Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
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.
Reason 7 Seventhly, this Righteousness should be sought in the first place, becausen Nothing whatsoever, though never so good, either is good, or can do good without it. Yea the better and the more excellent any thing is, the worse it is, if it be not joined with it.
Reason 7 Seventhly, this Righteousnesse should bee sought in the first place, becausen Nothing whatsoever, though never so good, either is good, or can doe good without it. Yea the better and the more excellent any thing is, the worse it is, if it be not joyned with it.
n[Greek or Hebrew], Arist. Eth. Nicom lib. 5 cap. 1. & Mag. lib. 1. cap. 34. et Eudem. lib. 4. cap. 1. [Greek or Hebrew], Plato de Rep. lib. 4. Justitia instar sanitatis est, sine qua nihil quicquam juvat. Sine justitia nihil valet, Cic. Offic. lib. 2. nihil potest esse laudabile, Ibid. lib. 1. Domina siquidem est omnium et regina virtutum, Ibid. lib. 3.〈non-Latin alphabet〉, Arist. Eth. Nicom lib. 5 cap. 1. & Mag. lib. 1. cap. 34. et Eudem. lib. 4. cap. 1. 〈non-Latin alphabet〉, Plato de Rep. lib. 4. Iustitia instar sanitatis est, sine qua nihil quicquam juvat. Sine justitia nihil valet, Cic. Offic. lib. 2. nihil potest esse laudabile, Ibid. lib. 1. Domina siquidem est omnium et regina virtutum, Ibid. lib. 3.
What is better than government? the veryo Life of a State. Yet if the Sceptre be not swayed aright; if it rule not according to justice and right; Regiment without righteousness degenerateth, and turneth into ⟨p. 45⟩
What is better than government? the verieo Life of a State. Yet if the Scepter be not swaied aright; if it rule not according to justice and right; Regiment without righteousnesse degenerateth, and turneth into ⟨p. 45⟩Tyrannie; it is butp Robberie with authoritie. For the maineq end of government is for the execution and enjoyment of justice: and without it therefore government is no better than plainer robberie; yea it is in some respects worse than it.
oSine imperio nec domus ulla, nec civitas, nec gens, nec hominum universum genus stare, nec rerum natura omnis, nec ipse mundus potest, Cic. de leg. lib. 3. Istud est vinculum, per quod Respub. cohaeret: ille spiritus vitalis, quem tot millia trahunt: nihil ipsa perse futura nisi onus & prada, si mens illa imperii subtrabatur, Senec. de Clem. l. 1. c. 4.
pJudex injustus latro cum privilegio est. Sicut medicus imperitus, homicida. Column. lib. 1. Judex locusta civitatis est malus, Scalig. Ate.Iudex injustus latro cum privilegio est. Sicut medicus imperitus, homicida. Colum. lib. 1. Iudex locusta civitatis est malus, Scalig. Ate.
qFruendae justitiae causa reges constituti sunt, Cic. Offic lib. 2. Judex iniquus & latrone pejor est.Fruendae justitiae causa reges constituti sunt, Cic. Offic lib. 2. Iudex iniquus & latrone pejor est.
r[Greek or Hebrew], Plut. ad praefect indoct. Remota justitia quid sunt Regna nisi magna latro•ima, Aug. de Civit. l. 4. cap. 4.〈non-Latin alphabet〉, Plut. ad praefect indoct. Remota justitia quid sunt Regna nisi magna latro•ima, Aug. de Civit. l. 4. cap. 4.
What is* better than Law? thet life of Government. Butu unjust Laws are not worthy the Name of Laws. xWoe to those, saith the Prophet, that make unjust Laws. Woe to those that make them; yea and woe to those also for whom they are made. Fory they are but a means to undo those, for whose good they are pretended.
What is* better than Law? thet life of Government. Butu unjust Lawes are not worthy the Name of Lawes. xWoe to those, saith the Prophet, that make unjust Lawes. Woe to those that make them; yea and woe to those also for whom they are made. Fory they are but a meanes to undoe those, for whose good they are pretended.
*[Greek or Hebrew], Euripid〈non-Latin alphabet〉, Euripid
t[Greek or Hebrew], Arist. Rhet. l. 1 c. 3. Praesunt enim Magistratibus leges, ut populo Magistratus, Cic. de Leg. l. 3. [Greek or Hebrew]. Demosth. apud Stob.〈non-Latin alphabet〉, Arist. Rhet. l. 1 c. 3. Praesunt enim Magistratibus leges, ut populo Magistratus, Cic. de Leg. l. 3. 〈non-Latin alphabet〉. Demosth. apud Stob.
uLeges iniquae nec leges dicendae sunt, Aug. de Civit. l. 19. c. 21.
aWhat is better than Peace, Unity, Agreement, and Concord? bWithout which those former also are of no use, of no force. The very cName of Peace is sweet; but the thing it self much sweeter. Behold, saith the Psalmist, ehow goodly and how pleasant a thing it is for brethren to dwell together in unity! fIt is for the pleasantness of it, like the precious gOintment that was poured upon Aaron's Head, that wet his Beard, and ran down to the very skirts of his Garments. It ish delightful not to those themselves alone, that are at unity among themselves, but it sendeth forth a pleasing savour to their neighbours round about them: as on the other side, contentious persons are not troublesome to either other only, but to all that dwell near unto them.i Concord in societies, is as Harmony in consorts, which being duly observed, maketh the Music delightful; being not observed, by jarring maketh all harsh and untunable, as well to the hearers, as to the singers themselves. Again, for the profitableness and behovefulnesse of it,k It is like the dew of Hermon, and that that cometh down upon the Hill of Zion. It is as a sweetl dew, that maketh all things grow and thrive; as the contrary spoileth and layeth all things waste, like them blast of some malignant aspect.n Concord and agreement addeth strength even to mean things; discord and disagreement bringeth the strongest to wrack. And no marvel: Foro without the Blessing of God what can prosper; yea or subsist? Butp There, saith the Psalmist, hath God promised his Blessing, (to wit,q where Brethren agree together in one) and life for evermore. Butr the God of Peace will give sno blessing there, where Peace and Unity is not. So that there is nothing more delightful, more behovefull than Peace. In regard whereof, it is that the Apostle Paul so oft, and so instantly inciteth unto it.t I therefore Paul, the Lords Prisoner, beseech you, that you would walk worthy of the Calling whereunto you are called; with all humbleness of mind, and meekness, with long suffering, supporting one another through Love; Endeavouring to retain the unity of the Spirit in the ubond of Peace. There is xone Body, and yone Spirit, one ⟨p. 46⟩*Faith, one Hope, one Baptism, zone Lord, one God and Father of all, above all, through all, and in you all. And again, to pass by many other passages;a
aWhat is better than Peace, Vnitie, Agreement, and Concord? bWithout which those former also are of no use, of no force. The very cName of Peace is sweet; but the thing it selfe much sweeter. Behold, saith the Psalmist, ehow goodly and how pleasant a thing it is for brethren to dwell together in unitie! fIt is for the pleasantnesse of it, like the pretious gOintment that was powred upon Aarons Head, that wet his Beard, and ran downe to the very skirts of his Garments. It ish delightfull not to those themselves alone, that are at unitie among themselves, but it sendeth forth a pleasing savour to their neighbours round about them: as on the other side, contentious persons are not troublesome to either other onely, but to all that dwell neare unto them.i Concord in societies, is as Harmonie in consorts, which being duly observed, maketh the Musick delightfull; being not observed, by jarring maketh all harsh and untunable, as well to the hearers, as to the singers themselves. Againe, for the profitablenesse and behovefulnesse of it,k It is like the dew of Hermon, and that that commeth downe upon the Hill of Sion. It is as a sweetl dew, that maketh all things grow and thrive; as the contrarie spoileth and layeth all things waste, like them blast of some malignant aspect.n Concord and agreement addeth strength even to meane things; discord and disagreement bringeth the strongest to wrack. And no marvell: Foro without the Blessing of God what can prosper; yea or subsist? But
a[Greek or Hebrew], Gregor. Naz. in Jul. 1. [Greek or Hebrew]: Idem ad Cledon, 2. Pax optima rerum Quas homini novisse datum. Pax una triumphis Innumeris potior.—Silius bel. Pun. lib. 2.〈non-Latin alphabet〉, Gregor. Naz. in Iul. 1. 〈non-Latin alphabet〉: Idem ad Cledon, 2. Pax optima rerum Quas homini novisse datum. Pax una triumphis Innumeris potior.—Silius bel. Pun. lib. 2.
bJudicia, legesque esse non possunt pace sublatâ, Cic. Phil. 8.Iudicia, legesque esse non possunt pace sublatâ, Cic. Phil. 8.
c[Greek or Hebrew], Greg. Nazian. de Pace 3. Dulce nomen est pacis: res verd ipsa tum jucunda, tum salutaris, Cic. Philip. 2. & 13.〈non-Latin alphabet〉, Greg. Nazian. de Pace 3. Dulce nomen est pacis: res verd ipsa tum jucunda, tum salutaris, Cic. Philip. 2. & 13.
e[Greek or Hebrew], Greg. Naz. de Eutax.〈non-Latin alphabet〉, Greg. Naz. de Eutax.
If therefore there be any consolation, if any comfort of Love, if any communion of Spirit, if any bowels and compassions; Fulfil ye my joy, that ye be blike minded, like affected, of one accord, and of one judgement. And soc proceedeth he to dehort them from self-will, self-love, self-respect, and self-conceit, the very bane and pests of agreement and concord.d This therefore should you strive and labour by all means to maintain among your selves, being (ase Abraham told Lot) brethren; and beingf called and joined together (as the Apostle speaketh) into one Body. Butg withal, you must have a care that this your Peace be the Peace of God, that it be in God, and for God; that the main aim of your agreement be the advancement of Gods Kingdom, and the maintenance of Right. Forh if Peace be not joined with Piety, better no Peace than such Peace; iif agreement be not joined with justice and equity, better no agreement at all than such. As it isk no Council, but a Conventicle, wherein Truth is not aimed at: so it isl no Society, but a Conspiracy, wherein right is not regarded. When men are, as Simeon and Levi, mBrethren in evil; when they combine themselves together to injure and wrong others;n such agreement and concord is worse than any discord or disagreement whatsoever. Ando the more strongly men in such case are united together, the worse they are, the more evil they may do; yea the worse it is for themselves too. For the more they are united and conjoined either with other, the more are they dis-united and dis-joined from God.
If therefore there be any consolation, if any comfort of Love, if any communion of Spirit, if any bowels and compassions; Fulfill yee my joy, that yee be blike minded, like affected, of one accord, and of one judgement. And soc proceedeth hee to dehort them from selfe-will, selfe-love, selfe-respect, and selfe-conceit, the very bane and pests of agreement and concord.d This therefore should you strive and labour by all meanes to maintaine among your selves, being (ase Abraham told Lot) brethren; and beingf called and joyned together (as the Apostle speaketh) into one Bodie. Butg withall, you must have a care that this your Peace be the Peace of God, that it be in God, and for God; that the maine aime of your agreement be the advancement of Gods Kingdome, and the maintenance of Right. Forh if Peace be not joyned with Pietie, better no Peace than such Peace; iif agreement be not joyned with justice and equitie, better no agreement at all than such. As it isk no Councell, but a Conventicle, wherein Truth is not aimed at: so it isl no Societie, but a Conspiracie, wherein right is not regarded. When men are, as Simeon and Levi, mBrethren in evill; when they combine themselves together to injure and wrong others;n such agreement and concord is worse than any discord or disagreement whatsoever. Ando the more strongly men in such case are united together, the worse they are, the more evill they may doe; yea the worse it is for themselves too. For the more they are united and conjoyned either with other, the more are they dis-united and dis-joyned from God.
bAct. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Phil. 3.16. & 4.2. [Greek or Hebrew], Aristot. Laert. [Greek or Hebrew], locus in Catonem min. ipsiusque hospitem, Plut. [Greek or Hebrew], Gregor. Naz. in Basil.Act. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Phil. 3.16. & 4.2. 〈non-Latin alphabet〉, Aristot. Laert. 〈non-Latin alphabet〉, locus in Catonem min. ipsiusque hospitem, Plut. 〈non-Latin alphabet〉, Gregor. Naz. in Basil.
cPhil. 23, 4.
d[Greek or Hebrew], Chrysost. in 1 Cor. hom. 19. Hanc ergo qui accepit teneat; qui perdidit, repetat; qui amisit, exquirat; Aug. de verb. Dom. 57.〈non-Latin alphabet〉, Chrysost. in 1 Cor. hom. 19. Hanc ergo qui accepit teneat; qui perdidit, repetat; qui amisit, exquirat; Aug. de verb. Dom. 57.
g[Greek or Hebrew], Greg. Naz. de Pace 1. [Greek or Hebrew], Chrys. in Joan. hom. 57.〈non-Latin alphabet〉, Greg. Naz. de Pace 1. 〈non-Latin alphabet〉, Chrys. in Ioan. hom. 57.
But to leave this Digression, though not altogether impertinent, whichp the present Occasion in part required of me; and to return to the main Point that we are principally to pursue.
But to leave this Digression, though not altogether impertinent, whichp the present Occasion in part required of mee; and to returne to the maine Point that wee are principally to pursue.
pI was that morning admonished, that somewhat of this Argument was of course by the Doner• desire required and expected.
Member 4 For why do men neglect to look after Gods Kingdom? rForsooth,2 because they must build their houses, they must feather their nests first: they must get something that may be a stay to them hereafter, that they may be able to defend the world withal. To remove therefore this rub, and to rid and ease men of this care, our Saviour here telleth them, thats upon the due seeking of Gods Kingdom and his Righteousness, or the Righteousness thereof, (fort all cometh to ⟨p. 47⟩one effect) all these things that men so much desire and look after, and take so much thought and care for, shall be by God himself provided for them, supplied unto them, and cast in thereupon as an advantage thereunto.
Member 4 For why doe men neglect to looke after Gods Kingdome? rForsooth,2 because they must build their houses, they must feather their nests first: they must get something that may be a stay to them hereafter, that they may bee able to defend the world withall. To remove therefore this rubbe, and to rid and ease men of this care, our Saviour here telleth them, thats upon the due seeking of Gods Kingdome and his Righteousnesse, or the Righteousnesse thereof, (fort all commeth to ⟨p. 47⟩one effect) all these things that men so much desire and looke after, and take so much thought and care for, shall bee by God himselfe provided for them, supplied unto them, and cast in thereupon as an advantage thereunto.
rMoratur meres familiarus. Sic illā disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quantumsat est, non dum habeo. Si ad illam summam pervenero, tunc me totum philosophiae dab•, Sen. epist. 17.Moratur meres familiarus. Sic illā disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quantumsat est, non dum habeo. Si ad illam summam pervenero, tunc me totum philosophiae dab•, Sen. epist. 17.
2Benefit.
sQuid in longum ipse te differs? expectabis ne foenoris quastum, aut ex merce compendium, aut tabulas beati senis, cum fieri possis statim dives? Repraesentat opes sapientia: quas cuicunque supervacuas fecit, dedit ibidem.
tEodem quod sensum attinet, redeunt; etiam si ad Deum, non ad Regnum referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Quem iniquè igitur Maldonatus taxat tanquam Gracarū literarū imperitum.Eodem quod sensum attinet, redeunt; etiam si ad Deum, non ad Regnum referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Quem iniquè igitur Maldonatus taxat tanquam Gracarū literarū imperitum.
*This one thing will bring all with it, it will help us to all things, that Observat. 5 our heart can desire.u Trust in the Lord, saith the Psalmist, and do good, and thou shalt assuredly be fed. Delight thy self in the Lord, and he will give thee thine own hearts desire. xHe will be ythy Sun and thy Shield; he will give thee grace and glory: and he will deny thee no good thing, so long as thou leadest a godly life. Asz when Solomon asked Wisdom, it pleased God so well, that he gave him Wealth and Honour together with it: so upon the seeking hereof, we shall not only find it, but we shall have all other good things cast in upon us together with it.
*This one thing will bring all with it, it will helpe us to all things, that Observat. 5 our heart can desire.u Trust in the Lord, saith the Psalmist, and doe good, and thou shalt assuredly be fed. Delight thy selfe in the Lord, and hee will give thee thine owne hearts desire. xHee will be ythy Sunne and thy Shield; he will give thee grace and glory: and hee will deny thee no good thing, so long as thou leadest a godly life. Asz when Salomon asked Wisedome, it pleased God so well, that hee gave him Wealth and Honour together with it: so upon the seeking hereof, wee shall not onely finde it, but wee shall have all other good things cast in upon us together with it.
*Virtus omnia in se haebet: Omnia adsunt bona, Quē penes est Virtus, Plaut. Amph. 2. 5. Est tanti laborare, omnia bona semel occupaturo, Senec, epist. 76.Virtꝰ omnia in se haebet: Omnia adsunt bona, Quē penes est Virtus, Plaut. Amph. 2. 5. Est tanti laborare, omnia bona semel occupaturo, Senec, epist. 76.
Reason 1 For first, we shall have thereupon our right to all things restored us in Christ.a All things, saith the Apostle, whether present, or future, this world or the next, all things, I say, are yours; and you Christs; and Christ Gods. Asb Christ, so all Christians arec in Christ dHeirs of all things. And fore God therefore to deny them ought, were to deny them of their own.
Reason 1 For first, wee shall have thereupon our right to all things restored us in Christ.a All things, saith the Apostle, whether present, or future, this world or the next, all things, I say, are yours; and you Christs; and Christ Gods. Asb Christ, so all Christians arec in Christ dHeires of all things. And fore God therefore to deny them ought, were to deny them of their owne.
Reason 2 Secondly, they that thus do, aref Gods Children in Christ; andg may have for the asking what they will at Gods hands. For,h If you that are evil, saith our Saviour, use to give good things to your Children; how much more will your heavenly Father give you good things, if you ask him? iHe feedeth the fowls of the air, and the beasts of the field: and he that is careful to provide for his hounds and his hawks, will he suffer his Children to beg and starve, that must one day be his heirs?
Reason 2 Secondly, they that thus doe, aref Gods Children in Christ; andg may have for the asking what they will at Gods hands. For,h If you that are evill, saith our Saviour, use to give good things to your Children; how much more will your heavenly Father give you good things, if you aske him? iHee feedeth the fowles of the aire, and the beasts of the field: and hee that is carefull to provide for his hounds and his haukes, will hee suffer his Children to beg and starve, that must one day bee his heires?
Reason 3 Thirdly, he hath prepared a Grown, a Kingdom for them.k Fear not, little flock, saith our Saviour, it is your Fathers will to bestow a Kingdom upon you. And,l Will he deny them a Crumb, that will give them a Crown? Will he deny them a bit of bread, or a cup of drink, (m all the wealth in the world is no more with him; he can as easily give the one as the other) that purposeth one day to make them Kings?
Reason 3 Thirdly, he hath prepared a Growne, a Kingdome for them.k Feare not, little flock, saith our Saviour, it is your Fathers will to bestow a Kingdome upon you. And,l Will hee deny them a Crum, that will give them a Crowne? Will hee deny them a bit of bread, or a cup of drinke, (m all the wealth in the world is no more with him; hee can as easily give the one as the other) that purposeth one day to make them Kings?
lQui dabit regnum, non dabit viaticum? Aug. de verb. Dom. [Greek or Hebrew], Chrys. in Matt. 22.Qui dabit regnum, nō dabit viaticum? Aug. de verb. Dom. 〈non-Latin alphabet〉, Chrys. in Matt. 22.
Reason 4 Yea lastly, he hath bestowed his own, his only Son on them.n He so loved them, that he gave his only begotten Son for them. And,o He that spared not his own Son, but gave him up to death for them, how can he but give them all things together with him? pHe thatq sent his Son to die for them, hathr put his Spirit in them, and haths promised them the fruition of his blessed presence for ever; how can he refuse to provide for them, and confer upon them whatsoever good thing they shall stand in need of, while they live here?
Reason 4 Yea lastly, he hath bestowed his owne, his only Sonne on them.n Hee so loved them, that he gave his only begotten Sonne for them. And,o Hee that spared not his owne Sonne, but gave him up to death for them, how can hee but give them all things together with him? pHee thatq sent his Sonne to die for them, hathr put his Spirit in them, and haths promised them the fruition of his blessed presence for ever; how can hee refuse to provide for them, and confer upon them whatsoever good thing they shall stand in need of, while they live here?
oRom. 8.32. [Greek or Hebrew], Chrysost. in Rom. hom. 15.Rom. 8.32. 〈non-Latin alphabet〉, Chrysost. in Rom. hom. 15.
pQui misil unigenitum, immisit spiritum, promisit vultum, quid tandem tibi negaturus est? Bern. de Temp. nihil ei negaturus creditur, quem ad esum vituli hortatur, Hieron. de Fil. Prodig.
no blessing there, where Peace and Vnitie is not. So that there is nothing more delightfull, more behovefull than Peace. In regard whereof, it is that the Apostle Paul so oft, and so instantly enciteth unto it.
I therefore Paul, the Lords Prisoner, beseech you, that you would walke worthy of the Calling whereunto you are called; with all humblenesse of minde, and meekenesse, with long suffering, supporting one another through Love; Endevouring to retaine the unitie of the Spirit in the
nConcordia res parvae crescunt: discordia maximae dilabuntur. Micypsa apud Sal. Jugur. [Greek or Hebrew], Eccles. 4.12. Gregor Naz. ad Aegypt. adven.Concordia res parvae crescunt: discordia maximae dilabuntur. Micypsa apud Sal. Iugur. 〈non-Latin alphabet〉, Eccles. 4.12. Gregor Naz. ad Aegypt. adven.
oNihil beatum non favente numine. [Greek or Hebrew], Aeschyl. ThebNihil beatum non favente numine. 〈non-Latin alphabet〉, Aeschyl. Theb
sPacis Deus nisi pacem colentibus benedictionem non dabit, Cyprian. Quid simultates amas, quod autoripacis placere non potest? Non potest concordiam habere cum Christo, qui discors esse voluerit cum Christiano, August. de verb. Dom. 57.
h[Greek or Hebrew], Greg. Naz. ibidem.〈non-Latin alphabet〉, Greg. Naz. ibidem.
iSine justitia pax nulla est, Cic. de Repub. l. 2. Aug. de Civit. l. 2. c. 21.
kConciliabulum. sive Conventiculum, non Concilium.
l[Greek or Hebrew], Act. 23.13. [Greek or Hebrew], Chrys. in Matt. hom. 35.〈non-Latin alphabet〉, Act. 23.13. 〈non-Latin alphabet〉, Chrys. in Matt. hom. 35.
mFratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum consensus, Author oper. imperfect. in Matth. hom. 26.Fratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum consensus, Autor oper. imperfect. in Matth. hom. 26.
n[Greek or Hebrew], Chrysost. in Mat. 35. Pax cum bello sub Sylla de crudelitate certavit & vicit. Aug. de Civit. l. 3. c. 28.〈non-Latin alphabet〉, Chrysost. in Mat. 35. Pax cum bello sub Sylla de crudelitate certavit & vicit. Aug. de Civit. l. 3. c. 28.
oUt pernitiosum est, si unitas desit bonis: ita perniciosius est, si non desit malis. Eripiuntur enim justa, dum dividuntur injusti. At verò contra bonos vehementer praevalent, quando in malo see concorditer tenet, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24.Vt pernitiosum est, si unitas desit bonis: ita perniciosius est, si non desit malis. Eripiuntur enim justa, dum dividuntur injusti. At verò contra bonos vehementer praevalent, quando in malo se concorditer tenent, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24.
