TO
THE
CHRISTIAN
REAder
whether
Protestant
,
or
Romish
Catholike
.
THE
question
of
late
risen
since
his
Maiesties
raigne
,
(
Christian
Reader
,
whether
Protestant
or
Romish
Catholike
)
are
especially
now
about
the
oath
of
allegiance
,
made
in
Parlament
,
and
commanded
by
his
Maiestie
and
the
state
,
to
be
taken
by
every
Subiect
for
the
security
of
his
Highnes
person
and
life
,
if
ought
should
be
intended
against
him
.
The
exceptions
against
the
said
oath
,
are
iustly
none
,
but
only
a
commandement
there
is
from
the
Pope
in
his
Breues
,
forbidding
the
Romish
Catholike
the
taking
thereof
.
Now
because
his
Maiestie
himselfe
,
Iallude
to
Constantines
Communis
Episcopus
Euseb
de
vit.
Const.
l
1.
c.
37.
Pope
Paule
,
5.
needles
it
is
for
any
man
after
him
,
further
to
write
in
defence
of
what
he
hath
iustified
.
But
since
the
pretence
of
the
Pope
in
his
Breeues
,
and
of
Bellarmines
letter
to
the
Arch-priest
Blackwell
,
was
to
insinuate
that
vnder
colour
of
swearing
to
the
oath
of
allegiance
,
they
should
bee
forced
that
tooke
it
,
to
sweare
something
against
the
Popes
supremacie
in
spirituall
matters
,
which
being
not
by
that
oath
intended
,
his
Maiestie
hath
in
an
holy
and
painefull
regard
,
to
satisfie
those
,
whom
any
thing
would
satisfie
,
set
his
pen
to
paper
againe
,
acknowledging
the
former
worke
to
bee
his
owne
,
and
added
thereto
a
premonition
to
all
Christian
Monarches
,
free
Princes
and
States
,
containing
most
sweet
doctrine
of
his
owne
faith
;
besides
many
plaine
evidences
,
that
the
Pope
is
Antichrist
;
holding
the
same
intent
in
both
;
proveth
sufficiently
in
both
,
that
those
two
oaths
haue
their
contrarie
ends
,
and
are
nothing
like
each
to
other
,
and
that
they
who
take
the
one
,
are
not
therefore
charged
with
the
other
.
The
like
answer
againe
receiued
Bellarmine
from
the
Archpriest
,
supremacie
in
spirituall
matters
should
neither
lie
forgotten
,
as
though
it
were
not
,
nor
be
mistaken
through
ignorance
by
those
who
vnderstand
it
not
;
I
will
(
because
perhapps
to
me
is
ministred
some
speech
thereof
,
which
to
others
is
not
)
shew
all
men
out
of
the
true
records
of
all
antiquitie
the
truth
&
equity
thereof
;
That
as
in
this
last
,
his
Maiestie
requireth
nothing
of
the
takers
thereof
,
but
saftie
for
him
and
his
(
as
by
an
oath
of
true
allegiance
)
against
those
that
shall
seek
his
life
:
so
in
the
former
,
hee
intendeth
to
vsurpe
nothing
in
spirituall
and
ecclesiastical
matters
,
that
is
,
belonging
to
the
Church
:
but
to
practise
that
power
,
which
the
Godly
kinges
of
Israell
in
their
times
about
the
same
matters
;
and
the
most
Christian
and
best
Emperors
of
the
world
ever
practised
and
vsed
in
all
their
daies
;
thereby
to
exclude
all
forraine
power
and
iurisdiction
,
which
any
Prelate
,
Prince
,
or
Potentate
,
shal
execute
,
or
promote
in
his
dominions
;
the
safty
of
taking
both
oathes
,
and
the
truth
of
both
being
both
alike
.
Much
labour
I
confesse
hath
formerly
bin
bestowed
,
and
many
treatises
written
by
worthie
,
I.A.B.
doe
vtterly
testifie
and
declare
in
my
conscience
,
that
the
kings
highnesse
is
the
only
supreame
governour
of
this
Realme
,
&
all
other
his
Highnes
dominions
and
countries
,
aswell
in
spirituall
or
Ecclesiasticall
things
or
causes
,
as
temporall
.
And
that
no
forraine
Prince
,
person
,
Prelate
,
State
,
or
Potentate
,
hath
or
ought
to
haue
any
iurisdiction
,
power
,
superioritie
,
preheminence
,
or
authoritie
Ecclesiasticall
,
or
spirituall
within
this
Realme
.
And
therefore
I
doe
vtterly
renounce
,
&
forsake
all
forrain
iurisdictions
,
powers
,
superiorities
,
and
authorities
,
and
doe
promise
that
from
henceforth
,
I
will
beare
faith
and
true
allegiance
to
the
Kings
highnes
,
his
heires
,
and
lawful
successors
,
and
to
my
power
shall
defend
all
iurisdictions
,
priviledges
,
preheminences
,
and
authorities
granted
,
or
belonging
to
the
Kings
highnesse
,
his
heires
and
successors
,
or
vnited
,
or
annexed
to
the
imperiall
crowne
of
this
Realme
.
So
God
me
helpe
,
and
by
the
contents
of
this
booke
.
Besides
the
setting
downe
of
this
oath
,
thus
in
these
tearmes
,
of
which
the
Papists
are
afraid
,
as
of
some
monster
,
I
must
expresse
the
meaning
and
intendment
thereof
;
what
is
challenged
thereby
,
and
what
is
vnsought
for
by
his
Maiestie
,
and
from
whom
more
sooner
,
and
trulier
may
wee
learne
the
scope
and
drift
thereof
,
them
from
him
to
whom
we
owe
it
,
and
to
whome
of
right
it
belongeth
to
be
sworne
.
His
Maiestie
therefore
having
proved
,
from
many
and
sundry
sentences
,
titles
,
and
prerogatiues
both
in
the
old
Testament
,
and
in
the
new
,
that
Christian
Princes
within
their
dominions
,
haue
warrant
to
governe
the
Church
,
as
well
as
the
rest
of
their
people
in
being
Custodes
vtriusque
tabulae
,
persons
to
whom
God
hath
commended
and
commaunded
the
keeping
of
both
tables
,
doth
there
disclaime
and
denie
that
hee
hath
any
power
to
make
new
articles
of
faith
,
(
that
office
he
leaveth
to
the
Pope
)
or
to
set
vp
anie
points
of
religion
not
warranted
by
the
word
of
God
:
but
by
commanding
obedience
to
bee
given
to
the
word
of
God
,
by
reforming
the
religion
according
to
his
prescribed
will
,
by
assisting
the
spirituall
power
with
the
temporall
sword
,
by
reforming
of
corruptions
,
by
procuring
due
obedience
to
the
Church
;
by
iudging
and
cutting
of
all
frivolous
questions
and
schismes
,
as
Constantine
did
.
And
finally
by
making
decorum
to
bee
observed
in
every
thing
,
and
establishing
orders
to
bee
observed
in
all
indifferent
things
for
that
purpose
.
And
this
is
the
only
intent
of
this
oath
of
Supremacy
.
This
is
inlarged
with
more
words
,
The
Priest
duty
Heb.
5.1
.
that
is
,
to
offer
gifts
and
sacrifices
for
sin
;
this
is
the
peculiar
duty
of
the
priest
,
which
if
the
Prince
meddle
with
as
Ozias
did
,
2
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
this
supreame
government
,
I
meane
in
spirituall
and
Ecclesiasticall
matters
,
and
over
the
persons
exercising
the
same
,
confirmed
?
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
That
looke
how
the
king
was
changed
,
so
was
the
forme
of
religion
:
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
,
from
the
worse
to
the
better
;
or
from
the
better
to
the
worse
,
But
if
the
chieftie
had
beene
theires
,
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
,
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
,
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
,
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
Lieutenant
charge
of
those
things
which
appertaineth
to
the
Common
weale
:
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
religion
appeareth
by
that
which
is
written
of
him
.
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
,
Kings
Supremacie
,
as
either
we
giue
,
or
his
Maiestie
requireth
.
Civill
Magistrate
,
yet
assoone
as
he
was
chosen
of
God
,
&
set
as
a
ruler
over
the
people
,
he
received
commandements
aspecially
touching
Religion
,
and
the
service
of
God
.
He
caused
the
people
to
be
circumcised
.
He
caused
Altars
for
their
bloudy
sacrifices
to
be
erected
.
Hee
caused
the
people
to
make
their
sacrifices
.
He
commanded
the
Priests
to
take
vp
the
Arke
.
Hee
caused
the
Deuteronomie
to
bee
written
in
stones
.
He
caused
both
the
blessings
and
the
cursings
of
the
Lord
to
bee
pronounced
.
He
spake
openly
to
the
people
,
and
fraid
them
from
Idolatry
.
All
these
were
cases
of
Religion
,
and
not
of
Civill
policie
.
The
doings
of
Ezechias
&
Asa
,
Ezechias
.
Asa
.
2.
Chron.
29.
&
15.
1.
King
.
15.8
.
1.
King
.
2.27
.
Tortura
Torti
.
371.
in
purging
the
temple
when
it
was
defiled
;
King
Salomons
deposing
of
the
high
Priest
Abiathar
,
and
placing
Zadoc
in
his
roome
,
are
frequently
knowne
.
I
need
not
much
stand
on
them
.
Wherefore
did
Salomon
thrust
out
Abiathar
,
but
because
he
was
guilty
of
treason
against
the
king
?
Marke
the
words
Go
to
Anathoth
vnto
thine
owne
fields
,
keepe
thy selfe
there
,
thou
art
a
man
of
death
,
or
art
worthy
of
death
,
but
I
will
not
this
day
kill
thee
.
These
are
the
words
of
a
king
in
his
supreame
government
,
over
an
high
priest
.
To
confine
men
within
a
circuit
;
where
they
are
worthy
of
death
to
giue
them
life
,
to
change
a
capitall
penaltie
into
an
easier
of
deposing
,
is
the
authority
also
of
a
king
.
Moreover
,
by
the
same
authority
,
that
hee
placed
Banaiah
in
Ioabs
stead
over
his
army
,
(
which
no
man
I
thinke
wil
denie
to
be
done
by
his
kingly
supremacie
)
by
the
same
,
and
none
other
did
he
place
Sadoc
in
stead
of
Abiathar
over
the
priesthood
;
so
it
is
in
the
35.
verse
.
And
the
king
put
Benaiah
the
sonne
of
Iehoida
in
Ioabs
roome
over
the
host
:
and
the
king
set
Sadoc
the
Priest
in
the
roome
of
Abiathar
.
Done
by
the
kings
authority
both
,
both
in
one
&
the
same
verse
.
But
that
I
may
at
once
dispatch
out
of
the
old
testament
,
First
vnder
the
title
of
supremacie
the
king
bringeth
in
no
new
Popedome
into
the
church
,
for
hee
setteth
not
vp
a
power
like
Aaron
the
high
priest
of
making
a
Golden
Calfe
;
These
things
the
king
taketh
not
.
or
of
proposing
it
to
be
worshipped
as
Ieroboam
the
king
did
his
;
or
maketh
new
articles
of
faith
or
hāmereth
any
new
formes
of
religion
in
the
service
of
God
.
Neither
burneth
he
incense
with
Ozias
,
Chiefe
Governour
,
but
not
the
chiefe
teacher
,
or
Doctor
.
He
expoundeth
not
the
hard
doubtes
of
the
law
,
nor
preacheth
the
word
,
or
administreth
the
holy
things
,
or
vseth
imposition
of
hands
;
or
exerciseth
the
keyes
,
or
laieth
any
ecclesiasticall
censure
on
anie
.
At
a
word
hee
taketh
nothing
to
him
that
belongeth
ad
Sacerdotale
munus
to
the
priestly
function
,
or
is
annexed
to
the
power
of
order
.
If
they
vnderstand
vs
otherwise
they
detract
but
will
not
vnderstand
.
Power
to
make
lawes
by
his
kingly
authority
,
Tortura
Torti
,
pag.
381.
Power
to
make
lawes
.
Dan.
3.29
.
Ion
3
7.
Ester
.
9
26.
1.
Macc.
4
56.59
.
that
God
bee
not
blasphemed
;
(
none
I
hope
wil
deny
it
,
the
king
of
Babel
did
it
.
)
To
pacifie
God
by
fasting
,
so
did
the
king
of
Ninive
.
To
honour
him
by
keeking
solemne
feasts
,
so
did
Hester
with
the
feast
of
Purim
;
And
as
Iudas
Machabeus
,
when
he
proclaimed
the
feast
of
Tabernacles
.
Finally
he
hath
supremacie
in
all
those
things
,
touching
which
,
the
Authentickes
,
&
the
statures
,
by
Constantine
,
Theodosius
,
Iustinian
,
and
Charles
the
great
.
Then
he
hath
power
of
appointing
those
that
shall
determine
businesse
according
to
the
law
so
made
,
as
Iehoshaphat
did
.
Then
he
hath
power
of
binding
his
subiects
by
an
oath
,
Power
also
he
hath
of
calling
the
multitude
together
,
Ezechias
did
.
And
albeit
the
king
doe
not
thinke
,
that
it
was
for
naught
,
that
God
charged
him
To
write
out
a
copy
of
the
law
for
himselfe
,
that
hee
might
continually
haue
it
with
him
,
read
it
diligently
,
and
meditate
therein
daie
and
night
,
Touching
the
person
,
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
,
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
,
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
countrey
;
And
if
any
shall
deale
presumptuously
against
Abiathar
,
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
:
Golden
Calfe
is
abused
to
Idololatry
,
or
the
brasen
serpent
to
superstition
,
of
destroying
them
both
.
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
them
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
,
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
Councell
(
so
called
by
them
)
where
the
Emperour
Basilius
is
stiled
Govern
our
of
the
vniversall
Church
.
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
,
Thus
I
haue
shewed
by
the
old
Testament
,
was
their
calling
of
generall
Concells
,
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
.
And
confirming
the
decrees
of
the
Synod
,
he
signed
them
.
The
second
generall
councell
held
at
Constantinople
was
called
by
the
authoritie
of
Theodosius
the
elder
,
wee
met
together
according
to
the
letters
of
your
Maiestie
.
And
againe
,
your
Maiestie
hath
honoured
the
Church
,
by
your
letters
of
calling
vs
hither
.
In
their
Epistle
to
him
;
What
soever
hath
bin
necessarily
done
in
the
holy
Synode
,
we
refer
them
to
your
Godlinesse
.
We
desire
also
that
the
sentence
of
the
Synode
may
bee
confirmed
by
your
Maiesties
writing
.
And
as
you
did
honour
vs
when
you
called
vs
hither
by
your
letters
:
so
wee
desire
that
of
those
things
which
are
decreed
,
you
would
by
signing
them
,
put
an
end
to
all
things
The
third
is
the
Councell
of
Ephesus
called
likewise
by
the
Emperours
authority
,
by
the
appointment
of
their
authorities
.
And
often
times
they
say
,
by
their
sentence
,
commandement
&
letters
.
In
this
Epistle
they
say
,
wherevpon
we
all
fly
to
the
authoritie
of
your
highnesse
,
beseeching
the
same
,
that
those
things
which
are
enacted
against
Nestorius
,
and
those
that
are
gon
astray
with
him
,
may
haue
their
force
and
strength
;
And
that
those
things
whereof
Nestorius
is
autor
may
be
void
and
disanulled
.
The
councell
of
Chalcedon
,
The
Synod
was
assembled
by
the
decree
of
the
most
Godly
and
faith
full
Emperours
,
Valentinian
and
Martian
.
In
their
Epistle
this
;
The
holy
and
great
councell
was
called
together
,
by
the
grace
of
God
and
decrees
of
your
highnesse
.
The
same
words
are
expressed
by
them
when
they
relate
what
was
done
in
the
councell
.
And
of
them
,
that
is
,
We
confirme
the
reverend
Synod
by
the
sacred
decree
of
our
highnesse
..
This
truth
is
so
strong
,
It
was
with
the
consent
and
minde
of
the
Pope
:
when
our
question
here
is
,
by
whose
authority
,
&
not
by
whose
consent
,
they
were
called
.
As
if
the
question
were
,
by
whose
authority
is
war
proclaimed
?
Bellarmine
should
say
.
It
is
indeede
by
the
Princes
authority
,
but
not
without
the
consent
of
the
nobles
&
commons
:
therefore
authority
of
proclaiming
warre
belongeth
not
to
the
Prince
.
Besides
the
Emperours
required
the
consent
of
the
other
Patriarches
,
Supreame
right
&
authoritie
remaineth
in
them
.
But
to
leaue
Bellarmine
in
his
poore
excuse
,
&
to
come
to
his
4.
reasons
,
thus
they
stand
.
1.
Because
at
that
time
the
ancient
law
imperiall
was
in
force
which
did
forbidde
al
assemblies
and
companies
of
men
,
without
the
Emperours
authority
,
because
the
Emperours
feared
seditions
and
tumults
might
haue
arisen
.
2
,
If
that
law
had
not
beene
in
force
,
yet
seeing
the
Emperours
governed
the
world
in
great
peace
,
a
councell
could
not
bee
held
,
but
in
some
imperiall
citty
,
and
no
reason
it
is
,
that
an
assembly
should
be
made
to
one
citty
out
of
the
whole
world
,
without
the
licence
of
the
Lord
of
that
place
;
France
,
Spaine
,
or
Germanie
,
without
doubt
his
consent
must
be
asked
,
in
whose
citty
or
province
it
is
.
3.
Because
in
those
times
generall
councels
were
made
by
the
publike
charges
;
especially
touching
the
bringing
of
the
Bishops
to
the
place
where
the
councell
was
.
For
they
were
carried
on
horses
,
or
in
citty
wagons
,
without
charge
of
the
churches
.
And
touching
that
of
Nice
,
during
the
time
of
the
councell
al
the
bishops
lived
at
the
charge
of
the
Emperour
.
This
appeareth
also
out
of
Theodoret
;
Temporall
Lord
,
he
did
beseech
him
,
and
therefore
aske
quo
iure
.
For
that
imperiall
lawe
first
spoken
of
,
doth
not
now
stand
in
force
,
and
the
Pope
who
is
head
in
spirituall
matters
,
is
not
now
subiect
to
the
Emperour
in
temporall
.
Thus
far
Bellarmine
.
But
O
tempora
,
o
mores
!
O
vnequall
times
that
so
many
things
should
be
then
lawfull
,
whereof
not
one
of
them
shall
bee
now
lawfull
?
Then
the
Pope
intreated
the
Emperour
,
now
the
Pope
commandes
him
,
or
at
least
not
intreats
him
.
Then
the
Pope
was
subiect
to
the
Emperour
in
temporall
things
,
now
he
is
not
so
,
that
is
to
say
the
Emperour
is
now
no
Emperour
,
nor
the
Pope
no
Pope
.
But
in
former
times
(
tempora
mutantur
)
The
Emperour
was
Emperour
indeed
,
&
Pope
,
Pope
indeede
,
that
is
,
hee
was
obedient
to
the
Emperour
,
as
he
ought
.
Then
the
Romane
Empire
stood
firme
&
vpright
;
nowe
(
saith
Bellarmine
)
Romanum
imperium
iam
ferè
deletum
est
,
Thus
haue
I
proved
,
sufficiently
I
trust
that
the
first
fowre
general
Councels
were
called
by
the
Emperours
authority
,
&
that
they
were
confirmed
by
them
;
not
one
of
them
by
the
Pope
,
nor
any
of
them
in
Italy
,
all
without
his
command
,
in
places
far
remote
from
him
in
Greece
where
the
world
knoweth
he
was
little
respected
.
Other
confirmation
of
this
truth
there
is
out
of
the
Ecclesiasticall
histories
of
Eusebius
in
the
life
of
Constantine
;
Socrates
,
Sozomene
,
Theodoret
,
and
Evagrius
,
al
which
do
deliver
a
perfect
summme
of
the
churches
infancie
,
groth
,
and
perfectest
estate
,
for
the
space
of
600
yeeres
after
Christ
;
and
in
most
ample
maner
shew
,
that
that
supremacie
in
Ecclesiasticall
matters
which
wee
now
seek
for
,
was
then
resiant
in
the
Christian
Emperours
,
and
not
in
the
Pope
.
Generall
councels
there
are
also
somewhat
be
yond
the
time
spoken
of
,
in
the
raigne
of
Charles
the
great
,
which
might
bee
here
brought
in
,
but
at
this
time
I
will
leaue
the
prosequution
of
any
of
those
authorities
of
purpose
,
because
I
hasten
to
an
author
of
great
credit
with
our
adversaries
,
which
is
Leo
the
bishop
of
Rome
,
mentioned
before
,
in
whom
I
desire
them
but
to
see
what
he
gaue
to
the
Emperours
in
his
time
,
&
how
fitly
his
testimonie
fitteth
our
purpose
,
and
request
of
them
but
this
,
that
if
they
find
,
that
he
gaue
the
Emperours
as
much
as
we
giue
his
Maiestie
,
and
that
we
giue
his
Maiestie
no
more
than
he
giveth
them
,
they
woulde
hence
forth
surcease
,
to
refuse
that
which
is
iust
,
or
if
it
be
vniust
to
condemne
those
pious
and
godly
Emperours
,
of
intrusion
vpon
the
Popes
right
,
as
they
doe
his
Maiestie
.
For
the
translation
of
the
Epistles
,
I
must
craue
pardon
,
of
any
curious
eie
that
shall
compare
them
with
the
originals
,
if
they
find
my
barren
English
short
in
expressing
the
elegancie
of
Leos
latine
stile
;
Tortura
Torti
,
fol.
8
▪
9.
Melius
est
ut
Grammatici
nos
reprehēdant●
quam
populi
non
intelligant
.
if
any
man
shall
hunt
after
syllables
,
in
so
waightie
a
cause
,
hee
shall
with
the
wise
bee
held
guilty
of
raising
a
quarrell
without
iust
cause
.
For
who
doth
not
know
that
to
every
tongue
,
there
is
its
owne
proper
phrase
and
maner
of
speech
,
and
that
that
which
is
written
in
one
,
cannot
bee
so
rendred
againe
in
another
,
that
at
least
there
shall
bee
no
difference
,
in
anie
little
sentence
,
but
that
one
word
must
answer
another
wholy
and
throughout
?
So
the
intent
be
kept
,
it
is
meere
folly
to
languish
about
words
;
Instigante
diabolo
,
they
were
altogether
inflamed
and
led
by
the
divell
.
And
thus
Stapleton
crieth
out
;
Lo
the
cancred
words
of
M.
Iuels
tender
hart
instigante
diabolo
,
is
saith
he
,
the
divell
pricking
them
and
moving
them
forward
.
Now
I
appeale
to
any
man
,
but
to
him
that
hath
indeed
a
cancred
hart
to
tell
mee
what
difference
in
substance
there
is
betweene
these
two
,
altogether
inflamed
and
led
by
the
divell
:
And
,
the
divell
pricking
and
moving
them
forward
.
that
the
Imperour
Gratian
made
Nectarius
Bishop
of
Constantinople
contrary
to
the
minds
of
the
most
part
of
the
Bishops
:
here
M.
Iuell
overreacheth
his
author
(
saith
Stapleton
)
for
Sozomene
saith
,
many
of
the
Bishops
gaine
saying
it
.
A
strong
cavill
I
wisse
,
and
a
maine
difference
there
is
no
doubt
betweene
contrary
to
the
minds
of
most
:
And
,
many
gaine
saying
it
.
Especially
since
Christophorson
(
who
both
for
advantage
,
and
skill
for
the
Church
of
Romes
cause
,
was
as
strong
as
Stapleton
)
translateth
the
Greeke
,
multis
sacerdotibus
reluctantibus
,
many
Bishops
,
or
Priests
contending
,
striving
,
strugling
,
or
wrastling
against
it
.
And
what
is
this
,
but
contrarie
to
their
minds
.
Neither
would
I
haue
any
sober
minded
man
,
cavill
at
such
alleaged
sentences
as
this
.
Where
B.
Iuell
alleageth
Liberatus
,
Liberatus
saith
that
Leo
the
Bishop
of
Rome
,
with
other
moe
Bishops
of
Italy
,
fell
on
their
knees
and
desired
the
Emperour
Valentinian
,
and
the
Empresse
Eudoxia
,
to
appoint
a
Councell
,
and
yet
could
not
obtaine
it
.
Valentinian
and
Eudoxia
his
wife
,
that
they
woulde
write
to
Theodosius
about
it
.
Leos
falling
on
his
knees
to
the
Emperour
Valentinian
:
I
see
not
in
the
world
how
it
can
be
otherwise
thought
but
that
he
did
so
.
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
,
mistaketh
one
place
for
another
.
as
Stapleton
himselfe
did
,
when
he
began
to
tax
others
,
saying
Bizancenus
Primas
,
the
Primate
of
Bizance
(
otherwise
called
Constantinople
)
had
been
accused
,
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
gotten
for
his
Church
,
by
means
of
the
vprightnesse
of
your
Maiestie
,
is
even
shewed
by
these
letters
which
you
haue
now
sent
vnto
me
,
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
.
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
quam
plenissime
&
lucide
vniversa
nobis
,
quod
ante
facere
sestinet
.
I
thinke
that
this
sentence
in
my
booke
is
vnperfict
.
and
not
rather
haue
provided
,
that
from
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
.
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
,
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
.
The
ninth
epistle
is
againe
directed
vnto
Theodosius
the
Emperour
:
where
recounting
,
what
he
had
written
vnto
him
,
of
his
detestation
of
heresie
,
Niceene
Councell
;
with
his
accurse
given
against
the
impious
heresie
of
Nestorius
,
and
of
some
others
:
he
commeth
to
this
,
Vnde
si
pietas
vestra
suggestioni
ac
supplicationi
nostrae
dignetur
annuere
,
&c.
Next
vnder
God
,
the
Emperours
care
preserved
religion
▪
The
12.
epistle
is
directed
to
the
same
Emperour
;
wherein
hee
beginneth
thus
.
Quantum
rebus
humanis
consulere
providentia
divina
dignetur
,
&c.
How
much
the
providence
of
God
vouchsafeth
to
provide
for
the
affaires
of
men
,
the
care
of
your
Maiestie
stirred
vp
by
the
spirit
of
God
doth
shewe
;
which
care
of
yours
,
will
suffer
nothing
in
the
Catholike
Church
to
be
vnappeased
,
or
to
be
vnlike
it selfe
,
because
the
faith
which
is
but
one
,
can
in
nothing
bee
different
from
it selfe
.
After
this
,
he
confesseth
that
the
Emperour
religiously
loving
the
Catholike
truth
;
for
the
suppressing
of
Eutiches
,
Godly
Empresse
Pulcheria
;
beginning
thus
:
Quantum
Praesidij
dominus
ecclesiae
suae
praeparavit
in
vestra
clementia
,
multis
saepe
probauimus
documentis
,
&c.
authority
to
him
,
by
whose
gift
,
and
vnder
whose
protection
you
rule
.
After
this
,
he
maketh
her
highnesse
acquainted
at
large
,
with
the
points
of
Eutiches
heresie
,
&
telling
her
it
is
a
thing
worthy
of
her
dignitie
that
error
be
abolished
,
he
commeth
to
tel
her
,
accustomed
care
of
Religion
,
the
heresie
of
Eutiches
might
be
rooted
out
of
the
minds
of
al
men
.
And
that
if
the
heretike
himselfe
did
abiure
his
heresie
,
he
might
bee
received
.
will
haue
a
councel
of
Bishops
held
,
at
the
holy
assembly
of
your
brotherhood
,
and
who
,
with
your
common
consent
may
ordaine
those
things
which
wil
be
pleasing
to
God
.
The
16.
is
directed
vnto
Flavianus
Arch
bishop
of
Constantinople
&
beginneth
thus
.
wil
haue
a
synode
called
,
although
it
evidently
appeare
,
the
busines
which
is
to
be
dealt
in
,
needeth
not
to
be
handled
in
a
councel
,
yet
(
my
beloved
brother
)
I
doe
certifie
you
that
those
will
follow
,
whom
in
this
case
it
pleased
me
to
appoint
.
by
which
the
Godhead
is
honoured
and
worshipped
,
in
nullo
dissimilem
,
in
nullo
vult
esse
discor
dem
,
to
be
in
none
vnlike
or
discordant
.
A
little
after
this
,
vnde
quamvis
ad
diem
concilij
Episcopalis
,
quem
pietas
vestra
constituit
&c.
And
although
nothing
can
fall
out
,
which
may
giue
me
any
occasion
to
meete
at
the
day
of
the
councell
which
your
Godlinesse
hath
appointed
,
by
whose
power
and
guift
they
reigned
.
In
the
22
Epistle
written
to
the
Clergie
,
The
24.
Epistle
is
directed
to
the
same
Emperour
Theodosius
,
in
which
Leo
desireth
him
,
that
a
speciall
Councell
might
be
called
within
Italy
,
and
in
no
other
place
,
because
the
second
Councell
of
Ephesus
transgressed
against
the
Canons
,
and
therfore
the
acts
were
rekoned
vnlawfull
and
void
.
Thus
he
saith
,
Behold
most
Christian
and
venerable
Emperor
;
my
fellow
Priests
and
my selfe
,
yeelding
the
duty
of
sincere
loue
towards
your
Maiestie
,
doe
beseech
the
same
,
before
the
inseparable
Trinitie
of
one
Diety
,
and
before
the
holy
Angels
of
Christ
,
that
you
would
command
all
things
to
remaine
in
that
state
,
wherein
they
were
,
vntill
a
greater
number
of
Priests
may
be
gathered
,
out
of
the
world
.
And
a
little
after
,
All
the
Churches
that
are
on
our
side
,
all
the
Priests
with
sighes
and
teares
beseech
your
Gentlenesse
,
that
because
our
men
haue
resisted
manfully
,
and
Flavianus
the
Bishop
hath
given
his
bill
of
appeale
vnto
them
,
that
you
would
command
a
generall
Councell
to
bee
held
within
Italy
,
which
may
so
remoue
all
offences
,
or
mitigate
them
that
nothing
hereafter
be
doubtfull
in
faith
,
or
any
one
divided
in
charitie
.
In
the
23.
Epistle
which
is
directed
to
the
people
of
Constantinople
,
to
deserue
the
favour
of
Christian
Princes
,
make
your
request
humbly
and
wisely
,
that
the
most
courteous
Emperour
would
vouchsafe
to
graunt
my
humble
petition
,
whereby
I
besought
him
,
that
a
generall
councell
might
bee
summoned
,
by
meanes
whereof
the
mercy
of
God
helping
thereto
,
the
strength
of
them
that
are
sound
may
be
increased
,
and
to
those
that
are
infected
,
if
they
will
assent
to
be
cured
,
medicine
may
be
vsed
.
In
the
26.
Epistle
vnto
Pulcheria
the
Empresse
against
the
2.
Councell
of
Ephesus
;
Larger
entreaties
,
that
by
how
much
the
more
thinges
are
made
more
bitter
,
which
you
ought
for
your
princely
place
sake
to
withstand
;
Alexandria
,
&c.
that
he
suffer
not
the
faith
into
which
hee
is
regenerate
and
through
which
by
the
grace
of
God
hee
raigneth
to
bee
depraved
by
any
novelty
,
Ephesine
Synod
,
tooke
not
away
the
scandall
of
dissention
;
but
increased
it
;
by
having
a
councell
within
Italy
and
time
and
place
appointed
;
to
present
our
supplication
to
the
most
clement
Emperour
.
seeing
the
message
is
directed
vnto
him
,
from
the
most
blessed
Apostle
S.
Peter
,
that
before
this
deadly
and
intestiue
warre
doe
wax
strong
in
the
Church
,
he
yeeld
meanes
by
the
helpe
of
God
,
of
renuing
the
vnion
of
Peace
,
knowing
that
whatsoever
paines
he
shal
bestow
with
a
willing
disposition
for
the
good
of
the
Catholike
Church
,
it
will
redound
to
the
strength
of
his
Empire
.
In
the
31
Epistle
to
the
same
Pulcheria
,
how
much
you
loue
the
Catholike
faith
,
and
detest
the
errour
of
heretickes
.
But
because
the
divine
providence
,
doth
never
leaue
his
Church
,
as
the
Lord
himselfe
saith
,
Behold
I
am
with
you
to
the
end
of
the
world
,
the
spirit
of
God
,
by
one
and
the
same
time
and
worke
,
hath
kindled
the
diligence
of
your
clemency
,
and
the
care
of
mine
heart
that
in
procuring
remedies
for
these
mischiefes
,
both
of
vs
should
desire
the
same
thing
;
for
which
as
before
I
made
suit
,
so
nunc
quoque
instantius
peto
,
so
now
also
I
craue
more
earnestly
vsing
greater
boldnesse
in
intreating
,
after
that
I
haue
now
received
hope
by
your
exhortation
,
not
doubting
by
the
future
mercy
of
God
,
your
clemency
working
with
it
but
the
disease
of
wicked
errour
wil
be
taken
away
,
insomuch
that
whatsoever
by
his
aid
and
inspiration
could
bee
done
,
will
be
done
with
the
praise
of
your
faith
,
because
the
affaires
of
men
cannot
otherwise
bee
safe
,
except
the
kingly
and
Priestly
authority
protect
those
things
which
appertaine
to
an
holy
confession
.
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
,
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
,
Nicene
Councell
,
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
written
to
Pulcheria
the
Empresse
,
touching
those
things
,
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
,
In
the
38.
epistle
to
the
Emperour
Martianus
successor
to
Theodosius
,
whom
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
.
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
Christian
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
cofounded
.
For
the
Lord
doth
not
forsake
the
mistery
of
his
loue
nor
the
desert
of
your
labor
,
in
all
the
workes
of
your
faith
,
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
Constantinople
,
for
having
a
councel
at
Chalcedon
;
and
beginneth
thus
.
I
had
surely
desired
of
your
glorious
clemencie
,
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
difference
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
councell
,
wil
make
voide
by
appointing
an
other
most
renowned
Emperour
.
Therefore
I
heartilie
beseech
&
pray
your
Maiestie
:
through
our
Lorde
Iesus
Christ
,
who
is
the
author
and
governour
of
your
Empire
,
that
you
woulde
not
suffer
the
faith
,
which
our
blessed
fathers
preached
as
received
from
the
Apostles
,
to
be
handled
againe
as
doubtfull
,
in
this
present
synode
;
or
those
things
which
were
of
old
condemned
by
the
authority
of
our
auncesters
,
you
suffer
not
to
be
stirred
afresh
,
by
new
indeavors
.
But
that
you
rather
command
this
,
constitutions
of
the
auncient
councell
of
Nice
the
interpretations
of
heretickes
being
remoued
,
may
stand
firme
.
In
the
44.
Epistle
to
the
Emperour
again
wherein
amongst
other
things
hee
giveth
him
thankes
for
his
defence
of
the
Catholike
faith
,
he
writeth
thus
,
45.
Leo
Episcopus
Pulcheriae
Augustae
.
Not
one
remedy
to
all
sorts
.
In
the
45.
Epistle
to
the
Empresse
Pulcheria
.
After
relation
of
Eutiches
blasphemy
,
he
saith
.
But
that
towardes
the
persons
of
such
men
an
vpright
course
be
observed
and
one
manner
yeelded
to
those
that
are
amended
,
and
another
to
those
that
are
obstinate
,
wee
pray
your
highnesse
to
defend
them
that
we
haue
sent
from
the
Apostolike
sea
,
and
that
you
would
further
that
businesse
which
wee
haue
commanded
them
,
that
so
more
sooner
and
easier
,
the
Lord
aiding
vs
,
those
things
may
bee
done
which
will
further
your
glory
and
the
peace
of
the
Church
.
Touching
Eutiches
the
author
of
all
this
wickednesse
,
and
scandall
,
I
pray
your
clemency
,
In
the
49.
Epistle
to
the
Emperour
Martianus
he
beginneth
thus
.
Wee
did
thinke
that
your
clemencie
could
haue
performed
our
request
,
that
the
present
necessity
respected
,
you
would
haue
commaunded
the
councell
of
Bishops
to
haue
bin
deferred
vntill
fitter
oportunity
;
that
so
,
Priests
being
called
out
of
all
provinces
,
it
might
bee
indeed
an
vniversall
councell
.
But
because
in
loue
to
the
catholike
faith
,
you
wil
haue
meeting
to
be
at
this
present
;
Least
I
should
seeme
to
withstand
your
holy
pleasure
,
I
haue
sent
my
legates
thither
.
In
the
50.
to
the
same
Emperour
thus
he
writeth
.
The
holy
desire
of
your
clemencie
touching
the
having
of
a
synod
,
and
although
I
did
desire
it
might
haue
bin
kept
within
Italie
,
and
wished
that
a
fitter
time
had
bin
sought
out
,
that
so
,
many
mo
bishops
might
haue
bin
gathered
togither
from
further
regions
yet
asso
one
as
your
letters
came
,
I
addressed
some
thither
in
my
roome
.
And
concludeth
thus
.
In
respect
that
formerly
I
haue
desired
your
Maiestie
to
be
gracious
vnto
those
,
that
brought
my
letters
;
so
now
also
I
intreate
with
like
assurance
,
that
you
would
be
favourable
in
all
things
towards
those
that
shall
be
there
in
my
stead
:
whereby
those
things
may
the
more
easily
&
diligently
attaine
and
wholesome
effect
,
which
are
brought
into
order
by
your
care
and
study
.
51.
Leo
Epise.
Pulche
riae
Augustae
.
The
Empresse
had
care
over
the
vniversall
Church
,
Leo
could
haue
no
more
.
In
the
51.
to
the
Empresse
Pulcheria
,
thus
he
writeth
.
I
do
in
all
things
acknowledge
the
religious
care
of
your
highnesse
,
which
you
do
vnweariably
bestow
for
the
Catholike
faith
:
And
do
thanke
God
that
I
see
you
haue
such
diligence
to
further
the
vniversall
church
,
that
whatsoever
I
thinke
doth
appertaine
to
iustice
or
loue
,
I
will
boldly
moue
and
set
forward
;
that
so
,
those
things
which
hitherto
haue
bin
done
by
the
endevor
of
your
godlines
without
blame
may
the
speedier
bee
brought
to
a
pleasing
end
.
In
that
therefore
your
clemencie
,
hath
commanded
a
councell
to
be
held
at
Chalcedon
,
Epistle
53.
is
written
vnto
Anatolius
the
Archbishop
of
Constantinople
,
second
honour
,
and
the
Church
of
Antioche
the
right
of
the
third
,
holy
Councell
which
was
gathered
together
,
by
the
care
of
the
most
Christian
Prince
,
only
to
extinguish
heresie
,
&
confirmation
of
the
Catholike
faith
into
an
occasion
of
ambition
,
and
constrainest
his
sufferance
to
thine
owne
side
.
A
little
after
O
brother
,
be
not
high
minded
but
feare
,
Chaloedon
Councell
,
and
further
certifieth
him
of
Anatolius
,
who
went
about
in
the
same
councell
through
ambition
to
bring
vnder
him
the
Churches
of
Alexandria
and
Antioch
,
and
thus
beginneth
.
Through
the
great
guift
of
the
mercy
of
God
,
the
peace
of
the
Church
of
Alexandria
,
The
74.
Epistle
to
the
same
Emperour
hath
this
tenor
;
debt
of
my
salutation
,
the
other
intreated
for
the
state
of
the
Church
.
Notwithstanding
by
an
occasion
which
hath
offered
it selfe
,
God
so
ordering
it
,
it
is
meete
I
intreat
both
againe
.
According
therfore
vnto
that
trust
,
which
by
the
inspiration
of
God
you
haue
performed
to
the
vniversal
Church
,
setting
in
order
before
any
man
spake
,
that
which
was
especially
to
bee
desired
,
we
doe
not
cease
to
giue
thankes
to
God
,
and
to
praise
his
providence
in
the
earnestnesse
of
your
faith
,
who
hath
withstood
with
an
holy
and
Catholike
spirit
(
as
I
vnderstand
by
conference
with
my
brother
&
fellow
Bishop
Anatolius
)
the
impudencies
of
the
heretiks
,
that
we
may
acknowledge
,
to
the
quietnes
of
the
world
that
you
haue
bin
a
preserver
of
the
Chalcedon
councell
.
Which
,
when
it
is
profitably
defined
by
your
sentence
,
howe
much
more
carefully
is
it
to
bee
published
to
the
vniversall
Church
,
The
75.
Epistle
is
also
to
the
same
Emperour
Leo
,
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
Christian
Prince
therefore
,
&
one
that
is
to
be
numbred
with
due
honor
amongst
the
publishers
of
Christ
,
do
I
vse
my
christian
liberty
,
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
,
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
,
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
,
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
heavenly
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
.
which
not
only
the
authority
of
Martianus
a
prince
of
blessed
memory
,
established
against
such
,
but
those
also
that
I
haue
confirmed
,
with
mine
owne
consent
.
After
this
,
giving
the
Emperor
his
ordinary
&
due
praises
,
he
saith
.
Now
since
I
know
reverend
Prince
,
that
you
are
indued
with
the
cleere
light
of
truth
,
and
to
waver
in
no
part
of
the
faith
,
but
are
able
to
discern
with
an
holy
and
perfect
iudgement
,
truth
from
falshood
,
and
to
sever
things
confuted
,
from
those
that
are
to
bee
imbraced
;
I
beseech
you
blame
not
my
distrust
,
thorough
my
humility
;
seeing
this
my
taking
heed
,
is
done
for
the
whole
church
,
&
serveth
also
your
glory
,
least
in
the
time
of
your
raigne
,
the
wickednes
of
the
heretikes
bee
increased
,
or
the
peace
of
the
Catholikes
be
troubled
.
perceiue
by
the
holy
Ghost
dwelling
in
you
,
that
you
are
sufficiently
instructed
,
that
no
error
can
beguile
your
vprightnes
of
conscience
,
I
indevor
yet
in
this
to
obey
your
command
,
in
directing
some
of
my
brethren
,
vnto
you
in
my
steed
,
who
shal
shew
you
what
is
the
rule
of
the
Apostolicall
faith
,
95.
Leo
Rom
Epis.
dilectissimis
fratribus
,
vniversis
episcopis
catholicis
per
Gall.
&
Hispan
.
constitutis
.
At
Martianus
command
skilfull
men
assembled
,
who
appeased
the
difference
which
I
take
is
with
vs
about
the
24.
of
Aprill
See
the
difference
of
spirits
.
Victor
the
Bishoppe
of
Rome
would
haue
excommunicated
all
the
Churches
in
Asia
because
they
would
not
keep
the
feast
,
as
rome
did
:
&
now
you
see
that
Leo
aboue
200
yeares
after
him
,
consenteth
with
them
Euseb.
l.
5.
c.
24.
although
as
I
said
before
,
it
be
known
sufficiently
vnto
you
.
And
concludeth
thus
.
Suffer
not
the
lamentable
captivity
of
the
church
of
Alexandria
,
to
continue
any
longer
,
to
which
by
the
help
of
your
authority
,
&
vprightnes
,
her
liberty
ought
to
bee
restored
,
that
so
throughout
all
the
citties
of
Egypt
the
honor
of
the
Fathers
,
and
the
priestly
right
,
bee
repaired
.
The
95.
Epistle
is
written
to
the
beloved
brethren
,
&
catholike
bishops
through
out
Fraunce
and
Spaine
,
touching
the
variation
in
the
observing
of
the
feast
of
Easter
.
Tantùmme
diversitas
ista
permovit
.
So
much
(
saith
he
)
hath
the
diversity
therof
moved
me
,
that
I
opened
the
sorrowe
of
my
minde
vnto
the
most
benigne
Emperour
Martianus
,
that
at
his
commaund
,
the
truth
of
it
might
be
found
out
with
diligent
search
,
by
those
that
haue
the
skill
,
on
what
day
that
holy
solemnity
might
best
be
celebrated
.
By
whose
writing
back
vnto
me
,
I
finde
that
the
determinate
time
is
,
the
8.
of
the
Calends
of
May
.
And
therefore
,
thorough
a
desire
of
vnity
and
peace
which
I
haue
,
I
had
rather
rest
in
the
definition
of
the
Churches
of
the
East
,
them
dissent
in
the
observation
of
so
great
a
feast
.
Your
brotherhood
therefore
shall
know
,
that
the
feast
of
the
resurrection
of
our
Lord
which
is
Easter
,
must
bee
kept
by
all
the
8.
day
of
the
Calends
of
May
.
And
this
by
you
must
be
certified
to
other
the
brethren
,
that
as
wee
are
ioined
togither
in
one
faith
;
so
wee
may
keepe
the
solemnity
togither
.
In
the
99.
Epistle
which
is
my
last
in
this
place
&
for
honor
of
that
most
worthy
Emperor
Leo
concludeth
all
the
rest
,
to
your
honor
,
because
that
wicked
murtherer
is
throwne
out
of
the
Church
of
Alexandria
;
and
the
people
of
God
over
whom
such
a
mischievous
robber
was
set
,
being
brought
backe
to
their
ancient
liberty
of
faith
may
be
put
againe
by
the
preaching
of
faithful
priests
into
the
way
of
saluation
when
they
shall
see
a
whole
seminary
of
poyson
cast
out
with
him
.
Now
there
fore
because
you
haue
done
this
with
an
high
purpose
,
and
heroicall
spirit
;
that
you
determine
of
a
catholike
Bishop
for
that
citty
,
which
thing
will
please
God
,
who
cannot
bee
touched
with
any
spot
,
of
the
so
often
condemned
heresie
,
least
peradventure
the
hidden
wound
in
shew
,
do
grow
further
;
and
the
Christian
people
,
who
by
your
meanes
are
plainely
delivered
from
the
perversnes
of
heretiks
,
be
againe
subiect
to
deadly
poyson
.
Finis
,
or
conclusion
is
this
,
Although
they
bee
not
all
perswaded
that
it
is
the
truth
which
they
withstand
,
yet
that
to
be
error
which
they
vphold
—
they
might
vndoubtedly
the
sooner
a
great
deale
attaine
to
know
;
that
their
study
is
more
to
defend
,
what
once
they
haue
stood
in
,
then
to
find
out
sincerely
and
simply
what
truth
they
ought
to
persist
in
for
ever
.