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 like manner zis vice or sin nothing so offensive, while it is in its own sea, as when it is in the seat of the contrary virtue. For a man to be cozened by some cheating Companion, some shifting Mate that liveth, as we say, by his wits, we are wont to make no great matter of it; He hath put a trick upon me; and I am well enough served: I had little ⟨p. 23⟩reason to look for other at his hands. But for a man to be over reached by one that he hath trade and traffic with, and professeth to deal honestly and uprightly with him, that we can not so well brook or bear; we look for square dealing at the hands of such, and to have monies-worth for our money.
In like manner zis vice or sinne nothing so offensiue, while it is in its owne sea, as when it is in the seate of the contrary virtue. For a man to be coosoned by some cheating Companion, some shifting Mate that liueth, as we say, by his wits, we are wont to make no great matter of it; He hath put a tricke vpon me; and I am well enough serued: I had little ⟨p. 23⟩reason to looke for other at his hands. But for a man to be ouer reached by one that he hath trade and trafficke with, and professeth to deale honestly and vprightly with him, that we can not so well brooke or beare; we looke for square dealing at the hands of such, and to haue monies-worth for our mony.
So here for a man to be robbed by the high-wayside, or to have his pocket or purse picked by a common Diver or Pick-purse, it is nothing so grievous: there is wrong and robbery in his own proper subject. But for the Judge that sitteth in the seat of justice to wring or wrong the party that sueth to him for right: to be as the bush, or the bramble (it is the Prophet
Micah's comparison) that teareth the fleece from the sheep, that flieth to it for succour and shelter against the storm: yea worse then bush or bramble, in stripping not the fleece only from the skin, but
praying upon those, whom they ought to protect, worse then those, against whom they ought to protect them: for Judges and their Officers or Followers to be Partners and Sharers with Thieves and Murderers: (it is the Prophet
the Judge setteth his doom and sentence to sale; and he that sitteth to reform sin, committeth sin there himself; he that is called to redress wrong, doth wrong there himself, and that to those that repair to him for right; and
This it is of all other most grievous and intolerable; because here is now injustice and iniquity in the room of justice and equity: Which as it maketh the transgression of such the more heinous here, so shall it cause their condemnation to be most hideous hereafter.
So here for a man to be robbed by the high-wayside, or to haue his pocket or purse pickt by a common Diuer or Pick-purse, it is nothing so greiuous: there is wrong and robery in his owne proper subiect. But for the Iudge that sitteth in the seate of justice to wring or wrong the party that sueth to him for right: to be as the bush, or the bramble (it is the Prophet aMichaes comparison) that teareth the fleece from the sheepe, that flieth to it for succour and shelter against the storme: yea worse then bush or bramble, in stripping not the fleece onely from the skin, but bthe skin also from the flesh, and the flesh from the bone; and so cpraying vpon those, whom they ought to protect, worse then those, against whom they ought to protect them: for Iudges and their Officers or Followers to be Partners and Sharers with Theeues and Murtherers: (it is the Prophet dEsaies complaint:) When courses of law and iustice are so perverted and corrupted, that (as eone of the Popes sometime said, and it is no other similitude then the Prophet fIeremie long before him vsed:) gThe Suiters are as Foules, the Pleaders as Foulers, the Court the Floore or the Plat, and the Iudge the Net: When hthe Counsellor treacherously betraieth his Clients cause, whom he hath vndertaken to defend; and ⟨p. 24⟩ithe Iudge setteth his doome and sentence to sale; and he that sitteth to reforme sinne, committeth sinne there himselfe; hee that is called to redresse wrong, doth wrong there himselfe, and that to those that repaire to him for right; and *maketh himselfe guilty by condemning the guiltlesse: kThis it is of all other most greiuous and intolerable; because here is now iniustice and iniquity in the roome of iustice and equity: Which as it maketh the transgression of such the more hainous here, so shall it cause their condemnation to be most hideous hereafter.
aMica. 7. 4.
bMica. 3. 1, 2, 3.
cQuid est aliud omnium dignita• sublimium quam proscripti• civitatū? aut quid aliud qu•rundam prafectura quam praeda? nulla siquidem maior est popul•rum dep•latio quam potestas. Salviam de provid. l. 4.Quid est aliud omnium dignita• sublimium quam proscripti• civitatū? aut quid aliud qu•rundam prafectura quam praeda? nulla siquidem maior est popul•rum dep•latio quam potestas. Salviam de provid. l. 4.
gLitigatores aves forum aream, judicem […], patronos […].Litigatores aves forum aream, iudicem 〈…〉, patronos 〈…〉.
h[…] pr•varicatur & decipit. Cyprian ad Donat. Publicae •ercis nihil tam v•le q•ā advocat•m perfidy. Tacit. annal. lib. 11.〈…〉 pr•varicatur & decipit. Cyprian ad Donat. Publicae •ercis nihil tam v•le q•ā advocat•m perfidi•. Ta•it. annal. lib. 11.
i[…]〈…〉
*[…] & seve•è P. Syrup; Index damn•r, c•m noce•s absolvitur. Quanto […], […] cum •citur?〈…〉 & seve•è P. Syru•; I•dex damn•r, c•m noce•s absolvitur. Quanto 〈…〉, 〈…〉 cum •citur?
kE•dem loc• pone la•ronem & p•ratam, quo r•gem animum latronis & pira•ae […]. S•n. de ben f. l. 2. c. 19. R•mota enim justitia quid sunt r•gna nisi magna latrocinia? Aug. de civit. l. 4 c. 4. Et de iniquo judice, judicijsque i•iustis •dem dixeris; esse illum latrone de•eriorem, haec latroci•ijs gemina, vel eisdem etiam d•teriora.E•dem loc• pone la•ronem & p•ratam, quo r•gem animum latronis & pira•ae 〈…〉. S•n. de ben f. l. 2. c. 19. R•mota enim iustitia quid sunt r•gna nisi magna latrocinia? Aug. de ciuit. l. 4 c. 4. Et de iniquo iudice, iudicijsque i•iustis •dem dixeris; esse illum latrone de•eriorem, haec latroci•ijs gemina, vel eisdem etiam d•teriora.
Thirdly, as justly and uprightly, so boldly with confidence and courage: favoribus incorrupti, pavoribus interriti; as not led aside with favour, so not forced aside with fear. Else as Temerit as judicis, so, Timidit as judicis calamit as innocentis: as the Judges temerity, so the Judges timidity may prove the Innocents calamity: as it was in poor Naboths case. And therefore Jethro adviseth Moses to choose out men as uncorrupt, so mof courage to make Judges and Rulers.
Thirdly, as iustly and vprightly, so boldly with confidence and courage: favoribus incorrupti, pavoribus interriti; as not led aside with fauour, so not forced aside with feare. Else as Temerit as iudicis, so, Timidit as iudicis calamit as innocentis: as the Iudges temeritie, so the Iudges timiditie may proue the Innocents calamitie: as it was in poore Naboths case. And therefore Iethro adviseth Moses to choose out men as vncorrupt, so mof courage to make Iudges and Rulers.
Remember to this purpose and to encourage you herein, what Moses telleth them there in giving1 them their charge: nFear not any mans face: for the judgement is Gods. Ye are not the Kings Judges, but oGods Judges; at least your judgement it is his: as the Ministers of the word, though they be pcalled by men, and qminister to man; yet rtheir ministry it is Gods, and they are sMinisters not of man but of God.
Remember to this purpose and to encourage you herein, what Moses telleth them there in giuing1 them their charge: nFeare not any mans face: for the iudgement is Gods. Ye are not the Kings Iudges, but oGods Iudges; at least your iudgement it is his: as the Ministers of the word, though they be pcalled by men, and qminister to man; yet rtheir ministerie it is Gods, and they are sMinisters not of man but of God.
And what followeth hence? Surely if your judgement ⟨p. 25⟩be Gods, and you judge according to God, God he will undoubtedly bear you out in it. So doth Jehoshaphat assure those that he called to that office: tTake heed how you judge: for you execute the judgement not of man but of God: and he will be with you. He will never be wanting to his own ordinance, nor fail to back and bear out those that duly execute it.
And what followeth hence? Surely if your iudgement ⟨p. 25⟩be Gods, and you iudge according to God, God he will vndoubtedly beare you out in it. So doth Iehoshaphat assure those that hee called to that office: tTake heede how you iudge: for you execute the iudgement not of man but of God: and he will be with you. He will neuer be wanting to his owne ordinance, nor faile to backe and beare out those that duly execute it.
See you do right therefore, because God is righteous: and therefore fear not to do it, because it is his will you should do it. uSmite him, saith Absalom to his servants of his brother Ammon, and slay him; and fear not: have not I bidden you? be bold therefore. So smite you the wicked, as their wicked courses shall require: smite them, I say, and fear not: hath not God bidden you? be bold then. Absalom could not secure them: God is able to secure you: yea as xthe high Priests promised the Soldiers, though it was more then they could make good; [Greek or Hebrew]. He will secure you: Do you your duty, and you shall not need to take further care for it. yThe Lord will be with you: saith Jehoshaphat: as to assist you, so to protect you. As he hearteneth Joshua: zHave not I bidden thee? be strong and courageous: fear not, nor quail not; for I the Lord will be with thee: as I was with Moses, so will I be with thee; I will never leave thee, nor fail thee. And aif God be with you, as the Apostle speaketh, who can be against you? If bGod be with Paul, no man shall be able to lay hand on him to hurt him. If cGod be with Jeremiah, though Prince and Priests and people band all together against him, yet shall ⟨p. 26⟩he stand firm like an iron pillar, like a brazen bulwark against them: they shall never be able to hurt him that God guardeth.
See you do right therefore, because God is righteous: and therefore feare not to doe it, because it is his will you should doe it. uSmite him, saith Absolom to his seruants of his brother Ammon, and slay him; and feare not: haue not I bidden you? bee bold therefore. So smite you the wicked, as their wicked courses shall require: smite them, I say, and feare not: hath not God bidden you? be bold then. Absolom could not secure them: God is able to secure you: yea as xthe high Preists promised the Souldiers, though it was more then they could make good; 〈non-Latin alphabet〉. He will secure you: Do you your duty, and you shall not need to take further care for it. yThe Lord will be with you: saith Iehosaphat: as to assist you, so to protect you. As hee hearteneth Ioshua: zHaue not I bidden thee? be strong and couragious: feare not, nor quaile not; for I the Lord will be with thee: as I was with Moses, so will I bee with thee; I will neuer leaue thee, nor faile thee. And aif God be with you, as the Apostle speaketh, who can be against you? If bGod be with Paul, no man shall be able to lay hand on him to hurt him. If cGod be with Ieremie, though Prince and Priests and people band all together against him, yet shall ⟨p. 26⟩he stand firme like an iron pillar, like a brasen bulwarke against them: they shall neuer be able to hurt him that God gardeth.
Whereas on the other side, if to please men you shall displease God, shrinking and swar•ing from the rules that he hath prescribed you, and for fear of mans face deal unfaithfully, in the execution of that office that he hath imposed upon you: *by stepping aside to shun danger, you shall but plunge your selves into greater danger. As the Proverb hath it: dHe that fears the frost shall be overwhelmed with the snow. eWhile you •eare the frost of mans anger that lieth under your feet and might easily be overcome; you shall be overwhelmed with the snow of the divine vengeance, that descendeth from heaven and cannot therefore be avoided. fWhile you fly the smoke of mans displeasure, you shall fall into the 1flaming fire of Gods wrath, that burneth even to the bottom of hell.
Whereas on the other side, if to please men you shall displease God, shrinking and swar•ing from the rules that he hath prescribed you, and for feare of mans face deale vnfaithfully, in the execution of that office that he hath imposed vpon you: *by stepping aside to shun danger, you shall but plunge your selues into greater danger. As the Prouerbe hath it: dHe that feares the frost shall be ouerwhelmed with the snow. eWhile you •eare the frost of mans anger that lieth vnder your feete and might easily be ouercome; you shall be ouerwhelmed with the snow of the diuine vengeance, that descendeth from heauen and cannot therefore be avoided. fWhile you flie the smoke of mans displeasure, you shall fall into the 1flaming fire of Gods wrath, that burneth euen to the botome of hell.
ePruiva i•rius g•atur; •ix de su• ruit. qui i• terram […] contra v•ritatem pavet, eiusdem veritatis iram […] su•tinet. qui conculcanda in infimis metuunt, à summis metuenda patiuntur. & cum transire •nt, quod caleare poterant, judiciū de supernis accersunt, quod tolerare nequaq•ā possunt. Greg. m•r. l. 8. c. 12.Pruiua i•rius g•atur; •ix de su• ruit. qui i• terram 〈…〉 contra v•ritatem pavet, eiusdem veritatis iram 〈…〉 sutinet. qui conculcanda in infimis metuunt, à summis metuenda patiuntur. & cum transire nt, quod caleare poterant, iudiciū de supernis accersunt, quod tolerare nequaqā possunt. Greg. mr. l. 8. c. 12.
gTrepidus homo ponit tendiculam sibi: The fearefull man, saith Solomon, setteth a s•are for himself. And it is in this case verified that the Prophets have, and ithe Jews use as a by-word. hHe that flieth from the noise of fear, falleth into a pit, and he that getteth up out of the pit, is caught in the snare. We may well apply it with some transposition to the present occasion. When matters are to be heard before you, and some Great-mans letters come, whom the one party hath some interest in, here if you be fearful of doing your duty, your fear setteth a snare for ⟨p. 27⟩you, and if for fear of offending him you decline from the right, while you fly from the noise of a false fear, you fall into a true snare: or while you seek to shun one snare, you fall into another, a worse snare: while you seek to shun the snare of mans offence which you might easily have wound your selves out of again, yea kGod would have broken for you and set you free from; lyou fall into the pit of Gods heavy indignation, out of which it is questionable whither ever you get up again or no.
gTrepidus homo ponit tendiculam sibi: The fearefull man, saith Salomon, setteth a s•are for himselfe. And it is in this case verified that the Prophets haue, and ithe Iewes vse as a by-word. hHee that flieth from the noise of feare, falleth into a pit, and he that getteth vp out of the pit, is caught in the snare. We may well apply it with some transposition to the present occasion. When matters are to be heard before you, and some Great-mans letters come, whom the one party hath some interest in, here if you be fearefull of doing your duty, your feare setteth a snare for ⟨p. 27⟩you, and if for feare of offending him you decline from the right, while you flie from the noise of a false feare, you fall into a true snare: or while you seeke to shun one snare, you fall into another, a worse snare: while you seeke to shun the snare of mans offence which you might easily haue wound your selues out of againe, yea kGod would haue broken for you and set you free from; lyou fall into the pit of Gods heauy indignation, out of which it is questionable whither euer you get vp againe or no.
In a word; it is a sin for any man to fear man more then God, and for fear of man to do ought that may displease him: but it is much more a foul shame for those that are termed Gods to fear any but God, and out of fear to fail in the doing of that duty, which with courage and confidence God hath called them to execute.
In a word; it is a sinne for any man to feare man more then God, and for feare of man to doe ought that may displease him: but it is much more a foule shame for those that are tearmed Gods to feare any but God, and out of feare to faile in the doing of that duty, which with courage and confidence God hath called them to execute.
Fourthly and lastly, severely where God himself (were he present) would show severity, and hath willed severity to be shown. As ye have just cause to mtake heed how ye deal rigorously, where God would have lenity and clemency used, as nSaul with the Gibeonites, *in lesser and slighter slips owith silly weak ones, in simplicity and infirmity over-taken rather, then offending out of malice and wilful contempt: that were as the Prophet speaketh, pto turn judgement into gall: qIt is as well a point of injustice above desert to punish the guilty, as it is without desert, to punish those that be wholly guiltless.
Fourthly and lastly, seuerely where God himselfe (were he present) would shew seuerity, and hath willed seuerity to be showne. As yee haue iust cause to mtake heed how ye deale rigorously, where God would haue lenity and clemency vsed, as nSaul with the Gibeonites, *in lesser and slighter slips owith silly weake ones, in simplicity and infirmitie ouer-taken rather, then offending out of malice and wilfull contempt: that were as the Prophet speaketh, pto turne iudgement into gall: qIt is as well a point of iniustice aboue desert to punish the guiltie, as it is without desert, to punish those that be wholy guiltlesse.
mNeque enim debet dispensat•r crudelis esse, ubi paterfamilias misericors est. August. alicubi.Neque enim debet dispensat•r crudelis esse, vbi paterfamilias misericors est. August. alicubi.
qEtiam nocentes […] supra meritum manifesta iniquttas est. In quantum enim punitio excedit del•ctum; in tantū • tia punit• Rob. Gr•thed▪ […]. 4•.Etiam nocentes 〈…〉 supra meritum manifesta iniquttas est. In quantum enim punitio excedit del•ctum; in tantū tia punit Rob. Grthed . 4.
So have ye no less cause to beware, least, as r•ul ⟨p. 28⟩with Agag, you spare there, where God would have you severe. sThine eye, saith he, shall not spare them, that the Lord thy God may spare thee: neither shalt thou show any mercy unto them, that God may show mercy unto thee. tIt is alike injustice not to punish the guilty, (as the quality of the crimes committed by them shall require,) and to punish the guiltless.
So haue ye no lesse cause to beware, least, as r•ul ⟨p. 28⟩with Agag, you spare there, where God would haue you seuere. sThine eye, saith he, shall not spare them, that the Lord thy God may spare thee: neither shalt thou shew any mercy vnto them, that God may shew mercy vnto thee. tIt is alike iniustice not to punish the guilty, (as the quality of the crimes committed by them shall require,) and to punish the guiltlesse.
tProu. 17. 15. Aequ• iniquitas est, non punire nocentes, & punire innocents. Grosthed ibid. Non eris innocens, si aut punias eum cui parcendū esset, aut parc• ei qui fuerat puni•ndus. Bern. de consider. l. 2.Prou. 17. 15. Aequ• iniquitas est, non punire nocentes, & punire innocentes. Grosthed ibid. Non eris innocens, si aut punias eum cui parcendū esset, aut parc• ei qui fuerat puni•ndus. Bern. de consider. l. 2.
uA discreet hand therefore is to be held of you in the administration of justice, and in the sentencing and censuring of Transgressors and Offenders. You must remember that you are sent by God as xwith a rod for some, so zwith a sword for others, yto take vengeance on malefactors. And therefore you fulfil not your charge, you discharge not your trust, if you put not the power which to that purpose he hath given you in practise: And ayou shall answer for it with your own souls, as Ahab; not only, bif you slay Naboth, but cif you slay not Benhadad. If you let murderers, and Mass-priests soul-murderers, & other like malefactors escape, whom God hath committed into your hands, dyour lives shall go for theirs, you shall answer it with your own lives for the saving of their lives.
uA discreet hand therefore is to be held of you in the administration of iustice, and in the sentencing and censuring of Transgressors and Offenders. You must remember that you are sent by God as xwith a rod for some, so zwith a sword for others, yto take vengeance on malefactors. And therefore you fulfill not your charge, you discharge not your trust, if you put not the power which to that purpose he hath giuen you in practise: And ayou shall answer for it with your owne soules, as Ahab; not onely, bif you slay Naboth, but cif you slay not Benhadad. If you let murtherers, and Masse-preists soule-murtherers, & other like malefactors escape, whom God hath committed into your hands, dyour liues shall go for theirs, you shall answer it with your owne liues for the sauing of their liues.
u• adsit Regula peccatis qua […] irroget aequas: Ne […] dignū horribili sectere slagello, Aut ferula caedas meritū m• jora sub•re verbera. - Horat. serm. lib. 1. sat. 3.• adsit Regula peccatis qua 〈…〉 irroget aequas: Ne 〈…〉 dignū horribili sectere slagello, Aut ferula caedas meritū m• iora sub•re verbera. - Horat. serm. lib. 1. sat. 3.
aUnde punitur, si fecerit iniussus inde punietur, nisi fecerit jussus. Quod si ita est jubente imperatore; quanto magis jubente creator, cuiu••on est f• jussa contemnere? Aug. de civit. •. 1. c. 26.Vnde punitur, si fecerit iniussus inde punietur, nisi fecerit iussus. Quod si ita est iubente imperatore; quanto magis iubente cr•atore, cuiu••on est f• iussa contemnere? Aug. de ciuit. •. 1. c. 26.
Yea, you shall not only bring that curse upon your selves, that ethe Prophet denounceth against that man that doth the work of God negligently, that with▪holdeth his sword from shedding of blood when God calleth him thereunto: But, like ⟨p. 29⟩either fearful or unfaithful Physicians, who by sparing an ounce or two of corrupt blood, that were better out then in, infect and taint all the rest, and so endanger the whole body; pyou shall bring upon your selves the guilt of all such villainies as such desperate wretches shall by your preposterous and qpernicious lenity and impunity either survive or rbe encouraged to commit; yea and the wrath of God at length also upon the whole state, which by such means you shall cause to be totally defiled therewith. For sthe whole land, saith the Holy Ghost, is polluted with blood, and with the like enormous crimes, and cannot be purged again but by the blood of those that shed blood, and by the condigne punishment of such as commit such crimes.
Yea, you shall not onely bring that curse vpon your selues, that ethe Prophet denounceth against that man that doth the worke of God negligently, that with▪holdeth his sword from shedding of bloud when God calleth him thereunto: But, like ⟨p. 29⟩either fearefull or vnfaithfull Physitians, who by sparing an ounce or two of corrupt bloud, that were better out then in, infect and taint all the rest, and so endanger the whole body; pyou shall bring vpon your selues the guilt of all such villanies as such desperate wretches shall by your preposterous and qpernicious lenity and impunity either surviue or rbe encouraged to commit; yea and the wrath of God at length also vpon the whole state, which by such meanes you shal cause to be totally defiled therewith. For sthe whole land, saith the Holy Ghost, is polluted with bloud, and with the like enormious crimes, and cannot be purged againe but by the bloud of those that shed bloud, and by the condigne punishment of such as commit such crimes.
pQui feri•ndi petestatem habet, solus in culpa est, si culpa non feritur qua ferienda est, & •o imp•tu quo ferienda vel potius fulminanda est. Bern. Epist▪ 23•. Si •st […] steterit, verendum est •e status ip• sit casus vaster, d• quicquid mali adiecerit, non illi jam s•d vobis merit• i•tabitur. Ibid.Qui feri•ndi petestatem habet, solus in culpa est, si culpa non feritur qua ferienda est, & •o imp•tu quo ferienda vel potius fulminanda est. Bern. Epist▪ 23•. Si •st 〈…〉 steterit, verendum est •e status ip• sit casus v•ster, d• quicquid mali adiecerit, non illi iam s•d vobis merit• i•tabitur. Ibid.
qMalorū omniū prima matter incuria▪ impunitas incuria s•les, insolenci• matter, r•dix impudentiae, ntrix vitirum. Bern. de consider. l. 3. Impunity asum parit, […] excess. Ibid. l. 4.
In a word: as you bear the name of Gods, so let your conversation and courses, your carriage both general and special be Godlike, correspondent to this great and glorious title given you of God: that you may not be as he said sometime of the Heathen Philosophers and their writings, like Apothecaries pots, tthat have an inscription of some sovereign medicine without, when there is either nothing at all, or that which is worse then nothing, nothing but some rank poison within.
In a word: as you beare the name of Gods, so let your conversation and courses, your cariage both generall and speciall be Godlike, correspondent to this great and glorious title giuen you of God: that you may not be as hee said sometime of the Heathen Philosophers and their writings, like Apothecaries pots, tthat haue an inscription of some soueraigne medicine without, when there is either nothing at all, or that which is worse then nothing, nothing but some rancke poison within.
tQuorum tituli habent remedia, py•ides venena. Lact. instit. l. 3. c. 15.Qu•rū tituli habent remedia, py•ides venena. Lact. instit. l. 3. c. 15.
Hitherto we have showed what this stately and lofty stile of Gods given to Rulers by God himself requireth of them: let us now see what it exacteth of us that live under them. That which the Apostles tell us both Peter and Paul. If Magistrates be Gods, and their power and place be of God, then must uevery soul be subject to the higher power, xnot ⟨p. 30⟩for fear of mans wrath but for conscience of God: Then ysubmit your selves you must to every humane ordinance for the Lords sake; be it unto the King as sovereign, or to Presidents and other inferior Governors, as those that be also sent of him.
Hitherto wee haue shewed what this stately and lofty stile of Gods giuen to Rulers by God himselfe requireth of them: let vs now see what it exacteth of vs that liue vnder them. That which the Apostles tell vs both Peter and Paul. If Magistrates be Gods, and their power and place be of God, then must ueuery soule be subiect to the higher power, xnot ⟨p. 30⟩for feare of mans wrath but for conscience of God: Then ysubmit your selues you must to euery humane ordinance for the Lords sake; be it vnto the King as soueraigne, or to Presidents and other inferiour Gouernours, as those that be also sent of him.
Where cometh justly to be taxed the intolerable pride of that aMan of sin, who not only bexempteth himself and his Shavelings from all civill subjection; but even ctrampleth upon the crowns of Kings, in most presumptuous manner, dadvancing himself above all that is called God, and carrying himself as God, yea emaking himself a God of Gods; as out of Pope Nicolas his grounds, faith Marsilius of Padua, his own Canonists well collect.
Where commeth iustly to be taxed the intolerable pride of that aMan of sinne, who not onely bexempteth himselfe and his Shauelings from all ciuill subiection; but euen ctrampleth vpon the crownes of Kings, in most presumptuous manner, daduancing himselfe aboue all that is called God, and carying himselfe as God, yea emaking himselfe a God of Gods; as out of Pope Nicolas his grounds, faith Marsilius of Padua, his owne Canonists well collect.
bLex Canonica simplicit•r exemit Clericos […] in civilibus tum in criminalibus causes, cui cedar debet lex Imperialis, cū possit Pontifex Imperatoribus ju•ere in eis qu• ad Ecclesiae autoritatem spectant. Bellarm. de Cleric. lib. 1. c. 28. propos. 3. rat. 2.Lex Canonica simplicit•r exemit Clericos 〈…〉 in ciuilibus tum in criminalibus caus•s, cui cedere debet lex Imperialis, cū possit Pontifex Imperatoribus iu•ere in eis qu• ad Ecclesiae autoritatem spectant. Bellarm. de Cleric. lib. 1. c. 28. propos. 3. rat. 2.
cSic Alexand. 3. Friderici i. Imper. pede column compressit. Philip. Bergom suppleus. an. 1160. Petr. Justin. rerum Venet. lib. 2. & […]. Mason. in Alex. 3. • Cae▪ le• Henrici 6 Imper. capiti coronam pedibus imposuit, eisdemque denu• dimovit▪ Roge•. H•den […] par. poster. in Rich. 1. & Ranulph. pol•ebron. l. 1. c. 26.Sic Alexand. 3. Friderici i. Imper. pede collum compressit. Philip. Bergom suppleus. an. 1160. Petr. Iustin. rerum Venet. lib. 2. & 〈…〉. Masson. in Alex. 3. • Cae▪ le• Henrici 6 Imper. capiti coronam pedibus imposuit, eisdemque denu• dimovit▪ Roge•. H•den 〈…〉 par. poster. in Rich. 1. & Ranulph. pol•ebron. l. 1. c. 26.
eV•s nobis à Deo […] estis: inquit Constantinus Episcopos •llocutus. Ni•ol. pp. apud Grat. dist. 96. ex Ruffin▪ hist. lib. 1. c. 2. Episcopi ergò sunt Dij. Adrian apud Nauclorum l. 2. At Pontif• Rom. est Episcop•. Episcop•rum: Ergò & Deus Deorum. Marsil. defens. pac• pa••. c. 2•.V•s nobis à Deo 〈…〉 estis: inquit Constantinus Episcopos •llocutus. Ni•ol. pp. apud Grat. dist. 96. ex Ruffin▪ hist. lib. 1. c. 2. Episcopi ergò sunt Dij. Adrian apud Nauclorum l. 2. At Pontif• Rom. est Episcop•. Episcop•rum: Ergò & Deus Deorum. Marsil. defens. pac• pa••. c. 2•.
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f[Greek or Hebrew], ut Lucian. Necyom•t. •umū fugientes in flammam incidunt.〈non-Latin alphabet〉, vt Lucian. Necyom•t. •umū fugientes in flammam incidunt.
dNaeista vobis mansuet•do & misericordia in misery vertet. Cato apud Salust. in Catilin. Misericordia in pernici• c•sura est Memmi• apud […] Jugurth. videte ut profit illis ignosci▪ quos ad panam Deus ipse d•it. Quod ad me attin•t, non sum crudeli•• sed v•reor: ne quod […], patiar. Petron. satyr. Itaque hîc tenet […] apud S•ob. […]. 2. c. 9. [Greek or Hebrew].Naeista vobis mansuet•do & misericordia in miseri• vertet. Cato apud Salust. in Catilin. Misericordia in pernici• c•sura est Memmi• apud 〈…〉 Iugurth. videte vt profit illis ignosci▪ quos ad panam Deus ipse d•it. Quod ad me attin•t, non sum crudeli•• sed v•reor: ne quod 〈…〉, patiar. Petron. satyr. Itaque hîc tenet 〈…〉 apud S•ob. 〈…〉. 2. c. 9. 〈non-Latin alphabet〉.
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Malorū omniū prima mater incuria▪ impunitas incuria s•les, insolenci• mater, r•dix impudentiae, n•trix viti•rum. Bern. de consider. l. 3. Impunit• a•sum parit, 〈…〉 excess•. Ibid. l. 4.
rSicut est misericordia s•viens, sic & crudelit• parcens, Aug. Ep 54. Pernicios• misericors, ubi se• esse debuer•. Bern. de temp. 94.Sicut est misericordia s•viens, sic & crudelit• parcens, Aug. Ep 54. Pernicios• misericors, vbi se• esse debuer•. Bern. de temp. 94.