Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	word_n	world_n	write_v	147	3	4.9105	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12480	A learned and godly sermon preached at Worcester, at an assise / by the reverend and learned, Miles Smith ...	Smith, Miles, d. 1624.; Burhill, Robert, 1572-1641.	1602 (1602)	STC 22807; ESTC S1722	29,684	80

is not his own nor of himselfe and therefore not to be gloried in 8. In matters of learning it is very vnperfect God only being truely wise and therefore also not to be boasted of 9. In matters of state it is very vncertaine 10. Policie falsly so called is not to be gloried in but to be hated as the cause of the corrupt execution of the busines of the common wealth of neutrality in religion 11. Strength and might by making vs prosumptuous oppressors vse to set God against vs 12. Riches draw on enemies to spoile vs. 13. There is no certainty in riches 14. Riches commonly make not men better but worse 15. True ioy and happines is to know God a●…ight A LEARNED SERMON preached at VVorcester IER●…MIAH CHAP. 9. 23. Let not the wise man glory in his wisedome 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 Your fathers VVhere are they and doe the Prophets liue for ever But did not my words and my statutes which I commanded by my servāts the Prophets take hold of your fathers Meaning that they did take hold of their fathers would take hold of them also except they repented So 1. Cor. 10. the Apostle saith These thinges came to them for ensamples but are written to admonish vs vpon whom the ends of the world are come 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 but to bee for the vse of the Church in al succeeding ages In a citty of Aegypt called Diospolis in a tēple there called Pylon there was pictured a little boy to signifie generation and an old man to signifie corruption also an hawk a symbole of God for the quicknes of his sight and a fish a symbole of hatred fish were an abhomination to the priests of Aegypt as witnesseth lo. 2o. lastly a crocodile to signifie impudencie The whole devise being laide togither importing thus much and preaching thus much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 This hath Clemens Alexandrinus in the 5. of his stromats The like may bee saide of the present text which I haue in hand that 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 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 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 whether they bee Iewes or Gentiles young or old evē against all those that doe not set God before their eies making him their stay but do boast themselues of the sharpnes of their wit or of the strength of their arme or of the greatnesse of their wealth which the Lord doth not accompt of And that this generall vse is to bee made of this parcell of Scripture the holie Ghost himselfe the best interpretour of his own meaning doth plainly declare 1. Cor. 1. 31. 2 Cor. 10. 17. to the which places for brevity sake I do referre you And here that observation of Tertullian in his booke de spectaculis hath fit place Specialiter quaedam pronuntiata generaliter sapiunt cum Deus Israelitas admonet disciplinae vel obiurgat vtique adomnes habet Certaine things vttered in the scriptures for one speciall purpose or vpō one specialloccasiō haue yet a generall drift or importment whē God admonisheth the Israelites of their duety or findeth fault with thē for neglect thereof it concerneth all So then as the Apostle saide to Timothie that hee suffered trouble for the Gospell sake vnto ●…ōds but the word of God was not boūd And as it is said of Abell Heb. 11. That he being dead yet speaketh so it may bee said in some sort of the prophet Ieremy that though he were boūd as touching bodily presence to his countrymen the Iewes and though his bones are rottē long since yet for all that his words remaine liuely in operation even to this day and by the same he speaketh and preacheth to vs now here assembled And what doth he speake vnto vs in the words of my text In summe and in grosse thus much to purge out the old leaven of arrogancie and insolenci●… that we may be a sweete lumpe of modestie and thankfulnes vnto the Lord. In particular these two pointes First that wee would weane ourselues from all carnall boasting whether of our wit and cunning or of our power and authority or of our wealth and other abilities this in the former verse Secondly that we would entertaine embrace a spirituall kinde of reioicing for Gods great mercies 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 many are deceiued beloved concerning this matter of boasting 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 but even of iniquity and sinnefulnes If any doubt of the general spreading of the infectiō whether it bee Epidemicall let him thinke but of two sayings the one of Salomon the other of Seneca In the 20. of the Proverbs Salomon saith Many men will boast every one of his owne goodnes but who can finde a faithful man where he sheweth the fault to be generall or as good as generall So Seneca epist. 47. speaketh indefinitely Regum nobis induimus animos every one of vs heareth the minde of an Emperour 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 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 optimus imperator as Plinie reporteth to wit a most singular orator a most singuler senator or states-man and a most singuler generall and yet this so incōparable a man was so much given to boast himselfe that his veriest friendes were ashamed of him As for Tullie he was so excellently

Lacedemonians in fight in one daie and that Aurelian then or shortly after Emperour of whō they made that song mille mille mille viuat qui mille mille occidit Let him liue thousandes of yeares or monethes who stewae thousands of enemies These were famous men in their generations for strength no doubt they were mervailously admired at by thē that liued in their times Yet for al that nether wereothers to haue gloried in thē nor they in thēselues Not others to glory in thē because Paule saith Let no mā reioice or glory in mē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe Let him that glorieth glory in the Lord. 1 Cor. 10. Not thēselus to glory in thēselus because strēgth is not to be cōpared to wisdōe therfore wisedome being debarred frō boasting as you heard already strēgth ought much more That strēgth cōmeth short of wis dome Salomon sheweth both by plaine wordes and by an example By plaine words as when hee saith Eccles. 9. 16. Thē said I better is wisdom thē strēgth By an example as in the same chapter ver 14. A little cittie and few men in it and a great king came against it and compassed it about and builded fortes against it And there was found therein a poore wise man and hee delivered the cittie by his wisedome Thus Salomon Nature also hath taught as much both in plaine words and by examples In plaine wordes as Musaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVisdom or sleight is alwaies better then strength By an example as Sertorius for example Hee caused a couple of horses to be brought before him the one fat and fleshy the other a leane carion iade also a couple of souldiers the one strong lustie the other a silly sickely fellow 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 and was a laughing stocke to the beholders but the weake fellow vsing some cunning for al his weaknes did the feat went his way with the applause Wisedome therefore is better then strength and therefore this is one strong reason why strength should not be boasted of since wisdom is denied An other reasō may be this strength or force be it equal to the strength of a Lion or Elephant yet it is but the strength of flesh never the lesse and al flesh is fraile and subiect to foile When one cānot overcome many may Whom sword cannot pearce shot wil whom shot doth not hit sicknes may arrest time surely and death wi be sure to make an ende of Nowe should a man bee prowde of grasse of vapor of smoake of a shadow of a tale that is told c. whereto the whole life of man and his glory and consequently his strength vigor are compared An horse is but a race they say and so the strongest man vpō earth is but the push of a pike or the clappe of a pistol 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 and slaine by Narses an eununch a semivir vvhat should I stand any longer vpon this God hath chosē as the foolish things of the world to cōfound the wise so the weak things of the world many times to confounde the strong And this may be a third rea son against glorying in strength because God himself doth many times set himselfe against the mighty Xenophon saw so much faith thus God as it would seeme taketh a pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to exalt the base and to pull downe the mighty 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 strength of meere en vy to fight after he had done his law til he was tired slaine 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 to haue many courses at him as if a childe were set to thwite a tree a sunder at length with much a do to get him down so to potch him in kil him Oh no God is of no such nature as he saith himselfe in Esay Anger is not in me So it may be saide most truly of him envy is not in him No hee envieth no good quality in mā which is his own gift nether hateth he any that he hath made redeemed but loveth al wold haue vs to loue one another Nether are the great mighty ones cōfounded brought downe by reasō of their folly or for want of iudgment whereby they giue advauntage oftentimes to their enemies albeit I am not ignoraunt that Synesius that ancient and learned Bishop saith that strength and prudence seldome vvhiles concurre but he vnderstandeth I thinke enormous strength in an huge vast body otherwise his speech is not iustifiable for many strong haue been exceeding crafty with all as Aristor●…nes of old of whō I spake erewhile George Castriot of late in comparison of whō it is written that they had the strength of a Lion and wilines of a fox But here is the quarrel and this maketh God an enemy very oft to the strong mighty because by their strength power they thinke to beare out maintaine whatsoever bad person whatsoeuer bad cause and to breake downe and to crush and tread vnder foote the most righteous of the land that stād in their way This doth nettle God provoke him to displeasure Id in summa fortuna aequius quod validius Let mee haue might I haue right enough 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 why it is for base spirited men for peasantes for boores to seeke but their own gentlemen and mighty men they wil law and fight for that which is an other mans O de mens it a servus homoest saith one in ●…uvenal You would haue me vse my servant wel 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 These be the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Poët calleth thē which wil