13 BVt this seruants came, and spake vnto him, & said, Father, if the Prophet had cōmāded thee a great thing, woldest thou not haue done it? how much rather then,
13 But this Servants Come, and spoke unto him, & said, Father, if the Prophet had commanded thee a great thing, Wouldst thou not have done it? how much rather then,
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HAuing elswhere of late (right Honourable) considered of this Chapter to this place, I haue thought good to goe forward with thus much more of it at this time, hoping it shall not be iudged vnfit for this place,
Having elsewhere of late (right Honourable) considered of this Chapter to this place, I have Thought good to go forward with thus much more of it At this time, hoping it shall not be judged unfit for this place,
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The words read as we sée, are parcell of the storie of Naman the Assyrian, a storie so wel knowne vnto vs, that I shall not néede to make any lōg rehersal of it.
The words read as we see, Are parcel of the story of Naman the assyrian, a story so well known unto us, that I shall not need to make any long rehearsal of it.
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We learne and sée by it how often God thinketh it good to season the pleasures and glorie that otherwise he voutsafeth great men in this world with some humblings & chastisements, either maladies in bodie,
We Learn and see by it how often God Thinketh it good to season the pleasures and glory that otherwise he vouchsafeth great men in this world with Some humblings & chastisements, either maladies in body,
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or miseries in minde, from which yet after triall and exercise of them to his pleasure, he is able to release them as he did here Naman, if it shalbe good for them.
or misery's in mind, from which yet After trial and exercise of them to his pleasure, he is able to release them as he did Here Naman, if it shall good for them.
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The storie againe telleth vs, there was dwelling with Namans wife an Israelitish maid, taken by ye Assyrians as they scouted abroad and placed with her:
The story again Telleth us, there was Dwelling with Namans wife an Israelitish maid, taken by the Assyrians as they scouted abroad and placed with her:
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as for water and washing are not Abanah & Pharpar (saith he) riuers of Damascus as good as the waters of Israel, &c. In which chafe and choller his seruants spake vnto him as we haue now heard.
as for water and washing Are not Abanah & Pharpar (Says he) Rivers of Damascus as good as the waters of Israel, etc. In which chafe and choler his Servants spoke unto him as we have now herd.
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Father (say they) if the Prophet had commanded thee a great thing, wouldst thou not haue done it? how much more this that he saith, wash and be cleane, &c. This is the storie.
Father (say they) if the Prophet had commanded thee a great thing, Wouldst thou not have done it? how much more this that he Says, wash and be clean, etc. This is the story.
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Now for the words read, if we marke them, they offer vnto our consideration foure things. 1 First the speech of the seruants to their Lord. 2 Secondly, his yeelding thereunto. 3 Thirdly, the fruit of his obedience, health. 4 Lastly, his thankefulnesse when he was healed ▪
Now for the words read, if we mark them, they offer unto our consideration foure things. 1 First the speech of the Servants to their Lord. 2 Secondly, his yielding thereunto. 3 Thirdly, the fruit of his Obedience, health. 4 Lastly, his thankfulness when he was healed ▪
and remembrances of it in his word, Ephes. 6. Seruants (saith the Lord) obay them that are your masters with feare and trembling, that is, with carefull reuerence in singlenes of your heart, as vnto Christ.
and remembrances of it in his word, Ephesians 6. Servants (Says the Lord) obey them that Are your Masters with Fear and trembling, that is, with careful Reverence in singleness of your heart, as unto christ.
With what remembrance is the seruant of Abraham registred in the booke of God for his faithfulnes and loue to his master, that hauing receiued in charge to goe séeke a fit match for his masters sonne amongst his owne kinred, from whom he was then farre seperate by the commandement of God, that willed him to remooue as he did, the seruaunt fell vpon his knées to the Lord for direction, euerie way in that businesse to his masters good:
With what remembrance is the servant of Abraham registered in the book of God for his faithfulness and love to his master, that having received in charge to go seek a fit match for his Masters son among his own kindred, from whom he was then Far separate by the Commandment of God, that willed him to remove as he did, the servant fell upon his knees to the Lord for direction, every Way in that business to his Masters good:
would not eate nor drinke when he came to the place, till he saw how he should spéede, &c. How also is Iacob spoken of, as true a seruant as euer man had? How Ioseph, how many moe for their true hearts and faithfull seruice to their masters? Therefore deare and precious (I say) was euer this disposition in seruants that here we sée in Namans seruants to day:
would not eat nor drink when he Come to the place, till he saw how he should speed, etc. How also is Iacob spoken of, as true a servant as ever man had? How Ioseph, how many more for their true hearts and faithful service to their Masters? Therefore deer and precious (I say) was ever this disposition in Servants that Here we see in Namans Servants to day:
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Now if we should aske by what meanes this loue was wrought in the seruants to their master, certainly (with great probabilitie we may say) it was by the honourable vsage of them by their master,
Now if we should ask by what means this love was wrought in the Servants to their master, Certainly (with great probability we may say) it was by the honourable usage of them by their master,
Example Ioseph, who inflamed in heart with his masters most honourable fauours to him, in putting him so in trust that he knew not what he had vnder his hand, defied all wickednes, temptations,
Exampl Ioseph, who inflamed in heart with his Masters most honourable favours to him, in putting him so in trust that he knew not what he had under his hand, defied all wickedness, temptations,
but then when desert is, and desire vpon desert to reléeue lacke, let not the seruant set downe his Posie againe with mourning mind, Fidelis seruus perpetuus asinus: A good seruant and a perpetual drudge.
but then when desert is, and desire upon desert to relieve lack, let not the servant Set down his Posy again with mourning mind, Fidelis seruus perpetuus asinus: A good servant and a perpetual drudge.
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Neglect of this hath depriued men of such as were worth gold, & furnished them with slipperie ones in their places, of whom after triall, they were forced to say NONLATINALPHABET.
Neglect of this hath deprived men of such as were worth gold, & furnished them with slippery ones in their places, of whom After trial, they were forced to say.
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Hauing thus considered the ground of this speach, let vs next consider the manner of it, which as we sée is modest ▪ humble, reuerent, with the title and terme of Father and no worse.
Having thus considered the ground of this speech, let us next Consider the manner of it, which as we see is modest ▪ humble, reverent, with the title and term of Father and no Worse.
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If more we would sée, more we may well sée in the 23. of Genesis, where the Sichemites speake to Abraham as to a Prince, Abraham to them againe with all reuerence.
If more we would see, more we may well see in the 23. of Genesis, where the Sichemites speak to Abraham as to a Prince, Abraham to them again with all Reverence.
Aron speaketh to Moses his owne brother with title of Lord, Let not my Lord be angrie &c. Sauls seruant that went with him to séeke the lost asses saith, here dwelleth in this towne a Seer, an honorable man.
Aron speaks to Moses his own brother with title of Lord, Let not my Lord be angry etc. Saul's servant that went with him to seek the lost asses Says, Here dwells in this town a Seer, an honourable man.
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But alas the change now, when we rime in verse, raile in prose, and sinne in both, against God and his chosen instrumentes here on earth, most fearefully.
But alas the change now, when we rhyme in verse, rail in prose, and sin in both, against God and his chosen Instruments Here on earth, most fearfully.
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We ruffell with them as Corah and his company did with Moses and Aron, proudly and malitiously telling them that they take too much vpon them, neuer remembring the dreadfull iudgement that befell those men for such behauiour, nor that which is more, that it is said expresly in the text, that it was done in signum for a signe, to wit, of that which shall befall first or last, one way or other, to all those that euer should do the like:
We ruffell with them as Corah and his company did with Moses and Aron, proudly and maliciously telling them that they take too much upon them, never remembering the dreadful judgement that befell those men for such behaviour, nor that which is more, that it is said expressly in the text, that it was done in signum for a Signen, to wit, of that which shall befall First or last, one Way or other, to all those that ever should do the like:
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And most notable is it that Chrysostom hath to this purpose, when he saith, Esto, multum edifices, habeas elemosynas, ieiunia, preces, virtutes omnes, omnia ista prophana sunt, impura, abominabilia sine humilitate.
And most notable is it that Chrysostom hath to this purpose, when he Says, Esto, multum Edifices, habeas elemosynas, Ieunia, preces, Virtues omnes, omnia ista Prophane sunt, Impure, abominabilia sine humilitate.
Let it be that thou edifiest much, hast almes deeds, fastings, prayers, and all vertues, if thy hart be proud, malitious, enuious against thy superiours, and void of humilitie;
Let it be that thou edifiest much, hast alms Deeds, Fastings, Prayers, and all Virtues, if thy heart be proud, malicious, envious against thy superiors, and void of humility;
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The third thing in their spéech is the matter of it, which as we all sée is a plaine perswasion of their Lord & master, to that thing that disliked him, that he was offended with,
The third thing in their speech is the matter of it, which as we all see is a plain persuasion of their Lord & master, to that thing that disliked him, that he was offended with,
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Then these seruants soothed not their Lord in his wrong humour, they played not as the reflection of the face doth in the glasse, euer performing that same gesture that we vse, & no other.
Then these Servants soothed not their Lord in his wrong humour, they played not as the reflection of the face does in the glass, ever performing that same gesture that we use, & no other.
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For héere, héere are they, who if they were dealt withall truely and dutifully, would certainly avoid what many times they do with great hurt, either to themselues or others.
For Here, Here Are they, who if they were dealt withal truly and dutifully, would Certainly avoid what many times they do with great hurt, either to themselves or Others.
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And where as the common saying feareth many that wish the best: to wit, Veritas odium parit, obsequium amicos, Truth gets hatred, and flatterie, friends:
And where as the Common saying fears many that wish the best: to wit, Veritas odium parit, obsequium amicos, Truth gets hatred, and flattery, Friends:
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My warrant is not onely experience, which yet is a sure teacher, but the expresse word of God, that saith, he that rebuketh a man shal finde more fauour at the last, then he that flattereth with the tongue.
My warrant is not only experience, which yet is a sure teacher, but the express word of God, that Says, he that Rebuketh a man shall find more favour At the last, then he that Flattereth with the tongue.
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and crossing ye aduise of the old and prudent counsailers, at one blow they cut from the kingdome, of twelue tribes, ten? What an vgly vice in Vriah the Priest was it to follow the kings humour, and make an altar expresly against the word and will of God? Many such filthy flatterers with their harmes could I remember if néedfull it were, these not suffising.
and crossing you advise of the old and prudent counsellors, At one blow they Cut from the Kingdom, of twelue tribes, ten? What an ugly vice in Uriah the Priest was it to follow the Kings humour, and make an altar expressly against the word and will of God? Many such filthy Flatterers with their harms could I Remember if needful it were, these not sufficing.
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Who hastened as it were, and euen pulled out of God his hand that fearefull plague and iudgement vpon Herod, to be smitten with the Angel of God sodainly, and eaten with lice,
Who hastened as it were, and even pulled out of God his hand that fearful plague and judgement upon Herod, to be smitten with the Angel of God suddenly, and eaten with lice,
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a day for his variablenesse of wether, and accidents that fall therein, and a man for his hollow hart when his words are softer then oile, and most comfortable:
a day for his variableness of weather, and accidents that fallen therein, and a man for his hollow heart when his words Are Softer then oil, and most comfortable:
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If the Prophet (say they) had commaunded thee a great thing, wouldst thou not haue done it? then much more willingly should this small thing be performed.
If the Prophet (say they) had commanded thee a great thing, Wouldst thou not have done it? then much more willingly should this small thing be performed.
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The calling of the bidder, a Prophet, (therfore they say if the Prophet, with an emphasis in the title and name) and the end of the thing bidden to attainment of health,
The calling of the bidder, a Prophet, (Therefore they say if the Prophet, with an emphasis in the title and name) and the end of the thing bidden to attainment of health,
Therefore, as wel for his calling that willeth, as for the fruite of the thing willed, this counsel of the Prophet should willingly and readily be imbraced and followed.
Therefore, as well for his calling that wills, as for the fruit of the thing willed, this counsel of the Prophet should willingly and readily be embraced and followed.
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Do Namans seruants séeme to regard the calling of the Prophet, and to think his words may not be despised without great folly? Alas what knew they concerning Gods Prophets & ministers, to that which we know this day and this houre? We know the Lord now speaketh not,
Do Namans Servants seem to regard the calling of the Prophet, and to think his words may not be despised without great folly? Alas what knew they Concerning God's prophets & Ministers, to that which we know this day and this hour? We know the Lord now speaks not,
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nor buildeth his church in this world by his owne voyce in his owne person, but he hath giuen some Prophets, some Apostles, some Euangelists, some Pastors and teachers for the repairing of the saincts,
nor builds his Church in this world by his own voice in his own person, but he hath given Some prophets, Some Apostles, Some Evangelists, Some Pastors and Teachers for the repairing of the Saints,
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for the worke of the ministerie, and for the edification of the bodie of Christ, till we all meete togither in the vnitie of faith vnto a perfect man, &c. And by these he teacheth, by these he conuinceth, by these he correcteth and instructeth vnto righteousnes. To these we know he hath said, Go into all the world and teach,
for the work of the Ministry, and for the edification of the body of christ, till we all meet together in the unity of faith unto a perfect man, etc. And by these he Teaches, by these he Convinces, by these he Correcteth and Instructeth unto righteousness. To these we know he hath said, Go into all the world and teach,
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and not onely so our selues, but either by example, or by perswasion, or by both, indeuour to effect ye same in others? A word is enough to men wise and learned:
and not only so our selves, but either by Exampl, or by persuasion, or by both, endeavour to Effect you same in Others? A word is enough to men wise and learned:
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How doth Christ the office of a minister, but in, and by those, that be our ministers? beléeue not them then, beléeue not Christ, and so receiue indgement for contempt of Christ.
How does christ the office of a minister, but in, and by those, that be our Ministers? believe not them then, believe not christ, and so receive judgement for contempt of christ.
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Secondly, was the good of bodie (the release from a fleshly leaprosie) such a matter in these seruants eyes, that for it euē great things were to be obeyed and done? What thinke we then of good for bodie and soule, of deliuerance from spirituall leaprosie of soule that infecteth to death eternal, both of bodie and soule? should not great things be indured for that, should not hard things be obeyed and followed for that? Such is the fruite of our ministerie,
Secondly, was the good of body (the release from a fleshly Leprosy) such a matter in these Servants eyes, that for it even great things were to be obeyed and done? What think we then of good for body and soul, of deliverance from spiritual Leprosy of soul that Infecteth to death Eternal, both of body and soul? should not great things be endured for that, should not hard things be obeyed and followed for that? Such is the fruit of our Ministry,
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And we know God himselfe tieth not his wisedome euer to men of greatest note for worldly place, but hath often chosen the foolish things of the world to confirme the wise,
And we know God himself tieth not his Wisdom ever to men of greatest note for worldly place, but hath often chosen the foolish things of the world to confirm the wise,
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And vile things of the world, and things which are despised hath God chosen, and things which are not, to bring to nought things that are, That no flesh should reioyce in his presence.
And vile things of the world, and things which Are despised hath God chosen, and things which Are not, to bring to nought things that Are, That no Flesh should rejoice in his presence.
Next we obserue how readily and willingly Naman doth it, making no replie to the contrarie, giuing them no checke, no snub, no rebuke for intermedling with his matters.
Next we observe how readily and willingly Naman does it, making no reply to the contrary, giving them no check, no snub, no rebuke for intermeddling with his matters.
Certainly a great vertue and a verie honorable minde in him, to the checke of all those that rate and reuile, beat downe and disgrace at the first, such as perhaps after they follow,
Certainly a great virtue and a very honourable mind in him, to the check of all those that rate and revile, beatrice down and disgrace At the First, such as perhaps After they follow,
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But there then that, and now here this was the meanes that it pleased God to vse, he him selfe both there and here healing by his diuine power and might.
But there then that, and now Here this was the means that it pleased God to use, he him self both there and Here healing by his divine power and might.
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If we aske againe, why seuen times he washed, & was not healed with once or twise washing? The answer may be this, that as well at once as after seuen times washing God could haue healed him,
If we ask again, why seuen times he washed, & was not healed with once or twice washing? The answer may be this, that as well At once as After seuen times washing God could have healed him,
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and that made Moses first sit him selfe from morning to night, and after to chuse others his coadiutors in that businesse, that men might more quickly and easily be reléeued.
and that made Moses First fit him self from morning to night, and After to choose Others his coadjutors in that business, that men might more quickly and Easily be relieved.
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For what may the Lord more iustly require for his mercies and benefits then a thankfull heart? Performe this and performe but duetie, yet performe this and performe what God estéemeth highly,
For what may the Lord more justly require for his Mercies and benefits then a thankful heart? Perform this and perform but duty, yet perform this and perform what God esteemeth highly,
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What felt Dauid when he cried, Quid retribuam? What shall I giue, what shall I giue to the Lord for his benefites bestowed vpon me? When againe he cried, O my soule praise the Lord,
What felt David when he cried, Quid retribuam? What shall I give, what shall I give to the Lord for his benefits bestowed upon me? When again he cried, Oh my soul praise the Lord,
O my soule praise the Lord and forget not, forget not, forget not his benefites, which gaue thee pardon for thy sinnes, &c. That is, which hath done this,
Oh my soul praise the Lord and forget not, forget not, forget not his benefits, which gave thee pardon for thy Sins, etc. That is, which hath done this,
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That is, that preserued thy father, exalted thy father, set vp thy father, so greatly, so graciously, so mercifully and so bountifully, as euer man was.
That is, that preserved thy father, exalted thy father, Set up thy father, so greatly, so graciously, so mercifully and so bountifully, as ever man was.
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Know him (I say my sonne) and serue him with a perfite heart and a willing minde, &c. What felt the blessed virgine Marie? when she cryed, My soule doth magnifie the Lord, &c. with thousands mo I might name, euer féeling,
Know him (I say my son) and serve him with a perfect heart and a willing mind, etc. What felt the blessed Virgae marry? when she cried, My soul does magnify the Lord, etc. with thousands more I might name, ever feeling,
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witnes the Lord Iesus, one for all, and once for all, when he said Were there not tenne clensed, where are then the other nine? Behold there is not found that returneth to giue thankes but this one:
witness the Lord Iesus, one for all, and once for all, when he said Were there not tenne cleansed, where Are then the other nine? Behold there is not found that returns to give thanks but this one:
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That a certaine woman named Nephastes being with child, went into the Temple of the gods to aske what it might be that she went withall? Vnto which desire of hers one of the gods answered, Faetus tuus filius est, & dabo pulchritudinem:
That a certain woman nam Nephastes being with child, went into the Temple of the God's to ask what it might be that she went withal? Unto which desire of hers one of the God's answered, Fetus Thy filius est, & Dabo pulchritudinem:
and he that said he would giue beautie, gaue the child when it was borne the head of an ape, he that said he would giue strength, gaue it for hands goose féete, and for armes goose legges:
and he that said he would give beauty, gave the child when it was born the head of an ape, he that said he would give strength, gave it for hands goose feet, and for arms goose legs:
I wil neuer sacrifice to any else, neuer, neuer, Yea God be mercifull vnto me when I shall but bow downe in the house of Rimmon, by reason of the king my master leaning vpon my shoulder, God (I say) be mercifull vnto me and forgiue,
I will never sacrifice to any Else, never, never, Yea God be merciful unto me when I shall but bow down in the house of Rimmon, by reason of the King my master leaning upon my shoulder, God (I say) be merciful unto me and forgive,
not for forme, but with féeling, as here did Naman. For what is that fire that the Lord Iesus baptizeth with all, is it colder then water? Why came the holy ghost vpon the Apostles like tongues of fire? Surely these places tell vs that heat in heart,
not for Form, but with feeling, as Here did Naman. For what is that fire that the Lord Iesus baptizeth with all, is it colder then water? Why Come the holy ghost upon the Apostles like tongues of fire? Surely these places tell us that heat in heart,
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The Galathians, when saint Paul had taught thē the word of God, opened their vnderstanding and brought them to the faith, thought the verie eyes in their heads not to much to bestow on him.
The Galatians, when saint Paul had taught them the word of God, opened their understanding and brought them to the faith, Thought the very eyes in their Heads not to much to bestow on him.
But do we deale thus onely with the ministers? No, euen the ciuill Magistrate, whose cares and toyles, no loue, no life, no death cā euer requite, drinketh of the same cup,
But doe we deal thus only with the Ministers? No, even the civil Magistrate, whose Cares and toils, no love, no life, no death can ever requite, Drinketh of the same cup,
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Plutarch reporteth of some Grecians in the life of Flaminius, that Philip being ouercome, and liberty proclaimed vnto them by Flaminius, they cryed with such vehemencie NONLATINALPHABET, Sauiour, Sauiour, that the verie foules in the aire fell downe dead with the sound of the crie,
Plutarch Reporteth of Some Greeks in the life of Flaminius, that Philip being overcome, and liberty proclaimed unto them by Flaminius, they cried with such vehemency, Saviour, Saviour, that the very fowls in the air fell down dead with the found of the cry,
God doth know, and our soules and consciences testifie vnto vs this day, how farre we excéede these Grecians in fréedome and mercies bestowed vpon vs, not by a Romaine or Heathen,
God does know, and our Souls and Consciences testify unto us this day, how Far we exceed these Greeks in freedom's and Mercies bestowed upon us, not by a Roman or Heathen,
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but by a most Christian Quéene and gracious gouernour ouer vs (his hand and power that hitherto hath done it, long mercifully preserue her to vs.) Where be our cries with these Grecians NONLATINALPHABET, Sauiour, Sauiour? (Who is me to speak it) some of vs crie,
but by a most Christian Queen and gracious governor over us (his hand and power that hitherto hath done it, long mercifully preserve her to us) Where be our cries with these Greeks, Saviour, Saviour? (Who is me to speak it) Some of us cry,
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and therefore we must leaue all open assemblies in this land, and combine our selues togither to erect a forme according to our wils, in woods, in fields, in holes and corners where we can:
and Therefore we must leave all open assemblies in this land, and combine our selves together to erect a Form according to our wills, in woods, in fields, in holes and corners where we can:
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Yea with more wo I speake it, some feare not to write, Pharao of Egypt gaue the Israelites leaue to worship God truely, but our Magistrates, If they should giue vs leaue yet could we not be suffered for such and such.
Yea with more woe I speak it, Some Fear not to write, Pharaoh of Egypt gave the Israelites leave to worship God truly, but our Magistrates, If they should give us leave yet could we not be suffered for such and such.
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and health not of bodie as here Naman did, but of soule and bodie infinite and vnknowne wayes, without doubt we be no Namans, a man may sweare we be no Namans, nor Grecians that so felt the friendship of Flaminius, nor men in this behalfe of ciuill vertue:
and health not of body as Here Naman did, but of soul and body infinite and unknown ways, without doubt we be no Namans, a man may swear we be no Namans, nor Greeks that so felt the friendship of Flaminius, nor men in this behalf of civil virtue:
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But from whence might this great vnthankfulnes both to Magistrate & Minister arise & flow in these men? Surely the verie foūtaine is this (as I thinke) that they may not be suffered by either of them to alter and chaunge the lawes they like not of at their pleasures, not considering,
But from whence might this great unthankfulness both to Magistrate & Minister arise & flow in these men? Surely the very fountain is this (as I think) that they may not be suffered by either of them to altar and change the laws they like not of At their pleasures, not considering,
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or regarding, as may be thought, with that stayednesse of head and trembling of heart that were to be wished, what either the wisdom of God hath set downe in his word, in conscience to be followed,
or regarding, as may be Thought, with that staidness of head and trembling of heart that were to be wished, what either the Wisdom of God hath Set down in his word, in conscience to be followed,
but that are Changers or Variers saith the Hebrue gnim shonim. And that we might vnderstand what Variers and Chaungers are meant, Tremellius and Iunius say thus:
but that Are Changer's or Variers Says the Hebrew Gnim Shonim. And that we might understand what Variers and Changers Are meant, Tremellius and Iunius say thus:
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Cum mutantibus, say others, scilicet leges, consuetudines, ritus bonos, statum regni. With chaungers, to wit, of lawes, customes, good rites, and state of a kingdome.
Cum mutantibus, say Others, scilicet leges, consuetudines, Ritus bonos, Statum Regni. With changers, to wit, of laws, customs, good Rites, and state of a Kingdom.
and experience weigh somthing with vs, who setting down that chaunges sometimes may be either by adding or detracting, yet setteth this down as a most tryed truth, that when a chaunge is made, Quae adiuuat vtilitate, perturbat nouitate.
and experience weigh something with us, who setting down that changes sometime may be either by adding or detracting, yet sets this down as a most tried truth, that when a change is made, Quae adiuuat vtilitate, perturbat nouitate.
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They deale most safely that varying as litle as may be from present lavves and manners in vse, gouerne the common vvealth thereby, although they bee somevvhat vvorse.
They deal most safely that varying as little as may be from present laws and manners in use, govern the Common wealth thereby, although they be somewhat Worse.
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Positas semel leges constanter seruate, nec vllā earum mutate. Nam quae in suo statu eademq́ue manent, etsi deteriora sint, tamen vtiliora sunt Reipublicae his, quae per innouationē vel meliora inducuntur.
Positas semel leges Constanter Save, nec vllā earum mutate. Nam Quae in Sue Statu eademq́ue manent, Though Deteriora sint, tamen vtiliora sunt Reipublicae his, Quae per innouationē vel Meliora inducuntur.
then those vvhich by innouation are brought in better. Non conualescit planta quae saepius trāsfertur. The plant that is often remoued doth not prosper.
then those which by innovation Are brought in better. Non conualescit Planta Quae Saepius trāsfertur. The plant that is often removed does not prosper.
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but to learne as much reuerēce towards things established by graue and godly aduise, as possibly there may appeare cause in them, to hate rash businesse,
but to Learn as much Reverence towards things established by graven and godly advise, as possibly there may appear cause in them, to hate rash business,
Thus in mine opinion might we somewhat lessen the cause, and drie vp the fountaine from whence springeth ingratitude now named towards Magistrates and Ministers,
Thus in mine opinion might we somewhat lessen the cause, and dry up the fountain from whence springs ingratitude now nam towards Magistrates and Ministers,
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One, that he might bréed in Naman a conceipt of difference in him, and all true Prophets, from false dissemblers, where of then were many, with whom all was fish that came to net.
One, that he might breed in Naman a conceit of difference in him, and all true prophets, from false dissemblers, where of then were many, with whom all was Fish that Come to net.
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A terme giuen then & since to Magistrates and men in authoritie, to teach them with what affectiō they should loue their inferiours, euen as children, & howe inferiours ought to honour them euen as Fathers. Gen. 41 43.
A term given then & since to Magistrates and men in Authority, to teach them with what affection they should love their inferiors, even as children, & how inferiors ought to honour them even as Father's. Gen. 41 43.
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