nor the strong man glory in his strength, neither the rich mā glorie in his riches. 24. But let him that glorieth, glorie in this, that hee vnderstandeth, and knoweth me, &c. THE Prophet ZACHARIH in his first Chap: hath thus.
nor the strong man glory in his strength, neither the rich man glory in his riches. 24. But let him that Glorieth, glory in this, that he understandeth, and Knoweth me, etc. THE Prophet ZACHARIH in his First Chap: hath thus.
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Signifying that the iudgments of God recorded in the worde, and the vvhole word it selfe, was not ordained for the instructiō only of them, in whose daies it was written,
Signifying that the Judgments of God recorded in the word, and the Whole word it self, was not ordained for the instruction only of them, in whose days it was written,
as witnesseth Herodotus l o. 2o.) & lastly a crocodile to signifie impudencie. The whole devise being laide togither importing thus much, and preaching thus much:
as Witnesseth Herodotus l oh. 2o.) & lastly a crocodile to signify impudency. The Whole devise being laid together importing thus much, and preaching thus much:
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NONLATINALPHABET: that is, O yee that are young & cō• … ing on, O yee that are old and going out of the world (O all togither.) to you all be it knowne, that God doth hate impudencie.
: that is, Oh ye that Are young & con• … ing on, Oh ye that Are old and going out of the world (Oh all together.) to you all be it known, that God does hate impudency.
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albeit it be a part of a sermon, that the Prophet Ieremie made vnto the children of Israel a little before their captivity into Babylon (wherein he assureth them, that pietie only,
albeit it be a part of a sermon, that the Prophet Ieremie made unto the children of Israel a little before their captivity into Babylon (wherein he assureth them, that piety only,
& no carnal sleights, or abilities, should be able to do them good in that feareful day) and so might seeme to be proper to that nation, & to that occasion:
& no carnal sleights, or abilities, should be able to do them good in that fearful day) and so might seem to be proper to that Nation, & to that occasion:
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yet for al that, if we wil not mistake it, wee are to take it for an everlasting sermon (there is mention in the Revelation of an everlasting gospell ) & even for a general proclamation against all haughtines & vaine confidence of mē,
yet for all that, if we will not mistake it, we Are to take it for an everlasting sermon (there is mention in the Revelation of an everlasting gospel) & even for a general proclamation against all haughtiness & vain confidence of men,
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and favor toward vs, & • … amely for this, that he hath vouchsafed to reveale himselfe and his trueth vnto vs: this in the later verse. Touching the former:
and favour towards us, & • … amely for this, that he hath vouchsafed to reveal himself and his truth unto us: this in the later verse. Touching the former:
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for neither is it proper to a few fooles only, as some haue imagined, (for these fooles are found every where) nether is it a fault of vanity only or indiscretion,
for neither is it proper to a few Fools only, as Some have imagined, (for these Fools Are found every where) neither is it a fault of vanity only or indiscretion,
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then we wil not be farre behinde for boasting: this for sentences. As for examples: let me produce vnto you but two out of hundreds, namely of Cato the elder,
then we will not be Far behind for boasting: this for sentences. As for Examples: let me produce unto you but two out of hundreds, namely of Cato the elder,
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and of Tullie. What a notable man was Cat• … the elder? He had that commendation given vnto him by cōsent, which none in his time was thought to deserue, to be optimus orator, optimus senator,
and of Tullie. What a notable man was Cat• … the elder? He had that commendation given unto him by consent, which none in his time was Thought to deserve, to be optimus orator, optimus senator,
And yet this is not left vnremēbred by them, that were willing to cōceale a small blemish in him, that his speech which flowed frō him as sweete as honie, hee made to tast as bitter as wormewoode many times, by interlacing of his owne praises.
And yet this is not left unremembered by them, that were willing to conceal a small blemish in him, that his speech which flowed from him as sweet as honey, he made to taste as bitter as Wormwood many times, by interlacing of his own praises.
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These points might be enlarged by amplifications, and sette forth with variety • … colours, & strengthened with many reasons and proofes, you may easily gather.
These points might be enlarged by amplifications, and Set forth with variety • … colours, & strengthened with many Reasons and proofs, you may Easily gather.
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for who can come neere vnto God, within any degree of comparisō, that he should be afraid of him? (emulation is a kinde of feare of the worth or rising of another,
for who can come near unto God, within any degree of comparison, that he should be afraid of him? (emulation is a kind of Fear of the worth or rising of Another,
and saide vnto vs, live? who delivered vs from the povver of darkenes, and translated vs into the kingdome of his deere sonne, in whom we ha• … redemption in his bloode,
and said unto us, live? who Delivered us from the power of darkness, and translated us into the Kingdom of his deer son, in whom we ha• … redemption in his blood,
and we being thus obnoxious to God, and defectiue in our selues, is it for any of vs to talke of his sufficiency, beeing over heade and eares in debte? or to please himselfe in his beauty beeing blacker then a blacke moore? Why thē art thou proud earth and ashes? why doest thou boast as though thou hadst not receiued that vvhich thou hast? nay why doest thou not cover thy face for shame,
and we being thus obnoxious to God, and defective in our selves, is it for any of us to talk of his sufficiency, being over head and ears in debt? or to please himself in his beauty being blacker then a black more? Why them art thou proud earth and Ashes? why dost thou boast as though thou Hadst not received that which thou hast? nay why dost thou not cover thy face for shame,
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nay doubteth it many times (the similitude is not mine, but Gregori• … in his Pastorall• … and but for selfe loue the mother of pride, vvhich maketh vs poreblinde at the least ( Isidorus Pelusiota saith of the affection that we beare to another that it is p• … re blinde, NONLATINALPHABET,
nay doubteth it many times (the similitude is not mine, but Gregori• … in his Pastorall• … and but for self love the mother of pride, which makes us purblind At the least (Isidorus Pelusiota Says of the affection that we bear to Another that it is p• … re blind,,
And therfore, for somuch as pride is such a special hin derance to the performāce of these special duties, no mervaile if the LORD haue the same in special detestation.
And Therefore, for So much as pride is such a special hin derance to the performance of these special duties, no marvel if the LORD have the same in special detestation.
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Sorie crowe sorie egge, saide they that iudged the controversie betweene Corax, & Tisias. Like mother, like daughter saith Ezechiel: & so hateful mother hateful daughter may wee say.
Sorry crow sorry egg, said they that judged the controversy between Corax, & Tisias. Like mother, like daughter Says Ezechiel: & so hateful mother hateful daughter may we say.
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Let not the vvise glory in his wisedome &c. Of boasting in general we haue spokē inough already, now let vs see more particularely, what bee the things that he forbiddeth vs to boast of ▪ The prophet setteth downe. 3. the first wisdome:
Let not the wise glory in his Wisdom etc. Of boasting in general we have spoken enough already, now let us see more particularly, what be the things that he forbiddeth us to boast of ▪ The Prophet sets down. 3. the First Wisdom:
For as much therfore as I haue proved already that boasting in general is vnlawful, I shal not need to proue seriously or amply, that it is vnlawful to boast of these particulars, wisdome, strength, or riches:
For as much Therefore as I have proved already that boasting in general is unlawful, I shall not need to prove seriously or amply, that it is unlawful to boast of these particulars, Wisdom, strength, or riches:
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But where wisedome is wanting, there the sunne goeth downe at noone day (to vse the Prophets wordes) there the light, that is in vs is turned into darkenes,
But where Wisdom is wanting, there the sun Goes down At noon day (to use the prophets words) there the Light, that is in us is turned into darkness,
De nullo gloriandum, quia nostrum nihil est. VVee are to boast of nothing because nothing is our owne, or of our selues. And Augustine vpon Iohn saith:
De nullo gloriandum, quia nostrum nihil est. We Are to boast of nothing Because nothing is our own, or of our selves. And Augustine upon John Says:
then the crowe might haue beene iustified for brauing it with her borowed or stollen feathers ( furtivis coloribus ) & the asse for ietting with the Lions skinne about him,
then the crow might have been justified for braving it with her borrowed or stolen Feathers (furtivis coloribus) & the Ass for jetting with the Lions skin about him,
Also Sertorius brag ged of his one eie, and had never done bragging of it but by their leaue I think this their bragging was but from the teeth outward,
Also Sertorius brag ged of his one eye, and had never done bragging of it but by their leave I think this their bragging was but from the teeth outward,
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but some inward ioy, or tickling helpeth it forwarde) and therefore it was like to the same Sardonius risus. And notwithstanding that exception, the proposition remaineth firme, that wee boast not naturally or vsually of our infirmities, or imperfections.
but Some inward joy, or tickling Helpeth it forward) and Therefore it was like to the same Sardonius risus. And notwithstanding that exception, the proposition remains firm, that we boast not naturally or usually of our infirmities, or imperfections.
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But now our wisdome is vnperfect, & very vnperfect, why thē should any boast of it? That it is vnperfect S. Paule sheweth. 1. Cor 13 VVe know in part, and we prophesie in part.
But now our Wisdom is unperfect, & very unperfect, why them should any boast of it? That it is unperfect S. Paul shows. 1. Cor 13 We know in part, and we prophesy in part.
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Yea and that which an Aegyptiā priest said to a Greciā by the report of Plato, ye Greciās are alwaies children: the same wil bee foūd true not only of the Grecians,
Yea and that which an Egyptian priest said to a Grecian by the report of Plato, you Greeks Are always children: the same will be found true not only of the Greeks,
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as that Romane that was called Corculum ( Nosica was so called) that Greciā that was called NONLATINALPHABET (not NONLATINALPHABET but NONLATINALPHABET) Democritus Abderita was so called:
as that Roman that was called Corculum (Nosica was so called) that Grecian that was called (not but) Democritus Abderita was so called:
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the Britane that was called the sage, Gildas was so called, Gildas sapiens, &c. Yet for al that to talke of wisedome indeede, The depth saith it is not in me, the sea also saith it is not with me, as Iob saith.
the Britain that was called the sage, Gildas was so called, Gildas sapiens, etc. Yet for all that to talk of Wisdom indeed, The depth Says it is not in me, the sea also Says it is not with me, as Job Says.
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why the load-stone should drawe the yron to it as it doth, or direct or turne to the pole starre so as it doeth? who ever went about to giue a probable reason why or howe the little fish called NONLATINALPHABET should be able to stay or to stop,
why the Loadstone should draw the iron to it as it does, or Direct or turn to the pole star so as it doth? who ever went about to give a probable reason why or how the little Fish called should be able to stay or to stop,
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so great a vessel as it is reported to stay, and that being vnder saile too? And to omi• … these secrets of nature, who ever attained to that perfection in any art,
so great a vessel as it is reported to stay, and that being under sail too? And to omi• … these secrets of nature, who ever attained to that perfection in any art,
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but hee lefte much for them that should come after both to invent better, and to devise a newe? And as for pointes of divinity, (wherein I confesse we haue the greatest helpe through the benefite of the word of God, which is a light vnto our feete, and a lanterne to our steps ) touching the same also it is a most certaine truth, that the most acute & iudicious divines haue both acknowledged their ignorance (in some matters not so necessary to be vnderstood) and deplored their oversight.
but he left much for them that should come After both to invent better, and to devise a new? And as for points of divinity, (wherein I confess we have the greatest help through the benefit of the word of God, which is a Light unto our feet, and a lantern to our steps) touching the same also it is a most certain truth, that the most acute & judicious Divines have both acknowledged their ignorance (in Some matters not so necessary to be understood) and deplored their oversight.
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What a good speech is that of Irenaeus? Some thinges in the scripture by Gods providence are harde to be comprehended in this life (vt semper quidē Deus doceat, homo autē se• … per discat quae sunt à Deo) that God might haue alwaies somewhat to teach vs,
What a good speech is that of Irnaeus? some things in the scripture by God's providence Are harden to be comprehended in this life (vt semper quidē Deus doceat, homo autē se• … per Discat Quae sunt à God) that God might have always somewhat to teach us,
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What a modest speech is that of Augustin? Quò me contemn as, quem magnum put as esse doct• … rem, &c. That thou maiest (no longer haue me in admiration,
What a modest speech is that of Augustin? Quò me contemn as, Whom magnum put as esse doct• … remembering, etc. That thou Mayest (no longer have me in admiration,
and as S. Paul to Timothie asscribeth immortalitie to the Lorde, to the Lord only ( who only hath immortalitie ) & as a king of this land contended, that the name of king was due only to the king crucified Iesus Christ: so surely the name of wisdome is due,
and as S. Paul to Timothy asscribeth immortality to the Lord, to the Lord only (who only hath immortality) & as a King of this land contended, that the name of King was due only to the King Crucified Iesus christ: so surely the name of Wisdom is due,
Why? it is so ascribed by S. Paule in expresse words in the forenamed epistle, vnto the king immortal, invisible vnto God only wise, &c. Yea what say you if heathen men themselues,
Why? it is so ascribed by S. Paul in express words in the forenamed epistle, unto the King immortal, invisible unto God only wise, etc. Yea what say you if heathen men themselves,
Laërtius writeth that certaine young men of Ionia standing vpon the sea shoare and beholding fishermē making of a draught ▪ agreed with thē a great for their draught, that what they should hale vp to land in their net should bee theirs.
Laërtius Writeth that certain young men of Ionia standing upon the sea shore and beholding fishermen making of a draught ▪ agreed with them a great for their draught, that what they should hale up to land in their net should be theirs.
Nowe it was so by Gods providence, that togither with certaine fish, they encloased a certaine peece of plate (which no mā knew whē it was suncke there) and dragged tho same to land in their net.
Now it was so by God's providence, that together with certain Fish, they enclosed a certain piece of plate (which no man knew when it was sunk there) and dragged though same to land in their net.
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The second also he would none of it, but sent it to a third, & the third to a fourth, &c and so they posted it of from one to an other, vntil sevē had it.
The second also he would none of it, but sent it to a third, & the third to a fourth, etc. and so they posted it of from one to an other, until sevē had it.
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& made the domb beast speaking with mās voice to rebuke the madnes of the prophet, as it is in the Apostle, made these mē, which were but babes in Christ,
& made the domb beast speaking with men voice to rebuke the madness of the Prophet, as it is in the Apostle, made these men, which were but babes in christ,
and even to rebuke the madde arrogancy of many Christians in our daies, Mans wisdome therfore touching matters of learning is vnperfect, you heare by the cōfessiō of the wisest,
and even to rebuke the mad arrogance of many Christians in our days, men Wisdom Therefore touching matters of learning is unperfect, you hear by the Confessi of the Wisest,
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Prudens futuri tempo• … exitum caligino sa nocte premit Deus, saith one. NONLATINALPHABET saieth an other. Thus it is, future things they are to be, they are not yet: therefore wee cannot see them:
Prudens Future tempo• … exitum caligino sa nocte premit Deus, Says one. Saith an other. Thus it is, future things they Are to be, they Are not yet: Therefore we cannot see them:
an other to bring him about to the lāds end, another peradvēture to bring him to the place of trafficke, where he would be, he can promise nothing neither touching his returne,
an other to bring him about to the Lands end, Another Peradventure to bring him to the place of traffic, where he would be, he can promise nothing neither touching his return,
he could do little or no good vpon them, or theirs; and as for the secret vnderminers of Salomons state, & succession, where found they entertainement,
he could do little or no good upon them, or theirs; and as for the secret underminers of Solomon's state, & succession, where found they entertainment,
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Constantine the great, that worthy christian, and great politician, thought, that, if hee might build a cittie in the confines of Europe and Asia, that might be aemula Romae, a match to Rome,
Constantine the great, that worthy christian, and great politician, Thought, that, if he might built a City in the confines of Europe and Asia, that might be aemula Rome, a match to Room,
the other, if he might lade the church of Rome with principalities, even with principality vpon principality, they should deserue immortally wel, not only of that sea,
the other, if he might lade the Church of Room with principalities, even with principality upon principality, they should deserve immortally well, not only of that sea,
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If any wisedome might bee boasted of, surely one of those kinds of wisdom that • … earst reckoned vp vnto you, to wit, wisedome or skil in the artes, wisedome or knowledge in divinity, wisedome or policie touching matters of state but these, you haue heard, are not to be relied vpon,
If any Wisdom might be boasted of, surely one of those Kinds of Wisdom that • … erst reckoned up unto you, to wit, Wisdom or skill in the arts, Wisdom or knowledge in divinity, Wisdom or policy touching matters of state but these, you have herd, Are not to be relied upon,
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ô vvhat a vile thing it is to be blinded with errour &c. thus every one cried out against the sinnes wherewith their times were most pestered and po• … soned.
o what a vile thing it is to be blinded with error etc. thus every one cried out against the Sins wherewith their times were most pestered and po• … soned.
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Surely if I were appointed to touch the soare of the daughter of our people (wee haue many soares ▪ from the crown of our head to the soale of our foote ▪ we are little else but soares ▪ & botches & biles ) but yet if I were to touch that which doth most of al apostemate,
Surely if I were appointed to touch the soar of the daughter of our people (we have many soars ▪ from the crown of our head to the Soale of our foot ▪ we Are little Else but soars ▪ & botches & biles) but yet if I were to touch that which does most of all apostemate,
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as for example, conestables to precept the hablest & fittest persōs for the warres: shirif ▪ to make returnes of indifferente • … uries for the triall of rights:
as for Exampl, constables to precept the Ablest & Fittest Persons for the wars: shirif ▪ to make returns of indifferent • … Urias for the trial of rights:
& the same also do cōsent in the inward mā to the doctrin taught, & published by authority among vs, that the same is the truth, & the contrary falshoode:
& the same also do consent in the inward man to the Doctrine taught, & published by Authority among us, that the same is the truth, & the contrary falsehood:
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for no other cause, but for that they are restrained frō sheding innocent blood, as they were wont in the daies of their tirāny) & if there should be a chāge, thē their very doubfulnes & staggering would be remēbred, & they advāced therby.
for no other cause, but for that they Are restrained from shedding innocent blood, as they were wont in the days of their tyranny) & if there should be a change, them their very doubfulnes & staggering would be remembered, & they advanced thereby.
Thus as Demades said to his cuntrymē of Athens, when they paused to decree divine honors to king Demetrius, Take heede my masters least while you be so scrupulous for heavē,
Thus as Demades said to his countrymen of Athens, when they paused to Decree divine honours to King Demetrius, Take heed my Masters lest while you be so scrupulous for heaven,
Thē Esau was politike to esteem more of a messe of pottage, then of the blessing, which afterward he could not recover, though hee sought it with teares.
Them Esau was politic to esteem more of a mess of pottage, then of the blessing, which afterwards he could not recover, though he sought it with tears.
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VVhat is the chaffe to the wheat? saith the Lord what is the shaddow to the body, the body to the soul, frailty to eternity? VVhat shal it advantage a mā to win ▪ &c. or cā any mā saue his soule that hath God his enemy? or can any mā haue God to be his friend, that doth stout with him? Be not decei ved:
What is the chaff to the wheat? Says the Lord what is the shadow to the body, the body to the soul, frailty to eternity? What shall it advantage a man to win ▪ etc. or can any man save his soul that hath God his enemy? or can any man have God to be his friend, that does stout with him? Be not decei ved:
as God is called Amē or true, in the revelation, & calleth himselfe truth in the 14 of Iohn: so he loueth truth, & sincerity in the inward parts Ps. 51. & with out truth hee loveth nothing that hee doth loue A doubling mā, or a mā with a double hart (NONLATINALPHABET) saith S. Iams is vnstable in all his waies, & can such a one looke for any thing at Gods hands? Let thē looke to it whosoever amōg vs play fast & loose,
as God is called Amen or true, in the Revelation, & calls himself truth in the 14 of John: so he loves truth, & sincerity in the inward parts Ps. 51. & with out truth he loves nothing that he does love A doubling man, or a man with a double heart () Says S. James is unstable in all his ways, & can such a one look for any thing At God's hands? Let them look to it whosoever among us play fast & lose,
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He feedeth of ashes: a seduced hart hath deceiued him, that he cannot deliver his soule? & say, may not I erre? so the iudgment denounced by the same prophet in an other place in respecte of their worldly policy shal take hoult of them.
He feeds of Ashes: a seduced heart hath deceived him, that he cannot deliver his soul? & say, may not I err? so the judgement denounced by the same Prophet in an other place in respect of their worldly policy shall take holt of them.
Behould saith he you all kindle a fire, and are all cōpassed about with sparkes: walke in the light of your fire, & in the sparkes that ye haue kindled.
Behold Says he you all kindle a fire, and Are all compassed about with sparks: walk in the Light of your fire, & in the sparks that you have kindled.
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& crumble betweene your fingers? Take coūsel as long as you wil, it shal not stand, make a decree, it shall not prosper saith the Lorde almightie. NONLATINALPHABET saith the heathē man.
& crumble between your fingers? Take counsel as long as you will, it shall not stand, make a Decree, it shall not prosper Says the Lord almighty. Says the heathen man.
to the leane horse he put the strong man, & he going roughly to worke, and thinking to do the deed with dead strength, haled, and pulled, and tired himselfe,
to the lean horse he put the strong man, & he going roughly to work, and thinking to do the deed with dead strength, haled, and pulled, and tired himself,
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Were not Abimelech and Pyrrhus, two most valiant princes, either of them killed by the hand of a woman? was not Totilas that noble conquerour, that had vanquished Rome, which had vanquished the whole world, vvas not hee I say overcome,
Were not Abimelech and Phyrrhus, two most valiant Princes, either of them killed by the hand of a woman? was not Totilas that noble conqueror, that had vanquished Rome, which had vanquished the Whole world, was not he I say overcome,
And why so? Truelie not of envy to their greatnesse (as it is writtē of Tiberius or Caligula ) that hee caused a goodly tall mā called Colossus for his stature,
And why so? Truly not of envy to their greatness (as it is written of Tiberius or Caligula) that he caused a goodly tall man called Colossus for his stature,
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And as it is likewise recorded of Soliman in our fathers memorie, that having a great Germane brought prisoner to him, of very envie to the German nation, hee caused his dwarfe a very Pygmey to take this German in hand (being a gyant to look to) & to hack him & hew him being boūd to his hand,
And as it is likewise recorded of Suleiman in our Father's memory, that having a great Germane brought prisoner to him, of very envy to the Germane Nation, he caused his dwarf a very Pygmey to take this Germane in hand (being a giant to look to) & to hack him & hew him being bound to his hand,
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Sua retinere priuatae domus (saith Tiridates in the same place of Tacitus ) de alienis certare regialaus. You would haue me be contented with mine own:
Sua retinere priuatae domus (Says Tiridates in the same place of Tacitus) de alienis certare regialaus. You would have me be contented with mine own:
ah foole, is my man a man? is my tenant my neighbor? is my neigh bor my brother? Doth Naboth refuse to sel his vineyard to Achab, to king Achab? I will helpe thee to it for nothing, saith Iezabel. Doth the senate deny my Master the consulship? Hic ensis dabit. This sword shall helpe him to it said Cesars souldier.
ah fool, is my man a man? is my tenant my neighbour? is my neigh bor my brother? Does Naboth refuse to sell his vineyard to Ahab, to King Ahab? I will help thee to it for nothing, Says Jezebel. Does the senate deny my Master the consulship? Hic ensis Dabit. This sword shall help him to it said Caesars soldier.
even man, and his heritage Mich 2. And thus as the wilde asse is the Lions pray in the wildernes Sirach. 13. & as Basil saith vpon Hexaemeron NONLATINALPHABET:
even man, and his heritage Mich 2. And thus as the wild Ass is the Lions pray in the Wilderness Sirach. 13. & as Basil Says upon Hexaemeron:
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Indeede as for the comfort of the needie, & the deepe sighing of the poore: the • … ord saith that he wil vp himselfe & set at libertie him, whō the wicked hath snared:
Indeed as for the Comfort of the needy, & the deep sighing of the poor: the • … ord Says that he will up himself & Set At liberty him, whom the wicked hath snared:
There is no power, no force, no puissance that can deliver from wrath in the daie of vvrath, the children of wrath, that is to saie them, that hale down Gods vengance vpon them by their vnmercifulnesse.
There is no power, no force, no puissance that can deliver from wrath in the day of wrath, the children of wrath, that is to say them, that hale down God's vengeance upon them by their unmercifulness.
This mighte bee easilie vouched by sundrie examples, but that the time being so farre spent, it is time to come to the third special thing, that wee are forbidden, to glory in, to witte riches.
This might be Easily vouched by sundry Examples, but that the time being so Far spent, it is time to come to the third special thing, that we Are forbidden, to glory in, to wit riches.
As I gaue this for one reason, whie strength shoulde not be gloried in, because it is not to be compared to wisedōe, which I had proved before might not bee allowed to boaste:
As I gave this for one reason, why strength should not be gloried in, Because it is not to be compared to Wisdom, which I had proved before might not be allowed to boast:
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so I may assigne this for one cause why riches should not be boasted of, because they are not comparable to strength, which even now I excluded from glorying.
so I may assign this for one cause why riches should not be boasted of, Because they Are not comparable to strength, which even now I excluded from glorying.
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& the prophet seemeth to vse the method of NONLATINALPHABET & to exclude the better at the first, that that which is worse, might with lesse a doe bee remoued,
& the Prophet seems to use the method of & to exclude the better At the First, that that which is Worse, might with less a doe be removed,
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For what brought the first conquerour into this Hand of Britain, but the pearles of Britain as Suetonius reporteth? what brought the Galles into Italie at the first,
For what brought the First conqueror into this Hand of Britain, but the Pearls of Britain as Suetonius Reporteth? what brought the Galls into Italy At the First,
but the wines of Italie, as Plutarch witnesseth? So what brought the Carthaginians into Spaine, the Grecians & Romans, one after another into Asia the lesser,
but the wines of Italy, as Plutarch Witnesseth? So what brought the Carthaginians into Spain, the Greeks & Romans, one After Another into Asia the lesser,
but the riches of Asia, the golde and silver of Spaine? So what brought the Turkes over into Thracia, and after into Hungarie, but the fertility of Thracia, the golden,
but the riches of Asia, the gold and silver of Spain? So what brought the Turkes over into Thracia, and After into Hungary, but the fertility of Thracia, the golden,
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This for publike invasions, and robberies, as for private spoilinges, and pillage the learned knowe what Q. • … urelius gatte in the daies of Syllae by his grāge, that laie cōmodious to some great one,
This for public invasions, and robberies, as for private spoilings, and pillage the learned know what Q. • … urelius gat in the days of Sylla by his grange, that lay commodious to Some great one,
for loue of the same hee was attainted ▪ and billed among them, that were to bee put to death, wherevpon he cried out when he sawe his name in the papyr, Fundus Albanus me perdidit: out alas it is my lande that I haue at Alba, & not any offence;
for love of the same he was attainted ▪ and billed among them, that were to be put to death, whereupon he cried out when he saw his name in the paper, Fundus Albanus me perdidit: out alas it is my land that I have At Alba, & not any offence;
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and condemned to die by Antonie the Triumuir, for no other crime, but because hee had a precious stone of a very great valew, which Antonie, or some of his followers had a great minde to.
and condemned to die by Antonius the Triumvir, for no other crime, but Because he had a precious stone of a very great value, which Antonius, or Some of his followers had a great mind to.
So Isocrates speaking of the times, when the Athenians were oppressed by Tyrans (the officers that the Lacedemonians had set over them) as I remēber in his oration against Euthunus saith, that in those daies NONLATINALPHABET:
So Isocra speaking of the times, when the Athenians were oppressed by Tyrants (the Officers that the Lacedaemonians had Set over them) as I Remember in his oration against Euthunus Says, that in those days:
Pernicious therfore you see riches are manie times to the owners, & therefore smal cause whie they should be boasted of: let this be one reason. Another this:
Pernicious Therefore you see riches Are many times to the owners, & Therefore small cause why they should be boasted of: let this be one reason. another this:
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they be not lasting nor permanēt, but soone fleete away, & are gone. They may be campared to Maieflowers, which yeeld a pleasant savour for a few weekes,
they be not lasting nor permanent, but soon fleet away, & Are gone. They may be compared to Maieflowers, which yield a pleasant savour for a few weeks,
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Nay like the same small creatures called NONLATINALPHABET, which in one and the same day are engendred, grow operfection, decaie and die. Indeede Furipides saith NONLATINALPHABET.
Nay like the same small creatures called, which in one and the same day Are engendered, grow operfection, decay and die. Indeed Furipides Says.
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Who ever could haue thought that Iob from such wealth could haue fallen vpon the sodaine into such misery? who ever would haue thought that the king Dionysius must bee faine to plaie the schoole-master,
Who ever could have Thought that Job from such wealth could have fallen upon the sudden into such misery? who ever would have Thought that the King Dionysius must be feign to play the Schoolmaster,
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and heire must be glad to learne an occupation, and to plaie the blacke smith to releive his necessity? Who ever would haue thought that the Emperour Charles the grosse could wāt necessaries before he died? That the Emperour Henrie the fourth (that victorious Emperour, that had fought 52. pitched • … tailes) could fal into that ex• … emity as to bee a petitioner for a 〈 ◊ 〉 in the church of Spira to maintaine him in his olde age? Briefely that king Geliner (before him) that potent king of the Vandales could be so lowe brought,
and heir must be glad to Learn an occupation, and to play the black smith to relieve his necessity? Who ever would have Thought that the Emperor Charles the gross could want necessaries before he died? That the Emperor Henry the fourth (that victorious Emperor, that had fought 52. pitched • … tails) could fall into that ex• … emity as to be a petitioner for a 〈 ◊ 〉 in the Church of Spira to maintain him in his old age? Briefly that King Geliner (before him) that potent King of the Vandals could be so low brought,
For can any man boast vvith any probability of that, which hee cannot sa• … e, that hee is the better for? Now thus it is, Talibus bonis non siunt homines boni,
For can any man boast with any probability of that, which he cannot sa• … e, that he is the better for? Now thus it is, Talibus bonis non siunt homines boni,
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For who is there, except it be one among a thousand cui praesens faelicitas siarrisit non irrisit, (as Bernard speaketh) but if the world come vpon him, hee vvill bee besotted by the world.
For who is there, except it be one among a thousand cui Praesens faelicitas siarrisit non irrisit, (as Bernard speaks) but if the world come upon him, he will be besotted by the world.
NONLATINALPHABET. And Evagrius ascribeth this as an especial praise to Mauritius the Emperour, that in his prosperity hee retained his auncient pietie.
. And Evagrius ascribeth this as an especial praise to Mauritius the Emperor, that in his Prosperity he retained his ancient piety.
Did not David in his prosperity say that he should never be removed? did he not saie or speak vnadvisedly? nay did he not doe lewdly and wickedly, defiling himselfe with his neighbours wife:
Did not David in his Prosperity say that he should never be removed? did he not say or speak unadvisedly? nay did he not do lewdly and wickedly, defiling himself with his neighbours wife:
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Even as elsewhere he defineth the happines of man to consist herein, namelie to knowe God the only true God, and whom he hath sent Iesus Christ. Agreeable wherevnto Augustine saith.
Even as elsewhere he defineth the happiness of man to consist herein, namely to know God the only true God, and whom he hath sent Iesus christ. Agreeable whereunto Augustine Says.
so Augustine. The knowledge of God therefore, that is the one thing, that is necessarie, that maketh a man a Christian, that lifteth vs vp vnto God, that coupleth vs vnto him, that iustifieth, that saveth, that worketh al in all.
so Augustine. The knowledge of God Therefore, that is the one thing, that is necessary, that makes a man a Christian, that lifts us up unto God, that Coupleth us unto him, that Justifieth, that Saveth, that works all in all.
Now by knowledge I vnderstand, & the prophet in my texte vnderstandeth, not a bare apprehensiō or sense of the minde, that there is a divine power greater,
Now by knowledge I understand, & the Prophet in my text understandeth, not a bore apprehension or sense of the mind, that there is a divine power greater,
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they coulde saie Deus videt omnia. Deo commendo, &c. as Tertullian sheweth, yea as Saint Iames saith the verie Divels beleene, & tremble (they haue a kinde of beleefe,
they could say Deus videt omnia. God commendo, etc. as Tertullian shows, yea as Saint James Says the very Devils beleene, & tremble (they have a kind of belief,
therefore they haue knowledge:) but also a consent (NONLATINALPHABET, as Clemens Alexandrinus calleth it) and perswasion of the hart touching both the providence of God, that he worketh all in al,
Therefore they have knowledge:) but also a consent (, as Clemens Alexandrian calls it) and persuasion of the heart touching both the providence of God, that he works all in all,
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By his knoweledge shall my righteous servant iustifie many, for he shall beare their iniquities. This is that knowledge, that precious treasure which so soone as a wise man findeth,
By his knowledge shall my righteous servant justify many, for he shall bear their iniquities. This is that knowledge, that precious treasure which so soon as a wise man finds,
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