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.
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 x
the 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.
Have 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
God 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•.
The Ancient Fathers were not acquainted with this divinity of the Popes Deity, they were utterly ignorant of it. fWe worship the Emperor, saith Tertullian, as a man that is Gods second, or next to God, inferior to none but to God alone. gThat these things are enjoined not secular men only, saith Chrysostom, but even Priests and Monks also, the Apostle showeth evidently when he saith, Let every soul be subject to the higher power. hBe thou Apostle, or Evangelist, or Prophet, or whatsoever thou beest else, ithou must not only obey them, but even be subject unto ⟨p. 31⟩them. And Bernard, though he lived but in a bad and corrupt age, writing to a great Bishop; kIf every soul must be subject to the higher power, then yours also among the rest. For who hath given you an exemption from this general injunction? He that endeavoureth to exempt you, doeth but seek to delude you.
The Auncient Fathers were not acquainted with this diuinity of the Popes Deity, they were vtterly ignorant of it. fWe worship the Emperor, saith Tertullian, as a man that is Gods second, or next to God, inferiour to none but to God alone. gThat these things are enioyned not secular men onely, saith Chrysostome, but euen Priests and Monkes also, the Apostle sheweth euidently when he saith, Let euery soule bee subiect to the higher power. hBe thou Apostle, or Euangelist, or Prophet, or whatsoeuer thou beest else, ithou must not onely obey them, but euen be subiect vnto ⟨p. 31⟩them. And Bernard, though hee liued but in a bad and corrupt age, writing to a great Byshop; kIf euery soule must be subiect to the higher power, then yours also among the rest. For who hath giuen you an exemption from this generall iniunction? He that endeauoureth to exempt you, doeth but seeke to delude you.
f[…], • hominem à Deo secundum, solo Deo minorem. Tortull ad Scapul.〈…〉, • hominem à Deo secundum, solo Deo minorem. Tortull ad Scapul.
g[Greek or Hebrew] […]〈non-Latin alphabet〉〈…〉
h[Greek or Hebrew].〈non-Latin alphabet〉.
i[Greek or Hebrew].〈non-Latin alphabet〉.
kSi omnis anima, etiam vefi•a. quis vos excepit ab universitate? Qui tentat excipere, conatur decipere. Bern. ad Henric. Sen• nens. epist. 42.Si omnis anima, etiam vefi•a. quis vos excepit ab vniversitate? Qui tentat excipere, conatur decipere. Bern. ad Henric. Sen• nens. epist. 42.
In a word to apply a speech of Optatus spoken of him by that insolent Schismatic Donatus to the present proud Romish Prelate; lSince above the Emperor there is none but God that created him; (and not the Pope then, as mthey say:) the Pope advancing himself above the Emperor, goeth beyond humane bounds, and carieth himself not as man but as God, in not reverencing him who of men is to be feared next after God.
In a word to apply a speech of Optatus spoken of him by that insolent Schismaticke Donatus to the present proud Romish Prelate; lSince aboue the Emperour there is none but God that created him; (and not the Pope then, as mthey say:) the Pope aduancing himselfe aboue the Emperor, goeth beyond humane bounds, and carieth himselfe not as man but as God, in not reverencing him who of men is to be feared next after God.
lCum supra Imperatorem non sit nisi Deus qui fecit Imperatorē; dumb s• Donatus super Imperatorem extollit, jam quasi hominum excesserat m•tas, non verendo cum qui post Deum ab hominibus timebatur. Optatus advers. Parmen. l. 3.Cum supra Imperatorem non sit nisi Deus qui fecit Imperatorē; dum s• Donatus super Imperatorem extollit, iam quasi hominum excesserat m•tas, non verendo cum qui post Deum ab hominibus timebatur. Optatus advers. Parmen. l. 3.
mCaelestinus facto superius relat• designavit, quod Papa potestatem habet creandi Imperatorem &c. Polychrō. l. 7. c. 26. Inde Distich. Templi Lateran. vestibulo inscriptu•; Re• homo •it Pap•, s•it quo dan•e coronā. Et Stanis•. Oric•ou. in Canfess. Cathol. Qui Regem anteponit Sacerdoti, i• anteponit creaturā Creat•ri.Caelestinus facto superius relat• designavit, quod Papa potestatem habet creandi Imperatorem &c. Polychrō. l. 7. c. 26. Inde Distich. Templi Lateran. vestibulo inscriptu•; Re• homo •it Pap•, s•it quo dan•e coronā. Et Stanis•. Oric•ou. in Canfess. Cathol. Qui Regem anteponit Sacerdoti, i• anteponit creaturā Creat•ri.
But to leave that Antichrist to his transcendent not eminency but insolencie: we are admonished, when Kings and Governors are by God termed Gods, so to account them as God calleth them, and accordingly to carry our selves in our demeanour toward them: to obey and be subject, as one saith, nunto good Rulers as God, bad Rulers for God; or rather, oto both good and bad as well as God as for God. And herein is the true difference between the religious and the irreligious subject, that pthe one worshippeth God for man, qthe other obeyeth man for God.
But to leaue that Antichrist to his transcendent not eminency but insolencie: we are admonished, when Kings and Gouernors are by God tearmed Gods, so to account them as God calleth them, and accordingly to cary our selues in our demeanour toward them: to obey and be subiect, as one saith, nvnto good Rulers as God, bad Rulers for God; or rather, oto both good and bad as well as God as for God. And herein is the true difference betweene the religious and the irreligious subiect, that pthe one worshippeth God for man, qthe other obeyeth man for God.
n[Greek or Hebrew]. Basil. Bonis tanquam Deo; malis propter Deum.〈non-Latin alphabet〉. Basil. Bonis tanquam Deo; malis propter Deum.
oT• bonis quam malis. & tanquam Deo & propter Deum.
pJer. 44. 17. [Greek or Hebrew]. P•rpuram colentes, non Deum. Themist• apud Socratem hist. lib. 3. •. 25.Ier. 44. 17. 〈non-Latin alphabet〉. P•rpuram colentes, non Deum. Themist• apud Socratem hist. lib. 3. •. 25.
Yea not only are we to take heed of rising against ⟨p. 32⟩them, and laying of violent hands on them. For rWho can lay his hand on the Lords anointed, and be guiltless? sWho so riseth against the Lords anointed, ariseth against the Lord himself by whom he is anointed. tWho so resisteth the higher power, resisteth Gods own Ordinance: and those that so do, procure destruction to themselves: Or of offering the least outward disgrace unto them. uIt stuck shrewdly in Davids stomach, and troubled his tender conscience not a little, that he had snipped away but a little shred of the skirt of Sauls coat: But also xhow we do even but in secret speak evil of them, or in heart only wish evil to them: Sithence God, ywhose person they represent, and zwhose place they here supply, hath threatened both to disclose it, and to be avenged on us for it. He hath given them his own name, and *he will severely revenge whatsoever injury or indignity is done unto them, even as done unto himself.
Yea not onely are we to take heede of rising against ⟨p. 32⟩them, and laying of violent hands on them. For rWho can lay his hand on the Lords annointed, and be guiltlesse? sWho so riseth against the Lords annointed, ariseth against the Lord himselfe by whom he is anointed. tWho so resisteth the higher power, resisteth Gods owne Ordinance: and those that so doe, procure destruction to themselues: Or of offring the least outward disgrace vnto them. uIt stucke shrewdly in Dauids stomacke, and troubled his tender conscience not a litle, that he had snipped away but a litle shred of the skirt of Sauls coate: But also xhow we do euen but in secret speak euill of them, or in heart onely wish euill to them: Sithence God, ywhose person they represent, and zwhose place they here supply, hath threatned both to disclose it, and to be avenged on vs for it. He hath giuen them his owne name, and *he will seuerely reuenge whatsoeuer iniurie or indignity is done vnto them, euen as done vnto himselfe.
y[Greek or Hebrew]. Plut. ad prefect. indoct. D• enim imaginem l•a. b•t Rex, sicut Christi Episcopus. Aug. vet. Test. quest. •5.〈non-Latin alphabet〉. Plut. ad prefect. indoct. D• enim imaginem l•a. b•t Rex, sicut Christi Episcopus. Aug. vet. Test. quest. •5.
*[Greek or Hebrew]. -Theocrit. idyll. 17. 1 Nuncupativè, non essentialiter Greg. in Ezech. lib. 1. hom. 3.〈non-Latin alphabet〉. -Theocrit. idyll. 17. 1 Nuncupativè, nō essentialiter Greg. in Ezech. lib. 1. hom. 3.
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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.
