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.
TO THE RIGHT HONOURABLE, his singular good LORD, Sir HENRY HOBART Knight and Baronet, Lord Chief Justice of the Common Pleas, increase of true Honour here, and eternal happiness hereafter.
TO THE RIGHT HONOVRABLE, his singular good LORD, Sir HENRY HOBART Knight and Baronet, Lord Cheife Iustice of the Common Pleaes, encrease of true Honour heere, and eternall happinesse hereafter.
What hath formerly been offered to your RELIGIOUS ear, is now further presented to your JUDICIOUS eye. Neither doubt I, but that, as it then found attentive audience with the one, so it will now find kind welcome and acceptance with the other: ⟨image 3⟩the rather it being, for the matter and substance of it▪ the message of Him in whose seat you sit, though brought by a weak and unworthy Messenger, and delivered in mean and unpolished manner. Messages are wont to be respected and received, and Presents esteemed and accepted more for the party from whom they come, then for the Person by whom they come, or for the manner of the delivery of them. The matter, I hope, will not be altogether unprofitable or unfruitful, though not handled so artificially or methodically as it might, or as were meet But neither mine incessant incumbrances, and perpetual distractions, […] of body, variety of business, and slender means of assistance, will afford leisure or liberty for any accurate and exact discourse: Nor is there much need of Art to persuade godly regard and holy obedience, where the power of piety hath already in some good measure possessed the heart. The Truth of God cannot but find good entertainment with all those that sincerely love and like it, although it ⟨image 3⟩
best beseemeth it, or but meanly attired, not bedecked and set out with such ornaments and dressings, as the natural eye and ear only affect and regard. If in ought it seem over-harsh unto any,
children therefore that, at other times much desire it and cry for it, yet will not endure to have it come near their lips, when they have sore mouths.
It is mans love of his own corruptions and impatience of cure, that maketh the word of God harsh and unpleasant unto any.
WHat hath formerly beene offered to your RELIGIOVS eare, is now further presented to your IVDICIOVS eie. Neither doubt I, but that, as it then found attentiue audience with the one, so it will now finde kinde welcome and acceptance with the other: ⟨image 3⟩the rather it being, for the matter and substance of it▪ the message of Him in whose seate you sit, though brought by a weake and vnworthy Messenger, and deliuered in meane and vnpolished manner. Messages are wont to be respected and receiued, and Presents esteemed and accepted more for the party from whom they come, then for the Person by whom they come, or for the manner of the deliuery of them. The matter, I hope, will not be altogether vnprofitable or vnfruitfull, though not handled so artificially or methodically as it might, or as were meete But neither mine incessant incumbrances, and perpetuall distractions, 〈…〉 of body, variety of busines, and slender meanes of assistance, will afford leasure or liberty for any accurate and exact discourse: Nor is there much neede of Art to perswade godly regard and holy obedience, where the power of piety hath already in some good measure possessed the heart. The Truth of God cannot but finde good entertainment with all those that sincerely loue and like it, although it ⟨image 3⟩come naked and bare, as abest beseemeth it, or but meanely attired, not bedecked and set out with such ornaments and dressings, as the naturall eye and eare only affect and regard. If in ought it seeme ouer-harsh vnto any, bthe fault is in themselues, not in it. cThe word of God, saith the Prophet, is good, yea and pleasant too, as dthe word vsed there signifieth, to euery one that walketh vprightly: eas sweet as hony, yea fsweeter then gthe purest hony to such; as DAVID professeth of himselfe. But euen Hony it selfe, though of it selfe hgood and pleasant, and wholesome and medicinall, yet icauseth paine and smart to an exulcerate part: And kchildren therfore that, at other times much desire it and crie for it, yet will not endure to haue it come neere their lips, when they haue sore mouthes. lIt is mans loue of his owne corruptions and impatience of cure, that maketh the word of God harsh and vnpleasant vnto any.
a[Greek or Hebrew] E• rip. Ph•niss. Veritatis simplex oratio est. S•n. Epist. 49. […] •ritati operam dat oratio incomposita debet esse & simplex. Ibid. 40.〈non-Latin alphabet〉 E• rip. Ph•niss. Veritatis simplex oratio est. S•n. Epist. 49. 〈…〉•ritati operam dat oratio incomposita debet esse & simplex. Ibid. 40.
bC•ncti qui •derunt mandatū sacrum, causam od• in seipsis habent▪ omne illis fastidium non in legis praecepti•, sed in moribus sun. Salvian▪ ad Eccles. cathol. l. 4.C•ncti qui •derunt mandatū sacrum, causam od• in seipsis habent▪ omne illis fastidium non in legis praecepti•, sed in moribus sun. Salvian▪ ad Eccles. cathol. l. 4.
cM•ca 2. 7.
d[Greek or Hebrew] à [Greek or Hebrew] quod idem cum [Greek or Hebrew]〈non-Latin alphabet〉 à 〈non-Latin alphabet〉 quod idem cum 〈non-Latin alphabet〉
g[Greek or Hebrew] distillation favorū. i. melle acoeto, sive maxi n• landabili, quòd è favo ultrò stillat. I•. ex Plin. hist. net. l. •1. c. 15.〈non-Latin alphabet〉 distillatione favorū. i. melle acoeto, siue maxi n• landabili, quòd è favo vltrò stillat. I•. ex Plin. hist. net. l. •1. c. 15.
hPro•. 24. 13.
i[Greek or Hebrew] Alex. Aphrodiss. problem. l. 2. 130. [Greek or Hebrew]. Dion. Chrysost. orat. 57.〈non-Latin alphabet〉 Alex. Aphrodiss. problem. l. 2. 130. 〈non-Latin alphabet〉. Dion. Chrysost. orat. 57.
k[Greek or Hebrew]. Idē ibid.〈non-Latin alphabet〉. Idē ibid.
lQuam d• blanditur sibi & dulcis est iniquitas, […] est veritas. Aug. de verb. D•. 4.Quam d• blanditur sibi & dulcis est iniquitas, 〈…〉 est veritas. Aug. de verb. D•. 4.
But there is no fear or doubt that ought here should in this kind be distasteful to your Lordship, whose discreet, and moderate and upright carriage in your place is so generally acknowledged and testified of all sorts. If at vacant hours your Lordship shall vouchsafe to cast your eye on it, it shall be more then a sufficient recompense of my pains in it. A monument it shall at least be of that duty, that I deservedly owe unto your Honour, and of my thankful acknowledgement of that undeserved favour and countenance that your Lo: hath been pleased from time to time to▪ vouchsafe me, as well before, as since I came under the wing of your Honourable protection. And the Lord of Lords protect your Lordship, increase in you his graces, direct you in your courses, and bless you with long life and many good days, to his glory, the public good, your own spiritual comfort in this life, and your eternal salvation after this life.
But there is no feare or doubt that ought here should in this kind be distastfull to your Lordship, whose discreet, and moderate and vpright cariage in your place is so generally acknowledged and testified of all sorts. If at vacant houres your Lordship shall vouchsafe to cast your eie on it, it shall be more then a sufficient recompence of my paines in it. A monument it shall at least be of that duty, that I deseruedly owe vnto your Honour, and of my thankfull acknowledgement of that vndeserued fauour and countenance that your Lo: hath beene pleased from time to time to▪ vouchsafe mee, as well before, as since I came vnder the wing of your Honourable protection. And the Lord of Lords protect your Lordship, encrease in you his graces, direct you in your courses, and blesse you with long life and many good daies, to his glory, the publike good, your owne spirituall comfort in this life, and your eternall saluation after this life.
PSALM. 82. vers. 6, 7, 8. 6. I have said; Ye are Gods, and sons of the most High, all of you. 7. But ye shall die like men; and fall as one of the Princes. 8. Arise, ô God, judge thou the earth: for thou inheritest *all Nations.
PSALM. 82. vers. 6, 7, 8. 6. I haue said; Yee are Gods, and sonnes of the most High, all of you. 7. But yee shall die like men; and fall as one of the Princes. 8. Arise, ô God, judge thou the earth: for thou inheritest *all Nations.
The Book of Psalms, though it be called from bthe greater part, by the name of aDavids Psalms; yet were cnot all the Psalms in it composed by David; but some of them dby Moses, some eby Heman, some fby Ethan, some gby others. This Psalm, as idivers ⟨p. 2⟩others, uncertain, whither written hby or for Asaph: the Hebrew will bear either.
THe Booke of Psalmes, though it be called from bthe greater part, by the name of aDauids Psalmes; yet were cnot all the Psalmes in it composed by Dauid; but some of them dby Moses, some eby Heman, some fby Ethan, some gby others. This Psalme, as idiusers ⟨p. 2⟩others, vncertaine, whither written hby or for Asaph: the Hebrew will beare either.
a74 Psalms are expressly so entitled: that some others that want titles expressing their Pen men were his also, see Act. 4. 25.74 Psalmes are expresly so entitled: that some others that want titles expressing their Pen men were his also, see Act. 4. 25.
h[Greek or Hebrew] vel Asaphi, vel Asapho. Vise Drus. obseru. lib. 5. cap. 3. sic [Greek or Hebrew] Psal. 72. & 127. quod alij Solomonis, alij pro Solomon.〈non-Latin alphabet〉 vel Asaphi, vel Asapho. Vise Drus. obseru. lib. 5. cap. 3. sic
But being certain, that it was indited kby the Spirit of God (our Saviour himself lalleging part of it giveth express testimony thereunto) mwe need not stand to discuss by what or whose pen it was written. nWhen letters or mandates are known to come from the King and to be signed with the Kings own hand, it is needless to inquire either by what Secretary they were drawn, or with what quill his name was subscribed.
But being certaine, that it was endited kby the Spirit of God (our Sauiour himselfe lalleadging part of it giueth expresse testimonie thereunto) mwe need not stand to discusse by what or whose pen it was written. nWhen letters or mandates are knowne to come from the King and to be signed with the Kings owne hand, it is needlesse to inquire either by what Secretary they were drawne, or with what quill his name was subscribed.
mQuis haec scripserit, supervacuè quaeritur, cum autor scripti Spiritus sanctus fideliter credatur. Greg. Rō. praefat. moral. c. 1.Quis haec scripserit, supervacuè quaeritur, cum autor scripti Spiritus sanctus fideliter credatur. Greg. Rō. praefat. moral. c. 1.
nRegis epistolis acceptis, quo calamo scriptae sint, ridiculum est quaerere. Ibid.
The matter of the Psalm doth mainly and principally concern Magistrates: Which to make the more effectual, oGod himself is produced here sitting on the bench, said to be phis, amidst the Judges tearmed qGods; tam praeses quam praesens, not as present only with them in place, but as President in power; and by virtue of that power of his parleying and expostulating with them; and that
The matter of the Psalme doth mainely and principally concerne Magistrates: Which to make the more effectuall, oGod himselfe is produced here sitting on the bench, said to be phis, amids the Iudges tearmed qGods; tam praeses quam praesens, not as present onely with them in place, but as President in power; and by vertue of that power of his parlying and expostulating with them; and that
2. sBy way of admonition, inciting them to the due and diligent performance of their office, and discharge of their duty in the upright and unpartial administration and execution of justice.
2. sBy way of admonition, inciting them to the due and diligent performance of their office, and discharge of their dutie in the vpright and vnpartiall administration and execution of justice.
3. tBy way of admiration; as wondering at their sottish and senseless behaviour; that, though uthe pillars of the whole State, and their own seats withal were shaken under them, partly through their own misgovernment, and partly also through the just judgement of God upon it; yet ⟨p. 3⟩they would not see it and take notice of it, to amend what was amiss; but go on still wilfully in their corrupt courses, till all came to confusion.
3. tBy way of admiration; as wondring at their sottish and senslesse behauiour; that, though uthe pillars of the whole State, and their owne seates withall were shaken vnder them, partly through their owne misgouernment, and partly also through the just judgement of God vpon it; yet ⟨p. 3⟩they would not see it and take notice of it, to amend what was amisse; but go on still wilfully in their corrupt courses, till all came to confusion.
Now because such great men might peradventure allege for themselves that xJudges (as ysome expound the Psalmist) are Gods upon earth: yea that zGod himself hath so styled them, he hath said himself as much of them: and therefore athey may do what they li•t bwithout check or control.
Now because such great men might peraduenture alledge for themselues that xIudges (as ysome expound the Psalmist) are Gods vpon earth: yea that zGod himselfe hath so stiled them, hee hath said himselfe as much of them: and therefore athey may doe what they li•t bwithout check or controle.
x[Greek or Hebrew] Psal. 58. 11. [Greek or Hebrew]. Diotogen. Pythag. de regno apud Stob. tom. 2. c. 46. Sine dubio D• terrenu• est Imperator. Paulus. Diac. in Theodor. & Principes instar Deorū. Tacit. annal. l. 2.〈non-Latin alphabet〉Psal. 58. 11. 〈non-Latin alphabet〉. Diotogen. Pythag. de regno apud Stob. tom. 2. c. 46. Sine dubio D• terrenu• est Imperator. Paulus. Diac. in Theodor. & Principes instar Deorū. Tacit. annal. l. 2.
aQuod •ovi, hoc R•gi licet. Lyc• apud Sen. H•rc. fur. act. 2. sc. 2. Quod & à Clyti cade A•xarchus Alexandra adulate, ut Plut. ad prefect. indoct. Sic Persia R•gibus licere quicquid liberet, à Magis responsum Cam•isi relatum: Heart. lib. 3. M•mento •ihi omnia & in omnes licere. Caius apud Sret. c. 29. Et Julia incesta Bassian• apud Spartian•: Si licet licet. A• nesci• t• Imperatore• esse, & leges d•re non accipere. Jezabel altera 1. Reg. 21. 7.Quod •ovi, hoc R•gi licet. Lyc• apud Sen. H•rc. fur. act. 2. sc. 2. Quod & à Clyti cade A•xarchus Alexandr• adulat•, vt Plut. ad prefect. indoct. Sic Persi• R•gibus licere quicquid liberet, à Magis responsum Cam•isi relatum: Her•t. lib. 3. M•mento •ihi omnia & in omnes licere. Caius apud Sret. c. 29. Et Iulia incesta Bassian• apud Spartian•: Si licet licet. A• nesci• t Imperatore esse, & leges dre non accipere. Iezabel altera 1. Reg. 21. 7.
bCulpas i•hic redarguere pres• mit mortalium […]. de Papa Bonifac. dist. 40. Papa •emo a•deat dicere, Domine, c•r […] fac•? Gloss. ad e•tr. de concess. pr•nd. neque […] legi Papa subi•cet vlli. Ostiens. de offic. Lega•Culpas i•hic redarguere pres• mit mortalium 〈…〉. de Papa Bonifac. dist. 40. Papa •emo a•deat dicere, Domine, c•r 〈…〉 fac•? Gloss. ad e•tr. de concess. pr•nd. neque 〈…〉 legi Papa subi•cet vlli. Ostiens. de offic. Lega•
This the Spirit of God here meeteth withal and maketh answer to, partly cby way of concession, and partly dby way of correction: as if he had said: True it is indeed; I have said it; and I still grant it; ye are by office and commission Gods, and Gods sons and Heirs as it were in some part of his power. But yet neither doth this exempt you from your native condition of frailty and mortality; nor deprive or abridge God of his authority and sovereignty, which he hath in part so imparted to you above others, as yet ehe retaineth over you and them still: That which you shall one day find and feel, when you that are now above others, shall die as well as others, even fas other ordinary ⟨p. 4⟩me• do, and gas others of your own rank have done before you; and you that now judge others, shall be judged with others, coming hafter death to give up your accounts unto him.
This the Spirit of God here meeteth withall and maketh answer to, partly cby way of concession, and partly dby way of correction: as if hee had said: True it is indeed; I haue said it; and I still grant it; ye are by office and commission Gods, and Gods sonnes and Heires as it were in some part of his power. But yet neither doth this exempt you from your natiue condition of frailtie and mortalitie; nor depriue or abridge God of his authoritie and soueraignti•, which he hath in part so imparted to you aboue others, as yet ehe retaineth ouer you and them still: That which you shall one day finde and feele, when you that are now aboue others, shall die as well as others, euen fas other ordinarie ⟨p. 4⟩me• doe, and gas others of your owne rancke haue done before you; and you that now iudge others, shall be iudged with others, comming hafter death to giue vp your accounts vnto him.
c[Greek or Hebrew], […] [Greek or Hebrew], ut Jun. parall. l. 1. c. 77. vers. 6.〈non-Latin alphabet〉, 〈…〉〈non-Latin alphabet〉, vt Iun. parall. l. 1. c. 77. vers. 6.
d[Greek or Hebrew] vers. 7.〈non-Latin alphabet〉 vers. 7.
e[Greek or Hebrew] […]. de reg•o. R• […] in proprios greges: Reg•s in ipsos […] Jovis est. H•rat. […]. lib. 3. […] 1.〈non-Latin alphabet〉〈…〉. de reg•o. R•〈…〉 in proprios greges: Reg•s in ipsos 〈…〉 Iovis est. H•rat. 〈…〉. lib. 3. 〈…〉 1.
f[Greek or Hebrew] Adam pro homine pleb•io, ubi […] [Greek or Hebrew] ut•Psal. 49. 2. & 62. 9.〈non-Latin alphabet〉 Adam pro homine pleb•io, vbi 〈…〉〈non-Latin alphabet〉 vt•
In ithe last verse is the conclusion of the Psalm; (as the Preface was in the first verse) wherein the Psalmist by an Apostrophe turneth his speech: and, whereas before he spake in the person of God unto Rulers, he now leaveth them, as little hoping to prevail aught with them; so bent especially as kthen they were (l It is in the reformation of a State, as in flaying of a beast, the matter sticketh most when it cometh to the heads:) And he speaketh now in his own person, or in the person of the poor and oppressed, whom he had mbefore mentioned, concerning them unto God: Entreating him, whose nthe Shields of the world are, and owhose Inheritance the whole world is, pto take the matter into his own hand, and qto execute justice himself for those that sustain wrong, as well on those by whom they are wronged, as on those that refuse to do them right.
In ithe last verse is the conclusion of the Psalme; (as the Preface was in the first verse) wherein the Psalmist by an Apostrophe turneth his speech: and, whereas before he spake in the person of God vnto Rulers, he now leaueth them, as little hoping to preuaile oughts with them; so bent especially as kthen they were (l It is in the reformation of a State, as in flaying of a beast, the matter sticketh most when it commeth to the heads:) And hee speaketh now in his owne person, or in the person of the poore and oppressed, whom he had mbefore mentioned, concerning them vnto God: Entreating him, whose nthe Sheilds of the world are, and owhose Inheritance the whole world is, pto take the matter into his owne hand, and qto execute justice himselfe for those that sustaine wrong, as wel on those by whom they are wronged, as on those that refuse to do them right.
