cuser'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
the whole Church has been committed by the voice of the Saviour Himself.
But since public circumstances may have caused