putting forward such things is obvious. Now, let us compare the rank of the emperor with that of the pontiff. Between them the difference is as great as the charge of human and divine things. You, emperor, receive baptism from the pontiff, accept sacraments, request prayers, hope for blessing, beg for penitence. In a word, you administer things human, he dispenses to you things divine. If, then, I do not put his rank superior, it is at least equal. And do not think that in mundane pomp you are before him, for 'the weakness of God is stronger than men'. Consider, then, what becomes you. But when you assume the accuser's part, by divine and human law you stand on the same level with me; in which, if I lose the highest rank, as you desire, if I be convicted by your accusation, you will equally lose your rank if you fail to convict me. Let the world judge between us, in the sight of God and His angels; let us be a spectacle for every age, in which either the priest shall exhibit a good life, or the emperor a religious modesty. For the human race is ruled in chief by these two offices, so that in neither of them should there be anything to offend God, especially because each of these ranks would appear to be perpetual, and the human race has a common interest in both. "Allow me, emperor, to say, Remember that you are a man in order to use a power granted you by God. For though these things pass first under the judgment of man, they must go on to the divine examination. You may say, It is written, 'Let every soul be subject to higher powers'. We accept human powers in their proper place until they set up their wills against God. But if all power be from God, more then that which is given to things divine. Acknowledge God in us and we will acknowledge God in thee. But if you do not acknowledge God, you cannot use a privilege derived from Him whose rights you despise. You say that conspiring with the senate I have excommunicated you. In that I have my part; but I am following fearlessly what my predecessors have done reasonably. You say the Roman senate has ill-treated you. If we treat you ill in persuading you to quit heretics, do you treat us well who would throw us into their communion? What, you say, is the conduct of Acacius to me? Nothing if you leave him. If you do not leave him it touches you. Let us both leave the dead. This is what we beg, that you have nothing to do with what Acacius did. Making your own what Acacius did, you accuse us of objections. We avoid what Acacius did; do you avoid it also. Then we shall both be clear of him. Thus relinquishing his actions you may be joined with our cause, and be associated with our communion without Acacius. It has always been the custom of Catholic princes[78] to be the first to address the apostolic prelates upon their accession, and they have sought, as good sons, with the due affection of piety, that chief confession and faith to which you know that the care of