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
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 prosequutiō 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 mētioned before in whom I desire thē 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 trāslation 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 Leo epist 83. ad Palestinos Monachos Non valentes in Graecum eloquiurn aptè propriè Latina transferre c. since in things of this nature as an vnskilfull interpreter I am not able as he cōplaineth himselfe of some other to put the Latin phrase aptly and kindly into our English tongue seeing in expressing hard difficult things al men cannot do it in their own language much lesse in another But I haue done all that I haue done of a willing minde to better their iudgement who haue not so much as to vnderstand the Latine I knowe the learned knowe them better then my selfe The meaning of my author I trust shal not bee inverted Aucupium syllabarum 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 Vniust taxing In his returne of vntruthes 4. art 117. b. fol. Instigante diabolo an vpright and right meaning heart in these cases should detest that petty kind of reprehension vsed by D. Stapleton against B. Iuell for his translation of Instigante diabolo they were altogether inflamed and led by the divell And thus Stapleton crieth out Lo the cācred 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 Stap. ib. 4 art 131. a. fol. Contrary to the minds of the most part of the Bishops And where the Bishop saith 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 alleaged by B. Iuell Brevia cap. 12. alleageth him thus 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 Staplet ut an te pag. 142 In this allegation out of Liberatus two vntruthes are saith Stapleton cōmitted by M. Iuel For neither Leo the Pope fell on his knees to the Emperour Valentinian neither did they desire him to appoint a Councell but to write to Theodosius the Emperour of the East about it Nowe the first vntruth as Stapleton imagineth is that Leo fell not on his knees as did the rest but that he intreated only and other Bishops fell on their knees The second That Leo besought not Valentinian for a Councell as B. Iuell saith But besought Valentinian and Eudoxia his wife that they woulde write to Theodosius about it The Bishops of Italy and the Pope desire the Emperour to call a Councell A marvellous thing it is to see what a wit wickednes hath For what is it to the substance of the matter whether Leo prayed a Councell of Valentinian or prayed him to write to Theosius that a Councell might be called To an Emperour hee wrote It is the more signe that Leo could obtaine the lesse at theodosius hand but was faine to desire the Emperour of the West to entreat for what hee desired And so where B. Iuell made him to entreat but one it appeareth he is faine to intreat one to intreat another in effect two To coma to the first vntruth againe wherewith hee charged the Reverend Bishop of 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 Stapl. ut ante Thus the words lie as Stapleton hath set them downe Valentinianum autem imperatorem Eudoxiam vxorem eius ad memoriam beati Petri cum multis Episcoporum genibus provolutis Romanus Pontifex deprecatus est The Bishop of Rome beseeched the Emperour Valentinian and Eudoxia his wife at S. Peters Church with many Bishops kneeling on their knees Can we by this imagine that hee kneeled not aswell as the rest I protest I see it not Leo himselfe made the suit Romanus Pontifex deprecatus est The Romane Bishoppe besought the Emperour with many Bishops falling on their knees And what can wee thinke but this that hee fell on his knees as well as they But what if this keeling bee referred indeed to put the matter out of doubt the B. of Rome himselfe Tortura Torti pag. 167. Genibus provolutus Romanus Pontifex deprecatus est The Bishop of Rome falling on his knees besought the Emperour so readeth it a reverend Bishop of very late daies Howsoever it be Stapleton by his owne evidence doth but
same Emperour wherein hee beginneth thus Quantum rebus humanis consulere provideÌ„tia 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 froÌ„ it selfe After this he coÌ„fesseth that the Emperour religiously loving the Catholike truth for the suppressing of Eutiches The Emperous called a councell of Ephesus did command a councell to be held at Ephesus to which councell hee sent his deputies in his stead to heare the debating of the questions Epist 13. to the Empresse Pulcheria In the 13. he writeth to the Godly Empresse Pulcheria beginning thus Quantum Praesidij dominus ecclesiae suae praeparavit in vestra clementia multis saepe probauimus documentis c. Princes are protectors of religion against heretikes What protection God hath provided in your highnesse for his church we haue ofteÌ„ proved by many experimeÌ„ts And whatsoever the industry of Priestes hath effected in these times against the withstanders of the catholike truth hath amounted especially to your honour whilest as you haue learned of the holy Ghost you subiect all your authority to him by whose gift and vnder whose protectioÌ„ 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 The Pope would faine haue the day of the councell altered but could not of the time prefixed by the Emperour for the holding of the councel saith Quia ergo multa mihi fiducia est de pietatis tuae syncerissima fide c. Now because I haue great hope of the sincere faith of your Godlines I beseech the glory of your clemeÌ„cie that as hetherto by your indevor the catholike doctrine hath alwaies bin furthered so now you would be an helper thereof which peradventure it hath pleased God to suffer to be shakeÌ„ with this temptation that those who abide in the church might be knowne the regard toward whoÌ„ is not to be neglected least the losse of them become sorrowfull to vs. Indeed the most noble and Christian Emperour desiring assone as might be to compound these troubles in a councell of Bishops which he wil haue to meete at Ephesus The Emperour called the councell at Ephesus hath set a very small and short time for their meeting And theÌ„ telling her that the Emperour looked for his appearaÌ„ce by the day which he excuseth he coÌ„cludeth with exhortatioÌ„ vnto her that according to 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 Epist 15. Leo Episcopus saÌ„ctae synodo quae apud Ephesum The 15. epistle is written to the Bishops assembled at Ephesus wherin he exhorteth them to condemne the blasphemy of Eutiches he saith verum quia etiam non est negligeÌ„da curatio c. But because the healing of such mischiefes is not to bee neglected and the most Christian Emperour verie Godly and religiously will haue a councel of Bishops held The iudgement of a councell of bishops is better then the Popes that by a more mature judgement error might be extinguished I haue sent thither such as I thinke fit who may in my stead bee present at the holy assembly of your brotherhood and who with your commoÌ„ coÌ„sent may ordaine those things which wil be pleasing to God The 16. is directed vnto Flavianus Arch bishop of ConstaÌ„tinople beginneth thus Epist 16. Flaviano charissimo fratri Leo Episcopê° Romae I haue received the letters of your belovednesse together with those things which haue bin done with you in the matter of faith Although there be in his iudgement no need of a councell yet the Emperour will haue one summoned And because the most Benigne Emperour carefull for the peace of the church wil haue a synode called although it evideÌ„tly 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 Epist 17. Leo Episcopus TheodosioseÌ„per Augusco The 17. is to the Emperour Theodosius to the same effect that that before is to the Bishop Having received saith he letters from your clemencie I perceiue that the whole church hath cause to reioice in that you will not suffer the Christian faith 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 The Emperour will haue a couÌ„cell although in Leos iudgement the cause require none because no example can bee brought of any before me and the leaving of the cittie void will not permit me because also there is such evident reasons that the command of a Councell needed not haue beene yet because the Lord God doth vouchsafe to further it Then hetherto it was a lawfull Councell I haue been carefull that at the time appointed your highnesse commaundements bee obeyed Epistle 18 Leo Episcopus Pulcheriae Augustae The 18. is to Pulcheria the Empresse to the same effect that he wrot vnto her in the 13. before relating what hope the Church had promised to it selfe by her helpe praising the Emperour and her highnesse that they submitted their scepters vnto God by whose power and guift they reigned The Pope acknowledged that kings raign by God now the Pope saith they raigne by him A little after It is a thing worthy of your glory that errour by these meanes be takeÌ„ away And in the ende excusing himselfe for not comming to the councel telleth her whom hee hath sent In the 22 Epistle written to the Clergie Epistle 22. ad Constantino politanos Nobles and people of Constantinople coÌ„plaining of the indirect courses which hee heard was followed in the councell of Ephesus he comforteth himself in this Sed hos ausus pio Christianissimo principi confidimus minimè placituros The Popes hope rests in the Emperour for reforming of abuses in Councels The Emperours constancy a patterne for all Epistle 24. to Theodosius the Emperour But our hope is that those enterprises will little please the most Christian Emperour And in the ende hee perswadeth them to constancie by the example of the Emperour in which hee
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 Epist 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 blāe may the speedier bee brought to a pleasing end In that therefore your clemencie hath commanded a councell to be held at Chalcedon The Empresse appointed the Councell to bee held at Chalcedon when the Pope would haue had it in Italy when I made request to you Maiestie that it might be kept in Italie that all the Prelates of our part being called if security of the time would giue leaue might meete I haue not taken it vnpleasantly but appointed two of my Bishops to repaire thither Epistle 53. is written vnto Anatolius the Archbishop of Constantinople Epist 53. Leo Episcopus Anatolio Episc wherein hee first praiseth him for his faith in ioyning with the Councell of Chalcedon then hee expostulateth with him for going about to subiect the Churches of Alexandria and Antioche vnto his iurisdiction contrary to the Nicene Councell saith thus It is not without cause belieued Flavianus Bishop of Constantinople next before Axatolius thy predecessor of blessed memory being cast out for the defence of the Catholike truth that those that did ordaine thee contrary to the order of the Canons seemed to consecrate one like to themselues Anatolius was made Bishoppe without Leos consent yet his ordination stood firme but the mercy of God was present directing and confirming thee in this that thou shouldest vse ill beginnings well and shew thy selfe not to bee carried with the opinion of men but with the loue of God which may very well be so taken if thou loosest not the praise of that guift with another offence A Catholike man especially a Priest of the Lord as he ought to be intangled with no errour so not to beeled with any ambition A little after Therefore after those blame worthy beginnings of thy ordinatiō after the consecration of the Bishop of Antioche which consecration thou challengest to thy selfe for which I am grieved that thou shouldst indevour to infringe the holy constitutions of the Nicene canons as though this time were only beneficiall vnto the whereby Alexandria shall lose the priviledge of the second honour and the Church of Antioche the right of the third So if all be subiect to Rome they all shall loose their honours so that these places being subiect to thy rule all Metropolitan Bishops shal bee deprived of their honour which being vnheard of and never before attempted you are so overtaken by extremity that you bring the 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 The Pope feared the Emperour as his superour surcease to trouble the godly eares of the most Christian Princes with vniust Petitions whom I knowe you shall better please with modesty then with pride Epist 54 Leo Episcop rom universalis Ecclesiae Martiano August The 54 Epistle is to the Emperour Martianus to the same effect that the former was to the Bishop of Constantinople wherin he reioyceth in the faith of the Chaloedō Councell and further certifieth him of Anatolius who went about in the same coūcell through ambition to bring vnder him the Churches of Alexandria and Antioch and thus beginneth Through the great guift of the mercy of God By the care of the Emperour the heresy was suppressed the reioycings of the whole Catholike Church are multiplied seeing by the holy and religious care of your highnesse the pestilent heresie that troubled the Church is extinguished that so our labour might sooner come to the desired ende which labour of ours your excellencie serving God in it hath furthered in faith and power A little after I speake to a Christian truly religious The Pope is fain to certifie the emperour of the dealing of other Bishops sound prince Anatolius the Bishop doth lose so much of his good deserts as hee doth desire to rise by vniust dealing Let the citty of Constātinople as we desire haue that which is its due And the right hand of God strengthning you I desire that your Empire may be established in you for ever And let each man knowe Propria perdit qui in debita cōcu past according to one faith and meaning not to suffer them hence forward to be pluckt in peeces by any accusation As therefore the mercy of God by the counsell of his spirit hath instructed the minde of your clemency first of all provide for the peace of the Church of Alexandria The Emperour commands the clergy to chuse a sound Bishop thē the Pope belike did not chuse al. per catholicos sacerdotes talem provideri iubete Pontificem and commande that the Catholike Priests provide such a Bishop in whom for honestie of life and soundnes of faith nothing bee found amisse that all things being rightly caried the preaching of the truth bee every where kept The 74. Epistle to the same Emperour hath this tenor Epist 74. Leo Episc Romae Leoni semper Augusto Although lately I directed two letters vnto your Clemency the one wherof contained the 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 The Emperour began to deale in Church matters before any man requested him as knowing it to be his duty by 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 cōference with my brother fellow Bishop Anatolius the impudēcies 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