Subjects salvation, for whom he was to give an account to God, who had constituted him their King.
Justus Orgelitanus a Spanish Bishop, present in the 2d. Council of Toledo, in his Explicatio in Cantica Car • icorum, thus expounds these words; [Quia caput plenun •••• :] Hi qui Principali honor in Ecclesia praeminere videntur; quasi caput in Christi corpore adver • enture (not the Pope.) Et qui in ipsa fidelium congregatione Sacramenta visibilia administrant, veluti cincinni de cribuntur: which flow only from the head, and are no part thereof. The Spanish Kings being the Supreme head on earth of the Spanish Church, as will appear by the 3d. Council of Toledo, Anno 589. Regnante gloriosissimo atque piissimo & Deo fidelissimo Domino Reccaredo Rege; cum idem gloriosissimus Princeps omnes regiminis sui Pontifices in unum convenire mandasset in Civitate Regia Toletana; (the Metropolis of Spain;) this pious King sitting in the midst of this Council (where 72 Bishops assembled) made an Oration to them, so soon as they were sat, showing the reasons of its summons, wherein are these remarkable passages, evidencing the supreme care of the orthodox faith, religion, and people's souls, to reside in Kings; and that himself was the instrument raised by God to convert the Goths and Swedes to the Orthodox faith, a Summary whereof he had drawn up, and tendered to this Council to be read, professed, & ratified throughout his Kingdom for the future. Non credimus vestram latere sanctitatem quanto tempore in error Arrianorum, laborasset Hispania, & non multos post decessum genitoris nostri dies, quibus nos vestra beatitudo fidei sanctae Catholicae cognovit esse sociatos, credimus generaliter magnum et aeternum gaudium habuisse, et ideo Venerandi Patres ad hanc vos peragendum congregandos decrevimus Synodum, ut de omnibus nuper advenientibus ad Christum, ipsi aeternas Domino gratias deferatis. Quicquid vero verbis apud Sacerdotium vestrum nobis agendum erat de fide atque spe nostra, quam gerimus, in hoc Tomo conscripta atque allegata, notescimus. Relegatur ergo in medio vestri, et in Iudicio Synodali examinata, per omne succiduum tempus Gloria nostra ejusdem fidei Testimonio decorata clarescat. Susceptus est autem ab omnibus Dei Sacerdotibus, offerente Rege, sacrosanctae fidei tomus, et pronunciante Notario clara voice recensitus est ita, &c. Here this King himself draws up a Confession of his Faith, and commands it to be publicly read in the Synod; which was generally received by all the Bishops and Priests present in this Council, was read with a loud voice in this memorable form. Quamvis Deus omnipotence, pro utilitatibus populorum regni, nos culmen subire tribuerit, et moderamen gentiumnon paucarum regiae nostrae curae commiserit, meminimus tamen nos mortalium conditione perstringi, nec posse felicitatem futurae beatitudinis aliter promereri, nisi nos cultui verae fidei deputemus, et conditori nostro, saltem confession, qua dignus est ipse, placeamus. Pro qua re quanto subditorum gloria regali extollimur, tanto providi esse debemus (Let Baronius, Popes and Popish Prelates observe it, who deny that Kings have ought to do in matters of Faith and Religion) in his quae ad Deum sunt, vel nostram spem augere, vel gentibus nobis a Deo creditis consulere. Caeterum, quid pro tantis beneficiorum collationibus omnipotentiae divinae valemus tribuere? quando omnia ipsius sint, et bonorum nostroum nihil egeat, nisi ut in eum sic tota devotione credimus, quemadmodum per scripturas sacras se ipse intelligi voluit, et credi praecepit? id est, ut confiteamur esse Patrem, qui genuerit ex substantia sua Filium sibi & coequalem et coaeternum: Non tamen ut idem ipse sit natus & genitor, sed persona alius sit Pater, qui genuit, alius sit Filius qui fuerit generatus, unius tamen uterque substantiae in divinitate subsistat. Pater, ex quo sit Filius, ipse vero ex nullo sit alio: Filius qui habeat Patrem, sed sine initio & sine diminutione, in ea, qua Patri coaequalis & coaeternus est divinitate subsistat. Spiritus sanctus confitendus a nobis est et praedicandus, a Patre & Filio procedere, & cum Patre & Filio unius esse substantiae. Tertiam vero in Trinitate Spiritus sancti esse personam, qui tamen communem habeat cum Patre & Filio divinitatis essentiam. Haec enim Sancta Trinitas, unus Deus est; Pater & Filius, & Spiritus sanctus, cujus bonitate omnis licet bona sit condita creatura, per assump • am tamen à Filio humani habitus formam, a damnata progeny reformamur ad beatitudinem pristinam. Sed sicut verae salutis indicium est Trinitatem in Unitate, & Unitatem in Trinitate sentire, ita erit consummata justitia, si candem fidem intra Vniversalem Ecclesiam teneamus, et Apostolicam Vnitatem in Apostolico positi fundamento, servemus. Tamen vos Dei Sacerdotes, meminisse oportet, quantis hucusqae Ecclesia Dei catholica per Hispanias adversae partis molestiis laboraverit, dum & Catholici constanter fidei suae tenerent ac defenderent veritatem, & Haeretici pertinaciori animositate propriae niterentur perfidi. Me quo{que} ut reipsa conspicitis calore fidei accensum, in hoc Dominus excitavit, ut depulsa obstinatione, infidelitatis et discordiae submoto furore, populum qui sub nomine religions famulabatur errori, ad agnitionem fidei, et Ecclesiae Catholicae consortium revocarem. Adest enim omnis gens Gothorum inclyta, et fere omnium Gentium genuina virilitate opinata, quae licet suorum pravitate Doctorum a fide hactenus vel unitate Ecclesiae catholicae fuerit segregata, tota nunc tamen MEO ASSENSUI CONCORDANS, ejus Ecclesiae communioni participatur, quae diversarum gentium multitudinem materno sinu suscipit, & charitatis uberibus nutrit. De qua Propheta canente dicitur: Domus mea domus Orationis vocabitur omnibus Gentibus: Nec enim solum Gothorum conversio ad cumulum nostrae mercedis accessit, quinimo et Suevorum gentis infinita multitudo, quam praesidio caelesti nostro regno subjecimus, alieno licet vitio in Haeresin deductum; NOSTRO TAMEN AD VERITATIS ORIGINEM STUDIO REVOCAVIMUS. Proinde Sanctissimi Patres has nobilissimas gentes, quae Dominicis lucris PER NOS applicatae sunt, quasi sanctum et placabile sacrificium per vestras manus aeterno Deo offero. Erit enim mihi immarcessibilis corona, vel gaudium in retributione Iustorum, si hi populi, qui NOSTRA ad unitatem Ecclesiae SOLERTIA transcurrerunt, fundati in eadem et stabiliti permaneant. Sicut enim DIVINO NUTU NOSTRAE CURAE FUIT HOS POPULOS AD UNITATEM CHRISTI ECCLESIAE PERTRAHERE, ita sit vestrae docibilitatis, catholicis eos dogmatibus instituere, quo in toto cognition veritatis instructi, noverint ex solido errores Haeresis perniciosae respuere, & verae fidei tramitem ex charitate retinere, vel Catholicae Ecclesiae communionem desiderio avidiori amplecti. Caeterum, sicut facile ad veniam pervenisse confido, quod nescia hucusque tam clarissima erraverit gens, ita gravius esse non dubito, si agnitam veritatem dubio cord teneat, atque a patenti lumine (quod absit) oculos suos avertat. Unde valde pernecessarium esse perspexi, vestram in unum convenire beatitudinem, habens sententiae Dominicae fidem, qua dicit, Ubi fuerint duo vel tres collecti in nomine meo, ibi sum in medio eorum. Credo enim beatam sanctae, Trinitatis divinitatem huic sancto interesse Concilio, et ideo, tanquam ante conspectum Dei, ita in medio vestri fidem meam protuli, conscius admodum sententiae divinae dicentis, Non celavi misericordiam tuam et veritatem tuam a congregatione multa. Vel Apostolum Paulum, Timotheo Discipulo praecipientem audivi; Certa bonum certamen fidei, apprehend vitam aeternam in qua vocatus es, confessus bonam confessionem coram multis testibus. Vera est enim redemptoris nostri ex evangelio sententia, qua confitentem se coram hominibus, confiteri dicit coram Patre, et negantem se esse negaturum. Expedit enim nobis id ore profiteri quod cord credimus, secundum caeleste mandatum, quod dicitur, Corde creditor ad justitiam, ore autem confessio fit ad salutem. Proinde, sicut Anathematizo Arrium, cum omnibus dogmatibus et complicibus suis, qui Unigentum Dei filium à paterna degenerem asserebat esse substantia, nec à patre genitum, sed ex nihilo dicebat esse creatum, vel omnia concilia malignantium quae adversus Sanctam Synodum Nicenam extiterunt; ita in honorem et laudem Dei fidem sanctam Niceni observo Concilii, et honoro; ea quae contra eundem rectae fidei Arrium pestem trecentorum decem et octo sancta Episcopalis scripsit Synodus. Amplector itaque et teneo fidem Centum Quinquaginta Episcoporum Constantinopoli congregatorum, quae Macedonium, Spiritus sancti substantiam minorantem, & à Patris & Filii unitate & essentia segregantem, jugulo veritatis interemit. Primae quoque Ephesinae Synodi fidem, quae adversus Nestorium ejusque doctrinam lata est, credo pariter et honoro. Similiter et Chalcedonensis Concilii fidem, quam plenam Sanctitate & Eruditione adversus Eu • ichen & Dioscorum protulit, cum omni Ecclesia catholica reverenter suspicio. Omnium quoque Orthodoxorum venerabilium Sacerdotum Concilia, quae ab ipsis suprascriptis quatuor Synodis, fidei puritate non dissonant, pari veneratione observo. Properet ergo reverentia vestra, fidem hanc nostram canonicis applicare monimentis, & ab Episcopis, vel religiosis aut gentis nostrae primoribus solenniter fidem, quam in Ecclesia catholica crediderunt, audire. Quam renovatam apicibus, vel eorum subscriptionibus roboratam, futuris olim temporibus in testimonium Dei, atque hominum reservatae, ut hae gentes, quas in Dei nomine, regia potestate praecellimus, & deterso antiquo error per unctionem sacrosancti Chrismatis, vel manus impositionem paracletum intra Dei Ecclesiam perceperunt Spiritum, quem unum & aequalem cum Paire & Filio confitentes, ejusque Dono in sinu Ecclesiae sanctae Catholicae collatae sunt, si eorum aliqui hanc rectam & sanctam Confessionem nostram minime credere voluerint, iram Dei cum Anathemate aeterno percipiant, et de interitu suo fidelibus gaudium, infidelibus sint in exemplum. Huic vero confessioni meae, sanctas suprascriptorum Conciliorum constitutiones contexui, et testimonio divino tota cordis simplicitate subscripsi. Then follow the 3. Confessions of faith: viz. Confessio Nicenae Synodi, Credimus, &c. Symbolum CL. Patrum Constantinopolitani Concilii, Credimus, &c. Tractatus Chalcedonensis Synodi. Next, this Kings and his Queens subscriptions, to this his Confession of faith, which was publicly read, Ego Reccaredus Rex fidem hanc sanctam et veram Confessionem, quam una per totum orbem Catholica confitetur Ecclesia, cord retinens, ore affirmans, mea dextera Deo protegente subscripsi. Ego Badda gloriosa Regina hanc fidem, quam credidi et suscepi, manu mea de toto cord subscripsi. Which being read, Tunc acclamatum est in laudibus Dei et in favore Principis ab universo Concilo: Gloria Deo Patri, & Filio, & Spiritui sancti, cui cura est pacem & unitatem Ecclesiae suae Sanctae Catholicae providere. Gloria Domino nostro Jesu Christo, qui precio sanguinis sui Ecclesiam Catholicam ex omnibus gentibus congregavit. Gloria Domino nostro Jesu Christo, qui tam illustrem gentem unitati fidei verae copulavit, et unum gregem, & unum Pastorem instituit. Cui a Deo aeternum meritum, nisi vero Catholico Reccaredo Regis? Cui a Deo aeterna corona, nisi vero Orthodoxo Reccaredo Regi? Cui praesens Gloria et aeterna nisi vero amatori Dei Reccaredo regi? Ipse novarum plebium in Ecclesia conquisitor. Ipse mereatur veraciter Apostolicum meritum, qui Apostolicum implevit officium (Mark these expressions of all those Bishops and Priests) Ipse sit Deo et hominibus amabilis qui tam mirabiliter Deum glorificavit in terris, praestante Domino nostro Jesus Christo, qui cum Deo Patre vivit & r • gnat in unitate Spiritus sancti in secula seculorum.
After this the Bishops, Priests, Nobles assembled in this Council having thus approved, applauded this Kings Confession of his faith, drew up another of their own concurring in form and substance with the Kings, which not only the Bishops & Priests, but likewise, Similiter omnes Seniores • othorum (then present) et permulti Procerum et Illustrium virorum subscripserunt: Having Votes and Subscriptions too in this famous Council, as well as the Bishops and Priests, even in matters of faith: Which their right Pope Nicholas the 1. in his Epistle to Michael the Emperor (about the year 870.) in the case of Ignatius Patriarch of Constantinople, acknowledgeth in these words. Ubinam legistis, Imperatores antecessores vestors Synodalibus Conventionibus interfuisse? etsi forte in quibusdam, tibi de fide tractatum est: quae et omnium communis est; quae non solum ad Clericos, verum etiam ad Laicos, et ad omnes omnino pertinet Christianos. And the Gloss thus seconds. Quod omnes tangit ab omnibus debet approbari; as here it was. Post Confessionem ergo & subcriptionem omnium Episcoporum, et totius gentis Gothicae Seniorum, Gloriosissimus Dominus noster Reccaredus Rex, pro reparandis simul et confirmandis disciplinae Ecclesiasticae moribus, Dei Sacerdotes taliter affatus est, dicens. Regia cura usque in eum modum protendi debet et dirigi, quam plenam constiterit aetatis et scientiae capere rationem. Nam sicut in rebus humanis eminet potestas regia, ita et prospiciendae commoditati comprovincialium major debet esse et providentia. At nunc, beatissimi Sacerdotes, non in eis tantummodo rebus diffundimus solertiam nostram, quibus populi sub nostro regimine positi pacatissime gubernentur et vivant, sed etiam in adjutorio Christi, extendimus nos ad ea, quae sunt coelestia, cogitare, et quae populos fideles efficiant satagimus non nescire. This being the principal part of his Regal office and care.) Caeterum si totis nitendum est viribus, humanis moribus modum ponere, & insolentium rabiem regia potestate refrenare, si quieti & paci propagandae opem debemus impendere; multo magis est adhibenda solicitudo, (mark it) desiderare, et cogitare divina, inhiare ad sublimia, et ab error retractis populis veritatem eis se renae lucis ostendere. Sic enim agit qui multiplici bono se a Deo remunerari confidit. Sic enim agit qui super id, quod ei committitur, auget, dum illi dicitur, Quicquid supererogaveris, ego cum rediero reddam tibi. Ergo quia jam fidei nostrae & confessionis formam plena serie vestra beatitudo recensuit, simul{que} et Sacerdotum nostrorumq, Procerum fides atque confessio sanctitati vestrae perpatuit, hoc adhuc necessario pro firmitate Catholicae fidei nostra Deo supplex instituere decrevit authoritas, ut propter roborandum gentis nostrae novellam conversionem, omnes Hispaniarum & Galiciae Ecclesiae hanc regulam servant, ut omni sacrificii tempore ante communicationem corporis Christi et sanguinis, iuxta Orientalium partium morem, unanimiter clara voice sacratissimum fidei recenseant Symbolum, ut primum populi, quam credulitatem teneant fateantur, & sic cord fide purificata ad Christi corporis & sanguinem percipiendum exhibeant, &c. De caet • ro autem prohibendis insolentium moribus mea vobis consentiente • cl mentia, sententiis terminate districtioribus, & firmiore disciplina quae facienda non sunt, prohibete, et ea quae fieri debent immobili constitutione firmate. Whereupon they drew up 23. Canons to this purpose according to this Kings direction; who ratified them by this ensuing Royal Decree, wherein the heads of them are all recited.
Edictum Regis de Confirmatione Concilii. Gloriosisimus Dominus Reccaredus Rex, universis sub Regimine nostrae potestatis existentibus. Amatores nos sui divini favoris veritas, nostris principaliter sensibus inspiravit, ut causa instaurandae fidei ac disciplinae Ecclesiasticae, Episcopos omnes Hispaniae nostro praesentari culmini juberemus. Pracedente autem diligenti et tanta deliberatione, sive quae ad fidem convenient, seu quae ad morum correctionem respiciant, sensus maturitate, & intelligentiae gravitate constant esse digesta. Nostra proinde authoritas id omnibus, ad regnum nostrum pertinentibus jubet, ut quae definita sunt in hoc sancto Concilio nulli contemnere liceat, nullus praeterire praesumat. Capitula enim quae nostris sensibus placita et disciplinae congrua, a praesenti conscripta sunt Synodo, in omni authoritate, sive Clericorum, sive quorumcunque omnium, observentur et maneant. Then reciting their heads, he concludes, Has omnes constitutiones Ecclesiasticas quas summatim breviterque perstrinximus, sicut plenius in Canones continentur, manere perenni stabilitate sancimus. Si quis ergo Clericus aut Laicus harum sanctionum obediens esse nosuerit, si Episcopus, Presbyter, Diaconus aut Clericus fuerit, ab omni Concilio excommunicationi subjaceat. Si vero Laicus fuerit, & honestioris loci persona est, medietatem facultatum suorum amittat fisci juribus profuturam; si vero minoris loci persona est, amissione rerum suarum mulctatus, in exilium deputetur. Flavius Reccaredus Rex, hanc deliberationem, quam cum sancta diffinimus Synodo, confirmans subscripsi.
It is very observable that this King Reccaredus by his power, piety, and example converted all the Bishops, Clergy, Nobles and others of the whole Gothish Nation, from the Arian Heresy which they anathematized, to the Orthodox faith, as they all thus acknowledged in this Council. Tunc Episcopy omnes una cum Clericis suis, Primoresque gentis Gothicae, pari consensione dixerunt, Licet hoc jam olim conversionis nostrae tempore egerimus, quando secuti gloriosissimum Dominum nostrum Reccaredum Regem ad Ecclesiam transivimus, et perfidiam Arrianam, cum omnibus superstitionibus suis anathematizavimus, pariterque abjecimus: After which protesting their unanimous, cordial believing, embracing, profession of the Kings Orthodox faith, they denounced many Anathemaes against the Arian heresy, and each branch thereof; subjoining this ingenuous confession of their Conversion from their heresy, by this Kings means, and their cordial embracing of his faith. Comfitemur, nos ex heresy Arriana toto cord, tota anima, & tota mente nostra ad Ecclesiam catholicam fuisse conversos. Nulli dubium sit, nos, nostrosque decessores errasse in heresy Arriana, & fidem Evangelicam, atque Apostolicam nunc intra Ecclesiam Catholicam didicisse. Proinde fidem sanctam quam religiosissimus Dominus noster patefecit in medio Concilii, et manu sua subscripsit, hanc et nos tenemus, hanc confitemur pariter et suscipimus, hanc in populis praequicare, atque docere promittimus. Haec est vera fides, quam omnis Ecclesia, dum per totum mundum tenet, Catholica esse creditor, & probatur, Cui haec fides non placet, aut non placuerit, sit Anathema Maranatha in adventu Domini nostri Jesu Christi, &c. All of them unanimously embracing; subscribing, professing perpetually to adhere to that Confession of the Catholic faith, which this their religious King (who converted them) had made and read unto them in this Synod; anathematizing all such who disliked, or assented not thereunto.
I have transcribed these Speeches, passages, Confession, and Charter of Confirmation of this pious King and Synod even in Spain itself (where the Pope now most predominates) because they justify the Emperor Justinians Ecclesiastical Authority, Laws, Proceedings, (so much decried by Baronius) demonstrate the care and duty of the ancientest Christian Kings in Spain and elsewhere to promote the orthodox faith, true worship, service of God, conversion, salvation of their Subjects souls as the principal means of their temporal and eternal felicity: and utterly subvert the antichristian assertions of Popes, Popish Canonists, Prelates, Priests; Quaecunque a Principibus terrae in ordinibus, vel in Ecclesiasticis rebus decreta inveniuntur, authoritatis nullius esse monstrantur, cum Laici de • rebus Ecclesiasticis nihil possunt constituere; That this matter is so clear, that no secular Prince from the beginning of the world till this day, can be named, who by the ordinary power of a Prince (without the gift of Prophecy or special Revelation) did laudably meddle with Religion, as a Judge, or ruler of spiritual causes, &c. And refutes the received answer of Civilians and Canonists on Justinians most excellent Law concerning Bishops and Priests, to this Question, Ad quid se intromittat Imperator de Spiritualibus vel Ecclesiasticis, cum sciat ad se non pertinere? To which if any answer be given, it must be principally this: Dic, quod authoritate Papae hoc facit; by whose Authority neither any pious Emperors, nor this Spanish King ever held, summoned Councils, or made, confirmed the recited orthodox Confessions of faith, nor their Ecclesiastical Laws or Constitutions, but by their own Regal Supremacies.
Pope Gregory the 1. surnamed the Great, most frequently prays to God for the Emperor Maurice, and stiles him his Lord, and most excellent Lord: adding, Deus vos universo mundo praeesse constituit. Potestas Dominorum meorum caelitus data est super omnes homines; himself subjecting his Papal Miter to his Imperial commands, not out of mere humility, but bounden duty and conscience; as his Ego sum servus vester, O Imperator, ego vestrae jussioni subjectus; ego quod debui erolvi, qui Imperatori obedientiam praebui, attest. He begins one of his Epistles to him thus, Inter animarum curas, et innumerabiles solicitudines quas indefesso studio pro Christianae reipublicae regimine sustinetis, magna mihi, et universo mundo saetitiae causa est, quod pietas vestra Custodiae fidei, qua Dominorum fulget Imperium, praecipua solicitudine semper invigilat. Vnde omnino confido, servat vos Deus, causa Religiosae mentis amore tuemini; ita Deus vestras Majestates sua gratia tuetur et adjuvat. Another Epistle begins thus, Omnipotens Deus, qui pietatem vestram pacis Ecclesiasticae fecit esse custodem, ipse vos fide servat, &c. Pro qua re totis precibus deprecamur ut bonum hoc Omnipotens Deus Serenitati Dominorum, piae{que} eorum soboli, et in praesenti seculo, atque in perpetua remuneratione retribueret. And he concludes another Epistle to him thus, Omnipotens autem Deus serenissimi Domini nostri vitam, et ad pacem sanctae Ecclesiae, et ad utilitatem Reipublicae Romanae (both coupled together by him, as his office, duty in and towards both alike) per tempora longa custodiat. In another Epistle, Leontiae Augustae, he thus prays to Almighty God; ut cor vestrae pietatis sua semper dextra teneat, ejusque cogitations caelestis gratiae ope dispenset, Ouatenus tranquillitas vestra rectius valeat sibi servientes regere, quanto Dominatori omnium noverit minus deservire. In amore catholicae fidei faciat Defensores suos, quas fecit ex benigno opere Imperatores nostros. Infundat vestris mentibus zelum simul & mansuetudinem, ut semper pro fervore valearis, et quicquid in Deo exceditur, non inultum relinquete, et si quid vobis delinquitur, parcendo tolerare, &c. Yea he thus declaims against and censures that Title of Universal Bishop, and Head of the Universal Church, which his successors so much contend for, as Antichristian, Ego fidenter dico, quod quisquis se Vniversalem Sacerdotem vocat, vel vocari desiderat, in elatione sua Antichristum praecurrit, quia superbiendo se caeteris praeponit. Yea he tells Maurice the Emperor, that this Title is, contra statuta Evangelica, contra Canonum Decreta; That Nullus unquam praedecessorum suorum hoc tam prophano vocabulo uti consenserit. Quia si unus Patriarcha universalis dicetur, Patriarcharum nomen caeteris derogetur. Si unus Episcopus vocatur Vniversalis, tota Ecclesia corruit. What would he have said of his successors think you, who not only challenge this Title de Jure, but the Titles of Rex Regum, & Dominus Dominorum, Deus, & Vice-Deus too?
Isiodorus Episcopus Hispalensis, thus resolves; Sub religions disciplina seculi Potestates subjecti sunt: & quamvis culmine regio sint praediti, vinculo tamen fidei tenentur astricti, ut et fidem Christi suis legibus praedicent, et ipsam fidei praedicationem moribus bonis conservent. Principes seculi nonnunquam intra Ecclesiam potestatis adeptae culmina tenent, ut per eandem potestatem disciplinam Ecclesiasticam muniant. Caeterum intra Ecclesiam potestates necessariae non essent, nisi, ut quod non praevalet Sacerdos efficere per doctrinae Sermonem, potestas hoc imperet per disciplinae terrorem. Sane per regnum terrenum coeleste regnum proficit, ut qui intra Ecclesiam positi contra fidem et disciplinam agunt, rigor Principum conterantur, ipsamque disciplinam quam Ecclesiae humilitas exercere non praevalet, cervicibus superborum potestas Principum imponat, et ut venerationem mereatur, virtute potestatis impertiat. Cognoscant Principes seculi Deo et debere se rationem reddere propter Ecclesiam quam a Christo tuendam recipiunt. Nam sive augeatur par et disciplina Ecclesiae per fideles Principes, sive solvatur, ill ab eis rationem exiget, qui eorum potestati suam Ecclesiam credidit. What more punctual to our Proposition (That Princes have the chief care of the Church, and their people's souls, for which they must give an account to God:) then this his resolution? He hath much more to the same effect, which I pretermit.
The Bishops and Priests convened in the 4. Council of Toledo (whereof this Isiodor Hispalensis was one) religiosissimi Sisenandi Regis Hispaniae atque Galliciae, imperiis atque jussis, ut communis agitaretur de quibusdam Ecclesiae disciplinis tractatus; thus express themselves in the Prologue to the Canons therein made; Primum gratias Salvatori nostro Deo omnipotenti egimus, post haec antefato ministro ejus excellentissimo & glorioso Regi, cuius tanta devotio extat, ut non solum in rebus humanis, SED ETIAM IN CAUSIS DIVINIS SOLICITUS MANEAT: Who when this Council was set, pro merito fidei suae, cum Magnificentissimis & Nobilissimis Viris ingressus, religiosa prosecutione Synodum exhortatus est, ut paternorum decretorum memores, ad confirmanda in nobis jura Ecclesiastica studium praeberemus, & illa corigere, quae dum per negligentiam in usum venerunt, contra Ecclesiasticos mores lic • ntiam sibi de usurpatione fecerunt. Talibus ergo ejus monitis gaudentes, necessarium extitit iuxta eius nostrumque votum, contractare quae competunt, sive in Sacramentis divinis, quae diverso atque illicito modo in Hispaniarum Ecclesiis celebrantur, seu in moribus prave usurpata noscuntur. In this Council not only Bishops, Priests, Deans, but the Nobility of Spain, et Laici qui electioni Concilii inesse meruerunt, were present. After all their Canons for confirmation of the Christian faith, reformation of manners in the Clergy and Laity, and repressing the exorbitances of Heretics and Jews, Can. 74. they add a Canon pro robore nostrorum Regum, & stabilitate gentis Gothorum, denouncing a solemn excommunication against all persons who contrary to their Oath of Allegiance and duty should attempt any Treason against the Kings person, life, or usurp the Crown, &c. And then conclude the Acts of this Council with this Prayer. Pax & salus & diuturnitas piissimo & amatori Christi Domino nostro Sisenando Regi, cujus devotio nos ad hoc salutiferum decretum convocavit: Corroboret ergo Christi gratia regnum illius, gentisque Gothorum in fide Catholicae annis & meritis; protegat illum usque ad ultimam senectutem summi Dei gratia, & post praesentis Regni gloriam ad aeternum regnum transeat, ut sine fine regnet, qui in seculo feliciter imperat, ipso praestante qui est Rex Regum, & Dominus Dominorum, cum Patre & Spiritu sancto in secula seculorum. Amen. Definitis itaque his, quae superius comprehensa sunt, annuente religiosissimo Principe, placuit, deinceps nulla re impediente, à quolibet nostrum, ea quae constituta sunt temerari, sed cuncta salubri consilio conservari.
The 5. Council of Toledo hath this Prologue; Gratiarum actiones Deo omnipotenti persolvimus, &c. propter gloriosa Principis nostri Chintillani Regis intia, ob cuius salutis & felicitatis constantiam supernam imploramus Clementiam; qui in medio nostri coetus ingressus cum Optimatibus et Senioribus Palatii sui supplex se omnium orationibus commendavit suosque fideles ita facere sancta exhortatione coegit, atque hanc institutionem quam ex praecepto ejus, & devoto nostro sancimus divina inspiratione praemisit, as one; or permisit, as another Copy renders it. Can. 7. decrees, Ut in omni Concilio Episcoporum Hispaniae, universalis Concilii Decretum (to wit, Toletan. 4. Can. 74.) quod propter Principum nostrorum est salutem constitutum, peractis omnibus in Synodo publica voice deb • at pronunciari, quatenus saepe replicatum auribus, vel assidnitate iniquorum men's territa corrigatur, quae ad praevaricandum & oblivione & facilitate perducitur. Can. 8. they grant the King power to dispense offenses against the Canons of this Council. In his omnibus quae praemisimus potestatem indulgentiae in culpis delinquentium Principi reservamus, ut jurta bonitatis suae ac pietatis moderamen, ubi emendationem presfexerit mentium, veniam tribuat culparum. After their thanks to God, they conclude; Post haec gratias excellentissimo gloriosissimo Principi nostro Chintillano regi peragimus, cujus ardor fidei et bonae intentionis, et unitatis concordiam nobis tribuit, et fiduciam charitatis. Donet ei Dominus & de inimicis triumphum, & de beatitudine gaudium, custodiat cum protectione assidua, muniat bonae voluntatis suae circums • ectione iutissima, cujus regnum manet in secula seculorum.
The 6. Council of Toledo summoned by this King Suintilla, (who was present in it with his Nobles) Can. 2, 3. recites, That inspiramine summi Dei excellentissimus & Christianissimus Princep • Chintillanus, ardore Fidei inflammatus, cum regni sui Sacerdotibus, praevaricationes & superstitiones Judaeorum eradicare elegit funditus; nec sinit degere in regno suo eum, qui non sit Catholicus: ob cujus fervorem fidei gratias Domino omnipotenti coelorum agimus; eo quod ei tam illustrem creavit animam, et sua replevit sapientia; Ipse quoque donet ei & praesentis aevi diuturnam vitam, et in futuro gloriam aeternam; Quocirca consonam cum eo cord et ore promulgamus Deo placituram sententiam, simul etiam cum suorum Optimatum illustrium{que} virorum consensu et deliberatione sancimus, ut quisquis succedendentium temporum regni sortitus fuerit apicem, non ante conscenda • regiam sedem quam inter reliqua conditionum sacramenta, pollicitus fuerit, hanc se Catholicam non permissurum eos violare fidem. Can. 14, 15, 16, 17, 18. they provide for the safety, succession of this King and his posterity, against all Tr • asons, Usurpations, Conspiracies and pretenders: Nefas est enim in dubium deducere ejus potestatem, cui omnium gubernatio superno constat delegata judicio. Concluding the Acts of this Synod thus. Gratias agimus Christianissimo & gloriosissimo Chintillano Principi nostro, cujus studio advocati & instantia collecti sumus; cujus voluntas probata, ordinatio extitit religiosa: Donet ei Dominus optimo Principi diuturnum in seculum triumphum, & in parte justorum perpetuum regnum, felicibusque annis felix ipse in longa felicitate fruatur, & divinae dexterae protectione ubique muniatur.
Seve • inus being elected Pope by the Clergy and people of Rome, Isacius Italiae Exarchus Roman veniens, eum in Pontificatu confirmavit: tunc enim temporis Cleri et populi electio nihil valebat, nisi confirmatio Imperatoris aut eius Exarchi accederet. A strong evidence of the Emperors Supreme Jurisdiction over Popes, not of Popes over them. Honorius his predecessor having heaped up a great mass of monies in Episcopio Lateranensi; Isacius entreated Severinus, ut aliquid in militares sumptus conferret; who denying it, thereupon others stirred up the Roman Army against him; saying, Quid prodest, quod tantae pecuniae congregatae sunt in Episcopio Lateranensi, ab Honorio Papa, & Miles iste nihil subventus habet? Whereupon all the Soldiers, from the youngest to the eldest, besieged and assaulted the Popes Palace, sealed up the Treasury till Isacius came from Ravenna to Rome; qui misit omnes Primates Ecclesiae singulos per singulas Civitates in exilium, ut non fuisset qui ei resistor debuisset de Clero; and then entering the Popes Palace continued there 8. days, until he had seised on and removed all the Treasure, part whereof he sent to the royal City of Constantinople to Heraclius the Emperor. So little Sovereign Authority had Popes in that age over the Emperor, or his Officers; who patiently submitted to this plunder, without thundering out any excommunication against the Soldiers, Officers, or Emperor.
To pass by the 1. and 2. Councils of Bracara, summoned ex regali praecepto gloriosissimi atque piissimi Ariamiri Regis, (about the years 640, and 642.) adspirante sibi Domino, as their Proemes recite. The 7th. Council of Toledo (summoned Studio & jussu amatoris Christi Chindasiundi Regis nostri) cap. 1. provides against Perfidious Clerks and Laymen, who in foreign parts plotted Treason against the King and Kingdom, in necem regis seu eversionem; that they should be excommunicated, forfeit all their estates, and made uncapable to enjoy them, unless the King should please to allow them some part thereof upon their submission: and after 5. other Canons of Ecclesiastical affairs, No • autem universali Deo, & glorioso Chindasiundo Principi, ob cujus votum in hanc urbem sancta devotione convenimus, gratias unanimiter offerentes, optabili annisu deposcimus, ut sanctae Ecclesiae catholicae fidei semper ac pacis cumuletur effectus, & memorato Principi cum prosperitate praesentis regni futuri etiam largiantur praemia gaudii, &c.
There falling out some differences between Paulus Patriarch of Constantinople, (a proud imperious Prelate) and Pope Martin; this Pope by command of the Emperor Constantine the 2d. was apprehended at Rome in the Church of our Savior called Constantiniana, by Theodorus the Exarch and others, brought Prisoner from Rome to Constantinople, and banished into a place called Chersona, where he died; for refusing to subscribe a Book sent to him by the Emperor, through Paulus the Patriarch his direction, which Pope Martin conceived to be heretical.
In the 8. Council of Toledo, jussu orthodoxi atque gloriosi Recessuinthi regis congregati) he pia religione plentissimus, & summo laudum Titulo gloriosus, entering into this Council as soon as they took their places, made an Oration to them, there related; grates deferens Deo virtutum, quod suae jussionis implentes Decretum in unum fuissemus adunati Concilium. Then tendering them a Tome or Book containing the Confession of his faith (as his Predecessor K. Reccaredus did in the 3. Council of Toledo) and what things else he desired to be done and voted in, by this Council; he exhorted them; ut quaecun{que} illic tenentur asscripta, valido attendatis intuitu, sagaci perscrutamini studio, et quaecun{que} extiterint placita Deo, vestri oris ad nos sacro referantur oraculo. The Council, Accepto deinde oblato nobis Tomo, agent Domino gratias, acclamavimus Gloria in excelsis Deo, &c. Post eidem sacro Principi benediximus, reseratoque Tomo, haec inibi contexta reperimus; which were read. It begins with the confession of his faith, which he recommended to the Council, wherein there is this memorable Passage: Primo ita{que} coram se reverentia vestra habeat; quod nosse non ambigit, me orthodoxae fidei veram, sanctam et synceram regulam, de cord puro et conscientia bona plenissime habere, sicut eam sancta at{que} Apostolica traditio doceat, si cut eam sancta Synodus Niceae constituit, sicut Constantinopoli sanctorum Patrum congregatio definivit; sicut Ephesini primi coetus unitas affirmavit; sicut Chalcedonensi Concilii definitio protulit. Hanc cum fidelibus servans, ad hanc salvandos infidels invitans, in hanc subjectos populos regens, hanc propriis gentibus tenendam insinuans, hanc populis alienis annuncians; ut in illa glorificans Deum, et inter mortals nos summae divinitatis felicitas assequatur, et in terra viventium haereditas a me gloriae capiatur. Then relating what good works he desired to do, and to be done by himself and others, to adorn, advance this faith, that it might not prove a dead faith; he concludes and subscribes it, thus. Item subscriptio. In nomine Domini Flavius Recessuinthus Rex hanc fidei & bonae voluntatis meae deliberationem manu mea subscripsi. This whole Council relecta Tomi pagina, cum glorificassemus Deum de fidei principalis auditu, et de bonae voluntatis ejus effectu; drew up a uniform profession of their faith, and other Canons answerable to the Kings: Which being subscribed by the Bishops, Abbots, & viri illustres officii Palatini, (even 18. Earls and Dukes, besides others) were ratified by the King. This Council by a Decree in the name of the King; made a Law concerning the Lands and goods purchased by their Kings, which of them should go with the Crown, and which they might dispose of to their Sons: These Councils being all properly Parliaments, wherein the King and Nobles sat, voted, subscribed, as well as Bishops and Priests, and made Civil Laws for the King & kingdom, as well as Ecclesiastical for the orthodox Faith and Church.
The 9. Council of Toledo, Anno 655. with the 10th. 566. and the Council of Emeritan, Anno 666. were all summoned by this King Recessuinthus his command; who prescribed what they should decree, ratified their Canons, enjoyed their special praises and prayers to God, Obsecrantes ejus misericordiam largam, ut serenissimo nostro & amabili Christo Recessuintho Principi glorioso, ita praesentis vitae felicitatem impendat, ut Angelicae beatitudinis gloriam post longaeva tempora concederet; Enacting, that everyone who attempted anything contra salutem Principum, gentis{que} aut patriam, violated his Oaths of allegiance to them, mox propria dignitate privatus, & loco & honor habeatur exclusus; reserving only a power and liberty to the King to restore him to his place or honor, or both, if he saw cause. And the 1. Council of Cabellon in France (summoned about the same year (656) ex evocatione & ordination gloriosi Domini Clodovei Regis, pro zelo religions, vel orthodoxae Fidei dilection, & to reform what was amiss or wanting in the Church) made the like prayers for him.
The Bishops assembled in Aurelianensi Concilio 1. summoned by K. Clodoveus the 1. An. 500. when they had concluded and drawn up 33. Canons upon particular heads, recommended to them by this King, sent and submitted them to his Majesty with this preface. Domino suo Catholicae Ecclesiae filio Clodoveo Gloriosiss. Regi, omnes Sacerdotes quos ad Concilium venire jussistis. Quia tanta ad Religions Catholicae cultum gloriosae fidei cura vos excitat, ut Sacerdotalis mentis affectu Sacerdotes de rebus necessariis tractaturos in unum colligi jusseritis, secundum vestrae voluntatis consultationem et titulos quos dedistis, ea quae nobis visa sunt definitione respondimus, ita ut si ea, quae nos statuimus, etiam vestro recta esse judicio comprobantur, tanti consensus Regis ac Domini Majori authoritate servanda, tantorum firmet sententia sacerdotum. Their Canons being all subjected to his will, to alter, reject or ratify them according to his royal pleasure, without whose authority they were invalid.
The 11. Council of Toledo was convened, Excellentissimo & religiosissimi Vuambani principis praecepto; Cujus providae solicitudinis voto, et lur Conciliorum renovata resplenduit, & alterna charitas se mutuo in corrigendis, et instruendis moribus, excitavit; dum & aggregandi nobis hortatu Principis gloriosi facultas data est, et opportuna corrigendis praeparata est disciplina. They cloze up their Canons and Synod with their thanks, and this prayer for him: Post haec religioso Domino & amabili Principi nostro Vuambano, Regi, gratiarum actiones persolvimus, cujus etiam studio aggregati sumus. Qui Ecclesiasticae disciplinae nostris seculis novus reparator occurrens, omissos Conciliorum ordines non solum restaurare intendit, sed etiam annuis recursibus celebrandos instituit, ut ad alternam morum correctionem annuo tempore alacriter concurrentes; juxta Prophetae vaticinium, quod in nobis defractum est, alligetur, & quod abjectum est, reducatur. Det ergo eidem Principi Dominus pro hujus sacrae sollicitudinis voto, & cursum praesentis vitae in pace transire; et post diuturna tempora ad se in pace remissis iniquitatibus pervenire, qualiter & felicia tempora ducat, & felix cum omnibus quibus principatur ad Christum sine confusion perveniat; ut quia per eum corona nostri ordinis in melius restauratur, coronam futuri regni capiat, ex hoc in regione vivorum regnans cum Christo in secula seculorum, Amen.
The 3. Council of Bracara, summoned the same year by this King Vuambanus, concludes with these thanks to God, him, & prayer for him; Gratias ita{que} Omnipotenti Deo peragimus; posthaec sit pax, salus & diuturnitas piissimo, & amatori Christi Domino nostro Vuambano Regi, cujus devotio nos ad hoc decretum salutiferum convocavit; divinam postulantes clementiam, ut gloria Christi regnum ejus corroboret usque ad ultimam senectutem, praestante ipso qui cum Patre & Spiritu sancto vivit, & gloriatur in Trinitate Deus in secula seculorum, Amen.
It is evident by Fredericus Lindebrogus his Codex Legum Antiquarum, Legis Wisigothorum, lib. 1, 2. & Lex Burgundiorum, Lex Bohemorum, & Lex Longobardorum; that these Councils of Toledo forecited, and those under Chilperick and other Kings of France and Italy, were in nature of parliaments; wherein these Kings made and promulgated Ecclesiastical Laws, intermixed with their Temporal, by the advice and assistance Principum, Ducum, Optimatum & Primatum consulente multitudine; as well as of their Bishops and Clergy, who only did what they prescribed and directed them.
The 6. General Council of Constantinople was convened by the religious Emperor Flavius Constantine Pogonatus, who summoned Donus then Bishop of Rome to come to this Council, as well as George Archbishop of Constantinople, whom he stiles in his summons, or Divalis sacra, universalis Patriarcha, as well as Donus Archbishop of old Rome, & Universalis Papa: Which summons, by reason of Donus his death before the Council, was delivered to his Successor Pope Agatho, who sent two Delegates in obedience to the Emperors command, to this Council; wherein the Emperor himself sat President, with many of his Great Officers and Nobles, as the Acts of this Council record. The 1. Action or Session begins thus. In nomine Domini Dei & Salvatoris Jesu Christi, imperantibus a Deo cosonatis et Serenissimis nostris Dominis Flaviis, Constantino quidem piissimo, et a Deo decreto Magno Principe, perpetuo Augusto et Imperatore anno 27. et post consulatum ejus a Deo institutae mansuetudinis anno 13. die 7. mensis Novembris indictione nona, PRAESIDENTE IIDEM PIISSIMO & CHRISTO DILECTO MAGNO IMPERATORE CONSTANTINO, in secretario sacri Palatii, quod cognominatur Trullus; et ex jussione ejus a Deo instructae serenitatis, praesentibus et audientibus Niceta glorioso exconsule Patricio, & magistro Imperialium officiorum, Theodoro glorioso exconsule Patricio, & Comite Imperialis obsequii, & Substratega Thraciae, Sergio glorioso exconsule Patrici • , Paulo glorioso exconsule Patricio, Juliano glorioso exconsule Patricio, & militari logotheta, Constantino glorioso exconsule Patricio, & Curatore Imperialis domus Hormisdae, Anastasio glorioso exconsule Patricio, & locum agent Imperialis comitis excubiti, Joanne glorioso exconsule Patricio, & dispositore Orientalium provinciarum, Petro glorioso exconsule, Leontio glorioso exconsule & domestico imperialis mensae; (all named, placed before the Popes Delegates, the Patriarch of Constantinople, and all other Patriarchs, Archbishops, Bishops, throughout all the Acts of this Council.) The Council being sat, Theodorus and Georgius Presbyters, and John the Deacon, representing Pope Agatho his person and his whole Synod at Rome, as their Proctors, spake thus to the Emperor; Benignissime Domine, secundum directam sacram a Deo instructa vestra fortitudine ad sanct: Papam, demandati sumus ad piissima vestigia a Deo confirmatae vestrae Serenitatis, una cum ejus suggestione, necnon et cum altera ejus Synodica suggestione adaeque facta, &c. quas et obtulimus a Deo coronatae fortitudini vestrae, &c. After which Constantine piissimus Imperator, dixit, (several times repeated) directing as President what should be done and read, throughout the 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. and all other Actions and Sessions; which as they begin in like form as the first, Presidente Piissimo Imperatore, &c So this Emperor ordered all the proceedings in them, as Supreme Judge and Moderator, throughout the Council, and Paulus magnificus à Senatis, & Imperialis Secretarius, registered all the proceedings, minding them every Sessions what they had done, where they left off, and how they should proceed, as Piissimus Imperator dixit, Sufficiunt quae & hodierna die relecta sunt, reliqua vero in sequenti Secretario relegantur. Monuit vestra pietas & haec Sancta Synodus; Sufficiunt quae hodierno die acta sunt, Gloriosissimi Judices dixerunt, &c. Constantine Imperator dixit, Edicat Sanctum & Universale Concilium; si cum consensu omnium Episcoporum promulgata est, definita, &c. evidence. In the 4th Action, Pope Agathoes Delegates humbly moved the Emperor, that his and the Synod of Rome's Suggestions made and delivered by them to the Emperor might be read, si placet. Constantine piissimus Imperator dixit, Relegantor. Whereupon they were produced and publicly read; wherein the Pope and his Council of Bishops held at Rome, thus humbly acknowledge the Emperor to be their Sovereign Lord, and they to be subject to his power and commands in matters divine and Ecclesiastical, as well as Temporal: Dominis piissimis & Serenissimis Victoribus ac Triumphatoribus, amatoribus Dei & Domini nostri Jesus Christi Constantino Majori Imperatori, Heraclio & Tiberio Augusto, Agatho Episcopus, Servus servorum Dei, Magnam atque mirabilem, non indesinenti gratiarum action Serenissimi Domini consiteor consolationis oportunitatem exhibere dignatus est, piissimum tranquillae mansuetudinis vestrae propositum, quem ad stabilitatem divinitus commissae reipublicae Christianae, ejus concessit dignatio, ut Imperialis virtus atque Clementia a Deo, per quam Reges regnant, qui Rex Regum, & Dominus Dominantium est; & curet et quaerat ejus immaculatae fidei veritatem, ut ab Apostolis atque ab Apostolicis patribus est tradita, inquirere vigilanter, &c. After which making this recital of the Emperors summons to that Council directed to his Predecessor, he subjoins, His itaque mansuetissimi rerum Domini, divalibus apicibus animatus, & ad spem consolationis de profundis angoribus alleviatus, sum meliori confidentia paulatim, quae per mansuetissimae fortitudinis vestrae sacram, dudum praecepta sunt, efficaciter promptam obsequentiam exhibere ut personas, &c. pro obedientiae satisfaction inquirerem, et cum Consilio consamulorum meorum Episcoporum, &c. ut ad piissimae tranquillitatis vestrae vestigia properarent, hortarer, &c. Ideoque Christianissimi Domini filii, secundum piissimam jussionem a Deo protegendae mansuetudinis vestrae, PRO OBEDIENTIA QUAM DEBUIMUS (mark it) non pro confidentia eorum scientiae quos dirigimus, praesentes confamulos nostros, Abundantium, Joannem, &c. Pro quibus flexo mentis poplite suppliciter vestram ad mansuetudinem semper intentam clementiam deprecamut, ut, juxta benignissimam atque augustissimam Imperialis sacrae promissionem, acceptatione eos dignos efficiat, &c. Non enim nobis eorum scientia confidentiam dedit ut ad pia vestra vestigia eos auderemus dirigere, sed hoc Imperialis vestra benignitas clementer jubens hortata est, et nostra pusillitas, quod jussum est, obsequenter implevit. Language inconsistent with pretended Papal Supremacy. After which this Pope tendered by them in writing to the Emperors an account of his and the Roman Churches faith out of Scriptures, former Councils and Fathers, which was read, inferring Eximenda proinde, ac summis conatibus, cum Dei praesidio liberanda est sancta Dei Ecclesia Christianissimi vestri Imperii, de talium doctorum erroribus, &c. Haec autem ideo Deum omnipotentem felicibus vestrae mansuetudinis ad emendandum credimus reservasse temporibus, ut locum et Zelum ipsius Domini nostri Jesus Christi, qui vestrum Imperium coronare dignatus est, facientes in terris, pro ejus Evangelica et Apostolica veritate JUSTUM JUDICIUM PROFERATIS, (of which this Pope acknowledgeth the Emperors Supreme Judges) Quia dum humani generis Redemptor atque Salvator, sit injuriam passus, nunc usque sustinuit, vestraeque fortitudinis adspiravit imperio, ut ejusfidei causam (sicut aequitas exigit, & sanctorum Patrum, sacrarumque Generalium quinque Synodorum decrevit instructio) exequi dignemini, et redemptoris ac conregnatoris injuriam de suae fidei contemptoribus per ejus praesidium ulciscamini, propheticum illud vaticinium cum imperiali clementia magnanimiter adimplentes, quia Rex et Propheta David ad Deum loquitur; Zelus domus tuae, inquiens, comedit me. Unde pro tali Deo placito zelo collaudamus, illam beatam vocem audire à creatore omnium meruit: Inveni David virum secundum cor meum, qui faciat omnes voluntates meas. Cui & in Psalms pollicetur, Inveni David servum meum, oleo sancto meo unxi eum: manus enim mea auxiliabitur ei, & brachium meum confortabit eum: ut cujus causam conflagranti studio elaborat Christinae clementiae vestrae piissimus Principatus efficere, remunerationis gratia, omnes actus fortissimi eorum Imperii felices et prosperos faciet, qui in suis sacris Evangeliis repromittit, inquiens, Quaerite primum regnum coelorum & haec adjicientur vobis. Omnes enim ad quos sacrarum apicum pervenit notitia, & quia sic benigniter augustae magnanimitatis vestrae mansuetu • in • s est demonstratus intentus, innumer as gratiarum actiones & incessabiles lands, admirati de tantae Clementia magnitudine propagatori vestri fortissimi imperii persolverint, quia vere ut pussimi et aequissimi Principes quae De • sunt, cum Dei timore dignati estis peragere. Unde & laus ab omnibus Nationibus Christianis, & per • nnis memoria, et frequens oratio pro sospitate, triumphalibus, ac perfectis victoriis concedendis, ante Christum Dominum, cujus causa est, effundantur, quatenus supernae majestatis terrore perculsae Gentium nations sub sceptris vestri robustissimi Principatus humiliter colla prostervant, et piissimi regni vostri continuetur potentia dum temporali Imperio aeterni regni succedit perennis felicitas. Nec enim poterit aliud simillimum inveniri, quod vestrae invictissimae fortitudinis divinae Majestati commendat Clementiam, quam ut repulsis a regula veritatis erroribus Evangelicae atque Apostolicae nostrae fidei ubique illustretur et praedicetur integritas, &c. Obsecro itaque piissime Auguste, atque una cum mea exiguitate Omnis anima Christiana suo flexo genu suppliciter deprecatur ut etiam hoc ad redintegrationem perfectae pietatis conregnatori Christo Domino hostiam acceptibilem offerre jubeatis; verbum impunitatis concedentes et liberam loquendi facultatem unicui{que} loqui volenti, & verbum impendere pro fide, quatenus omnes unanimiter pro tanto & tam inestimabili bono per cunctum vitae suae spatium divinam Majestatem glorificent, & pro incolumitate atque exaltatione fortissimi vestri Imperii, unanimiter incessabiles Christo Domino preces effundant. Piissimorum Dominorum imperium gratia superna custodiat, eisque omnium gentium colla substernat. Moreover this Pope Agatho, and the Synod of Rome, begin their Epistle to these Emperors, and Instructions to their Delegates in this General Council, thus, Piissimis Dominis, ac serenissimis Victoribus ac Triumphatoribus dilectis filiis Dei & Domini nostri Jesu Christi, Constantino magno Imperatori, Heraclio & Tiberio Augustis, Agatho Episcopus, Servus servorum Dei, cum universis Synodis subjacentibus Concilio Apostolicae sedis. Omnium bonorum spes inesse praenoscitur, dum Imperia • e fastigium ejus, a quo se coronatum, et hominibus praefectum ad salubriter gubernandum dignoscit, veram de eo confessionem, qua sola prae omnibus muneribus delectatur, inquirit fideliter, et vivaciter amplecti desiderat. After which they style Rome a servile City to the Emperor, Concilium quod in hanc Romanam urbem servilem vestri Christianissimi Imperii, &c. Subjoyning, Praeterea satisfaciendum est nostro exiguo familiatui apud Serenissimorum Dominorum nostrorum clementiam pro tarditate missarum ex Concilio nostro personarum, quas dirigi per suam Augustissimam sacram vestrum piissimum fastigium jussit. For which they render a satisfactory reason. Then pray, that the Confession of the faith they had sent by their Delegates might be confirmed. Obsecrantes, ut à Deo coronato vestro imperio favente, haec eadem omnibus praedicari, atque apud omnes obtinere jubeatis, ut Deus, qui veritatem & justitiam diligit, omnia prostera vestra serenissimae dignitatis temporibus donet, in quibus Apostolicae praedicationis pietatis veritas fulgeat, meliori ac prospero successu rerum fortissimae tranquillitatis imperium laetari de hostium subjectione concedens. Suscipere itaque dignamini piissimi Principum, à nostra humilitate directos Episcopos, cum reliquis Ecclesiasticis ordinis viris, atque religiosis servis Dei, cum solitae tranquillitatis clementia, quatenus exipsorum testimony cum gratiarum action in propria revertentium, apud omnes Nationes laus Clementiae vestrae celebrescat, sicut magni illius Constantini, cujus post obitum ladabilis fama nihilominus viget, cujus insigne non tantum potestatis est, sed pietatis: cum quo illud sacratissimum Concilium 318. Antistitum in Nicaea civitate in defensione consubstantialis Trinitatis convenit: & sicut Theodosii magni, cujus inter alias ejus virtutes, singularis pietas praedicatur; quo advitente per sancti Spiritus gratiam 250 Patrum sententia, qui eis inspirabat, Spiritus sanctus consubstantialis Patri & Filio praelicatus est, & sicut egregii veritatis amatoris Martiani Principis, qui & primum Concilium Ephesinum, utpote Catholicam & Apostolicam fidem praedicans a sancta Chalcedonensi Synodo suscipi fecit, et errores qui accreverant, de Dei Ecclesia repulit: Et sicut extremi quidem, praestantissimi tamen omnium, magni illius Justiniani, cujus ut virtus, ita et pietas omnia in meliorem ordinem restauravit; cujus instar fortissimae vestrae clementiae Principatus virtutis quidem conatibus Rempublicam Christianam tuetur, et restaurat in melius, pietatisque studiis Catholicae succurrit Ecclesiae, ut in Vnitate verae ac Apostolicae confessionis perfectius copuletur, quam nunc usque nobiscum sancta Romana servat Ecclesia, quatenus syncerae pietatis arcanum, tuba clarius per totum Orbem praedicetur, et ubi hujus verae confessionis synceritas pii Vestri Imperii favoribus obtinet, laus simul ac meritum Serenissimi vestri Imperii praedicetur, ut cum pietatis laudibus, etiam regni eorum Deo annuente dilatentur insignia, quosque verae pietatis invitat Confessio, impietatis fortitudo possideat. All these expressions of this Pope and his whole Council, resolve 1. That they all in most humble and dutiful manner acknowledged these Emperors to be their Sovereign Lord's; and that they owed all humble cheerful obedience to their Summons and commands, even in matters of Faith, Religion, and Church-affairs. 2ly. That the right of summoning General Councils, and ordering, examining, confirming the Votes, Confessions of Faith made by them, belonged to Emperors, not to Popes, who were both summoned and came in person, or sent their Proxies to them in obedience to their Summons. 3ly. That the principal care, defense, propagation, preservation, perpetuation of the Orthodox faith and true worship of God, belongs to Christian Emperors, not to Popes or Bps. 4ly. That God had specially advanced them to the Empire for this very end; That this was the principal part of their charge, office, care; and that God himself had made, Constantine, Theolosius, Martianus, Justinian; and these present Emperors, (not Popes and Bishops) the principal Instruments of establishing, propagating, preserving the Christian Orthodox faith, suppressing Heresies, Schisms, advancing true piety, and Christian peace, Unity throughout the Churches of Christ, &c. All which are since reputed Heresy, and Sacrilegious encroachments (like King Uzziahs) on Popes, Bishops, Priests Hierarchies, Offices, by ambitious Popes and Prelates.
In the 14. Action the frauds and impostures added, and thrust into the Acts of the 5. General Council concerning Pope Vigilius and others, were examined by the Original parchment copies there produced upon Oath, by George a Deacon Library-keeper to the Archbishop of Constantinople, where the Emperor Justinian, & Glorisissimi Judices, & Sanctum Concilium dixerunt; & directed the proceedings in this Examination. And the Council often cry out, Sancti Quinti Concilii sempiterna memoria. Multos annos Imperatori Constantino, Magno Imperatori multos annos. Pacifico Imperatori, multos annos. Conservatori rectae fidei multos annos. Fili Dei da illi vitam; Fili Dei, da victoriam illi. After which, Gloriosissimi Judices & sanctū Concilium dixerunt, Sufficienter quidem habent quae hodierna die gesta sunt; Polychronius autem religiosus Presbyter & Monachus, in subsequenti ad nos perducatur, de propria fide sua interrogandus. Whereupon Actio 15. Residentibus per ordinem Gloriosissimis Patriciis & Consulibus omnibusque venerabilibus Episcopis; Gloriosissimi Judices & Concilium dixerunt: Ingre • iatur Polychronius: who tendered them an heretical Book and Confession of his faith (which this confident Heretical Impostor presumed would raise a dead man to life if laid upon him; which he there laying on a dead body experimented before the Synod and people, with no success, but derision, and an exclamation by the people; Novo Simony Anathema, novo Seductori populi, Anathema:) Notwithstanding, he obstinately persisting in his Heresy, thereupon was degraded and anathematized; which done, Gloriosissimi Judices & Sanctum Concilium dixerunt, Sufficiunt quae hodierna die acta sunt. In the 16 Action there is the like proceeding; with a Gloriosissimi Judices dixerunt, Edicat sanctum & Universale Concilium, si quicquam de his quae ad scrupulosiorem indagationem pertinent, relictum est super praesenti Capitulo, &c. Sancta Synodus dixit, Sufficienter quidem habent, &c. Actio 17. They read and subscribe the Confession of their Faith made in that Synod: clozing it with these Acclamations, Christo dilecto multos annos. Orthodox omnes credimus. Illuminatorem Pacis Domine conserva. Martiano novo Constantino, aeterna memoria. Novo Justiniano Constantino, aeternamemoria. Qui deposuit Haereticos, Domine conserva; anathematizing all these Heretics by name. Actio 18. Pr • siadente eodem piissimo & a Christi dilecto Constantino magno Imperatore, he sitting in this Council, Theodorus the Patriarchs Notary, spake thus unto him; Maximae pietatis exist it cognitio, tranquillissime Domine, principaliter quae ad culturam divintatis attinent praecipuam diligentiam adhibere dehinc causas quae Christo amabili Reipublicae competunt recta consideratione dirigere, quod profecto benign peragitis, mansuetissime omnem quidem secularium causarum sollicitudinem reponens, pro divinis vero curam et studium per Spiritus sancti gratiam assumens. Et hic vester est acceptabilis ornatus pietatem adversus Diaboli accersire malitiam, et contra impietatis ejus cohortem, sacrum aggregare collegium, &c. Then tendering him the Synods confession of faith, (read & subscribed by the Synod the day before) to be read again in the Emperors presence, Constantine piissimus Imperator, dixit, Edicat sanctum et universal Concilium, si cum consensu omnium Episcoporum promulgata est definitio, quae ad praesens relecta est: Sanctum Concilium exclamavit: Omnes ita credimus, Vna fides, Omnes id ipsum sentimus; Omnes consentientes et amplectentes subscripsimus. Orthodoxi omnes credimus. Haec est fides Apostolorum, haec est fides Patrum, haec est fides Orthodoxorum, Multos annos Imperatori: Integritas duarum naturarum Christi, tu declarasti; Luminarium pacis, Domine conserva. Martiano nova Constantino aeterna memoria, Omnes haereticos tu effugasti, Dejectorem haereticorum Domine conserva; Dividentes et con • undentes tu persequutus es. Absit invidia a vestro Imperio. Deus custodiat foritudinem vestram. Deus regnum vestrum & Imperium vestrum pacificet. Vestra vita, orthodoxorum vita est. Coelestis Rex, terestrem conserva. Per te universals Ecclesiae pacificatae sunt. Nestorio, & Euticho & Severo, anathema, &c. Omnibus haereticis anathema. Which ended, Constantine Imperator dixit, Deum testem proferimus sancto & universali vestro Concilio, quod absque quolibet favore & invidia, principale desiderium et zelus extitit nobis, irreprehensibilem esse immaculatam nostram orthodoxam Christianorum fidem, et cum stabilitate nos eam conservare in nomine Dei, secundum doctrinam & traditionem quae tradita est nobis tam per Evangelium, quam per sanctos Apostolos, & per statuta Sanctorum quinque Universalium Conciliorum, Sanctorumque probabilium Patrum, et non mediocriter nos pro hoc desiderium coarctabat, ex quo (jubente Deo nostro) authoraliter accepimus solium imperii nostri. Cum ergo Deo complacuit tempus concedere, invitavimus fieri collectionem vestram, ad considerandum vobis Sanctas Dei Scripturas, omnemque vocis sive assertionis novitatem, quae adjecta est ad intemeratam nostram Christianorum fidem, in his vicinis temporibus a quibusdam prava sentientibus expellendam, mundissimamque nobis hanc contradendam (sicut praedictum est) quatenus, secundum Sancta & universalia quinque Concilia & statutae Sanctorum Venerabilium Patrum, ita eam et nos custodiamus usque in mortem, &c. Immediately after his Speech concluded, Sancta Synodus exclamavit, Multos annos Imperatori, Christo dilecto Imperatori, multos annos; Pium et Christianum Imperatorem Domine conserva, Orthodoxam fidem tu confirmasti. Definitio Orthodoxa est; contradicenti huic definitioni anathema; Qui contradixerit huic definitioni Nestorianus est: Qui non susceperit hanc definitionem Eutichianista est. Eutichianis anathema, Omnibus Christo rebellibus Haeresibus anathema. Aeterna memoria Imperatori. AEternum permaneat vestrum Imperium. The Emperor rendering them his hearty thanks for their pains in this Council, Sanctum Concilium dixit, Piissime & tranquillissime Domine, Sermonem acclamatorium ad Deo amabilem vestram potentiam, juxta morem composuimus, et si placuerit pietati vestrae, hunc perlegi jubete. Constantine piissimus Imperator dixit, Acclamatorius sermo qui compositus est a vestro Concilio, deferatur & Relegatur. Qui delatus est, & in his sermonibus relect. est. In this Oration they use these memorable pasages to the Emperor. Vos enim per Christum benign regnatis, Christus vero per vos Ecclesis suis pacem delegit impartiri, &c. Quid vero est, et praesertim Imperatori decebilius, QUAM PRAE OMNIBUS PIETATE ADORNARE SUBJECTOS, PER QUOD ET IN CAETERIS FELICITETUR RESPUBLICA? Veruntamen vestris divalibus praeceptis acquiescentes, tam antiquae Romae et Apostolicae summitatis pontificatus Antistites, quam nos humiles, Christi tamen Sacerdotes atque ministri, &c. (Let Popes observe their predecessors subjection to this Emperors supreme commands in coming to this Council, &c.) Then applauding the Piety, Zeal of Constantine, Theodosius, Martianus, and Justinian in summoning and ratifying the former General Councils; they thus conclude. Gloria in excelsis Deo, in terra pax, decantantes, dum Christo omnipotenti complacuit suscitare Principem Deo dilectum, qui unitatis Ecclesiarum mediator effectus est. Sed O Renignissime Domine & Amator Justitiae, ei qui tibi potentiam largitus est hanc gratiam recompensa, &