wrangle but by the latter is found a manifest deceiver These and such other quarrels I desire all sorts of Readers whatsoever may bee forborne because the malice of man can never worke the workes of God being neither materiall for our purpose Or if I should manifestly erre in my translation mistaking one place for another or such other of as small consequence Stapl. ut ante pag. 21. mistaketh one place for another as Stapleton himselfe did whē he began to tax others saying Bizancenus Primas the Primate of Bizance otherwise called Constan tinople had been accused Looke the Protestants appeale by D. Morton l. 1. c. 2. Sect. 28. c. where indeed neither had the Primate of Constantinople bin then accused or doth Bizancenus Primas signifie there the Primate of Constantinople for some read it Bizacenus but it is a word taken from Bizaceum a province in Africa and not from Bizantium the cittie of Constantinople Such oversightes as these may alight on any But I leaue these and come to Leos Epistles Leo the Bishop to Theodosius the Emperour Epist 7. THus he beginneth Quontum praesidij Dominus Ecclesiae suae in fide vestrae clementiae praeparavit c. What strength the Lord hath gottē for his Church by means of the vprightnesse of your Maiestie is evē shewed by these letters which you haue now sent vnto me Rex est mixta persona cum Sacerdote insomuch that wee doe reioice that you haue not onely a kingly mind but also a priestlike surely besides the publike affaires of the Empire We place a part of the kings supremacy in this True religion is the roote of all true vertues the stay of all well ordered cōmon weales your Highnesse hath a most Godly care of the Christian religion that amongst the people of God neither schismes nor heresies doe grow quia tunc est optimus regnivestri status because then the state of your kingdomes is in best temper when you are served with the confession of one everlasting and immutable Trinitie of one Deity And so going on certifying the Emperour what had hapned at Constantinople touching Eutiches a priest there whom Flavianus the Bishop had put from the Communion Flavianus put Eutiches frō the communion the cause why the Bishop of Rome yet knewe not He commeth to this Et quia causae meritum And because the necessity of the businesse the respect had to religion and the laudable care of your Godlinesse doth require it It is necessary that a way bee not given to these breaches But first of all wee ought to haue been made acquainted with those thinges whereof Flavianus iudgeth Eutiches worthy of blame that of thinges rightly knowne right iudgement might be given Thus writeth hee to the Emperour because his brother Flavianus Archbishop of Constantinople had not certified him of the businesse touching Eutiches Epist 8. Dilectissimo fratri Flaviano Epis copo Leo episcopus By this it appeareth that the Emperour sate not idle when these businesses were a doing In the next Epistle hee writeth to Flavianus himselfe demaunding why Eutiches was separated from the Communion beginning thus When the most Christian clement Emperour being of an holy and praise worthy faith carefull for the peace of the Catholike Church hath sent vs letters touching those men who with you haue raised tumults I marvell that your Brotherhood whatsoever the offence was would let vs bee ignorant thereof Flavianus inhis 2. epistle to Leo saith he did so much to the Emrour Et ideò quia dilectio tua de tanta causa nos videt necessariò esse solicitos quā plenissime lucide vniversa nobis quod ante facere sestinet I thinke that this sentēce in my booke is vnperfict and not rather haue provided that frō you the first report might haue come vnto vs least wee should doubt of the truth of thinges done After this comming to tell Flavianus howe Eutiches had both delivered his whole declaration of the matter in writing and report thereof beside vnto Leo he commeth in the ende to conclude thus And therefore because your lovingnes doth see that we are necessarily careful of so weightie a matter make hast to let vs knowe all things touching it fully and cleerely as be fore you should least betweene reports we be deceived with some doubt and discord which in the beginning is to bee crushed be nourished seeing that reverence remaineth in our heart God inspiring it that the ordinance of our reverend Fathers which are strengthened from aboue bee not depraved by the naughty dealing of any one The letters of Flavianus to Leo. Flavianus now vpon this according to Leos desire writeth vnto him Of the slights of the Divell in one Chapter 1. Of the craftinesse of heretickes in another 2. Of the blasphemies of Eutiches in the third 3. And of his iust excommunication in the fourth 4. in these words But not to be long least I make a long letter what we haue done formerly we haue sent the businesse to your Godlinesse by letters in which we haue expressed that he is deprived of his Presbytership because he is so deceived Flavianus excommunicated Eutiches before Leo did know it Then be the all the bishops of the world lived not vnder the Pope and we haue commanded him not to meddle with the Monasteries and wee haue put him from our fellowship that your holynes knowing thus much what is done concerning him would vouchsafe to manifest his impiety to all the Bishops who liue vnder your holine least some of them not knowing what hee holdeth they may conferre with him as with a right beleever either by their letters or some other familiaritie Leo vrbis Ro mae Episcop Theodosio semper Augusto The ninth epistle is againe directed vnto Theodosius the Emperour where recounting what he had written vnto him of his detestation of heresie The Pope relateth his faith to the Emperour and his standing firm in the decrees of the Niceene Councell with his accurse given against the impious heresie of Nestorius and of some others he cōmeth to this Vnde si pietas vestra suggestioni ac supplicationi nostrae dignetur annuere c. The Pope desiveth the Emperour that a coūcell may be held within Italie Whervpon if your godlines wil vouch safe to favour our motion supplication that you would commaunde a councell of Bishops to be held within Italie all scandals which are raised in disturbance of the whole church will quickly by the helpe of God be defeated that so wee may reioice when the integrity of the catholike faith thorough all your dominions is kept safe and the Christian peace remaine and your glory with God be increased Caesari Theodosio religiosissmo piissimo Augusto Leo Papa Ecclesiae catholicae urbis Romae Next vnder God the Emperours care preserved religion The 12. epistle is directed to the
kingly and Priestly authority protect those things which appertaine to an holy confession The kings authoritie and Priestly functiō must ioin in one Epist 33. The Churches hope rests vpon the Emperour and he commandeth the Bishops to stand to the Councell of Nice Is not this a part of the Supremacy wee seeke for In the 33 Epistle to Theodosius the Emperour thus he beginneth Your Maiestie hath given vs great hope of quietnesse in al your letters but especially now amongst all those cares which wee sustaine for the faith in condemning the councel of Nice because you will not suffer the Priestes of the Lord to goe from it And toward the ende thus And to the ende that a speedier fuller effect by Gods helpe might be brought to our profitable indeavors by the faith of your clemency I haue sent my Bretheren fellow Bishops to your highnesse whose religion to me is knowne by whom you may as it becommeth take notice They account to the Emperour what their faith is what the substance of our faith is according to those instructions we haue sent that so if the Bishop of Constantinople doe consent with all his heart in the same confession we may reioice in saftie of the Churches peace and that nothing seeme to remaine doubtfull or that peradventure we may nourish vaine suspicions But if any doe dissent from the puritie of our faith and the authoritie of the fathers Let your clemency graunt a generall councell to be held within Italy Leo and his Bishops desire the Emperour for another Councell as the Synode which is met at Rome for the same cause doe desire with me that all meeting together remedies of amendment may bee provided forthose that are fallen evē either through ignorance or feare that henceforth it be free for none so to mention the Nicene Councell The Emperour must see that none violate the Councel of Nice Two religions in one kingdome not to bee suffered as to be found contrary to the faith of it because it is Good for the Catholike Church and this your Empire if one God one faith one mystery of mans salvation be held through the world in one confession The 35. epistle is writtē to Pulcheria the Empresse touching those things Epist 25. Leo the Bishop to Pulcheria the Empresse which he requested before of Theodosius the Emperour wherin after his accustomed due praises given her And his own desire to know what the Bishop of Constantinople helde in that point of the incarnation of the sonne of God as was meet He commeth to this To the obtaining therefore of a staidnes in dispositions I haue sent my brethren and fellow Bishops to offer vnto your clemencie a forme of faith They offer a forme of faith to the Empresse which according to the do of the reverende fathers we preach which messengers after the divine grace it is meete be furthered Next and immediatly vnder God c. by the devout helpe of your godlines least contention trouble the whole church from which faith if some perhaps do disagree Let there be a general coūcell of Priests called within Italie with the consent gf your highnesse whereby all deceipt laide aside it may appeare what things ought to be withstood or amended by a longer handling In the 38. epistle to the Emperour Martianus successor to Theodosius Epist 38. Leo Episcopus Martiano sēper Augusto hee writeth That hee is glad that hee hath received his highnes letters for the good of the church whereof he is so carefull Martianus succeeded Theodosius whō God hath chosen to defend the Catholike faith from the snares of her enemies And this hee desireth his godlines to accept in briefe promising to direct his larger letters in those things which belong vnto his charge touching the affaires of the church the agreement of the priests of the Lord. Epist 39. In which he giveth thankes that she by defending of the faith had overthrowne the heresie of Nestorius and Eutiches The 39. Epistle is directed to the Empresse Pulcheria and beginneth thus Quod semper de sancta pietatis vestrae mente praesump simus id plenissimè experiendo cognovimus c. That which we did ever perswade our selues of touching the good intent of your Godlinesse wee know it fully now by experience which is that the Christiā faith although it be invaded with the many designes of the wicked yet in your presence prepared for defence thereof by the Lord it cannot be confoūded For the Lord doth not forsake the mistery of his loue nor the desert of your labor The Prince thrust out the hereticke and restored the Catholike Bishops that were displaced both which are actions belonging to that supremacy we seeke for wherby ere while you expelled the crafty enimy of true religion out of the bowels of the church This is the second victory you haue gotten in slaying the heresie of Eutiches It is good therefore to be glad with ioy and for the prosperitie of your clemencie to pay my due vowes to the Lord who thorow al parts of the world where the Gospell is preached hath gotten you a double crowne victory Let your clemency know thus much that the whole Roman church doth very much reioice in all the workes of your faith In what regard wee ought to haue the Reliques of the Martyres Read Rainolds de Rom. Eccl. Idol l. 1. c. 9. § 2. c. 2 § 2. Epist 43. Leo Episcopus Martiano Augusto whether it be in that you helped our message with a godlie affection and that you brought back againe the Catholik Priests who were vniustly cast out of the churches Or in that you caused the reliques of the innocent Catholike priest Flavianus to be brought backe with due honour to that church over which hee was set The 43. Epistle is directed to the Emperour Martianus touching the message which in his stead he directed to Cōstantinople for having a councel at Chalcedon and beginneth thus I had surely desired of your glorious clemēcie that the synode by vs requested for recovering of the peace of the East church which you also thought necessary should be a little while deferred till further opportunity that those Bishops also might come thether with freer minds whom the feare of wrong doth withholde But because with a religious care you preferre divine things before humane affaires do religiously truely beleeue that it wil be profitable for the strength of your kingdome if there be no differēce in opinion amongst the priests or discorde in the preaching of the Gospell neither do I withstand your orders wishing that the Catholike faith which can be but one be planted in the hearts of al men The former Ephesine coūcell The 1 Councell of Ephesus did iustly deservedly condemne Nestorius together with his opinion and who soever doth continue in that error can attaine to no hope of pardon
therevnto And this is to Giue Caesar no more then is Caesars for every lawful Prince is the supream governour of his owne subiects in things spirituall and temporall And the ParlameÌ„t may take an oath of English men for Iames our King against the Pope A president for the lawfulnesse of the oath of supremacie 2 Kings 11.4.17 against Athalia that vsurped his state Now in this maner as hath been expressed and no otherwise doth his Maiestie take or we giue him the title of Supreame governour in matters spirituall and Ecclesiasticall which so vnderstood would cut of a great number of addle idle talk which at this day passeth amongst them touching it who know not what they say To governe and rule the Church of God is of two sorts The kings duty consisteth in this 1. For to distinguish the offices which are by God at this day set to rule and govern his Church must we not needs say they are of 2 kindes and sorts The one being by the supreame authority and power of the sword to guid care for provide direct and aide Gods Church to further maintaine and set forth the true religion vnitie and quietnesse of Gods Church and to oversee visit reform restraine amend and correct all manner of persons with al maner errors superstitions heresies schismes abuses offences contempts and enormities in or about Gods Church which government and rule belongeth to kings queenes and princes and not to Apostles Bishops and Priests The other is to governe rule by feeding the flocke of Christ with the spiritual food of Gods word The Priests duty consisteth in this preaching it in season and out of season 2. administration of the sacraments and power of the keyes which is the onely rule and government belonging to the Apostles Bishops and Ministers of Christs Church Examples of the godâ—y kings of Israell their practise Shall we see then by the practise of the Godly kings in the time of the old Testament this supreame government I meane in spirituall and Ecclesiasticall matters and over the persons exercising the same confirmed Tortura Torti pag. 363. From thence we must begin from the common wealth of Israell all this question hath its strength and force Ecclesia est in republica sed respublica non est in Ecclesia For in Israell the people of God did God ordaine the kingdome and the Church in the kingdome according to his owne mind since we haue no example in the new Testament we must take it from the old The Empire and the Church in that time were never united in one the Empire was then enimie to the Church therefore what charge the kings had of religion must be fetched from thence where the civill policie and the Church are as it were twins and friendly imbrace together not where they are separated From that fountaine therefore of Israell doe we deriue our cause and from that example where both are together where the Church is in the kingdome doe we informe our selues of the Government both of our Church and Kingdome Touching their practise therefore I doubt not but to make our question cleere insomuch that I hope I shall finde none so shamelesse as to deny the principall care in the matter of religion belonged to the king which is seene by this one argument drawne from the whole course of the holy historie Note this especially That looke how the king was changed 1. so was the forme of religion 2. and that change was alwaies ascribed to the king as his deed neither could the Priests at any time so order the matter that any change was made 3. from the worse to the better or from the better to the worse But if the chieftie had beene theires 4. some one Priest or other would haue beene found at one time or other or at the least some part of the people though the king had beene otherwise affected that would haue kept the worship of God sound I will now beginne with the example of Iehoshaphat mentioned in the text of the Apology Tortura Torti pag 364. Iehoshaphat the king whose doings in the matter of religion is notably set downe in the chapter quoted 2 Chron. c. 19 v. 4. The king went through the people from Bersheba to mount Ephraim brought them againe vnto the Lord God of their fathers He brought them again to the Lord that is he caused that they were a Church and hee did it by his kingly authoritie whereby also afterward in the 8. verse V. 8. hee appointed Iudges in Israell of the Levites Priests and chiefe of the families of Israel to iudge the cause of the Lord which is said in the 10. v. to be of the law and of ceremonies And what greater supremacie can there be then of setting and appointing Iudges in matters of religion And where the text saith V. 11. Amariah the Priest shall be the chiefe over you in all matters of the Lord and Zebadiah the son of Ishmaell a ruler of the house of Iuda shall be for all the kings affaires and the Levites shall be officers before you it appeareth plainely that the king Iehoshaphat commandeth the Priest to be chiefe in those things which belongeth to the Lord and gaue the captaine or LieutenaÌ„t charge of those things which appertaineth to the Common weale Iehoshaphat appointed both The ground of the high commission in England taken from Ezra cap. 7. v. 25 26. c. 10. By which deed of his he teacheth vs that no lesse the one then the other doth principally belong vnto the kings charge since first he could reduce the people to the worship of God and when they were reduced to appoint Iudges and by his kingly power to divide the causes amongst the Iudges who should be chiefe in what things Thus hath the civill policie and the church distinct causes and distinct courts but vnder the king no lesse the church then the common wealth hath them by whose authority and command Iudges do sit Amariah over the one and Zabadias over the other Both of them handle matters belonging to their courts but both of them vnder the king What Iosias did in the affaires of religioÌ„ appeareth by that which is written of him Tortura torti pag. 367. Iosias 2. Chron 22.11 He made the booke of the law which was new lie found to be read vnto the people The text saith further the king called the assembly togither commanded the book to be read vnto them being read entered into a newe covenant with the Lord An 〈…〉 of th◠〈…〉 tooke an oath of the people for the performance thereof There the king commanded the high priest himselfe the rest of the priests of the second order that they should cast out of the temple of the Lord burne all the vesse is that belonged to Baall and throw downe their high
of the law for himselfe Deut. 17.19 that hee might continually haue it with him read it diligently and meditate therein daie and night Iosua 1.8 and from it to learne the worship of God even to the ceremonies themselues neither that it was said so to him in respect that he should rest altogether vpon another mans report iudging nothing of himselfe yet in these things he shall stand before Eleazar the Priest and willingly aske counsell of him and shall require the law of them whose lipps preserue knowledge He shall call those to the making of lawes for the Church whom it is meet should bee called and those whome reason doth perswade are the most skilfull and that can in those things giue counsell best And then in those things which appertaine to God command Amarias the Priest 2. Chr. 19.11 and not Zabadias the Captaine to be chiefe Touching the person Touching the persons Tortura Torti pag. 381.338 376. 1. Sam. 15.17 it is likewise as cleere that the king hath supremacy over them A power of administring lawes to all men of all degrees and to speak in the language of the holy scripture head of the tribe of Levi no lesse then of the rest of the tribes nor no lesse head of the clergie then of the laitie So the Prophet speaketh to the king When thou wast little in thine own sight Saul the king head of the tribes wast thou not made the head of the tribes of Israell Now amongst the tribes of Israell was the tribe of Levi therefore the king is head of the Leviticall tribe in which Tribe was Ahimelech the Priest vnder the king his head This is farther expressed by the name of Father and mother and who head but they Iudg. 5.7 over whom they are set Debora a woman is called a mother in Israell Ezechias father and heare you papist of the Priests so he speaketh vnto them 2. Chron. 29.11 Now my sonnes be not negligent A father then was Ezechias and a father over the Priests Looke then what honour and supremacy Princes haue they haue it by no other commandement then the Fift of honouring our father them for their fatherly care of the Church as of the coūtrey And if any shall deale presumptuously against Abiathar Deut. 17.12 the king hath power by his lawes to punish him even to the putting out of Abiathar himselfe from his Priesthood 1. Kings 2 27. Touching the things if he deserue it Touching the things erected or vsed to false worship power hee hath of pulling downe the high places that is to abolish strange worship not only over the Golden Calfe which Aaron made as Moses had in breaking it to peeces Exod. 32.20 but over the brasen serpent erected by Moses 〈◊〉 King 18 v 4 as had Ezechias when the Golden Calfe is abused to Idololatry or the brasen serpent to superstition of destroying them both In things indifferent And for the things which belong to the Beauty of Gods Church which bee called indifferent he hath power also to order thē as Ioas did 2. Ch. 24. v. 12 And when occasion of schismes and divisions by trifling and foolish questions is ministred by his authoritie to restraine them as Constantine did And this I hope no man will deny to be his right Socrat. Eccles hisi l. 1. c. 7. Lastly if the Romish Catholike had rather haue examples from Christians then from the common wealth of the Iewes let him knowe that Chrysostome Hom. 2. ad popul Antioch Theodosius called head of all men by Chrysost a famous prelate in his time called Theodosius the Emperour by this name head and not only the head but that which in the head is most high the top of the head and that of all men in the earth And I make no question but that there was a man thē on the earth who was the Bishop of Rome If we craue more examples I dare truely say the Catholike Church was so far from distasting this Supremacy in Princes that it called and intituled the Emperours Charles the great Lodowike Rectores religionis Tortura 7 pag. 379. Guiders of religion in the publike acts of their Councell And yet againe if nothing will serue the turne but the very word Governour lette them that doubt of it read it in the eight generall Coūcell so called by them where the Emperour Basilius is stiled Govern our of the vniversall Church Gubernator universalis navis ecclesiasticae And Constantine himselfe doubted not to say of himselfe that he was a Bishop without as others were within the Church These duties touching the Church and titles to Princes belonging are those very things which we say appertaine vnto the kings Supremacie by the law of God The Kings and princes of the world now are in no worse case then were the kinges in the old Testament They are vnder the same condition and therefore the same primacy is due vnto them and the same ought to be yeelded vnto them And therefore I may iustly conclude here with that saying of Scaliger to Lypsius Scaliger tu Lypsius Nos non sumus novatores sed vos veteratores estis Wee are no innovators but they that deny this truth are false deceivers What other exceptiōs they take of his Maiesties vsurping part of the Priests office in the worship of God is a monster of their owne begetting against which they may fight as with their shaddowes but shall never strike vs. The reader that is not wilfully blind will herein submit his iudgement vnto the truth Thus I haue shewed by the old Testament That the christian Emperours practised this supremacy in matters of religion by the practise of the kings there my intended purpose It shall not bee amisse now to see how the godly Emperours in the primitiue Church of Christ dealt in the busines of religion according to that Supremacy we speake of a great part of which was their calling of generall Concells Calling of councels and confirming their decrees 1. Councell of Nice Socrat. l. 1. c 9. thereby as by a speedy way to ridde the Church from the infection of pestilent heresies The Bishops of the first councell of Nice confesse in their Synodicall Epistle that they were called by the authoritie of the Emperour The Synod met together say they when Constantine the most beloved of God gathered vs out of diverse cities and countries By the authority of Constantine Tortura Torti pag 165. Et synodi decreta confirmans consignavit 2 Of Constantinople They submitted themselues vnto him so the words goe And confirming the decrees of the Synod he signed them The secōd generall councell held at Constantinople was called by the authoritie of Theodosius the elder wee met together according to the letters of your Maiestie And againe your Maiestie hath honoured the Church by your letters of calling vs hither In their Epistle
vniversall Church Disturbers of the catholike religiō to be punished by the magistrat insomuch that so the quietnesse of the christian faith may profit your Empire and no hereticall impiety may glory in its enterprise Whose craftie stubborn contention will forthwith be appeased if it be bridled by the Imperiall power The 75. Epistle is also to the same Emperour Leo Epist 75. Leo Episc Leoni Augusto where after due congratulation touching the letters hee receiue frō him and complaint of the impietie of the 2. Ephesine councell which promoted the heresie of Eutiches Hee commeth to say this What more praise worthy what more religious thing can your Godlinesse decree The Emperour must by lawes provide that those thinges which in matters spirituall be established bee not infringed then that no man any more be suffered to assault those things which are determined not only by humane ordinance but also divine A little after relating the doctrine of the councel of Nice and Chalcedon it followeth Before a Christiā Prince therefore one that is to be numbred with due honor amongst the publishers of Christ do I vse my christian liberty The godly Emperour is a publisher of Christ and securely exhort you to the fellowship of the Apostles and Prophets and that stoutly you despise driue those from you who by their heresie haue lost the name of Christian men nor suffer murtherers to deale in the faith with a sacrilegious dissimulation who would by all means make void the faith For when the Lord hath enriched your clemency with the knowledge of such a mystery you ought without delay to consider that your kingly power was not given you only for the governement of the world in civill things but especially for succour of the Church Sed maximè ad ecclesiae praesidium that by repressing of wicked enterprises you defende those things that are well established The Emperour must reform the Church and restore true peace to those things which are out of order thrusting out those who are invaders of other mens right and reforming the seat of Alexandria to the ancient faith that the anger of God beeing mitigated by your meanes hee recompence not the kingly city for the evils it hath done but remit them Set before the eies of your heart renowned Emperour the priests of the Lord dispersed thorow the world who intreate you for that faith which is the redemption of the world wherin in they specially labour The Emperours supremacy is seene in these things who being followers of the Apostolike doctrine are chiefe in the church of Alexandria intreating with your Maiestie not to suffer the heretikes those that are iustly condemned through their own perversnes to vse their owne courses seeing whether you looke vpon the impiety of their error or consider the work of their fury done they cannot only not bee admitted to the honor of Priesthoode but also to haue the name of Christian men taken from them A little after after he hath spoken of the insolencies of the heretikes in exhibiting their petitions to his highnesse he commeth to this It is therefore an excellent thing for your Maiestie for that a crowne is added to your Diadem by the hand of the Lord yea to your faith that so you may triumph over your enemies of the Church because if it be commendable for you to wage war against the nations how great will your Glory bee if you deliver the Church of Alexandria The Emperour must deliver the Church frō a tyrant in whose sorrow the wrong of all Christians rests frō a grievous tyrant Going on and making mention of the advertisement of other matters he commeth to this Sacerdotalem namque Apostolicum tuae pietatis animum etiam hoc malum ad iustitiam ultionis debet accendere The Emperour had a priestly apostolical mind For even this mischiefe also ought to kindle your Priestly and Apostolike minde to the equitie of revenge which evil doth grievously darken the puritie of the Church of Constantinople in which there are found some Clerks agreeing with the heretiks even in the bowels of the Catholiks aiding by their assertiōs the parts of the heretiks In thrusting out of whome if my brother Anatolius If the Bishoppe neglect his duty the Emperour must reform him and settle the Church who spareth thē too favorably be found slowe vouchsafe you with your authority to adhibit a medicin to that Church that such may not only be put frō the order of Clerks but also throwne out of the citty that so the holy people of God be no more polluted with the poison of perverse men Iulianus the Bishop and Etius the Priest who honor your godly affection I commend with my petition beseeching you to heare their informations gently for defence of the Catholike faith because truly they are things of that nature that they may bee founde profitable for your defence The 78. Epistle directed to the same Emperour Epist 78. Leo Episc Leoni Augusto beginneth thus My mind reioiceth in the Lord with much ioy and great reason haue I of reioicing since I know that the most excellēt faith of your clemencie is increased in all things with the gifts of the heavenly grace and by the groath of your diligence The Emperour had a priestly mind Much good toward the church wrought in Italy by the Emperours meanes I finde the devotion of a Priestlie minde in you for in all the speaches of your godlines it doth very plainely appeare what good the holy ghost hath wrought in Italy by your meanes and howe much it is desired by the praiers of all the faithfull that your Empire may bee inlarged in all glory who aboue the care of your temporall busines doth bestow the service of your wisdome very constantly in disposing of holy and heavēly things that so the catholike faith which only quickneth mankind and only sanctifieth may abide in one confession and that dissentions which are bred out of the diversity of humane opinions may be driven away by the soundnesse of that Rocke vpon which the citty of God is built The city of God is built vpon a strong rocke A litle after speaking of his owne agreement with the church of God against heretikes in the councels of Nice Chalcedon hee saith thus If I build againe those things which I haue destroied I shewe my selfe an offender as the Apostle saith and bring vpō my selfe all those punishments which not only the authority of Martianus a prince of blessed memory Martianus the Emperour boūded in the decrees of councels with imperiall lawes penalties to which the Pope was subiect The Emperour hath a perfect iudgement to discern the truth established against such but those also that I haue confirmed with mine owne consent After this giving the Emperor his ordinary due praises he saith Now since I know reverend Prince that you are