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A SERMON

PREACHED AT

Hampton Court before

the Kings Maieftic,

On Tuefday the i^.oj September \

Anno 1606.

By IOHN BVCKERIDGE,

D. of Diuinitie.

^IMPRINTED AT

London by Robert Barker,

Printer to the Kings moil Excel- lent Maicitie.

<^s ^"80!^

* 4

ASER MON

PREACHED AT

Hampton Court before the Kings Maieftie, on Tuefday the 23. of September 1606.

R o m. 13. 5.

guapropter necefte eft fubijei ,nonfolum propter irdmfedetiam propter confeientiam.

Wherefore you muft needs be fubieft , not onely for wrath,but alfo for confeience.

Hefe wordes are a conclu- f ion of this difcourfe of the Apoftle concerning the o- bedience of Christians to- , wards their fuperiors 5 The @^§ pro cefTe of which Scripture is grounded vpon many reafons : 1. ab Au* thore^y from the firft founder , and Author of all power, Omnis poteUds eU a T>eo; All power is of God,to whom in himfelfe, and in his or- dinance all creatures muft be fubiedf: wherein although it fbmetime happen , That Potcis,

J % the

OfcaS

xhc Ruler is not of God, as the Prophet faith, They baue raigned and not by me : And iike wife modus ajfumendi, the maner of getting king- domes is not oi God alwayes , becaufe it is fometimes by finrull meanes ; yet/>ofei?<t$,the *. power it felte is euer from God. The z.abo*

i.Cor.14,33. no Qrdinis, from the good of Order: and the Lord calls himfell e, The God of Order,not of confufion. AnAfirdo eft <vniufcuiufque bonum7 Order is the good of euery creature: with whom it is better not to be> then to be out of order : And>poteflates qu&funt a Deo>ordinat* funt yThc powers that are of God , are ordei- j. ned or ordered. The 3. is > a ?nato culpa , to difobey God in his ordinance is a finne,He that refiiteth, refifteth the ordinance of God. 4. The 4. is, a malopoen*, they that difobey, ac- quirunt 7 not onely accipiunty do not onely re- ceiue for their defer ts , deferuzdly, but willingly pull vpon themfelues damnation 5 temporal!, in which God is more cjuicke to reuenge the wrong and Treafons committed again ft his Lieutenants, and Viceroves , then thesxca- teft finnes againft himfelfe; And ako eternal,

Numb. 16. 31. as is manifeli in Qhore, Datban and the reft, that went downe quicke to hell j And, non eft

damnatio

at Hampton (^ourt.

damnatio fine peccato, thcrs no damnation but for finne. The 5 AsJ bono focietatis ,from i> the good of Peace, Prote&ion,Iuil:ice3Religi- onand the like , which man receiues by go- uernment,Heis Gods mimfter for their good: If he be a good Prince , cau/a eft, Hee is the caufe Oi thy good, temporal! and eternall; If an euill P rincc *occafio e/?,He i$ an occafion of thy eternall good, by thy temporall euill. Si bourn ^ nutritor eft tuns ; Si mains, tentator tuns eft) If he be a good King, he is thy nourfe,re* ceiuethynounihment with obedience; If he be an euill Prince > he is thy tempter , receiue thy trial wiih patience 5 io ther's no refinance, either thou muft obey good Princes willing- ly, or endure euill tyrants patiently. The 6. *. is.afigno, from afigne, tributapenditis^oxprd* ftatis , not datis : You pay tribute & cuftome, and Subiidies of duetie and Iufticc; You giue them not of courtefie ; and they zteftipendi- urn ^egis, not premium, they are the Kings fti- pend or pay , not his reward : Minijlri Dei funt , in hoc ipfum feruientes -, They are Gods minillers feruigg for that purpo/e ; Not to take their o\\ ne eafe and pleafure , but to go- uerne others ; Waking when others fleepe,

A 3 and

T) SBuchgrtdge Sermon

and taking care, that all men elfe mayliue without care.

All thefe Arguments the ApoiVle in the wordes or this text, concludes with an Ideoi Wherefore : Becaufe all powers are of God : Becaufe all powers bring with them the good of order : Becaule it is a linne to difobey : Be- caufe iudgement and damnation temporall and eternallis the punifhment of this finne : Becaule gouemment is the meanes toenioy all the benefits of lite 5 Becaufe Kings are hired by tribute and cuftome by gouerning to feme their feruants and (ubk&S'yldeo necejsitatefub- ditieHote, Therefore you mull: be obedient of necefsitie,not onely for wrath 7 butalfb for confcience fake. Wrath is forum externum, that externallcourt^ that contaynes all out- ward arguments, a pr<tmio & poena , from re- ward and punifhment of God and man.No>* fine caufa gladium j>ortat : he caryes not the fword invaine3heis to reward or punifh.And this is the feruants and hirelings argument, which keeps bafe afFedions within compaffe, and prepares the way to charitie it felfe, Vt JeU filum introducit, as the needle or briflell brings in the thred: wherein although he that

obeyes

at Hampton Court.

obeves for wrath, hath not the vertueof o- bectience, and fo bene non agit, quia ex njolun- tatc non agh% He doeth not well, becau/e he doeth not w ith his wilI,or from the heart; yet qutafonum agit Jimor feruilis bonus efl, Be- caule the acl o- obedience is good andapo- luicail veitue,this feruile feare for wrath is zpod , proceeding fometimes from the holy giicit, and of great confluence in Church and Common wealth.

Confcience is that forum internnmjhatinr ward Court wherein God fits, and either by the principles of reafon,or by the lawes of the holy ghoit, gouernes and iudges all our ani- ons done or to b: done, and either accufeth, or excufeth, Icis ludkatorium rationale poizn Bern. deDom* affectionate or wilfull,but a reafonable Iudge. '"'^8 It is Liber anim^ad quern emendandum fcripti Junt omnes libri , It is the booke of the foulc, for the examining and amending whereof all bookes were written : In which are regiftred all our thoughts, hordes, and deeds: what wee haue done, what we muft receiue, and whither wee muft goe, to heauen or hell; and when wee muft leaue all other bookes, this booke will not leauevS) but bring vs to Gods

tribunal^

T). ^uckgridge Sermon

tribunall, where it (hall be laid open > and iudge vs. H<zc eft priuata lex hom'tnis : this is cuerie mans priuate law : againft which who- foeuer doeth any thins, finnes. And there- fore in lome cales , (jonjctentta ettam erronea ligat : An erroneous confcience doeth bind.

The procefle ot this confcience is byway of Syllogifme. The propofition is framed by the Synderefis of the foule ,. which can- not be decerned ; All good is to be done, all e- uill is to be auoyded. The Aflumption is the difcourfe of reafon : and therfore many times is erroneous. This is good, or this is euill. The conclufion is thecolledion of cofcience. Therefore this is to be done, or that is to bee auoyded. Wherein becaufe the difcourfe of reafon being erroneous, makes an erroneous confcience; therefore that the lawesof men be not exorbitant, it fhall be needfull to pre- fcribe certaiue rules or caufes, that muft con- curre in all lawes,Ciuil and Ecclefiaftical,that they may bind the confcience.

Firft there muft be materia debita , a due matter, diat is iuft and lawful!, or els indif- ferent in it felfe : for in things fimpiy good or euill, which are commanded or forbidden by

God

at Hampton Court.

God and Nature, No man hadi power to croile the will of God. And in diefe things mans power is declaratory and executory ,not fbueraigne of it felfe ; In things indifferent there is a power to comand for circumftances of time, place, order, and the like,and there is a necefsitie of obedience, and that for confci- ence fake , elfe man hath no power to com- mand any thing ot himfelte ; And yet it is the finneot difobedience > Non/olum malum , fed £r <vetitumfacere, not onely to do that which i > euill ,but that al/b which isiorbidden.

The i.is forma dtbita,a duefbrme>an equal proportion of honors & burdens , according to the difference & degrees of Teueral Eflates, conditions, and qualities , as alfo a due order of proceeding in Law-making , without tu- mult or confufion, without malice,fp!eene,cr reuenge. The 3. is Efficiens dcbitwn , a due efficient , or afufficient power to whom die care of Law-making is delegated. For as the fentence of him that is no Iudge , is nofeiir- tence ; fo the Law of him that is ^iot authori- sed to decree Lawes , is no Law. ,. The 4. is finis dibit us > a due end , Publicke good > and not priuate : for as a Tyrant hereiti-diftereth

B fro^ri

T> . 'Buckeridge Sermon

from a King, that the Tyrant intendeth his

f>riuate good, & the Kingpropofeth the pub- lcke : (o euill Lawes ayme at priuate and bad ends^and good Lawes propofe the moil pub- licise and beft ends, the increafe of good Reji- gs on,andfafeiy of the Common wealth. And thefe caufes concurring , the matter being lawfull or indifferent , the forme due, the effi- cient potent,and the end publicke and good, the Lawes of man muft be obeyed, not onely for wrath but for confeience , which is the greateft Obligation on earth : For]S{pnohti>- mandmpoteHatem contemnit, ritfi qui prius dint* nam contempfit>No man contcmnes the pow- er of man ,vnlefle he firft haue contemned the power of God.

Thus we fee, All muft obey : Euill men for feare , and good men for confeience. Now Subre&ion in this Text,is a tranfcenderit,and hath no proper place to be fpobzn of,becaufe it is to bee /poken 6f in enery place 5 And therefore let vs confider two points: Theper- fbfts,and rhe neceftity orobedrence . Theper- fcfo kre two-, SubieSH 'drat hkrff 6% [ and HigheV po w ers> th 2 1 muft go c emt aiid com- mand. The necefsitie will hrirg vs to the cir- cuit

at Hampton Court.

cuic and caufes, in which we muft obey.

The fubie&s are iet downe in the firft verfe,with a note of vniueifali ty,0/w;w anima^ Leteuery foule be.fubie&jNotonly heathen, bat Chriitians ,;aud Clearkes al/b : diey haue no exemption , b'Jt by the .grace and priui- ledges ot Princes. Omnis ariimcu, quia exani* mo i Let euery ioale bee fubied:, ana fuoie& ' with the will and heart , and inward afte&ion ot the foule,as S.Tatd often teacheth, No?i ad ^^ oculiMi buv ex corde,Not wich ey e-/eruice,but from the heart. So that in tiaturam totam peccat.quipQteJlatibHS rejiftit,he iinnes againft all Nature, body and foule, that refifteth the higher powers , And qui dick Omnem^exdudk nullam, He that faith, £uery foule,exempteth no (oule: The foule of the Prieft, and Ecclefi* afticall perfon , as well as the foule of the Lay- man muft be fubiedt to the higher powers. For why ? S. Taul'm this Epiftie wrote as weH to the Clearks & Priefts, or Bifhops of Q(em, ( it there were any then refident at G^ome,) as to the people. And our Sauiour when hea Match faid, T>ate qua funtC&f arts yQ<tfari: Giue to Casfar,the things that areCadars * /pake as well to the high Priefts,Sccibesand Pharifees

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ii.ti-

Grr $•©«*' £"

2), 'Buckgridge Sermon

chryfojt. in as to the people. £ hryfofiome faith vpon this place, S/k* yipoflolmjtue Euangelijlajlue Tro- pbeta ,Jiue quifquis tandem fueris t Be thou an Apoftle, an Euangelift, a Prophet, or whofo- euer thou art,thou oweft this iubie&ion : His reafbn is, X^e^enimpietatem/ubuertit iflafub- ieftiofiot this iubieftion doth not ouerthrow true godlmefle. In which expolition con- curre Tlieodoret , Tlxophylafl and Oecumenim vpon this place. S. Gregory in an Epiftle to fi/jifZZ c^. the Emperor MaurititH in the perfcn oiCbriff, 100.& ioS. fafajSacerdotesmeosmanuitu* commifilhzuc committed my Prieftes to thy hand. And in another Epiftle he faith,That God madehkn ruleivnot onely ouer Souldiers , but alfoouer Priefts , Dominari enimnonfolum militibtis >Jed etiam facer dot'ibn* concefiit. And 5. Bernard long after writing ad ArchiepijcopumSenouen* Jem in France, alledgeth this place Let euei y foulebe fubied to the higher powers; And addeth further ^Siomnis animal *veftra iquis <vos excepit ab <vniuerfitate^ $ It euery foule befubieii:,then isyotir foule : For who- hath exempted you from this vtaiuer/alitie ? -And if a man furuey all ancient Hiif ories > hee fhall fiade that this exemption is much yonger

daea

4».

at Hampton Qourt.

then their times. The ApolUe 5. TWap- Aft^ifc pealed to (jt[ar^% to his lawful fuperior. The Martyrs, and Confefsors, and godly Bi- fhoppes, neuer pleaded this exemption a- gainii their per/eaitors, vntiil the Biihop of Rome, like the luy that growing by the wali, eatedi out the wall, (o he growing by dieRo- nian Empire, had eaten out the Empire, and then hee did exempt himielfe and his Clear- gie , from the higher powers ordayned of God,

For fb they are higher, and indeedbighe ft Powers next vnder G o d ; that is the next thin g to be confidered in the perfons^ Powers they are, and therefore gouemers,fcr/>of$&tf is regiminis: the power is the. power of gon uerning. Andcitriltpowemhcyare, which then were Gentiles and Infidels , though now Chriftians : and that appeareth by two circumftto ces : they beare the £vord, and they receiue tribute : Neither of which be- longs to the Priefls office. And they be high- er powers : the word is with a comparatiue v^^s prepolition,thefamethat5#'Pr^hath, *$*- *&&,* *«r.- (J{egi tanquctm excellent!: to the King as 1?M„ to the fa^tiorymeritofortaffeirferiori,but <%$

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mtate & author itate fuperiori : inferiour per- aduenmre to (ome in graces and vertues, but indignkieandauthoritiefuperior to all; for all men are vnder them,and therfore they are fuperior to al mortal men,carying that fword* quoomnescorrigendi, with which all men are to be corre&ed. And theretore the ftyle of Supremacie, or Supreme gouernour is wa^ ranted out at the letter ot this Text. ; And Kings and Emperours,as they hauejheir.cal- ling immediat from G o d, fo they adir.itt no fuperior en earth but God. -to v horn o.iely they mull make their a c KrA (c m v ch

YtrtutL *d Tertullian acknowledges l i warn £« em

stxj*i. wt hom'mem a DeQ/ecuiLinw. tffo \ vlo Veoinmo* rajiyWc Ghriltiins famosn (ml tmperour as the kcond man after God, and minor to none but to God. Supir Impcraiorem non eft nififot

Gptatus centra hi* DeUS Cftufa'ti ImpCMOMmy hlthOptatUt \

Tarm.hb.s. ^c gj^elt)Ur a^ksno foperiour, but that G o d that madcthe Emperour. And in that place bee accufeth Qonatus, that hee eftee- rnedhimfelfe as Go d and not a man, Dum Je 'Donatusfuper hnperatorem exto&t, dum ji E^fcopm G(pmanus,ov , Than Tresbyterium, he might haue faid , either while Donatu* die

Bifhop

at Hampton Qourt.

Bifhop ot^ome.ov the Presbytery ,onePope, or many Popes doedi extoll himfelfe aboue the Emperor : non <verendo turn qui pofi Dcum, not reuerencing nor fearing him , who next a iei God is reuerenced and feared of all men. Tiheodofiut Images were cafl downe in Anti- och, whereupon (hryfojlom faith, Lafustfl, chryfifi.ad qui non habetpartm juperterram , fummttas et lfnh u 9 caput omnium Juperterram hominum. The Em- perour is wronged v\ ho" hath no equal! vp- on earth > the height and head of aff men. Wherein let no man miftake : when wee call Empcrours and Kings Supreme gouemours, wee doe not extoll them aboueGoD,or his Law ot word: MiniftriDeifunt^s thq Apoftle fayeth, they are Gods minifters : and there- fore fubordinate to him that /ent them. And Aa,*!?, if they commaund any tiling againft God, their autlloritie comes too fhort : in iuch things it is better to obey God then man. And yet in thefe things though Wee may not ob^y , yet we may not refiftbut iuffer, as lulu amjmilMers^ouUnotfacr^ command, jfi*«** yet when he ledthvm againjl an enemiejbeyobei- edmH readily • Tnjlimuebant dommfaempora* fotftfbwmhb ~<ztitlioj& tame fubditier ant prop*

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ter Dominum <tternum, etiam domino temporalis

jiu«ufi. T)C as 5. Augufiin faith, They made a difference be*

}"auZ£ tweene their temporall Lord and their eterndl

;>om.6. Lord, and yet for their eternall Lords fake, they

tPerefubieEito their temporall Lord: for a* a*

mongmen, if the Trocon/td command thee any

thing, and the Emperour command the contrary,

thou docft well to obey the Emperour, and not

the^roconful; So if the Emperour command a*

;/> things and God commaund the contrary y thou

doejl well to obey God, and not the Bnperour. In

theft cafes /aitji S.^HguJiin, Timendo Tote/la*

tcm, contemn? potcjlatem, in that thou fear ejl

Gods power, feare not mans poloer. So then

they are. fopreame, becaufe they admitt no

mortal! mail as lupenor vpon earth, yet they .

are not fupreame aboue God nor aboue

Chnft> for ail their authorise is deriued from

God ^nd Chrift. And as it is a Deo/rom God

and Chrift, fo it is propter Vtum y and propter

Qonflumy for God and for Chrift, not againft

God nor againft Chrift,for the trueth, not a-

Dan.3.^19. g^inft the trueth. A s Nabucbodonofors -Law

was to be difobeied that he made for an Idol,

jfothe Law that he made for the trueCjOD

was to be obeyed. And as in ciuill cmfekby

all

at Hampton Court.

all meiK confefsion they are fupreame , and •yetnotaboueGodnor Chriil : So in caufes Ecclefiafticall they are likewife fupreame on eardi, yet not ahoue God norChrift: they are miniftriDei no Taptfjwi presbytery. They are Gods immediate miniftersofwhom they holde in Capite ; not mans,not the Popes,not thePrcsbyteries,to draw their fwords at their command. Now that their audioritie is not confined to thefecond Table of caufes Ci- uill,but extends it felfe to the firft Table, and caufes Ecclefiaftical,wilappearein this word, NeceJJltate/ubditi ejlote : you muftof necefsi- *y^ tykefubied : for this is not l^ece/sitas exter- na, an external! necefsitie, onely of force and compulf ion for wrath, propter tram; but alfb NecefsitM interna , an internal! necefsitie, of loueand due cy , propter confcientiam : And according to the Schoole3 there '^Duplex ne- • cefsitte,* double necefsitie. There isneccfsihis nature, the necefsitie of nature: as the fire is necefsarily hot by nature • and if it ceafe to be hote, it ceafeth to be fire. And there is necejsi- iasprrtcepti & fink , the necefsitie of the pre* •cept and the end : for all precepts are necefsa-? rily to be kept in refpect of the end. v So that a

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fickemanfhouldrecouerhis health,»it is ne- ceffaris- mcejsitate finis tliathee obferue the precepts of Phificke and keepe a goocTdiet:

i.Cor.^.^ So S.Paul faith : Kece/sitds mihi incumbit, A necefsitie is laide vpon me, and woe is me, if I preach not the Gofpehthere is a necefsity not of nature, but of precept, his calling, and the end, faluation : So fubie&ion to higher pow- ers isneceffarieinChriftians, Necessitate pr&- cepti & finis , by the necefsitie of the ende: peace, and tranquillitie, and Religion in this life , and life euerlafting after death : and by

Exod.io.n. the necefsitie of the precept, Honour thy fa- ther and mother : in which number all Kings and Fathers of Countries, and Princes mufl haue the honour of reuerence to their Per- fons, of obedience to their Lawes,of patience to their punifhments,of maintenance to their Ertates , and of fidelitie to their Crown es. Nov/ becaufe Gouernment , and Obedience arerelatiues ofequall extent; (o farre muft-wc obey as their commission is to gouerne: And the precept of their Authorise extends not onely to ciuill caufes in the fecond Table^but alfo to Religion in the firfh And this precept according to the difference of times , is three- fold;

at Hampton (Jourt.

fold : Naturall, Legall, and Euangelicall . In the Law of nature it can be no question , but caufes Ciuiland Ecclefiafticall belonged both to one man , fince the calling of King and Prieft was vnited in one man : The Prince of the family was both chiefe Magistrate , and Prieft, & had the fupremacie in both : Which Atijlotle well obferued y when he faid, Qua ad ^nn.p>ik.ub. Deorum cultum pertinent commifiafunt ^egi- j ca?l0&11' bus. Things pertayning to Gods worfhip are committed to Kings as apart of their charge: In which refped: he faith , Imperator erat ^ex} O* Judex ,re> umque diuinarum ei cura commijfa eHy The King was in warre an Emperour , m peace a Iudge , and in diuine caufes an Ouer- feer ; And this was pra&ifed by all Nations, jifiyrians^Medes [Perfians, Grecians Romanes, lewcs and Gentiles , Pagans and Christians: All which did effablifh Religion by their pub- licise Lawes , and maintained it by die Magi- fhates fvvord. hUinian faid , Nos maxima-* T^udunfut. ' Jollicitudine yThe true Religion of God , and 6 the honert conuerfation of Priefls is our grea- teft care, ^exfe) uit Deo , aliter qua homo, alt- ter qua rjZex} (faith S.Auguftine) The Kjngdoth ^^E^ feme God as a man^and <v$ a IQng ; As a nun bee s°-

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ferueth God by lining holily^ As a I\i?ig heferuetb God by making ( Ecclefiaflicall ) Lames with conuenient rigour and feueritit-,, that [ball com* maund that li>bicb is iuft , and forbid tbatTbhicb is contrary. His examples are E^echhs audio* jtas that dejlroyed Idoles y and reformed the "fror* Jhip of God . Andaljo among the Heathen ,firH van^.z^ Nahuchodonojorytoho being injiruHed by the mi- racle of the fiery Vomace>made a Law [or the wor* r>mS z6. filing of Daniels God: next Darius .who by o'c- cajion of a like miracle made a Decree that al men jbouidfeare and tremble before the God ofDanU i<m*.z.6. el: jindlafk of the i\ing (>f Nininee^ who at fo- nts preaching proclaimed afajl , and commanded all the citie , man and be a ft tofaft}and to cry mtgh* tily to God^aud to turnefrom their kicked Drayes: And thefe three did this, not out of a prophe- ticall Spirit, as Tome pretend, that Dauid} and Salomon ^andlojias did; But as belonging to their fimdiion Roy all by the light of Nature. Wherein it any fhall lay, That feruitude is the punifhment of fmne , and (o this procee- ded out of nature corrupted, not pure, I an- iwere : Teccatumferuitutem fecit , Naturafub- ieftioneminduxit: Sinne brought in tyrannie pen, ?.*?. and ilauerie, Curfcd be Q>am?ajeraant offer-

uants

at Hampton Qourt.

MntsfoaUhe be. But order of fuperioritie and fubiedion is die inftind of pureft nature : For in heauen there is order among blefled An- gels, andiomeare higher, and fome lowerj and they obey one another,if not expweepto., yet exconjtlio : if not by precept and com- mand , yet by counfell and diredion. And in the ftate of innocencie,there was fuperiori* tie and fubiedion not onely betweene man and all other creatures^but betweene man and woman : and had they liued in Paradife, till they had bene father and fonne, there fhould haue bene patria poteftdA : and being many fa- milies, there mult neceflarily haue bin %egia pote/iits : Elfe the beft and moft happy life mull; haue beene without the greateffc happi- neffe of life, and that is Order . And this fu- perioritie and fubiedion remained not onely in the prophane and wicked* but al/b in the line of the godly and the Church, vntill the Law of Nature, which was dayly adulterated and corrupted by the affedions and traditir onsofmen, was written by Mofes in Tables of (tone: which is the fecond precept of this fubiedion.

And this Law of Mofes did renue the Law

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Tt.'Buckeridge Sermon

Dc«M7.i8, of the kingdome,and ordained that die King **t0- fhouldhaue a bookeof the Law written by

the Priefts, and deliuered him at his Corona* tion, in which he is commaunded to reade all the day es of his life, thathee may learne to feare the Lord his God , and to keepe all the words of this law, and thefe ordinances to do them; And in this law diere bee many Pre- cepts 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 CuHos U* gis ViuinAy The guardian of Gods Law, and the whole Law is committed to his charge ; The firft Table,that concernesGods worfhip and caufes Ecclefiafticall, afwell as the fecond Table that concernes ciuill conuerfation, and caufes fecular. By vertue of which Commit- fion, when the kingdome &Priefthood were diuided in Mo/es and jiarorty Mofes the ciuill Magiftrate exercifed a Supremacie ouer jia* Exod.31.21. ton the high Prieft , in caufes Ecclefiafhcall, whom hee reprooued for making the golden calfe : and in'his time the breach of the Sab- both by gadiering of flicks was punifhed by the Ciuill fword.

Iojbua a Prince and no Prieft, as Mo/es is

faid

Numb.1j.32i

at Hampton Court.

faid to be,fucceeded Mofes'm this charge,and by this Commifsion he a circumcifed the fons a lofue.*.*. ot^w/,berc<acd an Altar offtonc,rcadcthc cb SKg Law , did d execution on him that concealed *4jofuc the things dedicated to Idoles , e caufedthe ** people to put away ftrange gods, and renued \^*>l* the couenant bctweene God and the people. And thefe are caufes EcclefiafticalL

Dauids whole rtudy was for caufes Ecclefi- afticall , after he had treed Ifrad from all ene- mies:then did he compofePfalmes to be fling by Jffaph and his brethren , then did heefet IiParai#T<fo orders tor the Temple,appointedPriefts,.Le- T *"4?? uites, iingers,and other interior fcruitors,and x.panUr. afsigned to them their dignities vcourfes, and ^pa^** offices.

Salomon by this Comifsion built the Tem- ple and dedicated it,hedepofed >Abiatharxht i.Reg*. nigh Prieft,and placed Zadok in his roome. I JSjJ^ hope this is a matter and argument of great fupremacy.

<^*tooke away the Altars ot ftrange gods, i.parai i* the high places and groues : heeput downe Zpanin*. his mother becaufe fhee had made anldoll: l*1*\t**,'j he tooke an oath otliida and Beniamin , that P whofoeuer wouldnot feme the Lord,(hould

be

2a 'Buc/^ertdge Sermon

bee flayne. This was fharpeLaw inacaufc meerely Ecclefiaf ticall.

i.rarai 17.^, khojaphat fent his Princes to teach in the Cities otluda , and with them Letiites , and

a.Paia^.4- Priefts : himfelf went from Beerjheba to mout Ephraim and brought al the people againe to

2.Parai.i9.8. the God of their fathers: hec fet oftheLe- uites and Priefts and chiefe of die families of Ifrael,for theiudgement and caufes of the Lord ? and this is as a Kings high Commit lion.

2.para.t9 3,4. E^echias feruice in this kinde is famous : he opened the doores of the Houfe of the Lord, *?•* and brought the Priefts and Leuites in, hee commanded them to fan&ifie themfelues, & to offer burnt offrings,which they did accor- ding to the Kings commandement.

Here Priefts are obedient to theKings com- maundin their owne duties and charge. Hee

*.?arai 29.30. commanded the Leuites to praife God with

a parfti.3o.r, the words oiVauid; there he enioyned a Li-

aWra!.3i,2. turgie : He commanded all Iffael and Iuda to keepethe Paffeouer; here is omnia cum Impe*

a.Pajai 31.1. rlo : He appointed the couries of Priefts and Leuites by turnes, hee tooke away the hie pla- ces, broke downe the Images , and brake the

brafen

at Hampton Court.

brafen Serpent made by Mofes , becaufe the

i i r • C i ' 4Reg.i4.4.

people burnt lncenie vnto ir.

MamJJes that had fet vp Altars,groues,and *.p«aijH* Images before his captiuitie , after his repeu- ITt tance and returne, he tooke away the (trance gods and the Image that hce had put in the houfe of the Lord, and the like, and reftored the worfhip of God ; and there hee cemman - ded Iuda to feme the Lord.

The laft example I will trouble you with, islojid*' he purged Iuda and Ierufalem from x.paraL^, high places,groues,and Images : he gathered J£Wi'** alllfrael, reade die Law, renewed the Coue- nant , and caufed all Ifrael to ftand to. the Co- uenant, and hee compelled them to feme the Lord: he kept the famous Pafleouer, and re- l.parai^.i, duced the Priefts and Leuites to their courfes hhl0>lB' fet by Dauid and Salomon, Thefe and many more are the A&es of famous Kin^s in the time of the Law,done by their Royall autho- ritie,notat the appointment and eoirm md of the Pi iefts: that had bene onely Tote/las Fa* ell non Lois : A power of Executionpnd not a power of Iurifdiftion , if the Priefts had firft commanded theKing,and then the King had commaunded the people : But the Kings did

D make

T>. ^Buckertdge Sermon

make Orders and Decrees , and commanded the Piiefts as well as die people,and reformed the Priefts , as well as the people . Yea, Salo* mon did depofe Abiathar the high Prieihand thev forced and compelled both Pneft and people to feme the Lord, and to abolifh ido- latne and fuperftition : And therefore this is a power of Iurifdi&ion ouer perfons Ecclefia- fticall incaufes of Religion.

It it be (aid that thefe Kings did this by the dire&ion of the Prophets , and moft of thefe Kings had their peculiar Prophets and Seers ; this is nothing to the queftion : for no man euer denyed dire&iou to Kings. They haue Counfailers for caufes Ciuill^and Prophets^ Priefts and Bifhops for caufes of the Church, And the queftion is not, Qua dire&ione , but, qua author itate: Not by what direction; they muft dired themfelues by their beft helpes: but by what Authoritie >• not a deriued or de- legated Authority from thePrieft,butby that originall Commilsion, Necefitatepr<ecef)th by the necefsitie of the precept, in which they are made guardians of the whole Law.

If it be further faid, thefe Kings did this by an extraordinary and Prophetical! power,

which

at Hampton Court*

which is but onely /aid and neuer prooued; the confutation is ready : If this had beene done by a Propheticall power, why are thofc Kings regiftred as glorious and good Kings, that walked in the wayes oiDauid, and tooke care of Gods Religion: And on the other fide, thofe Kings that omitted thefe duties of Reli- gion, not onely noted and difgraced,but con- demned for the omifsion of that which ac- cording to this opinion concerned not their office ? Had the fupreme care of Religion in thefe Kings beene onely a Counfaile and no Precept, no man fhould haue been difgraced and condemned for it ; for no man is to bee condemned for theomifsion of a Counfaile. And therefore the Scripture condemningma- ny Kings for the omifsion of this dutie , and regiftring TSLahuckodonofor , Darius , and the King of Nineuefor their great care in this charge ; this is not a Counfaile, but a precept in the Law e, that Kin°;s muft take charge of the whole Law , and caufes Ecclefiafticall as well as Temporally

When the Donatifts pleaded that Kings g3£ were to meddle with Ciuill cauies of the fe~ cond Tableland not with Ecclefiafticall caufes

D % of

centra

T> . ^Buckgridge Sermon

*} (7.

of the firft, Optatus held it to be a madnefle in Donate : Ille J olito furore accenjusin htc <verba prorupit, Quid Imperatori cum Ecclefia? Dona- tus enflamed with his accuftomed iune,b;ake foorth into thefe words , What hath the Em* perour to doe with the Church? But, fay th Optatus y the Apoftle taught vs to pray for Kings. Non enim eft ^ejpublica in Ecclejia> fed Ecclejiain Republic a, i. inlmperatore %omano : The Commonwealth is not in the Church, but the Church is in the .Commonwealch,that is, in the Romans Emperour. AndS.-^«g«» ^«o«r/.£pay?/7iereiedeth the plea as ridiculou sJSlolite cu* rare in regno <veftro> a quo tueatur ^vel oppugne* tur Ecclejia : Take you no care inyour Kingdoms 7i?bo oppugneth the Qmrch^and who defend? th it\ Tbbois religious, andn?bofacrilegious\ This is as much 04 if youfhouldfay > Take no care nloo is chafi and Tvho is njncbafl, (jar enim adulteria le* gibus puniuntur <srfacrilegiapermittuniur? As it adulteries were to be puuifhed, andfaai- iedge permitted. The torce of the Argument is this, If the King be to punifh by CiuilJ pu~ nilhmentin the fecend Table, murther,theft5 adulterie, and the like 5 much more in thefirft Table, Atheiimc, Idolatrie, Sacriledge,Here-

fie,

at Hampton Qourt.

fie, Schiime , and the like: elfe thefefinnes muft goe vnpunifhed in this life.

But it will befaid, Indeed the kingdomc was abouc the Prieithood in the Law : .but iiitheGoipe], the Prieilhood is aboue the kingdoms., And therefore though kings in the Law medled w idi ifcclefiafhcall perfons and cmks,necefsitate pr<tcepti\ yet in die Go£ pel their authontie is confined onely to caufes Ciuill : the Church that was gouer- ned3oo. yeeres before any king was Chri- stian, hadi no need or their fupremacy,there is no precept of obedience in the Go/pel which impofeth this necefsitie. Indeed if the Gofpel were either aReuocation or limi- tation of their Commifsion granted in the Law, k were fomewhat.

But when the rule holdes, that Eudnoelium non to/lit prdcepta nature Zr le°is Jed per ficit : The Goipel doth not cake away the precepts of .nature, and the morallLaw, but perfect them: The comifsion oiKtngs granted in the Law, fhadeeh good to die worlds end • And Chrift came<rtf tolleretpeccatanQ?iiuramimdi, iohn.M* not to take aw ty the Lawes and focieties,but the iiunes of die world : And hee renued the

D 3 precept,

T>. TSuckeridge Sermon

£*• Matt. ii.ix. pvcceptyVate qutfunt C*f arts £*fari:Giue to Cxfar the things which are Caefars by the Law of Nature and Mofes : And the Apoftles doe often and almoft euery one of them in their writings double the precept , As Saint i.PeM.13. Peter, and Saint Iude,md Saint Taul in many i?Tiiw. Epiftles.One place fhalferue for all.i.Tim.x. he ordeineth that Christians fhall pray for Kings and men in Authority. The reafon is, That wee may liue a quiet and peaceable life vnder them, And the compafle is : a **i™ a^*«v 9 oitiAvm : in all gjodlines and honeftie. There- fore godlines and honeftiebelongethto the Kings charge; And fo the fame precept with the fame extent remaineth in the Gofpel that pfaUxi. wasgiuenintheLawe. In the 2.Pfalmeitis prophefied,that Chriftian kings fhould ferue the Lord Chrift in feare,and reioice to him in reuerence : and they muft ferue him not one- ly as men, but as kings; and kings as they are jtup>fi.cot*ra ^ngs, (faith S.Juguftine out of this place,) crefcon. m i- jerue the Lord ^ if in their kingdomes they com* mand that fbhich is good, & prohibite that Tbkich is euill, Nonfolum in ys qu* pertinent ad huma* namfocietatem/verum etiam in ijs quae ad ViuU nam religionem, Not onely in things pertaining

to

at Hampton (^ourt.

to humane J ocietie, but alfo in matters concerning ViuineTbQrJhip. AndEfaipropheciedthatin itowh the Gofpel J^jngs [hould bee nourfing fathers and Queenes Jhoulde bee nourfing mothers of the Church , and they mult nourifh by their milke : and internall milke of the worde and Sacraments, they cannot giue : they can neither preach the worde, nor adminifter the Sacraments no more then Vzgiah could ^^.i*. burne incenfe, or offer facrifice to God: Nei- ther can they giue commifsion or power to a- ny man to preach or minifter the facraments, which is an authoritie deriued from God by . impofition othands-JteyprotdtcateiTermittere, M<m.\6,i^ Z? licentiam darepojfunt,non autboritate.Their authority is a permifsion or licence to preach hi their dominions,not a power of mil sion or ordination : And therefore iince they cannot giue the internall milke ofche word and Sa- craments ; they mull: giue the externall milke of dikipline and gouernement. And al- though the Church were gouerned for the firft three hundred yeeres before anyEmpe- rour or kitlg became a publicjue profeiled Chriftian : yet as S. Auguftine&v&x , uiliudfo Ah®$' Wft- it tunc tempm , <& omniajuis temporibus agun*

tur.

: *

T>. l^ucl^eridge Sermon

tur. The times were difterent,and all things haue their time. And therefore afloone as Qmjtant'me became aChriftian, he aflumed this iupremacie : he put downe idolatry, hee eflabliChedChriftian religion, compoied dif- ferences ot Bilhops, fupprefied herefieand Schifmes, called Coimcels, andgauehisfuf- f rage in them, hee heard caufes of religion, & iudg&i them in his owne perfbn, he made lawes, decrees, edi&s and orders for religion.

ffSat vi~ And fok faith Eufebius, hee did tanquam com-

ub.i. ca?.Z7. munis Epifcopm d Deo conjlitutus y as a com- mon BHhop or ouerfeer ordeined of God. And concerning thefe that boldly and vnad- uifedl v were inflamed widi the memorie and prayfe of thofe Arrian Bifhops : peftinm Ma* rum is Qonjlantines words, thofe plagues and

35*"' l firebrands of the Chxchfflusjtatim audacia, mimftri Dei,hoc eftjnea executione,coercebitur\ The boldnefTe of fuch^Bifhops and others ) fhall be brought in order by the fvvord or ex- ecution of Gods miniifer, that is, myfelfe.

c.ondiroician. And the fixt Toletan Couiicell /peaking of

•<«?• ' 4- QrintillanKS the kino;, faith : Nefa eH in dubu

um deducere eius poteftatem, cui omniumguber*

natkfupcrno conjlat delegata iudicio. It is an

. hainous

at Hampton Court.

hainous offence to call his power into cjucfti-

on,to whom it is apparant that the gouerne-

mentofall is delegated by die diuine Decree,

To reduce theie things to certaine heads :

Thefirft worke of this fupremacy is reformatio

Ecclejta , The reformation of the Church, by

abolifhing Idolattie, fuperftition and herefie,

and placing of true Religion : pra<5Hfed by

Qonjlantine , and all the godly Emperours his

(ucceilors : A matter fo euident both in the

Law & the Gofpel,that it needeth no proofe;

And they which withfhnd, and cry downe

the Supremacie of Kings , were the men that

firft told Kings that they had a fupremacie in

caufes Ecclef ufticall , and ought to reforme

the Church , and make way for Gods owne

kingdome,and Chrilts owne Scepter : which

when they had efte&ed by the Ciuill fword,

and grew potent and ftrone, and able to ftand

of themfelues ; Then thefe Equiuocating com-

panions began to deale plainely , and to tell

Kings that they had nothing to do in caufes

Eccleiiaftical ; As dio/e that when they haue

beat the child, burne or call: away the rod i as

who vfing temporal! Authority as a ladder to

<lime vp to the height of their ambition, fling

it away and breake it in pieces , as if they that

E reformed

T>. 'Buc^eridge Sermon

reformed for them , might not alfo reformc them,and bring them into Order.

Thefecond worke of this Supremacie, is Conuocatio Synodorwn, the calling of Councels and Synods : as the foure firft generall Coun- cels were called by foure Emperors : The Ni< cene Councell againft jfrrius> by ConHantine: The Councell of Qonftantinople againft Mi* cedonimky Theodofius the elder : The Coun- sel of Ephejm againft IS^ejlorius^yTl^odofim the yonger : The Councell of Cbalcedon a- gainft Eutichesjjy Martian. I might addc the Councell of Sardis by Conftans and Conftan* tins, Sc many more,for many hundred yeeres after Chrift. But I note rather the weake aL BeUa,cdec0}>- legation of Cardinall Bellarrnine , That all ciiLi.cap.^. thefe Councels and many more, werecalled by Emperours , but authoritate Tap<t , by the aiuhoritie of the Bifhop of ^ome(ov the Pref- by eerie y if there were any fuch thing then in. being, ) as if in thofe times Emperours had benevaffals totheBifhopsot(^o/#e; whereas i*>Epm.9. Leomagmts made fupplication toTlieodofiuz the yonger , fupplicationi noUra dtgnetur an- niMt_j, that the Emperor would call a Coun- cell in Italy. But the Emperour called it atH* phefus > And the Bilhops of Italy could not

come

at Hampton Qourt.

come in time : and Eutiches herelie was there countenanced by themeanes oiDiofcorusBi- fhop oi Alexandria.. Then Leo made a fe- ififi.i+. cond fupplication , and alledged the fighes and teares ofal! the Cleargie, tor to obtame a Councell in Italy. He follicited the Princefle E^- l6- tPulcheria , to further his fupplication to die Emperour : He wrote to the Nobles,Cieargie E^'zi- and people ok Conjlantinople, to make like fup- plication to the Emperour: yet he could not obtame it in the time of Tlieodojius. When Martian fucceeded ( by thefauourof flWcta* ria ) a Councell was granted , not in Italy, but at Qbalcedon ; Then Leo made a freih fuite, fyfay That the Emperour would command the Bi- fhops of the Councell, that the faith of die TSicene Councell might ftand in full force vn- altered , which the Emperour did at his re- queft, And the Emperours Oration to that ^,'^^

1 r . .A ,rr .. . . ni in Coned.

purpole is extant . Now , it fupplication , in- uu. tercefsion of friendes , fighes and tearcs of Priefts be the authority of the Pope, then the Pope vfed his authoricie , and commaunded the Emperour to call Councek But in the ^ ^ fubfcriptionyoufhall fee his authoritie, Be- caufe( faith Leo) Imuft by all meanes obey your facred and Religious will , I haue iet

E % downe

2X cBuckeridge Sermon

downe my confent in writing to thofeCon- ftitutions. Here you lee it is plaine,Councels were called by Emperours at the Popes flip- plication andentreatie : And therefore when hheron. \nA- (fijiffinus a lleadged the Canon ol a Councell ^uffimm*1 againft S.Hierome^ his anfwere was, Voce quis turn Imperator iufterit conuocari , fhew what Emperour commanded this Councell to be called. I will therefore ende this point wrh Socrates words , Who giuing a reafon why in socratediL.^. his Church-ftory he madelo often mention xnpeemo. of Emperours, fmh^Tropterea quod ex ilk tern* pore quo Conftantini ejje coeperunt, negotia Eccle* Jijeex eorum nutu pendere a>i/afunt,atque adeo maxima concilia de eorum fententia , <(sr conuoca* tafuerunt , {? adkuc conuocantur. Since Empe- rours became ( like Conftantint ) fathers of the Church, the caufes ot the Church haue de- pended vpon their will : And therefore the greaceft Councels haue bene, and yet are cal- led by their authoritie.

The third worke is promulgate legum 7 the

promulgation of Church Lawes and Edicts,

ItacZplir- commanding or forbidding things , expedi-

um.hb.i. ent or hurtful for the Churches gouernment:

cap. 10. cap. 1 I. Zj

44.14.cap.44. w'hereot the Chiwrch ftories are full. Qonftan * tint made many Lawcs concerning Confef-

fors

at Hampton Lourt.

ibrs and Martyrs, Chi iftians and Heathen. Eujebins mentioneth two Lawcs ; one that a* bolifhed idolatrie, images, facrifices and diui. nations; an other concerning building & en- larging of Churches at the Emperors charge. Theodofim made a Lawe againft the Arrians : TUO^a^p the maner of it is worth the repeating, jfm- C4MS> fhilochus Bifliop of Iconium had beene a long futer in vaine,at laft hee vfed this ftratageme: hee came into the Court and faluted die Em- perour , but would not falute the Emperours fonne sfrcadius newly created Cafar. Tbeo~ doJiM thinking hee had not feenehisfbnnc, fhe wed him his fonne and bid him falute and kiflehim. tAmphilochusan(weYedJ.tis enough to honour the lather. Theodojit+s interpreting it as a contempt of his fonne , grew very an- grie , whereupon jlmphilochus difcouering hinfelfe faid , jirt thou offended 0 Emperour thatlreuerence not thy fonne, and thinhjlthou that God is not offended with the Arrians the blajphemers ofbis fonne? The Emperour ouer- come with thefe words, Legem fcribit> made a Lawe prefently forbidding the aikiiibliesof the Arrians. I fhouldtire my feLe and your patience, if I fhould enter particulars : onely I muft retcrre you to the tides of the Ciuil 1 iw5

E 3 T>e

T> .'Buc^e/idge Sermon

3 . De/umma Trinitate , <sA fide Qatholica : defa- cro/anFlis Ecclejijs: de Epifcopis z? clericis , de heretic is, &*c. which were promulgated by InJlinian9TheodoJius > Valentinian, Honorius, jircadtusyznd other godly and Religious Em- LJ'TJ2%m Perours- There is a Col!e<3ion of Ecclefiafti- niiea*. * call Lawes made by Qiarles the Emperour, Lodoukkt and Lotbarius: gathered by Anfegt* Jus Anno 82,7. Ot QhaHes his Lawes there be 168. And of the Lawes otLeTbes andlo- tharius 157. In the Preface, the Emperour Charles pro k(Fcth,Quapropter <&* noftros mifjos ad <vos direximus, qui ex noftri nomlnis Autbo- ritate <i)nk <vobifcum corrigerent,qu& corrigenda tjfent: Therefore we haue directed our Com- mifsioners vnto you 7 (Heere you fee Kings high Commifsioners and vifitors are ancient) that fhall ioyne with you to redreflc thofe things which neede reformation , according to our Canonicall Conftitutions , in our name, and by vertue of our Authoritie.

And thefe Lawes were of that force in thofe dayes, that when Mauritius the Empe- rour diat made a Law, that 7s(emo puhlicis ad* G'Y™ minijlrationibus implkatus ad Ecclefiafiicum of- ca?/i0o.& ficium perueniret , That no man intangled withpublique charge, {hould bee aduanced

to

at Hampton Qourt*

to an Ecclefiafticall office, 5. Gregory appro- ued this part of the Law, becaufe many vnder this colour did mutarefeculum, not relinquere. And further, the Law forbade any Souldier to enter aMonaftery till his warrefare was ex- pired. S. Gregory though hee wifhed not any to flie the warres, or not pay their debts , vn- der the name of a Cloiftet ; yet becaufe hee faw it hindered many from the warrefare and feruice of God , wrote an humble Letter to Mauritius , and another to Ttieodorus the Em- E& t^fl* perours Phylician , to m treat the reuocation >»»/«». of this Law inuented by Mian , in a very Tub- miffe Stile : Ego quidemiufiitmiveJlrAfubieSlHt^ I your feruant and fubied to your command* haue fent this Lawe to many parts of the world, and now I write my opinion to your Maieftie : Vtrobtque ergo quoddebui exolui, qui <& Imperatori obedientiam pr<ebui> &pro Deo* quodfenji) non tacui: In both 1 haue done my duety j Ihaueperfourmedmy obedience to the Emperor, and I haue not concealed what I thought fit for Gods caufe. And S. jiugufl. ^u**/?. Epfa fayth of this power of Lawes, Hociubentlm* l66' peratores quodisr Qhrifim iubetyquia cum bonum iubmt,nemo iubet nifi per eos Chriftus : Whea p™~~rours command that which is good, it

2X <Buc%eridge Sermon

isChriftandno man clfe that commanded* by them.

The fourth workc of this Supremacie , is receiuing of Appeales, andgiuing Decilions, Reftitutions,and Depriuations,and other pu- nifhments of BifhopS for caufes EcclefialU- call. Wherein although Qonftantinezx. the firft in modeftie, and a deiire to iupprefle the ca-. lumniations ofBifhops, and being not yet Co fully inftru&ed in ChniHan faith , tooke the papers and Articles of the Bifhops and burnt diem in the Nicene Councill ; yet being bet- ter intruded, and feeing the necefsitie of his ndeoptatum Authoritie in thefe caufes , he iudged Qecilia* %]ft.it?& *m* caufe himfelfe. Donates procured (^ecilia- l66- nus to be condemned by 70. Airican Bifhops

for certaine crimes obie&ed againft him : As alfo that hee was ordered by one Fcdix, who as it was pretended had burnt the Scriptures. And in a tumult they fee vp another Bifhop of Carthage againft him : then they appealed to Qonflantine , and defired him to afsigne them Iudges : Conjlantineby his Coirmifsion Lufebituiiio. extant inZiw/e&w^delegatedand authorized Meltiades Bifhop of Rome, Marcus a Clergie man of Rome, yet no Bifhop, and ^eticius^ MaternuSy and Marinus three French Btfhops,

to

At Hampton Court.

tohearethecaufe,whogaue fentence for£*- cihanus. Vpon a fecond Appeale, Conjlantine made a fecond Delegacy to Lhrejlus bifhop of a^«* &•** Syracufe,& certaine Bifhops ot France met at ArJe , who likewise gaue fentence with (jctli* Anus. Vpon the third Appeale , Qonftantine appointed Elianus a Ciuill Magistrate to exa- mine F(xUx> who acquired Foslix alfb. Then the Emperour called both parts before him, and gaue finall fentence for Cecilianus , and made a feuere Law againft the Donatifb j by which Lawe many Donatirts were brought home to the Catholique Church, In which paflage? I pray you obferue : i. That Mekia* Jes not as fupreme Iudge of all Controuer* fies,but as delegated by Conftantinejdid iudge of Cecilianus caufe: And S.AuguJlin defendeth ■*##. j^A him from vfurpation vpon the 70. African Bi(hops,becaufe the Emperor fo appointed it. Next the Bifhops of France did iudge the iame caufeafter Mekiades without any wrong to the Sea of Rome : no man in that age found fault with it. And thirdly it is apparant that Coitjlantint was fuperiour to Meltiades> and both made him hisDelegat, and iudge of his fentence and iudgement, which S. Au» -*wfi- ««** gujiinc c^lethy/ttw/^^a^,thelaft iudg- caJ2

F ment,

'DJBucf^eridge Sermon

mcnt, <vkra quod caufa pertranfire won potejl, md that the cauie had gone as fane as it conld goe. And whereas the Donatifls plea- ded that a Bifhop fhould not be purged iudU clo Troconfulariy by the Proconfuls iudgment; jMgHft.npn.S. jiugujline anfweres, The Bifhops fought I:66, it not, but die Emperour enioyned it; jldat-

im curam, de qua rationem Deo rcdditurus erat, res ilia maximS pertinebat, To whole charge or which hemui'tmake accompt to God r this fttTap"dot>- matter did chiefely appertaine . There was tum. a conference held by the appointment of the

Emperour Honorius: the ludgedefignedby the Emperour was one Marcelfams, (to whom AtwuHine after writ his Bookes De Ciuitate Dei, ) at which S. Auguftine-was prefent , and others,who difputed againft Tetiliarins, Erne* ritus y and Gaudentm , and other Donatifts: which was gathered by Mdrcettus : And S.. ^ugufline hath written the feueral dayesCcl- Jaaons. Mctrcellintis gaue fentence againft the Donatifls , and it was confirmed by the Em- perour Honorius, all w hich is extant. Tbeodo- .-ates ub. ^Jius called a Councell of all Ions, Ts{aUarius and J^ilius made the eonfefsion of Confib- ftantialitie : hemophilus Advjercd vp the Ar- rian faith: Emomms thtEimomitrihkh '- E-

kudus

at Hampton Qourt.

leujtus the Macedonian laith . Tum/olus ffi feparatus precatur Deum, faith Socrates, Then the Emperor alone y feparate from all compa- ny made his prayers to G o d, to direct him in the Trueth , and then he read the feuerall taiths : and condemned and rent all the reft, that rent and diuided the Trinitie,aiid com- mended and approued that faith of the Con- iubftantialitie ot the Father & ot the Sonne. I mnft here omit infinite other matters of fads and.punifhments,andmany obiedions, and conclude with a queftion tlratTlieodoJius propofed to thefe feuerall forts aflembled>- which he did by the counfaile of Sijtnius \ What accompt( faith Tlieodojius) make you socrat.nb.^. of the Doctors andHiftories of the Church, *¥ IO* diat are vnpartialJ , and lined before thefe queftions- were moued ? If it be anfwered , as tiien it was 9Habemtt$ tanquam magi&res, We efteeme them as 0111 fathers and mafters; the caufe is c!eare,they 2;iue witneile on our fide; If they reieif thein> it is a matter of great de- liberation, .whether a man would be of fucli a Church , whereof neuer any man wasbefore themfelues. hi which cafe it feemeth more then reafonable , That in a reformation, wee fhould .conforme our felues , ^dregulam An*

F 2/, ticjuo*

CD. cBuckeridge Sermon,&c.

tiquorum , to the rule of the Ancient, Scrip- tures, Apoftles and fathers, Qhryfoftome, 2>{a* zianzenjBajill, jimbroje 7 Hteromc, Augufline> Gregory & the like, rather then after the New cut of thofe,who haue not aboue the life of a man on their backs , fixtie or feuentie y eeres. And furely the rule of Charitie is, That fince all the Queftion is ot the Churches Regi- ment , not fo much- who Ihould feede and rule theChurch,for io muft both -Prince and Prieft,but who fhould rule & goueme moft $ we fhould euery one lay downe all contenti- ous humors , and ioyne hand and heart to feed and gouern Gods inheritance, and flriue rather in deeds then words, who (hall moft carefully doe that<luty wUich God hath laid vpon him necef skate pr<ecepti by this triple ne- cefsitieof his precept. That fo we may be all partakers of the end, peace and tranquillitic, and religion in this life,and life eucrla- ftingin the kingdome ofheauen, yvhichGodgraunt, Amen*