Gods parley with princes with an appeal from them to him. The sum of…Gods parley vvith princes with an appeale from them to him. The summe of…
Gods parley with princes with an appeal from them to him. The sum of two sermons on the 3. last verses of the 82. Psalm; preached at Sergeants-Inn in Fleet-Street. By Thomas Gataker B. of D. and pastor of Rotherhith.Gods parley vvith princes with an appeale from them to him. The summe of two sermons on the 3. last verses of the 82. Psalme; preached at Sergeants-Inne in Fleet-Streete. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edw, 1620
[8], 86, [2] p. · 23k words · STC 11658 · ESTC S102921
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Yea hence it is that Kings and Princes are tearmed Christi Domini, The Lords anointed: not Hebrews only, as Saul, though a bad one and one that feared not God;t He is, saith David, the Lords anointed; but even Heathens too, as Cyrus, though a Pagan and one that knew not God; uThus saith the Lord to Cyrus his anointed; I strengthen thee, though thou knowest not me. And not Christi Domi•i, xthe Lords anointed onely, but Domini Christi, yLords anointed, or Gods anointed, if you will: as zanointed of God, so anointed, athat is, solemnly appointed to be Gods, though not by nature, yet by office, by deputation from God, asb Deputies, Lieutenants and Vicegerents unto God.
Yea hence it is that Kings and Princes are tearmed Christi Domini, The Lords annointed: not Hebrewes onely, as Saul, though a bad one and one that feared not God;t He is, saith Dauid, the Lords annointed; but euen Heathens too, as Cyrus, though a Pagane and one that knew not God; uThus saith the Lord to Cyrus his anointed; I strengthen thee, though thou knowest not mee. And not Christi Domi•i, xthe Lords anointed onely, but Domini Christi, yLords anointed, or Gods anointed, if you will: as
bEgo e• omnibus mortalibus placui electusque sum, qui in terris divina vice fungerer. Sen. de ele•. l. 1. c. 1. Sed & Eleutherlus Episc. Rom. Lucium nostratem Dei in regno suo Vicarium agn•scit.Ego e• omnibus mortalibus placui electusque sum, qui in terris diuina vice fungerer. Sen. de ele•. l. 1. c. 1. Sed & Eleutherlus Episc. Rom. Lucium nostratem Dei in regno suo Vicarium agn•scit.
Neither is this an idle appellation only, titulus sine re, a naked title without truth, or a bare shadow without substance. cDeus cum benedicit, faci• quod dicit: God where he blesseth, he doth what he saith: where he imposeth a name, he imparteth withal what the name imposed doth import. As he hath given an eminent appellation unto them: so he hath conferred an eminent power and authority ⟨p. 9⟩upon them,d a divine power representing and resembling his own sovereignty. He hath made them sacred and sovereign; he hath put his own sword, the sword of Justice and Judgement into their hands.
Neither is this an idle appellation onely, titulus sine re, a naked title without truth, or a bare shadow without substance. cDeus cum benedicit, faci• quod dicit: God where he blesseth, hee doth what hee saith: where he imposeth a name, he imparteth withall what the name imposed doth import. As he hath giuen an eminent appellation vnto them: so he hath conferred an eminent power and authority ⟨p. 9⟩vpon them,d a diuine power representing and resembling his owne soueraignty. He hath made them sacred and soueraigne; he hath put his owne sword, the sword of Iustice and Iudgement into their hands.
d[Greek or Hebrew]. Diotog. de regno. [Greek or Hebrew]. Ecp•ā. tes Pythag. de regn• apud Stob. tom. 2. c. 46. [Greek or Hebrew]. Ag• petus Justiniano. Inde [Greek or Hebrew] Diotogenes, [Greek or Hebrew] Philippus Mac. d• cit; quod Plin. in Panegyr. Aequata• dijs potestatē.〈non-Latin alphabet〉. Diotog. de regno. 〈non-Latin alphabet〉. Ecp•ā. tes Pythag. de regn• apud Stob. tom. 2. c. 46. 〈non-Latin alphabet〉. Ag• petus Iustiniano. Inde 〈non-Latin alphabet〉 Diotogenes, 〈non-Latin alphabet〉 Philippus Mac. d• cit; quod Plin. in Panegyr. Aequata• dijs potestatē.
The Magistrate is eEnsifer Dei, Gods Swordbearer: saith the Apostle: and that not to bear, or wear the sword for a show; (f for he hath it not for nought:) but to draw it out, andl to make use of it according to such directions as from God himself he hath received. mHe hath jus vita & necis, power of life and death, the most sovereign power that may be: the greatness whereof may hereby appear, in that nthat being done in due sort at his appointment is good justice, which being don without him were no better then murder the highest degree of injustice, even to them that should deserve it.
The Magistrate is eEnsifer Dei, Gods Swordbearer: saith the Apostle: and that not to beare, or weare the sword for a shew; (f for he hath it not for nought:) but to draw it out, andl to make vse of it according to such directions as from God himselfe he hath receiued. mHe hath ius vita & necis, power of life and death, the most soueraigne power that may be: the greatnesse whereof may hereby appeare, in that nthat being done in due sort at his appointment is good justice, which being don without him were no better then murther the highest degree of iniustice, euen to them that should deserue it.
f[Greek or Hebrew] Ibid.〈non-Latin alphabet〉 Ibid.
l[Greek or Hebrew].〈non-Latin alphabet〉.
mV•s quibus rector maris atque terrae Jus dedit magnum necis at • […]. Sen. Thiest. act. 3. sc. 3. Vit• necisque gentibus arbiter datus. S•noc. de clem. l. 1. c. 1.V•s quibus rector maris atque terrae Ius dedit magnum necis at •〈…〉. Sen. Thyest. act. 3. sc. 3. Vit• necisque gentibus arbiter datus. S•noc. de clem. l. 1. c. 1.
nNon fit re• homicidi•, qui hominem occiderit, obedions potestati; […], nis• fecerit, imperij deserti. quo• tamen si sua sponte atque authoritate fecisset, in crimen effusi human• sanguinis incidisset. Aug. de civit. l. 1. c. 26. Non enim ipse occidit, qui […] debet i•benti; •icut admini•ulum gladi•e est utenti. Ibid. c. 21. Visatur Th•. p. 2• 2••. 74. •. 3.Non fit re• homicidi•, qui hominem occiderit, obedions potestati; 〈…〉, nis• fecerit, imperij deserti. quo• tamen si sua sponte atque authoritate fecisset, in crimen effusi human• sanguinis incidisset. Aug. de ciuit. l. 1. c. 26. Non enim ipse occidit, qui 〈…〉 debet i•benti; •icut admini•ulum gladi•e est vtenti. Ibid. c. 21. Visatur Th•. p. 2• 2••. 74. •. 3.
For the former: (Give, I beseech you, not me leave, but God leave, in whose place I stand here, as your selves sit elsewhere, to put you in mind and admonish you of your duty to him:) Hath God himself conferred this great honour on you? oNon datur beneficium nisi propter officium: No benefice, ⟨p. 10⟩saith the Canon, is bestowed upon any, but in regard of some office to be performed for it. Then as he hath honoured you, be you careful to honour him.
For the former: (Giue, I beseech you, not mee leaue, but God leaue, in whose place I stand here, as your selues sit elsewhere, to put you in mind and admonish you of your duty to him:) Hath God himselfe conferred this great honour on you? oNon datur beneficium nisi propter officium: No benefice, ⟨p. 10⟩saith the Canon, is bestowed vpon any, but in regard of some office to be performed for it. Then as he hath honoured you, be you carefull to honour him.
oApud Grat. […]. •. dist. 81. c. 18. & Lucius c. 19. Et Bo•fac. 8. in 6. d•cret. l. 1. tit. 3. c. 15.Apud Grat. 〈…〉. •. dist. 81. c. 18. & Lucius c. 19. Et Bo•fac. 8. in 6. d•cret. l. 1. tit. 3. c. 15.
It is a point of great Equity. For qwhat can be juster or more equal, then that you should honour him again when he honoureth you, whom you stand bound to honour whether he thus honour you or no? yea what is more agreeable both to religion and reason, then rthat they should honour him more then others, whom above others he hath honoured? sWhy, saith he, shouldest not thou be a prime Scholar in Christs school, that art a prime person in the State? Why should not you be more forward then others in advancing of Gods glory, whom God hath in such glorious manner advanced above others?
It is a point of great Equitie. For qwhat can be iuster or more equall, then that you should honour him againe when hee honoureth you, whom you stand bound to honour whether he thus honour you or no? yea what is more agreeable both to religion and reason, then rthat they should honour him more then others, whom aboue others he hath honoured? sWhy, saith he, shouldest not thou bee a prime Scholler in Christs schoole, that art a prime person in the State? Why should not you bee more forward then others in aduancing of Gods glory, whom God hath in such glorious manner aduanced aboue others?
qQuid aequius, quid justius, quam ut vos honoran•em honor•tis ipsi?Quid aequius, quid iustius, quam vt vos honoran•em honor•tis ipsi?
r[Greek or Hebrew]. Arist•t. polit. l. 5. c. 11. [Greek or Hebrew]. Agapet. Justin.〈non-Latin alphabet〉. Arist•t. polit. l. 5. c. 11. 〈non-Latin alphabet〉. Agapet. Iustin.
sCur qui in saeculo prim• es, non in Christi familia pri. mus sis? Hieron. Juliano. [Greek or Hebrew]. Pietas optimus est Imperatoris cultus. Soz•m. praefat. ad Theodos.Cur qui in saeculo prim• es, non in Christi familia pri. mus sis? Hieron. Iuliano. 〈non-Latin alphabet〉. Pietas optimus est Imperatoris cultus. Soz•m. praefat. ad Theodos.
And on the other side twhat can be more unworthy or unequal, then for you to repay God again with evil for good, for so high an honour, for so great a good? where consider (I beseech you) in the fear of God, what a fearful thing it is, when it falleth out as it did in Jeremies time. o I will get me to the great ones: saith the Prophet, when he could not prevail with the poorer sort of the common people: they (I am sure, though the other be foolish and sottish;) know the way of the Lord, and the judgement of their God: But how found he them affected? But they have wholly shaken off the yoke, and broken the bonds: not unlike those of the same rank, uthat say in the Psalm, xLet us break his bands asunder, and cast his cords away from us. The greatest men were the greatest Rebels; yas foremost in wealth ⟨p. 11⟩and worship, so forwardest in wickedness. And remember withal, as that of the Wiseman, that zMighty men shall be mightily punished: so that also of the Centurists, that *Extraordinary blessings seconded with extraordinary sins will at length draw down extraordinary judgements.
And on the other side twhat can be more vnworthy or vnequall, then for you to repay God againe with euill for good, for so high an honour, for so great a good? where consider (I beseech you) in the feare of God, what a fearefull thing it is, when it falleth out as it did in Ieremies time. o I will get me to the great ones: saith the Prophet, when hee could not preuaile with the poorer sort of the common people: they (I am sure, though the other be foolish and sottish;) know the way of the Lord, and the iudgement of their God: But how found he them affected? But they haue wholy shaken off the yoke, and broken the bonds: not vnlike those of the same ranke, uthat say in the Psalme, xLet vs breake his bands asunder, and cast his cordes away from vs. The greatest men were the greatest Rebels; yas formost in wealth ⟨p. 11⟩and worship, so forwardest in wickednesse. And remember withall, as that of the Wiseman, that zMighty men shall be mightily punished: so that also of the Centurists, that *Extraordinarie blessings seconded with extraordinarie sinnes will at length draw downe extraordinarie iudgements.
tQuid iniquiu•, quid indignius quā beneficio tanto mal•cium rependere? Jerem: 18. 20.Quid iniquiu•, quid indignius quā beneficio tanto mal•cium rependere? Ierem: 18. 20.
uJerem: 5. 5.Ierem: 5. 5.
xPsal: 2. 3.
yUt divitijs, s•c vitijs primi •uere. Salvia•. de provid. l. 7.Vt divitijs, s•c vitijs primi •uere. Salvia•. de prouid. l. 7.
aIt is a point of good Policy. For, bHonorantes me honorabo; Those that honour me, saith God to Eli, them will I honour. And, cPromotion cometh neither from dthe East, nor from the West, nor yet from the South, ewhere the warm Sun-shine is: but God is the sovereign Judge that setteth up and pulleth down. It is God that maketh Gods and that unmaketh them at his pleasure: it is he, fqui Reges deponit, regna disponit, that deposeth Kings and disposeth Crowns, and much more then other inferior places and powers. From him it is that you have them; by him it is that you hold them. *And as he hath given you this honour, so he can take it again from you. gWhat he hath conferred upon you without desert, he can for your evil-desert with-draw from you again: And not so only; but (as he justly may and usually doth) hmake your punishment proportionable to your former preeminence. For, iprofundit contemptum super Principes; ⟨p. 12⟩He poureth out contempt, saith the Spirit of God, upon Princes. kHe heaveth dirt and disgrace in his wrath with a full lvial in their faces, as with ma full horn in mercy, he had before heaped honour on their heads. Oh, think ye not therefore, because ye are by God himself termed Gods, that nyou are thereby discharged of your duty unto God. oThis honour conferred on you, tieth you straighter then others; it exacteth it in a larger measure of you then of others. pWho owe more duty to their Sovereign then those, that have been by him highest advanced? It is a foul imputation, and no small blemish for great Ones, not only to go beyond others in dishonouring of God, but to come short of others, yea not to out-strip others in seeking the glory of God, in doing their duty unto him; to be more slack, less frequent and fervent, qin hearing, in reading, in prayer, in the general practise of piety, either wholly neglecting such offices and religious exercises, or so performing them, rout of customary fashion, more then out of religious regard, as if they graced God by doing some such service unto him, or as if God were beholden to them for vouchsafing to serve him: So that God may have just cause to complain of them, as she doth by the Prophet, that he hath trained up sons, and advanced them to high place; and they either spurn and rebel against him, or at least take no notice of it to honour him again for it.
aIt is a point of good Policie. For, bHonorantes me honorabo; Those that honour mee, saith God to Eli, them will I honour. And, cPromotion commeth neither from dthe East, nor from the West, nor yet from the South, ewhere the warme Sunne-shine is: but God is the soueraigne Iudge that setteth vp and pulleth downe. It is God that maketh Gods and that vnmaketh them at his pleasure: it is he, fqui Reges deponit, regna disponit, that deposeth Kings and disposeth Crownes, and much more then other inferiour places and powers. From him it is that you haue them; by him it is that you hold them. *And as he hath giuen you this honor, so hee can take it againe from you. gWhat he hath conferred vpon you without desert, hee can for your euill-desert with-draw from you againe: And not so onely; but (as he iustly may and vsually doth) hmake your punishment proportionable to your former preeminence. For, iprofundit contemptum super Principes; ⟨p. 12⟩He poureth out contempt, saith the Spirit of God, vpon Princes. kHe heaueth durt and disgrace in his wrath with a full lviall in their faces, as with ma full horne in mercie, he had before heaped honour on their heads. Oh, thinke ye not therefore, because ye are by God himselfe tearmed Gods, that n
aInterest hominis Deo cedere. Tertul. apolog. Dijs te minorem quod geris, imperas; Hinc omne principium, huc refer exitum. Horat. carm. l. 3. ode 6. Sic enim omnibus maio• est, dum solo vero Deo minor est. Tertull. ad Scapul. Ideò magnus est, quia coelo minor est. Idem apolog. Tudelubra non nisi adoraturus intras: tibi maximus honor excubare pro templis, postibusque pratexi. Sic fit ut Dei sum•um inter homines fastigium serves, cū Deorū ipse non adeptus. Plin. Pane. adopts Lips.Interest hominis Deo cedere. Tertul. apolog. Dijs te minorem quod geris, imperas; Hinc omne principium, huc refer exitum. Horat. carm. l. 3. ode 6. Sic enim omnibus maio• est, dum solo vero Deo minor est. Tertull. ad Scapul. Ideò magnus est, quia coelo minor est. Idem apolog. Tudelubra non nisi adoraturus intras: tibi maximus honor excubare pro templis, postibusque pratexi. Sic fit vt Dei sum•um inter homines fastigium serues, cū Deorū ipse non adeptus. Plin. Pane. adoptes Lips.
d[Greek or Hebrew]. Pompeius Syllae, non Cinnae, ut Eras. chill. 3. c•nt. 3. adag. 15. test. Plut. Et Macroni Tiberius; Occidentem ab •o deseri, Orientem spectari. Tacit. annal. l. 6. Ezech. 8. 16. Eccles. 4. 15.〈non-Latin alphabet〉. Pompeius Syllae, non Cinnae, vt Eras. chil. 3. c•nt. 3. adag. 15. test. Plut. Et Macroni Tiberius; Occidentem ab •o deseri, Orientem spectari. Tacit. annal. l. 6. Ezech. 8. 16. Eccles. 4. 15.
And here, let me more particularly, tas from God and in Gods name, entreat you, to have a special regard of observing Gods Sabbaths. You that ⟨p. 13⟩uare to see them observed by others, ought not you much more to observe them your selves? xYour carriage is a kind of censure: that all men fix their eyes upon, that most men shape their courses by. If others then shall see you riding in your circuits on the Sabbath, will not they think within themselves? And why may not I as well ride on the Sabbath to a Fair, as the Judge may to the place of Assize? If they shall be warned to appear before you for some hearing by themselves, or by their Counsel upon the Sabbath, will they not be ready to argue from the works of your calling, to the works of their own? And why may not I as well be about my work as they about theirs? And in truth (to speak plainly as the thing it self is) why may not a Smith as well work at the forge, or an Husbandman at the plough, as ya Judge sit to hear civill causes on the Sabbath? The one hindereth the sanctification of it as well as the other.
And here, let me more particularly, tas from God and in Gods name, intreate you, to haue a speciall regard of obseruing Gods Sabbaths. You that ⟨p. 13⟩uare to see them obserued by others, ought not you much more to obserue them your selues? xYour cariage is a kinde of censure: that all men fix their eies vpon, that most men shape their courses by. If others then shall see you riding in your circuits on the Sabbath, will not they thinke within themselues? And why may not I as well ride on the Sabbath to a Faire, as the Iudge may to the place of Assise? If they shall be warned to appeare before you for some hearing by themselues, or by their Counsell vpon the Sabbath, will they not be ready to argue from the workes of your calling, to the workes of their owne? And why may not I as well be about my worke as they about theirs? And in truth (to speake plainly as the thing it selfe is) why may not a Smith as well worke at the forge, or an Husbandman at the plough, as ya Iudge sit to heare ciuill causes on the Sabbath? The one hindereth the sanctification of it as well as the other.
xVita Principis censura est, eaque perpetua. ad hanc convertimur; ad hanc dirigimur. Plin. P•negyr. ad Tra•an. Itaque rectè facere Prin•eps cives suos faciendo docet. Velleius hist. l. 2. Et contra, vitia principes non solùm ipsa concipiunt, sed etiam in civitatem infundunt: plusque exemplo quàm peccato nocent. Cic. de leg. l. 3. - totus enim componitur orbis Regis ad exemplum; nec sic inflectere sensus Humans edicta valent, quàm vita regentis. Clau: de 4. Coss. Honor. Rex velit honesta, nemo non eadē volet. Sen. Thiest. act. 2. sc. 1.Vita Principis censura est, eaque perpetua. ad hanc convertimur; ad hanc dirigimur. Plin. P•negyr. ad Tra•an. Itaque rectè facere Prin•eps cives suos faciendo docet. Velleius hist. l. 2. Et contra, vitia principes non solùm ipsa concipiunt, sed etiam in civitatem infundunt: plusque exemplo quàm peccato nocent. Cic. de leg. l. 3. - totus enim componitur orbis Regis ad exemplum; nec sic inflectere sensus Humanes edicta valent, quàm vita regentis. Clau: de 4. Coss. Honor. Rex velit honesta, nemo non eadē volet. Sen. Thyest. act. 2. sc. 1.
yCausas die D• minico vel audire vel agere prohibent, apud Grat. Adrian. pp. c. 15. q. 4. Item Conc. Ephesin. Et Conc. Tarracon. can. 4. Item Conc. Matiscō. 2. c. 1. & Suss. c. 5, & 8. & Conc. ad Compend. c. 2. apud Burchard. decr. l. 2. c. 81, 82, 85, 87. Sed & Con. Tribur, cap. 5. apud Crspet. in Sum. Visatur & Aug. de temp. 251.
And if it be alleged that the one is (as before was proved indeed) more specially zGods work. So were the repairing of a Church, which yet the Mason or Plumber may not work about on the Sabbath; no more then Besaleel or Aholiab might about the work of the Tabernacle, *for the furtherance whereof, God would not admit or give way to the least violating of his Sabbath. But I leave ⟨p. 14⟩this to your grave and discreet consideration. You are wise and reverend: and a word with the wise is sufficient. I forbear therefore to press this further, & pass on to an other branch not much unlike this.
And if it be alleadged that the one is (as before was proued indeed) more specially zGods worke. So were the repairing of a Church, which yet the Mason or Plumber may not worke about on the Sabbath; no more then Besaleel or Aholiab might about the worke of the Tabernacle, *for the furtherance whereof, God would not admit or giue way to the least violating of his Sabbath. But I leaue ⟨p. 14⟩this to your graue and discreet consideration. You are wise and reuerend: and a word with the wise is sufficient. I forbeare therefore to presse this further, & passe on to an other branch not much vnlike this.
*Exod. 31. 2, 6, 11, 13, 14, 15. de quo rectè exponit Bound illud Exod. 35. 2, 3. quo ignis per Sabbatum accendi prohibetur: quod tamen defornacibus calcarijs &c. […] intelligit; Bradshaw ad tempus commorationis in cremo restringit.Exod. 31. 2, 6, 11, 13, 14, 15. de quo rectè exponit Bound illud Exod. 35. 2, 3. quo ignis per Sabbatum accendi prohibetur: quod tamen defornacibus calcarijs &c. 〈…〉 intelligit; Bradshaw ad tempus commorationis in cremo restringit.
In the next place then. Are you Gods in regard of your eminent places? aIt is a great honour indeed; but it is a weighty charge that this honour layeth on you. It is most equal that those that are termed Gods, should in their courses and carriage most resemble him whose name they bear.
In the next place then. Are you Gods in regard of your eminent places? aIt is a great honour indeed; but it is a weighty charge that this honour laieth on you. It is most equall that those that are tearmed Gods, should in their courses and cariage most resemble him whose name they beare.
aGrandis •onos; sed grave pond• i•tius est honor•. Greg. Rom. in E•ang. hom. 26.
They perform but evil Offices, that buzz into great mens heads, that they may be borne with, though they do oft otherwise then they ought; because bthey have stronger temptations then others, and fewer means of restraint; they have wind and tide against them, and therefore, as the manner of those is that row on the river, they must be allowed the benefit of the bank. For cthey are too plain and palpable that instruct them to confound dmight with right, and egoodness with gainfulness; that fteach them to measure all things by the crooked metwand of their private profit or pleasure: as also those that listen to such Instructors, and gthat follow such advice; ⟨p. 15⟩taking occasion to live disorderly and to deal injuriously by the privilege of their place, because none may compel them to do otherwise or dare control them when they so do; as hif looseness and licentiousness were the proper fruit of greatness, and isovereignty consisted in nothing else but in giving great ones liberty to live as they listed.
They performe but euill Offices, that buzze into great mens heads, that they may be borne with, though they doe oft otherwise then they ought; because bthey haue stronger temptations then others, and fewer meanes of restraint; they haue winde and tide against them, and therefore, as the manner of those is that row on the riuer, they must be allowed the benefit of the bancke. For cthey are too plaine and palpable that instruct them to confound dmight with right, and egoodnesse with gainefulnesse; that fteach them to measure all things by the crooked metwand of their priuate profit or pleasure: as also those that listen to such Instructors, and gthat follow such aduice; ⟨p. 15⟩taking occasion to liue disorderly and to deale iniuriously by the priuiledge of their place, because none may compell them to do otherwise or dare controle them when they so do; as hif loosenesse and licentiousnesse were the proper fruite of greatnesse, and isoueraignty consisted in nothing else but in giuing great ones liberty to liue as they listed.
b[Greek or Hebrew]. Isocr. ad Nicocl.〈non-Latin alphabet〉. Isocr. ad Nicocl.
cQuibus omnia principum honest• atque inhonesta laudare mos est. Tacit. annal. l. •. [Greek or Hebrew]. Adulator Antig•no in Plut. apoph•h. Indigna digna […] suns qu• rexfacit. Plaut. cap. 2. 1Quibus omnia principum honest• atque inhonesta laudare mos est. Tacit. annal. l. •. 〈non-Latin alphabet〉. Adulator Antig•no in Plut. apoph•h. Indigna digna 〈…〉 suns qu• rexfacit. Plaut. cap. 2. 1
dUndè [Greek or Hebrew] Hesiod dicti, [Greek or Hebrew]. Eust•▪ ad I•iad. •. In summa fortuna id aequi• quod […]. Tiridates apud Tacit. a•al. l. 15.Vndè 〈non-Latin alphabet〉 Hesiod• dicti, 〈non-Latin alphabet〉. Eust•▪ ad I•iad. •. In summa fortuna id aequi• quod 〈…〉. Tiridates apud Tacit. a•al. l. 15.
kRather the higher their places are, the less liberty is left them: Not in regard of God only: because (as before) lwhere he hath conferred much. there he expecteth the more: And, as he said sometime of Christians, so may we well say of great Ones; mIdeò deteriores estis, quia meliores esse debetis: Therefore are they worse then others, if they be but as bad only, because they ought to be better.
kRather the higher their places are, the lesse liberty is leaft them: Not in regard of God onely: because (as before) lwhere he hath conferred much. there he expecteth the more: And, as he said sometime of Christians, so may wee well say of great Ones; mIdeò deteriores estis, quia meliores esse debetis: Therefore are they worse then others, if they be but as bad onely, because they ought to be better.
kIn maxima fortuna […] est li•. C•sar. apud Salust. Quanto plus liceat, tam libe•t minus. Auson. 7. Sap.In maxima fortuna 〈…〉 est li•. C•sar. apud Salust. Quanto plus liceat, tam libe•t minus. Auson. 7. Sap.
lMinimum debet libere, cui nimium licet. Sen. Trod. Magna […] est magna fortuna. Sen. ad Polyb. c. 26. •Luk 12. 48.Minimum debet libere, cui nimium licet. Sen. Troad. Magna 〈…〉 est magna fortuna. Sen. ad Polyb. c. 26. •Luk 12. 48.
Or in regard of men, of others: because they are in the eye of the world, and all mens eyes are on them. nA city, saith our Saviour, set on an hill cannot be hid. A blemish on the eye or the face is sooner seen then on any other part of the body. oFaults are sooner espied in great Ones then in others: ⟨p. 16⟩and pnot their principal actions and affections only; but even the least & the lightest things, every look & gate and gesture is in them eyed & regarded.
Or in regard of men, of others: because they are in the eie of the world, and all mens eyes are on them. nA city, saith our Sauiour, set on an hill cannot be hid. A blemish on the eye or the face is sooner seene then on any other part of the body. oFaults are sooner espied in great Ones then in others: ⟨p. 16⟩and pnot their principall actions and affections only; but euen the least & the lightest things, euery looke & gate and gesture is in them eied & regarded.
nMath. 5. 14. Tu […] totius medio […] in orb V•ere cognosc•: c•nctis tua gentibus esse facta p•lam: n•c posse darir•galibus unquam […] vitijs: […] f•ti occ•ltum nihil esse sini•, […] per […] Intrat, & […] explorat fama recess•▪ Claud. de 4. Coss. Honor. Observ•ntur a turba circumstante •culi […] ▪ liberiora omnia sunt his, quorum affect• tegi possunt. […] nullum secre•um iber• est: in multa l•ce fort•na te posuit. Sen. ad Polyb. cap. 25.Math. 5. 14. Tu 〈…〉 totius medio 〈…〉 in •rbe V•ere cognosc•: c•nctis tua gentibus esse facta p•lam: n•c posse darir•galibus vnquam 〈…〉 vitijs: 〈…〉 f•ti occ•ltum nihil esse sini•, 〈…〉 per 〈…〉 Intrat, & 〈…〉 explorat fama recess•▪ Claud. de 4. Coss. Honor. Observ•ntur a turba circumstante •culi 〈…〉▪ liberiora omnia sunt his, quorum affect• tegi possunt. 〈…〉 nullum secre•um iber• est: in multa l•ce fort•na te posuit. Sen. ad Polyb. cap. 25.
o[…] omne reign vitium domus. Sen. Agam. 2. 1. Omn• a•imi vitium tanto conspecti• […] s• Crimen […], […] maior qui […]. […] sat. 8.〈…〉 omne regi• vitium domus. Sen. Agam. 2. 1. Omn• a•imi vitium tanto conspecti•〈…〉 s• Crimen 〈…〉, 〈…〉 maior qui 〈…〉. 〈…〉 sat. 8.
pQui d•missi in obscuro vitam agunt, si quid deliquere, pauci sciunt; fama atque fortuna eorum pares sunt. Qui magno imperio prediti, in excels• atatem agunt, eorum facta cuncti mortales novere. Salust. ad Caesar. Ad […] •culos, auresque trahis: •ua facta •tamus: Nec vox missa potest Principis •re tegi. P•do •d Liv. Nostros motus pauci sentiunt; tib• non magis quam soli latere contingit multa circa t• lux est: omnii• in ist• convers••culi sunt. facta dictaque vestrae rum•r excipit: Et ide• nullis magis c•endū est, quale fam• habeant, quā qui qualemcunque mer•rint, magnā habituri sint. Sen. de cle•. l. 1. c. 8.Qui d•missi in obscuro vitam agunt, si quid deliquere, pauci sciunt; fama atque fortuna eorum pares sunt. Qui magno imperio prediti, in excels• atatem agunt, eorum facta cuncti mortales novere. Salust. ad Caesar. Ad 〈…〉•culos, auresque trahis: •ua facta •tamus: Nec vox missa potest Principis •re tegi. P•do •d Liv. Nostros motus pauci sentiunt; tib• non magis quam soli latere contingit multa circa t• lux est: omnii• in ist convers culi sunt. facta dictaque vestrae rumr excipit: Et ide nullis magis cendū est, quale fam habeant, quā qui qualemcunque merrint, magnā habituri sint. Sen. de cle. l. 1. c. 8.
Who owe more duty to their Soueraigne then those, that haue beene by him highest aduanced? It is a foule imputation, and no small blemish for great Ones, not onely to go beyond others in dishonouring of God, but to come short of others, yea not to out-strip others in seeking the glory of God, in doing their duty vnto him; to be more slacke, lesse frequent and feruent,
in hearing, in reading, in prayer, in the generall practise of piety, either wholy neglecting such offices and religious exercises, or so performing them,
out of customary fashion, more then out of religious regard, as if they graced God by doing some such seruice vnto him, or as if God were beholden to them for vouchsafing to serue him: So that God may haue just cause to complaine of them, as
he doth by the Prophet, that he hath trained vp sonnes, and aduanced them to high place; and they either spurne and rebell against him, or at least take no notice of it to honour him againe for it.
*Qui dedit hoc hodiè, cras, si volet, a•feret: ut si Detulerit fasces, indigno detrahet idē. Horat. ep. 15. l. 1.Qui dedit hoc hodiè, cras, si volet, a•feret: vt si Detulerit fasces, indigno detrahet idē. Horat. ep. 15. l. 1.
gQuod contulit immerentibus, tollit malè meritis. Quod illo dante fit nostrum, nobis superbientibus fit alien•m. Aug. homil. 14.
hDeus alia exaltat; alia submittit, nec molliter povit, sed exfastigio su• hulas habitura reliquias jactat. Sen not. quest. l. 3. Ut rebus laetis par sit mensura malorum. Juvenal. sat. 10.Deus alia exaltat; alia submittit, nec molliter pouit, sed exfastigio su••ullas habitura reliquias iactat. Sen nat. qu•st. l. 3. Vt rebus laetis par sit mensura malorum. Iuvenal. sat. 10.
rQuomodò de Theod•rico Sidone. epi. 1. lib. 1. sic Deum vener•ri solitū, ut possi• quivis animo ad vertere, quod […] istam pro consu•tudine potius quàm pro religione rev•rentiam. Legatur & Aug. de t•mp. 251.Quomodò de Theod•rico Sidone. epi. 1. lib. 1. sic Deum vener•ri solitū, vt possi• quivis animo ad vertere, quod 〈…〉 istam pro consu•tudine potius quàm pro religione rev•rentiam. Legatur & Aug. de t•mp. 251.
Causas die D• minico vel audire vel agere prohibent, apud Grat. Adrian. pp. c. 15. q. 4. Item Conc. Ephesin. Et Conc. Tarracon. can. 4. Item Conc. Matiscō. 2. c. 1. & Su•ss. c. 5, & 8. & Conc. ad Compend. c. 2. apud Burchard. decr. l. 2. c. 81, 82, 85, 87. Sed & Con•. Tribur, cap. 5. apud Cr•spet. in Sum. Visatur & Aug. de temp. 251.
e
[Greek or Hebrew]. Thrasymach• apud Plat. de rep•b. l. 1. Id esse i• quod •i qui plus potest utilc est. Aug. de ci•it. l. 19. c. 21.〈non-Latin alphabet〉. Thrasymach• apud Plat. de rep•b. l. 1. Id esse i• quod •i qui plus potest vtilc est. Aug. de ci•it. l. 19. c. 21.
f[Greek or Hebrew]. […] apud Thu•yd. l. 6. Nihil glori•sum nisi tutum: & omnia retinend• domination• honesta esse. Lepidu• apud Salust. Itaque omnia recta & honesta negligant, dumb modò potentiam […]. Cic. offic. l. 3.〈non-Latin alphabet〉. 〈…〉 apud Thu•yd. l. 6. Nihil glori•sum nisi tutum: & omnia retinend• domination• honesta esse. Lepidu• apud Salust. Itaque omnia recta & honesta negligant, dum modò potentiam 〈…〉. Cic. offic. l. 3.
g[Greek or Hebrew]. Dion Chrys. serm. 62.〈non-Latin alphabet〉. Dion Chrys. serm. 62.
hsaccti•, pietas, fides priva•a bona sunt: quâ l• bet, reges •ant. Sen. Thiest. 2. 1. V•icunque tantum honesta dominanti licent, Precario regnatur. Ibid.saccti•, pietas, fides priua•a bona sunt: quâ l• bet, reges •ant. Sen. Thyest. 2. 1. V•icunque tantum honesta dominanti licent, Precario regnatur. Ibid.
iSceptror•m vis tota perit, si pendere justa Incipit. Lucan. l. 8. Id esse reg•i maxim• pign• putant, Si quicquid alijs non licet, solis lice•. Sen. Agam. 2. 2. Magnitudi•ē fortuna sua peccand• libidine […], quicquid liberet pro licit• vindicans. de Julia Vellei•. l. 2. Impunè quid libe• facere, id esse Regem esse. Memmi• apud S• lust. Ing•rth.Sceptror•m vis tota perit, si pendere iusta Incipit. Lucan. l. 8. Id esse reg•i maxim• pign• putant, Si quicquid alijs non licet, solis lice•. Sen. Agam. 2. 2. Magnitudi•ē fortuna sua peccand• libidine 〈…〉, quicquid liberet pro licit• vindicans. de Iulia Vellei•. l. 2. Impunè quid libe• facere, id esse Regem esse. Memmi• apud S• lust. Ing•rth.
