A man of knowledge during his lifetime can make people obey and follow him and he is praised and venerated after his death. Remember that knowledge is a ruler and wealth is its subject. Saying This was translated in the Latin Vulgata as "vir sapiens et fortis est et vir doctus robustus et validus" [5] and in the King James Version , the first English official edition, as "A wise man is strong, a man of knowledge increaseth strength".

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God beheld all things which his hands had made, and lo they were all passing good. God when he created all things saw that every thing in particular and all things in general were exceeding good; God, the Word, in the miracles which he wrought, now every miracle is a new creation, and not according to the first creation, would do nothing which breathed not towards men favour and bounty: Moses wrought miracles, and scourged the Egyptians with many plagues: Elias wrought miracles, and shut up heaven, that no rain should fall upon the earth; and again brought down from heaven the fire of God upon the captains and their bands: Elizeus wrought also, and called bears out of the desert to devour young children: Peter struck Ananias, the sacrilegious hypocrite, with present death; and Paul, Elymas, the sorcerer, with blindness; but no such thing did Jesus, the Spirit of God descended down upon him in the form of a dove, of whom he said, "You know not of what spirit you are.

Therefore, except they may perceive that those things which are in their hearts, that is to say, their own corrupt principles, and the deepest reaches of their cunning and rottenness to be thoroughly sounded, and known to him that goes about to persuade with them, they make bin a play of the words of wisdom. Therefore it behoveth him which aspireth to a goodness not retired or particular to himself, but a fructifying and begetting goodness which should draw on others to know those points, which be called in the Revelation the deeps of Satan, that he may speak with authority and true insinuation.

But yet again, of this charity there be divers degrees; whereof the first is, to pardon our enemies when they repent: of which charity there is a shadow and image, even in noble beasts; for of lions, it is a received opinion that their fury and fierceness ceaseth towards any thing that yieldeth and prostrateth itself.

The second degree is, to pardon our enemies, though they persist, and without satisfactions and submissions. The third degree is, not only to pardon and forgive, and forbear our enemies, but to deserve well of them, and to do them good: but all these three degrees either have or may have in them a certain bravery and greatness of the mind rather than pure charity; for when a man perceiveth virtue to proceed and flow from himself, it is possible that he is puffed up and takes contentment rather in the fruit of his own virtue than in the good of his neighbours; but if any evil overtake the enemy from any other coast than from thyself, and thou in the inwardest motions of thy heart be grieved and compassionate, and dost noways insult, as if thy days of right and revenge were at the last come; this I interpret to be the height and exaltation of charity.

But herein is a two fold excess; the one when the chain or thread of our cares, extended and spun out to an over great length, and unto times too far off, as if we could bind the divine providence by our provisions, which even with the heathen, was always found to be a thing insolent and unlucky; for those which did attribute much to fortune, and were ready at hand to apprehend with alacrity the present occasions, have for the most part in their actions been happy; but they who in a compass, wisdom, have entered into a confidence that they had belayed all events, have for the most part en countered misfortune.

The second excess is, when we dwell longer in our cares than is requisite for due deliberating or firm resolving; for who is there amongst us that careth no more than sufficeth either to resolve of a course or to conclude upon an impossibility, and doth not still chew over the same things, and tread a maze in the same thoughts, and vanisheth in them without issue or conclusion: which kind of cares are most contrary to all divine and human respects. And therefore it was much lightness in the poets to fain hope to be as a counter-poison of human diseases, as to mitigate and assuage the fury and anger of them, whereas in deed it doth kindle and enrage them, and causeth both doubling of them and relapses.

Notwithstanding we see that the greatest number of men give themselves over to their imaginations of hope and apprehensions of the mind in such sort, that ungrateful towards things past, and in a manner unmindful of things present, as if they were eve children and beginners, they are still in longing for things to come.

But unto this ordinance, that other hypocrisy is a nigh neighbour; neither is the general institution to be blamed, but those spirits which exalt themselves too high to be refrained; for even Enoch, which was said to walk with God, did prophesy, as is delivered unto us by Jude, and did endow the church with the fruit of his prophesy which he left: and John Baptist, unto whom they did refer as to the author of a monastical life, travelled and exercised much in the ministry both of prophesy and baptizing; for as to these others, who are so officious towards God, to them belongeth that question, "If thou do justly what is that to God, or what profit doth he take by thy hands?

But with heretics it is contrary; for as hypocrites, with their dissembling holiness towards God, do palliate and cover their injuries towards men; so heretics, by their morality and honest carriage towards men, insinuate and make a way with their blasphemies against God.

Hence is that saying, "I am become all things to all men," and such like. Contrary it is with hypocrites and impostors, for they in the church, and before the people, set themselves on fire, and are carried as it were out of themselves, and becoming as men inspired with holy furies, they set heaven and earth together; but if a man did see their solitary and separate meditations and conversation whereunto God is only privy, he might, towards God, find them not only cold and without virtue, but also full of ill-nature and leaven; "Sober enough to God, and transported only towards men.

Hence issueth the cobwebs and clatterings of the schoolmen. By the first kind of these, the capacity and wit of man is fettered and entangled; by the second, it is trained on and inveigled; by the third, it is astonished and enchanted; but by every of them the while it is seduced and abused.

Secondly, amongst statesmen and politics, those which have been of greatest depths and compass, and of largest and most universal understanding, have not only in cunning made their profit in seeming religious to the people, but in truth have been touched with an inward sense of the knowledge of Deity, as they which you shall evermore note to have attributed much to fortune and providence.

Now, those heresies which spring out of this fountain seem more heinous than the other; for even in civil governments it is held an offence in a higher degree to deny the power and authority of a prince than to touch his honour and fame. Of these heresies which derogate from the power of God, beside plain atheism, there are three degrees, and they all have one and the same mystery; for all antichristianity worketh in a mystery, that is, under the shadow of good, and it is this, to free and deliver the will of God from all imputation and aspersion of evil.

The first degree is of those who make and suppose two principles contrary and fighting one against the other, the one of good, the other of evil. The second degree is of them to whom the majesty of God seems too much wronged, in setting up and erecting against him another adverse and oppose principle, namely, such a principle as should be active and affirmative, that is to say, cause or fountain of any essence or being; therefore rejecting all such presumption, they do nevertheless bring in against God a principal negative and privative, that is a cause of not being and subsisting, for they will have it to be an inbred proper work, and nature of the matter and creature itself, of itself to turn again and resolve into confusion and nothing, not knowing that it is an effect of one and the same omnipotency to make nothing of somewhat as to make somewhat of nothing.

Thou wilt say it is true, and that it is to be understood of the unity of the church; but hear and note; there was in the tabernacle the ark, and in the ark the testimony or tables of the law: what dost thou tell me of the husk of the tabernacle without the kernel of the testimony: the tabernacle was ordained for the keeping and delivering over from hand to hand of the testimony.

In like manner the custody and passing over of the Scriptures is committed unto the church, but the life of the tabernacle is the testimony.


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Meditationes sacrae.



Meditationes sacrae




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