Chronological History of Popes Intolerable Usurpations

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, & his quae a nobis gesta sunt signaculum tribue, vestram inscribito Imperialem ratihabitionem, et per Edicta divalia, atque per pias Constitutiones, ex more, eorum omnium firmitatem, quatenus nullus his quae gesta sunt, aut contradicat, novamve quaestionem machinetur. Scito enim Serenissime Imperator, quod nihil horum quae in Synodis universalibus & a probabilibus patribus constituta sunt, falsavimus, verum potius confirmavimus. Etenim omnes unanimiter atque consonanter acclamamus: Domine salvum fac Regem nostrum, qui post te corroboravit fidei fundamentum: benedicito vitam ejus, dirige gressus cogitationum ejus. Conterat virtutem inimicorum suorum, & resistentes ei continuo corruant, quia fecit judicium, & justitiam sempiternam, & periclitanti veritati manus porrexit, populumque tuum salvavit, ad eadem sapere eos concilians. Gaude Civitas Nova Roma Constantinopolis, glorificata nomine principali. Ecce Rex tuus fidelis sedet fortissimus, & accipiet armaturam amulatricem ejus virtutem, indutus est loricam Justitiae, & Sanctitatis circumposuit sibi galeam prudentiam, quae est specula virtutum, & scutum assumpsit inexpugnabile, in Deum pietatem. His armatum eum adspiciant Barbari, & speramus in Deum eos obtemperare dominanti. Laetare Civitas Zion, Cacumen Orbis terrarum atque Imperium. Constantine te purpura praeornavit, et per fidem Coronavit, & Constantine utrisque supercoronavit, Portaeque inferi adversum tuum orthodoxum Imperium non praevalebunt. Gaude, & fiducialiter age Imperator speciosissime: Dominus Deus tuus in te potens; praecingens te virtute, salvabit te: adducet super te jocunditatem & exultationem, ampliabiturque imperium tuum, & exaltabitur brachium tuum et dominabitur cunctis Adversis, Deumque non agnoscentibus atque attestantibus, et lamentabitur quidem hostilitas, gaudebit autem obedientia: quia ego potens sum, dicit Dominus Omnipotens.

Hereupon the Emperor ratified the Confession of their Faith by this his Imperial Edict, into which he inserted it verbatim. In nomine Domini et Dominatoris Jesu Christi, Salvatoris nostri, Imperator Piissimus, pacificus Flavius Constantine, fidelis in Jesus Christo Deo Imperator, Christo dilecto omni populo habitanti in occiduis partibus. Firmamentum ac fundamentum superno nutu creditae nobis Christianissimae existit Reipublicae, sides in Deo inflexibilis et inconcussibilis, in qua Christus Deus noster tanquam propriam Domum suam construxit Ecclesiam, & sicut Rex omnium, imperii nostri sedem constituit, principatusq▪ nobis Sceptra commisit. sicut enim quandam Petram excelsamet sublimem, & ut coeli, terraeque, in consortio constitutam mysticam confessionem, quae in eum cum. Patre et Spiritu est Salvator nobis ostendit, ut per eam tanquam per mediam scalam ad caelestem conversationem reducamur diviniorisque regni potentia coronemur. Super hanc petram cogitationis nostrae gressus infiximus, super quam firmiter stare praecipimur, quamque cautius tenere subjectos praecipimus, ne quisquam, ut minus attentus, exagitetur a maligno et instabili spiritu: expulsusque atque praecipitatus in impietatis voraginem delabatur, &c. Idcirco et nos quae ab eis definita sunt, corroborare atque firmare cupientes. praesens pium edictum dedimus, verae circa divinitatem fidei secundum ecclesiastica statu •• adnuncians confessionem. Then reciting the Confession of the faith therein comprised, he thus proceeds: In hac fide vivimus, et regnamus, et conregnanti nobis Deo conregnare denuo speramus. Hanc Comitem, hinc recedentes habere deposcimus, & cum hac ante Christi tribunal assistere. Ad hanc confessionem omnes hortamur, et deservire Deo nobiscum invitamus, ac super montem excelsum Imperii stantes, praedicamus, atque ecclesiasticam pacem totius populi solennitatem adnunciamus, &c. Si quis vero hominum personis gratiam exhibet, Charitatis autem in Deum aemulatorem se non demonstrate, Praesentemque nostram piam constitutionem non recipit, siquidem Episcopus est vel Clericus, aut Monachico circundatus est habitu, deportationis poenam exolvet. Si vero in ordine dignitatum insertus est, supplicio proscriptionis mulctatur, eique Cingulum adimitur. Si autem idioticae sortis est; ex hac Regia, omnique penitus Civitate extorris addicitur, et super haec omnia, etiam terribilis atque inexpiabilis judicii non effugiet cruciatum.

Besides this general, the Emperor sent a particular coppy of his Edict, (Divinae Jussionis) concerning his ratification of this general Synod, to the Synod at Rome, whereupon, Pope Agatho being dead, and Leo the second succeeding him, writ this Epistle ad Constantinum piissimum August: by way of gratitude, most clearly demonstrating his supreme Ecclesiastical Jurisdiction, care of Religion and of his Subjects souls, as well as of their bodies and estates. Regi Regum in cujus potestate sunt Regna mundi pusilli, cui magnas gratias agimus, qui ita in vobis terrenum contulit Regnum, ut coelestia vos magis ambire concederet. Pius est enim, quod in Deo defixa mente confiditis, quam quod de collato vobis Divinitus honor regnatis. Illud enim vobis, hoc proficit omnino subiectis. Nam triumphalem Paterni Diadematis gloriam nascendo superna miseratione obtinetis, pietas enim vestrae, fructus misericordiae est: potestas autem, Custos est disciplinae. Per illa igitur regia men's Deo jungitur, per istam vero censura subditis adhibetur; illius opes inopes adjuvant, hujus autem sagacitas a vero tramite deviantes emendat. Non enim minor regnantium cura est, prava corrigere, quam de adversariis triumphare, quia ei nimirum potestatem suam serviendo subjiciunt, cujus profecto munere et protectione imperare noscuntur. Unde divinitus praeordinata vestra Christianissima pietas, & habitaculum dignissimum Sancti Spiritus in sui cordis arcano praeparans, quando Caput Ecclesiae Dominum Jesum Christum, verae pietatis regulam amplectendo, concessi sibi ab eo Regni demonstrate authorem, Sanctum venerabile corpus ejus, quae est Sancta Mater Ecclesia, ut syncerus et principalis filius, largiendo atque fovendo inconcussa facit soliditate gaudere. Scriptum est igitur de vobis Clementissime Principum, & de eadem Sancta Ecclesia toto terrarum orbe diffusa; Erunt (inquit) Reges nutritii tui, pariterque scriptum est: Honor Regis judicium diligit, quia dum divina rebus humanis praeponitis, et Orthodoxam fidem curis secularibus incomparabiliter antefertis, quid aliud, quam judicium rectum Dei cultui mancipatis, et sacrificium purissimum atque holocaustum divinae suavitatis odor flagrans, in ara vestri pectoris ejus invisibili Majestati mactatis? Haec de piissimi animi vestri proposito Christianissime Augustorum, efficaciter dici (Dei gratia operante) confidimus, qua sola & error omnis evictus est, & rectitudo Evangelicae atque Apostolicae fidei cum syncera charitatis copula apud cunctos Ecclesiarum Christi praesules obtinetur. Then at large declaring his approbation of this general Synods Confession of Faith, he thus closeth his Epistle: Vicit novus David constantissimus Augustorum non in millibus solum, (nec enim generalem Evangelicae prae • icationis victoriam numerorum vinculis quisquam poterit comprehendere) sed & ipsum Principem, & hostem, & Ducem, ac incentorem omnium malorum & errorum Diabolum, cum suis legionibus atque fautoribus, per arma verae atque Orthodoxae Apostolicae traditionis & confessionis extinxit. Exulta nunc secura Sancta Mater Ecclesia, de liberatate tua saepius impugnata, sed non derelicta. Suscitavit Rex tuus invictissimus Christianorum Principem propugnatorem tuum, benefactorem tuum atque opulentissimum largitorem, cujus studio Orthodoxa fides recollecto splendore toto orbe irradiat, fideles omnes gratiam referentes exultant; infidels maeror atque dejectio comprimit et confundit; Ecclesiae Christi de cunctis oppressionibus liberatae, respirant, donis imperialibus confoventur, principali praesidio muniuntur, quibus et domesticis verbis augusta vestra benignitas Christum imitando pollicetur: Ecce, ego vobiscum sum usque ad consummationem saeculi, ut Domini nostri Jesu Christi, cujus exemplis utitur, aterna ejus Regni perenni gloria patiatur, & in orbem terrarum generaliter atque perenniter ejus imperium dilatetur. Piissimum Domini Imperium gratia superna custodiat, et ei omnium gentium colla substernat. Data Nonis Maiis indictione Decima.

As Pope Leo thus acknowledgeth, applaudeth this Emperors care, zeal to promote, protect, propagate the Orthodox Faith; and professors thereof, suppress all Heresies, and his supremacy in and over all Ecclesiastical persons and causes; so likewise Mansuetus Archbishop of Milan, with all his Clergy, thus acknowledged the Emperors Ecclesiastical supremacy, Hereditary descent, and right to summon general Councils. Domino Serenissimo atque Tranquillissimo, & a Deo Coronato Religiosissimo Constantino Imperatori, Mansuetus Mediolanensis Metropolitanae Ecclesiae indignus Episcopus, vel universa San • la Episcoporum fraternitas, quae in hac magna, Regia Urbe convenit, aeternam in Domino salutem. Si apicem Imperialis fastigii et infulas sacratissimae potestatis; avis et proavis vestris caelitus attributum cognovimus, et pro meritorum actibus ad vos propagatum scimus, dignum est his vos aequiperare vestigiis, quorum et celsitudinem obtinetis. Nec disparilia debent esse instrumenta coelestia, ubi paria possidentur Sceptra Regalia. Aemulari ergo oportet eorum Magisterium, quorum documenta permanent salutaria, &c. Habes quippe probatissime Imperator specula, in quibus tuas actiones imaginari debeas. Then reciting the acts and piety of Constantine the Great, in summoning the Council of Nice against the Arians; of Theodosius in convening the Council of Constantinople against Macedonius; of Martianus & Justinian the Emperors in calling the Councils of Ephesus, Chalcedon, and Constantinople against Eutiches, Dioscorus, and other Heretics; they subjoin, Haec Gloriosissime Princeps antiquorum Patrum statuta, una cum consensu Piissimorum Imperatorum definita, quae convelli vel infirmari nulla ration pietas vestra permittat, &c.

This godly Emperor Constantine deceasing before this Synod ended, Justinianus the 2d. his son, succeeding him, confirmed the confession of the Faith, and resolutions of this general Council, by his Divine Decree, directed to Pope John the 5th. wherein are these observable passages, displaying his Ecclesiastical supremacy, care of Religion, the Orthodox Faith, and his people's souls; and enjoining not only the Patriarchs, Archbishops, Bishops, Clergy, but all his Military Officers, Commanders, Curators, and civil Magistrates, throughout all parts of his Empire to subscribe the confession of Faith therein accorded, which were read before, & then subscribed by them in the Emperors presence. Magnum studium, magnam sollicitudinem nos habentes pro stabilitate immaculatae Christianorum fidei, dehinc namque Clementissimum nostrum Deum adjutorem et susceptorem nostrae serenitatis esse confidimus, adversus omnem inimicum Christo dilectae nostrae Reipublicae dum cognitum est nobis, quia Synodalia gesta, eorumque definitionem, quam et instituere noscitur Sanctum Sextum Concilium, quod congregatum est in tempore Sanctae memory nostri Patris, in hanc a Deo conservandam Regiam Vrbem apud quosdam nostros Iudices remiserunt. Neque enim omnino praevidimus alterum aliquem apud se detinere ea, sine nostra piissima serenitate, eo quod nos copiosos misericordia noster Deus custodes constituit ejusdem immaculatae Christianorum fidei, sed mox addurimus nostros Patres Sanctissimos ac Beatissimos Patriarchas, cum ves • rae Beatitudinis apocrisario, et Sacratissimum senatum, verum etiam Deo amabiies metropolitas et Episcopos qui hic in Regia Vrbe commorantur, et deinceps militantes incolas Sancti Palatii, necnon et ex collegiis popularibus, et ab excubitoribus, insuper etiam quosdam de Christo dilectis exercitibus, tam ab a Deo conservando Imperiali obsequio, quamque ab Orientali Thraciano, similiter et ab Armeniano, etiam ab excercitu Italiae, deinde ex Cabarisianis, et Septensianis, seu de Sardinia, atque de Africano exercitu, qui ad nostram pietatem ingressi sunt, et Iussimus praefatas Synodalium gestorum Chartas in medium adduci, et coram supradictis omnibus lectionem eorum fieri; omnesque diligenter audientes signare ipsas fecimus: eorum auditorum universitas in nostris manibus ease praebuit Chartas, ut debeamus nos tenendo inviolatas conservare ipsas, ut non licentia fuerit in quolibet tempore his, qui timorem D • i nolunt habere, aliquid corrumpere, aut submutare ab his quae inserta sunt in praenominatis Synodalibus gestis, quas totas Chartas been definitas in temporibus Sanctae memory nostri Patris, ex probabilibus Sanctis Patribus, qui propriae linguae et manuum fidem apud Dominum nostrum Iesum Christum verum{que} Deum existentem, confirmasse dinoscitur, et confitentes eam docuisse, nos speramus Clementissimum nostrum Deum, quia usque dum noster spiritus statutus est ex Deo esse, in nobis ipsas Chartas illiba • as et incommutabiles semper conservabimus.

This whole General Synod in their Oration to Justinian, inprimis pium Imperatorem, use these expressions to him, evidencing that God had specially raised him up to defend, preserve, propagate the Orthodox saith, and that it was, yea ought to be his first and principal care, trust, duty, to reclaim his Subjects from sin, and endeavor to promote the salvation of their souls, as well as their temporal welfare. Imprimis, Pio & Christi amantissimo Imperatori Justiniano Sancta & universalis Synodus, Divino Piae vestrae potentiae nutu & decreto congregata in hac a Deo Custodita & regia Civitate, &c. Qui magnam hanc praesentis mundi Navem clavo assidens regit Christus Dominus noster, te Sapientem nobis gubernatorem, Pium Imperatorem, vere praesidem excitavit, dissensantem sermons in judicio, in seculum veritatem servantem, facientem judicium & justitiam in medio terrae, & in via ab omni culpa ac reprehensione aliena procedentem, quem cum sapientia concepisset, eique obstetricis officium praestitisset, pulchre virtutibus eductum & ornatum, divinoque spiritu repletum, orbis terrarum oculum effecit, qui mentis puritate et splendore subjectos aperte iliuminans, cui suam Ecclesiam adhibuit, et legem ejus noctu diu{que} meditari docuit, ad populorum qui sunt sub ejus manibus perfectionem et aedificationem, qui ruo in Deum desiderii ardore Phinehas zelum superas, et pietatis ac prudentiae robore confosso peccato, gregem quoque vitio et eritio subtrahere voluisti. Oportebat enim eum qui post supernum monumentum humani generis gubernaculum suscepisset, non solum id quod ad se pertinet considerare, et quomodo sua a se vita dirigatur; sed et omnes quibus imperat, et maximis fluctibus servare, et a multa prolapsionum errorumque confusion, undique obruentibus improbitatis fluctibus, et humilitatis nostrae corpus perturbantibus, eripere. After which they thus humbly pray the Emperor to ratify their Canons to make them valid and obligatory. Propterea ergo tuae pietatis jussu in hac Dei observatrice & Imperante Urbe congressi, sacros Canones scripsimus. Quamobrem tuam pietatem, ease quae prius in hac Dei observatrice Civitate a congrega •• s sub bonae memory Imperatore nostro patribus editae sunt, voces Tibi adducentes, ut qu • madmodum Ecclesiae scriptis Ecclesiam honorasti, sic et eorum, qu •… per viros pios et synceros decreta sunt, finem obsignes. Dominus autem imperiium tuum stabiliat ac confirmat in pace ac Justitia, & generationum generationibus transmittat, & terrenae quoque potentiae adjiciat, ut etiam coelesti regno fruaris. Which he ratified accordingly.

Gratian, ex gestis Romanorum Pontificum, records this memorable Decree made by the Emperor Constantine P • gonatus in the time of Pope Agatho, about the year 680. Agatho, Natione Siculus, cujus legatione functus Joannes Episcopus Portuensis, die Dominico octavo Paschae in Ecclesia sanctae Sophiae, missas coram Principe & Patriarcha latin celebravit. Hic suscepit ab eo divalem, id est, Regiam Epistolam secundum suam postulationem; per quam relevata est quantitas pecuniae, quae solita erat dari (Imp.) pro ordination Pontificis facienda; sic tamen ut si contigerit post ejus transitum electionem fieri, non debeat ordinari qui electus fuerit, nisi prius Decretum generale introducetur in regiam urbem, secundum ANTIQUAM CONSUETUDINEM, ut cum eorum conscientia et jussione debeat ordinatio prosperare. Item Vitalianus Natione Segnensis (Ann. 665) direxit responsales suos cum Synodica Epistola, JUXTA CONSUETUDINEM, in regiam urbem apud piissimos Principes de Ordinatione sua; To which Gratian prefixeth this rubrick, electus in Romanum Pontificem non ordinetur, nisi ejus Decretum Imperatori primum praesentetur, & confirmationem de sui ordination petiisset, sicut indicat liber Pontificalis in vita sua, as the Century writers affirm.) On which Text Bartholomeus Buxiensis, and Dr. Thierry, (together with Anastatius in vita Agathonis p. 79) thus Comment. Consuetudo erat, quod electio Papae subscripta representaretur Imperatori Constantinopoli; et tunc temporis electus dabat quandam summam pecuniae Imperatori. Ad quam summam relevandam misit Agatho Joannem Episcopum Portuensem Constantinopolim; qui in octavo Paschae in Ecclesia Sanctae Sophiae, latin missam coram Patriarcha & Principe celebravit; et ad suam petitionem accepit Imperiale scriptum, per quod solita quantitas est ei relaxata, ita tamen (mark it) ut electio Pontificis Imperatori semper repraesentaretur, et cum Imperatoris conscientia et jussione, Pontificis ordinatio deberet prosper fieri: (or as Anastatius records it, sic tamen ut si contigerit post ejus transitum electionem fieri, non debeat ordinari qui electus fuerit, nisi prius decretum generale introducatur in Regiam urbem SECUNDUM ANTIQUAM CONSUETUDINEM, & CUM EORUM CONSCIENTIA & JUSSIONE DEBEAT ORDINATIO PROVENIRE.) sicut factum fuit de Vitaliano, cujus electio fuit praesentata ipsis Principibus SICUT CONSUETUDO ERAT. And the Gloss on these words: Quae solita, superadds. Quilibet enim Episcopus dare consuevit aliquid Imperatori in electione sua, dummodo redditus Episcopales excederent duas libras auri. De San. Epis. sect. 4. Et forte tunc cum mos erat, crimen non erat, ut Caus. 32. qu. 4. Sed nonne Imperator commisit Simoniam, relaxando illud jus sub hac conditione, ut consensus ejus requiratur in electione? Sed dic, quod non; quia prius utrumque jus habuit, unde modo alterum potuit remittere; ideo autem petiit (a) Papa hanc consuetudinem tolli, quia continebat speciem mali, ut. 1. qu. 1. emendari. From whence it is irrefragable by these Popes and Canonists joint Confessions, 1. That no Pope could be elected at Rome without the Emperors privity. 2ly. That his election ought to be certifyed by an instrument in writing sent to Constantinople (when the Emperor resided there) and the Emperors assent expressly given to his Election, and also a certain sum of money paid by him to the Emperor, before he ought to be admitted or consecrated Pope. 3ly. That the Emperor ought to issue out an express command for his consecration. 4ly. That this was no innovation, but an ancient known Custom and usage even in Pope Agathoes and Vitalians time, within 650. years after Christ. 5ly. That this was a lawful Right vested in the Emperors, which they never parted with by this Decree, though they mitigared or released the fine or first-fruits, paid upon every new election of a Pope. Therefore the subsequent grants made by Pope Adrian and Leo the 3. to the Emperor Charles the Great and his successors, to elect the Pope, &c. gave them no new right, but were only a preservation of their ancient right used time out mind before. Which will put a period to the Popes late pretended Supremacy over the Emperor.

The 12. Council of Toledo was summoned ex glorioso Eringii Regis jussu, in the first year of his reign; whereto he summoned Omnes in commune religiosos Provinciarum Rectores & Clarissimorum ordinum totius Hispaniae, & illustres aulae regiae viros, who sat and voted therein as well as his Bishops. In the beginning of this Council the King making a short, pious Oration to them, declaring how destructive all sins were to Kingdoms, if not corrected by severe Laws; and how much true faith and piety did advance, secure, honor both Kings and Kingdoms; with his desire to consecrate the beginning of his reign to God, by promoting the one, and suppressing the other: He delivered them a writing containing the sum of what he desired to settle in this Council, with these expressions. Ecce in brevi complexa vel exarata devotionis meae negotia in hujus tomo complicationis agnoscenda perlegite, perlecta discutite, discussa elimatis & discretis titulorum sententiis definite; ut pura et placens Deo vestrarum definitionum valitura discretio, & regni nostri primordia decoret exhortatione justitiae, & errores plebium digna cohibeat severitatis censura. Whereupon they receiving the writing, inserted into the Acts of this Council, pursued it accordingly in their proceedings. First, they began with a public Confession of their faith agreeable to that of Nice, & former Councils. After which they added 13 Chapters more: The 1. whereof declares and confirms the Kings just Title to the Crown; prohibiting from thenceforth all attempts against his Title or Government by word or deed; the other Canons concern the Jews, Religion, and Ecclesiastical affairs: which they clozed with a devout prayer for the King, regnare feliciter, habere de clementia fructum, obtinere de justitia proemium, de pietate trophaeum, &c. the Bishops and Nobles too subscribing them: This King afterwards ratified them by his royal Decree signed with his own hand; commanding them not to be contemned, omitted, violated, subverted by any, but punctually, inviolably, and perpetually observed by all his Subjects under pain of excommunication, confiscation of the tenth part of their goods who had any, and fifty stripes with perpetual infamy to be inflicted on such who had no goods to forfeit.

The 13. Council of Toledo was summoned by the same King Eringius, consisting of all his Nobles and Great Officers, as well as Bishops, to whom he made a pious short speech, and then delivered them a writing containing in gross the things he called them to consult of, and to digest into particular Titles, which they accordingly pursued; the first part of them concerned the forfeiture and confiscations of his Subjects, and the Nobility; the later, Church affairs; All these Councils of Toledo were like our ancient Saxon Councils, consisting of the Nobility and Clergy, and enacting temporal as well as Ecclesiastical Laws, which the King confirmed by his Subscription and Edicts. They began with a Confession of faith; because Praeconabile fignum est, illis semper negotiis interesse, quae & a pietate incipiunt, & per pietatis viscera temperantur; Pietas enim, ut ait Apostolus, ad omnia utilis est.

Constantine Pogonatus the Emperor, by his Divales jussiones, or Imperial Edicts, ad venerabilem Clerum & populum, & foelicissimum exercitum Romanae Civitatis concessit, Ut persona qui electus fuerit ad sedem Apostolicam, e vestigio absque tarditate Pontifex ordinaretur. When as he could not be installed before that time, till the Emperor or his Exarch in Italy had given his Imperial assent to his election.

Anno 685. Pope John the 5. received the Emperor Justinian the 2d his Edictum, confirmans sextam Sanctam Synodum, & alias divales jussiones, concerning several annual rents and payments due to the Emperor from the Church of Rome, which he mitigated, because Ecclesia Romana, annue minime exurgebat persolvere: This Pope yielded all ready obedience to the Emperor as his Sovereign Lord.

Conon being elected Pope after Johns death by the joint consent of the Clergy, Army, and people of Rome, (who were at first divided, the Clergy electing Peter, and the Army Theodorus a Priest:) they all ut mos est, sent their instrument of his election subscribed with their hands, by some of the Clergy and people, to Theodorus the Exarch for his approbation; without which he had not been admitted to the Papacy. Where this Pope received Divalem jussionem Domini Justiniani Principis, for confirmation of the 6. General Synod of Constantinople held by his Father; quam Synodum permisit ejus pietas illis palam & inconcussam perenniter custodire & conservare.

After the death of Conon, the Clergy and People of Rome being divided in their election of a Pope, one part choosing Theodorus, another Paschal, both obstinately maintaining their parties; at last the greater part of the Soldiers and Clergy elected Sergius, & in sacrosanctum palatium, & exinde in Lateranense Episcopium deduxerunt; whereupon Theodorus gave over his pretence, and submitted to Sergius his election; but Paschal would by no means do it, till enforced at last volens nolens; sending privily to John Platyn the Exarch of Ravenna, to come to Rome with his Judges, whither he marched very privately: who forced Sergius to give him not only divers Ornaments antienly hanging before St. Peters Altar; but also One hundred pounds weight of gold, to confirm his election and purchase his peace. If Popes were thus subject to the Emperors Exarchs and chief Officers in Italy; much more then to the Emperors themselves.

The Emperor Justinian An. 710. commanded Theudor his General to apprehend Felix Archbishop of Ravenna, and send him prisoner to Constantinople for his offenses, which being accordingly executed, he had his eyes put out, and was afterwards banished into Pontica; At which time this Emperor sent an Imperial Edict to Pope Constantine, per quam jussit eum ad regiam ascendere urbem (Constantinople) qui jussis Imperialibus attemperans, illico navigia fecit parari, and went to Constantinople: the Emperor being then at Nice, commanded him to meet him at Nicomedia, which he did: where the next Lord's day he said Mass, and administered the Communion to the Emperor. The Emperor there renewing all the Privileges of the Church, gave this Pope leave to return again to Rome. After which Anastatius the Emperor sent a second Edict by the Exarch of Italy to Rome, per quam verae se orthodoxa fidei praedicatorem, & sancti Sexti Concilii confessorem esse omnibus declaravit.

The Emperor Leo Isaurus in the 9th year of his reign, published a Decree against Images, Ut nulla Imago cujustibet Sancti; aut Martyris, aut Angeli ubicunque haberetur, maledicta enim omnia asserebat: sending word to Rome to Pope Gregory the 2d. Si acquiesceret in hoc Pontifex, gratiam Imperatoris haberet; Si et hoc fieri praepediret, a suo gradu decideret, that he would degrade him from the Papacy, as he deposed Heraclius Patriarch of Constantinople, for dissuading, opposing his suppressing, defacing of Images, and refusing to subscribe his Decree against them; making Anastatius Patriarch in his stead; who concurred with him against Images. This Pope Gregory instead of obeying the Emperor herein: Tributa Romanae Vrbis prohibuit, et Italiae, scribens ad Leonem Epistolam dogmaticam non oportere Imperatorem de fide facere verbum: (a falsehood in the highest degree, against all his Predecessors doctrine, unless qualified with the ensuing words in a right sense and subject, here misapplied) & novitate violare antiqua dogmata Ecclesiae Catholicae. And to preserve himself in his See, he mutinied all the Officers and Soldiers in Rome and Italy against the Emperor, so far as to resolve to march to Constantinople to depose him, and choose another Emperor in his place, upon this quarrel of Images, Some write, that Pope Gregory the 2d. excommunicated the Emperor Leo in a Synod at Rome, and that the Emperor derided his excommunication, saying, Idolatra est, et ipse excommunicatus a Deo: However all accord, that he removit Romam & Italiam, necnon & omnia tam Reipublicae quam Ecclesiastica jura in Hesperiis ab obedientia Imperatoris (as Paulus Diaconus and others express it) Leonem per Epistolas tanquam impie agentem redarguens, & Romam cum tota Italia ab illius Imperio recedere faciens: whereupon the Emperor appointed several of his Officers in Italy to apprehend, depose or kill him for his Treasons; whom he by mutinies caused to be slain themselves. John Damascene, a Monk, opposed the Emperor in Syria, writing in defense of Images; Regum est civilis administratio: We obey thee, O King, in things that belong to civil & secular affairs, quantum ad nos spectat, the government whereof is committed to you; But in Ecclesiastical matters, Pastors and Bishops have delivered Laws and Constitutions to us; We may not remove those lawful bounds which are set unto us; as if their Canons or Decrees were of absolute force to bind Kings or Emperors without their consents, which they never did. This Emperor proceeded to put many Priests as well as others to death in Constantinople and elsewhere, who presumed to erect Images, and disobeyed his Imperial Edicts. Hereupon Pope Gregory the 3d. who succeeded Gregory the 2. Anno 731. writ commonitory Letters to this Emperor Leo, three times one after another, to dissuade him from his opinion and proceedings against Images and the defenders of them, sending them by special Messengers, who were apprehended, their Letters taken from them, and they imprisoned for sundry months, then sent away with reproaches by the Emperor. An Argument of this Emperors Supremacy, and the Popes subjection to him.

Constantine the Emperor surnamed Copronimus, in the 13th year of his reign, Contra Imagines Concilium 38. Episcoporum congregavit in Palatio Hieriae, which continued together from the 3. of February to the 16. of August. After which, ascendit Constantine Imperator in ambonem, tenens Constantinum Monachum, qui fuit Sylei Episcopus, & cum orasset, voice magna pronunciavit, dicens, Constantino universali Patriarchy multos annos; creating him Patriarch of Constantinople by his Imperial power. Et deinde ascendit Imperator cum Constantino scelerato Praesule & reliquis Episcopis forum, divulgantes orthodoxam (cacodoxam writes Paulus Diaconus) fidem in conspectu totius plebis, anathematizantes Germanum Patriarcham, & Gregorium Cyprium, & Johannem Chrysoroan Damascenum.

Our Venerable Beda in his Commentarius in Ps. 50. On these words, Tibi soli peccavi, resolves thus. Rex enim si peccat, soli Deo peccat, quia nullus alius eum pro peccatis suis puniet. Therefore not the Pope. And he determines, that Reges & Sacerdotes merito omnes in Ecclesia perfecti vocantur, cum sint membra Reges & Sacerdotis summi; cum seipsos been regere, cum sua corpora Domino hostiam veraciter exhibere didicerunt; as well as Popes or Priests.

Synodus Suessionensis sub Childerico Rege & Duce Pipino, (consisting of the Nobility as well as Clergy) was summoned by Pipin the Kings Vicegerent, and all the Canons were made and consented unto by the Nobility as well as Clergy, as this ratification implies: Si quis contra hoc Decretum quod 23. Episcopy cum aliis Sacerdotibus, una cum consensu Principis Pipini, & Optimatum Francorum consilio constituerunt, transgredi, vel legem irrumpere voluerit vel despexerit, judicandus sit ab ipso Principe, vel Episcopis, vel Comitibus, componat secundum quod in lege scriptum est.

To pretermit the manifold humble supplications and obsecrations of Pope Zacharias (elected Pope by the People) to Luitprandus King of the Lombards, and Thrasimundus, with his Presents to them, to restore the Cities and Lands they had seised in Italy to the Church of Rome, which they denied or deferred to do. Aistulphus King of the Lombards demanding an annual Tribute from the Citizens of Rome, Per unumquod{que} scilicet caput singulos auri solidos annue inferri, & threatening to besiege the City if they refused to pay it; Pope Stephen the 3d. his successor, quem cunctus populus consona voice sibi elegit Pontificem (not the Clergy alone) when he could not pacify Aistulphus, neither by his Petitions, nor Gifts sent unto him by his Ambassadors; (obnixe per ease postulavit pacis foedera,) He thereupon sent to Constantinople to the Emperor Constantine, entreating Imperialem clementiam, ut cum exercitu ad tuendas Italiae partes, modis omnibus adveniret, & de iniquitatis filiis mansolas, Romanam hanc urbem, vel cunctam Italiam liberaret. But receiving no aid thence, and Aistulphus proceeding in his menaces and Invasions upon the Popes Territories; he thereupon writ humble Letters, and sent Messengers to Pepin and Charles Kings of France, to relive them from their oppressions. Afterwards, this Pope repaired in person to King Aistulphus to Papiae; where presenting him with many rich gifts, nimis eum obsecratus est atque lachrymis profusis eum petivit, ut dominicas quas abstulerat redderet over, & propria propriis restitueret; sed nullo modo apud eum haec impetrare valuit. Sed & imperialis missus simisi modo petiit, & Imperiales literas illi tribuit, & non obtinere potuit. Herupon he petitioned Aistulphus (who detained him prisoner) that he would grant him leave to go into France; telling him, Si tua voluntas est me relaxandi, mea omnino est ambulandi, &c. Upon which he released and permitted him to walk into France; where coming to King Pipin and Charles his son, Christianissimum Regem lachrymabiliter deprecatus est, ut per pacis foedera causam beati Petri & Reipublicae Romanorum disponeret: (having writ a Letter to them before in St. Peters and all the Saints, Martyrs, and blessed Virgins names, exhorting, praying, conjuring them to help St. Peter & the Church of Rome in this emergent necessity.) Who thereupon treated with Aistulphus, and discovering his fraudulent shifts, tota se virtute professus est decertare pro causa Sanctae Dei Ecclesiae; whereupon he marched with an Army into Italy, besieged Papia, and forced Aistulphus to surrender all the Cities, Lands he had taken from the Church of Rome, De quibus omnibus receptis Civitatibus Rex Pipinus donationem in scriptis a beato Petro, atque a Sancta Romana Ecclesia, vel omnibus in perpetuum Pontificibus Apostolicae (edis misit possidendum, asserens & hoc, quod nulla eum copia, &c. suadere valeret, ut quod simel beato Petro obtulit, auferret. Thus he restored this Pope to his See and possessions (who had crowned him King of France against right) upon what Terms you shall hear anon, from some of his Successors. It is observable that there were no Excommunications, Interdicts, Anathemas used against Aistulphus or others by this Pope, to force them to obedience, which succeeding Popes introduced; but only humble prayers, supplications, tears, Petitions both to Aistulphus, Pipin, and Charles, (as the Popes Superiors, not his Underlings and Vassals,) and that for St. Peters Patrimony.

Concilium apud Palatium Vernis was summoned, and the Canons therein made ratified by King Pipins Edict, who desired, Haec inconvulsa et inviolata esse, being made by his direction; quia facultas modo non sufficiat ad integrum, tamen aliqua ex parte vult esse correctum, quod Ecclesiae Dei valde dignoscitur esse contrarium: Among other things, it was decreed, cap. 4. Ut bis in anno Synodus fiat, Prima Synodus mense primo, quod est Martii Kalend. ubicunque Dominus Rex jusserit, in eius praesentia. So that he must both summon and preside in it.

Pope Paul, Stephens Successor (elected to be Pope by the Roman Clergy and people quia validior & fortior erat Theophylacto, whom some of the people elected, & in ejus domo congregati residebat;) although he oft times sent his Nuncioes, cum observatoriis et monitoriis literis Constantino & Leoni Augustis, pro restituendis, confirmandisque in pristinum venerationis statum sacratissimis Imaginibus Domini Dei, & Salvatoris nostri Jesu Christi, sanctae ejus Genitricis, atque beatorum Apostolorum, omniumque sanctorum Prophetarum, Martyrum & Confessorum; yet they would not hearken to him, but prosecuted those who violated their Edicts made against their adoration.

After the death of Pope Paul one Toto, Dux Nepesinae Civitatis, gathering together a great multitude of Soldiers and Rusticks out of Tuscia, and entering with them into Rome, in the house of Toto, elegerunt ibidem Constantinum fratrem ejusdem Totonis, Laicum existentem, to be Pope, whom many of them accompanying in their Arms in Lateranensem Patriarcham, continuo accersito Georgio Episcopo, compulerunt cum ut ordinem Clericatus eidem Constantino tribueret; who refusing at first to do it, they at last by threats and force compelled him out of fear, to ordain him a Deacon and Subdeacon at one time against the Sacred Canons: and enforced all the people to take an Oath to him; the next Lord's day bringing him with a multitude of armed Soldiers into St. Peters Church, he was there consecrated Pope by the said George and two Bishops more. Et sic per anni spatium & mensem unum sedem Apostolicam invasam detinuit. Which Christophorus and Sergius his son bewailing, went to this Constantine, feining themselves to become Monks, received an absolution of their Oath from him, and then departing privily to Desiderius King of the Lombards, and Theodoric Duke of Spoletum, obnixe eundem Regem deprecati sunt ejus auxilium tribui, ut talis novitatis error ab Ecclesia Dei amputaretur. Whereupon they procuring forces from King Desiderius and entering Rome by night, after very many contests, apprehended Pope Constanine as an invader, uncanonically ordained. Then Christopherus Pannionus, aggregans Sacerdotes ac Primates Cleri, & Optimates Militae atque universum exercitum, & Cives honestos, omnisque populi Romani coetum a magno us{que} ad parvum, pertractantes pariter concordaverunt omnes una mente, unoque consensu in persona beatissimi Stephani 4. and consecrated him Pope. After which, in a Council at Rome, Constantine was deprived, degraded, as ordained against the Canons, the Orders conferred by him whiles Pope, nulled, and the persons ordained by him either thrust into Monasteries, as Monks, or re-ordained: only the baptism conferred by them was reputed valid. After this, though Constantine excused himself, that he was made Pope against his will by the People and Soldiers, yet he was thrust Prisoner into a Monastery, and had his eyes there put out by a party of Soldiers, of which he died. Afterwards by the Council and assistance of Duke Maurice and Desiderius King of Lombardy, one Michael Schrivianus, qui nullo Sacerdotali fungebatur honor, was elected Archbishop of Ravenna by the Officers and Army with a strong hand: whereupon this Pope sent into France to King Charles, and by his assistance procured Michael to be ejected out of his Bishopric, and sent Prisoner to Rome, and Leo an Archdeacon to be chosen in his place, who was ordained and consecrated Archbishop at Rome by Pope Stephen. Hereupon Desiderius seised some lands belonging to the Church of Rome, and refused to restore them upon this Popes Petition, who thereupon sent supplicatory Letters to King Charles and Charlemain into France for aid against him. Upon which Desiderius marching into Rome with an Army, entered into the Popes Palace and presence with armed Soldiers, shut him up in his Palace, apprehended Christopherus and Sergius who set up this Pope, and notwithstanding his intercessions on their behalf, put out their eyes, and thrust them into the Monastery of St. Agatha and Clare Scauri, where they soon after died, and this Pope too through grief.

Pope Adrian the 1. being elected Pope after him, Desiderius for fear of Charles and Charlemains entering into Italy, desired Peace with him, promising with an Oath to do him all that right which he denied unto Stephen; whereupon the Pope demanded the restitution of the City of Faventia, the Dukedom of Ferrata, and other lands, quas sanctae memory Pipinus Rex, & ejus filii Carolus & Carolomannus excellentissimi Reges Francorum, & Patricii Romanorum, beato Petro concedentes, obtulerunt; who not only refused to surrender them, but seised upon more. After many supplicatory Letters for restitution, and treaties to that purpose spent in vain; Desiderius threatened to besiege Rome itself; whereupon the Pope dispatched Letters and Messengers to King Charles of France, his Patron, by Sea, deprecavit ejus excellentiam, ut sicut suis Pater sanctae memory Pipinus, & ipse succurrer at atque subveniat Sanctae Dei Ecclesiae atque afflictae Romanorum seu Exarchatus Ravennentium provinciae, atque plenarias beati Petri justicias & ablatas Civitates ab eodem Desiderio Rege exigeret. Whereupon Charles by his Messengers, exhorted him to restore all these Cities and Territories to the Church: who after many Messages and Treaties, gave this peremptory answer, Se minime quicquam redditurum. King Charles hereupon marched with a great Army into Italy, admonishing Desiderius without any battle, peaceably to restore those Cities and Lands to the Church, who yet refused to do it. After which Desiderius flying, and all his forces being dispersed, the Cities and Territories craving pardon, returned to their obedience to the Church of Rome, and took an Oath to continue faithful to it. Charles having reduced all Places and Territories to their obedience, took his journey to Rome itself, beyond the Popes expectation: where being magnificently entertained, he made a New Grant and Donation of all the Lands formerly granted by Pepin to the Church of Rome, subscribed with his own hand, and the hands of all the Bishops, Abbots, Dukes and Secretaries then present. Then returning, he carried Desiderius and his wife Prisoners with him into France.

This Pope Adrian, Anno 774. holding a Council at Rome, consisting of 153 Bishops and Abbots, by way of gratitude, decreed the right of electing the Pope himself and all other Bishops, with their Investitures, and ordering the Roman See, unto Charles and his Successors; thus recorded by Gratian himself, Distinct. 63. Adrianus, prefaced with this Rubric, authorized by sundry Popes, Imperator ius habet eligendi Pontificem. Adrianus Papa Romam venire Carolum Regem ad defendendas res Ecclesiae postulavit; Carolus vero Romam veniens Papiam obsedit, ibique relicto exercitu in sancta resurrection ab Adriano Papa Romae honorifice susceptus est, post sanctam resurrectionem reversus Papiam, cepit Desiderium Regem: deinde Romam reversus, Congruit ibi Synodum cum Adriano Papa in Patriachatus Lateranensis in Ecclesia Sancti Salvatoris, quae Synodus celebrata est a 353. Episcopis Resigiosis & Abbatibus, Adrianus autem Papa cum universali Synodo tradiderunt Carolo, Ius et Potestatem eligendi Pontificem, et ordinandi Apostolicam sedem: dignitatem quoque Patriciatus ipsi concesserunt. Insuper, Archiepiscopos et Episcopos per singulas Provincias ab eo investituras accipere diffinivit; ut nisi a Rege laudetur et investiatur Episcopus, a nemine consecretur; et quicunque contra hoc Decretum ageret, anathematis vinculo eum innodavit, et nisi resipisceret bona ejus publicari praecepit. In which Decree these things are very observable: 1. That this Council even in Rome itself, was called, constituted by Charles, the Great, whiles Kings of France, before he was crowned Emperor. 2ly. That it granted to him no new thing, but an ancient right belonging to the Roman Emperors; to wit the right, power of electing the Pope himself, and ordering the See Apostolic. 3ly. It granted him the dignity of a Patricius, or Protector of Rome. 4ly. That all Archbishops and Bishops in all Provinces (therefore in France and in Spain, as the Gloss observes, as well as other places) should receive their investitures from the Emperor alone. 5ly. That none of them shall be recommended, invested, or consecrated a Bishop by any person, unless first recommended and invested a Bishop by the King. 6ly. That whosoever should transgress this Decree, shall not only be excommunicated, but also forfeit his goods, unless he repented. What greater evidence for his absolute regal Supremacy over the Pope and all other Archbishops and Bishops in Ecclesiastical matters, then this Councils Decree held in Rome itself, and ratified by the Pope himself in St. Peters pretended unerring chair?

Cardinal Baronius being unable to untie this Gordian knot, takes upon him to cut it quite asunder, obstinately denying, there was any such Council as this held, or any such Decree made; as doth his Apologist Gretzer the Jesuit, who pretend it a forgery of Sigebert: But Pope Leo the 3d. mentioning it in his subsequent Decree recorded next after it by Gratian, and he in other Decrees there recorded by him; Bartholomeus Buxiensis, Dr. Thierry, and all other Glossers on Gratian glossing it as unquestionable: our ancient Historian William of Malmesbury and Pope Gregory cited by him, Eutropius Presbyter, Plantina, Lupoldus, Theodoricus de Niem, Marsilius Patavinus, Radulphus de Columna, Occam, Johannes Semeca, Antonius de Rosellis, Cardinal Turre Cremata, Cardinal Zabarella, Cardinal Cusanus, Cardinal Cameracensis, Nauclerus, Martinus Polonus, Wernerus, Chronicon Richespergense, Matthew Paris, Mat. Westminster, Robertus Gagninus, Boetius Epon, Onuphrius, and sundry others, mentioning and asserting its reality, it must needs be both unpardonable impudency and falsity for these shameless Liars to gainsay it, without the least shadow of truth, or evidence to the contrary, near one thousand years after this Synod.

The 2d. Synod of Nice was summoned by the Decree of Constantine and Irene, as the Prologue to it attests, Imperantibus piissimis & Christo deditissimis Dominis nostris, cum matre sua Irene, per pium illorum Imperatorum sancte Orbem terrarum gubernantum Decretum congregata est. And in their Epistles to the Bishops, (divina voluntate, et nostra gratia jussuque sacrati nostri Imperii congregatis in Nicena Synodo:) treating of the benefits received by Christ's incarnation, and his imperial office and duty, they assert: Jesus Christus primus factus summus Sacerdos, hujus appellationis reddidit NOS consortes, O viri Sacerdotes, &c. Hanc igitur ob beatitudinem quae nobis donataest, nobilitatisque causa qua Deus nos adoptavit, Imperatoria nostra & pia Majestas ad concordiam et pacem universum Romanum Imperium erigere contendens, praecipue tamen sanctarum Dei nostri Ecclesiarum statum, qua possumus cura et consilio conservare intendimus. After which they granted all assembled in this Synod this Liberty. Damus quoque unicuique libertatem, ut sine omni formidine eloquatur, quae secum animo deliberavit, quo veritas magis magisque elucescat: et intrepiva voice audiatur. Then speaking of Tharaseus Patriarch of Constantinople, who oft refused to accept that office when elected to it, as too heavy for his shoulders, omnibus libertatem dedimus, ut si quid adversus virum haberent, dicerent, ut purgare sese posset. After they direct, that the Letters of Pope Adrian should first be read in the Synod, Post id etiam duas quaterniones umbelicas conclusas legetis, &c. ut per 〈◊〉 cognoscatis, quaenam sit Catholicae Ecclesiae sententia & judicium. Sancta Synodus respondit: Servet Deus Imperium eorum, producat illorum tempora Deus, augeat Dominos eos gratia. Then they proceeded according to their instructions. When Tharasius President of this Synod would have caused another Book to be read before Pope Adrian’s Letter, contrary to the Emperors direction, Leontius gloriosissimus, Imperatori a Secretis, dixit, Sacra & a Deo collecta Synodus meminerit, in priore conventione, D • i obserantium magnorum Imperatorum nostrorum fuisse lectas literas, in quibus mentio fiebat sanctissimi & beatissimi Archiepiscopi veteris Romae, et religiosissimorum Pontificum Orientis Synodicarum literarum, quas in duabus quaternionibus adducimus (which they ordered to be read first) de quibus vos, quid fieri vultis, admonemus? Sancta Synodus dixit, Legantur libelli beatissimi & sanctissimi Archiepiscopi veteris Romae. Et legit eos Nicephorus gloriosissimus ab Imperialibus secretis. The Emperors Great Officers and Privy Counselors being present in this Synod, directed the proceedings therein, as these passages, & praesentibus simul & audientibus Illustrissimis juxta ac magnificentissimis Senatoribus, nimirum Petronio glorioso exconsule Patricio, & Theophilacto Comite Imperialis obsequii, Joanne regio ostiario, &c. with others there named evidence. Pope Adrian’s Letters there read, are thus directed, Dominis piissimis et serenissimis Victoribus, &c. Constantino et Irenae Augustis, Adrianus Servus servorum Dei. In the beginning of his Epistle he writes, Deus in Ecclesiae suae faciem respiciens, pietatem vestram & praedestinatam Serenitatem Imperatoriae mansuetudinis, ad profectionem fidei vocare non dedignatus est, quo omnem emendari improbitatem PER VOS contigat, veritatemque in lucem perducat. Then he subjoins, Quemadmodum enimà Superioribus haereseos schismatibus eramus conterrefacti; ita nunc rursum per vestram jussionem (their summons to him) exultatione sumus perfusi: nam in regia vestra Civitate venerandum Imaginum causa jussistis retractari, &c. Nuper vero per piam vestram jussionem de voluntate vestra instructi, Omnipotenti Deo pro vestro imperio precibus solicitantes, gratiarum action gloriam istius praedicamus. Illud autem in stabilimentum & confirmationem regni vestri maxim fit, quod magnum opus hoc aggressi estis, quod sine mediatione vestra in hoc mundo vix fieri potest, &c. Vos autem partem habebatis cum eo, qui nunc in divina requiescit, Constantino Imperatore, & Helena ejus matre, qui orthodoxam fidem illustrarunt et confirmarunt, adeoque sanctam matrem vestram catholicam et spiritualem, Romanam Ecclesiam exaltarunt, ut plane spes sit, eorum piam appellationem in vestra cognomenta piissima et a Deo data, transituram, ut per omnem terrarum orbem novus Constantine, et nova Helena praedicetur, per quos sancta Catholica et Apostolica Ecclesia renovabitur, &c. After which relating the story of Constantine's baptism; he adds, Non immemor accepti beneficii Ecclesias aedificare coepit, &c. nec alia de causa, quam ut Christianissimum in lucem et veritatem, ubique multum proveheret, et omnes gentes a cultu idolorum et diabolica deceptione converteret; which he esteemed his bounden duty. This Pope clozeth his Epistle with this submissive supplication: Obsecrantes igitur ex animi fervore vestram mansuetudinem attestando, et veluti praesentes genibus advoluti, et coram vestigiis pedum volutando; ego cum fratribus meis coram Deo supplico, obtestor, adjuro, sacras Imagines in ipsa Regia Vrbe, et in utrisque Graeciae partibus in pristinum statum restitui et firmari jubeatis. In this Council there are many passages concerning the propagation, defense, protection of the Orthodox faith, religion, and suppression of heresies by Christian Emperors; and these frequent Acclamations, Prayers for Constantine and Irene, who summoned and directed this Council, Multi anni Imperatoribus, Constantino & Irenae magnis Regibus: Orthodoxis Imperatoribus multi anni. Custodes fidei Domine protegas: Propugnatores Ecclesiae Domine confirma. Novi Constantini et novae Helenae aeterna memoria: pacificam vitam da illis Domine. Amen. As this Pope, so Tharasius Patriarch of Constantinople, in his Epistle to Constantine and Irene, written from, and in the name of this Synod, stiles them: Vniversi Populi Christiani Principes ac Duces; ad pietatem veritate Sermonem contulistis, et orthodoxae fidei pietatisque figuram descripsistis. Vnde fidelibus tanquam faces ardentes relucetis, et periclitanti Ecclesiae manum porrexistis. Nam et sanas doctrinas conservatis, et dissidentium unanimiter concordiam gubernatis: pietatis officia per vos sunt stabilitata: Quamobrem, Os noster impletum est gaudio, & lingua nostra exultatione. Quid enim splendidius magnificentiusque esse posset Principi, quam Ecclesiasticarum constitutionum firmitatem et stabilimentum integrum conservavisse, &c? Neque putastis ferendum aut tolerabile, quod in reliquis omnibus rebus been inter nos conveniret, de vitae autem vestrae summa et praecipuo, nimirum fide et pace Ecclesiae inter nos essent dissidia; maxim cum nostrum caput Vnicum sit Christus, (not the Pope) nos autem deinceps illius unius corporis membra, propter eam quae inter nos communem fidem et sententiam.

This Idolatrous Synod of Nice, and Pope Adrian having confirmed not only the lawfulness of making, but adoration of Images, and Elepandus Archbishop of Toledo in Spain having broached an heretical Opinion concerning the Sonship of Christ; thereupon King Charles the Great, Anno 794. summoned a Councila t Frankford, to which Abbot Alchuinus was called, who writ several Treatises against Elepandus. The Acts whereof begin thus, Sacro incitante spiritu, ac zelo fidei Catholicae scintillatim subfervescente, clementissimi & tranquillissimi gloriosique Caroli Regis, Domini terrae, Imperii ejus decreto per diversas provincias regni ejus ditioni subjecta, multitudo Antistitum sacris obtemperando praeceptis, in uno collegio adgregata convenit. When they were sat, praecipiente & Praesidente piissimo & gloriosissimo Domino nostro Carolo Rege, (Charles being not only present, but President in that Synod) jubente Rege, Elepandus his Epistle being read with a loud voice; the King thereupon made a long Oration against it; and then demanded, Quid vobis videtur? Cumque impetrata et concessa esset invisa dilatio per dies aliquot, placuit ejus mansuetudini, ut unusquisque quicquid Ingenii captu rectius sentire potuisset, per sacras syllabas die statuto ejus clementiae oblatum, deferret. Whereupon Paulinus Bishop of Aquilegia and others tendered a refutation of Elepandus his Opinion, in the cloze whereof they made a large Prayer to God for King Charles his prosperous success, and peaceable Government of the Church and Kingdom, and use these expressions: Sit Dominus et Pater, sit REX & SACERDOS, sit omnium Christianum moderatissimus gubernator, auxiliante Domino nostro Jesus Christo, &c. After which follows an Epistle of all the Bishops of Germany, France, Aquitain, and other places met in this Synod, to the Bishops and Clergy of Spain, reciting their Summons by King Charles, Domini Regis nostri, praecipua pietate et laudabili sapientia adsedente et auriliante Nobis; by whose direction and assistance they had read, debated, and refuted Elepandus his Epistle: Then follows this Kings own Epistle to Elepandus, and the Clergy of Spain, with this inscription, Carolus Gratia Dei Rex Francorum, & Longobardorum, ac Patricius Romanorum, Filius & Defensor Sanclae Dei Ecclesiae, &c. Wherein he refutes Elepandus his Opinion, makes a large, pious, Orthodox Consession of his faith, in imitation of Constantine the Great: adding, Hanc igitur fidem orthodoxam, & ab Apostolicis traditam doctoribus, & ab univer • ali servatam Ecclesia, Nos pro unione nostrarum partium utique in omnibus SERVARE & PRAEDICARE PROFITEMUR, quia non est in alia aliqua salus, nisi in illa. Exhorting them to return to the Church, and embrace this faith; Habetote Nos cooperatores salutis vestrae, Catholicae pacis auriliares, &c. In this Council he likewise condemned the adoration of Images, against the Epistle and resolution of Pope Adrian, and the Council of Nice, which this Council revoked, as neither oecumenical, nor as anything: ut nec septima, nec aliquid diceretur, quasi supervacua ab omnibus abdicata est, writes Abbas Uspergensis.

Our famous Country-man Flaccus Alchuinus Abbas, (Scholar to our Venerable Beda, and Tutor to the Emperor Charles the Great,) thus defines, describes the Office, duty of a King, with the care he ought to have of the Orthodox Faith, Church, Religion, and Ecclesiastical affairs, asserting the Emperors Supremacy over the Church and Pope himself; Regis est, omnes iniquitates, pietatis suae potentia opprimere, &c. Ecclesiarum Christi sint defensores et tutores, ut servorum Dei orationibus longa vivant prosperitate. In his Epistola 1. to King Charles the Great, (to whom he usually directed his Epistles under the style of, a Deo dilecto, atque a Deo electo David Regi, pouring out many fervent thanksgivings and prayers to God for him both in Verse and Prose) he writes, Tota sancta Dei Ecclesia unanimo charitatis concentu gratias agere Deo omnipotenti debebit; Qui tam pium, prudentem & justum, his novissimis mundi & periculosissimis temporibus, populo Christiano perdonavit clementissimo munere Rectorem et Defensorem: qui prava corrigere, et recta corroborare, et sancta sublimare omni intention studeat, et nomen Domini Dei excelsi per multa terrarum spatia dilatare gaudeat, et Catholicae fidei lumen in extremis mundi partibus incendere conetur. Haec est, O dulcissime David, gloria, laus, et merces tua in judicio diei magni, &c. Epist. 11. he writes, Tres Personae altissimae in mundo fuerunt; Apostolica sublimitas, quae beati Petri Principis Apostolorum sedem Vicario munere regere solet. Alia est Imperialis dignitas, et secundae Romae secularis potentia. Terna est Regalis dignitas, in qua vos Domini nostri Jesus Christi dispensatio Rectorem Christiani populi disposuit, caeteris praefatis dignitatibus potentia excellentiorem, sapientia clariorem, regni dignitate sublimiorem. Ecce in te solo tota salus Ecclesiarum Christi inclinata recumbit. Tu vindex scelerum; tu Rector errantium, tu Consolator merentium, tu exaltatio bonorum. Nonne Romana in seed, ubi religio maximae pietatis quondam claruerit, ibi extrema impietatis exempla emerserunt? Ipsi cordibus suis excaecati caput suum excaecaverunt. Nec ibi timor Dei, nec sapientia, nec charitas esse videtur: Then relating sundry abuses fit to be redressed both in Rome and elsewhere: he infers, Ex his omnibus tibi plena scientia data est a Deo, ut per te sancta Dei Ecclesia (not by the Pope) in populo Christiano regatur, exaltetur, et conservetur. Epist. 12. he useth these expressions of this Charles. O dulcissime decus populi Christiani! O defensio Ecclesiarum Christi! consolatio vitae praesentis. Quibus tuam beatitudinem omnibus necessarium est votis exaltare, intercessionibus adjuvare, quatenus per vestram prosperitatem Christianum tueatur Imperium, fides Catholica defendatur, justitiae regula omnibus innotescat. Ecce quid actum est de Apostolica seed in civitate praecipua (Roma) in dignitate excellentissima, quae omnia vestro tantummodo servantur judicio (not to the Popes, nor Synods) ut prudentissimo consilio sapientiae vobis a Deo datae, temperata consideratione corrigantur quae corrigenda sunt, et conserventur quae conservanda sunt; et quae clementia divina gessit pietas extollentur in laudem illius, qui salvum fecit servum suum. Epist. 13. Vestra clarissima voluntas in hoc omni laboret studio, ut Christi nomen clarificetur, ut ejus divina potentia per fortitudinis vestrae triumphos multis terrarum regnis innotescat; quatenus non solum magnitudo potestatis te Regem ostendat, sed etiam instantia seminandi verbi Dei, in laude Domini nostri Jesus Christi PRAEDICATOREM EFFICIAT. Ideo divina gratia his duobus mirabiliter te ditavit muneribus, id est, terrenae foelicitatis imperio, et spiritalis sapientiae latitudine, ut in utroque proficias, donec ad aeternae beatitudinis pervenias foelicitatem: Parce populo Christiano, et Ecclesias Christi defend, &c. Epist. 14. He adds, Sanctae religions fervore omnibus praecellis. Felix populi qui tali Principe gaudet; cujus solium dissipat iniquitatem. Nam quod olim Apostolici Patres suis scriptis in confirmationem Fidei Catholicae, diversis mundi partibus peragerunt; hoc vestra sanctissima sollicitudo implere non cessat. Hoc mirabile et speciale in te, pietatis mi Domine praedicamus, quod tanta devotione Ecclesias Christi a perfidorum doctrinis intrinsecus purgare tuerique niteris; quanto forinsecus à Paganorum vastatione defendere vel propagare curaris. His duobus gladiis (the two swords then by God's appointment belong to the Emperor, not the Pope) venerandam excellentiam dertra leva{que} armavit divina Potentia: In quibus Victor laudabilis et Triumphator gloriosus existis. His Epist. 24. to the same King Charles, hath this Exordium; Gloria & Laus Deo Omnipotenti pro salute & prosperitate vestra; Dulcissime mi David, atque pro omni honor & sapientia, in quibus te specially gratia omnibus supercellere fecit. Perpetua gratiarum actio resonet, & assidua sanctarum intercessio orationum ad Deum dirigatur, quatenus longaeva prosperitate, feliciter vivas, valeas, et regnes, ad correctionem et exaltationem sanctae suae Ecclesiae, ut sub protectione tuae venerandae potestatis secura quiet Deo deserviat. After which craving his favor in two Ecclesiastical matters expressed in his Epistle; he concludes it thus; Tu prosperitas regni, tu salus populi; Tu Decus Ecclesiae, tu omnium protectio fidelium Christi. Nobis igitur sub umbrae potentiae, & sub tegmine pietatis tua divina concessit gratia religiosam ducere vitam; atque secura quiet Deo Christo deservire. Ideo sollicita mente, & pia intention, pro tua prosperitate & salute curam habere, & intercedere justum & necessarium habemus Domine desiderantissime, atque omni honor dignissime David Rex. In his Epist. 106. ad Karolum Imperatorem, he hath this passage; Unde patenter cognosci poterit, non tantum Imperatoriae vestrae prudentiae potestatem a Deo ad solum mundi Regimen, SED MAXIME AD ECCLESIAE PRAESIDIUM et sapientiae decorem collatum. Siquidem praeter Imperiales et publicas curas, evangelicas quaestiones Academicis vestris a nobis enucleandas inquiritis, &c. Epistola 83 & 84. contain an Admonition of this Charles to Pope Leo, where he stiles himself Karolus Dei gratia Rex, & Defensor Sanctae Ecclesiae. Wherein among other things he admonisheth this Pope (who promised to do him Fealty upon the certificate of the Charter of his Election sent to him) De Simoniaca subvertenda heresy, quae sanctae Ecclesiae corpus multis male maculat in locis. Then informs the Pope, Nostrum est secundum aurilium divinae pietatis, sanctam ubique Christi Ecclesiam ab incursu Paganorum, et ab infidelium devastatione, armis defendere foris, et intus Catholicae fidei agnitione munire. Vestram est sanctissime Pater elevatis ad Deum cum Moysi manibus nostram adjuvare militiam, quatenus vobis intercedentibus Deo ductore et datore, populus Christianus super inimicos sui sancti nominis ubique semper habeat victoriam, &c. In his Poemata, Section 221. he writes thus to him. Tu decus Eccleclesiae, Rector, defensor, amator. And elsewhere. Rex Carolus, Caput orbis; Europae venerandus apex: altaque disponens venturae moenia Romae. P • urima nempe tibi sunt emendanda per orbem. O Rex, O Rector, O Decus Ecclesiae: Grex est quippe tuus populus; tu pastor ovilis. Ipsa caput mundi spectat te Roma Patronum; Rector et Ecclesiae, per te rex rite regatur, &c. O pater, O Pastor, Rector, spes alma tuorum; Sit tibi vita, salus, sit sine fine, Vale. Most of his Writings, Poems, Epistles are full of the like expressions. In few words he writes of him, Plurimos convertit populos ad caritatem Christi et laudes. Antiqui Saxons et omnes Frisones populi, instant Rege Karolo, alios praemiis, alios minis sollicitante, ad fidem Christi conversi sunt; besides many others.

Charles the Great, whiles King of France, (the greatest Protector of the Pope, and See of Rome) by his Sovereign Ecclesiastical Authority, out of sacred Councils and Synods, collected a Book of Ecclesiastical Laws and Constitutions, for the preservation and propagation of the Orthodox Faith, the peace, good government, and discipline of the Church; the discharge of his regal trust, duty, and salvation of his people's souls which he enjoined all Archbishops, Bishops, Abbots, Priests, Monks Clergymen, and other his Subjects to observe, thus prefaced by himself: Regnante Domino nostro Jesu Christo in perpetuum, Ego Karolus gratia Dei, ejus{que} misericordia donan • e Rex et Rector regni Francorum, et devotus Sanctae Dei Ecclesiae defensor, humilisque ad, utor, omnibus Ecclesiasticae pietutis ordinibus seu seculari potentiae dignitatibus, in Christo Deo aeterno perpetuae pacis et beatitudinis, salutem. Considerans pacifico piae mentis intuitu, una cum Sacerdotibus, & consiliariis nostris, abundantem in nos nostrumque populum Christi Regis • clementiam, et quam necessarium est, non solum toto cord & ore ejus pietati ag • regratias incessanter, sed etiam continuo bonorum operum exercitatione ejus insistere laudibus, quatenus, qui nostro regno tantos contulit honores, sua protectione nos, nostrumque regnum, in aeternum conservare dignetur. Quapropter placuit nobis vestram rogare solertiam, O Pastores Ecclesiarum Christi, & Ductores Gregis ejus, & clarissima mundi luminaria, ut vigili cura, et sedula admonitione populum Dei per pascua vitae aeternae ducere studeatis, et errantes oves bonorum exemplo operum seu adhortatione, humeris intra Ecclesiasticae firmitatis muros reportare satagatis: ne lupus insidians aliquem canonicas sanctiones transgredientem, vel paternas traditions Universalium Conciliorum excedentem, quod absit, inveniens devoret. Ideo magnae devotionis studio admonendi & adhortandi sunt, imo compellendi, ut firma fide et infatigabili perseverantia, intra paternas sanctiones se contineant. In quo operis studio, sciat certissime sanctitas vestra nostram vobis cooperari diligentiam. Quapropter et nostros ad vos direximus missas, qui ex nostri nominis authoritate, una vobiscum corrigerent quae corrigenda essent. Sed et aliqua Capitula ex Canonicis institutionibus, quae magis vobis necessaria videbantur, subjunximus. Ne aliquis quaeso hujus pietatis admonitionem esse praesumptuosam putet vel judicet, qua nos errata corrigere, superflua abscindere, recta coarctare studeamus, sed magis benevolo charitatis animo suscipiat. Nam legimus in Regnorum libris, quomodo sanctus Josiah Regnum sibi, a Deo datum circumeundo, corrigendo & admonendo cultum veri Dei studuit revocare. Non ut me ejus sanctitati aquiparabilem faciam, sed quod nobis sint ubique Sanctorum semper exempla exsequenda, et quoscunque poterimus ad studium bonae vitae in laudem et in gloriam Domini nostri Jesus Christi congregare necesse est. Quapropter ut praedirimus, aliqua Capitula notare jussimus, ut simul nec eadem vos admonere studeatis, et quaecunque vobis alia necessaria esse scitis, ut et ista et illa aequali intention praedicetis: Nec aliquid quod vestrae sanctitati populoque Dei utile videatur omittatis, sed pio studio admoneatis, quatenus et vestra solertia, subjectorum obedientia aeterna faelicitate ab omnipotenti Deo remuneretur.

These Ecclesiastical Laws of his, with the Laws of Ludovicus Pius his son, and Lothorius, collected, 〈◊〉 into 7 Books by Abbot Ansegisus (upon the command of Ludovicus Pius) contain in them all matters concerning the Orthodox faith, the Canonical Scriptures, the Sacraments of Baptism, & Lord's Supper, Preaching, Catechising, sanctification of the Lord's day, the Ordination, qualification, duty, electing, installing of Archbishops, Bishops, Abbots, Priests, Monks, Deacons, their respective offices, duties, orders, excesses, holy days, Churches, Chapels, Tithis, Churchlands, Excommunications, Mass, Sacrilege, Simony, Appeals, Ecclesiastical Judges, Synods, Consistories, Visitations, Vowes, Marriage, Vi • ginity, Altars, Church-ornaments, Sanctuaries, Burials, Penance, and all manner of Divine and Ecclesiastical affairs; where those who please may peruse them for their satisfaction. This pious Emperor to reform all corruptions, abuses in Doctrine, Discipline in the Churches of France, Italy, Germany, summoned several Councils under him, being present and president in most of them.

Pope Leo the 3d. being distressed, misit ad Carolum claves Sancti Petri, Urbisque Romae vexilla, & alia 〈◊〉 pete • s, ut Romanum populum Papae Sacramento fidei data sub • iceret, against their wills; upon this occasion, Anno 799. there was a great sedition raised at Rome against this Pope, whose Opposites as he was riding in procession from his Palace of Lateran to St. Laurence Church, threw him from his horse, put out his eyes, and cut off his tongue as they imagined, leaving him naked and half dead in the Streets, and afterwards thrust him into the Monastery of St. Erasmus as a prisoner; whence he escaping went into France, complained of this injury to Charles the Great, who Anno 800. marched to Rome accompanied with this Pope; where after 7. days stay calling an Assembly of the Bishops, Abbots, et omnem Nobilitatem Francorum et Romanorum, He acquainted them, that the principal cause of his coming to Rome, and convening them now, was; De discutiendis quae objecta sunt Pontifici criminibus: ejus calumniatores mortiferum ei crimen imposuerunt. Rege autem hoc inquirente, cum nullus esset criminis probator, Pontifer assumpto Evangelii textu coram Rege et omni populo ambonem conscendit, astantibusque accusatoribus invocato sanctae Trinitatis nomine, jure jurando ab objectis se expurgavit, &c. Lo here King Charles before he was crowned Emperor sat as Supreme Judge in Rome itself, examining the Crimes objected against the Pope, who when witnesses failed, purged himself before him and all the people by his Oath, and was thereupon acquitted. Immediately after, (by way of gratitude for his restitution to the Papacy, and absolution from his objected crimes) King Charles coming on Christmas day to divine Service, this Pope Leo on a sudden rising from prayers, Carolo, nihil minus speranti (as Abbas Uspergensis relates, though others conceive it was by his own appointment) Papa coronam imposuit, et Imperatorem Romanum pronunciavit, et a cuncto Romano populo acclamatum est, Carolo Augusto a Deo (not Papa) coronato, Magno et Pacifico, Imperatori Romanorum, vita et victoria. Post quas laudes, unctus ab Apostolico, et antiquorum more Principum, ab eo adoratur, ablato Patricii nomine, Imperator et Augustus appellatus est: Which Mantuanus the Poet thus expresseth:

Gratia, Anastatius, Onuphrius, Platina, Stella, Baronius, Alvarus Pelagius, Marta, 〈◊〉 Schioppius, Bellarmine, and other Pontificians conclude from lience, that the Pope is above the Emperor, and may, de jure, dispose of Empires, Kingdoms; and at his pleasure translate them from one Family and Nation to another. Romani Imperii 〈◊〉 Gracis per Papam, ad Gallos est translata, postea a Gallis ad Germanos secundum beneplacitum ejus. Ita est Imperium, quod antea a coelo dari creditum fuit, nunc ad Papae manus devolutum. Pipinum queque Caroli hujus filium illius partis Itahae regem declaravit hic Pontifex, quam nec ipse, nec ullus praedecessorum suorum subjicere poterant, writes Balaeus and others. But whosoever shall impartially consider these ensuing particulars, will at first discover the falsity and absurdity of these Conclusions: 1. The several Letters, supplications, addresses of Pope Hadrian, Stephen, Leo, and others, to Pipin, Carolomannus, and this King Charles, to protect and descend them against Aistulphus, Desiderius, the Lombards, Romans, Exarchs, and other their opposites, who deposed, expelled, and seised upon their persons, possessions from time to time; who thereupon restored these Popes to, yea confirmed them in their Papacy by their swords, and new Charters of Donations. 2ly. That they submitted themselves to them as their Lord's, Patrons, Protectors, surrendered up St. Peters Keys, and the Roman Ensigns to them. 3ly. That the Pope, Council, Nobles and people of Rome, granted the power of electing, confirming the Pope, and the Government of the See and City of Rome to this Charles and his successors. 4ly. That before he was crowned Emperor he sat as Judge of this Popes crimes, when others refused out of fear to Judge him; that after his purgation he absolved and pronounced him innocent, then gave judgment of death, banishment against his false accusers and persecutors, beheading no less then 300 of them, as some record. 5ly. That Charles by way of conquest got actual possession of Rome and Italy; made himself Emperor thereof, his son Pipin King of Italy, and this Leo actual Pope, by his own sword alone, not by this Popes antecedent gift or donation, who never had any precedent right in, or possession of them. Hence Otto Frisingensis and sundry others truly observe, Qualiter Carolus, assumpto Pontifice totoque populo, Augustus vocatus, Imperium a Gracis ad Francos transtulit; Hujus virtute Regnum Francorum plurimum augmentatum est, omniumque Regnorum Maximum, Romanum scilicet, ab Oriente ad Occidentem translatum, Not by the Popes or St. Peters authority, as Pontificians fancre. 6ly. That all this Popes Predecessors were subject to the Emperors, their elections approved, yea their persons judged, deposed by them from time to time, as the premises evidence. 7ly. That the people of Rome by their unanimous acclamations and assents, rather elected and made Charles their Emperor, then the Pope, (who only declared, anointed, crowned him Emperor, ministerially, as other Archbishops and Bishops crown their Kings, as Cardinals, Bishops crown Popes themselves) not authoritatively, as disposers of their Crowns, Empires, Kingdoms, as Supreme Lord's thereof. 8ly. That this Pope, together with the people of Rome, and all present at Charles his Coronation cried out, That God had made and crowned him Emperor (by his providences and his own victorious successes) not the Pope, or Romans, as Carolo Augusto A DEO CORONATO, &c. resolves. 9ly. That as the High Priests and Priests anointing and crowning of David, Solomon, and other Kings of Judah and Jerusalem by God's appointment under the Law, gave them no Jurisdiction or superiority over their persons or Kingdoms: So the Popes and Bishops annointing, crowning of Emperors, Kings under the Gospel, (warranted by no Gospel precept or president of Christ, Peter, or any other Apostle, Bishop, Priest) can much less do it. Hence Thomas Waldensis (though a great Champion for the Popes and Bishops Jurisdiction and Supremacy) dogmatically resolves: 1. Regia potestas prima sui origin a Deo est, non a Sacerdo • e. 2. Quanquam ministerio Episcoporum Regibus imponatur Corona, et insignia conferantur, non est propterea dicendum, Regiam illam dignitatem ortum habere a sacerdote. Quanquam ministerio Episcoporum solemnitates adhibentur Regibus unctionis, jusjurandi, fidei et coronae; non tamen habet regia illa dignitas ortum a Sacerdotio, quanquam per ministerium Sacerdotis hoc habet a Deo; sicut nec ordinatus quisquam habet ordinationis ortum a Praesule, aut Sacramentum Eucharistiae a Sacerdote quolibet celebrante; ab homine enim est solennitatis ministerium: Deus vero solus largitur officium. Which he proves by St. Chrysostom, Tom: 1. Hom. 1. De Unction Samuelis in David Regem: On whose words he observes: Palam dicit, Deum coronasse Regem quem homo despexit, et ungitur quidem Ministerio hominis, sed Dei nutu. Ita quidem est et per hoc evidens, quod a Sacerdote non habet Rex originem. Vel iterato concludimus, quod Sacerdotium initium habet a Duce, quia Moses unxit Aaron, Levite. 8. Nec tamen hoc verum est, nec quod autumat Doctor Adam, ideo regnum Cain defecisse, quia sine Sacerdote regnavit. Thus he most solidly and unanswerably determines: which quite subverts the Popes Supremacy over the Emperor from his bare designation, unction, coronation of him. 10ly. That all the People of Rome and other Prelates present at this Coronation had a hand, voice in this designation and coronation of Charles to be Emperor, & in translating the Empire to him from the Germans, as much as this Pope: Will it therefore follow, that all and every of them there present paramount the Emperor, or Kings, and might dispose of the Emperor, Empire and Italy at their pleasure? If yea: then each of them was as great and omnipotent as this Pope. If not, then the inference is most absurd. 11ly. Marsilius Patavinus long since thus discovers and refutes this inserence of the Pope and his Parasites. Quae autem finaliter addebatur deductio, quoniam secundum Jurisdictionem ill superior est ad Romanum Imperatorem, ipsumque de jure instituere atque deponere potest, qui transtulit Imperium a Graecis in Germanos in persona Magni Caroli. Hic autem est Papa Romanus. Ergo Imperatoris superior, ipsumque instituere atque deponere potest. Dicendum, quod si major indefinite sumatur, ex ipsa cum minore nihil infertur, propter non fieri syllogismum ex indefinita cum particulari. Si vero signatur universaliter, ut dicatur; Omnis translater imperii Romani a Graecis i • Romanos, superior est, &c. nisi determinetur subjectum, quam plures haberet haec propositio veras instantias. Si enim quis de facto & non de jure transtulisset imperium; aut si aliena, ceu sibi ab altero tunc data potestate ad hoc, tanquam procuratori, vel quasi; qui sic inquam transtulisset (as this Pope did to Charles) non propter hoc solus superiorem Jurisdictionem haberet, nec potestatem justam Romanum Principem instituendi aut deponendi. Si vero determinata jam dicta priori proposition, ut omnis mortalis qui transtulit, aut transfer potest Romanum Imperium a Graecis in Germanos juste, autoritate propria, non sibi concessa per alterum, superior est secundum coactivam jurisdictionem ad Romanum Principem, ipsumque juste instituere atque deponere potest; Quae huic annectitur secunda, videlicet, Romanus Episcopus, sive Papa est, qui transtulit Imperium, ut dictum est; neganda est tanquam omnino falsa; Nam eius opposita demonstrata est, l. 1. c. 15. &c. per Scripturam, & dicta Sanctorum atque catholicorum Doctorum, Lib. 2. c. 4, 5. sicque observatum de facto sine reclamatione fuisse per antiquos patres et pastores Romanos Episcopos, persuasimus (21. hujus) ex approbatis historiis, Esto igitur Imperii translationem a Graecis in Germanos juste factam, &c. Dico tamen, quod non authoritate Romanae Papae solius, aut cum suo solo collegio Clericorum, ut pridem diximus. Et propterea oportet attendere (secundum demonstrationes inductas, c. 12. 13, & 15. lib. 1.) quod ejusdem est autoritas prima secundum rationem rectam intendentibus, leges humanas statuendi, principatum instituendi, Principem assumendi, authoritatem illi concedendi, & haec omnia mutandi, destruendi, augendi ve • minuendi, suspendendi, corrigendi, deponendi, transferendi, recreandi, & reliqua faciendi circa ea quae jam dictam aut horitatem habenti principaliter, non ab altero expedire videntur, & per suam expresserit voluntatem: Cujus autem sit auctoritas supradicta, determinatum est, c. 12, 13. l. 1. (viz.) Legislator vel causa legis effectiva prima ac propria, esse populus, seu Civium Vniversitas, aut ejus valentior pars (quantitate) per suam electionem, vel per voluntatem in generali civium congregatione per sermonem expressam, praecipientem vel determinantem aliquid fieri vel remitti, circa civiles actus humanos, sub poena vel supplicio temporali) Propter quod ubicunque legatur, & a quocunque dicatur translatum fuisse Imperium, aut alter quicunque Principatus, aut Princeps aliquis qui per electionem assumitur, institutus per Papam, vel aliam personam singularem, aut per Collegium singular aliquod provinciae sive regni: si vera debeat esse Scriptura vel sermo, et valida seu justa institutio, sive translatio talis, oportet fieri, aut factam esse autoritate Legislatoris primi in provincia vel provinciis, super quas, a quibus, et ad quas debet institutio aut translatio fieri, aut facta fore. Ideo{que} translatio Imperii Romani, vel Imperatoris alicujus institutio, dicatur aut scribatur rite facta fuisse per Papam Romanum solum, aut per ipsum cum suo solo collegio Clericorum, & verum sit hujusmodi dictum aut scriptum, oportet translationem aut institutionem jam dictam per ipsos intelligere factam, per autoritatem illis concessam adhoc a Romani Imperii Legislatore humano supremo, per medium, aut sine medio, vel ab eis quidem non factam simpliciter, sed modo quodam, ut publicatam vel pronunciatam, autoritate tamen praedicta. But neither this Pope nor his successors had any such authority, either from the rightful Roman Emperor Leo, then residing at Constantinople, nor from the Universality or majority of the Nobles, Princes, Bishops, Clergy, People of the then Roman Empire, thus suddenly at Rome to translate the Empire from the Grecians to the French, and to intail it upon them; nor yet from God himself, or St. Peter, as I have proved at large in the precedent Chapters; and Marsilius Patavinus in his two whole Books entitled Defensor Pacis: Therefore it must needs be altogether illegal, invalid, injurious, yea an Antichristian Usurpation, as the forecited, together with Dr. Barns, Balaeus, the Century Writers, Morney, Jewel, with other Protestant Writers censure it; and the ill effects thereof, in sowing the seeds of perpetual enmity, desolation, schisms, wars between the Emperors, Churches, Bishops of the East and West, and since that between the Popes and German Emperors, unde tot strages, tot incendia, tot regnorum vastationes, schismata & bella plusquam civilia subsecutae sunt, as Heronimus Marius, Balaeus, and others observe. All which considered, the Pontificians grand Argument of the Popes Supremacy over all Kings, kingdoms, the Roman and Grecian Emperors and Empires, to remove and translate them at their Papal arbitrary pleasures, must fall quite to ground.

John, a Bishop, being violently and in a strange manner murdered in Gascoigne; thereupon 32 Archbishops and Bishops assembled in a Synod apud Theodoms villam in the County of Lutzenberg, and having drawn up a Writing, inflicting Ecclesiastical & pecuniary punishments on those who should assault or murder any Bishop, Priest, or Clergy man, tendered them to the Emperor Charles the Great, his Princes and people's consideration and approbation; Si Principibus placuerit, aliisque fidelibus suis, rogamus, ut conlaudetur et subscribatur. After perusal of them. Et conlaudatum et subscriptum est tam a Principe, quam a caeteris omnibus. With this addition. Si quis per industrian Episcopum occiderit, juxta id quod apud Triburiae a 24 Episcopis decretum est, et quod ibi a nobis (Carolo magno & Ludovico) et a principibus totius Germaniae benign collaudatione conlaudatum est, et subscriptum est. Et hoc de nostro adjecimus: ut si quis in his supradictis sanctorum Canonum nostrique Decreti santionibus, Episcopis inobediens & contumax extiterit, primum cancnica sententia feriatur. Deinde in nostro regno beneficium non habeat, & alodiscius in annum mittatur. Et si annum & diem in banno permanserit, ad fiscum nostrum redigatur, & captus, in exilium religetur, &c. Et si omnibus vobis ista placuerint, dicite. Et tertio ab omnibus acclamatum est, Placet. Et Imperatores, et pene omnes Galliae Principes subscripserunt, singuli singulas facientes cruces. Et ecclesiasticus ordo Deo et Principibus laudes referentes, hymnum, Te Deum laudamus, decantaverunt. Et sic soluta est Synodus. Their Canons being all first approved and subscribed by the Emperors and their Nobles, with some Additions, to make them valid.

The 4. Synod of Arelat, convened Caroh Magni Imperatoris jus • u, amongst other prayers to God for him, desire, Carolum nostrum, Carolum In p • ratorem fidei suae conservatione stabiliat, ut commissos sibi benign regat,aeque disponat, & jure pietatis modificet. This Synod having drawn up 26. Canons, submitted them to his Royal censure, to correct, disapprove, or ratify them at his pleasure. Haec igitur sub brevitate quae emendatione digna persperimus, poscentes ejus Clementiam, ut si quid hic minus est, ejus prudentia suppleatur, si quid secus quam se ratio habeat, ejus judicio emendetur; si quid rationabiliter taxatum est, ejus adjutorio, divina opitulante Clementia perficiatur. A clear acknowledgement of his Ecclesiastical Supremacy in and over Councils themselves, all their Canons concerning the Confessions of Faith, Sacraments, Bishops, Priests, and all Ecclesiastical affairs, being thus totally submitted to his judgment to alter, diminish, enlarge, reject or ratify at his pleasure.

Synodus Turonensis 3. summoned by the Emperor Charles the Great, commends his extraordinary divine wisdom, industry and government, et eo praecipue quod hic toto animo invigilat, investigando quae ad pietatem et veram religionem pertineant, quorum fructus hominem in bono beatitudinis collocat. Exhorting and admonishing all Bishops and Priests, ut operam darent, & actibus eminerent, quibus & se been operando, & sibi commissos verbo & exemplis instruendo, regere • t: Whereupon the Bishops, Abbots, and Clergy in this Synod, quod a tanto Principe nobis injunctum est, pro parvitate nostra, pauca, quae ad tantum opus pertinere advertimus, et quae secundum Canonum Regulam emendatione indigent, distinct per Capitula adnotavimus, serenissimo Imperatori nostro ostendenda. After which, compiling 51. Canons (whereof the first is for the inviolable observation of their faith and allegiance to, and constant praying for the Emperor and his sons) they thus submit them wholly to his judgment to confirm or disallow. Haec nos in Conventu nostro ita ventilavimus; sed quomodo deinceps piissimo Principi nostro, de his agendum placebit, nos fideles ejus famuli, libenti animo, ad nutum et voluntatem ejus parati sumus.

The Bishops, Abbots and Clergy assembled in Cabilonensi Synodo 2. sub Imperatore Carolo magno, thus Preface their Constitutions: Quaedam capitula quae subter inserta sunt [in all 67.] eidem Domino Imperatori praesentanda, et ad ejus sacratissimum judicium referenda, adnotavimus; quatenus ejus prudenti examine, ea quae rationabiliter decrevimus, confirmentur; sicubi minus aliquid egimus, illius sapientia suppleatur. Their Canon 3. begins thus. Oportet etiam, ut sicut Dominus Imperator Carolus, vir singularis mansuetudinis, fortitudinis, prudentiae, justitiae & temperantiae praecepit, scholas constituent, in quibus & literaria solertia disciplinae, & sacrae scripturae documenta discantur, & tales ibi audiantur, quibus merito dicatur a Domino; Vos estis sal terrae, &c. Their Canons being drawn up as the Emperor prescribed: In the Cloze they thus submitted them to him: Haec itaque pauca de pluribus quae necessaria perspeximus, cum magna brevitate Domini Imperatoris prudenti judicio praesentanda adnotavimus; To confirm, alter, enlarge, or reject, as he thought fit in his Royal Judgment.

The famous Council of Mainz under Charles the Great who summoned it, consisted of 3. several Companies, sitting distinct one from another, The 1. of Bishops and other Clergymen; The 2. of Abbots and religious persons; In tertia denique turma sederunt Comites & Judices, in mundanis legibus decertantes, &c. All which concurred in the 56. Constitutions there made, as, In his itaque omnibus omnes decrevimus, &c. with the Acts of this Council attest. The Preface of the Bishops and Clergy to this Council, begins thus. Gloriosissimo & Christianissimo Imperatori Carolo Augusto, verae religions Rectori, ac defensori Sauctae Dei Ecclesiae; una cum prole sua ejusque fidelibus, vita & salus, honor & benedictio, cum victoria sine fine mansura. Then relating their proceedings so soon as they assembled in this Council; they add: Consona voice gratias agimus Deo patri Omnipotenti, quia sanctae Ecclesiae suae tam pium et devotum in servitio Dei concessit habere Rectorem, qui suis temporibus sacrae sapientiae fontem aperiens, oves Christi indesinenter sanctis reficit alimentis, ac divinis instruit disciplinis; Christianumque populum indefesso labor amplificare conatur, hilariterque Christi honorat Ecclesias, ac de fauce diri draconis multorum animas studet eripere, et ad sinum sanctae matris Ecclesiae revocare, atque ad gaudia paradisi, atque ad regna coelestia omnes communiter invitare, sanctaque sapientia sua devotissimo studio caeteros Reges terrae transcendens. If this were not the principal part of his Imperial, Regal office, care, trust, duty, these Bishops, Clergymen, and this whole Council, would never have thus blessed God, nor applauded the Emperor, nor left this testimony of his transcendent piety, care of the salvation of all his Subjects and people's souls to posterity: In this Council they compiled 56. Canons and Constitutions; which they thus most humbly tendered and submitted wholly to the Emperors royal wisdom or pleasure. De his tamen omnibus valde indigemns vestro adjutorio, atque sana doctrina, quae et nos jugiter admoneat, atque clementer erudiat, quatenus ea quae paucis subter perstrinximus capitulis, a vestra authoritate firmentur: si tamen vestra pietas ita dignum esse judicaverit, et quicquid in eis emendatione dignum reperitur, vestra magnifica imperialis dignitas jubeat emendare: ut ita emendata, nobis omnibus et cunctae Christianae plebi, ac posteris nostris proficiant ad vitam, et salutem, et ad Gloriam sempiternam, vobisque inde merces, honor, et laus, et benedictio ac beatitudo permaneat in omnes aeternitates seculi, Amen.

Tue Council of Reims, Anno 813. (a Domino Carolo piissimo Caesare more priscorum Imperatorum congregato, writes Surius) made several Canons and Constitutions which they entreated the Emperor to ratify: witness the 33, 41, 42, 43, 44. Canons, wherein we have these passages. Domini Imperatoris misericordia imploranda, ut victum & necessaria a sibi Praelatis consequi possunt sanctimoniales, & vita illarum & castitas secundum fragilitatem sexus diligenter provisa tueatur. Ut Dominus Imperator, secundum statutum bonae memory Domini Pipini, misericordiam faciat, ne solidi qui in lege habentur, per Quadraginta denarios discurrant, ut in sua eleemosyna firmiter statuat, ne quilibet in suum pergentibus servitium, ullatenus prohibere audeat mansionem, neque aliis quibus necessitas incumbit: Ut ejus magnificum, et cuncto Imperio ejus, suis et futuris temporibus firmetur Capitulum, sive ab anno 30, a quo adhuc testes haberi possunt, seu etiam ab illo, a quo felicissimum ejus sumpsit exordium, qualiter omnes lites & jurgia in sua misericordia terminum habere potuissent. Ut de falsis testibus ejus simili modo piissimum firmetur capitulum, qualiter & hoc, quod ill Bononiae statuit, firmissimum habeatur, & adhuc quaermur, quatenus in sua piissima misericordia, si qua necessaria sunt augeantur, &c. All these Canons standing at the Emperors courtesy to ratify, proves undeniably, that without his approbation and confirmation, they were mere nullities. Wherefore Aistulphus Archbishop of Mainz, (as Bochellus informs us) spake thus in that Synod; Si Principi placuerit aliisque fidelibus suis, rogamus, ut conlaudetur, et subscribatur. Et conlaudatum est, et subscriptum est, tam a Principe quam a caeteris omnibus.

Ludovicus Pius his son succeeding this Emperor Charles, in the 1. year of his reign, (before he was crowned Emperor) was informed, that Pope Leo had commanded some Chief men in Rome to be slain, for conspiring against him. Ad quod perscrutandum, vocatum ad se nepotem suum Bernardum, Italiae Regem, Romam misit: qui in urbe informatus, rei eventum per Heroldum Comitem Augusto mandavit: Leo quoque missis ad Imperatorem nunciis, de his quae sibi imposita erant, se expurgavit. Legati de his quae Domino suo objiciebantur, regi Ludovico per omnia satisfecerunt. Lo here the Emperor in Rome itself, inquired by his Delegates of the Popes crimes for which he was accused, who by his special Legates purged himself from them before the King, and gave him full satisfaction therein.

This Pope Leo confirmed the forecited Decree of Pope Hadrian his Predecessor, Jus eligendi Romanum Pontificem, ordinan •• Romanam sedem, & consedendi investituras Episcopis, &c. ratum habens; as Dr. Barns and others record: Neither was this a Novelty in that age, since Pope Leo the 1. (as Gratian resolves us) by this his Papal Decree, declared it near 270. years before. Vota Civium, testimonia populorum, honoratorum arbitrium, & electio Clericorum in ordinationibus Sacerdotum constituantur. Princibus vero atque Imperatoribus electiones Romanorum Pontificum atque aliorum Episcoporum referendas, USUS ET CONSTITUTIO TRADIDIT, pro schismaticorum atque haereticorum dissentionibus, quibus nonnunquam Ecclesia Dei concussa, periclitabatur: contra quos legibus fidelissimorum Imperatorum frequenter Ecclesia munita legitur. Representabatur ergo electio Cleri coram Principibus, ut eorum authoritate roborata, nullus haereticorum vel schismaticorum auderet contraire; et ut ipsi Principes tanquam devotissimi filii in eum consentient, quem sibi in Patrem eligi viderentur, ut in omnibus suffragatores existerent; sicut Valentinianus beato Ambrosio legitur dirisse, Noli timere, quia Deus qui te elegit, semper te adjuvabit, et ego adjutor et defensor tuus ut meum ordinem decet, semper eristam. On which Bartholomeus Buxiensis, and Dr. Thierry in their Glosses, observe. Hic duplex ratio redditur quare quondam Regibus et Imperatoribus electiones representabantu: scilicet, ut nullus haereticorum et schismaticorum electionem contraveniret, pro quibus saepe Ecclesia periclitabatur, et ut ipsi Principes tanquam filii devotissimi, consentirent in electum, quem sibi viderint in patrem eligi &c.

Pope Leo the 3. deceasing Anno 816. Stephen the 4th. without the Emperor Ludovicus his privity or license, was elected and consecrated Pope in his place, contrary to Law; and the Decrees of Pope Adrian, Leo, and this ancient usage: who post completam solenniter consecrationem suam, quam maximis potuit itineribus ad Imperatorem venire contendit, Legatis cum excusationibus de sui consecratione praemissis; qui ejus animum lenirent. Meeting Ludovicus at Reims, and giving him an account of his coming to him, to exp • ate his offense, eum impositione diadematis coronavit, Romanorum{que} Imperatorem procla navit, eique omnem populum Romanum sid litatem cum juramento promittere procuravit. Moreover he published this decree in confirmation of the Emperors right in electing Popes, though with some allay, thus recorded by Gratian, Stephanus Papastatuit, dicens, Quia sancta Romana Ecclesia (cui Deo author praesidemus) a pluribus patitur violentias Pontifice obeunte, quae ob hoc inferuntur, quia absque Imperiali notitia Pontificis fit electio et consecratio, nec canonico ritu et consuetudine, ab Imperatore directi sunt Nuncii; qui vetent scandala fieri; Volumus, ut cum instituendus est Pontife • , convenientibus Episcopis et universo Clero, eligant praesente Senatu et populo qui ordinandus est, et sic ab omnibus electus praesentibus Legatis Imperialibus consecretur, nullusque sine periculo sui juramenta vel promissiones aliquas nova adinventione audeat extorquere, nisi quae antiqua erigit consuetudo, ne vel Ecclesia scandalizetur, et Imperialis magnificentia minuatur. On which Papal Decree, Dr. Thierry, Bartholomeus Buxiensis, and the ordinary Gloss thus descant and paraphrase, Quia, Casus, Romana Ecclesia saepe patiebatur molestiam in obitu Papae in electione successoris quia Nuncii Imperatoris defuerant: ideo statuit Stephanus, quod electio Papae non fieret, nisi praesente populo, et Senatu, et Imperatore, vel ejus Legatis, ut scandala removeantur, et eis praesentibus consecretur, et nullus audeat extorquere juramenta vel promissiones nisi quae fuerint de antiqua consuetudine.

This Pope Stephanus the 4. durst not presume to consecrate the Bishop of Reatine when elected by the Clergy and people, till his election was first approved and ratified by the Emperor Ludovicus his special Patent, according to ancient custom, as appears by his Letter to Earl Guide, registered by Gratiam, who prefixeth this Rubric to it. Imperatoris Epistola in electionis confirmatione desideratur. Lectis sagacitatis vestrae 〈◊〉 , quod defuncto Ecclesiae Reatinae Antistite, Clerum & Plebem e • usdem 〈◊〉 futurum Antistitem & a Nobis consecrandum, vestro studio directum ess • , ne ipsa Ecclesia diu sine proprio constat Pastore, fatebantur: nos de obitu prioris dolentes, nunc ipsum • l • ctum unanimitate & Canonica ipsius Ecclesiae electione ut mandastis tam citissime ordinare omisimus, eo quod Imperialem nobis (ut mos est) absolutionis minime detulerit Epistolam: pro qua scilicet re ambiguum est nobis; ideo voluntati vestrae in hoc parere distulimus, ne Augustalis animus durissime hoc quocunque modo perciperet. Sed scientes Ecclesiam Dei sine proprio diu pastore non debere consistere, gloriae vestrae Mandamus (quoniam aliter nos agere non debuimus) ut a vestra solertia imperiali, ut prisca consuetudo dictat, percepta licentia, et nobis, quemadmodum et vos scire credimus, Imperatoria directa Epistola, tunc voluntati vestrae de hoc parebimus, eundemque electum Domino adjuvante consecrabimus, quod Charissime fili moleste nullo modo suscipias. Not long after, this Pope Stephen Ludovici pii pietate, probitate, & longanimitate animadversa, fingens jus Carolo & Successoribus ejus, a Pontifice Hadriano 1. & Leone 3. (viz.) eligendi Romani Pontificem, ordinandi Romanam sedem, et concedendi investituras Episcopis, &c.) plurimum mali secum trahere, jus illud abrogabat, pronunciatque, jus eligendi Pontificis, debere esse penes Clerum, Senatum, populumque Romanum. Ne vero Imperator suum jus asseret vi, addidit Decreto Hadriani 1. & Leonis 3. interpretationem: Pontificem Romanum eligere licere • ine Imperatoris authoritate; sed non licere consecrare, sine praesentia Casaris, vel Caesariorum Legatorum. Post haec tempora Imperatoribus invitis electionem Pontificis & investituram Episcoporum, Romana se es (paulatim) sibi usurpavit. After which this Emperor by his persuasions released his right and Prerogative in electing and confirming the Pope, formerly granted by Pope Adrian, and Leo, illam tantum praerogativam Imperatoribus servans, ut electus & consecratus Pontifex ad stabiliendam amicitiam Legationem mittat Regibus Francorum.

Ego Ludovicus Imperator Romanus Augustus, Statuo et concedo per hoc pactum confirmationis nostrae, tibi beato Petro Principi Apostolorum, et per te Vicario tuo Domino Paschali Summo Pontifici et successoribus ejus in perpetuum, sicut a predecessoribus vestris usque nunc in vestra potestate, et ditione tenuistis et disposuistis Romanam Civitatem, cum Ducatu suo, et suburbanis at{que} villiculis omnibus et territoriis ejus montanis, et maritimis littoribus et Portubus, seu cunctis Civitatibus, Castellis, oppidis ac villis in Tusciae partibus. Idem, quando divina vocatione hujus sacratissimae sedis Pontifex de hoc seculo migraverit, nullus ex regno nostro aut Francus, aut Longobardus, de quibussibet parte homo sub nostra potestate constitutus, licentiam habeat contra Romanos aut publice aut privatim conveniendi aut electionem faciendi, nullusque in Civitatibus aut in Territoriis ad Ecclesiae beati Petri Apostoli potestatem pertinentibus, aliquod malum praeterea facere praesumat, sed liceat Romanis cum omni veneratione, et sine qualibet perturbatione honorificam suo Pontifici exhibere sepulturam, et eum quem divina inspiratione ad Pontificatus ordinem elegerint, sine a • qua ambiguitate atque contradictione, more canonico consecrare, et dum consecratus fuerit, Legati ad nos, vel ad nostros successores Reges Francorum dirigantur, qui inter nos et inter illum amicitiam, et charitatem, et pacem consocient.

This Pope Stephen dying within 3. months after his return to Rome, Paschalis the 1. was elected by all the Priests, Clergy, as also by the Nobles, and all the People of Rome, & consecrated contrary to the forementioned Decrees of his predecessors, without the Emperors license first obtained, or his Ambassadors assent to, or presence thereat. Whereupon post completam solenniter ordinationem suam, to excuse this his innovation, presumption and contempt against the Emperors Prerogative Royal, munera & excusatoriam Epistolam misit, sibi non solum nolenti, sed etiam plurimum poenitenti Pontificatus honorem impactum asseverans. Missaratum, alia legatione pactum quod cum praedecessoribus suis factum fuerat, & secum fieri & firmari rogavit (to wit, concerning the election of Popes by the Emperors license, and in the presence of him, or his Ambassadors, not otherwise, for the transgression whereof, he humbly craved the Emperors pardon, upon his repentance of, and enforcement thereunto against his will) & ea quae petierat, in petravit. The Emperor Ludovicus accepting this his submission and excuse, monet Clerum atque populum Romanum, ne in futurum Caesaream majestatem laedant, & ut majorum statuta servant in creando Ponifice, wherein they had of late no less then thrice transgressed. This Emperor soon after crowned Lotharius his son King of Italy, and his companion in the Empire; who passing near Rome, Pope Paschal invited him to the City, and receiving him there honourably on Easter-day, apud sanctum Petrum, & regni coronam & Imp. Augusti nomen accepit, from this Popes hands who consecrated him. After his return from Rome, the Emperor was informed that Theodorus Pincernus, & Leo per seditionem privantur oculis, & truncantur capite, quod fideliter juvarent partes Lotharii, which sedition and murder in Rome was by common fame and just suspicion, imputed to Pope Paschal, as the contriver or commander thereof, or at least conniver • at it. Ludovicus thereupon, Legatos designat ad perscrutandam facti veritatem, viz. Adalindum Abbatem, & Humfridum Co •• item Curiensem. Pope Paschal being informed of the Emperors intention, sent two Delegats, the one a Bishop, the other an Archdeacon to the Emperor, ad se purgandum ab infamia excitatae seditionis & perpetratae caedis. Caesar autem (auditis etiam Ponticis Legatis) being unsatisfied with their excuses, jubet suos Legatos Romam proficisci, ut quid sit verum percunctentur. But the business being so smothered at Rome, that they could not find out the truth upon examination; thereupon this Pope, coa •• a Synodo 〈◊〉 Episcoporum, Iurejurando se purgat, & interfectores in ea seditione absolvens, cae os reos agit laesae Majestatis, (as if they were Traitors to the Emperor) and so iure occisos esse pronunciat. All clear evidences of the Emperors Supremacy over this Pope.

The ancient Right of Emperors and Kings to grant Licenses to elect Bishops upon Petitions of the Clergy and People, to confirm them after they were chosen Bishops, and install them in their Bishoprics, is most clearly evidenced by Marculfus a Monk, (flourishing as some conjectur • , about the year 660. though I conceive he lived nearer Ludevicus his reign,) in his Formulae solemnes publicorum privatorumque Negotionum, cap. 1. De Episcepatu; containing the usual form of Christian Kings Charters in that and former ages, for conferring of a Bishopric, and consecrating a Bishop, when elected and approved by the King, having some memorable expressions, evidencing the supreme care of the Church and Peoples souls to belong to Kings, who are to provide able godly Bishops under them, diligently to preach to the Peoples, as well as govern them, and to pray for Kings prosperity. Ille Rex viro Apostolico illo Episcopo. Quamlibet nos ad ministrandum guberrandumque rerum statum praecelsis occupationibus regis sollicitudinis causa constringat: nihil tamen tam principale, quam ut, cum a Pastorali paululum oberrat plebs destituta praesidio, pro salute animarum hujusmodi personis loci Celsioris Pontificalem prospiciat committere dignitatem, in quibus maneat dupliciter sermo, ut populus Magistrum, actus Christi imitetur Discipulus. Qui plebem non minus pietate, quam severitate constringat qui sciat commissa sibi talenta assidua praedicatione sermonibus expolire, et adquisitam multiplicatamque gregis sui salutem, ad ovile dominicum nullis maculis sorditatum, valeat praesentare. Et quia cognovimus sanctae recordationis Dominum ill. urbis ill. antistitem, evocatione divina ab hac luce migrasse, de cujus succession sollicitudinem congruam una cum Pontificibus vel Proceribus nostris plenius pertractantes, decrevimus illustri viro, aut venerabili ill. in ipsa urbe Pontificalem in Dei nomine committere dignitatem, quem plerunque apud animos nostros & actio probata commendat, et nobilitatis ordo sublimat, ac morum probitas, vel mansuetudinis & prudentiae honestas exornat. Qua de re statutae praesentibus ordinamus, ut cum adunatorum caterva Pontificum, ad quos tamen nostrae serenitatis devotio scripta pervenit, ipsum, ut ordo postulat, benedicere vestra industria studeat; Et voluntates nostrae deliberationis reseratis oraculis publicare. Quatenus dum Ecclesias sibi a dispensatione divina commissas, strenue regere atque gubernare videtur, nobis apud aeternum retributorem mercedem suffragia largiantur, & ill pro peccatorum nostrorum mole indesinenter immensum Dominum debeat deprecari. Cap. 2. & 3. contain the form of a Mandate to consecrate a Bishop elect, and a Petition to the King for a License to elect a Bishop. Cap. 4. Carta de Episcopatu, runs in this form. Dum juxta Apostoli dictum, omnis potestas sublimatur a Domino, et quatenus post Dominum in regia manet potestate, taliter cuncta terrena debeant gubernari. Unde oportet nos salubri consilio retractare, ut illi in locis sanctorum instituantur Custodes, qui digne ipsum officium gubernandum apparere noscuntur. Igitur dum & vestra, & Cleri, vel Pagensium Civitatis ipsius adfuit petitio, ut relicta urbe ill. prius regert & gubernare videbamini, in suprascripta urbe ill. Cathedram Pontificalem suscipere deberetis. Et dum vos apud animos nostros & actio commendat probata, & nobilitatis ordo sublimat, ac morum probitas vel mansuetudo, & prudentiae honestas exornat, cum consilio & voluntate Pontificum Procerumque nostrorum, juxta voluntatem & consensum Cleri & Plebeium ipsius Civitatis, in supradicta urbe ill. Pontificalem in Dei nomine vobis commisimus dignitatem. Propterea per praesens praeceptum decernimus acjubemus, ut supradicta Urbs vel Res Ecclesiae ipsius, & Clerus, sub vestro arbitrio & gubernatione consistant, et erga regimen nostrum semper fidem illibatam custodire debeatis, et juxta canonicam institutionem plebem vobis commissam assiduis praedicationum sermonibus expolire; & non minus pietate, quam severitate constringere studeatis. Et curam pauperum, vel necessitatem patientium cum ingenti dilection procuretis, ut adquisitam multiplicatamque gregis vestri salutem, ad ovile dominicum nullis maculis sordidatum valeatis praesentare. Quatenus dum Ecclesiam vobis dispensatione divina commissam strenue regere atque gubernare videamini, nobis apud aeternum retributorem Mercedem suffragia largiantur, et vos immensum Christum pro nostrorum mole peccatorum assidue exorare debeatis. These forms extended as well to Popes and Patriarchs, as other Ordinary Bishops, who were not anciently elected nor consecrated, but by Kings and Emperors precedent Licenses, and special Charters or Letters of approbation, according to these forms, as the premises evidence.

This Emperor in the year 819. (as Ab • as Uspergensis & others inform us) summoned a General Council at Aquisgrane: wherein, secundum ardentissimam erga divinum cultū sibi caelitus inspiratam voluntatem, multa magna & necessaria de emendatione sanctae Dei Ecclesiae, scienter & curious pertractare caepit; admonishing, advising, yea assisting this Council what to do, & how to proceed in the reformation of abuses in sorts of Clergymen and religious Persons, whose respective offices, duties are at large defined by this Council in 145 Chapters, which when they had finished, hujus institutionis formam coram memorato glorioso Principe prolatam, the whole Council approving and applauding it as useful for the Church, and containing nothing in it, which any person well advised could dislike; the Emperor when he had heard it read, approved it; and he with all there present cried out, Deo gratias; Nec immerito; quippe qui & occulta sua dispensatione, & gratissima inspiratione praefatum Principem, ut id fieri moneret, compulit, et ad effectum produceretur, miserando adiuvet. Proinde omnium sententia statutum est, ab omnibus juxta virium possibilitatem modis omnibus observandum. In this Council Legibus etiam Capitula quaedam pernecessaria, quae deceant addita sunt, as Uspergensis, and the Title to these Additional Laws assure us. These Additional Laws are reduced into 4. Books consisting of 306. Chapters, concerning Abbots, Abbesses, Monks, Nuns, Metropolitans, Bishops, Priests, all sorts of Ecclesiastical persons, affairs, duties, vices, crimes, and their respective punishments: to which he prefixed this Preface; Quia Scriptura testator, Quodcunque possumus, instanter operari debemus quia nulli ad been operandum crastinus dies permittitur: Omnesque, secundum Apostolum, ante Tribunal Christi stabimus, ut unusquisque rationem pro his, quae gessit, reddat; Nobis praecipue, (qui caeteris mortalibus conditione aequales existimus, & dignitate tantum superiores sumus, secundum Scripturam sacram, quae dicit; Quoniam interrogab • t opera nostra et cogitations scrutabitur, rations reddituri sumus) sollicita circumspectione, totaque mentis intention satagendum est, ut bonis operibus jugiter insistendo, his quibus praeesse videmur, modis omnibus, quantum nobis divina suffragante misericordia facultas adtributa fuerit, prodesse curemus. Sed quia omne datum optimum, et omne donum perfectum desursum est, debemus continuis Precibus dominum humiliter exorare, faciemque illius humili confession et congrua, prout ipse posse dederit, emendatione praevenire: ut sicut ejus est muneris quod regnamus, ejus sit pietatis quod foeliciter regnamus. Quatenus eo miserante, & regni gubernacula aequissimo libramine tenere, & ad eum qui Rex Regum est, et Dominus Dominantium, cum multiplici fructu administrationis nostrae, justitiae scilicet, & pietate atque humilitate, sine fine cum eo regnaturi mereamur pervenire. Et quoniam per Apostolum suum nos adjutores suos appellare dignatus est: et Sancta Ecclesia, ejus videlicet sponsa, in Scriptures sacris hortus est appellata, quotidianis exercitiis adhibito sarculo bonae operationis est excolenda. Ut sicut semper nociva in ea velut in bono agro emergunt: ita semper laboris boni studio eradicentur noxia, plantentur utilia. Oportet et Nos cunctis ejus necessitatibus nisibus quibus possumus devote consulere: quatenus in ejus emendatione, quantum Dominus posse dederit, tota cum mentis devotione elaborantes, in aliqua parte aedificiorum illius, a fabricatore ejus, Domino scilicet Jesus Christo, aptari mereamur. Proinde notum sit omnibus fidelibus Sanctae Dei Ecclesiae nostrisque Domino dispensante successoribus, quia cum nos nullis existentibus meritis, divina pietas genitore nostro a rebus humanis exempto, ad ejus Imperii culmen provexisset, quomodo aut qualiter desiderium divini cultus, quod ab ineunte aetate Christo inspirante, mente conceperam, ad effectum Domino suffragante perduceremus, et quid studii, quidve laboris progenitores nostri, praecipue tamen piae recordationis genitor, in utilitatibus sanctae Dei Ecclesiae exhibuerit adverteremus, et pia illorum facta non solum inviolata conservare, sed etiam imitari, pro viribus nobis a Domino concessis optaremus. Scilicet, ut sive in Ecclesiasticis negotiis, sive in statu Reipublicae emendatione dignum prospexissemus, quantum Dominus posse dabat, nostro studio emendaretur. Et hactenus hinc inde mundanorum turbinum procellis emergentibus, diversissimisque occupationibus ingruentibus praepediti, ut optaveramus efficere nequivissemus, ejus rei gratia 4. Anno Imperii nostri accersitis nonnullis Episcopis, Abbatibus, Canonicis, & Monachis, & fidelibus obtutibus nostris studuimus eorum consulta sagacissima investigare inquisitione, qualiter unicuique ordini, Canonicorum videlicet & Monachorum, & Laicorum, juxta quod ratio dictabat, & facultas suppetebat, Deo opem ferente consuleremus. Et quoniam licet saepe de statu Ecclesiarum, et de ritibus praeterito tempore ordinassemus, et missos per singula loca destinassemus, sed invidente Diabolo, per tyrannicam pravitatem praepeditum fuisset, oportebat ut hoc tempus paucis indultum ad communem Sanctae Dei Ecclesiae, et omnium nostrorum utilitatem impenderemus, tribus videlicet modis, ut quae been inchoata erant, Deo auxiliante effectum obtinerent, et si quae bona voluntate sed incauta discretione, variis praepedientibus causis, inchoata fuissent, ut diligenter inspicerentur, et discrete, prout facultas suppetebat corrigerentur, si quae etiam de his, quae necessaria erant, deesse videremus, ut quaererentur, et Deo auxiliante ad effectum perducerentur, quatenus deinceps opus nostrum a nemine juste posset reprehendi, et tam nostris quam futuris temporibus multorum saluti proficeret, et Deo opitulante stabile permaneret. Sed qualiter de his divina cooperante gratia, consulta fidelium p • o viribus et temporis brevitate, licet non quantum debuimus & voluimus, sed quantum a Deo posse accepimus egerimus, et quid unicuique ordini communi voto, communique consensu consulere studuerimus, ita ut quid Canonicis proprie de his, quidve Monachis observandum, quid etiam in Legibus mundanis, quid quoque in Capitulis inferendum foret adnotaverimus, et singulis singula observanda contraderemus. Tamen ut sive nostris, sive successorum nostrorum temporibus rata forent, et inviolabiliter Deo annuente conservarentur, libuit nobis ea quae gesta sunt, ob memory firmitatisque gratiam, in unum strictim congerere, et subjectis Capitulis annotare, et in publico archivo recondere, ut successores nostri Deo dispensante, nostra pia facta conservantes, et ipsi nihilominus bona facta sua successoribus suis servanda perdoceant. Amongst these Additional Laws this is one, specially recommended to the Emperor by this Council, as a principal, part of his Kingly office, and duty; Quod in eligendis & constituendis Pastoribus, rectoribusque in Ecclesiis Dei, Regem magnum studium atque solertissimam vigilantiam et curam adhibere oporteat. Quia si aliter factum fuerit, & ordo Ecclesiasticus suam non habebit dignitatem, & Religio Christiana in multis labefactanda damna detrimenti sui patiatur, et animae Regiae vestrae periculum generabitur. Moreover this pious Emperor, and Charles the Great, Universos quoque Veteris ac Novi Testamenti libros, librariorum imperitia, lectorum oscitantia, interpretum inscitia, & incuria temporum depravatos, ad amussim et veritatem fontis correxit. Extat publicum Decretum, ut Canonici libri tantum legantur in Ecclesia, nec sinit in divinis Lectionibus templisque inter sacra officia, inconditos solae cismos, barbarismo que inconcinnos obstrepere, in quibus quidam religiosuli nostra memoria, sanctitatem collocant; as Joannes Aventinus informs us.

All these particulars abundantly evidence the Supremacy of Charles the Great, and Ludovicus his son, both as Kings and Emperors, in and over all Ecclesiastical persons, causes, and Popes themselves during their reigns, and that the care, protection, propagation of Religion, the Church, and their people's salvation, belonged principally to, and were managed by them, as the chief branch of their Kingly office.

This Emperor Ludovicus Pius collected, published sundry Ecclesiastical Laws and Constitutions, which he thus prefaced; Omnibus vobis aut visu aut auditu notum esse non dubitamus, quia genitor noster, & progenitores, postquam a Deo ad hoc electi sunt, in hoc praecipue studuerunt, ut honor Sanctae Dei Ecclesiae, et status Regni decens maneret. Nos etiam juxta modum nostrum eorum sequentes Exemplum, saepe vestram devotionem de his admonere curavimus, et Deo miserante, multa jam emendata et correcta videmus. Vnde et Deo justas laudes persolvere, & vestrae bonae intentioni multimodas, debemus gratias refer. Sed quoniam complacuit divinae providentiae nostram mediocritatem ad hoc constituere, ut sanctae suae Ecclesiae et regni huius curam gereremus (observe it) ad hoc certare, et nos et filios ac socios nostros diebus vitae nostrae optamus, ut tria specialiter Capitula, et a nobis, et a vobis, Deo opem ferente, in hujus regni administratione specialiter conserventur; id est, ut defensio et exaltatio vel honor sanctae Dei Ecclesiae, et servorum illius congruus maneat, et pax, et Iustitia in omni generalitate populi nostri conservetur. In his quippe maxim studere, et de his in omnibus placitis quae vobiscum Deo auxiliante habituri sumus, vos admonere optamus, sicut debitores sumus. Sed quanquam summa hujus ministry in nostra persona consistere videatur, tamen & divina authoritate, & humana or sinatione, ita per partes divisum esse cogoscitur. Vnde apparet, quod ego omnium vestrum admonitor esse debeo, et omnes vos nostri adiutores esse debetis. Nec enim ignoramus, quid unicuique vestrum in sibi commissa portion conveniat, & ideo praetermittere non possumus quin unumquem{que} juxta suum ordinem admoneamus. Sed quoniam scimus, quod specialiter pertineat ad Episcopos, ut primum ad sacrum ministerium suscipiendum juste accedant, & in eodem Ministerio religiose vivant, & tam been vivendo, quam recte praedicando populis sibi commissis, it er vitae praebeant: & ut in Monasteriis in suis Parochiis constitutis sancta religio observata fiat, unusquisque juxta suam professionem veraciter vivat, curam impendant. Omnes vos in hoc sacro ordine constitutos, et officio Pastorali functos, monemus atque rogamus, ut in hoc maxim elaborare studeatis, et per vosmetipsos, et per vobis subjectos, quantum ad vestrum ministerium pertinet, nobis veri adjutores in administratione ministry nobis commissi existatis, ut in judicio non condemnari pro nostra & vestra negligentia, sed potius pro utrorumque bono studio remunerari mereamur. Et ubicunque per negligentiam Abbatis aut Abbatissae, vel Comitis, sive vassi nostri, aut alicujus cujuslibet personae, aliquod vobis difficultatis in hoc apparuerit obstaculum, nostrae dignoscentiae id ad tempus insinuare non differatis, ut nostro aurilio suffulti, quod vestra auctoritas exposcit, famulante, ut decet, potestate nostra, facilius perficere valeatis.

This pious King and Emperor employed Abbot Ansegisus to collect all his own, his Fathers King Charles the Great, and other his Predecessors Ecclesiastical Laws (made by the advice of their Nobles as well as Bishops) scattered in divers Schedules, into one Volume, and to present them to him, for the honor and good of the Church, who accordingly collected, digested them into several Books, Chapters, entitled, Capitularia Caroli Magni, & Ludovici, consisting of 7. Books, and near 1600 brief Chapters or Constitutions, besides 4. Books of Additions to them, printed all together in Fridericus Lindebrogus his Codex Legum Antiquarum, wherein are comprised all sorts of Laws, Canons, Constitutions relating to the Orthodox faith, worship, service of God, Scriptures, Sacraments, all Ecclesiastical persons, duties, matters, Christians whatsoever, to whom he prescribed these Laws, by his Royal authority, (corrected, augmented by advice of his Nobles, as the Titles to each Book declare) and sundry penalties, as having the principal care of the Church and people of God committed to him, for which trust he was to give a strict account at the day of Judgment. In his 7th. Book cap: 375, 376. he thus ratified all the precedent Laws. Has omnes Constitutiones quas summatim breviterque perstrinximus, sicut plenius in Canone continentur, manere perenni stabilitate sancimus Si quis ergo Clericus aut Laicus harum sanctionum obediens esse noluerit, si Clericus fuerit, excommunicationi subjaceat. Si vero Laicus fuerit, & honestioris loci persona, medietatem facultatum suarum amittat, fisci juribus profuturam: si vero majoris loci persona est, amissione rerum suarum multatus, in exilio deputetur. Quaecunque a Parentibus nostris diversis sunt statuta temporibus, manere inv • olata et incorrupta circa sacrosanctas Ecclesias praecipimus. Nihil igitur a privilegiis immutetur, omnibus qui Ecclesiis serviunt tuitio deferatur, Quia temporibus nostris addi potius reverentiae cupimus, quam ex his, quae olim praestituta sunt, immutari.

About the year 824. Lotharius, both Emperor and King of Italy, in the time of Pope Eugenius the 2d. appointed Magistrates in Rome and through all Italy, qui jus Romano populo dicerent, eo quod libertate, qua sub Carolo Magno & Ludovico usi essent, abuterentur; statuit etiam, juxta antiquum morem, ut ex latere Imp. miterentur qui judiciariam exercentes potestatem justitiā omni populo facerent, & tempore, quo visum foret Imp • ratori, aequa lance penderent. Yea he made this Law to prevent the tumults about elections of Popes: Volumus, ut ad electionem Pontificis nemo audeat venire, ne{que} liber, ne{que} servus qui aliquod impedimentū inferat, exceptis illis tantū Romanis quibus antiqua fuit consuetudo, per constitutionem Sanctorum Patrum, concessa eligendi Pontificem. Quod si quis contra nostram jussionem facere ausus fuerit, exilio afficiatur. Illud enim propter superiores tumultus adjectum videtur, ut ad vitanda Comitiorum dissidia, aut Legati Regis, aut Rex ipse, si in Vrbe adessent, consecrationi Pontificis interessent, sic enim subsequentibus 〈◊〉 est observatum, & postremo nova lege sancitum.

By reason of this new Law, Gregory the 4th. was elected Pope (Anno 827.) by the people, sed ante non est ordinatus, quam Imperatoris Legatus Romam veniens, electionem populi qualis esset, examinavit: Et Gregorius Papatum inire noluit (futura pericula timens) donec Imperator ejus approbasset electionem. This Pope coming to the Emperor Ludovicus in France, under pretext to reconcile Lotharius to his Father, but in truth to forment and promote his sons and some French and German Bishops conspiracies to deprive him of his Empire, (for which they were afterwards condemned and banished) and to excommunicate those Bishops who adhered to Ludovicus; they returned him this answer: Si excomminaturus adverniret, excommunicatus abiret, who departing thence, returned not with that honor he expected.

The Synod of Mainz under the Archbishop Rabanus Maurus, assembled by the Command of this Emperor Ludovicus Pius, Anno 829. sent all their Canons with a Preface before them to this Emperor, with this inscription: Domino Serenissimo & Christianissimo Regi Ludovico, verae Religions Serenissimo Rectori, ac Defensori Sanctae Dei Ecclesiae: una cum uxore & prole sua, ejusque fidelibus, vita & salus, honor & benedictio, cum victoria sine sive mansura. Dignissimae reverentiae vestrae patefecimus nos humiles simul vestri Rabanus cum Coepiscopis ejus, &c. wherein they have this notable passage touching Princes Ecclesiastical Jurisdiction. Petimus, ut sicut apud antecessores vestros Reges atque Imperatores, qui ante vos fuerunt, honorem sancta Dei Ecclesia habuit, & per immunitatem eorum possessiones Ecclesiasticae inconvulsae perstiterunt, manentesque in eis semper inlaesae perseveraverunt; ita apud vos modernis temporibus incontaminatae permaneant. Zelo enum Dei oportet vos defendere Ecclesias Christi, qui vobis Regnum in terra et dominationem tribuit, ut per nullius suggestiones iniquas vestram concessionem quam in Eleemosynam vestram Ecclesiis Christi contulistis, sinatis permutari. Quia inhonestum est ut hoc, quod non solum Christianis temporibus a Christianis Imperatoribus, sed etiam a Paganis regibus tempore Gentilitatis ad honorem Dei collatum est, vestris temporibus in vestro Regno permutetur: Nam legimus apud Esdram, quod Artaxerxes Rex Esdrae scribae legis Dei per Epistolam mandaverit, Ego Artaxerxes, &c. De Christianis vero Regibus & Imperatoribus non necesse est aliqua exempla ponere, cum omnes qui rectae fidei, et sani dogmatis fuerint, a Constantino Imperatore, (qui primus Imperatorum Christianam Religionem defendere, atque honorem Ecclesiarum Dei amplificare caepit) usque ad vos, semper in hoc studio solerter laboraverint, ut Ecclesia Dei pacem et tranquillitatem haberet, quatenus cultus Dei incontaminatus foret, et servi • e jus sine impedimento, Deo delectabiliter deservirent. At the end of their last Chapter they conclude with this Petition to the Emperor: Haec vero quae vobis transmissa sunt, petimus, ut vestra authoritate firmentur. Et si quis adversarius illis existere voluerit, praevalere non permittatur. Dei enim cooperatores vos esse debetis, et adjutores sanctae ejus Ecclesiae, quatenns Religio Christiana incontaminata temporibus Regni vestri usque ad finem servetur.

In the year of our Lord 829. the Religious Emperors Louis and Lotharius commanded a general Fast to be kept throughout their Realms, to divert God's warth and judgments, and likewise summoned 4. Councils, at Paris, Mainz, Lions, and Tholose, to reform both in the Clergy and Laity, Church and State, all sins, vices, errors, corruptions, contrary to God's word, which had brought plagues, wars, and other judgments on them, to appease God's wrath against them and their Subjects. Et quia nos magis in hoc peccasse cognoscimus, qua forma salutis omnibus esse debuimus, et omnium curam gerere, et per authoritatem Imperialem pravorum acta ne tantum adcrescerent, corrigere cupimus, (write these Emperors in their summons of, and pious prologue to the Council of Paris) wherefore, totius Ecclesiae sibi commissae (mark it) generalitati consulere gestientes. they summoned these Councils to assist them in this their general desired reformation. Consultu Episcoporum, Sacerdotum & Optimatum caeterorum{que} fidelium nostrorum. Whereupon the Bishops and others assembled in the Council of Paris, Orthodoxorum Principum jussionibus obedientes, compiled several Constitutions and Rules for the reformation of themselves and other Christians, which they digested into three Books. The first, for the reformation of the corruptions, lives of Bishops, Priests, Monks, abuses in God's worship, and profanations of the Lord's day. The 2d. describing the respective duties, and regulating the enormities of Kings, Civil Magistrates, Officers, and sins of the people, in relation to God's worship and service. The 3d. relating both to Kings, Bishops, Priests and people.

In the 2d. Book they thus describe the office and duty of a King, Cap. 1. Quid sit Rex, quid esse, quidque cavere debet. Rex a recte agendo vocatur. Si enim pie, & juste, & misericorditer regit, merito, Rex appellatur: si his caruerit, non Rex, sed Tyrannus est, &c. Quia ergo Rex a regendo dicitur, primo ei studendum est, ut semet ipsum suamque domum, Christi adjuvante gratiâ, ab operibus nequam emaculet, bonisque operibus exuberare faciat, ut ab ea caeteri subjecti bonum exemplum semper capiant; ipse etiam salutiferis Christi praeceptis fideliter atque obedienter obsecundet, & recte agendo eis quibus temporaliter imperat, in pace & concordia atque charitate caeterorum{que} bonorum operum exhibitione, quantum sibi divinitus datur, consistere faciat, et dictis atque exemplis ad opus pietatis et justitiae, et misericordiae solerter excitet, attendens, quod pro his Deo rationem redditurus sit, quatenus ita agendo sanctorum Regum, qui Deo sincere serviendo, placuerunt, post hane peregrinationem consors efficiatur. De Rege autem qualis esse, vel quid cavere debeat, ita in Deuteronomo legitur, Cum ingressus fueris terram, quam Dominus Deus tuus dabit tibi, & possederis eam, habitaverisque in illa. et dixeris, Constituam super me Regem, sicut habent omnes per circuitum Nationes: eum constitues, quem Dominus Deus tuus elegerit de numero fratrum tuorum. Et post pauca. Non habebit Uxores plurimas quae alliciant animum ejus, neque Argenti & Auri immensa pondera. Postquam autem sederit in solio regni sui, describat sibi Deuteronomium legis hujus in volumine, accipiens exemplar a Sacerdotibus Leviticae tribus, & habebit secum, legetque illud omnibus diebus vitae suae, ut discat timere Dominum Deum suum, & custodire verba, & Ceremonias ejus, quae lege praecepta sunt: nec extolletur cor ejus in superbiam super fratres suos, neque declinet in partem dextram vel sinistram, ut longo tempore regnet ipse & filii ejus super Israel. Attend quod timor Dei & custodia praeceptorum ejus, & humilitas, quae non patitur eum extolli super fratres suos, & Justitiae rectitudo non solum Regem, sed & filios ejus longo faciet regnare tempore, Ut ergo Princeps extollentiam cavere debeat: Ecclesiasticus admonens ait, Principem te constituerunt? noli extolli, sed esto in illis, quasi unus ex ipsis. In Proverbiis, Rex qui Judicat in veritate paupers, Thronus ejus in aeternum firmabitur. Item, Misericordia & veritas custodiunt Regem, & roboratur Clementia Thronus ejus. Quantae igitur foelicitatis sit bonus Rex, quantaeve infoelicitatis si nequam fuerit; Beatus Cyprianus, eximius Martyr Christi, de Duodecim abusionibus; Scribens, inter caetera ita ait, Nonus inquiens, abusionis gradus est, Rex iniquus; etenim Regem non iniquum, sed correctorem iniquorum esse oportet. Unde in semetipso nominis sui dignitatem custodire debet. Nomen enim Regis intellectualiter hoc retinet, ut subjectis omnibus rectoris officium procuret: sed qualiter alios corrigere poterit, qui proprios mores, ne iniquisint, non corrigat? Quoniam Justitia Regis exaltatur solium, & veritate solidantur gubernacula populorum, Justitia vero Regis est, neminem unjust per potentiam opprimere, sine acceptione personarum inter virum & proximum suum judicare: advenis & pupillis & viduis defensorem esse: furta cohibere, adulteria punire, iniquos non exaltare, impudicos & histriones non nutrire, impios de terra perdere, parricid is & pejcrantes vivere non sinere, Ecclesias defendere, paup • res eleemosynis alere, justos super regni negotia constituere, senes & sapientes & sobrios Consiliarios habere. Magorum & hariolorum Pythonissarumque super stitionibus non intendere, iracundiam differ, patriam & fortiter & juste contra adversarios defendere, per omnia in Deo vivere, prosperitatibus non elevare animum, cuncta adversa paenter ferre, fidem Catholicam in Deum habere, filios suos non sinere impie agere, certis horis orationibus insistere: ante horas congruas non gustare cibum: Vae enim terrae, cujus Rex est pure, & cujus Principes mane comedunt. Haec regni prosperitatem in praesenti faciunt, & Regem ad Coelestia regna meliora perducunt. Qui vero secundum hanc Legem non dissensat, multas nimirum adversitates imperii tolerat. 〈◊〉 enim saepe pax populorum rumpitur, & offendicula etiam de regno suscitantur, terrarum quoque fructus diminuuntur, & servitia populorum praepediuntur; multi etiam dolores prosperitatem regni inficiunt, • harorum & liberorum mortes tristitiam conferunt, hostium incursus provincias undi{que} vastant, bestiae armentorum & pecorum greges dilacerant, tempestates veris & hyemis terr • rum foecunditatem, & maris Ministeria prohibent, & aliquando fulminum ictus segetes, & arborum stores, & pampinos exurunt. Super omnia vero Regis injustitia non solum praesentis Imperii faciem fuscat, sed etiam filios suos & nepotes, ne post se regni haereditatem teneant, obscurat. Propter piaculum enim Solomonis regnum domus, Israel Dominus de manibus filiorum ejus dispersit, & propter meritum David Regis, lucernam de semine ejus semper in Jerusalem reliquit. Ecce quantum justitia Regis seculo valet, intuentibus perspicue patet; Pax populorum est, tutamentum patriae, immunitas plebis, munimentum gentis, cura larguorum, gaudium hominum, temperies atris, serenias maris, terrae foecunditas, solatium pauperum, haereditas filiorum, & sibimetipsi •••• futurae beatitudinis. Attamen sciat, quod sicut in Throno hominum primus constitutus est, sic et in poenis, si Iustitiam non fecerit, primatum habiturus est. Omnes namque quoscunque peccatores sub se in praesenti habuit, supra se modo in illa futura poena habebit. (After which they insert the forecited passage of Fulgentius in Libro de veritate Praedestinationis & Gratiae.) Isiodorus, Qui recte utitur regni potestate, ita praestare se omnibus debet, ut quanto magis honoris celsitudine claret, tanto semetipsum mente humiliet. Proponens sibi exemplum humilitatis David, qui de suis meritis non tumuit, sed humiliter sese dejiciens, dixit; Vilis incedam, & vilis apparebo ante Dominum qui elegit me. Item Isidorus. Qui intra seculum been temporaliter imperat, sine fine in perpetuum regnat, & de Gloria seculi hujus ad a ternam transmeat gloriam: qui vero prave regnum exercent, post vestem fulgentem & lumina lapillorum, nudi & miseri ad inferna torquendi descendunt. Reges a recte agendo vocati sunt, ideoque sicut recte agendo, Regis nomen tenetur, ita peccando amittitur. Nam & viros sanctos proinde Reges vocari in sacris eloquiis, eo quod recte agant, sensusque proprios been regant, & motus resistentes sibi rationabili discretione componant. Recte igitur illi Reges vocantur, qui tam semetipsos, quam subjectos been regendo modificare noverunt. Quidam ipsum nomen regiminis ad immanitatem transvertunt crudelitatis; dumque ad culmen potestatis venerint, in Apostasiam confestim labuntur: tantoque se tumore cordis extollunt, ut cunctos subditos in sui comparatione despiciant, cosque quibus praeesse contigit, non agnoscant. Et paulo post. Dum mundi Reges •• blimiores se caeteris sentiunt, mortals tamen se esse agnoscant, nec regni Gloriam, qua in seculo sublimantur, adspiciant: sed opus quod secum deportant, intendant Item non post multa. Reges quando boni sunt, muneris esse Dei, quando vero mali, sceleris esse populi. Secundum meritum enim plebium, disponitur vita rectorum, testante Job: Qui regnare facit hypocritam propter peccata populi. Irascente enim Deo, talem Rectorem populi suscipiunt qualem pro peccato merentur. Nonnunquam pro malitia plebis, etiam Reges mutantur, & qui ante videbantur esse boni, accepto regno siunt iniqui. His ita praemissis, studendum est Regi, ut non solum in se, verum etiam in sibi subjectis Regis nomen adimpleat: provideatque ut populus sibi subjectus, pietate, pace, charitate, justitia et misericordia, atque concordia, et unanimitate, ceterisque bonis exuberet operibus, ut haec habentes, Dominum secum habere mereantur; sciat{que} certissime, quod non solum de se, verum etiam de ipsis Dominus ab eo fructum bonae operationis exacturus est. After which they thus proceed, Cap. 2. Quid sit proprie Ministerium Regis? Regale Ministerium specialiter est populum Dei gubernare et regere cum aequalitate et justitia, et ut pacem et concordiam habeant, studere: ipse enim debet primo Defensor esse Ecclesiarum et servorum Dei, viduarum, orphanorum, caeterorumque pauperum, necnon et omnium indigentium. Ipsius enim terror & studium hujuscemodi in quantum possibile est, esse debet primo, ut nulla injusticia fiat; deinde, si evenerit, ut nullo modo ea subsistere permittat, nec spem delitescendi, sive audaciam male agendi cuiquam relinquat, sed sciant omnes, quoniam si ad ipsius notitiam pervenerit quippiam mali quod admiserint, nequaquam incorrectum & •• ultum remanebit, sed juxta sacti qualitatem, erit & modus justae correptionis. Quapropter in Throno regiminis positus est, ad judicia recta peragenda, ut ipse per se provideat, & perquirat, ne in judicio aliquis a veritate & aequitate declinet: Scire etiam debet, quod causa quam juxta ministerium sibi commissum administrat, non hominum, sed Dei causa existit, cui pro Ministerio quod suscepit, in examinis tremendi die rationem redditurus est. Et ideo oportet, ut ipse qui Judex est Judicum, causam pauperum ad se ingredifaciat & diligenter inquirat, ne forte illi, qui ab eo constituti sunt, & vicem eius agere debent in populo, unjust aut negligenter pauperis oppressiones pati permittant. De Ministerio autem Regis ita Job loquitur; Cum sederem quasi Rex circunstante exercitu, eram tamen maerentium Consolator. Auris audiens beatificabat me, & oculus videns testimonium reddebat mihi, quod liberassem pauperem vociferantem, & pupillam cui non esset adjutor. Benedictio perituri super me veniebat, & cor viduae consolatus sum: Justitia indutus sum, & vestivi me sicut vestimento & Diademate judicio meo: Oculus fui caeco, & pes claudo: Pater eram pauperum, & causam quam nesciebam diligentissime investigabam: conterebam molas iniqui, & de dentibus illius auferebam praedam. Solomon: Rex qui sedet in solio judicu dissipat omne malum intuitu suo. Item, Dissipat impios Rex sapiens, & curvat super eos fornicem. Item, Judex sapiens vindicabit populum suum, & principatus sensati stabilis est. Item, Rex Justus erigit terram, & vir avarus destruit eam. In Libro Sapientiae. Diligite Justitiam, qui iudicatis terram, sentite de Domino in bonitate, & simplicitate cordis quaerite illum. Item ibi. Audit ergo Reges & intelligite, discite Judices finium terrae; praebete aures vos qui continetis multitudines & placetis vobis in turbis Nationum, quoniam data est a Domino vobis potestas & virtus ab altissimo, qui interrogabit opera vestra, & cogitations scrutabitur; quoniam cum essetis Ministeri ejus, non recte judicastis, neque custodistis legem Justitiae, neque secundum Dei voluntatem ambulastis; Horrende & cito apparebit vobis, quoniam judicium durissimum in his qui praesunt, fiet; Exiguo enim conceditur misericordia: Potentes autem potenter tormenta patientur: Non enim subtrahet personam cujusquam Dominus; nec reverebitur cujusquam magnitudinem: quoniam pusillum & magnum ipse fecit, et aequaliter pro omnibus cura est illi. Tortioribus autem fortior instat cruciatus. Isiodorus. 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. Saepe per regnum terrenum, Coeleste regnum proficit, ut qui intra Ecclesiam positi contra fidem et disclplinam Ecclesiae agunt, rigor principum conterantur ipsamque disciplinam quam Ecclesiae utilitas exercere non praevalet, cervicibus superborum potestas principalis imponat: et ut venerationem mereatur virtutem potestas impertiat. Cognoscant Principes seculi Deo debere se reddere rationem propter Ecclesiam, quam a Christo tuendam suscipiunt. Nam sive augeatur pax, & disciplina Ecclesiae per fideles Principes, sive solvatur, ill ab eis rationem exiget, qui eorum potestati suam Ecclesiam credidit. Sunt & alia utriusque testamenti cracula copiosa, quibus affatim adstraitur, quod Rex Ministerium sibi commissum secundum voluntatem Dei exercere & adimplere debet, quae hic ob prolixitatem vitandum praetermittuntur. Cap. 3. De periculo Regis, & quod been agents remunerare, & male vero ag • ntes suae Authoritate comprimere, causam{que} pauperum ad se ingredi debeat facere. And Cap. 4. Quod aequitas Judicii, stabilimentum Regni, & ejus injustitia, sit ejus eversio: are worthy perusal to these purposes, but overtedious to insert; I shall only recite some passages of Cap. 5. Quod regnum non ab hominibus; sed a Deo, in cujus manu omnia regna consistunt, d • tur. Nemo regum a progenitoribus regnum sibi administrari, sed a Deo veraciter atque humiliter credere debet dari, &c. which they prove by Prov. 8. 14, 15, 16. Dan. 4. 25. Dan. 5. 21. Jer. 27. 4, 5, 6. Hosea 8. 4. Job 34. 30. Isiodorus exponit, Irascente Deo, talem rectorem populi suscipiunt, qualem pro peccato merentur. Constat ergo quia non actu, non voto, neque brachio fortitudinis humanae, sed virtute, imo occulto Judicio dispensationis divinae regnum confertur terrenum. Et idcirco cuicunque ab eo committitur, ita illud secundum ejus voluntatem disponere et gubernare procuret, quatenus cum eo, a quo illud suscepit, feliciter, in perpetuum regnare valeat; quoniam nihil prodest cuipiam terreno regno principari, si (quod absit) contigerit eum aeterno extortem fieri. After which description of a Kings office and duty, they thus humbly submit all their Constitutions and Resolves in this Council to the Emperors wills, and desire their confirmation of them so far as they should think expedient, as these passages evidence; Nos fidelissimi ac devotissimi salutis vestrae procuratores, juxta parvitatem sensus nostri, prout brevitas temporis permisit, secundum sanctam devotionem et ordinationem vestram, de causis ad religionem Christianam, nostrumque ministerium atque periculum pertinentibus; necnon et de his quae ad nostram correctionem et emendationem pertinere perspeximus; sive de his, quae populis generaliter annuncianda, & admonenda praevidimus, capitulatim in praecedentibus adnotavimus libellis, vestraeque Serenitati legenda, immo probanda obtulimus, &c. Et quanquam de his quae praemissa sunt, vestro ardentissimo desiderio prius satisfacere elegerimus, nequaquam tamen haec quae specialiter ad vestram personam ministerium{que} pertinere cognovimus, oblivioni tradimus, sed potius vestrae saluti prospicientes, nonnulla capitula necessaria, in secundo hujus operis libello, ad nomen ministeriumque vestrum pertinentia, periculumque cavendum, solerti studio congessimus, & vobis familiarit • r admonitionis gratia, porrigenda devovimus; ut ea diligenter inspiciendo, legendo & audiendo, aperte & distinct Vestra cognoscat Celsitudo, de quibus, & pro quibus, in memoratis conventibus nostris, secundum virium nostrarum possibilitatem fideliter salubrier{que} egerimus. Lib. 3. c. 8. to 27. they use these Petitions, Petimus humiliter Excellentiam vestram, illud etiam specialiter necessarium vestrae suggerere Pietati duximus: similiter etiam obnixe ac suppliter vestrae Celsitudini suggerimus: similiter et hoc a vestra pietate necessarium duximus expetendum. Illud etiam obnixe vestram sanctam piissimamque devotionem suppliciter monendo deposcimus. Iterum, suppliciter admonendo vestrae suggerimus Serenitati: Postulamus etiam, ut Celsitudo vestra. Iterum monendo magnitudini vestrae suppliciter suggerimus. Similiter deposcimus, Rogamus etiam vestram pietatem, et hoc humiliter obsecrando admonemus, &c Lib. 1. Cap. 50. De Observatione Die Dominicae. Quapropter specialiter atque humiliter a Sacerdotibus Imperialis Celsitudo flagitanda est, ut ejus a Deo ordinata potestas, ob honorem & reverentiam tanti diei, cunctis metum incutiat, ne in hac sancta & venerabili die mercatus & placita, & ruralia quaeque opera, necnon & quaslibet corrigationes, ullius conditionis homines facere praesumant. And they conclude thus, Lib. 3. Cap. 27. Porro de Episcopali libertate, quam Deo annuente, vestroque adminiculo suffragante adipiscivd Dei servitium peragendum cupimus, suo in tempore vobis dicenda at{que} vobiscum conferenda reservavimus.

Agobardus Episcopus Lugdunensis, begins his refutation of the heretical position of the deposed Felicis Orgellitani Episcopy, (dedicated to Ludovicus Pius the Emperor) with this Prologue; Christianorum religiosissimo, Christi amatori, ideo{que} victori ac triumphatori piissimo, Augusto, Domino gloriosissimo Ludovico Imperatori. Pie igitur, & Domine Rector, CAPUT ORBIS, decus mundi, Catholicorum omnium insignis gloriatio, qui illustratis fidem, Propagatis et pacem. Obsecro mansuetudinem vestram, ut in contemplationem Filii Dei, qui vestrum juvat imperium, praefatum Opusculum perlustrare non dedignemini, ut vestro acerrimo judicio probetur, aut improbetur: quia si probatur, illis quibus profuturum est, ad legendum commendatur: si autem improbatur, auctor eius per vos emendatur. If this learned Bishop thus wholly submitted his Treatise concerning one of the highest points of Faith (to wit, the Unity of the two Natures of Christ in one person) to this Emperors approbation, correction, or rejection, and gave him these Titles, no doubt he esteemed him the supremest Judge thereof. Moreover, he dedicated to him his Treatises De insolentia Judaeorum, & De Judaicis superstitionibus, Quem Deus omnipotence, & praeordinavit Rectorem pium (Ecclesiae suae) futurum temporibus valde necessariis, sublimaverit prudentiam vestram, & studium Religions super caeteros vestri temporis mortals; (whether Popes or Bishops) unde dubium non est praeparari vos ad remedium temporibus periculosis. Cum haec igitur ita se habeant, obsecro tranquillissimam longanimitatem vestram, ut praebeatis patientissmam aurem vestram, vicibus quibus ego infimus servorum vestrorum, minus necessarium puto esse admonendam sanctissimam sollicitudinem vestram de re tam necessaria, quae aut sola, aut praecipua est, cui prae caeteris succurrere debeat gubernatio vestra &c. Et quidem si (sicut nunc multa necessitas poscit) ausi essemus aut val • issemus, auribus vestris ingerere damna animarum quae per vasa Diaboli, fidelibus inseruntur, adhiberi animis juberet pietas vestra remedium; Making it one principal part of his Imperial office, care, trust, to suppress all Heresies, Blasphemies, and Jewish Superstitions repugnant to the Scriptures, the Honor of God, the De • y of Jesus Christ, and prejudicial to his people's souls. He wrote two Treasuses to this Emperor, Contra damnabilem opinionem putantium, Divini Judicii veritatem, igne, vel aqua, vel conflictu armorum patefieri; desiring him to take away such trials, as unjust, unreasonable, unchristian, and against the word of God.

Pope Gregory the 4th. coming into France about the year 833, with an intention (as Ludovicus suspected) to raise up a Civil Warr, and join with Lotharius his son (conjoined with him in the Empire) to deprive him; this Emperor summoned Agobardus, amongst other Bishops siding with Lotharius, to appear before him; who refusing to appear, thereupon the Emperor called an Assembly of such French Bishops as sided with him against Agobardus, Cujus haec fuerunt capita adversum ipsius contumaciam, pro co • firo a • do Gallicana libertate. 1. Episcopum Romanum vocandum Papam, Fratrem, non autem Patrem, neque Pontificem. 2. Imperialem potestatem plus posse in administranda Ecclesia quam Pontificem. 3. Caesarem non dehonestandum praesumptuosa excommunicatione. 4. Posse unum aliquem Pontificem abjici sine injuria sedis Apostolicae. 5. Episcopos in causa fidei Iusjurandum praestare solitos Imperatori. 6. Agobardum Primatum Aquitaniae, nullam deinceps habituram potestatem in excommunicando, nullamque Iurisdictionem in caeteras Parochias, si obediret potius Pontifici quam Caesari. 7. Privandum Episcopum consortio et honor, qui potius Pontificis quam Ecclesiae Gallicanae Concilio obediret. In answer whereunto, Agobardus writ two particular Treatises, wherein he endeavored, as far as he could, to answer these particulars, excusing his not appearing, by reason of the public tumults, and to diminish the Emperors Supremacy, as subordinate in some sense, to the Pontifical Jurisdiction; which Treatises he dedicated and sent to the Emperor. In his Treatise De Comp • ration utriusque Regiminis, Ecclesiastici & Politici, & in quibus Ecclesiastica dignitas praefulgeat Imperiorum Majestati, though he maintains the Popes Supremacy in some respects; yet he expressly resolves; Certe clementissime Domiae, si nunc Gregorius Papa irrationabiliter, & ad pugnandum venit, merito et pugnatus, et repulsus recedet; si autem pro quiet & pace populi & vestra laborare nicitur, been & rationab • later obtemperandum est, illi non repugnandum. Si enim quod vestra voluntate, et potestate, cum consensu Imperii vestri factum est, & postea in Apostolica seed roboratum, hoc vult in pristinum reducere statum, satis rationabilis & oportunus est ejus adventus. Quia nullatenus quod ita est constitutum a vobis, debetis mutare; nec enim sine gravi periculo, et reatu animae fieri potest in his sacratissimis diebus Paschalibus. He concludes thus, Quia nemo dubitat de nullo alio opere potestatis, tam chare Deum placare, quam de sollicitudine et administratione Pacis et unitatis Ecclesiae, vestra solertissima Religio elaboret, ut omnis anima fidelis proficeat in fide et cognition Dei, quae res omnibus rebus Deo cha •• or est, hujus rei nisus merita vestra appropinquare faciat Apostolicis meritis.

Synodus Aquisgranensis summoned by the Emperor Ludovicus Pius Anno 833. gave him this account of their proceedings. Ibi de statu Sanctae Ecclesiae, admonente Serenissimo atque totius religions devotissimo praefato Imperatore (Ludovico) tractare caepissemus: Revolutis igitur a vestra nobis benignissima devotione, collatis tribus Capitulis, id est, ut ventilarentur, &c. Vestram siquidem nihilominus supplici admonitione & affectu charita • is excellentiam admonentes, si quae sunt Ecclesiastici juris vestra piissima gubernatione erigenda, ut per vos vestrosque Christianae Religions commilitones, subleventur, &c. Haec nos fideles, & devotissimi famuli & Oratores vestri, juxta parvitatem sensus nostri, secundum sanctam ordinationem vestram, de his quae ad nostram, & consacerdotum subjectorumque nostrorum correctionem & emendationem pertinere pers • eximus, &c. Sed nunc quia de his quae praemissa sunt, vestro ardentissimo desiderio prius satisfacere studuimus, illud tamen quod ad vestram specialiter personam ministeriumque pertinere cognoscimus, nullatenus oblivioni tradidimus, sed potius vestrae saluti prospicientes, nonnulla capitula necessaria fideliter collegimus; & vobis familiaeriter admonitionis gratia devote{que} porrigenda devovimus. Similiter quaedam ad filios vestros pertinentia, quaedam vero ad commilitones vestros non minus pertinentia. Which Constitutions commonly begin thus; being far from arrogating any supreme Legislative, or Ecclesiastical Jurisdiction to themselves, but ascribing all to the Emperor, Petimus humiliter Excellentiam vestram, &c. Rogamus etiam vestram Pietatem propter divinam misericordiam, vestramquesalutem. Et hoc humiliter admonemns. Innotescimus vobis, quod ea quae in Capitulis vestris nobis tractanda commisistis, &c. Vestram interea Deo amabilis Auguste petimus clementiam. Similiter est postulandum. Meminimus in pesteriis Conventibus nonnulla capitula ab Episcopis vestra admonitione fuisse tractata, atque statuta, pro necessitate, & communi salute, utrorum{que} ordinum, Ecclesiasticorum scilicet & secularium, sed nescimus quibus impedientibus obstaculis, quasi oblivioni tradita. Ideo{que} affectu devo • o supplici admonitione admonemus, & admonendo precamur, ne ista quae nunc licet perpaucae praelibavimus, ad statum Sanctae Dei Ecclesiae, simili modo oblivioni tradantur, sed prospeculo omnibus inconvulsa habeantur atque conserventur, &c. All they concluded being invalid without his imperial Sanction, and care to see the same put in due execution.

Theodulphus Abbas Floriacensis, postea Aurealensis Episcopus, for conspiring with the Emperor Ludovicus Pius his sons, and exciting them to depose their Father from the Empire, was imprisoned by the Emperor, whom he afterwards presenting with some sacred Hymns, was thereupon released by him: After which he presented him with this Panegyrical Poem, expressing his Supremacy over all Ecclesiastical as well as Temporal persons, his extraordinary piety in promoting Religion, protecting, instructing, edifying the Church and people committed to his charge, both by his precepts and example.

Jonas Aureliauensis (his Successor) thus seconds Theodulphus;

This Jonas Aurelianensis Episcopus hath this memorable passage concerning Charles the Great, and Ludovicus Pius the Emperors diligence, to protect and instruct the Church of God committed to their care, not the Popes; Obeunte piae memory, pio Principe Carolo, Ecclesiam i • em inclytus filius ejus (nutu divino) regendam tuendamque suscepit. Ejusdem piissimi Principis solertissimo studio, Ecclesia ita quotidie, Domino opitulante, ad meliora succrescit, ut omnibus sacrae fidei perspicuum sit, eam et in fidei synceritate salubriter roborari, et in cognition divinarum Scripturarum sapienter dilatari, et spiritualiter fructificari, &c. Quia igitur idem clarissimus Deo Princeps, divino{que} plenius amore succensus, & coelesti gratia adjutus (Ludovicus) eandem Ecclesiam sibi traditam instanter erudit, armisque spiritalibus munit, et dictis et exemplis incessanter ad alta sustollit, dignum est, ut sicut Pater illius (Carolus) Magistri ejusdem Claudii (Tauronensi Episcopy) adhibita sanctarum Scripturarum authoritate damnavit errorem; ita nihilominus iste gloriosus filius ejus (Ludovicus) nulli pietate, sapientia, fortitudine & puritate secundus; discipuli ejusdem Felicis (Urgilitanensis Episcopy) vesanias damnet blasphemias, divinarumque Scripturarum telis confodiat, ECCLESIAMQUE SIBI COMMISSAM, Christo secum regnante, ab his et huiuscemodi erroribus immunem liberamque reddat. Quod quidem qualiter ejus pio sagacissimoque studio actum sit, in processu huius operis patebit. Moreover, this Jonas Aurelianensis, in his Praefatio, Opusculo Carolo Regi porrecto, adversus Haeresim Claudii Praesulis Taurinensis, (which he writ at the command of his Father Ludovicus Pius the Emperor) gives this character of his religious zeal and care to defend the Faith and Church of Christ committed to his Government (not the Popes.) Quantus, Dominus noster gloriosissimus genitor vestor, Deo dilectissimus Ludovicus Caesar, religiosissimus, in fidei synceritate, totius bonitatis virtute, proborum morum claritu line, sapientiae & sanctitatis dote, divinique amoris ac favoris fervore, et in Ecclesiasticis negotiis (Domino administrant) ad honorem et cultum divinum pertinentibus augmentandis, et gubernandis emineret, quantumque Ecclesiam Christi precioso sanguine redemptam, SUOQUE REGIMINI DIVINITUS COMMISSAM (motum Patris tui videlicet pii & omonymi, Caroh nobi • issimi Augusti imitatus, imo supergrediens) disciplina liberal • um artium educaverit, et utriusque testamenti sancti paginis, atque eximiorum Patrum dictis, ad propellenda haereticorum dogmata venenata, et instrurerat, et instrui fecerit, cunctis Catholicae Apostolicae que fidei filiis perspicuum esse non ambigitur; quoniam revera id quod dicitur in promptu esse cernitur. Is namque Deo dilectissimus Princip • , inter cae • era bonitatis, suae studia, erga divinum cultum amplificandum multiplici modo ferventia, quendam Presbyterum, &c. ut Ital • cae plebis (quae magna ex part: a sanctorum Evang • listarum sensibus procul aberrant) sanae doctrinae consultum ferret Taurinensi, praesulem subrogari fecit Ecclesiae, &c. Then giving him an account of his Book against Claudius, he thus prostrates it to his correction. Quicquid minus responsum, minusque praemissis pravis objectis contractum repererit, suae sanioris uberiorisque intelligent • ae scriptis et dictis, ob honorem et defensionem sanctae Dei Ecclesiae, suppleat.

Lupus Abbot of Ferraria in his 64. Epistle ad Regem Carolum, among other instructions to him, ut pacifice foeliciterque regnatis, hath this memorable passage; Nec vos cuilibet ita vos subjiciatis, ut ad ejus arbitrium omnia faciatis: cur enim regium nomen praetenditis, si regnare nescitis? Ut pace cunctorum dixerim, non expedit vobis et populo, ut aliquem vobis aequetis, (whether Pope or Bishop) nedum praeponatis, &c. Si filiis hoc non est concedendum, quanto minus aliis? VICEM VOS GERERE DEI QUIS IGNORAT? At ipse dicit, Gloriam meam alicui non dabo. Non admittentur ergo a vobis, monitores quos bejulos vulgus appellate, &c. Nem • tuatis Potentes, & quos cum vultis extenuare potestis. Therefore neither Popes, nor Prelates; both made, deposed by Emperors and Kings.

About the year 850. Pope Leo the 4th. a Clero & populo eligitur, & nescio Imperatore consecratur Pontifex, interposita tamen cautione de salvo ejus Iure: perchance by this Papal Decree, Lothario & Ludovico Augustis, registered by Gratian. Inter Nos & Vos pacti serie statutum est, & confirmatum, quod electio & consecratio futuri Romani Pontificis, non nisi juste & canonice fieri debeat, (to wit, by the Emperors consent) This Pope afterwards super multis Criminibus accusatus, praecipue quod Consilium inisset de transferendo Imperio iterum de Gallis ad Constantinoplitanos: Lotharius Imperator ergo profectus Roman, ea de re Leonem apud se dilatum convenit; whereupon Leo, juramento se purgavit, consue • o Pontificum more, & delatores delationis suae dant poe • as. This Emperor therefore was paramount this Pope.

K. Charles & Ludovicus his son, summoned, presided in, directed, ratified the Synod apud Medardum in suburbio Suessionensi, Ann. 853. wherein Laymen as well as Bishops were present. Idem Rex Carolus Episcopis apud urbem Suessionum in Monasterio Sancti Medardi convenire pr • cepit, ubi post habitis secularibus curis, ipse quoque Rex adesse dignatus est. Ut non solum devotione, Ecclesiae se filium esse ostenderet, verum etiam sicubi opus esset, Protectorem Regia potestate monstraret. Cum itaque praesul • s diversarum Ecclesiarum, pio Rege multa humiliter et prudenter proponente, tractata sunt potius quaedam quam deffinita essent, &c. Ja • Rex absque ulla ambitione Synodum solus ingressus, simpliciter cum Episcopis resedebat; where, the degrading of Ebbo Archbishop of Reims, was debated, approved, and the placing of Hincmarus in his See, justified, ratified; Ebbo being deprived, and thrust into a Monastery by Ludovicus Pius, for sedition and Treason against him, with other Bishops, where he did 7. years penance. After which, the crimes and insufficiency of many Bishops were there examined; Statuit{que} sancta Synodus, annuente pio Principe, 〈◊〉 Legati dirigerentur, &c. Et quae ipsi per se non valerent corrigere, judicio proximi futuri Concilii, et potestati Regiae revelarent. Obtentum est etiam a devotissimo Rege, ut incesti, &c. Postremo, quod a quibusdam conservabatur, praefixum est generaliter ab omnibus custodiendum, ne ullae Res Ecclesiasticae absque Regis cohibentia (some read it conniventia) commutantur. After which, Cunctis secundum regulam ecclesiasticam canonice & diligenter patratis, decretum & judicatum est, a sancta et venerabili Synodo, assentiente et favente Christianissimo et gloriosissimo Rege Domino CAROLD, haec omnia gestis inseri, et in conspectu Synodali relegi, et rata omnia judicata, cunctorum manibus, et subscriptione canonica, perpetuo inconvulsa et inviolabiliter permansura, firmari.

Concilium Valentinum, Anno 855. Convened propter causam Episcopy Civitatis ipsius, criminibus diffamati, ex Iussione pii Principis (Lotharii Imperatoris) having made 23. Canons, and given judgment against an Archdeacon, Ut vigor legis & pax Ecclesiarum sub tutela pii Principis nostri, integro jure salva consistere valeat; they supplicated the King, Quod judicium nostrum tam necessarium, et publicae disciplinae Ecclesiasticae defensioni, omnino suppliciter postulamus, ejusdem pii Principis authoritate muniri. Without which their Canons and Sentences were both invalid: subjoining thereunto the Law of the Emperor Constantine the Great, De confirmando judicio Episcoporum.

Synodus Trevirensis, Anno 855. hath this Prologue, evidencing that the Emperor Ludovicus the 2d. summoned it, prescribed the Bishops therein both by word of mouth and writing, what heads or Chapters they should consider, frame; and then return them all to him when finished, to examine, alter, ratify as he saw cause; Capitula quaedam et commonitorum, Imp: Ludovicus suis Episcopis de statu sui Regni considerare praecepit: De conversatione Episcoporum, Presbyterorum, et caeterorum Clericorum; de doctrina et praedicatione in populo; de conscriptione librorum, & restauratione Ecclesiarum; de ordination Plebium & Xenodochiarum; de Monasteriis virginum seu foeminarum, quae secundum regulam Sancti Benedicti, vel ea quae secundum c • nonicam authoritatem disposita esse debent; adding, Quicquid in praefatis ordinibus extra ordinem est, aut per negligentiam praepositorum, aut per desidiam subditorum, vehementer cupio scire, et secundum Dei voluntatem vestrumque sanctum consilium, sic emendare desidero, ut in conspectu Dei nec ego reprobus sim, neque vos et populus in commissis iram suae indignationis incurrat. Quomodo autem istud rationabiliter quaesitum & monitum perficiatur, vobis hoc ad tractandum, ac nobis renunciandum committimus. De minoribus quoque causis quae generaliter omnes, specialiter aliquos tangunt, et indigent emendatione, volumus, ut posthac illas quaeratis, et ad nostam notitiam reducatis, sicut est de Comitibus, et eorum Ministris, &c. sicut in reliquis causis, quae ad peccatum nostrum pertinere possunt, ac populi nostri. These heads, exhortations, and admonitions of the Emperor being communicated to, and read before this Synod; omnes unanimiter pro nostra indole omnipotenti Deo devotissi •• e gratias egerunt, quia populo suo tam piissimum quamque Sanctissimum Princpem dedit, qui cuncta ordinabiliter et rationabiliter disponere cupit. After which the Bishops returned him an answer to each head in writing; which being read before the Emperor, in Augustali aula residens, tractaturis de statu sanctae matris Ecclesiae, et pace, divina dispositione commissi sibi Imperii, ac generali totius populi salute, praesentibus Optimatibus suis, dixit; Crebro vestram fidelitatem retroactis temporibus commonuimns, ut secundum normam Christianae religions vivere unusquisque nostrorum fidelium satageret, &c. Which ended, he enacted several Laws and Constitutions for the benefit and Peace of the Church, with a Sancimus autem; Sancimus nihilominus, &c. Concluding, Haec olim saepe inconcu • cata, & Augustali nostra sanctione promulgata, quia ex parte in aliquibus videntur neglecta hactenus, acriori ulcisci debuerat examine, &c. destinaturi post modicum Legatos strenuos emendata inquirere. Qui vero negligens repertus fuerit, propriis honoribus nostro privabitur iudicio.

Nicholas the 1. (as Ana •• atius with others inform us,) being elected Pope by the unanimous assent of the Senators, Clergy, and People of Rome, was consecrated and installed in his See in the presence of the Emperor Ludovicus the 2d. by his approbation and assent. After which the Pope, with the Nobles and Great men of Rome out of love and respect going to visit the Emperor in a place called Quintus, where he fixed his seat, the most excellent Emperor so soon as he saw the Pope, obvius in adventum, ejus occurrit, fraenumque Caesar equi Pontificis suis manibus adpraehendens, pedestri more, quantum sagittae jactus extenditur, trarit, After the Emperor had feasted him. Augustus, cujus amore f • oenum Imperialis equi superscandens, accompanying him in his return, cum pervenissent spaciocissimum itineris locum, Imperator equo descendit, equumque Pontificis iterum, ut memmimus supra, traxit, dulcissimisque osculis invicem perornantes, luciflue gratula • i sunt. What this Emperor then voluntarily did out of overmuch courtship and humility only, some Popes have since claimed and prescribed as a bounden service, vassalage, & incumbent duty: Which so puffed up this Pope with Antichristian pride, insolency, that he presumptuously, Imperatores & seculares Principes decreto exclusit ab omnibus Clericorum Conciliis; nisi quando causae agerentur de fide. Ne Laici de Clericorum vita judicent, Pontificem nec solvi, nec ligari posse decernit a seculari potestate; quem constat a pio Principe Constantino DEUM appellatum, cum nec posse DEUM ab hominibus judicari manifestum est. When as this Pope and other Parasites who make use of his reason, had quite forgotten, 1. That it appears not by any authentic Historyes, that Constantine the Great ever gave the Title of God, to the Pope 2ly. Admit he gave it to one Pope out of the contemplation of his piety, and the spirit of God dwelling in him, yet this extended not to his Successors, especially to such who were devils incarnate in their actions. 3ly. That the Scripture never called the Pope, nor St. Peter, God; much less made either of them a God in truth: but it particularly, frequently stiles Kings, and Temporal Judges (God's Vicegerents on earth, sitting in his throne, executing Judgment and Justice in his stead) God's; to wit, in a qualfyed sense, not in reality and essence. Exod. 4. 16. c. 7. 1. c. 22. 28. Josh. 22. 22. Ps. 82. 1, 6. Ps. 136. 2. Ps. 138. 1. 1 Cor. 8. 5. Therefore they being thus frequently called God's by God himself in sacred Writ; may lawfully judge, condemn, depose Popes and Priests, who are but men, and never styled God's in Scripture. 4ly. Kings being thus styled God's, and sitting on God's Throne, the Pope who is but a man, and sits only in St. Peters chair at most, not God's own throne; hath not the least power or pretext (by this Popes own argument, inference) to judge, much less depose, dethrone these God's, as they have most antichristianly presumed. 5ly. Sundry Emperors, Kings notwithstanding this style of God given to the Pope by Constantine, did frequently before and after Pope Nicholas his time both judge & depose Popes, Patriarchs, Metropolitans, Bishops, Priests, for their Heresies, Treasons, Schisms, rebellions, and other crimes, as the premised and subsequent examples and Ecclesiastical Histories evidence. This therefore is a nonsense argument for a Pope, especially in his own case, to exempt himself from the Emperors Supreme Jurisdiction. 6ly. His exempting all inferior Clergymen, as well as Bishops, Popes from Emperors, Kings, and Civil Magistrates censures, powers, though Constantine never styled them God's, is an argument, that every Priest whatever, is as much a God, as the Pope himself in this respect, and equal to him in Authority; which subverts Popes pretended Sovereign Monarchy, and sole Deity, appropriated only to those who sit in Peters imaginary, but Antichrists real Chair at Rome. 7ly. About the year 865. Guntherus Archbishop of Coler, and Thetgandus Treverersis, for approving the divorce of the Emperor Lotharius from Thetberga for incest with her brother, in the Synod of Mus, after long attendance at Rome, were by this Pope Nicholas imprisoned, deposed, excommunicated, without sight, hearing, reason, or cause alleged, against all rules of Justice: who complaind to the Emperor of this his Tyranny, and likewise writ a notable Epistle to him in answer to his Letter, after their release, in their own names, behalfs, and their fellow Bishops, in justification of the Emperor and themselves, against his pretended supremacy over them: wherein they have these passages amongst others; Subito & de inproviso sententiam injustam, temerariam, nefaviam, Christianae religioni repugnantem, de chartulae effutisti, satis proterve tuis fratribus, atque conservis illusisti, &c. Tu Pontificis quidem personam prae te fers, at Tyranum agitas; sub cultu Pastoris Lupum sentimus. Titulus Parentem mentitur, tu te factis Jovem ostentas. Cum sis Servus servorum, Dominus dominantium esse contendis, atque juxta disciplinam Christi Servatoris nostri infimus ejus omnium minister templi Dei: Tuvero, libidine dominandi in praeceps abis, quicquid tibi libet, licet. Fucus factus 〈◊〉 Christianis. Hisce de causis nos cum fratribus nostris & collegis, neque Edictis tuis stamus, neque vocem tuam agnoscimus, neque tuas Bullas, tonittuaque timemus. • u eos qui Senatus consultis impiis non parent, impietatis condemnas, iisdem sacrificiis interdicis. Nos tuo te ense jugulamus, qui edictum Domini Deique nostri conspuis, concordiam collegii discindis, pacem, immortalem coelestis Principis tesieram, violas. Spiritus sanctus author est omnium Ecclesiarum, qua longissime & latissime terrarum orbis porrigitur. Civitas Dei nostri cujus municipes sumus, ad universos coeli cardines pertinet, Major est urbe, quae Babylonia, a sacris Vatibus appellatur, ut quae divinitatem usurpat, coelo se aequat, se aeternum fore, neque unquam errasse, aut errare posse gloriatur. This Pope presumed to send this insolent Letter to this Emperor Lotharius, to deprive him of his ancient Right of conferring Archbishoprics and Bishoprics, without the Popes consent, which his Predecessors durst not attempt, prefaced by Gratian with this Rubric; Authoritate Apostolica, non Regio favore, Episcopus est eligendus: Porro scias quod relatum est nobis, quod quicunque ad Episcopatum in regno tuo provehendus est, non nisi faventem tibi permittas eligi. Id circo Apostolica aut horitate, sub divini judicii obtestatione, injungimus tibi, ut in Treverensi Urbe, & in Agrippina Colonia nullum eligi patiaris, antequam relatum super hoc nostro Apostolatui fiat. But neither he nor his Successors would depart with this flower of their Crown to the Pope, as is evident by the 63. Epistle of this Pope Nicholas the 1. to the Bishops under King Lotharius, Anno 863. to grant a license to the Clergy and people to elect a Bishop in Ecclesia, Cameracensi, void above 10. months, by sundry other instances collected by M. Pierre Pithou, a learned French Advocate, and Pope Pelagius his Epistle Laurentio Episcopo, Gratian Dist. 63.

Concilium Pistis celebratum, Anno 863. (as Surius confesseth) videtur potius quidem esse Regni Procerum Conventus, quam Episcoporum Synodus; Carolus enim Rex, & Episcopy, Abbates quoque & Comites, et cateri in Christo fideles, ex diversis Provinciis convenerunt. Wherein they recite and ratify, plura Capitula Praedecessorum Regum et Synodorum. Ut autem haec quae observanda supra scripsimus ac pronunciavimus, nunc & de coetero certius & expessius a nobis atque Successoribus inconvulsa serventur, propriis manibus his subscribere communi consensu decrevimus, ea conditione servata, ut omni, in cunctis ordinibus lex juris debiti, & honor ab omnibus obedienter & fideliter, cooperante Domino, conservetur.

The Council of Wormes Anno 866. is thus prefaced, Dum studio amatoris Christi, ac jussione excellentissimi gloriosique Domini Ludovici Regis, cujus tanta erga Deum devotio extat, ut non solum in rebus humanis, verum etiam in causis divinis maximam semper sollicitudinem gerat, apud Vormatium Civitatem, &c. convenissemus. After which follows a Confession of faith, and 80 Chapters or Canons there agreed on, published by this Kings approbation.

After the death of Pope Nicholas the 1. Hadrian the 2d, notwithstanding some dissents, was elected Pope, collectis omnibus tam Episcopis cum universo Clero, quam primoribus urbis, cum obsecundantibus sibi populis, & ad Lateranense Patriarchium certatim a Procerum & plebis multitudine deportatur; Imperator Legatos ad eligendum Pontificem Roman misit, Clerus & populus autoritatem eligendi Pontificem sibi vindicaturi, non quaesita Imperatoris aucthoritate, neque accersitis Legatis eligunt. Quod audientes tunc missi Principes, moleste tulere, indignati scil. non quod tantum virum nollent Pontificem, quem nimium anxie cupiebant, Sed quod se dum praesentes essent, quirites non invitaverint, nec optatae a se futuri Praesuli electioni interesse consenserint. Qui accepta ration, quod non Augusti causa contemptus, sed futuri temporis hoc omissum fuerit omnino prospectu, ne videlicet Legatos Principum in electione Romanorum Pontificum, mos expectandi, per hujusmodi fomitem inolesceret, omnem suamentis indignationem medullitus sedavere, ac salutandum electum etiam ipsi se humiliter accessere. Denique omnes hunc certatim coram • isdem Legatis rapere, & ad summum Pontificatus apicem provehendum trahere, ac auxie nitebantur portare, nisi blanditiis Senatorum & consiliis aliquantulum sedati fuissent: (the Emperor having not yet assented to his election:) Quorum omnium unanimitatis desilerum audiens Hludovicus Christianissimus Imperator, cognoscens etiam, qualiter in eo decretum suis subscriptionibus reboraverunt, valde gavisus est, &c. Et mox Imperialem scribens Epistolam, cunctos Romanos quod dignumtanto elegisset officio conlaudavit, per quam videlicet innotuit, nulli quippiam praemii fore er consecratione ipsius quoque modo pollicendum; cum ipse hanc non suorum suggestione, sed Romanorum potius unanimitate commotus ardentissime cuperet provenire. Maxim cum reddi, quae ablata fuerant, non auferri ab Ecclesia Romana vel deperire quippiam se diceret amare. After the Emperors approbation of his Election by his Letters sent to Rome, he was consecrated and installed Pope, not before.

Hincmarus Archbishop of Reims in France (elected, consecrated by the consent of Carolus Calvus) succeeding Ebbo, ( who for his Treason against the Emperor Ludovicus Pius, to deprive him of the Empire, and thrust him into a Monastery, was deprived of his Archbishopric, upon the Emperors complaint against him in Synodo apud Theodonis Villam, but after Ludovicus his death, restored to it by Lotharius, with whom he confederated) the Kings of France having an ancient Right and Prerogative annexed to their Crowns, to confer all Archbishoprics and Bishoprics within their Realms, to grant Licenses to elect them to the Clergy and people, and to approve or reject them when elected, as Archbishop Hincmarus informs us, in his Epistola ad Carolum Regem, pro Sylvanectensi Ecclesia Pastore vidnata: in his Epistola ad Clerum & plebem Beluacensis Ecclesiae: & Epistola ad Hludovicum 3. Francorum Regem, pro electione Episcopy Beluacensis, and Pierre Pythou manifestly proves by many evidences; as likewise to deprive, imprison, banish, execute Bishops persons, and confiscate their Estates for Treason and other crimes, against their Oaths of Fealty and Homage to them, being the Kings Lieges and Vassals, as Pythou proves at large.

This Archbishop Hincmarus in his Epistola 1. ad Ludovicum Balbum Regem, c. 9. resolves thus: Sollicite unicutque ambulandum est cum Deo suo, et Regi praecipue, qui sub tantis erit poenis in futuro saeculo, si malus fuerit, super quantos fuit in isto saeculo, in quo se a malitia non correxit, et non fecit judicium et justitiam, et non ambulavit solicit cum Deo suo. And in his Epistola 2. ad Carolum Crassum Imperatorem, he exhorts and intreats him: Vt Ecclesiam Gallicanam pene collapsam restituatis, vestrique sapienti consilio, et potestatis auxilio relevetis, &c. Then showing him the means to effect it, he concludes: Si enim Domine mi Rex, hujus Regni Ecclesia, et ministri ejus, ac populus haec per vos obtinuerint, quantam mercedem et remunerationem inde apud Deum, et bonum nomen apud saeculum habebitis, ex verbis Apostoli pensare potestis, Jam. 5. 20. Si ergo Apostolus spiritu Dei plenus de uno peccatore converso tantam remunerationem praemittit, colligat sapientia vestra, quantam de tantorum salute ac profectu remunerationem apud Deum habebitis. Epistola 3. & 4. he prescribes many excellent rules, pro recta novi & juvenis Regis institution, making the care and defense of Religion, and the Church, the suppression of all heresies and sins, the principal part of a Kings Office; observing, that in sacra Regum historia legimus, quia Principes Sacerdotum quando sacra unctione Reges in Regnum sacrabant, Coronam, significantem victoriam, ponentes super capita eorum, legem in manum eorum debant, ut scirent, qualiter seipses regere, et pravos corrigere, et bonos in viam rectam deberent dirigere, &c. Unde Principi terrae magnopere providendum atque cavendum est, ne in his Deus offendatur, per quos religio Christiana consistere debet, & caeteri ab offensione salvari. Et ideo, quia res Ecclesiasticas divino judicio tuendas et defensandas suscepit, consensu ejus, electione Cleri ac plebis, et approbatione Episcoporum provinciae, quisque ad Ecclesiasticum regimen absque ulla venalitate provehidebet. He describes the Office of a King at large out of the Scripture, St. Cyprian, Augustine, and others; Regum est Deum timere et colere, &c. as in the Council of Paris. Adding, Rex de administrationis talento sibi credito reddatrationem in die judicii. Epist. 6. c. 27, 28. He records: Imperatorum authoritate convocatas generales Synodos, et in historiis Ecclesiasticis, et in Epistolis Apostolicae sedis Pontificum reperimus. Et Sanctus Gregorius Reges Francorum Synodos in Gallicis et Beligicis provinciis convocare, saepe commonuit. Epist. 9. c. 2. Habet vos (Reges) sancta mater Ecclesia pios pudicitiae et castimoniae custodes ac defensores.

Pope A rian the 2d. writing to this Archbishop Hincmaerus, to excommunicate Charles the Balde K. of France, for seising upon the Realm of Lotharius, to send Hincmarus Laudanensis Episcopus, and other Bishops of France to a Synod at Rome, and enjoining him several other things, to the prejudice of the Rights of the Crown and Church of France: thereupon he communicated his Letter to the other Bishops, King and Nobles of France, & writ a memorable Epistle to this Pope in answer thereunto; wherein amongst other things, he informs him, That K. Charles and others denied the matter, fact wherewith he was charged, as false, averring the quite contrary for verity: That, nec legali nec regulari judicio convictus apparerent: Nos vero querquam (though the meanest Peasant) à communion prohibere non possumus, quinimo haec prohibitio non sit mortalis, sed medicinalis, nisi aut sponte consessum, aut aliquo, sive saeculari, sive Ecclesiastico judicio nominatum aut convictum; much less then could he excommunicate his King, it being contrary to the Canons of the Council of Africa, where St. Augustine was present; yea to the very Laws, Canons, Decrees of the See Apostolic, and Popes themselves, there cited by him: That the Nobles and French Bishops, to whom he had shown his Letter, affirmed, That Popes did not excommunicate K. A • stulphus, or Desiderius King of the Lombards, who invaded their possessions in Italy: Neither did this Kings Grandfather Pipin, nor Father K. Charles, conquer them, & restore the Pope & Church to their Right, Excommunicatione Apostolica, sed virtute hostili: Dicunt etiam, secularem scripturam dicere, quia omne Regnum saeculi hujus bellis quaeritur, victoriis propagatur, & non Apostolici vel Episcoporum excommunicationibus obtinetur: & Scripturam divinam proponunt dicere, Quia Domini est Regnum, per quem Reges regnant, & cui voluerit dat illud, ministerio Angelorum & hominum,