A sermon preached at Hampton Court before the Kings Maiestie, on Tuesday the 23. of September, anno 1606. By Iohn Buckeridge, D. of Diuinitie

A sermon preached at Hampton Court before the Kings Maiestie, on Tuesday the 23. of September, anno 1606. By Iohn Buckeridge, D. of Diuinitie

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A SERMON PREACHED AT Hampton Court before the Kings Maieſtie, on Tueſday the 23. of September 1606.

A SERMON PREACHED AT Hampton Court before the Kings Maieſtie, on Tueſday the 23. of September 1606.

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ROM. 13.5.

Quapropter neceſse est ſubijci, non ſolùm propter iram, ſed etiam propter conſcientiam.

Wherefore you muſt needs be ſubiect, not onely for wrath, but alſo for conſcience.

THeſe wordes are a concluſion of this diſcourſe of the Apoſtle concerning the obedience of Chriſtians towards their ſuperiors; The proceſſe of which Scripture is grounded vpon many reaſons: 1. ab Authore, 1 from the firſt founder, and Author of all power, Omnis potestas est à Deo; All power is of God, to whom in himſelfe, and in his ordinance all creatures muſt be subiect: wherein although it ſometime happen, That Potens, [Page] the Ruler is not of God,Oſea 8.4. as the Prophet ſaith, They haue raigned and not by me: And likewiſe modus aſſumendi, the maner of getting kingdomes is not of God alwayes, becauſe it is ſometimes by ſinfull meanes: yet potestas, the 2 power it ſelfe is euer from God. The 2. à bono Ordinis, 1. Cor. 14.33. from the good of Order: and the Lord calls himſelfe, The God of Order, not of confuſion. And, Ordo est vniuſcuiuſque bonum, Order is the good of euery creature: with whom it is better not to be, then to be out of order: And, poteſtates quae ſunt à Deo, ordinatae ſunt, The powers that are of God, are ordeined 3 or ordered. The 3. is, à malo culpae, to diſobey God in his ordinance is a ſinne, He that reſiſteth, reſiſteth the ordinance of God. 4 The 4. is, à malo poenae, they that diſobey, acquirunt, not onely accipiunt, do not onely receiue for their deſerts, deſeruedly, but willingly pull vpon themſelues damnation; temporall, in which God is more quicke to reuenge the wrong and Treaſons committed againſt his Lieutenants, and Viceroyes, then the greateſt ſinnes againſt himſelfe; And alſo eternal, as is manifeſt in Chore, Numb. 16.32. Dathan and the reſt, that went downe quicke to hell; And, non eſt [Page]damnatio ſine peccato, ther's no damnation but for ſinne. The 5. is, à bono ſocietatis, from 5 the good of Peace, Protection, Iuſtice, Religion and the like, which man receiues by gouernment, He is Gods miniſter for their good: If he be a good Prince, cauſa eſt, Hee is the cauſe of thy good, temporall and eternall; If an euill Prince, occaſio eſt, He is an occaſion of thy eternall good, by thy temporall euill. Si bonus, nutritor eſt tuus; Si malus, tentator tuus eſt; If he be a good King, he is thy nourſe, receiue thy nouriſhment with obedience; If he be an euill Prince, he is thy tempter, receiue thy trial with patience; ſo ther's no reſiſtance, either thou muſt obey good Princes willingly, or endure euill tyrants patiently. The 6.6 is, à ſigno, from a ſigne, tributa penditis, or praeſtatis, not datis: You pay tribute & cuſtome, and Subſidies of duetie and Iuſtice; You giue them not of courteſie; and they are ſtipendium Regis, not praemium, they are the Kings ſtipend or pay, not his reward: Miniſtri Dei ſunt, in hoc ipſum ſeruientes; They are Gods miniſters ſeruing for that purpoſe; Not to take their owne eaſe and pleaſure, but to gouerne others; Waking when others ſleepe, [Page] and taking care, that all men elſe may liue without care.

All theſe Arguments the Apoſtle in the wordes of this text, concludes with an Ideo; 1 Wherefore: Becauſe all powers are of God: 2 Becauſe all powers bring with them the good 3 of order: Becauſe it is a ſinne to diſobey: Becauſe 4 iudgement and damnation temporall and eternall is the puniſhment of this ſinne: 5 Becauſe gouernment is the meanes to enioy 6 all the benefits of life; Becauſe Kings are hired by tribute and cuſtome by gouerning to ſerue their ſeruants and ſubiects; Ideo neceſsitate ſubditiestote, Therefore you muſt be obedient of neceſsitie, not onely for wrath, but alſo for conſcience ſake. Wrath is forum externum, that externall court, that contaynes all outward arguments, à praemio & poena, from reward and puniſhment of God and man. Non ſine cauſa gladium portat: he caryes not the ſword in vaine, he is to reward or puniſh. And this is the ſeruants and hirelings argument, which keeps baſe affections within compaſſe, and prepares the way to charitie it ſelfe, Vt ſeta filum introducit, as the needle or briſſell brings in the thred: wherein although he that [Page] obeyes for wrath, hath not the vertue of obedience, and ſo bene non agit, quia ex voluntate non agit, He doeth not well, becauſe he doeth not with his will, or from the heart; yet quia bonum agit, timor ſeruilis bonus est, Becauſe the act of obedience is good and a politicall vertue, this ſeruile feare for wrath is good, proceeding ſometimes from the holy ghoſt, and of great conſequence in Church and Common wealth.

Conſcience is that forum internum, that inward Court wherein God ſits, and either by the principles of reaſon, or by the lawes of the holy ghoſt, gouernes and iudges all our actions done or to be done, and either accuſeth, or excuſeth, It is Iudicatorium rationale, Bern. de Domo Interiori. ca. 28 not an affectionate or wilfull, but a reaſonable Iudge. It is Liber animae, ad quem emendandum ſcripti ſunt omnes libri, It is the booke of the ſoule, for the examining and amending where of all bookes were written: In which are regiſtred all our thoughts, wordes, and deeds: what wee haue done, what we muſt receiue, and whither wee muſt goe, to heauen or hell; and when wee muſt leaue all other bookes, this booke will not leaue vs, but bring vs to Gods [Page] tribunall, where it ſhall be laid open, and iudge vs. Haec eſt priuata lex hominis: this is euerie mans priuate law: againſt which whoſoeuer doeth any thing, ſinnes. And therefore in ſome caſes, Conſcientia etiam erronea ligat: An erroneous conſcience doeth bind.

The proceſſe of this conſcience is by way of Syllogiſme. The propoſition is framed by the Syndereſis of the ſoule, which cannot be deceiued; All good is to be done, all euill is to be auoyded. The Aſſumption is the diſcourſe of reaſon: and therfore many times is erroneous. This is good, or this is euill. The concluſion is the collection of cōſcience. Therefore this is to be done, or that is to bee auoyded. Wherein becauſe the diſcourſe of reaſon being erroneous, makes an erroneous conſcience; therefore that the lawes of men be not exorbitant, it ſhall be needfull to preſcribe certaine rules or cauſes, that muſt concurre in all lawes, Ciuil and Eccleſiaſtical, that they may bind the conſcience.

1 Firſt there muſt be materia debita, a due matter, that is iuſt and lawfull, or els indifferent in it ſelfe: for in things ſimply good or euill, which are commanded or forbidden by [Page] God and Nature, No man hath power to croſſe the will of God. And in theſe things mans power is declaratory and executory, not ſoueraigne of it ſelfe; In things indifferent there is a power to cōmand for circumſtances of time, place, order, and the like, and there is a neceſsitie of obedience, and that for conſcience ſake, elſe man hath no power to command any thing of himſelfe; And yet it is the ſinne of diſobedience, Non ſolùm malum, ſed & vetitum facere, not onely to do that which is euill, but that alſo which is forbidden.

The 2. is forma debita, a due forme, an equal 2 proportion of honors & burdens, according to the difference & degrees of ſeueral Eſtates, conditions, and qualities, as alſo a due order of proceeding in Law-making, without tumult or confuſion, without malice, ſpleene, or reuenge. The 3. is Efficiens debitam, a due 3 efficient, or a ſufficient power to whom the care of Law-making is delegated. For as the ſentence of him that is no Iudge, is no ſentence; ſo the Law of him that is not authorized to decree Lawes, is no Law. The 4. is 4 finis debitus, a due end, Publicke good, and not priuate: for as a Tyrant herein differeth [Page] from a King, that the Tyrant intendeth his priuate good, & the King propoſeth the publicke: ſo euill Lawes ayme at priuate and bad ends, and good Lawes propoſe the moſt publicke and beſt ends, the increaſe of good Religion, and ſafety of the Common wealth. And theſe cauſes concurring, the matter being lawfull or indifferent, the forme due, the efficient potent, and the end publicke and good, the Lawes of man muſt be obeyed, not onely for wrath but for conſcience, which is the greateſt Obligation on earth: For Nemo humanam potestatem contemnit, niſi qui priùs diuinam contempſit, No man contemnes the power of man, vnleſſe he firſt haue contemned the power of God.

Thus we ſee, All muſt obey: Euill men for feare, and good men for conſcience. Now Subiection in this Text, is a tranſcendent, and hath no proper place to be ſpoken of, becauſe it is to bee ſpoken of in euery place; And therefore let vs conſider two points. The perſons, and the neceſsity of obedience. The perſons are two, Subiects that muſt obey, and Higher powers, that muſt gouerne and command. The neceſsitie will bring vs to the circuit [Page] and cauſes, in which we muſt obey.

The ſubiects are ſet downe in the firſt verſe, with a note of vniuerſality, Omnis anima, Let euery ſoule be subiect; Not only heathen, but Chriſtians, and Clearkes alſo: they haue no exemption, but by the grace and priuiledges of Princes. Omnis anima, quia ex animo: Let euery ſoule bee ſubiect, and ſubiect with the will and heart, and inward affection of the ſoule, as S. Paul often teacheth,Epheſ. 6.6. Coloſs. 3.22. Non ad oculum, but ex corde, Not with eve-ſeruice, but from the heart. So that in Naturam totam peccat, qui poteſtatibus reſiſtit, he ſinnes againſt all Nature, body and ſoule, that reſiſteth the higher powers; And qui dicit Omnem, excludit nullam, He that ſaith, Euery ſoule, exempteth no ſoule: The ſoule of the Prieſt, and Eccleſiaſticall perſon, as well as the ſoule of the Layman muſt be ſubiect to the higher powers. For why? S. Paul in this Epiſtle wrote as well to the Clearks & Prieſts, or Biſhops of Rome, (if there were any then reſident at Rome,) as to the people.Matth. 22.21. And our Sauiour when hee ſaid, Date quae ſunt Caeſaris, Caeſari: Giue to Caeſar, the things that are Caeſars, ſpake as well to the high Prieſts, Scribes and Phariſees, [Page] as to the people.Chryſoſt. in Rom. 13. hom. 23. Chryſoſtome ſaith vpon this place, Siue Apoſtolus, ſiue Euangeliſta, ſiue Propheta, ſiue quiſ quis tandem fueris: Be thou an Apoſtle, an Euangeliſt, a Prophet, or whoſoeuer thou art, thou oweſt this ſubiection: His reaſon is, Ne (que) enim pietatem ſubuertit iſta ſubiectio, For this ſubiection doth not ouerthrow true godlineſſe. In which expoſition concurre Theodoret, Theophylact and Oecumenius vpon this place.Gregorius Epiſt. 1.2. cap. 100. & 103. S. Gregory in an Epiſtle to the Emperor Mauritius in the perſon of Chriſt, ſaith, Sacerdotes meos manui tuae commiſi, I haue committed my Prieſtes to thy hand. And in another Epiſtle he ſaith, That God made him ruler, not onely ouer Souldiers, but alſo ouer Prieſts, Dominari enim non ſolùm militibus, ſed etiam ſacerdotibus conceſsit. Bernard. Epist. 420. And S. Bernard long after writing ad Archiepiſcopum Senouenſem in France, alledgeth this place, Let euery ſoule be ſubiect to the higher powers; And addeth further, Si omnis anima, & veſtra: quis vos excepit ab vniuerſitate? If euery ſoule be ſubiect, then is your ſoule: For who hath exempted you from this vniuerſalitie? And if a man ſuruey all ancient Hiſtories, hee ſhall finde that this exemption is much yonger [Page] then their times.Act. 25.11. The Apoſtle S. Paul appealed to Caeſar, to his lawful ſuperior. The Martyrs, and Confeſsors, and godly Biſhoppes, neuer pleaded this exemption againſt their perſecutors, vntill the Biſhop of Rome, like the Iuy that growing by the wall, eateth out the wall, ſo he growing by the Roman Empire, had eaten out the Empire, and then hee did exempt himſelfe and his Cleargie, from the higher powers ordayned of God.

For ſo they are higher, and indeed higheſt Powers next vnder GOD: that is the next thing to be conſidered in the perſons, Powers they are, and therefore gouerners, for poteſtas is regiminis: the power is the power of gouerning; And ciuill powers they are, which then were Gentiles and Infidels, though now Chriſtians: and that appeareth by two circumſtances: they beare the ſword, and they receiue tribute: Neither of which belongs to the Prieſts office. And they be higher powers: [...]: the word is with a comparatiue prepoſition, the ſame that S. Peter hath, [...]: [...]: Regi tanquam excellenti: to the King as to the ſuperior, merito fortaſſe inferiori, 1 Pet. 2.13. but dignitate[Page]& authoritate ſuperiori: inferiour peraduenture to ſome in graces and vertues, but in dignitie and authoritie ſuperior to all; for all men are vnder them, and therfore they are ſuperior to al mortal men, carying that ſword, quo omnes corrigendi, with which all men are to be corrected. And therefore the ſtyle of Supremacie, or Supreme gouernour is waranted out of the letter of this Text. And Kings and Emperours, as they haue their calling immediat from GOD, ſo they admitt no ſuperior on earth but God, to whom onely they muſt make their accompt. And ſo much Tertullian acknowledged Colimus imperatorem vt hominem à Deo ſecundum, Tertull. ad Scapul. & ſolo Deo minorem, We Chriſtians honour our Emperour as the ſecond man after God, and minor to none but to God. Super Imperatorem non eſt niſi ſolus Deus qui fecit Imperatorem, Optatus contra Parm. lib. 3. [...] ſaith Optatus; The Emperour admits no ſuperiour but that GOD that made the Emperour. And in that place hee accuſeth Donatus, that hee eſteemed himſelfe as GOD and not a man. Dum ſe Donatus ſuper Imperatorem extollit, dum ſe Epiſcopus Romanus, or, Dum Presbyterium, he might haue ſaid, either while Donatus the [Page] Biſhop of Rome, or the Presbytery, one Pope, or many Popes doeth extoll himſelfe aboue the Emperor: non verendo eum qui poſt Deum, not reuerencing nor fearing him, who next after God is reuerenced and feared of all men. Theodoſius Images were caſt downe in Antioch, whereupon Chryſoſtom ſaith,Chryſoſt. ad pop. Antioch, hom 2. Laeſus eſt qui non habet parem ſuper terram, ſummitas et caput omnium ſuper terram hominum. The Emperour is wronged who hath no equall vpon earth, the height and head of all men. Wherein let no man miſtake: when wee call Emperours and Kings Supreme gouernours, wee doe not extoll them aboue GOD, or his Law or word: Miniſtri Dei ſunt, as the Apoſtle ſayeth, they are Gods miniſters: and therefore ſubordinate to him that ſent them.Act. 4.19. And if they commaund any thing againſt GOD, their authoritie comes too ſhort: in ſuch things it is better to obey GOD then man. And yet in theſe things though wee may not obey, yet we may not reſiſt but ſuffer, as Iulians ſouldiers would not ſacrifice at his command, Auguſt in pſael. 142. yet when he led them againſt an enemie, they obeied most readily: Diſtinguebant dominū temporalem à Domino aeterno, & tamē ſubditi erant propter[Page]Dominum aeternum, etiam domino temporali, as S. Auguſtin ſaith,Auguſt. De verbis Dom. ſec. Matth. hom. 6. They made a difference betweene their temporall Lord and their eternall Lord, and yet for their eternall Lords ſake, they were ſubiect to their temporall Lord: for as among men, if the Proconſul command thee any thing, and the Emperour command the contrary, thou doeſt well to obey the Emperour, and not the Proconſul: So if the Emperour command any thing, and God commaund the contrary, thou doeſt well to obey God, and not the Emperour. In theſe caſes ſaith S. Auguſtin, Timendo Poteſtatem, contemne poteſtatem, in that thou feareſt Gods power, feare not mans power. So then they are ſupreame, becauſe they admitt no mortall man as ſuperior vpon earth, yet they are not ſupreame aboue GOD nor aboue Chriſt, for all their authoritie is deriued from GOD and Chriſt. And as it is à Deo, from God and Chriſt, ſo it is propter Deum, and propter Chriſtum, for God and for Chriſt, not againſt God nor againſt Chriſt, for the trueth, not againſt the trueth.Dan. 3.6, 29. As Nabuchodonoſors Law was to be diſobeied that he made for an Idol, ſo the Law that he made for the true GOD was to be obeyed. And as in ciuill cauſes by [Page] [...] [Page] all mens confeſsion they are ſupreame, and yet not aboue God nor Chriſt: So in cauſes Eccleſiaſticall they are likewiſe ſupreame on earth, yet not aboue God nor Chriſt: they are miniſtri Dei nō Papae, non presbyterij. They are Gods immediate miniſters of whom they holde in Capite: not mans, not the Popes, not the Presbyteries, to draw their ſwords at their command. Now that their authoritie is not confined to the ſecond Table of cauſes Ciuill, but extends it ſelfe to the firſt Table, and cauſes Eccleſiaſtical, wil appeare in this word, Neceſſitate ſubditi eſtote: [...], you muſt of neceſsity be ſubiect: for this is not Neceſsitas externa, an externall neceſsitie, onely of force and compulſion for wrath, propter iram; but alſo Neceſsitas interna, an internall neceſsitie, of loue and duety, propter conſcientiam: And according to the Schoole, there is Duplex neceſsitas, a double neceſsitie. There is neceſsitas naturae, the neceſsitie of nature: as the fire is neceſsarily hot by nature; and if it ceaſe to be hote, it ceaſeth to be fire. And there is neceſsitas praecepti & finis, the neceſsitie of the precept and the end: for all precepts are neceſsarily to be kept in reſpect of the end. So that a [Page] ſicke man ſhould recouer his health, it is neceſſarie neceſsitate finis that hee obſerue the precepts of Phiſicke and keepe a good diet: So S. Paul ſaith: [...]. Cor. 9.16 Neceſsitas mihi incumbit, A neceſsitie is laide vpon me, and woe is me, if I preach not the Goſpel: there is a neceſsity not of nature, but of precept, his calling, and the end, ſaluation: So ſubiection to higher powers is neceſſarie in Chriſtians, Neceſsitate praecepti & finis, by the neceſsitie of the ende: peace, and tranquillitie, and Religion in this life, and life euerlaſting after death: and by the neceſsitie of the precept,Exod. 20.12. Honour thy father and mother: in which number all Kings and Fathers of Countries, and Princes muſt haue the honour of reuerence to their Perſons, of obedience to their Lawes, of patience to their puniſhments, of maintenance to their Eſtates, and of fidelitie to their Crownes. Now becauſe Gouernment, and Obedience are relatiues of equall extent; ſo farre muſt we obey as their commiſsion is to gouerne: And the precept of their Authoritie extends not onely to ciuill cauſes in the ſecond Table, but alſo to Religion in the firſt. And this precept according to the difference of times, is threefold: [Page] Naturall, Legall, and Euangelicall. In the Law of nature it can be no queſtion, but cauſes Ciuil and Eccleſiaſticall belonged both to one man, ſince the calling of King and Prieſt was vnited in one man: The Prince of the family was both chiefe Magiſtrate, and Prieſt, & had the ſupremacie in both: Which Ariſtotle well obſerued, when he ſaid,Arist. polit. lib. 3 cap. 10 & 11. Quae ad Deorum cultum pertinent commiſsa ſunt Regibus. Things pertayning to Gods worſhip are committed to Kings as a part of their charge: In which reſpect he ſaith, Imperator erat Rex, & Iudex, rerúmque diuinarum ei cura commiſſa est, The King was in warre an Emperour, in peace a Iudge, and in diuine cauſes an Ouerſeer; And this was practiſed by all Nations, Aſsyrians, Medes, Perſians, Grecians, Romanes, Iewes and Gentiles, Pagans and Chriſtians: All which did eſtabliſh Religion by their publicke Lawes, and maintained it by the Magiſtrates ſword. Iustinian ſaid,Nouel Conſtit. 6 Nos maxima ſollicitudine, The true Religion of God, and the honeſt conuerſation of Prieſts is our greateſt care. Rex ſeruit Deo, aliter quâ homo aliter quâ Rex, (ſaith S. Auguſtine) The King doth ſerue God as a man, and as a King; August Epiſt 50. As a man hee [Page]ſerueth God by liuing holily, As a King he ſerueth God by making (Eccleſiaſticall) Lawes with conuenient rigour and ſeueritie, that ſhall commaund that which is iuſt, and forbid that which is contrary. His examples are Ezechias and Ioſias that deſtroyed Idoles, and reformed the worſhip of God. And alſo among the Heathen, first Nahuchodonoſor, Dan. 3.29. who being inſtructed by the miracle of the fiery Fornace, made a Law for the worſhipping of Daniels God: [...] 6 26. next Darius, who by occaſion of a like miracle made a Decree that al men ſhould feare and tremble before the God of Daniel: [...]. 2 6. And laſt of the King of Niniuee, who at Ionas preaching proclaimed a faſt, and commanded all the citie, man and beaſt to faſt, and to cry mightily to God, and to turne from their wicked wayes: And theſe three did this, not out of a propheticall Spirit, as ſome pretend, that Dauid, and Salomon, and Ioſias did; But as belonging to their function Royall by the light of Nature. Wherein if any ſhall ſay, That ſeruitude is the puniſhment of ſinne, and ſo this proceedeth out of nature corrupted, not pure, I anſwere: Peccatum ſeruitutem fecit, Natura ſubiectionem induxit: Sinne brought in tyrannie and ſlauerie.Gen. 9.25. Curſed be Cham, a ſeruant of ſeruants[Page]ſhall he be. But order of ſuperioritie and ſubiection is the inſtinct of pureſt nature: For in heauen there is order among bleſſed Angels, and ſome are higher, and ſome lower, and they obey one another, if not ex praecepto, yet ex conſilio: if not by precept and command, yet by counſell and direction. And in the ſtate of innocencie, there was ſuperioritie and ſubiection not onely betweene man and all other creatures, but betweene man and woman: and had they liued in Paradiſe, till they had bene father and ſonne, there ſhould haue bene patria poteſtas: and being many families, there muſt neceſſarily haue bin Regia poteſtas: Elſe the beſt and moſt happy life muſt haue beene without the greateſt happineſſe of life, and that is Order. And this ſuperioritie and ſubiection remained not onely in the prophane and wicked, but alſo in the line of the godly and the Church, vntill the Law of Nature, which was dayly adulterated and corrupted by the affections and traditions of men, was written by Moſes in Tables of ſtone: which is the ſecond precept of this ſubiection.

And this Law of Moſes did renue the Law [Page] of the kingdome,Deut. 17.18, 19, 20. and ordained that the King ſhould haue a booke of the Law written by the Prieſts, and deliuered him at his Coronation, in which he is commaunded to reade all the dayes of his life, that hee may learne to feare the Lord his God, and to keepe all the words of this law, and theſe ordinances to do them; And in this law there bee many Precepts that concerne the King, as hee is a man, and many that concerne him, as a King; And in this ordinance the king is made Custos legis Diuinae, The guardian of Gods Law, and the whole Law is committed to his charge; The firſt Table, that concernes Gods worſhip and cauſes Eccleſiaſticall, aſ well as the ſecond Table that concernes ciuill conuerſation, and cauſes ſecular. By vertue of which Commiſſion, when the kingdome & Prieſthood were diuided in Moſes and Aaron, Moſes the ciuill Magiſtrate exerciſed a Supremacie ouer Aaron the high Prieſt,Exod 32.21. in cauſes Eccleſiaſticall, whom hee reprooued for making the golden calfe:Numb. 15.31. and in his time the breach of the Sabboth by gathering of ſticks was puniſhed by the Ciuill ſword.

Ioſhua a Prince and no Prieſt, as Moſes is [Page] ſaid to be, ſucceeded Moſes in this charge, and by this Commiſsion he Ioſue. 5.2. circumciſed the ſons of Iſrael, Ioſue 8.30. erected an Altar of ſtone, read Ioſue 8.32, 34. the Law, did Ioſue. 7.24.25. execution on him that concealed the things dedicated to Idoles, Ioſue. 24.23, 25. cauſed the people to put away ſtrange gods, and renued the couenant betweene God and the people. And theſe are cauſes Eccleſiaſticall.

Dauids whole ſtudy was for cauſes Eccleſiaſticall, after he had freed Iſrael from all enemies: then did he compoſe Pſalmes to be ſung by Aſaph and his brethren, then did hee ſet orders for the Temple, appointed Prieſts,1. Paral. 16. 1. paral. 23. 1. paral. 24. 1. paral. 25. 1. paral 26. 1. paral. 27. Leuites, ſingers, and other inferior ſeruitors, and aſsigned to them their dignities, courſes, and offices.

Salomon by this Cōmiſsion built the Temple and dedicated it,1. Reg 6. 1. Reg. 8. 1. Reg. 2.3 [...]. he depoſed Abiathar the high Prieſt, and placed Zadok in his roome. I hope this is a matter and argument of great ſupremacy.

Aſa tooke away the Altars of ſtrange gods,2. Paral 14.4. &c. 2 Paral. 15 8.12, 13, 14, 15. 2. paral. 15.16. the high places and groues: hee put downe his mother becauſe ſhee had made an Idoll: he tooke an oath of Iuda and Beniamin, that whoſoeuer would not ſerue the Lord, ſhould [Page] bee ſlayne. This was ſharpe Law in a cauſe meerely Eccleſiaſticall.

2. Paral 17.6, 7. Iehoſaphat ſent his Princes to teach in the Cities of Iuda, and with them Leuites, and Prieſts:2. Paral. 19.4. himſelf went from Beerſheba to moūt Ephraim and brought al the people againe to the God of their fathers: [...]. Paral. 19.8. hee ſet of the Leuites and Prieſts and chiefe of the families of Iſrael, for the iudgement and cauſes of the Lord, and this is as a Kings high Commiſſion.

2. Para. 29.3, 4. Ezechias ſeruice in this kinde is famous: he opened the doores of the Houſe of the Lord, and brought the Prieſts and Leuites in,ver. 5. hee commanded them to ſanctifie themſelues, & to offer burnt offrings, which they did according to the Kings commandement.

Here Prieſts are obedient to the Kings commaund in their owne duties and charge. Hee commanded the Leuites to praiſe God with the words of Dauid;2. Paral. 29.30. 2 Paral. 30.1, 6, 12. 2 Paral. 31.2. there he enioyned a Liturgie: He commanded all Iſrael and Iuda to keepe the Paſſeouer; here is omnia cum Imperio:2. Paral 31.1. He appointed the courſes of Prieſts and Leuites by turnes, hee tooke away the hie places, broke downe the Images, and brake the [Page] braſen Serpent made by Moſes, 4 Reg. 14.4. becauſe the people burnt incenſe vnto it.

Manaſſes that had ſet vp Altars, groues,2. Paral. 33.3, 15. and Images before his captiuitie, after his repentance and returne, he tooke away the ſtrange gods and the Image that hee had put in the houſe of the Lord, and the like, and reſtored the worſhip of God; and there hee commanded Iuda to ſerue the Lord.

The laſt example I will trouble you with, is Ioſias; 2. Paral. 34.3, 4, 29, 30, 31, 32, 33. he purged Iuda and Ieruſalem from high places, groues, and Images: he gathered all Iſrael, reade the Law, renewed the Couenant, and cauſed all Iſrael to ſtand to the Couenant, and hee compelled them to ſerue the Lord: he kept the famous Paſſeouer,2. Paral. 35.1, 2, 3, 10, 18. and reduced the Prieſts and Leuites to their courſes ſet by Dauid and Salomon. Theſe and many more are the Actes of famous Kings in the time of the Law, done by their Royall authoritie, not at the appointment and command of the Prieſts: that had bene onely Poteſtas Facti non Iuris: A power of Execution, and not a power of Iuriſdiction, if the Prieſts had firſt commanded the King, and then the King had commaunded the people: But the Kings did [Page] make Orders and Decrees, and commanded the Prieſts as well as the people, and reformed the Prieſts, as well as the people. Yea, Salomon did depoſe Abiathar the high Prieſt: and they forced and compelled both Prieſt and people to ſerue the Lord, and to aboliſh idolatrie and ſuperſtition: And therefore this is a power of Iuriſdiction ouer perſons Eccleſiaſticall in cauſes of Religion.

If it be ſaid that theſe Kings did this by the direction of the Prophets, and moſt of theſe Kings had their peculiar Prophets and Seers; this is nothing to the queſtion: for no man euer denyed direction to Kings. They haue Counſailers for cauſes Ciuill, and Prophets, Prieſts and Biſhops for cauſes of the Church. And the queſtion is not, Quâ directione, but, quâ authoritate: Not by what direction; they muſt direct themſelues by their beſt helpes: but by what Authoritie; not a deriued or delegated Authority from the Prieſt, but by that originall Commiſsion, Neceſsitate praecepti, by the neceſsitie of the precept, in which they are made guardians of the whole Law.

If it be further ſaid, theſe Kings did this by an extraordinary and Propheticall power, [Page] which is but onely ſaid and neuer prooued; the confutation is ready: If this had beene done by a Propheticall power, why are thoſe Kings regiſtred as glorious and good Kings, that walked in the wayes of Dauid, and tooke care of Gods Religion: And on the other ſide, thoſe Kings that omitted theſe duties of Religion, not onely noted and diſgraced, but condemned for the omiſsion of that which according to this opinion concerned not their office? Had the ſupreme care of Religion in theſe Kings beene onely a Counſaile and no Precept, no man ſhould haue been diſgraced and condemned for it; for no man is to bee condemned for the omiſsion of a Counſaile, And therefore the Scripture condemning many Kings for the omiſsion of this dutie, and regiſtring Nahuchodonoſor, Darius, and the King of Nineue for their great care in this charge; this is not a Counſaile, but a precept in the Lawe, that Kings muſt take charge of the whole Law, and cauſes Eccleſiaſticall as well as Temporall.

When the Donatiſts pleaded that Kings were to meddle with Ciuill cauſes of the ſecond Table,Optatus contra Parm. lib. 3. and not with Eccleſiaſticall cauſes [Page] of the firſt, Optatus held it to be a madneſſe in Donatus: Ille ſolito furore accenſus in haec verba prorupit, Quid Imperatori cum Eccleſiâ? Donatus enflamed with his accuſtomed furie, brake foorth into theſe words, What hath the Emperour to doe which the Church? But, ſayth Optatus, the Apoſtle taught vs to pray for Kings. Non enim eſt Reſpublica in Eccleſia, ſed Eccleſia in Republica, i. in Imperatore Romano: The Commonwealth is not in the Church, but the Church is in the Commonwealth, that is, in the Romane Emperour. And S. Auguſtine reiecteth the plea as ridiculous, [...] Nolite curare in regno veſtro, à quo tueatur vel oppugnetur Eccleſia: Take you no care in your Kingdoms who oppugneth the Church, and who defendeth it; who is religious, and who ſacrilegious: This is as much as if you ſhould ſay, Take no care who is chaſt and who is vnchaſt. Cur enim adulteria legibus puniuntur & ſacrilegia permittuntur? As if adulteries were to be puniſhed, and ſacriledge permitted. The force of the Argument is this, If the King be to puniſh by Ciuill puniſhment in the ſecond Table, murther, theft, adulterie, and the like; much more in the firſt Table, Atheiſme, Idolatrie, Sacriledge, Hereſie, [Page] Schiſme, and the like: [...] elſe theſe ſinnes muſt goe vnpuniſhed in this life.

But it will be ſaid, Indeed the kingdome was aboue the Prieſthood in the Law: but in the Goſpel, the Priſthood is aboue the kingdome, And therefore though kings in the Law medled with Eccleſiaſticall perſons and cauſes, neceſsitate praecepti; yet in the Goſpel their authoritie is confined onely to cauſes Ciuill: the Church that was gouerned 300. yeeres before any king was Chriſtian, hath no need of their ſupremacy, there is no precept of obedience in the Goſpel which impoſeth this neceſsitie. Indeed if the Goſpel were either a Reuocation or limitation of their Commiſsion granted in the Law, it were ſomewhat.

But when the rule holdes, that Euangelium non tollit praecepta naturae & legis, ſed perficit: The Goſpel doth not take away the precepts of nature, and the morall Law, but perfect them: The cōmiſsion of Kings granted in the Law, ſtandeth good to the worlds end. And Chriſt came vt tolleret peccata non iura mundi, Iohn. 1.29. not to take away the Lawes and ſocieties, but the ſinnes of the world: And hee renued the [Page] precept,Matt. 22.21. Date quae ſunt Caeſaris, Caeſari: Giue to Caeſar the things which are Caeſars by the Law of Nature and Moſes: And the Apoſtles doe often and almoſt euery one of them in their writings double the precept, As Saint Peter, 1 Pet. 2.23. Iude 8. 1. Tim. 2.2. and Saint Iude, and Saint Paul in many Epiſtles. One place ſhal ſerue for all. 1. Tim. 2. he ordeineth that Chriſtians ſhall pray for Kings and men in Authority. The reaſon is, That wee may liue a quiet and peaceable life vnder them, And the compaſſe is: [...]: in all godlines and honeſtie. Therefore godlines and honeſtie belongeth to the Kings charge; And ſo the ſame precept with the ſame extent remaineth in the Goſpel that was giuen in the Lawe.Pſal. 2.11. In the 2. Pſalme it is propheſied, that Chriſtian kings ſhould ſerue the Lord Chriſt in feare, and reioice to him in reuerence: and they muſt ſerue him not onely as men, but as kings; and kings as they are kings,Auguſt. contra Creſcon. lib. 3. cap. 51. (ſaith S. Auguſtine out of this place,) ſerue the Lord, if in their kingdomes they command that which is good, & prohibite that which is euill, Non ſolùm in ijs quae pertinent ad humanam ſocietatem, verùm etiam in ijs quae ad Diuinam religionem, Not onely in things pertaining[Page]to humane ſocietie, but alſo in matters concerning Diuine worſhip. Iſai 49.23. And Eſai prophecied that in the Goſpel Kings ſhould bee nourſing fathers and Queenes ſhoulde bee nourſing mothers of the Church, and they muſt nouriſh by their milke: and internall milke of the worde and Sacraments, they cannot giue: they can neither preach the worde, nor adminiſter the Sacraments no more then Vzziah could burne incenſe, or offer ſacrifice to God:2. Paral. 26.16. Neither can they giue commiſsion or power to any man to preach or miniſter the ſacraments, which is an authoritie deriued from God by impoſition of hands; Ite, praedicate: Permittere, Marc. 16.15. & licentiam dare poſſunt, non authoritatē. Their authority is a permiſsion or licence to preach in their dominions, not a power of miſsion or ordination: And therefore ſince they cannot giue the internall milke of the word and Sacraments; they muſt giue the externall milke of diſcipline and gouernement. And although the Church were gouerned for the firſt three hundred yeeres before any Emperour or king became a publique profeſſed Chriſtian: yet as S. Auguſtine ſaith,Auguſt. Epiſt. 50. Aliud fuit tunc tempus, & omnia ſuis temporibus aguntur. [Page] The times were different, and all things haue their time. And therefore aſſoone as Conſtantine became a Chriſtian, he aſſumed this ſupremacie: he put downe idolatry, hee eſtabliſhed Chriſtian religion, compoſed differences of Biſhops, ſuppreſſed hereſie and Schiſmes, called Councels, and gaue his ſuffrage in them, hee heard cauſes of religion, & iudged them in his owne perſon, he made lawes, decrees, edicts and orders for religion. And this ſaith Euſebius, Euſebius de vita Conſtan. lib. 1. cap. 37. hee did tanquam communis Epiſcopus à Deo conſtitutus, as a common Biſhop or ouerſeer ordeined of God. And concerning theſe that boldly and vnaduiſedly were inflamed with the memorie and prayſe of thoſe Arrian Biſhops: peſtium illarum is Conſtantines words, thoſe plagues and firebrands of the Church, [...]. lib. 1 [...]. 19. Illius ſtatim audacia, miniſtri Dei, hoc est, mea executione, coercebitur. The boldneſſe of ſuch, (Biſhops and others) ſhall be brought in order by the ſword or execution of Gods miniſter, that is, my ſelfe. And the ſixt Toletan Councell ſpeaking of Chintillanus the king, [...]. 14. ſaith: Nefas est in dubium deducere eius poteſtatem, cui omnium gubernatio ſuperno conſtat delegata iudicio. It is an [Page] hainous offence to call his power into queſtion, to whom it is apparant that the gouernement of all is delegated by the diuine Decree.

To reduce theſe things to certaine heads:1. The firſt worke of this ſupremacy is reformatio Eccleſiae, The reformation of the Church, by aboliſhing Idolatrie, ſuperſtition and hereſie, and placing of true Religion: practiſed by Conſtantine, and all the godly Emperours his ſucceſſors: A matter ſo euident both in the Law & the Goſpel, that it needeth no proofe; And they which withſtand, and cry downe the Supremacie of Kings, were the men that firſt told Kings that they had a ſupremacie in cauſes Eccleſiaſticall, and ought to reforme the Church, and make way for Gods owne kingdome, and Chriſts owne Scepter: which when they had effected by the Ciuill ſword, and grew potent and ſtrong, and able to ſtand of themſelues; Then theſe Equiuocating companions began to deale plainely, and to tell Kings that they had nothing to do in cauſes Eccleſiaſtical; As thoſe that when they haue beat the child, burne or caſt away the rod: as who vſing temporall Authority as a ladder to clime vp to the height of their ambition, fling it away and breake it in pieces, as if they that [Page] reformed for them, might not alſo reforme them, and bring them into Order.

The ſecond worke of this Supremacie, is Conuocatio Synodorum, the calling of Councels and Synods: as the foure firſt generall Councels were called by foure Emperors: The Nicene Councell againſt Arrius, by Constantine: The Councell of Conſtantinople againſt Macedonius, by Theodoſius the elder: The Councel of Epheſus againſt Neſtorius, by Theodoſius the yonger: The Councell of Chalcedon againſt Eutiches, by Martian. I might adde the Councell of Sardis by Constans and Conſtantius, & many more, for many hundred yeeres after Chriſt. But I note rather the weake allegation of Cardinall Bellarmine, That all theſe Councels and many more,Bellar. de Concil. l. 1. cap. 13. were called by Emperours, but authoritate Papae, by the authoritie of the Biſhop of Rome (or the Preſbyterie, if there were any ſuch thing then in being,) as if in thoſe times Emperours had bene vaſſals to the Biſhops of Rome;Leo Epist. 9. whereas Leo magnus made ſupplication to Theodoſius the yonger, ſupplicationi nostrae dignetur annuere, that the Emperor would call a Councell in Italy. But the Emperour called it at Epheſus, And the Biſhops of Italy could not [Page] come in time: and Eutiches herſie was there countenanced by the meanes of Dioſcorus Biſhop of Alexandria. Epiſt. 24. Then Leo made a ſecond ſupplication, and alledged the ſighes and teares of all the Clergie, for to obtaine a Councell in Italy. Epiſt. 26. He ſollicited the Princeſſe Pulcheria, to further his ſupplication to the Emperour: He wrote to the Nobles,Epiſt. 23. Cleargie and people of Conſtantinople, to make like ſupplication to the Emperour: yet he could not obtaine it in the time of Theodoſius. When Martian ſucceeded (by the fauour of Pulcheria) a Councell was granted, not in Italy, but at Chalcedon; Then Leo made a freſh ſuite,Epiſt. 43. That the Emperour would command the Biſhops of the Councell, that the faith of the Nicene Councell might ſtand in full force vnaltered, which the Emperour did at his requeſt,Oratio Marriani in Concil. Calc. And the Emperours Oration to that purpoſe is extant. Now, if ſupplication, interceſsion of friendes, ſighes and teares of Prieſts be the authority of the Pope, then the Pope vſed his authoritie, and commaunded the Emperour to call Councels.Epiſt. 59. But in the ſubſcription you ſhall ſee his authoritie, Becauſe (ſaith Leo) I muſt by all meanes obey your ſacred and Religious will, I haue ſet [Page] downe my conſent in writing to thoſe Conſtitutions. Here you ſee it is plaine, Councels were called by Emperours at the Popes ſupplication and entreatie: And therefore when Ruffinus alleadged the Canon of a Councell againſt S. Hierome, Hierom. in Apologia contra Ruffinum. his anſwere was, Doce quis eum Imperator iuſserit conuocari, ſhew what Emperour commanded this Councell to be called. I will therefore ende this point with Socrates words, Who giuing a reaſon why in his Church-ſtory he made ſo often mention of Emperours,Socrates lib. 5. in praemio. ſaith, Propterea quod ex illo tempore quo Conſtantini eſſe coeperunt, negotia Eccleſiae ex eorum nutu pendere viſa ſunt, atque adeo maxima concilia de eorum ſententia, & conuocata fuerunt, & adhuc conuocantur, Since Emperours became (like Conſtantine) fathers of the Church, the cauſes of the Church haue depended vpon their will: And therefore the greateſt Councels haue bene, and yet are called by their authoritie.

The third worke is promulgatio legum, the promulgation of Church Lawes and Edicts, commanding or forbidding things,Euſebius de vita Conſtantini. lib. 2. cap. 20. cap. 21. cap. 24. cap. 44. expedient or hurtful for the Churches gouernment: whereof the Church ſtories are full. Conſtantine made many Lawes concerning Confeſſors [Page] and Martyrs, Chriſtians and Heathen. Euſebius mentioneth two Lawes; one that aboliſhed idolatrie, images, ſacrifices and diuinations; an other concerning building & enlarging of Churches at the Emperors charge. Theodoſius made a Lawe againſt the Arrians:Theodoret. li. 5. cap. 15. the maner of it is worth the repeating. Amphilochus Biſhop of Iconium had beene a long ſuter in vaine, at laſt hee vſed this ſtratageme: hee came into the Court and ſaluted the Emperour, but would not ſalute the Emperours ſonne Arcadius newly created Caeſar. Theodoſius thinking hee had not ſeene his ſonne, ſhewed him his ſonne and bid him ſalute and kiſſe him. Amphilochus anſwered, It is enough to honour the father. Theodoſius interpreting it as a contempt of his ſonne, grew very angrie, whereupon Amphilochus diſcouering himſelfe ſaid, Art thou offended O Emperour that I reuerence not thy ſonne, and thinkeſt thou that God is not offended with the Arrians the blaſphemers of his ſonne? The Emperour ouercome with theſe words, Legemſcribit, made a Lawe preſently forbidding the aſſemblies of the Arrians. I ſhould tire my ſelfe and your patience, if I ſhould enter particulars: onely I muſt referre you to the titles of the Ciuil law, [Page] De ſumma Trinitate, & fide Catholicâ: de ſacroſanctis Eccleſijs: de Epiſcopis & clericis, de haereticis, &c. which were promulgated by Iuſtinian, Theodoſius, Valentinian, Honoriuſ, Arcadius, and other godly and Religious Emperours. [...] Franciae per Anſegiſum [...]. There is a Collection of Eccleſiaſticall Lawes made by Charles the Emperour, Lodouicke and Lotharius: gathered by Anſegiſus Anno 827. Of Charles his Lawes there be 168. And of the Lawes of Lewes and Lotharius 157. In the Preface, the Emperour Charles profeſſeth, Quapropter & noſtros miſſos ad vos direximus, qui ex noſtri nominis Authoritate vnà vobiſcum corrigerent, quae corrigenda eſſent: Therefore we haue directed our Commiſsioners vnto you, (Heere you ſee Kings high Commiſsioners and viſitors are ancient) that ſhall ioyne with you to redreſſe thoſe things which neede reformation, according to our Canonicall Conſtitutions, in our name, and by virtue of our Authoritie.

And theſe Lawes were of that force in thoſe dayes, that when Mauritius the Emperour that made a Law, that Nemo publicis adminiſtrationibus implicatus ad Eccleſiaſticum officium perueniret, Gregorius Epiſt. lib. 1. cap. 100. & 101. That no man intangled with publique charge, ſhould bee aduanced [Page] to an Eccleſiaſticall office, S. Gregory approued this part of the Law, becauſe many vnder this colour did mutare ſeculum, not relinquere. And further, the Law forbade any Souldier to enter a Monaſtery till his warrefare was expired. S. Gregory though hee wiſhed not any to flie the warres, or not pay their debts, vnder the name of a Cloiſter; yet becauſe hee ſaw it hindered many from the warrefare and ſeruice of God, wrote an humble Letter to Mauritius, Ego dignus pietatis vestrae famulus. and another to Theodorus the Emperours Phyſician, to intreat the reuocation of this Law inuented by Iulian, in a very ſubmiſſe Stile: Ego quidem iuſsioni veſtrae ſubiectus, I your ſeruant and ſubiect to your command, haue ſent this Lawe to many parts of the world, and now I write my opinion to your Maieſtie: Vtrobique ergo quod debui exolui, qui & Imperatori obedientiam praebui, & pro Deo quod ſenſi, non tacui: In both I haue done my duety; I haue perfourmed my obedience to the Emperor, and I haue not concealed what I thought fit for Gods cauſe.Auguſt. Epiſt. 166. And S. Auguſt. ſayth of this power of Lawes, Hoc iubent Imperatores quod & Chriſtus iubet, quia cùm bonum iubent, nemo iubet niſi per eos Chriſtus: When Emperours command that which is good, it [Page] is Chriſt and no man elſe that commandeth by them.

The fourth worke of this Supremacie, is receiuing of Appeales, and giuing Deciſions, Reſtitutions, and Depriuations, and other puniſhments of Biſhops for cauſes Eccleſiaſticall. Wherein although Conſtantine at the firſt in modeſtie, and a deſire to ſuppreſſe the calumniations of Biſhops, and being not yet ſo fully inſtructed in Chriſtian faith, tooke the papers and Articles of the Biſhops and burnt them in the Nicene Councill; yet being better inſtructed, and ſeeing the neceſsitie of his Authoritie in theſe cauſes,Vide Optatum lib. 1. & Aug. Epiſt. 162. & 166. he iudged Cecilianus cauſe himſelfe. Donatus procured Cecilianus to be condemned by 70. African Biſhops for certaine crimes obiected againſt him: As alſo that hee was ordered by one Foelix, who as it was pretended had burnt the Scriptures. And in a tumult they ſet vp another Biſhop of Carthage againſt him: then they appealed to Conſtantine, and deſired him to aſsigne them Iudges: Conſtantine by his Commiſsion extant in Euſebius, Euſebius li. 10. cap. 5. delegated and authorized Meltiades Biſhop of Rome, Marcus a Clergie man of Rome, yet no Biſhop, and Rheticius, Maternus, and Marinus three French Biſhops, [Page] to heare the cauſe, who gaue ſentence for Cecilianus. Vpon a ſecond Appeale,Euſebius li. 10. cap. 5. Conſtantine made a ſecond Delegacy to Chreſtus biſhop of Syracuſe, & certaine Biſhops of France met at Arle, who likewiſe gaue ſentence with Cecilianus. Vpon the third Appeale, Conſtantine appointed Elianus a Ciuill Magiſtrate to examine Foelix, who acquited Foelix alſo. Then the Emperour called both parts before him, and gaue finall ſentence for Cecilianus, and made a ſeuere Law againſt the Donatiſts; by which Lawe many Donatiſts were brought home to the Catholique Church. In which paſſage, I pray you obſerue: 1. That Meltiades not as ſupreme Iudge of all Controuerſies, but as delegated by Conſtantine, did iudge of Cecilianus cauſe:Auguſt. Epiſt. 162. And S. Auguſtin defendeth him from vſurpation vpon the 70. African Biſhops, becauſe the Emperor ſo appointed it. Next the Biſhops of France did iudge the ſame cauſe after Meltiades without any wrong to the Sea of Rome: no man in that age found fault with it. And thirdly it is apparant that Conſtantine was ſuperiour to Meltiades, and both made him his Delegat, and iudge of his ſentence and iudgement,Auguſt. contrae Parm. lib. 1. cap. 6. which S. Auguſtine calleth vltimum iudicium, the laſt iudgment, [Page] vltra quod cauſa pertranſire non poteſt, and that the cauſe had gone as farre as it could goe. And whereas the Donatiſts pleaded that a Biſhop ſhould not be purged iudicio Proconſulari, by the Proconſuls iudgment; S. Auguſtine anſweres,Auguſt. Epist. 166. The Biſhops ſought it not, but the Emperour enioyned it; Ad cuius curam, de qua rationem Deo redditurus erat, res illa maximè pertinebat, To whoſe charge, of which he muſt make accompt to God, this matter did chiefely appertaine.Extat haec collatio apud. Optum. There was a conference held by the appointment of the Emperour Honorius: the Iudge deſigned by the Emperour was one Marcellinus, (to whom Augustine after writ his Bookes De Ciuitate Dei,) at which S. Auguſtine was preſent, and others, who diſputed againſt Petilianus, Emeritus, and Gaudentius, and other Donatiſts: which was gathered by Marcellus: And S. Auguſtine hath written the ſeueral dayes Collations. Marcellinus gaue ſentence againſt the Donatiſts, and it was confirmed by the Emperour Honorius, all which is extant. Theodoſius called a Councell of all ſorts,Socrates lib. 5. [...]ap. 10. Nactarius and Agilius made the confeſsion of Conſubſtantialitie: Demophilus deliuered vp the Arrian faith: Eunomius the Eunomian faith: Eleuſius [Page] the Macedonian faith. Tum ſolus & ſeparatus precatur Deum, ſaith Socrates, Then the Emperor alone, ſeparate from all company made his prayers to GOD, to direct him in the Trueth, and then he read the ſeuerall faiths: and condemned and rent all the reſt, that rent and diuided the Trinitie, and commended and approued that faith of the Conſubſtantialitie of the Father & of the Sonne. I muſt here omit infinite other matters of facts and puniſhments, and many obiections, and conclude with a queſtion that Theodoſius propoſed to theſe ſeuerall ſorts aſſembled, which he did by the counſaile of Siſinius; What accompt (ſaith Theodoſius) make you of the Doctors and Hiſtories of the Church,Socrat. lib. 5. cap. 10. that are vnpartiall, and liued before theſe queſtions were moued? If it be anſwered, as then it was, Habemus tanquam magistros, We eſteeme them as our fathers and maſters; the cauſe is cleare, they giue witneſſe on our ſide; If they reiect them, it is a matter of great deliberation, whether a man would be of ſuch a Church, whereof neuer any man was before themſelues. In which caſe it ſeemeth more then reaſonable, That in a reformation, wee ſhould conforme our ſelues, Ad regulam Antiquorum, [Page] to the rule of the Ancient, Scriptures, Apoſtles and fathers, Chryſoſtome, Nazianzen, Baſill, Ambroſe, Hierome, Auguſtine, Gregory & the like, rather then after the New cut of thoſe, who haue not aboue the life of a man on their backs, ſixtie or ſeuentie yeeres. And ſurely the rule of Charitie is, That ſince all the Queſtion is of the Churches Regiment, not ſo much who ſhould feede and rule the Church, for ſo muſt both Prince and Prieſt, but who ſhould rule & gouerne moſt; we ſhould euery one lay downe all contentious humors, and ioyne hand and heart to feed and gouern Gods inheritance, and ſtriue rather in deeds then words, who ſhall moſt carefully doe that duty which God hath laid vpon him neceſsitate praecepti by this triple neceſsitie of his precept. That ſo we may be all partakers of the end, peace and tranquillitie, and religion in this life, and life euerlaſting in the kingdome of heauen, which God graunt, Amen.

§

[Page]

A SERMON PREACHED AT Hampton Court before the Kings Maieſtie, On Tueſday the 23. of September, ANNO 1606.

By IOHN BVCKERIDGE, D. of Diuinitie.

¶ IMPRINTED AT London by ROBERT BARKER, Printer to the Kings moſt Excellent Maieſtie.

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A sermon preached at Hampton Court before the Kings Maiestie, on Tuesday the 23. of September, anno 1606. By Iohn Buckeridge, D. of Diuinitie

Buckeridge, John, 1562?-1631.

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1606

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2009-03 (EEBO-TCP Phase 1).

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A69013

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STC 4002.5

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ESTC S118735

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99853942

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99853942

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19345

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— A sermon preached at Hampton Court before the Kings Maiestie, on Tuesday the 23. of September, anno 1606. By Iohn Buckeridge, D. of Diuinitie, Buckeridge, John, 1562?-1631..

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[44] p.

By Robert Barker, printer to the Kings most Excellent Maiestie,. Imprinted at London :: [1606]. (Publication date from STC.) (Signatures: A-E⁴ F² .) (Identified as STC 4003a on UMI microfilm reel 588, and as STC 4003 on reel 631.) (Reproductions of the originals in the Folger Shakespeare Library and Cambridge University Library.) (Appears at reel 588 (Folger Shakespeare Library copy) and at reel 631 (Cambridge University copy).) (Reel 631: title page of Wing C2998 bound at end.)

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