GODS Parly with PRINCES: With An APPEAL from them to Him.GODS Parly with PRINCES: With An APPEALE from them to Him.
pp. 1–46102 passagespart 1 of 3
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.
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 e
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 〈non-Latin alphabet〉Psal. 72. & 127. quod alij Solomonis, alij pro Solomone.
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.
And thus much both for the General sum of the Psalms, and the principal parts of it; which might easily be minced out into many more particulars: But because rmultiplicity of division, as one well observeth, breedeth but confusion; this for the present shall suffice.
And thus much both for the Generall summe of the Psalmes, and the principall parts of it; which might easily be minced out into many more particulars: But because rmultiplicitie of diuision, as one well obserueth, breedeth but confusion; this for the present shall suffice.
rAequè c•nfusa est divisi• & ni•ia & nulla. Senec. epist. 89. Itaque in parts divid• utile est, non in […] concidi (vel comminui […]) •d.Aequè c•nfusa est divisi• & ni•ia & nulla. Senec. epist. 89. Itaque in partes divid• vtile est, non in 〈…〉 concidi (vel comminui 〈…〉) •d.
Now to leave the rest of the Psalmists discourse either of, or with these earthly Gods and Governors; in the three last verses, which my purpose is principally to insist on, we may consider according ⟨p. 5⟩to the former analysis and resolution of them, these two parts;
Now to leaue the rest of the Psalmists discourse either of, or with these earthly Gods and Gouernors; in the three last verses, which my purpose is principally to insist on, we may consider according ⟨p. 5⟩to the former analysis and resolution of them, these two parts;
1. uThe dignity and eminency of Rulers and Magistrates above others, in regard of their divine constitution;
2. xThe frailty, misery and mortality common to them with others, in regard of their humane condition.
1. uThe dignity and eminencie of Rulers and Magistrates aboue others, in regard of their diuine constitution;
2. xThe frailty, miserie and mortality common to them with others, in regard of their humane condition.
For the former of these: The dignity and excellency, *as of Angels above other Creatures, so of Magistrates above other men, herein appeareth, in that the name of God himself is given unto either. To Angels, where the Psalmist saith of man. yThou hast made him little less then the Gods: that is, zthen the Angels. And of Christ the son of God; aWorship him, all ye Gods: that is, ball ye Angels of God; as the Apostle himself expoundeth it.
For the former of these: The dignitie and excellencie, *as of Angells aboue other Creatures, so of Magistrates aboue other men, herein appeareth, in that the name of God himselfe is giuen vnto either. To Angells, where the Psalmist saith of man. yThou hast made him litle lesse then the Gods: that is, zthen the Angells. And of Christ the sonne of God; aWorship him, all yee Gods: that is, ball yee Angells of God; as the Apostle himselfe expoundeth it.
To Magistrates, where it is said: cHe shall appear before the Gods: and, dThou shalt not rail upon the Gods, nor revile the R•ler of thy People. And, not to go far, as ebefore, where God is said to sit in judgement famidst the Gods: so here, where he both avoweth the stile, and extendeth it to all of them, what ever they be otherwise, good or bad, just or unjust, godly or godless; I have said it: Ye are all of you, both gDij, Gods, and hfilij Dei, sonnes of God: as the Heathen Poet calleth iKings, Persons divinely descended; and the Heathen King ⟨p. 6⟩speaking in his heathenish language, saith khe saw in the furnace with those three servants of God that abode safe in the fire,l which though it burst their bonds asunder, yet burnt not their bodies, a fourth person mlike a son of the Gods, that is liken some rare and excellent personage.
To Magistrates, where it is said: cHe shall appeare before the Gods: and, dThou shalt not raile vpon the Gods, nor reuile the R•ler of thy People. And, not to go far, as ebefore, where God is said to sit in judgement famiddes the Gods: so here, where he both avoweth the stile, and extendeth it to all of them, what euer they be otherwise, good or bad, just or vnjust, godly or godlesse; I haue said it: Yee are all of you, both gDij, Gods, and hfilij Dei, sonnes of God: as the Heathen Poet calleth iKings, Persons diuinely descended; and the Heathen King ⟨p. 6⟩speaking in his heathenish language, saith khe saw in the furnace with those three seruants of God that abode safe in the fire,l which though it burst their bonds asunder, yet burnt not their bodies, a fourth person mlike a sonne of the Gods, that is liken some rare and excellent personage.
i[Greek or Hebrew]. Ho•er. passim. Et Plin. Paucgy•. Necdum Imperator, […] Dei fili• […].〈non-Latin alphabet〉. Ho•er. passim. Et Plin. Paucgy•. Necdum Imperator, 〈…〉 Dei fili•〈…〉.
lI• sed pia s•amma tunc pepercit. Prudent. stepi•ā 6. Et quorum vestimenta non attigit, vincula consumpsit, ut uno codemque tempore & haberet flamma virtutem suam ad solatium, & non haberet ad tormentum. Oreg. mor. lib. 9. cap. 49. & dialog. lib. 3. cap. 18
Now if we ask the question, why Kings and Rulers are so termed; our Saviour himself will inform us, if we conceive him aright. oSi illos dixit Deos, pad quos sermo Dei factus est: If he called them Gods, to whom the word of God came; or, was made, or, was. They were (saith our Saviour) called Gods, not, becauseq the word of God was spoken to them: butr because the word of God came, or word for word, swas made unto them. Word by an Hebraism is used commonly for charge, command, commission, or warrant. Sot decem verba, Gods ten words, for his ten precepts, or edicts. And, uverbum Regis, The Kings word, that is, his command, was urgent. And xQueen Vashti refused to come, adverbum Regis, at the Kings word, or command. And,y the Posts went out speededz in or cum verbo Regis, with, or by the Kings commission. As by the Kings word then is meant the Kings commission or warrant: so by Gods word in our Saviours speech may his charge, warrant or commission be well understood in the judgement of verya good Divines. And as it is said ofb Hosea, cJonah, dJohn the Baptist and others, that the word of God came, ⟨p. 7⟩or,e was made unto them, because they had special charge and commission from God for the performance of some Offices with the people of God: sof of Magistrates saith our Saviour that the word of God is made to them, because they have a special commission signed them from God, for the executing of a special place under him and from him.
Now if we aske the question, why Kings and Rulers are so tearmed; our Sauiour himselfe will informe vs, if we conceiue him aright. oSi illos dixit Deos, pad quos sermo Dei factus est: If he called them Gods, to whom the word of God came; or, was made, or, was. They were (saith our Sauiour) called Gods, not, becauseq the word of God was spoken to them: butr because the word of God came, or word for word, swas made vnto them. Word by an Hebraisme is vsed commonly for charge, command, commission, or warrant. Sot decem verba, Gods ten words, for his ten precepts, or edicts. And, uverbum Regis, The Kings word, that is, his command, was vrgent. And xQueene Vashti refused to come, adverbum Regis, at the Kings word, or commaund. And,y the Posts went out speededz in or cum verbo Regis, with, or by the Kings commission. As by the Kings word then is meant the Kings commission or warrant: so by Gods word in our Sauiours speech may his charge, warrant or commission be well vnderstood in the judgement of verya good Diuines. And as it is said ofb Hoshe, cIonas, dIohn the Baptist and others, that the word of God came, ⟨p. 7⟩or,
That Kings and Princes therefore are termed Gods and Sons of God, it isg not in regard of nature or natural descent, but in regard of honour, authority and power conferred upon them from God. For, hBy me, saith ithe eternal Son of God by Solomon, do Kings reign, and Lords execute judgement: By me Princes rule and Nobles, even all the Judges of the earth. They rule and reign all of them aut missi, aut permiss•, Either ksent of him or lsuffered by him: wrongful Usurpers by permission of him, rightful Governors by commission from him: by his providence the one, by his ordinance the other: For, mthere is no power but it is of God: and the powers that are, are ordained of God: saith the Apostle Paul of the one: And, nThou couldest have no power over me, were it not given thee of God: saith our Saviour himself of the other. oOf him alone are their places, of whom are their persons, whatsoever their persons are▪ Andp the power it is his, howsoever ⟨p. 8⟩they come by it, or howsoever they abuse it.
That Kings and Princes therefore are tearmed Gods and Sonnes of God, it isg not in regard of nature or naturall descent, but in regard of honour, authority and power conferred vpon them from God. For, hBy me, saith ithe eternall Sonne of God by Salomon, do Kings reigne, and Lords execute iudgement: By me Princes rule and Nobles, euen all the Iudges of the earth. They rule and reigne all of them aut missi, aut permiss•, Either ksent of him or lsuffred by him: wrongfull Vsurpers by permission of him, rightfull Gouernours by commission from him: by his prouidence the one, by his ordinance the other: For, mthere is no power but it is of God: and the powers that are, are ordained of God: saith the Apostle Paul of the one: And, nThou couldest haue no power ouer me, were it not giuen thee of God: saith our Sauiour himselfe of the other. oOf him alone are their places, of whom are their persons, whatsoeuer their persons are▪ Andp the power it is his, howsoeuer ⟨p. 8⟩they come by it, or howsoeuer they abuse it.
g[Greek or Hebrew], [Greek or Hebrew]. Eustath. Itaque quod H•od. in Theogon. [Greek or Hebrew] - Ho•er. Iliad. [Greek or Hebrew] Eustath. [Greek or Hebrew]. Just. quaest. orth. 142. O• communitat•m ipsi• pot•ntiam & potestatem Zanch de na•. Dei. lib. 1. cap. 12. Non quod natura sint Dij, sed quod officium •orum sit ordinatio divina. Brent. in Joam. 10〈non-Latin alphabet〉, 〈non-Latin alphabet〉. Eustath. Itaque quod H•od. in Theogon. 〈non-Latin alphabet〉 - Ho•er. Iliad. 〈non-Latin alphabet〉 Eustath. 〈non-Latin alphabet〉. Iust. quaest. orth. 142. O• communitat•m ipsi• pot•ntiam & potestatem Zanch de na•. Dei. lib. 1. cap. 12. Non quod natura sint Dij, sed quod officium •orum sit ordinatio divina. Brent. in Ioam. 10
Hence it is that the Kings chair of estate is called Gods Throne. qSolomon sat on the Throne of God as King in stead of David his Father. And the Bench of Judges is called Gods Bench. rGod standeth in the Congregation, or assembly of God. And the judgement they execute is said to be Gods judgement. sThe judgement ye judge is not Mans, but Gods.
Hence it is that the Kings chaire of estate is called Gods Throne. qSalomon sat on the Throne of God as King in steede of Dauid his Father. And the Bench of Iudges is called Gods Bench. rGod standeth in the Congregation, or assembly of God. And the iudgement they execute is said to be Gods iudgement. sThe iudgement ye iudge is not Mans, but Gods.
Yea hence it is that Kings and Princes are tearmed Christi Domini, The Lords anointed: not Hebrews only, as Saul, though a bad one and one that feared not God;t He is, saith David, the Lords anointed; but even Heathens too, as Cyrus, though a Pagan and one that knew not God; uThus saith the Lord to Cyrus his anointed; I strengthen thee, though thou knowest not me. And not Christi Domi•i, xthe Lords anointed onely, but Domini Christi, yLords anointed, or Gods anointed, if you will: as zanointed of God, so anointed, athat is, solemnly appointed to be Gods, though not by nature, yet by office, by deputation from God, asb Deputies, Lieutenants and Vicegerents unto God.
Yea hence it is that Kings and Princes are tearmed Christi Domini, The Lords annointed: not Hebrewes onely, as Saul, though a bad one and one that feared not God;t He is, saith Dauid, the Lords annointed; but euen Heathens too, as Cyrus, though a Pagane and one that knew not God; uThus saith the Lord to Cyrus his anointed; I strengthen thee, though thou knowest not mee. And not Christi Domi•i, xthe Lords anointed onely, but Domini Christi, yLords anointed, or Gods anointed, if you will: as zanointed of God, so anointed, athat is, solemnly appointed to be Gods, though not by nature, yet by office, by deputation from God, asb Deputies, Leifetenants and Vicegerents vnto God.
bEgo e• omnibus mortalibus placui electusque sum, qui in terris divina vice fungerer. Sen. de ele•. l. 1. c. 1. Sed & Eleutherlus Episc. Rom. Lucium nostratem Dei in regno suo Vicarium agn•scit.Ego e• omnibus mortalibus placui electusque sum, qui in terris diuina vice fungerer. Sen. de ele•. l. 1. c. 1. Sed & Eleutherlus Episc. Rom. Lucium nostratem Dei in regno suo Vicarium agn•scit.
Neither is this an idle appellation only, titulus sine re, a naked title without truth, or a bare shadow without substance. cDeus cum benedicit, faci• quod dicit: God where he blesseth, he doth what he saith: where he imposeth a name, he imparteth withal what the name imposed doth import. As he hath given an eminent appellation unto them: so he hath conferred an eminent power and authority ⟨p. 9⟩upon them,d a divine power representing and resembling his own sovereignty. He hath made them sacred and sovereign; he hath put his own sword, the sword of Justice and Judgement into their hands.
Neither is this an idle appellation onely, titulus sine re, a naked title without truth, or a bare shadow without substance. cDeus cum benedicit, faci• quod dicit: God where he blesseth, hee doth what hee saith: where he imposeth a name, he imparteth withall what the name imposed doth import. As he hath giuen an eminent appellation vnto them: so he hath conferred an eminent power and authority ⟨p. 9⟩vpon them,d a diuine power representing and resembling his owne soueraignty. He hath made them sacred and soueraigne; he hath put his owne sword, the sword of Iustice and Iudgement into their hands.
d[Greek or Hebrew]. Diotog. de regno. [Greek or Hebrew]. Ecp•ā. tes Pythag. de regn• apud Stob. tom. 2. c. 46. [Greek or Hebrew]. Ag• petus Justiniano. Inde [Greek or Hebrew] Diotogenes, [Greek or Hebrew] Philippus Mac. d• cit; quod Plin. in Panegyr. Aequata• dijs potestatē.〈non-Latin alphabet〉. Diotog. de regno. 〈non-Latin alphabet〉. Ecp•ā. tes Pythag. de regn• apud Stob. tom. 2. c. 46. 〈non-Latin alphabet〉. Ag• petus Iustiniano. Inde 〈non-Latin alphabet〉 Diotogenes, 〈non-Latin alphabet〉 Philippus Mac. d• cit; quod Plin. in Panegyr. Aequata• dijs potestatē.
The Magistrate is eEnsifer Dei, Gods Swordbearer: saith the Apostle: and that not to bear, or wear the sword for a show; (f for he hath it not for nought:) but to draw it out, andl to make use of it according to such directions as from God himself he hath received. mHe hath jus vita & necis, power of life and death, the most sovereign power that may be: the greatness whereof may hereby appear, in that nthat being done in due sort at his appointment is good justice, which being don without him were no better then murder the highest degree of injustice, even to them that should deserve it.
The Magistrate is eEnsifer Dei, Gods Swordbearer: saith the Apostle: and that not to beare, or weare the sword for a shew; (f for he hath it not for nought:) but to draw it out, andl to make vse of it according to such directions as from God himselfe he hath receiued. mHe hath ius vita & necis, power of life and death, the most soueraigne power that may be: the greatnesse whereof may hereby appeare, in that nthat being done in due sort at his appointment is good justice, which being don without him were no better then murther the highest degree of iniustice, euen to them that should deserue it.
f[Greek or Hebrew] Ibid.〈non-Latin alphabet〉 Ibid.
l[Greek or Hebrew].〈non-Latin alphabet〉.
mV•s quibus rector maris atque terrae Jus dedit magnum necis at • […]. Sen. Thiest. act. 3. sc. 3. Vit• necisque gentibus arbiter datus. S•noc. de clem. l. 1. c. 1.V•s quibus rector maris atque terrae Ius dedit magnum necis at •〈…〉. Sen. Thyest. act. 3. sc. 3. Vit• necisque gentibus arbiter datus. S•noc. de clem. l. 1. c. 1.
nNon fit re• homicidi•, qui hominem occiderit, obedions potestati; […], nis• fecerit, imperij deserti. quo• tamen si sua sponte atque authoritate fecisset, in crimen effusi human• sanguinis incidisset. Aug. de civit. l. 1. c. 26. Non enim ipse occidit, qui […] debet i•benti; •icut admini•ulum gladi•e est utenti. Ibid. c. 21. Visatur Th•. p. 2• 2••. 74. •. 3.Non fit re• homicidi•, qui hominem occiderit, obedions potestati; 〈…〉, nis• fecerit, imperij deserti. quo• tamen si sua sponte atque authoritate fecisset, in crimen effusi human• sanguinis incidisset. Aug. de ciuit. l. 1. c. 26. Non enim ipse occidit, qui 〈…〉 debet i•benti; •icut admini•ulum gladi•e est vtenti. Ibid. c. 21. Visatur Th•. p. 2• 2••. 74. •. 3.
For the former: (Give, I beseech you, not me leave, but God leave, in whose place I stand here, as your selves sit elsewhere, to put you in mind and admonish you of your duty to him:) Hath God himself conferred this great honour on you? oNon datur beneficium nisi propter officium: No benefice, ⟨p. 10⟩saith the Canon, is bestowed upon any, but in regard of some office to be performed for it. Then as he hath honoured you, be you careful to honour him.
For the former: (Giue, I beseech you, not mee leaue, but God leaue, in whose place I stand here, as your selues sit elsewhere, to put you in mind and admonish you of your duty to him:) Hath God himselfe conferred this great honour on you? oNon datur beneficium nisi propter officium: No benefice, ⟨p. 10⟩saith the Canon, is bestowed vpon any, but in regard of some office to be performed for it. Then as he hath honoured you, be you carefull to honour him.
oApud Grat. […]. •. dist. 81. c. 18. & Lucius c. 19. Et Bo•fac. 8. in 6. d•cret. l. 1. tit. 3. c. 15.Apud Grat. 〈…〉. •. dist. 81. c. 18. & Lucius c. 19. Et Bo•fac. 8. in 6. d•cret. l. 1. tit. 3. c. 15.
It is a point of great Equity. For qwhat can be juster or more equal, then that you should honour him again when he honoureth you, whom you stand bound to honour whether he thus honour you or no? yea what is more agreeable both to religion and reason, then rthat they should honour him more then others, whom above others he hath honoured? sWhy, saith he, shouldest not thou be a prime Scholar in Christs school, that art a prime person in the State? Why should not you be more forward then others in advancing of Gods glory, whom God hath in such glorious manner advanced above others?
It is a point of great Equitie. For qwhat can be iuster or more equall, then that you should honour him againe when hee honoureth you, whom you stand bound to honour whether he thus honour you or no? yea what is more agreeable both to religion and reason, then rthat they should honour him more then others, whom aboue others he hath honoured? sWhy, saith he, shouldest not thou bee a prime Scholler in Christs schoole, that art a prime person in the State? Why should not you bee more forward then others in aduancing of Gods glory, whom God hath in such glorious manner aduanced aboue others?
qQuid aequius, quid justius, quam ut vos honoran•em honor•tis ipsi?Quid aequius, quid iustius, quam vt vos honoran•em honor•tis ipsi?
r[Greek or Hebrew]. Arist•t. polit. l. 5. c. 11. [Greek or Hebrew]. Agapet. Justin.〈non-Latin alphabet〉. Arist•t. polit. l. 5. c. 11. 〈non-Latin alphabet〉. Agapet. Iustin.
sCur qui in saeculo prim• es, non in Christi familia pri. mus sis? Hieron. Juliano. [Greek or Hebrew]. Pietas optimus est Imperatoris cultus. Soz•m. praefat. ad Theodos.Cur qui in saeculo prim• es, non in Christi familia pri. mus sis? Hieron. Iuliano. 〈non-Latin alphabet〉. Pietas optimus est Imperatoris cultus. Soz•m. praefat. ad Theodos.
And on the other side twhat can be more unworthy or unequal, then for you to repay God again with evil for good, for so high an honour, for so great a good? where consider (I beseech you) in the fear of God, what a fearful thing it is, when it falleth out as it did in Jeremies time. o I will get me to the great ones: saith the Prophet, when he could not prevail with the poorer sort of the common people: they (I am sure, though the other be foolish and sottish;) know the way of the Lord, and the judgement of their God: But how found he them affected? But they have wholly shaken off the yoke, and broken the bonds: not unlike those of the same rank, uthat say in the Psalm, xLet us break his bands asunder, and cast his cords away from us. The greatest men were the greatest Rebels; yas foremost in wealth ⟨p. 11⟩and worship, so forwardest in wickedness. And remember withal, as that of the Wiseman, that zMighty men shall be mightily punished: so that also of the Centurists, that *Extraordinary blessings seconded with extraordinary sins will at length draw down extraordinary judgements.
And on the other side twhat can be more vnworthy or vnequall, then for you to repay God againe with euill for good, for so high an honour, for so great a good? where consider (I beseech you) in the feare of God, what a fearefull thing it is, when it falleth out as it did in Ieremies time. o I will get me to the great ones: saith the Prophet, when hee could not preuaile with the poorer sort of the common people: they (I am sure, though the other be foolish and sottish;) know the way of the Lord, and the iudgement of their God: But how found he them affected? But they haue wholy shaken off the yoke, and broken the bonds: not vnlike those of the same ranke, uthat say in the Psalme, xLet vs breake his bands asunder, and cast his cordes away from vs. The greatest men were the greatest Rebels; yas formost in wealth ⟨p. 11⟩and worship, so forwardest in wickednesse. And remember withall, as that of the Wiseman, that zMighty men shall be mightily punished: so that also of the Centurists, that *Extraordinarie blessings seconded with extraordinarie sinnes will at length draw downe extraordinarie iudgements.
tQuid iniquiu•, quid indignius quā beneficio tanto mal•cium rependere? Jerem: 18. 20.Quid iniquiu•, quid indignius quā beneficio tanto mal•cium rependere? Ierem: 18. 20.
uJerem: 5. 5.Ierem: 5. 5.
xPsal: 2. 3.
yUt divitijs, s•c vitijs primi •uere. Salvia•. de provid. l. 7.Vt divitijs, s•c vitijs primi •uere. Salvia•. de prouid. l. 7.
aIt is a point of good Policy. For, bHonorantes me honorabo; Those that honour me, saith God to Eli, them will I honour. And, cPromotion cometh neither from dthe East, nor from the West, nor yet from the South, ewhere the warm Sun-shine is: but God is the sovereign Judge that setteth up and pulleth down. It is God that maketh Gods and that unmaketh them at his pleasure: it is he, fqui Reges deponit, regna disponit, that deposeth Kings and disposeth Crowns, and much more then other inferior places and powers. From him it is that you have them; by him it is that you hold them. *And as he hath given you this honour, so he can take it again from you. gWhat he hath conferred upon you without desert, he can for your evil-desert with-draw from you again: And not so only; but (as he justly may and usually doth) hmake your punishment proportionable to your former preeminence. For, iprofundit contemptum super Principes; ⟨p. 12⟩He poureth out contempt, saith the Spirit of God, upon Princes. kHe heaveth dirt and disgrace in his wrath with a full lvial in their faces, as with ma full horn in mercy, he had before heaped honour on their heads. Oh, think ye not therefore, because ye are by God himself termed Gods, that nyou are thereby discharged of your duty unto God. oThis honour conferred on you, tieth you straighter then others; it exacteth it in a larger measure of you then of others. pWho owe more duty to their Sovereign then those, that have been by him highest advanced? It is a foul imputation, and no small blemish for great Ones, not only to go beyond others in dishonouring of God, but to come short of others, yea not to out-strip others in seeking the glory of God, in doing their duty unto him; to be more slack, less frequent and fervent, qin hearing, in reading, in prayer, in the general practise of piety, either wholly neglecting such offices and religious exercises, or so performing them, rout of customary fashion, more then out of religious regard, as if they graced God by doing some such service unto him, or as if God were beholden to them for vouchsafing to serve him: So that God may have just cause to complain of them, as she doth by the Prophet, that he hath trained up sons, and advanced them to high place; and they either spurn and rebel against him, or at least take no notice of it to honour him again for it.
aIt is a point of good Policie. For, bHonorantes me honorabo; Those that honour mee, saith God to Eli, them will I honour. And, cPromotion commeth neither from dthe East, nor from the West, nor yet from the South, ewhere the warme Sunne-shine is: but God is the soueraigne Iudge that setteth vp and pulleth downe. It is God that maketh Gods and that vnmaketh them at his pleasure: it is he, fqui Reges deponit, regna disponit, that deposeth Kings and disposeth Crownes, and much more then other inferiour places and powers. From him it is that you haue them; by him it is that you hold them. *And as he hath giuen you this honor, so hee can take it againe from you. gWhat he hath conferred vpon you without desert, hee can for your euill-desert with-draw from you againe: And not so onely; but (as he iustly may and vsually doth) hmake your punishment proportionable to your former preeminence. For, iprofundit contemptum super Principes; ⟨p. 12⟩He poureth out contempt, saith the Spirit of God, vpon Princes. kHe heaueth durt and disgrace in his wrath with a full lviall in their faces, as with ma full horne in mercie, he had before heaped honour on their heads. Oh, thinke ye not therefore, because ye are by God himselfe tearmed Gods, that n
aInterest hominis Deo cedere. Tertul. apolog. Dijs te minorem quod geris, imperas; Hinc omne principium, huc refer exitum. Horat. carm. l. 3. ode 6. Sic enim omnibus maio• est, dum solo vero Deo minor est. Tertull. ad Scapul. Ideò magnus est, quia coelo minor est. Idem apolog. Tudelubra non nisi adoraturus intras: tibi maximus honor excubare pro templis, postibusque pratexi. Sic fit ut Dei sum•um inter homines fastigium serves, cū Deorū ipse non adeptus. Plin. Pane. adopts Lips.Interest hominis Deo cedere. Tertul. apolog. Dijs te minorem quod geris, imperas; Hinc omne principium, huc refer exitum. Horat. carm. l. 3. ode 6. Sic enim omnibus maio• est, dum solo vero Deo minor est. Tertull. ad Scapul. Ideò magnus est, quia coelo minor est. Idem apolog. Tudelubra non nisi adoraturus intras: tibi maximus honor excubare pro templis, postibusque pratexi. Sic fit vt Dei sum•um inter homines fastigium serues, cū Deorū ipse non adeptus. Plin. Pane. adoptes Lips.
d[Greek or Hebrew]. Pompeius Syllae, non Cinnae, ut Eras. chill. 3. c•nt. 3. adag. 15. test. Plut. Et Macroni Tiberius; Occidentem ab •o deseri, Orientem spectari. Tacit. annal. l. 6. Ezech. 8. 16. Eccles. 4. 15.〈non-Latin alphabet〉. Pompeius Syllae, non Cinnae, vt Eras. chil. 3. c•nt. 3. adag. 15. test. Plut. Et Macroni Tiberius; Occidentem ab •o deseri, Orientem spectari. Tacit. annal. l. 6. Ezech. 8. 16. Eccles. 4. 15.
And here, let me more particularly, tas from God and in Gods name, entreat you, to have a special regard of observing Gods Sabbaths. You that ⟨p. 13⟩uare to see them observed by others, ought not you much more to observe them your selves? xYour carriage is a kind of censure: that all men fix their eyes upon, that most men shape their courses by. If others then shall see you riding in your circuits on the Sabbath, will not they think within themselves? And why may not I as well ride on the Sabbath to a Fair, as the Judge may to the place of Assize? If they shall be warned to appear before you for some hearing by themselves, or by their Counsel upon the Sabbath, will they not be ready to argue from the works of your calling, to the works of their own? And why may not I as well be about my work as they about theirs? And in truth (to speak plainly as the thing it self is) why may not a Smith as well work at the forge, or an Husbandman at the plough, as ya Judge sit to hear civill causes on the Sabbath? The one hindereth the sanctification of it as well as the other.
And here, let me more particularly, tas from God and in Gods name, intreate you, to haue a speciall regard of obseruing Gods Sabbaths. You that ⟨p. 13⟩uare to see them obserued by others, ought not you much more to obserue them your selues? xYour cariage is a kinde of censure: that all men fix their eies vpon, that most men shape their courses by. If others then shall see you riding in your circuits on the Sabbath, will not they thinke within themselues? And why may not I as well ride on the Sabbath to a Faire, as the Iudge may to the place of Assise? If they shall be warned to appeare before you for some hearing by themselues, or by their Counsell vpon the Sabbath, will they not be ready to argue from the workes of your calling, to the workes of their owne? And why may not I as well be about my worke as they about theirs? And in truth (to speake plainly as the thing it selfe is) why may not a Smith as well worke at the forge, or an Husbandman at the plough, as ya Iudge sit to heare ciuill causes on the Sabbath? The one hindereth the sanctification of it as well as the other.
xVita Principis censura est, eaque perpetua. ad hanc convertimur; ad hanc dirigimur. Plin. P•negyr. ad Tra•an. Itaque rectè facere Prin•eps cives suos faciendo docet. Velleius hist. l. 2. Et contra, vitia principes non solùm ipsa concipiunt, sed etiam in civitatem infundunt: plusque exemplo quàm peccato nocent. Cic. de leg. l. 3. - totus enim componitur orbis Regis ad exemplum; nec sic inflectere sensus Humans edicta valent, quàm vita regentis. Clau: de 4. Coss. Honor. Rex velit honesta, nemo non eadē volet. Sen. Thiest. act. 2. sc. 1.Vita Principis censura est, eaque perpetua. ad hanc convertimur; ad hanc dirigimur. Plin. P•negyr. ad Tra•an. Itaque rectè facere Prin•eps cives suos faciendo docet. Velleius hist. l. 2. Et contra, vitia principes non solùm ipsa concipiunt, sed etiam in civitatem infundunt: plusque exemplo quàm peccato nocent. Cic. de leg. l. 3. - totus enim componitur orbis Regis ad exemplum; nec sic inflectere sensus Humanes edicta valent, quàm vita regentis. Clau: de 4. Coss. Honor. Rex velit honesta, nemo non eadē volet. Sen. Thyest. act. 2. sc. 1.
yCausas die D• minico vel audire vel agere prohibent, apud Grat. Adrian. pp. c. 15. q. 4. Item Conc. Ephesin. Et Conc. Tarracon. can. 4. Item Conc. Matiscō. 2. c. 1. & Suss. c. 5, & 8. & Conc. ad Compend. c. 2. apud Burchard. decr. l. 2. c. 81, 82, 85, 87. Sed & Con. Tribur, cap. 5. apud Crspet. in Sum. Visatur & Aug. de temp. 251.
And if it be alleged that the one is (as before was proved indeed) more specially zGods work. So were the repairing of a Church, which yet the Mason or Plumber may not work about on the Sabbath; no more then Besaleel or Aholiab might about the work of the Tabernacle, *for the furtherance whereof, God would not admit or give way to the least violating of his Sabbath. But I leave ⟨p. 14⟩this to your grave and discreet consideration. You are wise and reverend: and a word with the wise is sufficient. I forbear therefore to press this further, & pass on to an other branch not much unlike this.
And if it be alleadged that the one is (as before was proued indeed) more specially zGods worke. So were the repairing of a Church, which yet the Mason or Plumber may not worke about on the Sabbath; no more then Besaleel or Aholiab might about the worke of the Tabernacle, *for the furtherance whereof, God would not admit or giue way to the least violating of his Sabbath. But I leaue ⟨p. 14⟩this to your graue and discreet consideration. You are wise and reuerend: and a word with the wise is sufficient. I forbeare therefore to presse this further, & passe on to an other branch not much vnlike this.
*Exod. 31. 2, 6, 11, 13, 14, 15. de quo rectè exponit Bound illud Exod. 35. 2, 3. quo ignis per Sabbatum accendi prohibetur: quod tamen defornacibus calcarijs &c. […] intelligit; Bradshaw ad tempus commorationis in cremo restringit.Exod. 31. 2, 6, 11, 13, 14, 15. de quo rectè exponit Bound illud Exod. 35. 2, 3. quo ignis per Sabbatum accendi prohibetur: quod tamen defornacibus calcarijs &c. 〈…〉 intelligit; Bradshaw ad tempus commorationis in cremo restringit.
In the next place then. Are you Gods in regard of your eminent places? aIt is a great honour indeed; but it is a weighty charge that this honour layeth on you. It is most equal that those that are termed Gods, should in their courses and carriage most resemble him whose name they bear.
In the next place then. Are you Gods in regard of your eminent places? aIt is a great honour indeed; but it is a weighty charge that this honour laieth on you. It is most equall that those that are tearmed Gods, should in their courses and cariage most resemble him whose name they beare.
aGrandis •onos; sed grave pond• i•tius est honor•. Greg. Rom. in E•ang. hom. 26.
They perform but evil Offices, that buzz into great mens heads, that they may be borne with, though they do oft otherwise then they ought; because bthey have stronger temptations then others, and fewer means of restraint; they have wind and tide against them, and therefore, as the manner of those is that row on the river, they must be allowed the benefit of the bank. For cthey are too plain and palpable that instruct them to confound dmight with right, and egoodness with gainfulness; that fteach them to measure all things by the crooked metwand of their private profit or pleasure: as also those that listen to such Instructors, and gthat follow such advice; ⟨p. 15⟩taking occasion to live disorderly and to deal injuriously by the privilege of their place, because none may compel them to do otherwise or dare control them when they so do; as hif looseness and licentiousness were the proper fruit of greatness, and isovereignty consisted in nothing else but in giving great ones liberty to live as they listed.
They performe but euill Offices, that buzze into great mens heads, that they may be borne with, though they doe oft otherwise then they ought; because bthey haue stronger temptations then others, and fewer meanes of restraint; they haue winde and tide against them, and therefore, as the manner of those is that row on the riuer, they must be allowed the benefit of the bancke. For cthey are too plaine and palpable that instruct them to confound dmight with right, and egoodnesse with gainefulnesse; that fteach them to measure all things by the crooked metwand of their priuate profit or pleasure: as also those that listen to such Instructors, and gthat follow such aduice; ⟨p. 15⟩taking occasion to liue disorderly and to deale iniuriously by the priuiledge of their place, because none may compell them to do otherwise or dare controle them when they so do; as hif loosenesse and licentiousnesse were the proper fruite of greatnesse, and isoueraignty consisted in nothing else but in giuing great ones liberty to liue as they listed.
b[Greek or Hebrew]. Isocr. ad Nicocl.〈non-Latin alphabet〉. Isocr. ad Nicocl.
cQuibus omnia principum honest• atque inhonesta laudare mos est. Tacit. annal. l. •. [Greek or Hebrew]. Adulator Antig•no in Plut. apoph•h. Indigna digna […] suns qu• rexfacit. Plaut. cap. 2. 1Quibus omnia principum honest• atque inhonesta laudare mos est. Tacit. annal. l. •. 〈non-Latin alphabet〉. Adulator Antig•no in Plut. apoph•h. Indigna digna 〈…〉 suns qu• rexfacit. Plaut. cap. 2. 1
dUndè [Greek or Hebrew] Hesiod dicti, [Greek or Hebrew]. Eust•▪ ad I•iad. •. In summa fortuna id aequi• quod […]. Tiridates apud Tacit. a•al. l. 15.Vndè 〈non-Latin alphabet〉 Hesiod• dicti, 〈non-Latin alphabet〉. Eust•▪ ad I•iad. •. In summa fortuna id aequi• quod 〈…〉. Tiridates apud Tacit. a•al. l. 15.
kRather the higher their places are, the less liberty is left them: Not in regard of God only: because (as before) lwhere he hath conferred much. there he expecteth the more: And, as he said sometime of Christians, so may we well say of great Ones; mIdeò deteriores estis, quia meliores esse debetis: Therefore are they worse then others, if they be but as bad only, because they ought to be better.
kRather the higher their places are, the lesse liberty is leaft them: Not in regard of God onely: because (as before) lwhere he hath conferred much. there he expecteth the more: And, as he said sometime of Christians, so may wee well say of great Ones; mIdeò deteriores estis, quia meliores esse debetis: Therefore are they worse then others, if they be but as bad onely, because they ought to be better.
kIn maxima fortuna […] est li•. C•sar. apud Salust. Quanto plus liceat, tam libe•t minus. Auson. 7. Sap.In maxima fortuna 〈…〉 est li•. C•sar. apud Salust. Quanto plus liceat, tam libe•t minus. Auson. 7. Sap.
lMinimum debet libere, cui nimium licet. Sen. Trod. Magna […] est magna fortuna. Sen. ad Polyb. c. 26. •Luk 12. 48.Minimum debet libere, cui nimium licet. Sen. Troad. Magna 〈…〉 est magna fortuna. Sen. ad Polyb. c. 26. •Luk 12. 48.
Or in regard of men, of others: because they are in the eye of the world, and all mens eyes are on them. nA city, saith our Saviour, set on an hill cannot be hid. A blemish on the eye or the face is sooner seen then on any other part of the body. oFaults are sooner espied in great Ones then in others: ⟨p. 16⟩and pnot their principal actions and affections only; but even the least & the lightest things, every look & gate and gesture is in them eyed & regarded.
Or in regard of men, of others: because they are in the eie of the world, and all mens eyes are on them. nA city, saith our Sauiour, set on an hill cannot be hid. A blemish on the eye or the face is sooner seene then on any other part of the body. oFaults are sooner espied in great Ones then in others: ⟨p. 16⟩and pnot their principall actions and affections only; but euen the least & the lightest things, euery looke & gate and gesture is in them eied & regarded.
nMath. 5. 14. Tu […] totius medio […] in orb V•ere cognosc•: c•nctis tua gentibus esse facta p•lam: n•c posse darir•galibus unquam […] vitijs: […] f•ti occ•ltum nihil esse sini•, […] per […] Intrat, & […] explorat fama recess•▪ Claud. de 4. Coss. Honor. Observ•ntur a turba circumstante •culi […] ▪ liberiora omnia sunt his, quorum affect• tegi possunt. […] nullum secre•um iber• est: in multa l•ce fort•na te posuit. Sen. ad Polyb. cap. 25.Math. 5. 14. Tu 〈…〉 totius medio 〈…〉 in •rbe V•ere cognosc•: c•nctis tua gentibus esse facta p•lam: n•c posse darir•galibus vnquam 〈…〉 vitijs: 〈…〉 f•ti occ•ltum nihil esse sini•, 〈…〉 per 〈…〉 Intrat, & 〈…〉 explorat fama recess•▪ Claud. de 4. Coss. Honor. Observ•ntur a turba circumstante •culi 〈…〉▪ liberiora omnia sunt his, quorum affect• tegi possunt. 〈…〉 nullum secre•um iber• est: in multa l•ce fort•na te posuit. Sen. ad Polyb. cap. 25.
o[…] omne reign vitium domus. Sen. Agam. 2. 1. Omn• a•imi vitium tanto conspecti• […] s• Crimen […], […] maior qui […]. […] sat. 8.〈…〉 omne regi• vitium domus. Sen. Agam. 2. 1. Omn• a•imi vitium tanto conspecti•〈…〉 s• Crimen 〈…〉, 〈…〉 maior qui 〈…〉. 〈…〉 sat. 8.
pQui d•missi in obscuro vitam agunt, si quid deliquere, pauci sciunt; fama atque fortuna eorum pares sunt. Qui magno imperio prediti, in excels• atatem agunt, eorum facta cuncti mortales novere. Salust. ad Caesar. Ad […] •culos, auresque trahis: •ua facta •tamus: Nec vox missa potest Principis •re tegi. P•do •d Liv. Nostros motus pauci sentiunt; tib• non magis quam soli latere contingit multa circa t• lux est: omnii• in ist• convers••culi sunt. facta dictaque vestrae rum•r excipit: Et ide• nullis magis c•endū est, quale fam• habeant, quā qui qualemcunque mer•rint, magnā habituri sint. Sen. de cle•. l. 1. c. 8.Qui d•missi in obscuro vitam agunt, si quid deliquere, pauci sciunt; fama atque fortuna eorum pares sunt. Qui magno imperio prediti, in excels• atatem agunt, eorum facta cuncti mortales novere. Salust. ad Caesar. Ad 〈…〉•culos, auresque trahis: •ua facta •tamus: Nec vox missa potest Principis •re tegi. P•do •d Liv. Nostros motus pauci sentiunt; tib• non magis quam soli latere contingit multa circa t• lux est: omnii• in ist convers culi sunt. facta dictaque vestrae rumr excipit: Et ide nullis magis cendū est, quale fam habeant, quā qui qualemcunque merrint, magnā habituri sint. Sen. de cle. l. 1. c. 8.
What for danger, I say. Because their places as they are lofty, so they are qslippery. rMany a mans advancement hath been his utter-overthrow. sEven height it self maketh mens brains to swim. And, tInsolency saith the Heathen man, never sate long sure. Examples are too too rise. uThey had need therefore tread more warily that ride the ridge of an hill, then those that travel on foot below in the plain. Otherwise as xthey are more in danger of falling; so ythe higher the place is, ⟨p. 17⟩the heavier will their fall be, and zthe more fearfully will they come down, if they do fall.
What for danger, I say. Because their places as they are loafty, so they are qslippery. rMany a mans aduancement hath beene his vtter-ouerthrow. sEuen height it selfe maketh mens braines to swimme. And, tInsolency saith the Heathen man, neuer sate long sure. Examples are too too rise. uThey had neede therefore tread more warily that ride the ridge of an hill, then those that trauell on foote below in the plaine. Otherwise as xthey are more in danger of falling; so ythe higher the place is, ⟨p. 17⟩the heauier will their fall be, and zthe more •earefully will they come downe, if they doe fall.
qPsal. 73. 15. Confrag•sa in fastigi• dig• itatis vi• est. n•n in prer•pto tantum illic s•abis, s•d in lubrico. S•n. Ep. 84. Aul• culmen lubricum. Se•. Thyest. Lubric• esse secundum apud reges l•cum, Pius 2. apud Pla•tinam. Sed & regum. In grad• alto immi•et & major cade•di facilitas, & l•sionis in cadendo gra• […]. Rob. Grosthed epist. 65. Qu• excess videntur, […] sunt. Sen. de tranq c. 10.Psal. 73. 15. Confrag•sa in fastigi• dig• itatis vi• est. n•n in prer•pto tantum illic s•abis, s•d in lubrico. S•n. Ep. 84. Aul• culmen lubricum. Se•. Thyest. Lubric• esse secundum apud reges l•cum, Pius 2. apud Pla•tinam. Sed & regum. In grad• lto immiet & maior cadedi facilitas, & lsionis in cadendo gra . Rob. Grosthed epist. 65. Qu excess videntur, sunt. Sen. de tranq c. 10.
What for dignity: that they may not disgrace themselves and their places. For amany things may beseem mean men, that will not beseem great Ones. God, as bhe gave Saul a new heart; so he required of him a new carriage, when he called him to be a King. cA meaner man may stoop and take up that without note, that Themistocles himself may not. And an other man, and a good man too, might have received of the King of Sodom, having done him that service that Abraham did, that which cAbraham yet would not accept. dWhen Shemaiah one of Sanballats consorts would cunningly have persuaded Nehemie to take Sanctuary in Gods Temple for the saving of his life; Should such an one as I am, saith Nehemie, fly? Who is he, being as I am, that to save his life, would betake himself to the Temple? For my part, I will never do it. As if he had said; Though it might well enough beseem some other private person in the like case, thus to withdraw himself for fear; yet being as I am, it standeth not either with my duty, or with the dignity of my place so to do.
What for dignitie: that they may not disgrace themselues and their places. For amany things may beseeme meane men, that will not beseeme great Ones. God, as bhe gaue Saul a new heart; so he required of him a new cariage, when he called him to be a King. cA meaner man may stoope and take vp that without note, that Themistocles himselfe may not. And an other man, and a good man too, might haue receiued of the King of Sodome, hauing done him that seruice that Abraham did, that which cAbraham yet would not accept. dWhen Shemaiah one of Sanballats consorts would cunningly haue perswaded Nehemie to take Sanctuary in Gods Temple for the sauing of his life; Should such an one as I am, saith Nehemie, flie? Who is he, being as I am, that to saue his life, would betake himselfe to the Temple? For my part, I will neuer doe it. As if hee had said; Though it might well enough beseeme some other priuate person in the like case, thus to withdraw himselfe for feare; yet being as I am, it standeth not either with my duty, or with the dignitie of my place so to do.
a[…] lic […], […] & in […]. […] ▪ ad Polyb. cap. 2•. […] • cent, propter hoc ipsum multa no• licent. Ibid. Quam multa tibi non licent, quae •obis beneficio tuo lice•t? Idem de clement. l. 1. c. 8.〈…〉 lic 〈…〉, 〈…〉 & in 〈…〉. 〈…〉▪ ad Polyb. cap. 2•. 〈…〉• cent, propter hoc ipsum multa no• licent. Ibid. Quam multa tibi non licent, quae •obis beneficio tuo lice•t? Idem de clement. l. 1. c. 8.
cGen. 14. 22, 23. [Greek or Hebrew]. Amic• c•mitanti de […] spolijs per terram sparsis. Plut. Themist.Gen. 14. 22, 23. 〈non-Latin alphabet〉. Amic• c•mitanti de 〈…〉 spolijs per terram sparsis. Plut. Themist.
cGen. 14. 22, 23. [Greek or Hebrew]. Amic• c•mitanti de […] spolijs per terram sparsis. Plut. Themist.
And surely as any blemish is sooner seen in the face or in the eye, then in any other part of the body besides: so ethat is no small blemish there, that would seem but small were it else-where: yea that is a sore eye-sore oft in the eye, that in the hand or the heel or any other limb less eminent, would be little or no disgrace at all. fA wart or a ⟨p. 18⟩freckle there is more then a scar or a main where it may be. As any defect in great persons is sooner espied and more eyed, then in other inferior ones: so that is a great fault in great ones, that were not so great in meaner ones; that is unseemly in the other that might well enough beseem the other; and that is ugly in the one, that were but unseemly in the other. For gan high seat and a base mind, a principal place and a vulgar carriage, is a thing not unsightly and unseemly only, but even ugly and abominable, saith one of the Ancients.
And surely as any blemish is sooner seene in the face or in the eie, then in any other part of the body besides: so ethat is no small bleamish there, that would seeme but small were it else-where: yea that is a sore eye-sore oft in the eye, that in the hand or the heele or any other limme lesse eminent, would be litle or no disgrace at all. fA wart or a ⟨p. 18⟩freckle there is more then a scarre or a maine where it may be. As any defect in great persons is sooner espied and more eyed, then in other inferiour ones: so that is a great fault in great ones, that were not so great in meaner ones; that is vnseemely in the other that might well enough beseeme the other; and that is vgly in the one, that were but vnseemely in the other. For gan high seate and a base minde, a principall place and a vulgar cariage, is a thing not vnsightly and vnseemly onely, but euen vgly and abominable, saith one of the Auncients.
e[Greek or Hebrew]. P•ndar. ad Hieron. Pyth. ode. 1. Magna in oculo reputatur macula, quae in caeteris men tris modica, aut etiā nulla •enseretur. Author. ocul. mor. cap. 12. propr. 7.〈non-Latin alphabet〉. P•ndar. ad Hieron. Pyth. ode. 1. Magna in oculo reputatur macula, quae in caeteris mē tris modica, aut etiā nulla •ēseretur. Autor. ocul. mor. cap. 12. propr. 7.
f[Greek or Hebrew]. Plut. precept. polit.〈non-Latin alphabet〉. Plut. praecept. polit.
gMonstrosa res est, gradus summus & animus inf•mus, sedes prins• & vita ima. Bern. d• c•nsid. l. 2.
I• sed pia s•amma tunc pepercit. Prudent. stepi•ā 6. Et quorum vestimenta non attigit, vincula cōsumpsit, vt vno codemque tempore & haberet flamma virtutem suam ad solatium, & non haberet ad tormentum. Oreg. mor. lib. 9. cap. 49. & dialog. lib. 3. cap. 18▪
m[Greek or Hebrew] Sicut Apo•. 1. 13. [Greek or Hebrew]. Like a sonne of man. W. May.〈non-Latin alphabet〉 Sicut Apo•. 1. 13. 〈non-Latin alphabet〉. Like a sonne of man. W. May.
nAlexander Sacerdoti Jovis filium •uncupanti: [Greek or Hebrew]. [Greek or Hebrew] ▪ [Greek or Hebrew]. Plut. apophth.Alexander Sacerdoti Iovis filium •uncupāti: 〈non-Latin alphabet〉. 〈non-Latin alphabet〉▪〈non-Latin alphabet〉. Plut. apophth.
of Magistrates saith our Sauiour that the word of God is made to them, because they haue a speciall commission signed them from God, for the executing of a speciall place vnder him and from him.
fFrustra enim est Origen. qui ad Angelos detorquet, in Exod. ho• 8. frustra etiam, quod ad totum genus humanum distendit idem in Rom. 3. de qu• Aratus tamen v• rè, [Greek or Hebrew].—ad sanctos saltem universos, Justi•, cum Tryph. Tertull. ad Hermogen▪: & Hieron, ad Gal. 1. de quibus 2. Petr. 1. 3, 4. Et Sen. in Apocol. Pictate & institia principes Dij •iunt.Frustra enim est Origen. qui ad Angelos detorquet, in Exod. ho• 8. frustra etiam, quod ad totum genus humanum distendit idem in Rom. 3. de qu• Aratus tamen v• rè, 〈non-Latin alphabet〉.—ad sanctos saltem vniversos, Iusti•, cum Tryph. Tertull. ad Hermogen▪: & Hieron, ad Gal. 1. de quibus 2. Petr. 1. 3, 4. Et Sen. in Apocol. Pictate & institia principes Dij •iunt.
oI•de est Imperator, unde & homo antequam Imperator: inde potest as illi, unde & Spiritus Ter•ull. apolog. Cuius […] homines […], buius jussu & Reg•s constituunt•r. Ir•n, lib. 5. cap. 24.I•de est Imperator, vnde & homo antequam Imperator: inde potest as illi, vnde & Spiritus Ter•ull. apolog. Cuius 〈…〉 homines 〈…〉, buius iussu & Reg•s constituunt•r. Ir•n, lib. 5. cap. 24.
pPotestas enim […] (etiam nocentin•. Aug. de nat. bo•i cap. 32.) à summa Dci potestate omnino datur. Idem cont. S• cund. •. 10. Qui dat regnum caelorum solis pijs, regnum terrenum & pije & impijs, sicut ei placet, cui nihil injustè placet. Idem de civit. l. 5. c 21. A quo sunt omnes potestates, quamvis ab illo non sent omni• voluntates. Ibid. c. 8. Legatur & Theoplryl. in Rom. 13.Potestas enim 〈…〉 (etiam nocentin•. Aug. de nat. bo•i cap. 32.) à summa Dci potestate omnino datur. Idem cont. S• cund. •. 10. Qui dat regnum caelorum solis pijs, regnum terrenum & pije & impijs, sicut ei placet, cui nihil injustè placet. Idem de ciuit. l. 5. c 21. A quo sunt omnes potestates, quamvis ab illo non sent omni• voluntates. Ibid. c. 8. Legatur & Theoplryl. in Rom. 13.
Who owe more duty to their Soueraigne then those, that haue beene by him highest aduanced? It is a foule imputation, and no small blemish for great Ones, not onely to go beyond others in dishonouring of God, but to come short of others, yea not to out-strip others in seeking the glory of God, in doing their duty vnto him; to be more slacke, lesse frequent and feruent,
in hearing, in reading, in prayer, in the generall practise of piety, either wholy neglecting such offices and religious exercises, or so performing them,
out of customary fashion, more then out of religious regard, as if they graced God by doing some such seruice vnto him, or as if God were beholden to them for vouchsafing to serue him: So that God may haue just cause to complaine of them, as
he doth by the Prophet, that he hath trained vp sonnes, and aduanced them to high place; and they either spurne and rebell against him, or at least take no notice of it to honour him againe for it.
*Qui dedit hoc hodiè, cras, si volet, a•feret: ut si Detulerit fasces, indigno detrahet idē. Horat. ep. 15. l. 1.Qui dedit hoc hodiè, cras, si volet, a•feret: vt si Detulerit fasces, indigno detrahet idē. Horat. ep. 15. l. 1.
gQuod contulit immerentibus, tollit malè meritis. Quod illo dante fit nostrum, nobis superbientibus fit alien•m. Aug. homil. 14.
hDeus alia exaltat; alia submittit, nec molliter povit, sed exfastigio su• hulas habitura reliquias jactat. Sen not. quest. l. 3. Ut rebus laetis par sit mensura malorum. Juvenal. sat. 10.Deus alia exaltat; alia submittit, nec molliter pouit, sed exfastigio su••ullas habitura reliquias iactat. Sen nat. qu•st. l. 3. Vt rebus laetis par sit mensura malorum. Iuvenal. sat. 10.
rQuomodò de Theod•rico Sidone. epi. 1. lib. 1. sic Deum vener•ri solitū, ut possi• quivis animo ad vertere, quod […] istam pro consu•tudine potius quàm pro religione rev•rentiam. Legatur & Aug. de t•mp. 251.Quomodò de Theod•rico Sidone. epi. 1. lib. 1. sic Deum vener•ri solitū, vt possi• quivis animo ad vertere, quod 〈…〉 istam pro consu•tudine potius quàm pro religione rev•rentiam. Legatur & Aug. de t•mp. 251.
Causas die D• minico vel audire vel agere prohibent, apud Grat. Adrian. pp. c. 15. q. 4. Item Conc. Ephesin. Et Conc. Tarracon. can. 4. Item Conc. Matiscō. 2. c. 1. & Su•ss. c. 5, & 8. & Conc. ad Compend. c. 2. apud Burchard. decr. l. 2. c. 81, 82, 85, 87. Sed & Con•. Tribur, cap. 5. apud Cr•spet. in Sum. Visatur & Aug. de temp. 251.
e
[Greek or Hebrew]. Thrasymach• apud Plat. de rep•b. l. 1. Id esse i• quod •i qui plus potest utilc est. Aug. de ci•it. l. 19. c. 21.〈non-Latin alphabet〉. Thrasymach• apud Plat. de rep•b. l. 1. Id esse i• quod •i qui plus potest vtilc est. Aug. de ci•it. l. 19. c. 21.
f[Greek or Hebrew]. […] apud Thu•yd. l. 6. Nihil glori•sum nisi tutum: & omnia retinend• domination• honesta esse. Lepidu• apud Salust. Itaque omnia recta & honesta negligant, dumb modò potentiam […]. Cic. offic. l. 3.〈non-Latin alphabet〉. 〈…〉 apud Thu•yd. l. 6. Nihil glori•sum nisi tutum: & omnia retinend• domination• honesta esse. Lepidu• apud Salust. Itaque omnia recta & honesta negligant, dum modò potentiam 〈…〉. Cic. offic. l. 3.
g[Greek or Hebrew]. Dion Chrys. serm. 62.〈non-Latin alphabet〉. Dion Chrys. serm. 62.
hsaccti•, pietas, fides priva•a bona sunt: quâ l• bet, reges •ant. Sen. Thiest. 2. 1. V•icunque tantum honesta dominanti licent, Precario regnatur. Ibid.saccti•, pietas, fides priua•a bona sunt: quâ l• bet, reges •ant. Sen. Thyest. 2. 1. V•icunque tantum honesta dominanti licent, Precario regnatur. Ibid.
iSceptror•m vis tota perit, si pendere justa Incipit. Lucan. l. 8. Id esse reg•i maxim• pign• putant, Si quicquid alijs non licet, solis lice•. Sen. Agam. 2. 2. Magnitudi•ē fortuna sua peccand• libidine […], quicquid liberet pro licit• vindicans. de Julia Vellei•. l. 2. Impunè quid libe• facere, id esse Regem esse. Memmi• apud S• lust. Ing•rth.Sceptror•m vis tota perit, si pendere iusta Incipit. Lucan. l. 8. Id esse reg•i maxim• pign• putant, Si quicquid alijs non licet, solis lice•. Sen. Agam. 2. 2. Magnitudi•ē fortuna sua peccand• libidine 〈…〉, quicquid liberet pro licit• vindicans. de Iulia Vellei•. l. 2. Impunè quid libe• facere, id esse Regem esse. Memmi• apud S• lust. Ing•rth.
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rqui nim•o […] hon•res, Et nimi•s poscebat opes; numerosa parabat excels• turris […], undè altior esset Casu•, & impulsae praecepsimm• […]. Juven. sa•. 10. Quid Crass•s, quid Pompeios everti•? - Summu• nempe locus nulla non […] petit•. Ibid. Scitè itaqu• de Themist. Pallad. an•hol. 4. 52. [Greek or Hebrew].qui nim•o 〈…〉 hon•res, Et nimi•s poscebat opes; numerosa parabat excels• turris 〈…〉, vndè altior esset Casu•, & impulsae praecepsimm•〈…〉. Iuven. sa•. 10. Quid Crass•s, quid Pompeios everti•? - Summu• nempe locus nulla non 〈…〉 petit•. Ibid. Scitè itaqu• de Themist. Pallad. an•hol. 4. 52. 〈non-Latin alphabet〉.
sIpsa al•itudo att• summ•. Macenas in Prometh. i. attonit• habet. Sen. Epist. 19.
tNunqu•m solido stetit superba faelici•as. […] apud Sen. sv•sor. 2. Elatio […], d• extollit. Greg. mo•. l. 23. c. 16. Et allevati• ipsa ruina est. Idem l 1. epist. 5. Cito ignominia •it superb. gloria. p. Sir. 9.Nunqu•m solido stetit superba faelici•as. 〈…〉 apud Sen. sv•sor. 2. Elatio 〈…〉, d• extollit. Greg. mo•. l. 23. c. 16. Et allevati• ipsa ruina est. Idem l 1. epist. 5. Cito ignominia •it superb. gloria. p. Syr. 9.
uQuantum ad successum access•rit, ad •tum (ad c•telam saltem) accedat. Sen. Ep. 19.
xH•ili loco sed certa sedet sordid […] fortuna domu•: Al•è […] edit. Sen. Herc. fur. 1. 2. Quicquid in altum fortuna tulit, Ruitur•levat. […] rebus […] est. Nec insulsè Autor occur mor. c. 12. Pr•positioni quit accidunt? […]. Quid? Casus tantùm. Quit Casus? Du•. Qui? Accusativ• & Ablativ•. H•c onim pr•latum […] timere; seil. accusari à crimine, & •uferri à regimine, & sit […].H•ili loco sed certa sedet sordid•〈…〉 fortuna domu•: Al•è 〈…〉•dit. Sen. Herc. fur. 1. 2. Quicquid in altum fortuna tulit, Ruitur•levat. 〈…〉 rebus 〈…〉 est. Nec insulsè Autor ocu• mor. c. 12. Pr•positioni qu•t accidunt? 〈…〉. Quid? Casus tantùm. Qu•t Casus? Du•. Qui? Accusativ• & Ablativ•. H•c onim pr•latum 〈…〉 timere; seil. accusari à crimine, & •uferri à regimine, & sit 〈…〉.
yQuanta […] altior, […] casus gravior. •cul. mor. c. 12. Qui cadit in plano; vix hoc […] eve•it unquam; Sic c• dit ut […] surgere possit […]. At miser Elpenor tecto delaps• ab alt•, […] regi •bilis umbras•. Ovid. trist. l. 3. •l. 4. - c•lsae […] gravi•re •asu Decid•t turret. H•rat. […]. l. 2. •d. 10. […] missa r•nt. Ovid. trist.Quant•〈…〉 altior, 〈…〉 casus gravior. •cul. mor. c. 12. Qui cadit in plano; vix hoc 〈…〉 eve•it vnquam; Sic c• dit vt 〈…〉 surgere possit 〈…〉. At miser Elpenor tecto delaps• ab alt•, 〈…〉 regi •bilis vmbras•. Ovid. trist. l. 3. •l. 4. - c•lsae 〈…〉 graui•re •asu Decid•t turre•. H•rat. 〈…〉. l. 2. •d. 10. 〈…〉 missa r•nt. Ouid. trist.
z[…]. 73. […] ▪〈…〉. 73. 〈…〉▪
Gen. 14. 22, 23. 〈non-Latin alphabet〉. Amic• c•mitanti de 〈…〉 spolijs per terram sparsis. Plut. Themist.
