A SERMON PREACHED AT Hampton Court before the Kings Maiestie, on Tuesday the 23. of September 1606. ROM. 13.5. Quapropter necesse est subijci, non solùm propter iram, sed etiam propter conscientiam.
A SERMON PREACHED AT Hampton Court before the Kings Majesty, on Tuesday the 23. of September 1606. ROM. 13.5. Quapropter Necessary est subijci, non solùm propter iram, sed etiam propter conscientiam.
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;
The 4. is, à Malo Poenae, they that disobey, acquirunt, not only accipiunt, do not only receive for their deserts, deservedly, but willingly pull upon themselves damnation;
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The 5. is, à bono societatis, from the good of Peace, Protection, Iustice, Religion and the like, which man receiues by gouernment, He is Gods minister for their good:
The 5. is, à Bono societatis, from the good of Peace, Protection, justice, Religion and the like, which man receives by government, He is God's minister for their good:
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 an evil Prince, Occasion est, He is an occasion of thy Eternal good, by thy temporal evil. Si bonus, nutritor est Thy; Si malus, Temptator Thy 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;
If he be a good King, he is thy nurse, receive thy nourishment with Obedience; If he be an evil Prince, he is thy tempter, receive thy trial with patience;
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;
Ministri Dei sunt, in hoc ipsum servientes; They Are God's Ministers serving for that purpose; Not to take their own ease and pleasure, but to govern Others;
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Waking when others sleepe, 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 ; Wherefore:
Waking when Others sleep, and taking care, that all men Else may live without care. All these Arguments the Apostle in the words of this text, concludes with an Ideo; Wherefore:
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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 :
Wrath is forum externum, that external court, that contains all outward Arguments, à Praemio & poena, from reward and punishment of God and man. Non sine causa Gladium Portat:
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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:
And this is the Servants and hirelings argument, which keeps base affections within compass, and prepares the Way to charity it self, Vt seta filum introducit, as the needle or brissell brings in the thread:
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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,
yet quia bonum agit, timor seruilis bonus est, Because the act of Obedience is good and a political virtue, this servile Fear for wrath is good, proceeding sometime from the holy ghost,
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and when wee must leaue all other bookes, this booke will not leaue vs, but bring vs to Gods tribunall, where it shall be laid open, and iudge vs. Haec est priuata lex hominis :
and when we must leave all other books, this book will not leave us, but bring us to God's tribunal, where it shall be laid open, and judge us Haec est privata lex hominis:
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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.
this is every men private law: against which whosoever doth any thing, Sins. And Therefore in Some cases, Conscientia etiam erronea Lies: an erroneous conscience doth bind.
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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.
Therefore that the laws of men be not exorbitant, it shall be needful to prescribe certain rules or Causes, that must concur in all laws, Civil and Ecclesiastical, that they may bind the conscience.
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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 in these things men power is declaratory and executory, not sovereign of it self; In things indifferent there is a power to command for Circumstances of time, place, order,
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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.
S. Gregory in an Epistle to the Emperor Mauritius in the person of christ, Says, Sacerdotes meos manui tuae commisi, I have committed my Priests 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.
And in Another Epistle he Says, That God made him ruler, not only over Soldiers, but also over Priests, Dominari enim non solùm militibus, sed etiam sacerdotibus concessit.
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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 then their times.
For who hath exempted you from this universality? And if a man survey all ancient Histories, he shall find that this exemption is much younger then their times.
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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:
and that appears by two Circumstances: they bear the sword, and they receive tribute: Neither of which belongs to the Priests office. And they be higher Powers:
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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.
for all men Are under them, and Therefore they Are superior to all Mortal men, carrying that sword, quo omnes corrigendi, with which all men Are to be corrected.
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And so much Tertullian acknowledged Colimus imperatorem vt hominem à Deo secundum, & solo Deo minorem, We Christians honour our Emperour as the second man after God,
And so much Tertullian acknowledged We worship Imperatorem vt hominem à God secundum, & solo God Minor, We Christians honour our Emperor as the second man After God,
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Dum se Donatus super Imperatorem extollit, dum se Episcopus Romanus, or, Dum Presbyterium, he might haue said, either while Donatus the Bishop of Rome, or the Presbytery, one Pope,
Dum se Donatus super Imperatorem extollit, dum se Episcopus Romanus, or, Dum Presbyterium, he might have said, either while Donatus the Bishop of Rome, or the Presbytery, one Pope,
Theodosius Images were cast downe in Antioch, whereupon Chrysostom saith, Laesus est qui non habet parem super terram, summitas et caput omnium super terram hominum.
Theodosius Images were cast down in Antioch, whereupon Chrysostom Says, Laesus est qui non habet Parem super terram, summitas et caput omnium super terram hominum.
Distinguebant dominū temporalem à Domino aeterno, & tamē subditi erant propter Dominum aeternum, etiam domino temporali, as S. Augustin saith, They made a difference betweene their temporall Lord and their eternall Lord,
Distinguebant dominū temporalem à Domino aeterno, & tamē Subditi Erant propter Dominum aeternum, etiam domino temporali, as S. Augustin Says, They made a difference between their temporal Lord and their Eternal 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:
for as among men, if the Proconsul command thee any thing, and the Emperor command the contrary, thou dost well to obey the Emperor, and not the Proconsul:
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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.
but also Necessity Interna, an internal necessity, of love and duty, propter conscientiam: And according to the School, there is Duplex Necessity, a double necessity.
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So that a 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:
So that a sick man should recover his health, it is necessary necessitate finis that he observe the Precepts of Physic and keep a good diet: So S. Paul Says:
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peace, and tranquillitie, and Religion in this life, and life euerlasting after death: and by the necessitie of the precept, Honour thy father and mother:
peace, and tranquillity, and Religion in this life, and life everlasting After death: and by the necessity of the precept, Honour thy father and mother:
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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,
in which number all Kings and Father's of Countries, and Princes must have the honour of Reverence to their Persons, of Obedience to their Laws, of patience to their punishments, of maintenance to their Estates,
Which Aristotle well obserued, when he said, Quae ad Deorum cultum pertinent commissa sunt Regibus. Things pertayning to Gods worship are committed to Kings as a part of their charge:
Which Aristotle well observed, when he said, Quae ad Gods cultum pertinent Commissa sunt Regibus. Things pertaining to God's worship Are committed to Kings as a part of their charge:
As a man hee 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,
As a man he serveth God by living holily, As a King he serveth God by making (Ecclesiastical) Laws with convenient rigour and severity, that shall command that which is just,
And also among the Heathen, first Nahuchodonosor, who being instructed by the miracle of the fiery Fornace, made a Law for the worshipping of Daniels God :
And also among the Heathen, First Nebuchadnezzar, who being instructed by the miracle of the fiery Furnace, made a Law for the worshipping of Daniel's God:
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The first Table, that concernes Gods worship and causes Ecclesiasticall, as well as the second Table that concernes ciuill conuersation, and causes secular.
The First Table, that concerns God's worship and Causes Ecclesiastical, as well as the second Table that concerns civil Conversation, and Causes secular.
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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, in causes Ecclesiasticall, whom hee reprooued for making the golden calfe:
By virtue of which Commission, when the Kingdom & Priesthood were divided in Moses and Aaron, Moses the civil Magistrate exercised a Supremacy over Aaron the high Priest, in Causes Ecclesiastical, whom he reproved for making the golden calf:
and by this Commission he circumcised the sons of Israel, erected an Altar of stone, read the Law, did execution on him that concealed the things dedicated to Idoles, caused the people to put away strange gods,
and by this Commission he circumcised the Sons of Israel, erected an Altar of stone, read the Law, did execution on him that concealed the things dedicated to Idols, caused the people to put away strange God's,
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:
and renewed the Covenant between God and the people. And these Are Causes Ecclesiastical. David Whole study was for Causes Ecclesiastical, After he had freed Israel from all enemies:
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This was sharpe Law in a cause meerely Ecclesiasticall. Iehosaphat sent his Princes to teach in the Cities of Iuda, and with them Leuites, and Priests:
This was sharp Law in a cause merely Ecclesiastical. Jehoshaphat sent his Princes to teach in the Cities of Iuda, and with them Levites, and Priests:
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& 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.
& to offer burned offerings, which they did according to the Kings Commandment. Here Priests Are obedient to the Kings command in their own duties and charge.
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Manasses that had set vp Altars, groues, 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,
Manasses that had Set up Altars, groves, and Images before his captivity, After his Repentance and return, he took away the strange God's and the Image that he had put in the house of the Lord,
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he kept the famous Passeouer, 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:
he kept the famous Passover, and reduced the Priests and Levites to their courses Set by David and Solomon. These and many more Are the Acts of famous Kings in the time of the Law, done by their Royal Authority, not At the appointment and command of the Priests:
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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 Therefore this is a power of Jurisdiction over Persons Ecclesiastical in Causes of Religion. If it be said that these Kings did this by the direction of the prophets,
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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;
And the question is not, Quâ direction, but, quâ authoritate: Not by what direction; they must Direct themselves by their best helps: but by what authority;
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.
not a derived or delegated authority from the Priest, but by that original Commission, Necessitate Precepts, by the necessity 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, which is but onely said and neuer prooued; the confutation is ready:
If it be further said, these Kings did this by an extraordinary and Prophetical power, which is but only said and never proved; the confutation is ready:
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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:
If this had been done by a Prophetical power, why Are those Kings registered as glorious and good Kings, that walked in the ways of David, and took care of God's Religion:
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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;
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 been only a Counsel and no Precept, no man should have been disgraced and condemned for it;
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When the Donatists pleaded that Kings were to meddle with Ciuill causes of the second Table, and not with Ecclesiasticall causes 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.
When the Donatists pleaded that Kings were to meddle with Civil Causes of the second Table, and not with Ecclesiastical Causes of the First, Optatus held it to be a madness in Donatus: Isle solito furore accensus in haec verba prorupit, Quid Imperatori cum Ecclesiâ? Donatus inflamed with his accustomed fury, brake forth into these words, What hath the Emperor to do which the Church? But, say Optatus, the Apostle taught us to pray for Kings.
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 ;
but in the Gospel, the Priesthood is above the Kingdom, And Therefore though Kings in the Law meddled with Ecclesiastical Persons and Causes, necessitate Precepts;
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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.
the Church that was governed 300. Years before any King was Christian, hath no need of their supremacy, there is no precept of Obedience in the Gospel which Imposes this necessity.
As Saint Peter, 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.
As Saint Peter, and Saint Iude, and Saint Paul in many Epistles. One place shall serve for all. 1. Tim. 2. he ordaineth that Christians shall pray for Kings and men in authority.
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& 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 to humane societie,
& prohibit that which is evil, Non solùm in ijs Quae pertinent ad humanam societatem, verùm etiam in ijs Quae ad Diuinam religionem, Not only in things pertaining to humane society,
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;
Neither can they give commission or power to any man to preach or minister the Sacraments, which is an Authority derived from God by imposition of hands;
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pestium illarum is Constantines words, those plagues and firebrands of the Church, Illius statim audacia, ministri Dei, hoc est, mea executione, coercebitur.
Pestium Illarum is Constantines words, those plagues and firebrands of the Church, Illius Immediately audacia, ministri Dei, hoc est, mea execution, coercebitur.
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And the sixt Toletan Councell speaking of Chintillanus the king, saith: Nefas est in dubium deducere eius potestatem, cui omnium gubernatio superno constat delegata iudicio.
And the sixt Toledan Council speaking of Chintillanus the King, Says: Nefas est in Dubium deducere eius potestatem, cui omnium gubernatio superno constat delegata Judicio.
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:
The First work of this supremacy is Reformation Ecclesiae, The Reformation of the Church, by abolishing Idolatry, Superstition and heresy, and placing of true Religion:
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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 they which withstand, and cry down the Supremacy of Kings, were the men that First told Kings that they had a supremacy in Causes Ecclesiastical,
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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 second work of this Supremacy, is Convocation Synods, the calling of Counsels and Synods: as the foure First general Counsels were called by foure Emperor's:
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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 come in time:
whereas Leo magnus made supplication to Theodosius the younger, Supplicationi Nostrae dignetur To approve, that the Emperor would call a Council in Italy. But the Emperor called it At Ephesus, And the Bishops of Italy could not come in time:
and alledged the sighes and teares of all the Clergie, for to obtaine a Councell in Italy. He sollicited the Princesse Pulcheria, to further his supplication to the Emperour:
and alleged the sighs and tears of all the Clergy, for to obtain a Council in Italy. He solicited the Princess Pulcheria, to further his supplication to the Emperor:
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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 ;
yet he could not obtain it in the time of Theodosius. When Martian succeeded (by the favour of Pulcheria) a Council was granted, not in Italy, but At Chalcedon;
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Then Leo made a fresh suite, 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, And the Emperours Oration to that purpose is extant.
Then Leo made a fresh suit, That the Emperor would command the Bishops of the Council, that the faith of the Nicene Council might stand in full force unaltered, which the Emperor did At his request, And the emperors Oration to that purpose is extant.
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 downe my consent in writing to those Constitutions.
But in the subscription you shall see his Authority, Because (Says Leo) I must by all means obey your sacred and Religious will, I have Set down my consent in writing to those Constitutions.
And therefore when Ruffinus alleadged the Canon of a Councell against S. Hierome, his answere was, Doce quis eum Imperator iusserit conuocari, shew what Emperour commanded this Councell to be called.
And Therefore when Ruffinus alleged the Canon of a Council against S. Jerome, his answer was, Doce quis Eum Imperator iusserit conuocari, show what Emperor commanded this Council 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, 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,
I will Therefore end this point with Socrates words, Who giving a reason why in his Church-story he made so often mention of emperors, Says, Propterea quod ex illo tempore quo Constantine esse coeperunt, Business Ecclesiae ex Their Nutu pendere visa sunt, atque adeo maxima Concilia de Their sententia,
& conuocata fuerunt, & adhuc conuocantur, Since Emperours became (like Constantine ) fathers of the Church, the causes of the Church haue depended vpon their will:
& convocata fuerunt, & Adhoc conuocantur, Since emperors became (like Constantine) Father's of the Church, the Causes of the Church have depended upon their will:
The third worke is promulgatio legum, the promulgation of Church Lawes and Edicts, commanding or forbidding things, expedient or hurtful for the Churches gouernment:
The third work is Promulgatio Legume, the Promulgation of Church Laws and Edicts, commanding or forbidding things, expedient or hurtful for the Churches government:
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whereof the Church stories are full. Constantine made many Lawes concerning Confessors and Martyrs, Christians and Heathen. Eusebius mentioneth two Lawes;
whereof the Church stories Are full. Constantine made many Laws Concerning Confessors and Martyrs, Christians and Heathen. Eusebius mentioneth two Laws;
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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.
he Come into the Court and saluted the Emperor, but would not salute the emperors son Arcadius newly created Caesar. Theodosius thinking he had not seen his son, showed him his son and bid him salute and kiss him.
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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,
Theodosius interpreting it as a contempt of his son, grew very angry, whereupon Amphilochus discovering himself said, Art thou offended Oh Emperor that I Reverence not thy son,
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.
and Thinkest thou that God is not offended with the Arians the blasphemers of his son? The Emperor overcome with these words, Legemscribit, made a Law presently forbidding the assemblies of the Arians.
de Episcopis & clericis, de haereticis, &c. which were promulgated by Iustinian, Theodosius, Valentinian, Honorius, Arcadius, and other godly and Religious Emperours.
de Episcopis & Clericis, de Heretics, etc. which were promulgated by Iustinian, Theodosius, Valentinian, Honorius, Arcadius, and other godly and Religious emperors.
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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 :
gathered by Ansegisus Anno 827. Of Charles his Laws there be 168. And of the Laws of Lewes and Lotharius 157. In the Preface, the Emperor Charles Professes, Quapropter & nostros missos ad vos direximus, qui ex Our 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,
Therefore we have directed our Commissioners unto you, (Here you see Kings high Commissioners and visitors Are ancient) that shall join with you to redress those things which need Reformation, according to our Canonical Constitutions, in our name,
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, That no man intangled with publique charge, should bee aduanced to an Ecclesiasticall office, S. Gregory approued this part of the Law,
And these Laws were of that force in those days, that when Mauritius the Emperor that made a Law, that Nemo publicis administrationibus implicatus ad Ecclesiasticum officium perueniret, That no man entangled with public charge, should be advanced to an Ecclesiastical office, S. Gregory approved this part of the Law,
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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.
Because many under this colour did mutare seculum, not Relinquere. And further, the Law forbade any Soldier to enter a Monastery till his warfare was expired.
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yet because hee saw it hindered many from the warrefare and seruice of God, wrote an humble Letter to Mauritius, and another to Theodorus the Emperours Physician, to intreat the reuocation of this Law inuented by Iulian, in a very submisse Stile:
yet Because he saw it hindered many from the warfare and service of God, wrote an humble letter to Mauritius, and Another to Theodorus the emperors physician, to entreat the revocation of this Law invented by Iulian, in a very submiss Style:
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yet no Bishop, and Rheticius, Maternus, and Marinus three French Bishops, to heare the cause, who gaue sentence for Cecilianus. Vpon a second Appeale, Constantine made a second Delegacy to Chrestus bishop of Syracuse,
yet no Bishop, and Rheticius, Maternus, and Marinus three French Bishops, to hear the cause, who gave sentence for Cecilianus. Upon a second Appeal, Constantine made a second Delegacy to Christ bishop of Syracuse,
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& 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.
& certain Bishops of France met At Arle, who likewise gave sentence with Cecilianus. Upon the third Appeal, Constantine appointed Elianus a Civil Magistrate to examine Felix, who acquitted Felix also.
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and iudge of his sentence and iudgement, which S. Augustine calleth vltimum iudicium, the last iudgment, vltra quod causa pertransire non potest, and that the cause had gone as farre as it could goe.
and judge of his sentence and judgement, which S. Augustine calls vltimum iudicium, the last judgement, vltra quod causa pertransire non potest, and that the cause had gone as Far as it could go.
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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.
Ad cuius curam, de qua rationem God redditurus erat, Rest illa maximè pertinebat, To whose charge, of which he must make account to God, this matter did chiefly appertain.
Theodosius called a Councell of all sorts, Nactarius and Agilius made the confession of Consubstantialitie: Demophilus deliuered vp the Arrian faith: Eunomius the Eunomian faith: Eleusius the Macedonian faith.
Theodosius called a Council of all sorts, Nactarius and Agilius made the Confessi of Consubstantiality: Demophilus Delivered up the Arrian faith: Eunomius the Eunomian faith: Eleusius 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,
Tum solus & separatus precatur God, Says Socrates, Then the Emperor alone, separate from all company made his Prayers to GOD, to Direct him in the Truth,
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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.
and condemned and rend all the rest, that rend and divided the Trinity, and commended and approved that faith of the Consubstantiality of the Father & of the Son.
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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 ;
I must Here omit infinite other matters of facts and punishments, and many objections, and conclude with a question that Theodosius proposed to these several sorts assembled, which he did by the counsel of Sisinius;
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In which case it seemeth more then reasonable, That in a reformation, wee should conforme our selues, Ad regulam Antiquorum, 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.
In which case it seems more then reasonable, That in a Reformation, we should conform our selves, Ad regulam Antiquorum, to the Rule of the Ancient, Scriptures, Apostles and Father's, Chrysostom, Nazianzen, Basil, Ambrose, Jerome, Augustine, Gregory & the like, rather then After the New Cut of those, who have not above the life of a man on their backs, sixtie or seuentie Years.
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.
and strive rather in Deeds then words, who shall most carefully do that duty which God hath laid upon him necessitate Precepts by this triple necessity of his precept.
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