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The Power which Kings have in Ecclesiastical Affairs.
THe Power which Kings have in Ecclesiastical affairs. Though God hath chie∣fly put the Scepter into the hands of Kings and Emperors to exercise a tem∣poral power over their people; yet custom obligeth them to know that they have no small authority in Ecclesiastical affairs. There need no more ancient example then that of Constantine the first Christian Emperour. Doth not every one know that he call'd himself Bishop of such things as pass'd out of the Church, that writing to the Bishops, he told them he took part of their ministry to be the more carefull of the Church? And in fine, he undertook the management thereof, with so much zeal and Prudence that his actions acquir'd him the Title of Founder of Law and Religion, as is to be seen in an ancient inscription. It was with no little trouble and care that he quieted the Church in the time of Arius, that he assembled divers Counsels upon his Doctrine, and that he prohibited the reading of his books. To shew that his procedure was without usurpation; every one may see in History that the Popes themselves, and particular Clergies likewise, have from time to time, made their addresses to Emperors to be by them countenanc'd in affairs which hap∣ned unto them. The Clergy and Monks of Constantinople, beseech'd Theodosius and Valentinian to be solicitous of the Church, and to suppress Heresies. Whereupon those two Emperors commanded St. Cyril, to examine the Doctrine of Nestorius. The Bishops of the Counsel of Constantinople, beseech'd Theodosius to confirm their Decree; and Pope Bonisace acknowledg'd so great a power to the Emperor Hono∣rius, in Ecclesiastical affairs, that he intreated him to make a Decree to prohibit all kind of under-hand dealing in the Election of the Popes. I could easily prove this custom by the examples of suceeding Emperors; but I had rather shew that our Kings have usually done the like: For Clouis the first of those that imbrac'd Chri∣stianity, made divers Ordinances for the ministery of the Church, as he himself hath written in a Letter to the Bishops of France, to be seen at this present intire and un∣defac'd for above eleven ages. He assembled the Bishops of Orleans in a Cousel, where it was prohibited to admit any of his Subjects to be Clerks, without his Ma∣jesties permission, and at their intreaty, he confirm'd their Canons. I will go a little further, and say, that Ecclesiastical persons being born Subjects of a Soveraign Prince; their Kings have reciev'd power from God with their Crowns to deter∣mine their personal causes, where the good of the State may be interessed, a thing not to be doubted of; that the power of judging, is inseparably annex'd unto that of the Soveraignty; and that he who is a Princes Subject, is of necessity to submit to his Justice; and that Ecclesiastiques cannot deny themselves to be Subjects, see∣ing as hath been already said, the greatest Poper themselves have not made any dif∣ficulty to put themselves in this rank; as Gelasius in a Letter which he writ to the Emperor Anastasius Pelagius the first, in profession of his Faith, which he sent to Childebert one of our first Kings; and St Gregory to the Emperor Maurice. What reason can they pretend to resist it, seeing Jesus Christ himself and St. Paul have ac∣knowledg'd themselves to be subject to their power. Did not Jesus Christ tell Pi∣late by way of acknowledging his Authority, that he could have no power over him but what he receiv'd from heaven? whereupon St. Austine, and St. Bernard, expoun∣ding those words say, that Pilates sentence, though very unjust was not usurp'd, be∣cause he had a lawfull authority. So likewise St. Paul thinking himself happy to walk in the steps of his Masters humility, did not appeal from Festus his Tribunal, to that of St. Peter; but to that of Caesar acknowledging his power and authority of judging in that affair then in question. Nor are the Disciples greater then their Masters.