The danger of riches discovered in a sermon / preach'd at St. Pauls, Septemb. the 28th 1662 before the Right Honorable the Lord Mayor by Thomas Cartwright ...
I Am very much afraid that the first sound of these words, may have possest you with a timerous expectation, of a lowd invective against your great Diana of Worldly gain; and that consequently your prejudice may like a Sullen Porter have bar'd up your ears and hearts against both the Preacher and the Sermon: But yet, that I may be faithful to God and you, I must venture the loss of your good opinion, to be instrumental to the saving of your souls.
I Am very much afraid that the First found of these words, may have possessed you with a timorous expectation, of a loud invective against your great Diana of Worldly gain; and that consequently your prejudice may like a Sullen Porter have bared up your ears and hearts against both the Preacher and the Sermon: But yet, that I may be faithful to God and you, I must venture the loss of your good opinion, to be instrumental to the Saving of your Souls.
I wish it were uncharitable to suppose, that there were any in this Congregation, of the same temper with the young man in this Chapter, who could be content to keep the Commandments as long as they might keep their moneys, with whom as much Religion would go down as will advance their Trade,
I wish it were uncharitable to suppose, that there were any in this Congregation, of the same temper with the young man in this Chapter, who could be content to keep the commandments as long as they might keep their moneys, with whom as much Religion would go down as will advance their Trade,
and who could patiently hear of glorifying God, till we come to tell them that they must do it with their substance; But when Godliness begins to incroach on their gain, they care not how little they have to do with it;
and who could patiently hear of glorifying God, till we come to tell them that they must do it with their substance; But when Godliness begins to encroach on their gain, they care not how little they have to do with it;
they then conclude it high time with Demas to forsake St. Paul, to embrace this present world, and to give the Devil his demands, fall down and worship him, rather than go without the Omnia haec, all these things.
they then conclude it high time with Demas to forsake Saint Paul, to embrace this present world, and to give the devil his demands, fallen down and worship him, rather than go without the Omnia haec, all these things.
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If this be your unhappy temper, I am fallen indeed on a thankless argument, and such as I am affraid you'l explode for an Heretical Doctrine, but yet I must not retract it, having no less than the authority of Heaven to confirm it.
If this be your unhappy temper, I am fallen indeed on a thankless argument, and such as I am afraid You'll explode for an Heretical Doctrine, but yet I must not retract it, having no less than the Authority of Heaven to confirm it.
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but rather the more, that so I may turn your complaint into a comfort, and teach you to applaud (upon second thoughts) what you now perhaps unadvisedly bewail, I am come to congratulate them who have such rubs as these removed out of their way to happiness,
but rather the more, that so I may turn your complaint into a Comfort, and teach you to applaud (upon second thoughts) what you now perhaps unadvisedly bewail, I am come to congratulate them who have such rubs as these removed out of their Way to happiness,
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So that whether your conditions give you occasion to use more moderation or patience, I may very pardonably entertain you with a discourse of the danger of Riches; the inordinate love whereof is the original of most of your miscarriages.
So that whither your conditions give you occasion to use more moderation or patience, I may very pardonably entertain you with a discourse of the danger of Riches; the inordinate love whereof is the original of most of your miscarriages.
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We find (verse 16.) a young man starting a very important Quaere to our Saviour, What good thing he should do to make him capable of eternal happiness:
We find (verse 16.) a young man starting a very important Quaere to our Saviour, What good thing he should do to make him capable of Eternal happiness:
whereupon our Saviour refers him to the keeping of the Commandments (verse 17) He instantly replyed that he had gone as far as that already, having all his time been a constant observer of the Law.
whereupon our Saviour refers him to the keeping of the commandments (verse 17) He instantly replied that he had gone as Far as that already, having all his time been a constant observer of the Law.
(verse 20.) Our Saviour approving these gracious beginnings in him, speaks kindly to him and endeavours to win him to that degree of contempt of worldly Riches which might give him the advantages of relieving and supporting others,
(verse 20.) Our Saviour approving these gracious beginnings in him, speaks kindly to him and endeavours to win him to that degree of contempt of worldly Riches which might give him the advantages of relieving and supporting Others,
and thereby qualify him for a capacity of being a true Christian in the Church militant, and a Saint in the triumphant: He tels him that he must, upon contemplation of the reward laid up in heaven, be content to part with all the wealth of the world, whensoever it shall be required of him, either directly, or by consequence, when he cannot obey any particular precept without danger of being undone by it, which when the young man heard he went away sorrowful, having a great estate,
and thereby qualify him for a capacity of being a true Christian in the Church militant, and a Saint in the triumphant: He tells him that he must, upon contemplation of the reward laid up in heaven, be content to part with all the wealth of the world, whensoever it shall be required of him, either directly, or by consequence, when he cannot obey any particular precept without danger of being undone by it, which when the young man herd he went away sorrowful, having a great estate,
and not being willing to pay so dear for perfection, as to part with that to purchase it. (verse 22.) Our Saviour observing his carriage, doth thereby convince his Disciples how very hard a thing it is for a worldly minded man to become a Christian, (verse 23.) and that others might not cheat their souls,
and not being willing to pay so dear for perfection, as to part with that to purchase it. (verse 22.) Our Saviour observing his carriage, does thereby convince his Disciples how very hard a thing it is for a worldly minded man to become a Christian, (verse 23.) and that Others might not cheat their Souls,
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as he for some time had done, with false pretentions to Heaven, and upon such slight grounds arrive at so great a confidence, what he had before proved by that example, he now explains by a similitude, where a rich man is compared to a Camel, and the Kingdome of God to the Eye of a needle, and our Saviour positively declares, that he must part with as much of his humour before he can be capable of being a Christian,
as he for Some time had done, with false pretentions to Heaven, and upon such slight grounds arrive At so great a confidence, what he had before proved by that Exampl, he now explains by a similitude, where a rich man is compared to a Camel, and the Kingdom of God to the Eye of a needle, and our Saviour positively declares, that he must part with as much of his humour before he can be capable of being a Christian,
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1. As to the Deposition, we must remember that 'twas an ordinary Proverb among the Jews, Hebrews and Arabs, An Elephant can not pass through the eye of a needle, to signify the most impossible thing:
1. As to the Deposition, we must Remember that 'twas an ordinary Proverb among the jews, Hebrews and Arabs, an Elephant can not pass through the eye of a needle, to signify the most impossible thing:
This proverb Christ was willing to change, from the Elephant (a beast which few of his Auditors had seen) to a Camel, which was very ordinary in Syria, whose bunch on his back would hinder his passage through any narrow entrance.
This proverb christ was willing to change, from the Elephant (a beast which few of his Auditors had seen) to a Camel, which was very ordinary in Syria, whose bunch on his back would hinder his passage through any narrow Entrance.
and that which they phansy to be more agreeable to the eye of a needle: but Erasmus confesseth Suidas to be the first approved Author in whom he found NONLATINALPHABET used for a Cable (and after him Camers; ) and observing that Julius Pollux makes no mention of it amongst the tacklings of a Ship, he rejects it as a Grammarian conjecture, and an interpretation of more boldness than authority.
and that which they fancy to be more agreeable to the eye of a needle: but Erasmus Confesses Suidas to be the First approved Author in whom he found used for a Cable (and After him Camers;) and observing that Julius Pollux makes no mention of it among the tacklings of a Ship, he rejects it as a Grammarian conjecture, and an Interpretation of more boldness than Authority.
And such, as I conceive, or little better, is that other assertion which the Postillers make frequent use of, that there was a Gate in Jerusalem call'd the Needle, through which it was not impossible but difficult for a Camel to pass.
And such, as I conceive, or little better, is that other assertion which the Postillers make frequent use of, that there was a Gate in Jerusalem called the Needle, through which it was not impossible but difficult for a Camel to pass.
how hard it is? but the inordinate love of them renders it impossible; so that if by a rich man we understand one who trusts in his riches, (as the generality of them do) then it will come to the NONLATINALPHABET,
how hard it is? but the inordinate love of them renders it impossible; so that if by a rich man we understand one who trusts in his riches, (as the generality of them do) then it will come to the,
Nor dare I tread so near upon the borders of blasphemy, as to venture to say, that Our Saviour ever spake any thing by an Hyperbole, such rash expressions arguing gross mistakes, being by no means chargeable on the infinite knowledge of our Redeemer.
Nor Dare I tread so near upon the borders of blasphemy, as to venture to say, that Our Saviour ever spoke any thing by an Hyperbole, such rash expressions arguing gross mistakes, being by no means chargeable on the infinite knowledge of our Redeemer.
Nor yet have I any temptation to deny, but that some great and rich men, who have been sometimes on earth, are now great Saints in Heaven, and that there is still room for many more;
Nor yet have I any temptation to deny, but that Some great and rich men, who have been sometime on earth, Are now great Saints in Heaven, and that there is still room for many more;
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and make them, as he did Matthew the Publican, pass through the eye of a needle; and as Zacheus notwithstanding his Camels back, his prodigious wealth, to pass through that streit gate which gives entrance into eternal life.
and make them, as he did Matthew the Publican, pass through the eye of a needle; and as Zacchaeus notwithstanding his Camels back, his prodigious wealth, to pass through that strait gate which gives Entrance into Eternal life.
and therefore considering the incomparable danger which they are in, Rich men had need have many a charge given them above others, to take care of their souls,
and Therefore considering the incomparable danger which they Are in, Rich men had need have many a charge given them above Others, to take care of their Souls,
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it appears that the love of the Father is not in them, Whosoever will be a friend of the world is the enemy of God (says Saint James, ) and therefore hath little reason to expect a Kingdom from him: And that they might not flatter themselves into a better opinion of their condition than it deserves, Our Saviour tels them in my Text, that it will be easier for a Camel to go through the eye of a needle,
it appears that the love of the Father is not in them, Whosoever will be a friend of the world is the enemy of God (Says Saint James,) and Therefore hath little reason to expect a Kingdom from him: And that they might not flatter themselves into a better opinion of their condition than it deserves, Our Saviour tells them in my Text, that it will be Easier for a Camel to go through the eye of a needle,
yet because I am speaking to Citizens, who will hardly think any security sufficient when we are about to perswade them out of their profit, whose faith is not easily tempted to assent to any thing against their interest, I shall add to the testimony which you have had from heaven, the reasons upon which the difficulty is grounded, that so the truth of the doctrine may not hereafter be disputed, nor you need a second lecture of faith in this particular:
yet Because I am speaking to Citizens, who will hardly think any security sufficient when we Are about to persuade them out of their profit, whose faith is not Easily tempted to assent to any thing against their Interest, I shall add to the testimony which you have had from heaven, the Reasons upon which the difficulty is grounded, that so the truth of the Doctrine may not hereafter be disputed, nor you need a second lecture of faith in this particular:
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It is not every man who is presently capable of the Kingdom of God, much less a Rich man, which incapacity proceeds, not from the nature of riches in themselves,
It is not every man who is presently capable of the Kingdom of God, much less a Rich man, which incapacity proceeds, not from the nature of riches in themselves,
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but from his proneness to abuse them, so far as to make them instrumental to his own damnation, which they will be if he either come wrongfully by them,
but from his proneness to abuse them, so Far as to make them instrumental to his own damnation, which they will be if he either come wrongfully by them,
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too confident in them, too regardless of the temptations which the devil lies under them to seduce and insnare him, not willing to part with them as luggage when they hinder him,
too confident in them, too regardless of the temptations which the Devil lies under them to seduce and ensnare him, not willing to part with them as luggage when they hinder him,
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when I shall have produc'd a particular evidence, I will not be so uncharitable to you, whatsoever you mean to be to your selves, as to doubt but that this doctrine will go down for a truth with you,
when I shall have produced a particular evidence, I will not be so uncharitable to you, whatsoever you mean to be to your selves, as to doubt but that this Doctrine will go down for a truth with you,
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and be easily digested into such a practical undervaluing of these perishing riches as may be fit for me to recommend to you, in order to the salvation of your immortal souls:
and be Easily digested into such a practical undervaluing of these perishing riches as may be fit for me to recommend to you, in order to the salvation of your immortal Souls:
Now first the passage into the Kingdom of God, may well be compared, as it is, to the eye of a needle, and term'd not NONLATINALPHABET a broad way, but NONLATINALPHABET, a way ful of thorns, and beset with diffculties, which the loose livers of the world do practically confess, whilst with a loytering formality they strive to avoid it.
Now First the passage into the Kingdom of God, may well be compared, as it is, to the eye of a needle, and termed not a broad Way, but, a Way full of thorns, and beset with diffculties, which the lose livers of the world do practically confess, while with a loitering formality they strive to avoid it.
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'Tis no such easie matter for a man to have his conversation in Heaven whilst he walks on earth, to enjoy God in the Creation and to pass out of the sensible world into the intellectual, to live above the world and himself, and not to debase his soul in pursuit of low and particular ends and interests;
It's no such easy matter for a man to have his Conversation in Heaven while he walks on earth, to enjoy God in the Creation and to pass out of the sensible world into the intellectual, to live above the world and himself, and not to debase his soul in pursuit of low and particular ends and interests;
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to carry himself above all that the world can do for or against him, to bid defiance to all the powers of darkness so as not to shrink at any danger, not be dishartned at any opposition of the enemy, to balk all the flattering temptations with which he would inveagle us, to row against the stream of the world and our own natural inclinations, to master our headstrong affections with so streit a rein, and to break them with so severe a Discipline that they run not away with us;
to carry himself above all that the world can do for or against him, to bid defiance to all the Powers of darkness so as not to shrink At any danger, not be disheartened At any opposition of the enemy, to balk all the flattering temptations with which he would inveigle us, to row against the stream of the world and our own natural inclinations, to master our headstrong affections with so strait a rein, and to break them with so severe a Discipline that they run not away with us;
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by mortification and self-denyal to pluck out our right eye lest it offend us for the future, and never give over contending, till we have destroy'd the whole body of Sin; to love all good according to the degrees of its eminency, God above all,
by mortification and self-denial to pluck out our right eye lest it offend us for the future, and never give over contending, till we have destroyed the Whole body of since; to love all good according to the Degrees of its eminency, God above all,
and others more or less as they partake of his goodness, not to be oversway'd by any prevailing lust, but to bring our inward Man into Obedience to the law;
and Others more or less as they partake of his Goodness, not to be overswayed by any prevailing lust, but to bring our inward Man into obedience to the law;
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duly to observe and attend upon Divine Providence, and to bring our selves and all our actions into a complyance with Gods will, Quis ad haec idoneus? Lord who is sufficient for these things? and yet this and no wider is the way to Heaven, into which if many strive to enter and shall not be able, what will become of them who never make it their business to regard it? if the Righteous scarcely be sav'd, where shall the Sinner and the unjust appear? it is beyond my Commission to give them any more comfort than St. James hath done;
duly to observe and attend upon Divine Providence, and to bring our selves and all our actions into a compliance with God's will, Quis ad haec Idoneus? Lord who is sufficient for these things? and yet this and no wider is the Way to Heaven, into which if many strive to enter and shall not be able, what will become of them who never make it their business to regard it? if the Righteous scarcely be saved, where shall the Sinner and the unjust appear? it is beyond my Commission to give them any more Comfort than Saint James hath done;
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Go to now, ye Rich Men, weep and howle for your miseries which shall come upon you, ye have liv'd in pleasure on the Earth and been wanton, ye have nourish'd your hearts as in a day of slaughter;
Go to now, you Rich Men, weep and howl for your misery's which shall come upon you, you have lived in pleasure on the Earth and been wanton, you have nourished your hearts as in a day of slaughter;
without a more miraculous extension of the mercy of his Maker than is by himself known to suffice such as have not been condemned to so much Worldly plenty.
without a more miraculous extension of the mercy of his Maker than is by himself known to suffice such as have not been condemned to so much Worldly plenty.
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His trusts, joyes, and confidences are so contrary to a Christian, and so perfectly irreconcileable with them, that there must be an extraordinary hand of God in the way of converting Grace to make him who so excells in the gifts of Fortune, to deny all and become nothing for Christ.
His trusts, Joys, and confidences Are so contrary to a Christian, and so perfectly Irreconcilable with them, that there must be an extraordinary hand of God in the Way of converting Grace to make him who so excels in the Gifts of Fortune, to deny all and become nothing for christ.
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and so many are the noysom weeds which grow out of such fat soyls, that 'tis very disputable whether they who are alwaies penuriously brooding over their Fortunes are ever guilty of doing any thing commendable but but when they dye, who whilst they live, are good to none, but worst to themselves; the more rich they are, commonly the less Righteous, Goods and Goodness being no intimate acquaintance.
and so many Are the noisome weeds which grow out of such fat soils, that it's very disputable whither they who Are always penuriously brooding over their Fortune's Are ever guilty of doing any thing commendable but but when they die, who while they live, Are good to none, but worst to themselves; the more rich they Are, commonly the less Righteous, Goods and goodness being no intimate acquaintance.
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So it was never charg'd upon any of Gods Children in Holy Scripture, of all who came to Christ, only Judas the Son of perdition is branded with it, who was therefore thought fit to have the keeping of the bag.
So it was never charged upon any of God's Children in Holy Scripture, of all who Come to christ, only Judas the Son of perdition is branded with it, who was Therefore Thought fit to have the keeping of the bag.
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Nor would I be thought to concluded that this incapacity of theirs proceeds from the nature of riches in themselves, which that they might not be dispos'd as evils are sometimes given to good men, & that they might not be esteem'd as the best things are more frequently bestow'd on the worst.
Nor would I be Thought to concluded that this incapacity of theirs proceeds from the nature of riches in themselves, which that they might not be disposed as evils Are sometime given to good men, & that they might not be esteemed as the best things Are more frequently bestowed on the worst.
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But I think I preach to them who will sooner turn any thing than Stoicks, and therefore I shall not trouble you nor my self to bring Riches in more credit with you, for fear you have already a better opinion of them than they deserve.
But I think I preach to them who will sooner turn any thing than Stoics, and Therefore I shall not trouble you nor my self to bring Riches in more credit with you, for Fear you have already a better opinion of them than they deserve.
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since the best advantages of which they can boast are but those of an instrument, which has but an inferior, subordinate and serviceable, even the lowest degree of goodness that can be,
since the best advantages of which they can boast Are but those of an Instrument, which has but an inferior, subordinate and serviceable, even the lowest degree of Goodness that can be,
and yet though they are plac'd under foot, Men will not overlook them, but rend open the Bowels of the Earth in a resolution by any means to obtain them,
and yet though they Are placed under foot, Men will not overlook them, but rend open the Bowels of the Earth in a resolution by any means to obtain them,
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though in the search after them they lose both God and themselves; and well might they therefore be call'd Thorns, as things for which they do commonly smart who lay their hands on them.
though in the search After them they loose both God and themselves; and well might they Therefore be called Thorns, as things for which they do commonly smart who lay their hands on them.
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Sin is so commonly the Rich Mans Factor, who rarely scruples any wicked action, if it bring in a considerable advantage, that the Proverb takes notice of it, Dives aut iniquus est aut iniqui haeres, and we have one in plain English which intimates no less saying, Happy is thnt Child whose Father goes to the Divel, and so in earnest it is much to be fear'd they do, who morgage their Souls to the Divel for a little present profit, and will not regard till they cannot recover them.
since is so commonly the Rich men Factor, who rarely scruples any wicked actium, if it bring in a considerable advantage, that the Proverb Takes notice of it, Dives Or iniquus est Or iniqui haeres, and we have one in plain English which intimates no less saying, Happy is thnt Child whose Father Goes to the devil, and so in earnest it is much to be feared they do, who mortgage their Souls to the devil for a little present profit, and will not regard till they cannot recover them.
They who get or increase their Estates by defrauding in matter of trust or traffick, dissembling, lying, foreswaring, bribing, oppressing, exacting, usery, theft, witholding their dues, Sacriledge, or by the fashionable way of breaking when they have feather'd their Neasts with other Mens Estates,
They who get or increase their Estates by defrauding in matter of trust or traffic, dissembling, lying, foreswaring, bribing, oppressing, exacting, Usury, theft, withholding their dues, Sacrilege, or by the fashionable Way of breaking when they have feathered their Nests with other Men's Estates,
and can cheat them into a slender Composition, or by taking advantage of the buyers ignorance, indiscretion or necessity, (and I must still put an, &c. to the end of it,
and can cheat them into a slender Composition, or by taking advantage of the buyers ignorance, indiscretion or necessity, (and I must still put an, etc. to the end of it,
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whilst I am speaking of a mystery in which some of this Auditory may possibly be so well vers'd, as secretly to accuse me for want of a sufficient enumeration ) in all which wayes they do more over-reach themselves than those with whom they deal,
while I am speaking of a mystery in which Some of this Auditory may possibly be so well versed, as secretly to accuse me for want of a sufficient enumeration) in all which ways they do more overreach themselves than those with whom they deal,
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Now then, you are best able to consider how hard it will be for them who have gone on in such courses, to call to mind how many, how much, and how often they have deceived;
Now then, you Are best able to Consider how hard it will be for them who have gone on in such courses, to call to mind how many, how much, and how often they have deceived;
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If all of you come justly by your riches, (which all your acquaintance are not bound to believe) yet a Camel ' may easier pass through the eye of a needle,
If all of you come justly by your riches, (which all your acquaintance Are not bound to believe) yet a Camel ' may Easier pass through the eye of a needle,
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Now rich men owe more in this sence to God, than other men, and if it shall appear that they pay less, their very enjoyments will rise up in judgment against them.
Now rich men owe more in this sense to God, than other men, and if it shall appear that they pay less, their very enjoyments will rise up in judgement against them.
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Wo be unto us if the more God in mercy remembers us, the sooner we forget both him and our selves. Israel were no sooner possest of the promised land but they grew disobedient; fulness bred security, security brought forth negligence, and that the contempt of their Benefactors,
Woe be unto us if the more God in mercy remembers us, the sooner we forget both him and our selves. Israel were no sooner possessed of the promised land but they grew disobedient; fullness bred security, security brought forth negligence, and that the contempt of their Benefactors,
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when therefore they debauch mens minds, and work them to a kind of insatiableness, so that their souls are alwaies in travel under the pangs, and throws of a solicitous pursuit of more gain, they give them an earnest of eternal torments in this life, and an infallible assurance of the arrears in the next.
when Therefore they debauch men's minds, and work them to a kind of insatiableness, so that their Souls Are always in travel under the pangs, and throws of a solicitous pursuit of more gain, they give them an earnest of Eternal torments in this life, and an infallible assurance of the arrears in the next.
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How usual is it for rich men to covet more than they have with such intemperance, as to forget their possession, and be sick for what they have not? How frequently doth the desire of wealth,
How usual is it for rich men to covet more than they have with such intemperance, as to forget their possession, and be sick for what they have not? How frequently does the desire of wealth,
after it once exceeds its lawful bounds, become as insatiable as Hell, and admit no stint or period of growth? And how much discontent do they generally betray, either by the fear of losing what they have,
After it once exceeds its lawful bounds, become as insatiable as Hell, and admit no stint or Period of growth? And how much discontent do they generally betray, either by the Fear of losing what they have,
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or the feaverish desire of grasping more, insomuch as that they tug at the world as at a narrow table-cloath, where none thinks he hath enough unless he get all?
or the feverish desire of grasping more, insomuch as that they tug At the world as At a narrow tablecloth, where none thinks he hath enough unless he get all?
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4. That which renders rich mens passage into the Kingdom of God the more difficult is because they seldom use or bestow their riches, to that end for which they are given them.
4. That which renders rich men's passage into the Kingdom of God the more difficult is Because they seldom use or bestow their riches, to that end for which they Are given them.
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Now God gives men wealth not as to Treasurers, but Stewards, not for their own uses, but his service, and he gives the poor many bils of Assignment on their plenty, whereupon this must either burden their consciences,
Now God gives men wealth not as to Treasurers, but Stewards, not for their own uses, but his service, and he gives the poor many bills of Assignment on their plenty, whereupon this must either burden their Consciences,
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or lighten their purses, and expect to be summon'd to a Redde rationem, to give an account of their Stewardship: If therefore your love of riches hath strangled your love of God and your neighbour, so that you regard neither in the distribution of them,
or lighten their purses, and expect to be summoned to a Red rationem, to give an account of their Stewardship: If Therefore your love of riches hath strangled your love of God and your neighbour, so that you regard neither in the distribution of them,
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If you set your hearts upon your riches, place your contentment in them, and reckon them as your best friends in time of need, you make them your Idols, and God himself but a puny to the work of his own hands.
If you Set your hearts upon your riches, place your contentment in them, and reckon them as your best Friends in time of need, you make them your Idols, and God himself but a puny to the work of his own hands.
Now how doth the Omnipotency of money make all people prostrate themselves to it, and worship it? and how apt are they who have riches to place their confidence in them as their greatest happiness? to trust in their wealth, and boast themselves in the multitude of their riches, and how easily they'l forget themselves and their friends, and grow proud of their plenty,
Now how does the Omnipotency of money make all people prostrate themselves to it, and worship it? and how apt Are they who have riches to place their confidence in them as their greatest happiness? to trust in their wealth, and boast themselves in the multitude of their riches, and how Easily They'll forget themselves and their Friends, and grow proud of their plenty,
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& indeed they have too much need of such caution, for they are apt to turn profest Independants, in a conceit of their own self-sufficiency, to shew themselves insensible of their dependance on God,
& indeed they have too much need of such caution, for they Are apt to turn professed Independents, in a conceit of their own self-sufficiency, to show themselves insensible of their dependence on God,
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like the Prodigal when he had got his portion out of his Fathers hands, to take their leave of him and set up for themselves, to make gold their hope,
like the Prodigal when he had god his portion out of his Father's hands, to take their leave of him and Set up for themselves, to make gold their hope,
and before they can open their hands and their eyes they many times find nothing but that they are cheated, viz. that their Riches have taken Wings and are fled away from them.
and before they can open their hands and their eyes they many times find nothing but that they Are cheated, viz. that their Riches have taken Wings and Are fled away from them.
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But whilst I preach to Citizens who of late years have as oft miscarried as their Wives, and to Merchants who sink as fast as their Vessels, I must be so modest as to remember that you are better able to instruct me than I you in the uncertain and tricklish tenure of Riches; and therefore I shall only beg that you would improve that part of your knowledge to abate part of your Confidence, with which you can no more enter into Heaven than can a Camel pass through the eye of a Needle.
But while I preach to Citizens who of late Years have as oft miscarried as their Wives, and to Merchant's who sink as fast as their Vessels, I must be so modest as to Remember that you Are better able to instruct me than I you in the uncertain and tricklish tenure of Riches; and Therefore I shall only beg that you would improve that part of your knowledge to abate part of your Confidence, with which you can no more enter into Heaven than can a Camel pass through the eye of a Needle.
6. If you are too regardless of the temptations, which the Divel hides under your Riches to seduce and insnare you, (as Rich Men generally are) you can never enter into the Kingdom of God.
6. If you Are too regardless of the temptations, which the devil hides under your Riches to seduce and ensnare you, (as Rich Men generally Are) you can never enter into the Kingdom of God.
If you would deal impartially with your selves and not turn Traytors to your own Souls, I should not need to tell you how many Vices are apt to be ingendred,
If you would deal impartially with your selves and not turn Traitors to your own Souls, I should not need to tell you how many Vices Are apt to be engendered,
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and how many mischiefs do proceed from the care of getting, the desire of keeping, the fear of losing, and the grief for the loss of Worldly Riches, in which respect they are term'd by St. August. Pericula possidentium pretiosissima, speciosa supplicia, beneficia viscata: insnaring courtesies;
and how many mischiefs do proceed from the care of getting, the desire of keeping, the Fear of losing, and the grief for the loss of Worldly Riches, in which respect they Are termed by Saint August. Pericula possidentium pretiosissima, speciosa supplicia, Benefices Viscata: ensnaring courtesies;
Nor would the World like a cheating Gamster suffer you to win at first, but with a design to tempt you to lose all, and your selves at last, and therefore Agur was so shy of the World as to suspect some charge in its kindness, Give me not Riches, feed me with food convenient for me, lest I be full and deny thee,
Nor would the World like a cheating Gamester suffer you to win At First, but with a Design to tempt you to loose all, and your selves At last, and Therefore Agur was so shy of the World as to suspect Some charge in its kindness, Give me not Riches, feed me with food convenient for me, lest I be full and deny thee,
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and say, where is the Lord? and we are no sooner taught by our Saviour to pray for our daily bread, but as soon as those words are out of our mouth to pray for the forgiveness of our sins;
and say, where is the Lord? and we Are no sooner taught by our Saviour to pray for our daily bred, but as soon as those words Are out of our Mouth to pray for the forgiveness of our Sins;
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so apt are we to make the blessings of God instruments of Rebellion against him, to inslave our faith to our present enjoyments, and not suffer it to perfect its work in us, to turn Infidels,
so apt Are we to make the blessings of God Instruments of Rebellion against him, to enslave our faith to our present enjoyments, and not suffer it to perfect its work in us, to turn Infidels,
and resolve to stop our ears and hearts against any Doctrine which makes against our profit; let the Gospel say what it will, to allow it no more Faith than it will pay for, which was the reason why so few Rich Men were converted by our Saviour,
and resolve to stop our ears and hearts against any Doctrine which makes against our profit; let the Gospel say what it will, to allow it no more Faith than it will pay for, which was the reason why so few Rich Men were converted by our Saviour,
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and why his Ministers cannot hope to prevail with many, because what we proffer towards their conviction is like Lots Sermon to his Sons in Law concerning the destruction of Sodom, they take us to be but in jest whem we declare against such a thrifty vice, and will shut their hearts and their purses, charm we never so wisely;
and why his Ministers cannot hope to prevail with many, Because what we proffer towards their conviction is like Lots Sermon to his Sons in Law Concerning the destruction of Sodom, they take us to be but in jest whem we declare against such a thrifty vice, and will shut their hearts and their purses, charm we never so wisely;
and therefore St. Paul tells us with Tears, that they are flat Atheists, Enemies to the Cross of Christ, and our Saviour passes an heavy doom upon them;
and Therefore Saint Paul tells us with Tears, that they Are flat Atheists, Enemies to the Cross of christ, and our Saviour passes an heavy doom upon them;
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Wo be to them who are Rich, for ye have received your Consolation, you have made a God of your Riches here (Jupiter est quodcunque cupis.) and you must look for no Salvation but what they are able to purchase for you hereafter, and that especially,
Woe be to them who Are Rich, for you have received your Consolation, you have made a God of your Riches Here (Jupiter est quodcunque Cupis.) and you must look for no Salvation but what they Are able to purchase for you hereafter, and that especially,
and to dispose of your selves and your Worldly enjoyments according to his pleasure, without any reluctancy, they will render your entrance into the Kingdom of God impossible.
and to dispose of your selves and your Worldly enjoyments according to his pleasure, without any reluctancy, they will render your Entrance into the Kingdom of God impossible.
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No Man can serve two Masters, God and Mammon, nor at once be the favorite of the Prince of light, and the Prince of this World; they therefore who divide themselves between both are Servants of neither, and therefore this Young man was injoyn'd to forsake all before he undertook to follow Christ.
No Man can serve two Masters, God and Mammon, nor At once be the favourite of the Prince of Light, and the Prince of this World; they Therefore who divide themselves between both Are Servants of neither, and Therefore this Young man was enjoined to forsake all before he undertook to follow christ.
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We have all a race to run, and Rich Men are like Tortoises, clog'd with such a weighty shell, that they cannot draw it after them in any expectation of obtaining it: the Soul cannot mount to Heaven when it has such a load as the World hanging on its wing:
We have all a raze to run, and Rich Men Are like Tortoises, clogged with such a weighty shell, that they cannot draw it After them in any expectation of obtaining it: the Soul cannot mount to Heaven when it has such a load as the World hanging on its wing:
and in a short journey the more provision Travellers have, the greater reason do they find to complain of their Burden. A golden Apple does make Men stoop in their way towards Heaven,
and in a short journey the more provision Travellers have, the greater reason do they find to complain of their Burden. A golden Apple does make Men stoop in their Way towards Heaven,
and if they cannot have Christ upon their own terms, they will not take him upon his; and you may guess how passionately they are inamor'd with the world by their grief at the parting with it.
and if they cannot have christ upon their own terms, they will not take him upon his; and you may guess how passionately they Are enamoured with the world by their grief At the parting with it.
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Nor is it enough to part with Riches out of your hands unless it be out of your hearts too, for 'tis less mastery to forsake Worldly Riches than to forsake the love of them. If we disquiet our hearts with a desire of any Earthly thing which we have not, or are troubled at the loss of what we would have again but cannot, as much sorrow and unwillingness as we have in the losing of them,
Nor is it enough to part with Riches out of your hands unless it be out of your hearts too, for it's less mastery to forsake Worldly Riches than to forsake the love of them. If we disquiet our hearts with a desire of any Earthly thing which we have not, or Are troubled At the loss of what we would have again but cannot, as much sorrow and unwillingness as we have in the losing of them,
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As therefore you ever hope for the Kingdom of God, you must part with all in affection, though not alwaies in possession, and unrivet your hearts from the World,
As Therefore you ever hope for the Kingdom of God, you must part with all in affection, though not always in possession, and unrivet your hearts from the World,
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and not hoard up and with-hold the things thereof from a charitable Communication, but alwaies in willingness and preparation of mind to be ready to surrender them,
and not hoard up and withhold the things thereof from a charitable Communication, but always in willingness and preparation of mind to be ready to surrender them,
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and that actually too, when the Church stands in need of them, and therefore the Saints took joyfully the spoyling of their goods, knowing in themselves that they have in Heaven a better and induring Substance.
and that actually too, when the Church Stands in need of them, and Therefore the Saints took joyfully the spoiling of their goods, knowing in themselves that they have in Heaven a better and enduring Substance.
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8. If you suffer them to steal away your hearts, and ingross your affections wholly to themselves, a Camel may as easily go through the eye of a needle as you shall enter into the Kingdom of God.
8. If you suffer them to steal away your hearts, and ingross your affections wholly to themselves, a Camel may as Easily go through the eye of a needle as you shall enter into the Kingdom of God.
He who ever hopes to be sav'd, must reckon his best affections and designs, as too choice and pretious a treasure to be prodigally squandred away upon such sorry trifles as riches are.
He who ever hope's to be saved, must reckon his best affections and designs, as too choice and precious a treasure to be prodigally squandered away upon such sorry trifles as riches Are.
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He must not make his heart the worlds Warehouse, when he hath once consecrated it as a Temple of the Holy-Ghost. A true Christian will never admit of such an incurvation of his immortal soul, to things so much below him,
He must not make his heart the world's Warehouse, when he hath once consecrated it as a Temple of the Holy ghost. A true Christian will never admit of such an incurvation of his immortal soul, to things so much below him,
and act so vigorously for them as if their souls and they were of equal concernment? How incomparably do they degrade their souls in forceing them to take up their happiness amongst such perishing enjoyments,
and act so vigorously for them as if their Souls and they were of equal concernment? How incomparably do they degrade their Souls in forcing them to take up their happiness among such perishing enjoyments,
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Can those men ever hope to be heirs of Heaven, who are alwaies aiming at ends more ignoble than themselves, and shaping their mindes as much as may be into a conformity with that which they aim at, till they become as unstable, inconstant, perplext and tumultuous things,
Can those men ever hope to be Heirs of Heaven, who Are always aiming At ends more ignoble than themselves, and shaping their minds as much as may be into a conformity with that which they aim At, till they become as unstable, inconstant, perplexed and tumultuous things,
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as the World it self is? So much as their delight is in these transitory enjoyments, so much is abated of their delight in God, and whilst they are so furiously driving on their thriving projects and designs of rising in this world, they are turning their backs upon Christ, and posting towards destruction.
as the World it self is? So much as their delight is in these transitory enjoyments, so much is abated of their delight in God, and while they Are so furiously driving on their thriving projects and designs of rising in this world, they Are turning their backs upon christ, and posting towards destruction.
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They who are mancipatipecuniis, such drudges to their estates, as to suffer them to over-rule them, to such hard conditions may be said to have riches as a man has a fever, which may be more properly said to have him under its tyranny;
They who Are mancipatipecuniis, such drudges to their estates, as to suffer them to overrule them, to such hard conditions may be said to have riches as a man has a fever, which may be more properly said to have him under its tyranny;
NONLATINALPHABET, as Bion in Laertius, he doth not possess his estate, but is possest by it, which if it be not the same is as bad as being possest by the Devil.
, as Bion in Laertius, he does not possess his estate, but is possessed by it, which if it be not the same is as bad as being possessed by the devil.
The love of God and the world, are like fire and water which cannot consist in intense degrees, but destroy each other, the more the heart gives place to the care of that, the less room doth it leave for the thoughts and remembrance of God. Riches have a pilphering quality whereby they steal away the love of the heart, ingrossing it to themselves, warping the conscience, corrupting the judgment, bribing it with a retaining fee, bespeaking it for themselves,
The love of God and the world, Are like fire and water which cannot consist in intense Degrees, but destroy each other, the more the heart gives place to the care of that, the less room does it leave for the thoughts and remembrance of God. Riches have a pilphering quality whereby they steal away the love of the heart, engrossing it to themselves, warping the conscience, corrupting the judgement, bribing it with a retaining fee, bespeaking it for themselves,
Their minds are perpetually rambling another way, and they so deeply ingaged, and immerst in the world, that they are unacquainted with the affairs of their own souls.
Their minds Are perpetually rambling Another Way, and they so deeply engaged, and immersed in the world, that they Are unacquainted with the affairs of their own Souls.
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All their rooms are throng'd with cares and turbulent passions, that unless God will be crowded up with the world in so streit a lodging he must not look for entertainment there.
All their rooms Are thronged with Cares and turbulent passion, that unless God will be crowded up with the world in so strait a lodging he must not look for entertainment there.
and prefer riches above faith and a good conscience, as the Gergesens did their swine, before our Saviour, and as the cock in the fable did the grain of corn before the pearl of inestimable price That which men value most they take greatest care of, Majori bono debetur major amor, & therefore they who spend more time and care to secure their estates than their souls, do sufficiently declare upon which they place the greater estimate.
and prefer riches above faith and a good conscience, as the Gergesens did their Swine, before our Saviour, and as the cock in the fable did the grain of corn before the pearl of inestimable price That which men valve most they take greatest care of, Majori Bono debetur Major amor, & Therefore they who spend more time and care to secure their estates than their Souls, do sufficiently declare upon which they place the greater estimate.
To part with good things to get better you will allow, I am sure, for a good piece of merchandize and therefore if you had so good an opinion of Heaven as it deserves, you would lay up in store for your selves a good foundation against the time to come, that you might lay hold on eternal life. But alas!
To part with good things to get better you will allow, I am sure, for a good piece of merchandise and Therefore if you had so good an opinion of Heaven as it deserves, you would lay up in store for your selves a good Foundation against the time to come, that you might lay hold on Eternal life. But alas!
how seldom do rich men worship God sincerely, unless he descend like Jupiter in a showre of gold; or esteem of any as worth their acquaintauce, unless they be such as they may probably get by;
how seldom do rich men worship God sincerely, unless he descend like Jupiter in a shower of gold; or esteem of any as worth their acquaintance, unless they be such as they may probably get by;
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and then they are such Jews that if a Calf be of Gold they will worship it, nay they would hardly desire to live long themselves, but that they may have their breath gratis without paying interest for it;
and then they Are such jews that if a Calf be of Gold they will worship it, nay they would hardly desire to live long themselves, but that they may have their breath gratis without paying Interest for it;
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whilst death were to be had for little or nothing. If Religion be so dear, as that it cannot be kept without the distribution of their estates, as and when their brethren shall need them, 'tis no penny-worth for them;
while death were to be had for little or nothing. If Religion be so dear, as that it cannot be kept without the distribution of their estates, as and when their brothers shall need them, it's no pennyworth for them;
If God shall put forth his hand and touch their estates, the Devil (who knows their minds) will answer for them, that they shall curse him to his face;
If God shall put forth his hand and touch their estates, the devil (who knows their minds) will answer for them, that they shall curse him to his face;
who finding what perpetual service this temptation of riches did him, questioned not but that it would have overcome Job, and doubted whither our Saviour himself could withstand it.
who finding what perpetual service this temptation of riches did him, questioned not but that it would have overcome Job, and doubted whither our Saviour himself could withstand it.
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They spread their Sails to no wind that brings not in some present profit: and if they entertain Religion, 'tis often as a journeyman to bring in their gain, they'l keep it at an allowance to serve their turn, and at best they will but admit it as a Guest to take such as it finds, and if once it take the freedom to find fault with their incomes, it must be packing.
They spread their Sails to no wind that brings not in Some present profit: and if they entertain Religion, it's often as a journeyman to bring in their gain, They'll keep it At an allowance to serve their turn, and At best they will but admit it as a Guest to take such as it finds, and if once it take the freedom to find fault with their incomes, it must be packing.
Their desires which are both the truest measure of their present state, and the surest prognosticks of their future, are never really set upon Heaven, for if they did desire the end, they must likewise desire the way which alone can bring them to it, without which 'tis a roaving velleity shot at randome, and level'd at an impossibility;
Their Desires which Are both the Truest measure of their present state, and the Surest Prognostics of their future, Are never really Set upon Heaven, for if they did desire the end, they must likewise desire the Way which alone can bring them to it, without which it's a roving velleity shot At random, and leveled At an impossibility;
now this that they do not desire hath been abundantly prov'd already, again, if they did desire it, they would be sick of the want of it, and restless till they had secur'd it.
now this that they do not desire hath been abundantly proved already, again, if they did desire it, they would be sick of the want of it, and restless till they had secured it.
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Who would have believ'd it, unless he had affirm'd it? and who dares distrust it now we have his word for it? If you studyed our Saviours answer to Dives, you would think that he assign'd Heaven meerly for an inheritance of such as wanted here,
Who would have believed it, unless he had affirmed it? and who dares distrust it now we have his word for it? If you studied our Saviors answer to Dives, you would think that he assigned Heaven merely for an inheritance of such as wanted Here,
so he forewarn'd his Disciples of the difficulty of their Salvation, and when he perceiv'd them to be offended at what he had said before, he repeats it higher in my Text,
so he forewarned his Disciples of the difficulty of their Salvation, and when he perceived them to be offended At what he had said before, he repeats it higher in my Text,
yet he bestow'd the Kingdom on Judah, lest the enjoyment of his blessing in this World should have tempted him to insolency, and so to the Forfeiture of Gods blessing in the next.
yet he bestowed the Kingdom on Judah, lest the enjoyment of his blessing in this World should have tempted him to insolency, and so to the Forfeiture of God's blessing in the next.
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Alas the World never embraces any but 'tis like a Serpent in cruelty, and therefore Jobs friends came to him not to congratulate, but to condole with him the restitution of his Fortunes, quasi foelix consolandus sit de infortunio foelicitatis.
Alas the World never embraces any but it's like a Serpent in cruelty, and Therefore Jobs Friends Come to him not to congratulate, but to condole with him the restitution of his Fortune's, quasi Felix consolandus sit de infortunio foelicitatis.
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Such a desperate thing is it for Men to be bewitch't with this Circean World that they are never in greater danger than when hedg'd about with the blessings of it;
Such a desperate thing is it for Men to be bewitched with this Circean World that they Are never in greater danger than when hedged about with the blessings of it;
and the Birth of Mens Estates does so often prove the death of their Souls, that the Heathen reckoned that Man the most unhappy in the World who is alwaies happy, or rather never so, because alwayes prosperous.
and the Birth of Men's Estates does so often prove the death of their Souls, that the Heathen reckoned that Man the most unhappy in the World who is always happy, or rather never so, Because always prosperous.
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Since therefore they are such hindrances of your eternal happiness (which I hope you are come hither to mend) methinks I might easily perswade you not to be so over-fond of them as to make forfeiture of Heaven in the pesuit of them.
Since Therefore they Are such hindrances of your Eternal happiness (which I hope you Are come hither to mend) methinks I might Easily persuade you not to be so overfond of them as to make forfeiture of Heaven in the pesuit of them.
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When the Divel greases you in the fist, and proffers to bribe you out of a good conscience, return it with St. Peters zeal, Thy Gold and thy Silver perish with thee;
When the devil greases you in the fist, and proffers to bribe you out of a good conscience, return it with Saint Peter's zeal, Thy Gold and thy Silver perish with thee;
and let not this be a principle or maxime of trade, That your stock of mony must be increast by any means, Facius rem, recte si possis, si non, quocunquo modo rem, (I am afraid some of you understand it better,
and let not this be a principle or maxim of trade, That your stock of money must be increased by any means, Facius remembering, recte si possis, si non, quocunquo modo remembering, (I am afraid Some of you understand it better,
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than an easier piece of latine.) They whose Consciences without the help of the Philosophers Stone can turn any thing into Gold and Silver may easily have them in abundance;
than an Easier piece of latin.) They whose Consciences without the help of the Philosophers Stone can turn any thing into Gold and Silver may Easily have them in abundance;
if any Man can perswade himself to cheat, defraud, dissemble, lye demurely, foreswear strongly, bribe some, oppress others, wrong all, serve the times that they may do as much for him, make use of all Men for his turn,
if any Man can persuade himself to cheat, defraud, dissemble, lie demurely, foreswear strongly, bribe Some, oppress Others, wrong all, serve the times that they may do as much for him, make use of all Men for his turn,
and swallow the greatest wickedness for the least advantage, 'tis a great deal of pitty that he should not be Rich, and I shall not wonder at his heap of Gold if he can be content to treasure up so much guilt with it.
and swallow the greatest wickedness for the least advantage, it's a great deal of pity that he should not be Rich, and I shall not wonder At his heap of Gold if he can be content to treasure up so much guilt with it.
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If you did believe what our Saviour tells you, you would be afraid and shy of them upon any terms, but especially upon such, and neither think your selves frown'd upon when you wanted them,
If you did believe what our Saviour tells you, you would be afraid and shy of them upon any terms, but especially upon such, and neither think your selves frowned upon when you wanted them,
I grudge you not what may be sufficient, not only for the necessity of your persons, but likewise for the decency of your Estates, the neglect whereof may be sordid and deservedly taxible; but I would not have you so much in love with the flesh pots of Aegypt,
I grudge you not what may be sufficient, not only for the necessity of your Persons, but likewise for the decency of your Estates, the neglect whereof may be sordid and deservedly taxible; but I would not have you so much in love with the Flesh pots of Egypt,
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he will give you those Riches which shall be truly amiable, and the object of your eternal love; and therefore fall not in love with the World, but him that made it, in whose power alone it is to make you rich indeed, and contemn whilst you are alive, what you cannot enjoy when you are dead: For no Man is truly wealthy, who cannot carry away what he has with him,
he will give you those Riches which shall be truly amiable, and the Object of your Eternal love; and Therefore fallen not in love with the World, but him that made it, in whose power alone it is to make you rich indeed, and contemn while you Are alive, what you cannot enjoy when you Are dead: For no Man is truly wealthy, who cannot carry away what he has with him,
Never was there more need of a sursum corda than now, when the Churches invitation to lift up your hearts, can hardly prevail with you to raise them one jot above the World; and therefore since I have no great assurance to prevail with you to forsake Covetousness, I pray let me press you to make the best of it, to covet earnestly the best gifts, to be zealous of spiritual gifts; Get wisdom, get understanding, and see that ye abound in grace, ( cujus unius honesta est avaritia.
Never was there more need of a Sursum Corda than now, when the Churches invitation to lift up your hearts, can hardly prevail with you to raise them one jot above the World; and Therefore since I have no great assurance to prevail with you to forsake Covetousness, I pray let me press you to make the best of it, to covet earnestly the best Gifts, to be zealous of spiritual Gifts; Get Wisdom, get understanding, and see that you abound in grace, (cujus unius Honesta est avaritia.
Sen.) Strive to be rich in good works, and to get an interest in Christ, who of God is made unto us Righteousness, Sanctification and Redemption, and then you can want nothing but what to wish for.
Sen.) Strive to be rich in good works, and to get an Interest in christ, who of God is made unto us Righteousness, Sanctification and Redemption, and then you can want nothing but what to wish for.
Look a little into your Estates, and examine all the wayes by which you have got or encreas'd them, whither they have been just or no? Consider seriously that if he who gave nothing to Lazarus was condemn'd to fry in eternal flames, what will become of them who took any thing from him? If they who found Christ naked, and would not cloth him, must be damn'd, what will become of them who found him cloth'd, and stript him? He whom we hear of in Hell, is said to have riches and yet his own too, not the Churches or his Neighbours Patrimony; he is noted for faring deliciously but of his own bread, not for drinking Widows tears instead of Wine, or eating up Gods People as they eat bread;
Look a little into your Estates, and examine all the ways by which you have god or increased them, whither they have been just or no? Consider seriously that if he who gave nothing to Lazarus was condemned to fry in Eternal flames, what will become of them who took any thing from him? If they who found christ naked, and would not cloth him, must be damned, what will become of them who found him clothed, and stripped him? He whom we hear of in Hell, is said to have riches and yet his own too, not the Churches or his Neighbours Patrimony; he is noted for faring deliciously but of his own bred, not for drinking Widows tears instead of Wine, or eating up God's People as they eat bred;
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we do not read of his thriving by other Mens losses, making advantage of their falls, or inriching himself by the mystery of breaking; he he is not accus'd for keeping other mens goods, but for not distributing his own,
we do not read of his thriving by other Men's losses, making advantage of their falls, or enriching himself by the mystery of breaking; he he is not accused for keeping other men's goods, but for not distributing his own,
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And as for that part of your estates which your consciences dare maintain you came honestly by, receive it thankfully, enjoy it soberly and contentedly, and communicate it charitably, that so by your present disposure of it, you may make it subservient to an end above its native efficacy,
And as for that part of your estates which your Consciences Dare maintain you Come honestly by, receive it thankfully, enjoy it soberly and contentedly, and communicate it charitably, that so by your present disposure of it, you may make it subservient to an end above its native efficacy,
And this I may the more pardonably invite you to, both because I speak in an age when men are out of charity with Charity it self, & few such perfect Saints as to have their Religion at their fingers ends; and because Charity is Ars Quaestuosissima, and riches yield more profit by their profusion than possession, so that by parting with those which you cannot keep, you may gain those which you cannot lose.
And this I may the more pardonably invite you to, both Because I speak in an age when men Are out of charity with Charity it self, & few such perfect Saints as to have their Religion At their fingers ends; and Because Charity is Ars Quaestuosissima, and riches yield more profit by their profusion than possession, so that by parting with those which you cannot keep, you may gain those which you cannot loose.
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and your iniquity by shewing mercy to the poor, that it may be a lengthening of your tranquility, Honour the Lord with your substance and with the first fruits of your increase;
and your iniquity by showing mercy to the poor, that it may be a lengthening of your tranquillity, Honour the Lord with your substance and with the First fruits of your increase;
but keep not a register in your memories, of what you have done in this sort your selves; for the Welsh have a Proverb that they who have good memories give but few alms;
but keep not a register in your memories, of what you have done in this sort your selves; for the Welsh have a Proverb that they who have good memories give but few alms;
Remember you are as much bound to be charitable as just, and to feed the poor as not to oppress and murder him and then you'l be easily perswaded to use your riches as you do your water with which when you are served yourselves, you let it flow freely down to the use of others.
remember you Are as much bound to be charitable as just, and to feed the poor as not to oppress and murder him and then You'll be Easily persuaded to use your riches as you do your water with which when you Are served yourselves, you let it flow freely down to the use of Others.
and if you have faith enough to believe, and patience to wait for the reward which Christ proposes, it will go well with you and with your children after you, let but charity guide your hands and glory will crown your heads eternally.
and if you have faith enough to believe, and patience to wait for the reward which christ proposes, it will go well with you and with your children After you, let but charity guide your hands and glory will crown your Heads eternally.
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Nor are you my Brethren of the Clergy so secure, but that you may receive as much prejudice by your riches as any other, take heed therefore that your preferments, and revenues do not make you the worse for them.
Nor Are you my Brothers of the Clergy so secure, but that you may receive as much prejudice by your riches as any other, take heed Therefore that your preferments, and revenues do not make you the Worse for them.
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Let not that which hath hitherto been reputed the Vice of the City, be now justly chargeable on us of the Clergy; We of all men are most strictly ingaged to a perfect hostility against the vanities of the world,
Let not that which hath hitherto been reputed the Vice of the city, be now justly chargeable on us of the Clergy; We of all men Are most strictly engaged to a perfect hostility against the vanities of the world,
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I have no desire to judge you, who are so much my betters, but if it were possible to direct you to prejudge & examine your selves, and so either to anticipate or prevent any further censures.
I have no desire to judge you, who Are so much my betters, but if it were possible to Direct you to prejudge & examine your selves, and so either to anticipate or prevent any further censures.
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We have friends enough in the World to secure us from that curse of our Saviours, We be unto you when all Men speak well of you, and I would it were only our innocence which was revil'd.
We have Friends enough in the World to secure us from that curse of our Saviors, We be unto you when all Men speak well of you, and I would it were only our innocence which was reviled.
as racking up our Tenants to the very summum jus give the credulous People cause to believe that the defamations and libels which the railing Sectaries have cast out against us, are true. After a long famine, you are (blessed be God) remov'd to a plentifull table; but take heed of a surfeit, and that your plenty does not make you forget him whose person you represent.
as racking up our Tenants to the very summum jus give the credulous People cause to believe that the defamations and libels which the railing Sectaries have cast out against us, Are true. After a long famine, you Are (blessed be God) removed to a plentiful table; but take heed of a surfeit, and that your plenty does not make you forget him whose person you represent.
Let us remember our late afflictions and vows which we made in case of a restitution, and let the hungry bellies of the poor and needy who have suffer'd with,
Let us Remember our late afflictions and vows which we made in case of a restitution, and let the hungry bellies of the poor and needy who have suffered with,
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or like us, experience the benefit of our preferments, that the envious eye of the worst of the Laity may not repine, nor the foul mouths of the scum of the people rail at our large incomes. And finally,
or like us, experience the benefit of our preferments, that the envious eye of the worst of the Laity may not repine, nor the foul mouths of the scum of the people rail At our large incomes. And finally,
Let us all suffer our hearts to preach over to our selves in private, the dangers which have been hinted of Worldly Riches, and the greater hazard of Salvation that they than other men, are in, who enjoy them,
Let us all suffer our hearts to preach over to our selves in private, the dangers which have been hinted of Worldly Riches, and the greater hazard of Salvation that they than other men, Are in, who enjoy them,
and then we shall affectionately joyn with the Church in her collect for the last festival, and pray unto Almighty God that he would grant us grace to forsake all covetous desires and inordinate love of Riches,
and then we shall affectionately join with the Church in her collect for the last festival, and pray unto Almighty God that he would grant us grace to forsake all covetous Desires and inordinate love of Riches,
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