Independency of the one on the other, in these words: Do not you meddle in Ecclefiaftical Affairs, nor command as [Bithops] what to do in them, but rather learn of us what you are to do therein. God bath deliver'd the Empire to you, and the care of the Church to us, and as be who fecretly invades your Authority, refifts the Ordinance of God, so be you afraid left by drawing the Affairs of the Church upon you, you make your felf guilty of a grievous Sin. For it is written, Give unto Cefar the things that are Cefar's, and unto God the things that are God's. Therefore neither is it lawful for us to take upon us to command' in Civil Matters, neither, O Emperor, have you Authority over the Incenfe. And truly out of the Care I have of your Salvation I write thefe things. This great Bifhop, and Confeffor, for the Rights of the Catholick Church, as well as for the Catholick Faith, by Power or Authority over your Incenfe, figuratively meant the Sacerdotal Authority, as diftinguifhed from the Regal, the Fowers of the Church, which could not belong to the Empire, and the Adminiftration of Matters Spiritual, which belonged to the Bifhops, the Delegates, or Vicegerents of Chrift in his Kingdom upon Earth. So Pope Gelafius, who was advanced to the See of Rome in the Year of our Lord 492, in his VIII. Epifle to Anaftafius the Empefor, writes thus: Duo quippe funt Imperator Augufle, &c. For there are two things, Great Empe ror, by which principally this World is govern'd, the Holy Pontifical Authority, and the Regal Power. Of which the Sacerdotal Charge is much the greater, because the Bishops at the Day of Fudgment muft give an account to our Lord of Kings. For you

8

The holy Father here alludes to the Story of King Uziah. Chron. Ch. xxvi. 16, 17, 18.

Tom. Concil. IV. Col. 1182. & d. 1. 95. c. 10. & 12.

know

h

know, most gracious Son, that altho' you are fet in Dignity above all Men, yet you are devoutly fubjelt to thofe, who prefide over Spiritual Affairs, and defire thofe things from them, by which you expect to be faved; and in receiving the Holy Myfteries, and ordering them as is meet, you know that by the Rank you hold in Religion you are to obey, rather than command. Therefore in things of this nature, you know that you are to fubmit to their Judgment, and that they are not to be govern'd by your Will For if the Rulers of the Church, knowing that the Empire is given to you by God's Appointment, obey your Laws; with what Affection, I beseech you, ought you to obey them, who are appointed to difpenfe the venerable Myfteries? And if the Faithful ought to be obedient to all Bishops, who rightly manage holy things, how much muft it be your Duty to comply with the Bishop of that See, whom it has pleas'd God to advance in Dignity above all Bishops, and the Piety of the Catholick Church hath in all times bonour'd, and efteem'd? So in his Tome de Ana-. thematis vinculo: But if they are afraid to attempt thefe things, which they know come not within the Meafure of your Power, to whom it is permitted only to judge of buman Affairs, and not to prefide over the Divine, how dare they prefume to judge of them, who adminifter Divine Things? These things were. fo before the coming of Christ, as fome fay by way of Figure, tho' Kings and Priests were both appoin-. ted in the Adminiftration of Secular Affairs, but after the coming of Chrift, who was in one Perfon the true King, and Prieft, neither the Emperor affum'd the Title of Prieft, nor the Priest pretended

k

Fili Clementiffime.

Religionis Antiftites.

Du Pin de antiqua Ecclefis difciplina, Differt. VII. G. IV.

to his Royal Dignity. 1Chrift knowing the Frailty of Human Nature, and ordering things by his Royal Difpenfation, as moft conduced to the Salvation of his People, he feparated the Offices of both Powers by their proper Actions, and diftin& Duties, willing to fave his People by a medicinal Humility, and not to befet them with Human Pride; fo that Chriftian Emperors [and Kings] Should have need of Bishops in order to obtain eternal Life; and BiShops, according to the Nature of Temporal Affairs, Should make use of the Imperial [or Regal] Admi niftration, as far as the difference between Spiritual, and Carnal Actions will permit. So that on the one hand, the Soldier of Chrift should not meddle in Secular Bufinefs; and on the other, he to whom Secular Bufineles belong should not pretend to Authority in Divine Affairs; but that both Orders should modeftly, and carefully obferve their Bounds, &c.

Here you fee the difference between Church, and State, and the Bounds which Chrift hath fet be

Quoniam idem mediator Dei, & hominum homo Chriftus Jefus, fic actibus propriis, & dignitatibus diftin&tis officia poteftatis utriuf que difcrevit, propria volens medicinali humilitate hominum corda furfum efferri, non humanâ fuperbiâ rurfus in inferna demergi: ut Chriftiani Imperatores pro eterna vita Pontificibus indigerent,& Pontifices pro curfu temporalium tantummodo rerum imperialibus legibus uterentur, quatenus Spiritalis actiò a carnalibus diftaret incurfibus ; d ideo militans Deo minime fe negotiis fecularibus implicaret ac viciffim ne ille rebus divinis prafidere videretur, qui effet negotiis fa cularibus implicatus. d. 1. X. C. VIII. See alfo d. 1. 96. C. VI. Where the fame words are cited, without any difference, but in the beginning, which in the latter is thus: Cum ad verum ventum eft, ultra fibi nec Imperator jura Pontificatûs arripuit, nec Pontifex Nomen Imperatorium ufurpavit, quoniam, &c. See nore Authorities in the fame place to prove the Independency f the Church upon the State, and the difference betwixt the Ecclefiaftical, and Civil Power.

tween

m

tween them; and that Bishops are in that, what Kings and Emperors are in this, and that both are mutually fubject to one another. So Pope Symmachus, who was made Bishop of Rome in the Year of our Lord 498. In his Apologetical Epiftle to the fame Emperor, who was involved in the Excommunication of the Eutychians in the Caufe of Acacius: Let us compare the Honour of the Emperor with the Honour of the Bishop, between whom there is as great a Difference, as there is between him who hath the Charge of Human, and bim who hath the Charge of Divine Affairs. Thou, O Emperor, receiveft Baptifm, takeft the Sacrament from the Bishop, entreats him to pray for thee, hopes for his Benediction, and begs him to abfolve thee after Repentance. Laftly, thou adminifters human things, and he difpenfes divine things to thee. Wherefore if I may not fay his Honour is greater, it is certainly equal to thine. Do not think the better of your felf because you excel in worldly Pomp, and Splendour, for the Weakness of God is stronger than Men-I beg leave to remind you that you are but a Man, that you may use the Power that God hath given you, well-But perhaps you'll fay, let every Soul be Subjed to the higher Powers. Truly we acknowledge the human Powers in their Bounds,till they fet up your Will against the Will of God. But if all Power is of God, that is more especially fo, which prefides over divine Affairs. Do you fubmit to us for God's Sake as for God's Sake we fubmit to you. But if you will

Tom. Concil. IV. Col. 1298.

"Nos non te excommunicavimus fed Acacium. Tu recede ab Acacio & ab illius Excommunicatione recedis. Tu te noli mifcere excommunicationi ejus, & non es excommunicatus a nobi. Si te mifces, non a nobis, fed a te ipfo excommunicatus es. Ita fit ut in utroque five difcedas non es excommunicatus a nobis. Sive non difcedas, non es excommunicatus a nobis.

• An Benefactus effem fi Eutychianis faverem, si Açacii nomini communicarem.

not fubmit for God's Sake, you can have no Favour from him whofe Laws you defpife. One of the greatest Men, and Lawyers, that England ever bred (whom I believe his good Senfe, and Integrity, had he not been cut off, would have engaged in a Reformation) understanding this Doctrine, bore his Teftimony, like a faithful Confeffor, to the Diftinction, and Independency of the two Pow ers, unto Death in the Reign, which you know fome Writers call the Tyranny, of Hen. VIII. who first to the aftonishment of Christendom, took upon him the Title of the only fupream Head upon Earth of the Church of England.

r

Albeit (faith the Statute) The King's Majefty justly, and rightly is, and ought to be the Supream Head of the Church of England, and is fo recogni. fed, by the Clergy of this Realm in their Convocati ons, yet nevertheless for Corroboration, and Confir mation thereof, and for encrease of Virtue in Chrift's Religion within this Realm of England, and to reprefs, and extirpat all Errors, Herefies, and other Enormities, and Abufes heretofore ufed in the fame, be it enacted by Authority of this prefent Parliament, that the King our Sovereign Lord, bis Heirs, and Succeffours, Kings of this Realm, fhall be taken, ac cepted, and reputed the only Supream Head in Earth of the Church of England, called Anglicana Ecclefia, and fhall have, and enjoy, annexed, and united to the Imperial Crown of this Realm, the Title, and Stile thereof, as all Honours, Dig. nities, and Prebeminences, Furifdidions, Privi leges, Authorities, Immunities, Profits, and com modities to the faid Dignity of Supream Head of the

as well

P Hiftory of the Reformation Part I. B. III. p. 345, 354. Martin Chemnit. Epist. ad Etector. Brand, Calvin in Cap. vi. Amos, & in Epift. ad Mycon..

26 Hen. viii. Cap. i.

Jame