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.
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 e
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
sovereignty 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.
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.
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.
What for danger, I say. Because their places as they are lofty, so they are qslippery. rMany a mans advancement hath been his utter-overthrow. sEven height it self maketh mens brains to swim. And, tInsolency saith the Heathen man, never sate long sure. Examples are too too rise. uThey had need therefore tread more warily that ride the ridge of an hill, then those that travel on foot below in the plain. Otherwise as xthey are more in danger of falling; so ythe higher the place is, ⟨p. 17⟩the heavier will their fall be, and zthe more fearfully will they come down, if they do fall.
What for danger, I say. Because their places as they are loafty, so they are qslippery. rMany a mans aduancement hath beene his vtter-ouerthrow. sEuen height it selfe maketh mens braines to swimme. And, tInsolency saith the Heathen man, neuer sate long sure. Examples are too too rise. uThey had neede therefore tread more warily that ride the ridge of an hill, then those that trauell on foote below in the plaine. Otherwise as xthey are more in danger of falling; so ythe higher the place is, ⟨p. 17⟩the heauier will their fall be, and zthe more •earefully will they come downe, if they doe fall.
qPsal. 73. 15. Confrag•sa in fastigi• dig• itatis vi• est. n•n in prer•pto tantum illic s•abis, s•d in lubrico. S•n. Ep. 84. Aul• culmen lubricum. Se•. Thyest. Lubric• esse secundum apud reges l•cum, Pius 2. apud Pla•tinam. Sed & regum. In grad• alto immi•et & major cade•di facilitas, & l•sionis in cadendo gra• […]. Rob. Grosthed epist. 65. Qu• excess videntur, […] sunt. Sen. de tranq c. 10.Psal. 73. 15. Confrag•sa in fastigi• dig• itatis vi• est. n•n in prer•pto tantum illic s•abis, s•d in lubrico. S•n. Ep. 84. Aul• culmen lubricum. Se•. Thyest. Lubric• esse secundum apud reges l•cum, Pius 2. apud Pla•tinam. Sed & regum. In grad• lto immiet & maior cadedi facilitas, & lsionis in cadendo gra . Rob. Grosthed epist. 65. Qu excess videntur, sunt. Sen. de tranq c. 10.
What for dignity: that they may not disgrace themselves and their places. For amany things may beseem mean men, that will not beseem great Ones. God, as bhe gave Saul a new heart; so he required of him a new carriage, when he called him to be a King. cA meaner man may stoop and take up that without note, that Themistocles himself may not. And an other man, and a good man too, might have received of the King of Sodom, having done him that service that Abraham did, that which cAbraham yet would not accept. dWhen Shemaiah one of Sanballats consorts would cunningly have persuaded Nehemie to take Sanctuary in Gods Temple for the saving of his life; Should such an one as I am, saith Nehemie, fly? Who is he, being as I am, that to save his life, would betake himself to the Temple? For my part, I will never do it. As if he had said; Though it might well enough beseem some other private person in the like case, thus to withdraw himself for fear; yet being as I am, it standeth not either with my duty, or with the dignity of my place so to do.
What for dignitie: that they may not disgrace themselues and their places. For amany things may beseeme meane men, that will not beseeme great Ones. God, as bhe gaue Saul a new heart; so he required of him a new cariage, when he called him to be a King. cA meaner man may stoope and take vp that without note, that Themistocles himselfe may not. And an other man, and a good man too, might haue receiued of the King of Sodome, hauing done him that seruice that Abraham did, that which cAbraham yet would not accept. dWhen Shemaiah one of Sanballats consorts would cunningly haue perswaded Nehemie to take Sanctuary in Gods Temple for the sauing of his life; Should such an one as I am, saith Nehemie, flie? Who is he, being as I am, that to saue his life, would betake himselfe to the Temple? For my part, I will neuer doe it. As if hee had said; Though it might well enough beseeme some other priuate person in the like case, thus to withdraw himselfe for feare; yet being as I am, it standeth not either with my duty, or with the dignitie of my place so to do.
a[…] lic […], […] & in […]. […] ▪ ad Polyb. cap. 2•. […] • cent, propter hoc ipsum multa no• licent. Ibid. Quam multa tibi non licent, quae •obis beneficio tuo lice•t? Idem de clement. l. 1. c. 8.〈…〉 lic 〈…〉, 〈…〉 & in 〈…〉. 〈…〉▪ ad Polyb. cap. 2•. 〈…〉• cent, propter hoc ipsum multa no• licent. Ibid. Quam multa tibi non licent, quae •obis beneficio tuo lice•t? Idem de clement. l. 1. c. 8.
cGen. 14. 22, 23. [Greek or Hebrew]. Amic• c•mitanti de […] spolijs per terram sparsis. Plut. Themist.Gen. 14. 22, 23. 〈non-Latin alphabet〉. Amic• c•mitanti de 〈…〉 spolijs per terram sparsis. Plut. Themist.
cGen. 14. 22, 23. [Greek or Hebrew]. Amic• c•mitanti de […] spolijs per terram sparsis. Plut. Themist.
And surely as any blemish is sooner seen in the face or in the eye, then in any other part of the body besides: so ethat is no small blemish there, that would seem but small were it else-where: yea that is a sore eye-sore oft in the eye, that in the hand or the heel or any other limb less eminent, would be little or no disgrace at all. fA wart or a ⟨p. 18⟩freckle there is more then a scar or a main where it may be. As any defect in great persons is sooner espied and more eyed, then in other inferior ones: so that is a great fault in great ones, that were not so great in meaner ones; that is unseemly in the other that might well enough beseem the other; and that is ugly in the one, that were but unseemly in the other. For gan high seat and a base mind, a principal place and a vulgar carriage, is a thing not unsightly and unseemly only, but even ugly and abominable, saith one of the Ancients.
And surely as any blemish is sooner seene in the face or in the eie, then in any other part of the body besides: so ethat is no small bleamish there, that would seeme but small were it else-where: yea that is a sore eye-sore oft in the eye, that in the hand or the heele or any other limme lesse eminent, would be litle or no disgrace at all. fA wart or a ⟨p. 18⟩freckle there is more then a scarre or a maine where it may be. As any defect in great persons is sooner espied and more eyed, then in other inferiour ones: so that is a great fault in great ones, that were not so great in meaner ones; that is vnseemely in the other that might well enough beseeme the other; and that is vgly in the one, that were but vnseemely in the other. For gan high seate and a base minde, a principall place and a vulgar cariage, is a thing not vnsightly and vnseemly onely, but euen vgly and abominable, saith one of the Auncients.
e[Greek or Hebrew]. P•ndar. ad Hieron. Pyth. ode. 1. Magna in oculo reputatur macula, quae in caeteris men tris modica, aut etiā nulla •enseretur. Author. ocul. mor. cap. 12. propr. 7.〈non-Latin alphabet〉. P•ndar. ad Hieron. Pyth. ode. 1. Magna in oculo reputatur macula, quae in caeteris mē tris modica, aut etiā nulla •ēseretur. Autor. ocul. mor. cap. 12. propr. 7.
f[Greek or Hebrew]. Plut. precept. polit.〈non-Latin alphabet〉. Plut. praecept. polit.
gMonstrosa res est, gradus summus & animus inf•mus, sedes prins• & vita ima. Bern. d• c•nsid. l. 2.
Great-men may easily be entreated to take notice of the eminency of their places, for the claiming of Offices of respect and regard from others their Inferiors: Happy were it for them, could they as readily be induced seriously to consider of it for the exacting of wise and wary, discreet and seemly carriage from themselves, that they might not by their unadvised and undiscreet carriage, or by any base and unbeseeming course, bring the least aspersion upon either their persons or their places: If they could and would say to themselves, when they are either by others solicited, or of themselves inwardly moved to do ought, yea though it be not simply evil of it self, yet that it is such as will not stand with their honour, and with the honour of their places, as Nehemie before, hShould such an one as I fly? so, should such an one as I am, receive gifts from iNaaman, ktake bribes of such as have business before me, or with me, either by my self or by my servants? Should such an one as I am abuse my power and my place, to gild over a rotten post, or to shore up an Ale-sign; ⟨p. 19⟩or to make those that live near me, serviceable to me for fear of worse usage otherwise? Should such an one as I am give countenance to lewd and loose persons, or help to bolster and bear them out in their bad and base courses? Do such things beseem those that have the stile of Gods by God given them? Or ldoth it beseem such to be transported with choler, to be corrupted with favour, to be terrified with threats, to be puffed up with pride; to be greedy of base gain, to be earthly minded, yea or to be ambitiously affected; mto make a mock of mens miseries, nto pursue things to extremity, oto trample upon the oppressed, pto suffer their servants and Officers to tyrannize over Gods poor people? &c. Do these things beseem those who as by God they are 9called Gods, so should in their whole carriage of all others, come nearest him, whose name they bear.
Great-men may easily be entreated to take notice of the eminency of their places, for the clayming of Offices of respect and regard from others their Inferiours: Happy were it for them, could they as readily be induced seriously to consider of it for the exacting of wise and wary, discreet and seemly cariage from themselues, that they might not by their vnaduised and vndiscreet cariage, or by any base and vnbeseeming course, bring the least aspersion vpon either their persons or their places: If they could and would say to themselues, when they are either by others solicited, or of themselues inwardly moued to do ought, yea though it be not simply euil of it selfe, yet that it is such as wil not stand with their honour, and with the honour of their places, as Nehemie before, hShould such an one as I flie? so, should such an one as I am, receiue gifts from iNaaman, ktake bribes of such as haue busines before mee, or with mee, either by my selfe or by my seruants? Should such an one as I am abuse my power and my place, to gild ouer a rotten post, or to shore vp an Alesigne; ⟨p. 19⟩or to make those that liue neere me, seruiceable to me for feare of worse vsage otherwise? Should such an one as I am giue countenance to lewd and loose persons, or helpe to bolster and beare them out in their bad and base courses? Do such things beseeme those that haue the stile of Gods by God giuen them? Or ldoth it beseem such to be transported with choler, to be corrupted with fauour, to be terrified with threats, to be puffed vp with pride; to be greedy of base gaine, to be earthly minded, yea or to be ambitiously affected; mto make a mocke of mens miseries, nto pursue things to extremitie, oto trample vpon the oppressed, pto suffer their seruants and Officers to tyrannize ouer Gods poore people? &c. Doe these things beseeme those who as by God they are 9
kNon a cipio sturi•m, nisi receperis preti•. Galfrid. Carnot. Et Martinus Episcopo qui equum ei nec•ssariū attulerat, Tolle eq•um, decepistim•; nesciebam uegoti• tibi imminere Bern de consider. lib. 4. Scelus est accipere a reo: quanto magis ab accusatore? quam etiam sceleratius ab v•reque? Cic. Verr. 4. Ne donū munusve Proconsul accipiat. Sever. & Antonin. apud Vipian. D. l. 1. t. 16. l. 6.Non a cipio sturi•m, nisi receperis preti•. Galfrid. Carnot. Et Martinus Episcopo qui equum ei nec•ssariū attulerat, Tolle eq•um, decepistim•; nesciebam uegoti• tibi imminere Bern de consider. lib. 4. Scelus est accipere a reo: quanto magis ab accusatore? quam etiam sceleratius ab v•reque? Cic. Verr. 4. Ne donū munusve Proconsul accipiat. Sever. & Antonin. apud Vipian. D. l. 1. t. 16. l. 6.
l▪ Duns proximus ille est; Quē rati•, •ē •ra movet, just ique tenorem Flectere non odium cog•t, non gratia svadet. Claud. de Mallij Consul.▪ Dūs proximus ille est; Quē rati•, •ē •ra movet, ius• ique tenorem Flectere non odium cogt, non gratia svadet. Claud. de Mallij Consul.
Happy, I say, were it for Great-men, could they with themselves thus weigh well and seriously rconsider, what might stand not with the might of their power, but with the majesty of their places: and abhorring all such base and unworthy courses as may any way disparage them, endeavour so to resemble him in their whole carriage, whose person they represent, that those that see and observe them, as they cannot but be seen and are as sure to be observed, may truly say of them, as the Apostle speaketh in an other case, sCertè Deus est in vobis; Surely God is in these men: They are not unworthily termed gods and Sons of God, that in all their courses carry themselves so like unto him.
Happy, I say, were it for Great-men, could they with themselues thus weigh well and seriously rconsider, what might stand not with the might of their power, but with the maiesty of their places: and abhorring all such base and vnworthy courses as may any way disparage them, endeauour so to resemble him in their whole cariage, whose person they represent, that those that see and obserue them, as they cannot but be seene and are as sure to be obserued, may truly say of them, as the Apostle speaketh in an other case, sCertè Deus est in vobis; Surely God is in these men: They are not vnworthily tearmed gods and Sonnes of God, that in all their courses cary themselues so like vnto him.
rNec tibi quid liceat, sed quid fecisse decebit, Occurrat, mentemque d• met respectus h• nesti. Claud. d• 4. Honor. Consul. Quid deceat vos, non quantum liceat vobis spectare debetis. Cicer. pro Rab•r. Ubi est sapientia […]? In hoc, ut non solum quid possit, sed etiā quid debeat ponderet, nec quantum […], memi•erit solum, sed & quatenus commissum sit. Ibid. Id facere […] est quod d•cet, non quod licet. S•. octav. 2. 2.Nec tibi quid liceat, sed quid fecisse decebit, Occurrat, mentemque d• met respectus h• nesti. Claud. d• 4. Honor. Consul. Quid deceat vos, non quantum liceat vobis spectare debetis. Cicer. pro Rab•r. Vbi est sapientia 〈…〉? In hoc, vt non solum quid possit, sed etiā quid debeat ponderet, nec quantum 〈…〉, memi•erit solum, sed & quatenus commissum sit. Ibid. Id facere 〈…〉 est quod d•cet, non quod licet. S•. octav. 2. 2.
And on the other side wretched and thrice-accursed ⟨p. 20⟩are they, if their carriage be not correspondent to this their divine title: if they be, as tthose Roman Emperors, sometimes were, Gods in name, but Devils rather indeed. For as he saith of ungodly Christians, so is it no less true of unworthy Rulers: uReatus impij est pium nomen; The God-like stile maketh their guilt the greater, that are Godless in their lives: that are any thing indeed and truth rather then that, which the divine appellation imposed on them implieth.
And on the other side wretched and thrice-accursed ⟨p. 20⟩are they, if their cariage be not correspondent to this their diuine title: if they be, as tthose Romane Emperours, sometimes were, Gods in name, but Deuills rather indeed. For as he saith of vngodly Christians, so is it no lesse true of vnworthy Rulers: uReatus impij est pium nomen; The God-like stile maketh their guilt the greater, that are Godlesse in their liues: that are any thing indeed and truth rather then that, which the diuine appellation imposed on them implieth.
Are you Gods then? And hath xGod, saith one of the Ancients, imparted as his stile, so his power and his place unto you? yThen judge ye, as God himself would judge. How is that? may some say.
Are you Gods then? And hath xGod, saith one of the Auncients, imparted as his stile, so his power and his place vnto you? yThen iudge yee, as God himselfe would judge. How is that? may some say.
I answer: First advisedly, not rashly. For zTemerit as Judicis calamitas innocentis: The Judges temerity is the guiltless persons calamity. And, aPraeiudicium non est judicium, sed vitium; Rash judgement is no judgement but misjudgement, saith Augustine. And ban over-hasty sentence causeth hasty repentance, if not a worse matter. It was cDavids case in Mephisosheths cause, as it was dSauls before in Davids cause: and that left upon record, as other slips of Gods Saints; eto the end that their tripping might make others, that come after them, fthe more wary.
I answere: First aduisedly, not rashly. For zTemerit as Iudicis calamitas innocentis: The Iudges temeritie is the guiltlesse persons calamitie. And, aPraeiudicium non est iudicium, sed vitium; Rash iudgement is no iudgement but misiudgement, saith Augustine. And ban ouer-hastie sentence causeth hastie repentance, if not a worse matter. It was cDauids case in Mephisosheths cause, as it was dSauls before in Dauids cause: and that left vpon record, as other slips of Gods Saints; eto the end that their tripping might make others, that come after them, fthe more wary.
zQuod de ignorantia Aug. de civit. l. 22. c. 6.Quod de ignorantia Aug. de ciuit. l. 22. c. 6.
aAug. de temp. serm. 236.
bAd paenitend •m properat, ci•o qui judicat. P. Syrus. Consil•orum c•leritatem c•rem paenitentiam, sed eam seram & i•lē sequi. Aetolus apud Livium. l. 31.Ad paenitend •m properat, ci•o qui iudicat. P. Syrus. Consil•orum c•leritatem c•rem paenitentiam, sed eam seram & i•lē sequi. Aetolus apud Liuium. l. 31.
eUt ruina ma•orum sit cautela minorum. Greg. mor. l. 33. c. 15. Facilitas credulitatis callidissima v•lpecula, c•ius m•gnorū nemi•ē comperi sat• cavisse versutias. Inde innocentium frequens addictio, inde praeiudicium in absentes. Bern. de consider. l. 4. Quid miramur si, •allimur, qui homines sumus, cum D•id spiritum prophetiae haber• soli•us, contra innocentem sententiam pronunciavit, cum mentientis verba audivit. Greg. dialog. lib. 1. cap. 4.
To this purpose God himself prescribing these his Deputies what course to take in such cases, willeth them not only gto hear ere they judge indifferently, but hto sift and search and make diligent enquiry, for the discovery of the truth and the bolting out of it, ere they proceed to censure or to sentence.
To this purpose God himselfe prescribing these his Deputies what course to take in such cases, willeth them not onely gto heare ere they judge indifferently, but hto sift and search and make diligent enquiry, for the discouery of the truth and the bolting out of it, ere they proceed to censure or to sentence.
Yea iita gessit, uti jussit; this course as by precept he commandeth them, so by his own practise he further commendeth unto them. To omit kthe enquiry made by him about Adam and Eves act; and lhis questioning with Cain about the murder of Abel: mWhen the cry of Sodom's sin was come up to him into heaven, I will go down, •aith he, and see whither they have done according to the cry, that is come up unto me, or no. nGod almighty that knoweth all things, before proof made seemeth to doubt of something▪ for what eause, but to give us an example of gravity, not to be light of belief in conceiving evil of others▪ before we see things plainly proved. For othough many things may be true; yet ought not a Judge to give credit to them till he see evident proof made of them. And it is no evil rule here, that as Lex quemque pessimum fore praesumat; The Law should suspect that every man may be corrupted; and therefore leave as little as may be to the discretion of any▪ so Index optimu quemque esse praeiudi•et, that A Judge should suppose every man to be guiltless and innocent; and so esteem of him. *till the contrary upon discussion of his cause be discovered.
Yea iita gessit, vti iussit; this course as by precept he commandeth them, so by his owne practise he further commendeth vnto them. To omit kthe enquiry made by him about Adam and Eues act; and lhis questioning with Cain about the murther of Abel: mWhen the crie of Sodomes sinne was come vp to him into heauen, I will go downe, •aith he, and see whither they haue done according to the crie, that is come vp vnto me, or no. nGod almighty that knoweth all things, before proofe made seemeth to doubt of something▪ for what eause, but to giue vs an example of gravitie, not to be light of beleife in conceiuing euill of others▪ before we see things plainly proued. For othough many things may be true; yet ought not a Iudge to giue credit to them till he see euident proofe made of them. And it is no euill rule here, that as Lex quemque pessimum fore praesumat; The Law should suspect that euery man may be corrupted; and therefore leaue as litle as may be to the discretion of any▪ so I•dex optimu quemque esse praeiudi•et, that A Iudge should suppose euery man to be guiltles and innocent; and so esteeme of him. *till the contrary vpon discussion of his cause be discouered.
nOmnipot•ns Dominus, omnia sciens, cur ante probatienem quasi dubitat, nisi ut gravita•is nobis exempliū propond•, ne mala hominum ante […] credere quam probare? Greg. mor. l. 19. c. 23. & Eucher. in Gen. l. 2. c. 28.Omnipot•ns Dominus, omnia sciens, cur ante probatienem quasi dubitat, nisi vt grauita•is nobis exempliū propond•, ne mala hominum ante 〈…〉 credere quam probare? Greg. mor. l. 19. c. 23. & Eucher. in Gen. l. 2. c. 28.
oQuam vis vera sint quaedam, non tamen judici facilè […] ▪ nisi▪ […] is […] demonstrentur. […]. homil. 50. Legatur Chrysost. in Gen. hom. 42.Quam vis vera sint quaedam, non tamen iudici facilè 〈…〉▪ nisi▪〈…〉 is 〈…〉 demonstrentur. 〈…〉. homil. 50. Legatur Chrysost. in Gen. hom. 42.
*Inauditi enim […], it, haud aequus suit. Senec. Med. 2. 2.
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rqui nim•o […] hon•res, Et nimi•s poscebat opes; numerosa parabat excels• turris […], undè altior esset Casu•, & impulsae praecepsimm• […]. Juven. sa•. 10. Quid Crass•s, quid Pompeios everti•? - Summu• nempe locus nulla non […] petit•. Ibid. Scitè itaqu• de Themist. Pallad. an•hol. 4. 52. [Greek or Hebrew].qui nim•o 〈…〉 hon•res, Et nimi•s poscebat opes; numerosa parabat excels• turris 〈…〉, vndè altior esset Casu•, & impulsae praecepsimm•〈…〉. Iuven. sa•. 10. Quid Crass•s, quid Pompeios everti•? - Summu• nempe locus nulla non 〈…〉 petit•. Ibid. Scitè itaqu• de Themist. Pallad. an•hol. 4. 52. 〈non-Latin alphabet〉.
sIpsa al•itudo att• summ•. Macenas in Prometh. i. attonit• habet. Sen. Epist. 19.
tNunqu•m solido stetit superba faelici•as. […] apud Sen. sv•sor. 2. Elatio […], d• extollit. Greg. mo•. l. 23. c. 16. Et allevati• ipsa ruina est. Idem l 1. epist. 5. Cito ignominia •it superb. gloria. p. Sir. 9.Nunqu•m solido stetit superba faelici•as. 〈…〉 apud Sen. sv•sor. 2. Elatio 〈…〉, d• extollit. Greg. mo•. l. 23. c. 16. Et allevati• ipsa ruina est. Idem l 1. epist. 5. Cito ignominia •it superb. gloria. p. Syr. 9.
uQuantum ad successum access•rit, ad •tum (ad c•telam saltem) accedat. Sen. Ep. 19.
xH•ili loco sed certa sedet sordid […] fortuna domu•: Al•è […] edit. Sen. Herc. fur. 1. 2. Quicquid in altum fortuna tulit, Ruitur•levat. […] rebus […] est. Nec insulsè Autor occur mor. c. 12. Pr•positioni quit accidunt? […]. Quid? Casus tantùm. Quit Casus? Du•. Qui? Accusativ• & Ablativ•. H•c onim pr•latum […] timere; seil. accusari à crimine, & •uferri à regimine, & sit […].H•ili loco sed certa sedet sordid•〈…〉 fortuna domu•: Al•è 〈…〉•dit. Sen. Herc. fur. 1. 2. Quicquid in altum fortuna tulit, Ruitur•levat. 〈…〉 rebus 〈…〉 est. Nec insulsè Autor ocu• mor. c. 12. Pr•positioni qu•t accidunt? 〈…〉. Quid? Casus tantùm. Qu•t Casus? Du•. Qui? Accusativ• & Ablativ•. H•c onim pr•latum 〈…〉 timere; seil. accusari à crimine, & •uferri à regimine, & sit 〈…〉.
yQuanta […] altior, […] casus gravior. •cul. mor. c. 12. Qui cadit in plano; vix hoc […] eve•it unquam; Sic c• dit ut […] surgere possit […]. At miser Elpenor tecto delaps• ab alt•, […] regi •bilis umbras•. Ovid. trist. l. 3. •l. 4. - c•lsae […] gravi•re •asu Decid•t turret. H•rat. […]. l. 2. •d. 10. […] missa r•nt. Ovid. trist.Quant•〈…〉 altior, 〈…〉 casus gravior. •cul. mor. c. 12. Qui cadit in plano; vix hoc 〈…〉 eve•it vnquam; Sic c• dit vt 〈…〉 surgere possit 〈…〉. At miser Elpenor tecto delaps• ab alt•, 〈…〉 regi •bilis vmbras•. Ovid. trist. l. 3. •l. 4. - c•lsae 〈…〉 graui•re •asu Decid•t turre•. H•rat. 〈…〉. l. 2. •d. 10. 〈…〉 missa r•nt. Ouid. trist.
z[…]. 73. […] ▪〈…〉. 73. 〈…〉▪
Gen. 14. 22, 23. 〈non-Latin alphabet〉. Amic• c•mitanti de 〈…〉 spolijs per terram sparsis. Plut. Themist.
Vt ruina ma•orum sit cautela minorum. Greg. mor. l. 33. c. 15. Facilitas credulitatis callidissima v•lpecula, c•ius m•gnorū nemi•ē comperi sat• cavisse versutias. Inde innocentium frequens addictio, inde praeiudicium in absentes. Bern. de consider. l. 4. Quid miramur si, •allimur, qui homines sumus, cum D•id spiritum prophetiae haber• soli•us, contra innocentem sententiam pronunciavit, cum mentientis verba audivit. Greg. dialog. lib. 1. cap. 4.
fCautum debet reddere, non sequacem error […]. Cassiod. variar. l. 7. epist. 2.Cautum debet reddere, non sequacem error 〈…〉. Cassiod. variar. l. 7. epist. 2.
Inauditi enim 〈…〉, it, haud aequus suit. Senec. Med. 2. 2.
