SAint Peter, speaking of S. Pauls Epistles, sayes, that there are in them, some Things hard to be understood, 2 Pet. 3. 16. Though my Text be not to be found, in the Catalogue and Number of those things, which are NONLATINALPHABET, hard to be understood, yet experience tels us, that it is to be found in the Catalogue,
SAint Peter, speaking of S. Paul's Epistles, Says, that there Are in them, Some Things hard to be understood, 2 Pet. 3. 16. Though my Text be not to be found, in the Catalogue and Number of those things, which Are, hard to be understood, yet experience tells us, that it is to be found in the Catalogue,
and we, after him, preach, that the Love of Money is the Root of all Evil, yet the small eredit, that this Apostolical, undoubted truth, finds with the children of this world, gives us too just cause, to take up that complaint, which our Apostle borrows, from the Prophet Isaiah, and apply it to this particular, Lord who hath believed our report? Rom. 10. 16. While therefore I endeavour, to evidence this Truth, to the Conscience of every man, I shall observe this method.
and we, After him, preach, that the Love of Money is the Root of all Evil, yet the small eredit, that this Apostolical, undoubted truth, finds with the children of this world, gives us too just cause, to take up that complaint, which our Apostle borrows, from the Prophet Isaiah, and apply it to this particular, Lord who hath believed our report? Rom. 10. 16. While Therefore I endeavour, to evidence this Truth, to the Conscience of every man, I shall observe this method.
cc pns12, p-acp pno31, vvb, cst dt n1 pp-f n1 vbz dt n1 pp-f d n-jn, av dt j n1, cst d j, j n1, vvz p-acp dt n2 pp-f d n1, vvz pno12 av j n1, pc-acp vvi a-acp d n1, r-crq po12 n1 vvz, p-acp dt n1 np1, cc vvi pn31 p-acp d j, n1 r-crq vhz vvn po12 n1? np1 crd crd n1 av pns11 vvb, p-acp n1 d n1, p-acp dt n1 pp-f d n1, pns11 vmb vvi d n1.
Two words there are, in the new Testament that usually serve to expresse the Nature of this Sin, the first is NONLATINALPHABET, usually Translated Covetousnesse, used by S. Luke, Take heed and beware of Covetousnesse, Luke 12. 15. The Second is NONLATINALPHABET, here used by S. Paul, and translated, the Love of Money: From this double appellation, Aquinas observes, that Covetousnesse is a Compound, complicate sin, opposed to a double vertue:
Two words there Are, in the new Testament that usually serve to express the Nature of this since, the First is, usually Translated Covetousness, used by S. Lycia, Take heed and beware of Covetousness, Lycia 12. 15. The Second is, Here used by S. Paul, and translated, the Love of Money: From this double appellation, Aquinas observes, that Covetousness is a Compound, complicate since, opposed to a double virtue:
crd n2 a-acp vbr, p-acp dt j n1 cst av-j vvi pc-acp vvi dt n1 pp-f d n1, dt ord vbz, av-j vvn n1, vvn p-acp n1 av, vvb n1 cc vvi pp-f n1, av crd crd dt ord vbz, av vvn p-acp np1 np1, cc vvn, dt n1 pp-f n1: p-acp d j-jn n1, np1 vvz, cst n1 vbz dt vvi, j n1, vvn p-acp dt j-jn n1:
NONLATINALPHABET is the Rapacious part of Covetousnesse, opposed to Justice: NONLATINALPHABET, is the Tenacious part of Covetousnesse, opposed to Liberality: NONLATINALPHABET is Covetousnesse in getting, NONLATINALPHABET, is Covetousnesse in Keeping: NONLATINALPHABET hath a Large paw, to get,
is the Rapacious part of Covetousness, opposed to justice:, is the Tenacious part of Covetousness, opposed to Liberality: is Covetousness in getting,, is Covetousness in Keeping: hath a Large paw, to get,
as to signifie, but that part only of Covetousness, which is opposed to Liberality, for as Aquinas speaking of the word Avaritia sayes, Nomen Avaritiae ampliandum est, The word Covetousnesse is to be extended to a general signification of every inordinate desire, of having any thing:
as to signify, but that part only of Covetousness, which is opposed to Liberality, for as Aquinas speaking of the word Avaritia Says, Nome Avaritiae ampliandum est, The word Covetousness is to be extended to a general signification of every inordinate desire, of having any thing:
And as S. Austin, in his book De Doctrinâ Christianâ, inlargeth the word Money, to signifie, not only Mensuram Valoris Rerum, the measure of the value of things but the very things themselves, Omnia quorū sunt domini, pecunia vocantur, whatsoever we are owners of, may be called our money;
And as S. Austin, in his book De Doctrinâ Christianâ, enlargeth the word Money, to signify, not only Mensuram Valoris Rerum, the measure of the valve of things but the very things themselves, Omnia quorū sunt domini, Pecunia vocantur, whatsoever we Are owners of, may be called our money;
for so God sayes of a hired Servant, Pecunia tua est, he is thy money, Ex. 21. 21. So the word NONLATINALPHABET, here, Nomen ampliandum est, is not to be shrunk up to the narrow circle, of whose Image and Superscription is this, to signifie Coyn only,
for so God Says of a hired Servant, Pecunia tua est, he is thy money, Ex. 21. 21. So the word, Here, Nome ampliandum est, is not to be shrunk up to the narrow circle, of whose Image and Superscription is this, to signify Coin only,
And therefore S. Ambrose, S. Austine, and the whole stream of the Latin Fathers, translate NONLATINALPHABET here, by Avaritia, the common word, whereby they render both NONLATINALPHABET and NONLATINALPHABET:
And Therefore S. Ambrose, S. Augustine, and the Whole stream of the Latin Father's, translate Here, by Avaritia, the Common word, whereby they render both and:
cc av n1 np1, np1 np1, cc dt j-jn n1 pp-f dt jp n2, vvb av, p-acp fw-la, dt j n1, c-crq pns32 vvb d cc:
And though Aquinas, and after him the Schools, have passed an easie censure on this Love of Money, and (unless upon supposition of Imperfection of the Act,
And though Aquinas, and After him the Schools, have passed an easy censure on this Love of Money, and (unless upon supposition of Imperfection of the Act,
cc cs np1, cc p-acp pno31 dt n2, vhb vvn dt j n1 p-acp d n1 pp-f n1, cc (cs p-acp n1 pp-f n1 pp-f dt n1,
or Aversion from Charity) have blanched it into a Venial sin, yet S. Paul, who best knew the nature of this sin, points out the malignity of it, in a truer Character, NONLATINALPHABET, The Love of Money is the Root of all Evil.
or Aversion from Charity) have blanched it into a Venial since, yet S. Paul, who best knew the nature of this since, points out the malignity of it, in a truer Character,, The Love of Money is the Root of all Evil.
cc n1 p-acp n1) vhb vvn pn31 p-acp dt j n1, av n1 np1, r-crq av-js vvd dt n1 pp-f d n1, vvz av dt n1 pp-f pn31, p-acp dt jc n1,, dt n1 pp-f n1 vbz dt n1 pp-f d np1
In a word, it is no other, then the Adequate subject of S. Augustins Definition of Covetousnesse, who sayes, that it is, Plus velle quàm fatest, an Inordinate desire of having,
In a word, it is no other, then the Adequate Subject of S. Augustins Definition of Covetousness, who Says, that it is, Plus velle quàm fatest, an Inordinate desire of having,
In which Definition, two things need Explanation, First, what that is, that makes the desire of wealth to be Inordinate? Secondly, how we shall know what is Enough? what bounds,
In which Definition, two things need Explanation, First, what that is, that makes the desire of wealth to be Inordinate? Secondly, how we shall know what is Enough? what bounds,
and limits we shall set unto it? since it is evident, that it doth not consist In Puncto Indivisibili, in any one particular measure, or proportion whatsoever.
and Limits we shall Set unto it? since it is evident, that it does not consist In Puncto Indivisibili, in any one particular measure, or proportion whatsoever.
cc n2 pns12 vmb vvi p-acp pn31? c-acp pn31 vbz j, cst pn31 vdz xx vvi p-acp fw-la fw-la, p-acp d crd j n1, cc n1 r-crq.
Hence proceed discontent at our present estate, murmuring, and repining, at Gods Providence, for denying us such a measure of the Riches of this world, expostulating,
Hence proceed discontent At our present estate, murmuring, and repining, At God's Providence, for denying us such a measure of the Riches of this world, expostulating,
av vvb n1 p-acp po12 j n1, vvg, cc vvg, p-acp ng1 n1, p-acp vvg pno12 d dt n1 pp-f dt n2 pp-f d n1, vvg,
according to that of Solomon, He that makes haste to be Rich, shall not be Innocent, Prov. 28. 20. and that of S. Paul here, They that will be rich, (that is, that are resolved to be so) fall into Temptation and a snare, at the verse before my Text.
according to that of Solomon, He that makes haste to be Rich, shall not be Innocent, Curae 28. 20. and that of S. Paul Here, They that will be rich, (that is, that Are resolved to be so) fallen into Temptation and a snare, At the verse before my Text.
vvg p-acp d pp-f np1, pns31 cst vvz n1 pc-acp vbi j, vmb xx vbi j-jn, np1 crd crd cc d pp-f n1 np1 av, pns32 cst vmb vbi j, (cst vbz, cst vbr vvn pc-acp vbi av) vvb p-acp n1 cc dt n1, p-acp dt n1 p-acp po11 np1
Thirdly, when that reliance, that trust, and confidence, which is due to God, is placed in Riches, when we do Cor apponere, set our hearts upon them, Psal. 62. 10. and make them our refuge,
Thirdly, when that reliance, that trust, and confidence, which is due to God, is placed in Riches, when we do Cor apponere, Set our hearts upon them, Psalm 62. 10. and make them our refuge,
when, instead of making God our portion, and our inheritance, we do, as Job speaks, Make gold our hope, and say unto the fine gold thou art my confidence, Job 31. 24. upon this very ground S. Paul cals Covetousnesse, Idolatry, Col. 3. 5. and the covetous man, an Idolater, Eph. 5. 5.
when, instead of making God our portion, and our inheritance, we do, as Job speaks, Make gold our hope, and say unto the fine gold thou art my confidence, Job 31. 24. upon this very ground S. Paul calls Covetousness, Idolatry, Col. 3. 5. and the covetous man, an Idolater, Ephesians 5. 5.
as hell, to lade our selves with thick clay, and suffer those desires, to increase, with our wealth, the soul, by a restlesse avarice, still fighting against its own satisfaction, by desiring more:
as hell, to lade our selves with thick clay, and suffer those Desires, to increase, with our wealth, the soul, by a restless avarice, still fighting against its own satisfaction, by desiring more:
c-acp n1, pc-acp vvi po12 n2 p-acp j n1, cc vvi d n2, pc-acp vvi, p-acp po12 n1, dt n1, p-acp dt j n1, av vvg p-acp po31 d n1, p-acp vvg n1:
In this, coming short of the moderation, even of profane Esau, who refused his Brother Jacobs presents, with an Abunde mihi satis est, mi Frater, I have enough my Brother, Gen. 33. 9. which points, at the second thing in this Definition, needing Explanation, viz. How we shall know, what this enough is,
In this, coming short of the moderation, even of profane Esau, who refused his Brother Jacobs presents, with an Abunde mihi satis est, mi Frater, I have enough my Brother, Gen. 33. 9. which points, At the second thing in this Definition, needing Explanation, viz. How we shall know, what this enough is,
p-acp d, vvg j pp-f dt n1, av pp-f j np1, r-crq vvd po31 n1 np1 vvz, p-acp dt fw-fr fw-la fw-la fw-la, fw-mi fw-la, pns11 vhb d po11 n1, np1 crd crd r-crq vvz, p-acp dt ord n1 p-acp d n1, vvg n1, n1 c-crq pns12 vmb vvi, r-crq d d vbz,
Two wayes there are to find out this Proportion, First, by those lawful means, which God affords for the Moderate getting of wealth: and Secondly by our Necessities.
Two ways there Are to find out this Proportion, First, by those lawful means, which God affords for the Moderate getting of wealth: and Secondly by our Necessities.
crd n2 pc-acp vbr pc-acp vvi av d n1, ord, p-acp d j n2, r-crq np1 vvz p-acp dt j n-vvg pp-f n1: cc ord p-acp po12 n2.
for God is no Leveller, but a God of Order: So that as in Ezekiels Vision, the motion of the wheels, was answerable to the motion of the creatures, when these went, those went,
for God is no Leveller, but a God of Order: So that as in Ezekiel's Vision, the motion of the wheels, was answerable to the motion of the creatures, when these went, those went,
c-acp np1 vbz dx n1, p-acp dt n1 pp-f n1: av d c-acp p-acp n2 n1, dt n1 pp-f dt n2, vbds j p-acp dt n1 pp-f dt n2, c-crq d vvd, d vvd,
because the Spirit of the Living Creatures was in the wheels, Ezek. 1. 20. So in this case, the measure of our wealth must be proportioned, to the means, which God affords us for the getting of wealth,
Because the Spirit of the Living Creatures was in the wheels, Ezekiel 1. 20. So in this case, the measure of our wealth must be proportioned, to the means, which God affords us for the getting of wealth,
First, there is Necessitas Naturae, the Necessity of Nature, which is the Proportion so rigidly prescribed indeed by the Stoicks, but not so strictly practized by them:
First, there is Necessity Naturae, the Necessity of Nature, which is the Proportion so rigidly prescribed indeed by the Stoics, but not so strictly practised by them:
ord, a-acp vbz fw-la fw-la, dt n1 pp-f n1, r-crq vbz dt n1 av av-j vvn av p-acp dt njp2, p-acp xx av av-j vvn p-acp pno32:
If you ask her for a bill of fare, she writes bread, and water, if you would have Nature, to furnish a Wardrobe, she provides, Lodging and Clothing to cover our Nakedness, Eccles. 39. 16. 'Tis true, what is her due, she will not be denied,
If you ask her for a bill of fare, she writes bred, and water, if you would have Nature, to furnish a Wardrobe, she provides, Lodging and Clothing to cover our Nakedness, Eccles. 39. 16. It's true, what is her endue, she will not be denied,
and feeling of poverty, but of the fear also: But Religion doth not confine us to so narrow a compasse, so streight a Sphere, as the necessity of Nature:
and feeling of poverty, but of the Fear also: But Religion does not confine us to so narrow a compass, so straight a Sphere, as the necessity of Nature:
cc vvg pp-f n1, cc-acp pp-f dt n1 av: p-acp n1 vdz xx vvi pno12 p-acp av j dt n1, av av-j dt n1, c-acp dt n1 pp-f n1:
then, Divitiae Christianorum, The Riches of Christians, Nay long before Christianity, taught the world this moderation, Jacob articled with God for no more, but Protection, food, and raiment:
then, Divitiae Christians, The Riches of Christians, Nay long before Christianity, taught the world this moderation, Jacob articled with God for no more, but Protection, food, and raiment:
Thirdly, there is Necessitas Expedientiae, a Necessity (as I may so call it) of Expediencie: when, besides things necessary, there is some regard to be had to Expediency, when besides, what is absolutely necessary to our Subsistance, there is something indulged to our Refreshment: and therefore it was but way wardly done of the Cynick, to cast away his dish, as superfluous because he saw a boy, drink water out of the hollow of his hand.
Thirdly, there is Necessity Expedientiae, a Necessity (as I may so call it) of Expediency: when, beside things necessary, there is Some regard to be had to Expediency, when beside, what is absolutely necessary to our Subsistence, there is something indulged to our Refreshment: and Therefore it was but Way wardly done of the Cynic, to cast away his dish, as superfluous Because he saw a boy, drink water out of the hollow of his hand.
which admits a very great Latitude, according to the various Relations, and Stations, which men hold, both in Church and State, so that, that, which is but necessary, for a master of a Family, may be superfluous to him, that is not burdened with those Relations, and Dependencies:
which admits a very great Latitude, according to the various Relations, and Stations, which men hold, both in Church and State, so that, that, which is but necessary, for a master of a Family, may be superfluous to him, that is not burdened with those Relations, and Dependencies:
r-crq vvz dt j j n1, vvg p-acp dt j n2, cc n2, r-crq n2 vvb, av-d p-acp n1 cc n1, av cst, cst, r-crq vbz p-acp j, p-acp dt n1 pp-f dt n1, vmb vbi j p-acp pno31, cst vbz xx vvn p-acp d n2, cc n2:
That which is but enough for a Magistrate, whose port, and condition, needs greater supplies, may be too much for a private man, who needs not those poor,
That which is but enough for a Magistrate, whose port, and condition, needs greater supplies, may be too much for a private man, who needs not those poor,
cst r-crq vbz p-acp av-d p-acp dt n1, rg-crq n1, cc n1, vvz jc n2, vmb vbi av d p-acp dt j n1, r-crq vvz xx d j,
as, Hospitality, Chap. 3. of this Epistle, verse 2. Attendance upon the Altar, attendance upon preaching, and neglecting all other means of Subsistance, attendance upon study, and reading, Cha. 4. of this Epistle, verse 6. Caeteris paribus, may be too much for a man, not abstracted,
as, Hospitality, Chap. 3. of this Epistle, verse 2. Attendance upon the Altar, attendance upon preaching, and neglecting all other means of Subsistence, attendance upon study, and reading, Cha. 4. of this Epistle, verse 6. Caeteris paribus, may be too much for a man, not abstracted,
c-acp, n1, np1 crd pp-f d n1, n1 crd n1 p-acp dt n1, n1 p-acp vvg, cc vvg d j-jn n2 pp-f np1, n1 p-acp vvi, cc vvg, np1 crd pp-f d n1, n1 crd fw-la fw-la, vmb vbi av av-d c-acp dt n1, xx vvn,
And as this is true of our present Necessities, so we may judge of this Enough, by our future necessities, according to that of S. Paul, The children ought not to lay up for the Parents,
And as this is true of our present Necessities, so we may judge of this Enough, by our future necessities, according to that of S. Paul, The children ought not to lay up for the Parents,
cc p-acp d vbz j pp-f po12 j n2, av pns12 vmb vvi pp-f d av-d, p-acp po12 j-jn n2, vvg p-acp d pp-f n1 np1, dt n2 vmd xx pc-acp vvi a-acp p-acp dt n2,
but the Parents for the children, 2 Cor. 12. 14. And, if any man provide not for his own, especially for those of his own houshold, he hath denied the faith,
but the Parents for the children, 2 Cor. 12. 14. And, if any man provide not for his own, especially for those of his own household, he hath denied the faith,
cc-acp dt n2 p-acp dt n2, crd np1 crd crd np1, cs d n1 vvb xx p-acp po31 d, av-j p-acp d pp-f po31 d n1, pns31 vhz vvn dt n1,
Yet not, that we are so to understand S. Paul, as if every particular sin, committed by the children of disobedience, did owe its being, and guilt, to this NONLATINALPHABET;
Yet not, that we Are so to understand S. Paul, as if every particular since, committed by the children of disobedience, did owe its being, and guilt, to this;
av xx, cst pns12 vbr av pc-acp vvi n1 np1, c-acp cs d j n1, vvn p-acp dt n2 pp-f n1, vdd vvi po31 vbg, cc n1, p-acp d;
Thirdly, because it disposeth the Person in whom it reigns, to the perpetration of any sin, that may conduce to the satisfaction of its canine appetite, for cui nihil satis, Nihil turpe, He that thinks nothing Enough, will never boggle at any thing,
Thirdly, Because it Disposeth the Person in whom it reigns, to the perpetration of any since, that may conduce to the satisfaction of its canine appetite, for cui nihil satis, Nihil Turpe, He that thinks nothing Enough, will never boggle At any thing,
or Lastly, the Apostle may in a just detestation of this sin, call it the root of all evil, because it is the Root not only of that evil, which the Schools call Malum Culpae, the evil of guilt,
or Lastly, the Apostle may in a just detestation of this since, call it the root of all evil, Because it is the Root not only of that evil, which the Schools call Malum Culpae, the evil of guilt,
cc ord, dt n1 vmb p-acp dt j n1 pp-f d n1, vvb pn31 dt n1 pp-f d n-jn, c-acp pn31 vbz dt n1 xx av-j pp-f d n-jn, r-crq dt n2 vvb fw-la np1, dt n-jn pp-f n1,
and City, with Men as with Caterpillers, as God threatned Babylon, Jer. 51. 14. Nor shall I aggravate its sinfulnesse, by showing that it made, Achan undergo the curse of God the Father, Tempted Judas, to betray God the Son, betrayed Ananias, and Sapphira, to lye unto the Holy Ghost, nor Lastly, shall I demonstrate unto you,
and city, with Men as with Caterpillars, as God threatened Babylon, Jer. 51. 14. Nor shall I aggravate its sinfulness, by showing that it made, achan undergo the curse of God the Father, Tempted Judas, to betray God the Son, betrayed Ananias, and Sapphira, to lie unto the Holy Ghost, nor Lastly, shall I demonstrate unto you,
how inconsistent, and directly opposite it is, to the three Theological vertues, Faith, Hope, and Charity, No! some sower fruits there are, that spring from this root, more applicable to these unhappy times,
how inconsistent, and directly opposite it is, to the three Theological Virtues, Faith, Hope, and Charity, No! Some sour fruits there Are, that spring from this root, more applicable to these unhappy times,
c-crq j, cc av-j j-jn pn31 vbz, p-acp dt crd j n2, n1, vvb, cc n1, uh-dx n1 j n2 pc-acp vbr, cst vvb p-acp d vvi, av-dc j p-acp d j n2,
and have set our teeth on edge, and of these, I shall name but some. First, Aversion from, and, Indisposition to piety and devotion, Alienation of the affections from God,
and have Set our teeth on edge, and of these, I shall name but Some. First, Aversion from, and, Indisposition to piety and devotion, Alienation of the affections from God,
cc vhb vvn po12 n2 p-acp n1, cc pp-f d, pns11 vmb vvi p-acp d. ord, n1 p-acp, cc, n1 p-acp n1 cc n1, n1 pp-f dt n2 p-acp np1,
for disobedience to, and neglect of, the word, preached by him, but withall, gives the Reason, points out the Thief, that had stoln away their hearts from God, They will not do thy words,
for disobedience to, and neglect of, the word, preached by him, but withal, gives the Reason, points out the Thief, that had stolen away their hearts from God, They will not do thy words,
p-acp n1 p-acp, cc n1 pp-f, dt n1, vvn p-acp pno31, cc-acp av, vvz dt n1, vvz av dt n1, cst vhd vvn av po32 n2 p-acp np1, pns32 vmb xx vdi po21 n2,
unto thy Testimonies, and not unto covetousnesse, Psal. 119. 36. where the Antithesis, or Opposition which the Prophet makes, between, inclining his heart to Gods Testimonies, and, not unto Covetousness, is very remarkable, Incline my heart unto thy Testimonies,
unto thy Testimonies, and not unto covetousness, Psalm 119. 36. where the Antithesis, or Opposition which the Prophet makes, between, inclining his heart to God's Testimonies, and, not unto Covetousness, is very remarkable, Incline my heart unto thy Testimonies,
p-acp po21 n2, cc xx p-acp n1, np1 crd crd n1 dt n1, cc n1 r-crq dt n1 vvz, p-acp, vvg po31 n1 p-acp npg1 n2, cc, xx p-acp n1, vbz av j, vvi po11 n1 p-acp po21 n2,
and not unto Covetousness, where, Not unto Covetousness, shews, that these two, are Incompatible, and cannot possibly consist together, A Heart, set, on Covetousness, and at the same time set, on Gods commandments: Nemo potest amplecti, Dei gratiam, simul,
and not unto Covetousness, where, Not unto Covetousness, shows, that these two, Are Incompatible, and cannot possibly consist together, A Heart, Set, on Covetousness, and At the same time Set, on God's Commandments: Nemo potest amplecti, Dei gratiam, simul,
cc xx p-acp n1, c-crq, xx p-acp n1, vvz, cst d crd, vbr j, cc vmbx av-j vvi av, dt n1, vvn, p-acp n1, cc p-acp dt d n1 vvn, p-acp n2 n2: np1 fw-la n1, fw-la fw-la, fw-la,
as it were, Transubstantiate the soul, from Spirit, to Earth: If the Covetous, chance to read the Bible, he magnifies the promises of the Old Testament far above those of the New, These, being but Spiritual, of certain Notional things, which silly Churchmen, call Grace, and Glory, Things which he understands not:
as it were, Transubstantiate the soul, from Spirit, to Earth: If the Covetous, chance to read the bible, he Magnifies the promises of the Old Testament Far above those of the New, These, being but Spiritual, of certain Notional things, which silly Churchmen, call Grace, and Glory, Things which he understands not:
as, he doth contemn S. Peter, for professing his poverty, Silver and gold have I none, Acts 3. 6. If he wake, all the Inferiour Globe rowls in his brains:
as, he does contemn S. Peter, for professing his poverty, Silver and gold have I none, Acts 3. 6. If he wake, all the Inferior Globe rowls in his brains:
And therefore, as God is not in his Love, so, he is in Gods hatred: The Covetous whom God abhorreth, Psal. 10. 3. Secondly, Rebellion, and Treason, spring from this root;
And Therefore, as God is not in his Love, so, he is in God's hatred: The Covetous whom God abhorreth, Psalm 10. 3. Secondly, Rebellion, and Treason, spring from this root;
cc av, c-acp np1 vbz xx p-acp po31 vvi, av, pns31 vbz p-acp npg1 n1: dt j r-crq np1 vvz, np1 crd crd ord, n1, cc n1, vvb p-acp d n1;
'Tis evident in Judas, Judas was Covetous, and a Traytor,, and therefore a Traytor, because Covetous, He did not only carry, but love the bagge: He sold his Master, not out of hatred to his Masters Person, but out of love to the thirty pieces of silver: The wages of unrighteousnesse hath seduced more besides Balaam: And therefore when Sextius and Licinius, Two seditious Tribunes of the People, had usurped, all power, over the people,
It's evident in Judas, Judas was Covetous, and a Traitor,, and Therefore a Traitor, Because Covetous, He did not only carry, but love the bag: He sold his Master, not out of hatred to his Masters Person, but out of love to the thirty Pieces of silver: The wages of unrighteousness hath seduced more beside balaam: And Therefore when Sextius and Licinius, Two seditious Tribunes of the People, had usurped, all power, over the people,
pn31|vbz j p-acp np1, np1 vbds j, cc dt n1,, cc av dt n1, c-acp j, pns31 vdd xx av-j vvi, p-acp vvb dt n1: pns31 vvd po31 n1, xx av pp-f n1 p-acp po31 n2 n1, p-acp av pp-f vvb p-acp dt crd n2 pp-f n1: dt n2 pp-f n1 vhz vvn av-dc p-acp np1: cc av c-crq np1 cc np1, crd j n2 pp-f dt n1, vhd vvn, d n1, p-acp dt n1,
But it is a tender Argument, and I shall prosecute it no further. Thirdly, from this Root springs Sacriledge, that abomination, of desolation, in the Church of God:
But it is a tender Argument, and I shall prosecute it no further. Thirdly, from this Root springs Sacrilege, that abomination, of desolation, in the Church of God:
Will a man rob God? sayes the Prophet, Mal. 3. 8. Why? can God be robbed? There are I confesse, a Generation of men, that do not only Sceptically move the doubt,
Will a man rob God? Says the Prophet, Malachi 3. 8. Why? can God be robbed? There Are I confess, a Generation of men, that do not only Sceptically move the doubt,
and acknowledgement of his dominion, over all the works of his hands, by an Oblation, of a holy Portion, Ezek. 45. 1. These are the Righteous (as they pretend) that should possesse the Earth; aye,
and acknowledgement of his dominion, over all the works of his hands, by an Oblation, of a holy Portion, Ezekiel 45. 1. These Are the Righteous (as they pretend) that should possess the Earth; aye,
so much the child of the Devil, and not the Devil himself, as to rob God? his own God? some bold Sacrilegi there have been, that have adventured, to rob the Gods of other Nations,
so much the child of the devil, and not the devil himself, as to rob God? his own God? Some bold Sacrilegious there have been, that have adventured, to rob the God's of other nations,
av av-d dt n1 pp-f dt n1, cc xx dt n1 px31, c-acp pc-acp vvi np1? po31 d n1? d j np1 pc-acp vhi vbn, cst vhb vvn, pc-acp vvi dt n2 pp-f j-jn n2,
yet, In Omni Religione nil tale sine vindicta, as Lactantius truly observes, never without due punishment following upon such Sacriledge, as if God, the punishment of Sacriledge, committed on the Anathemata, Gifts, consecrated to false Gods, should,
yet, In Omni Religion nil tale sine Vindictae, as Lactantius truly observes, never without due punishment following upon such Sacrilege, as if God, the punishment of Sacrilege, committed on the Anathemata, Gifts, consecrated to false God's, should,
as by a kind of Pedagogie, teach his own, to keep clean hands, from whatever was dedicated to the True: He that doubts of this, let him but read, that Oration, of the Locri, in Livy, concerning the spoil done,
as by a kind of Pedagogy, teach his own, to keep clean hands, from whatever was dedicated to the True: He that doubts of this, let him but read, that Oration, of the Locri, in Livy, Concerning the spoil done,
First by Pyrrus, and afterward, by the Roman Garrison, on the Temple, and treasury, of their Goddesse Proserpina: But yet, can any man arive at that height of Impiety,
First by pyrrhus, and afterwards, by the Roman Garrison, on the Temple, and treasury, of their Goddess Proserpina: But yet, can any man arrive At that height of Impiety,
ord p-acp np1, cc av, p-acp dt njp n1, p-acp dt n1, cc n1, pp-f po32 n1 np1: cc-acp av, vmb d n1 vvb p-acp d n1 pp-f n1,
yet shall we find such a People? will a Nation rob God? their own God? yes, the Love of Money, can do this too, 'Tis the root of all Evil, This great Evil, Sacriledge, Robbing of God, Robbing our own God:
yet shall we find such a People? will a nation rob God? their own God? yes, the Love of Money, can do this too, It's the root of all Evil, This great Evil, Sacrilege, Robbing of God, Robbing our own God:
av vmb pns12 vvi d dt n1? vmb dt n1 vvi np1? po32 d n1? uh, dt n1 pp-f n1, vmb vdi d av, pn31|vbz dt n1 pp-f d n-jn, d j n-jn, n1, vvg pp-f np1, vvg po12 d n1:
and to invade their possessions, for the result of the councel, is, Let us take to our selves, the houses of God into possession, verse 12. But the word, is no sooner out of their mouths,
and to invade their possessions, for the result of the council, is, Let us take to our selves, the houses of God into possession, verse 12. But the word, is no sooner out of their mouths,
if any man hath a longing, to devour that which is holy, to swallow up the Patrimony of Christ, and the dowry, of his Spouse the Church, He sees here, at what rate he may do it: 'Tis a dreadful Curse:
if any man hath a longing, to devour that which is holy, to swallow up the Patrimony of christ, and the dowry, of his Spouse the Church, He sees Here, At what rate he may do it: It's a dreadful Curse:
For the First, the Apostle here is positive, The Love of Money is the Root of all Evil, which while some coveted after, they have erred from the faith:
For the First, the Apostle Here is positive, The Love of Money is the Root of all Evil, which while Some coveted After, they have erred from the faith:
p-acp dt ord, dt n1 av vbz j, dt n1 pp-f n1 vbz dt n1 pp-f d n-jn, r-crq cs d vvn a-acp, pns32 vhb vvn p-acp dt n1:
as when after a victorie, companies of men, herds of cattel, and flocks of sheep, amassed into a body, are driven away, as spoils, before the conquerours:
as when After a victory, companies of men, herds of cattle, and flocks of sheep, amassed into a body, Are driven away, as spoils, before the conquerors:
for filthy lucres sake, Tit. 1. 11. who, through the divisions, and Schisms which they make, rend the seamlesse coat of Christ, disturb the common peace of the Church,
for filthy lucres sake, Tit. 1. 11. who, through the divisions, and Schisms which they make, rend the seamless coat of christ, disturb the Common peace of the Church,
and serve not the Lord Christ, but their own bellies, Rom. 16. 18. Secondly, as it is the Root of Apostacie in respect of the Integrity of the Truth, so it is the Root of Apostacy also, in respect of the open profession of that Truth:
and serve not the Lord christ, but their own bellies, Rom. 16. 18. Secondly, as it is the Root of Apostasy in respect of the Integrity of the Truth, so it is the Root of Apostasy also, in respect of the open profession of that Truth:
cc vvb xx dt n1 np1, cc-acp po32 d n2, np1 crd crd ord, c-acp pn31 vbz dt n1 pp-f n1 p-acp n1 pp-f dt n1 pp-f dt n1, av pn31 vbz dt n1 pp-f n1 av, p-acp n1 pp-f dt j n1 pp-f d n1:
'Tis more then probable, that this, was Demas his Apostacy: Demas (saith S. Paul) hath forsaken me, having embraced this present world, 2 Tim. 4. 10. It seemes, he thought it safer, to close with the world,
It's more then probable, that this, was Demas his Apostasy: Demas (Says S. Paul) hath forsaken me, having embraced this present world, 2 Tim. 4. 10. It seems, he Thought it safer, to close with the world,
but I have this to accuse my nation of, this Love of Money, hath so possessed their hearts, that they measure, not only honesty, and Loyalty, but Religion it self by gain:
but I have this to accuse my Nation of, this Love of Money, hath so possessed their hearts, that they measure, not only honesty, and Loyalty, but Religion it self by gain:
cc-acp pns11 vhb d pc-acp vvi po11 n1 pp-f, d n1 pp-f n1, vhz av vvn po32 n2, cst pns32 vvb, xx av-j n1, cc n1, p-acp n1 pn31 n1 p-acp n1:
Nay, 'tis much to be feared, that if some might enjoy their own in peace, they would not only submit to Schisms, and Heresies, but embrace the Alcoran, and submit to Turcisme, if they were proposed, as a condition.
Nay, it's much to be feared, that if Some might enjoy their own in peace, they would not only submit to Schisms, and Heresies, but embrace the Alcorani, and submit to Turcisme, if they were proposed, as a condition.
uh-x, pn31|vbz d pc-acp vbi vvn, cst cs d vmd vvi po32 d p-acp n1, pns32 vmd xx av-j vvi p-acp n2, cc n2, p-acp vvi dt np1, cc vvi p-acp n1, cs pns32 vbdr vvn, c-acp dt n1.
And now this Love of Money, being so fertile a mother, of the Evil of guilt, you cannot imagin, it should be barren, of the Evil of Punishment: God therefore, to the covetous mans Malum Culpae, adds, his Malum Poenae, For God doth usually punish such a sinner;
And now this Love of Money, being so fertile a mother, of the Evil of guilt, you cannot imagine, it should be barren, of the Evil of Punishment: God Therefore, to the covetous men Malum Culpae, adds, his Malum Poenae, For God does usually Punish such a sinner;
cc av d n1 pp-f n1, vbg av j dt n1, pp-f dt j-jn pp-f n1, pn22 vmbx vvi, pn31 vmd vbi j, pp-f dt j-jn pp-f n1: np1 av, p-acp dt j ng1 fw-la np1, vvz, po31 fw-la np1, p-acp np1 vdz av-j vvi d dt n1;
He gives the Covetous their desire, but deals with them, as heretofore with the Israelites: he sends leannesse with all into their souls, Psal. 106. 15. 'Twas Seneca 's Observation, Divitias habent, quomodo habere dicimur febrem, cum illa nos habeat:
He gives the Covetous their desire, but deals with them, as heretofore with the Israelites: he sends leanness with all into their Souls, Psalm 106. 15. 'Twas Senecca is Observation, Riches habent, quomodo habere dicimur febrem, cum illa nos habeat:
so the Covetous man, can not so much be said, to have wealth, as wealth to have him, he doth not possesse, but is possessed: How many be there in the world, that live poor, for no other end,
so the Covetous man, can not so much be said, to have wealth, as wealth to have him, he does not possess, but is possessed: How many be there in the world, that live poor, for no other end,
av dt j n1, vmb xx av av-d vbb vvn, p-acp vhb n1, p-acp n1 p-acp vhb pno31, pns31 vdz xx vvi, p-acp vbz vvn: q-crq d vbb a-acp p-acp dt n1, cst vvb j, p-acp dx j-jn n1,
but to die rich? and almost starve themselves to day, out of an irreligious fear, that they may want to morrow? There is an evil (sayes Solomon) which I have seen under the Sun,
but to die rich? and almost starve themselves to day, out of an irreligious Fear, that they may want to morrow? There is an evil (Says Solomon) which I have seen under the Sun,
This is a vanity, and an evil disease, Eccles. 6. 1, 2. A Vanitie? and an Evil Disease? Nay, 'tis a Curse, and a Curse like that, which fell, on the incredulous Lord, that would not believe the Prophet Elisha 's prediction, of the plenty in Samaria, for behold, He seeth the plenty with his eyes,
This is a vanity, and an evil disease, Eccles. 6. 1, 2. A Vanity? and an Evil Disease? Nay, it's a Curse, and a Curse like that, which fell, on the incredulous Lord, that would not believe the Prophet Elisha is prediction, of the plenty in Samaria, for behold, He sees the plenty with his eyes,
and faring sumptuously, every day, Luke 16. 19. No! their sin is oppression, and injustice, practised not more on other men, then, their own Persons; Interdicting,
and faring sumptuously, every day, Lycia 16. 19. No! their since is oppression, and injustice, practised not more on other men, then, their own Persons; Interdicting,
cc vvg av-j, d n1, av crd crd uh-dx po32 n1 vbz n1, cc n1, vvd xx dc p-acp j-jn n2, av, po32 d n2; vvg,
as Solomon speaks, Eccles. 5. 18. One danceth, another drinkes away his life; one consumes his dayes in excesse and Riot, another in chambering and wantonnesse:
as Solomon speaks, Eccles. 5. 18. One dances, Another drinks away his life; one consumes his days in excess and Riot, Another in chambering and wantonness:
c-acp np1 vvz, np1 crd crd pi vvz, j-jn vvz av po31 n1; pi vvz po31 n2 p-acp n1 cc n1, j-jn p-acp vvg cc n1:
but the covetous hath none of this variety, he partakes with both, only in the worser part: In the midst of all his plenty, he is like Lazarus in his life, poor, and wretched:
but the covetous hath none of this variety, he partakes with both, only in the Worse part: In the midst of all his plenty, he is like Lazarus in his life, poor, and wretched:
So, that look, with what solicitude, and carefulnesse, other men get Heaven, with no lesse, doth this man get Hell; Not only the kingdom of God, but the kingdom of Satan, suffers violence,
So, that look, with what solicitude, and carefulness, other men get Heaven, with no less, does this man get Hell; Not only the Kingdom of God, but the Kingdom of Satan, suffers violence,
Therefore Secondly, God doth oftentimes deprive him of his wealth, so that now he hath no wealth to use, that before, had no heart, to use that wealth, which he had:
Therefore Secondly, God does oftentimes deprive him of his wealth, so that now he hath no wealth to use, that before, had no heart, to use that wealth, which he had:
av ord, np1 vdz av vvi pno31 pp-f po31 n1, av cst av pns31 vhz dx n1 pc-acp vvi, cst a-acp, vhd dx n1, pc-acp vvi d n1, r-crq pns31 vhd:
This sin, leavens a mans whole substance, with Gods Curse, which makes his baggs, like his desires, bottomlesse, or as it is in the Prophet Haggai, it is put into a bagge with holes, Hag. 1. 6. So that his Riches,
This since, leavens a men Whole substance, with God's Curse, which makes his bags, like his Desires, bottomless, or as it is in the Prophet Chaggai, it is put into a bag with holes, Hag. 1. 6. So that his Riches,
or last, God will spoil the spoilers, either by his secret curse, blasting, or blowing upon their estate, Hag. 1. 9. or by the hand, of a greater oppressor;
or last, God will spoil the spoilers, either by his secret curse, blasting, or blowing upon their estate, Hag. 1. 9. or by the hand, of a greater oppressor;
cc ord, np1 vmb vvi dt n2, av-d p-acp po31 j-jn n1, vvg, cc vvg p-acp po32 n1, np1 crd crd cc p-acp dt n1, pp-f dt jc n1;
so that he, that hath been Praedo minoris, shall (as S. Austin speaks) become, Praeda majoris. He that hath preyed upon the lesse, shall himself become a prey to the greater: 'Tis just with God to do so:
so that he, that hath been Praedo minoris, shall (as S. Austin speaks) become, Praeda majoris. He that hath preyed upon the less, shall himself become a prey to the greater: It's just with God to do so:
as a Booth, that the keeper maketh? how is that? How doth the Moth, build his house? or the Keeper his Booth? The Moth, devours the house he builds, and then devours it, even when he builds it:
as a Booth, that the keeper makes? how is that? How does the Moth, built his house? or the Keeper his Booth? The Moth, devours the house he builds, and then devours it, even when he builds it:
c-acp dt n1, cst dt n1 vv2? q-crq vbz d? q-crq vdz dt n1, vvb po31 n1? cc dt n1 po31 np1? dt n1, vvz dt n1 pns31 vvz, cc av vvz pn31, av c-crq pns31 vvz pn31:
The Keeper, builds but sightly, because he doth not intend it for perpetuity: Booths, you know, in the Law of Moses, were Emblems of a Transitory, unsetled condition: here to day, and gone to morrow; and yet, aedificat, sicut Tinea, &c. The Oppressour,
The Keeper, builds but sightly, Because he does not intend it for perpetuity: Booths, you know, in the Law of Moses, were Emblems of a Transitory, unsettled condition: Here to day, and gone to morrow; and yet, aedificat, sicut Tinea, etc. The Oppressor,
dt n1, vvz p-acp av-j, c-acp pns31 vdz xx vvi pn31 p-acp n1: n2, pn22 vvb, p-acp dt n1 pp-f np1, vbdr n2 pp-f dt j, j-vvn n1: av p-acp n1, cc vvn p-acp n1; cc av, fw-la, fw-la np1, av dt n1,
As I live saith the Lord God, ye shall not have occasion any more to use this Proverb in Israel, Ezek. 18. 3. So, let me say, of this Proverb, as I live saith the Lord,
As I live Says the Lord God, you shall not have occasion any more to use this Proverb in Israel, Ezekiel 18. 3. So, let me say, of this Proverb, as I live Says the Lord,
Nay, their children, (as Zophar speaks) shall flatter the poor, Job 20. 10. They shall be reduced to that extream beggery, and want, that they shall flatter a mean man,
Nay, their children, (as Zophar speaks) shall flatter the poor, Job 20. 10. They shall be reduced to that extreme beggary, and want, that they shall flatter a mean man,
If therefore thou dost think to raise a house, or advance a family, lay not the foundation, in this sin, This Love of Money; This were to build, but upon the sand, and instead of consulting honour to thy posteritie, thou wilt as the Prophet speaks,
If Therefore thou dost think to raise a house, or advance a family, lay not the Foundation, in this since, This Love of Money; This were to built, but upon the sand, and instead of consulting honour to thy posterity, thou wilt as the Prophet speaks,
cs av pns21 vd2 vvi pc-acp vvi dt n1, cc vvi dt n1, vvb xx dt n1, p-acp d n1, d n1 pp-f n1; d vbdr p-acp vvb, p-acp p-acp dt n1, cc av pp-f vvg vvb p-acp po21 n1, pns21 vm2 p-acp dt n1 vvz,
if thou wilt leave thy posteritie, a secure, and durable estate, follow these directions, Purchase for them, by thine Alms, and Charitable works, the Prayers of the poor, and needy:
if thou wilt leave thy posterity, a secure, and durable estate, follow these directions, Purchase for them, by thine Alms, and Charitable works, the Prayers of the poor, and needy:
cs pns21 vm2 vvi po21 n1, dt j, cc j n1, vvb d n2, vvb p-acp pno32, p-acp po21 n2, cc j n2, dt n2 pp-f dt j, cc j:
Give Alms of all that ye possesse, and behold all things are clean unto you, Luke 11. 41. Revive, that antiquated, lost piece of Christianity, which our forefathers called Charity, but this present fanatical, Atheistical age, hath disgraced, with the name of Popery, and Popish Merits: follow Daniels counsel to Nebuchadnezzar, Break off thy sins by righteousnesse,
Give Alms of all that you possess, and behold all things Are clean unto you, Lycia 11. 41. Revive, that antiquated, lost piece of Christianity, which our Forefathers called Charity, but this present fanatical, Atheistical age, hath disgraced, with the name of Popery, and Popish Merits: follow Daniel's counsel to Nebuchadnezzar, Break off thy Sins by righteousness,
vvb n2 pp-f d cst pn22 vvb, cc vvb d n2 vbr j p-acp pn22, av crd crd vvb, cst vvd, j-vvn n1 pp-f np1, r-crq po12 n2 vvn n1, p-acp d j j, j n1, vhz vvn, p-acp dt n1 pp-f n1, cc j n2: vvb np1 n1 p-acp np1, vvb a-acp po21 n2 p-acp n1,
but it may prove a reserve; a Treasure laid up in heaven for thy Posterity, these works may prove importunate Advocates with God for thee, and thine, after thee:
but it may prove a reserve; a Treasure laid up in heaven for thy Posterity, these works may prove importunate Advocates with God for thee, and thine, After thee:
Settle upon them, the durable Patrimony of a Religious, sober, and honest Education: Bequeath them, the legacy of thine own good Example, in all vertuous, and godly conversation:
Settle upon them, the durable Patrimony of a Religious, Sobrium, and honest Education: Bequeath them, the legacy of thine own good Exampl, in all virtuous, and godly Conversation:
vvb p-acp pno32, dt j n1 pp-f dt j, j, cc j n1: vvb pno32, dt n1 pp-f po21 d j n1, p-acp d j, cc j n1:
And then, though the portion of Earthly riches, which thou leavest them, be but little, yet, it is a great deal better, to leave them a little, well gotten, with Gods blessing, then a great deal, ill gotten, with Gods curse, mingled amongst it.
And then, though the portion of Earthly riches, which thou Leavest them, be but little, yet, it is a great deal better, to leave them a little, well got, with God's blessing, then a great deal, ill got, with God's curse, mingled among it.
though on his down-bed: for the abundance of the rich, will not suffer him to sleep, Eccles. 5. 22. And the wise son of Sirach tels us, That watching for riches doth consume the flesh,
though on his Down-bed: for the abundance of the rich, will not suffer him to sleep, Eccles. 5. 22. And the wise son of Sirach tells us, That watching for riches does consume the Flesh,
I will not say, that God, will not give him the grace of Repentance, but if he do, I may boldly say, There's a Camel gone through the eye of an Needle:
I will not say, that God, will not give him the grace of Repentance, but if he do, I may boldly say, There's a Camel gone through the eye of an Needle:
and other sins, which grow old, and decrepid with the body of the sinner, This Love of Money, of all others, is Peccatum Senectutis, the Sin of old age, and is then strongest, when the sinner, is weakest, and in a preposterous manner of sinning, makes provision for the Viaticum of his life, in the very conclusion of it,
and other Sins, which grow old, and decrepit with the body of the sinner, This Love of Money, of all Others, is Peccatum Senectutis, the since of old age, and is then Strongest, when the sinner, is Weakest, and in a preposterous manner of sinning, makes provision for the Viaticum of his life, in the very conclusion of it,
cc j-jn n2, r-crq vvb j, cc j p-acp dt n1 pp-f dt n1, d n1 pp-f n1, pp-f d n2-jn, vbz fw-la fw-la, dt n1 pp-f j n1, cc vbz av js, c-crq dt n1, vbz js, cc p-acp dt j n1 pp-f vvg, vvz n1 p-acp dt np1 pp-f po31 n1, p-acp dt j n1 pp-f pn31,
as if he had set out, but yesterday: and therefore Ghetius de Coma, in his cases of Conscience, thinks it is not impertinent, to move the question, whether the Natural pronenesse, that is in old men, to the sin of Covetousnesse, doth excuse them from the guilt? but he resolves it in the Negative:
as if he had Set out, but yesterday: and Therefore Ghetius de Coma, in his cases of Conscience, thinks it is not impertinent, to move the question, whither the Natural proneness, that is in old men, to the since of Covetousness, does excuse them from the guilt? but he resolves it in the Negative:
and other lusts which did use to entertain, and court the soul, languishing with age, it finds the lust of Coveting money, the fittest sin, wherein to exercise it self:
and other Lustiest which did use to entertain, and court the soul, languishing with age, it finds the lust of Coveting money, the Fittest since, wherein to exercise it self:
That whereas, the delight of other pleasures, was gone, he did foment, and nourish, his old age with that NONLATINALPHABET, that Profitable pleasure: Hence it is, that many, having escaped the danger of the high-way ground, having understood, the word of God preached, and professed the same;
That whereas, the delight of other pleasures, was gone, he did foment, and nourish, his old age with that, that Profitable pleasure: Hence it is, that many, having escaped the danger of the highway ground, having understood, the word of God preached, and professed the same;
yet nourishing in themselves, too great a love, of worldly riches, they have shipwracked at this Rock, stifled all their graces, choaked all their hopeful beginnings, with the cares of the world,
yet nourishing in themselves, too great a love, of worldly riches, they have shipwrecked At this Rock, stifled all their graces, choked all their hopeful beginnings, with the Cares of the world,
av vvg p-acp px32, av j dt n1, pp-f j n2, pns32 vhb vvn p-acp d n1, vvn d po32 n2, vvn d po32 j n2, p-acp dt n2 pp-f dt n1,
and the deceitfulnesse of Riches, as our Saviour speaks, Mat. 13. 22. Secondly, as he sins against his own soul, by sealing it up under Impenitency, here,
and the deceitfulness of Riches, as our Saviour speaks, Mathew 13. 22. Secondly, as he Sins against his own soul, by sealing it up under Impenitency, Here,
What is the hope of the Hypocrite, though he have gained, (saith Job) when God takes away his soul? Job 27. 8. Certainly whatsoever he gaineth, he loseth heaven, the thought whereof (without doubt) is the greatest torment in Hell. The Covetous hath no inheritance in the kingdom of Christ,
What is the hope of the Hypocrite, though he have gained, (Says Job) when God Takes away his soul? Job 27. 8. Certainly whatsoever he gains, he loses heaven, the Thought whereof (without doubt) is the greatest torment in Hell. The Covetous hath no inheritance in the Kingdom of christ,
and of God, (saith S. Paul ) Ephes. 5. 5. and again, The Covetous shall not inherit the kingdom of God, 1 Cor. 6. 9. If therefore, there be any which hear me this day, who are not resolved upon the question, which is best, to save your souls, or your estates, consider that of our Saviour,
and of God, (Says S. Paul) Ephesians 5. 5. and again, The Covetous shall not inherit the Kingdom of God, 1 Cor. 6. 9. If Therefore, there be any which hear me this day, who Are not resolved upon the question, which is best, to save your Souls, or your estates, Consider that of our Saviour,
cc pp-f np1, (vvz np1 np1) np1 crd crd cc av, dt j vmb xx vvi dt n1 pp-f np1, vvn np1 crd crd cs av, pc-acp vbi d r-crq vvb pno11 d n1, r-crq vbr xx vvn p-acp dt n1, r-crq vbz js, pc-acp vvi po22 n2, cc po22 n2, vvb d pp-f po12 n1,
and lose his own soul? Mat. 16. 16. A Text, most seasonable for these times of Temptation, to be admitted, into your bed-chambers, and closets, and counting houses, into your most retired, inmost thoughts, when ye deliberate what to do,
and loose his own soul? Mathew 16. 16. A Text, most seasonable for these times of Temptation, to be admitted, into your bedchambers, and closets, and counting houses, into your most retired, inmost thoughts, when you deliberate what to do,
cc vvi po31 d n1? np1 crd crd dt n1, av-ds j p-acp d n2 pp-f n1, pc-acp vbi vvn, p-acp po22 n2, cc n2, cc vvg n2, p-acp po22 av-ds j-vvn, j n2, c-crq pn22 vvb r-crq pc-acp vdi,
Thus you see, as well as I could, I have made good, this Apostolical position, That, The love of Money is the Root of all Evil, both of the evil of guilt, and, the evil of punishment: I shall now, in the last place, by way of Application, only offer you, some Motives, or Considerations to dehort, and some helps to preserve you, from so dangerous a sin.
Thus you see, as well as I could, I have made good, this Apostolical position, That, The love of Money is the Root of all Evil, both of the evil of guilt, and, the evil of punishment: I shall now, in the last place, by Way of Application, only offer you, Some Motives, or Considerations to dehort, and Some helps to preserve you, from so dangerous a since.
av pn22 vvb, c-acp av c-acp pns11 vmd, pns11 vhb vvn j, d j n1, cst, dt n1 pp-f n1 vbz dt n1 pp-f d n-jn, d pp-f dt j-jn pp-f n1, cc, dt j-jn pp-f n1: pns11 vmb av, p-acp dt ord n1, p-acp n1 pp-f n1, av-j vvb pn22, d n2, cc n2 p-acp j, cc d vvz p-acp vvb pn22, p-acp av j dt n1.
and consider thy Saviours Poverty: Magna abusio, & nimis magna, quod dives fieri velit vermiculus, pro quo, Deus majestatis, pauper esse voluit, saith S. Bernard:
and Consider thy Saviors Poverty: Magna abusio, & nimis Magna, quod dives fieri velit vermiculus, Pro quo, Deus majestatis, pauper esse voluit, Says S. Bernard:
He that treasured up the mines of Gold, and Silver, in the deep vaults, and bowels of the earth, was fain to Angle for silver to pay his Tribute: doth thy course garment trouble thee? Remember his swadling clothes: Is thy bead uneasie? yet it is not harder then his manger: Is thy house poor,
He that treasured up the mines of Gold, and Silver, in the deep vaults, and bowels of the earth, was fain to Angle for silver to pay his Tribute: does thy course garment trouble thee? remember his swaddling clothes: Is thy bead uneasy? yet it is not harder then his manger: Is thy house poor,
If therefore God gives thee Poverty, he deals no worse with thee, then with his own Son: But for the Testimonie of a good Conscience, hast thou lost All? thou art bound to rejoyce,
If Therefore God gives thee Poverty, he deals no Worse with thee, then with his own Son: But for the Testimony of a good Conscience, hast thou lost All? thou art bound to rejoice,
Secondly, Consider that in desiring Riches, thou dost desire things, that are extreamly dangerous; and contain in them, a possibility, whereby the owner may be made extreamly miserable: for, besides, that they are a condition, wherein, fortune hath a greater scope,
Secondly, Consider that in desiring Riches, thou dost desire things, that Are extremely dangerous; and contain in them, a possibility, whereby the owner may be made extremely miserable: for, beside, that they Are a condition, wherein, fortune hath a greater scope,
and oppression, (for we live in those times, in which Poverty, is a protection, more secure then Innocency, a sanctuary, if not more sacred, yet more Inviolable ) So on the other side, it is manifest, that riches, and plenty, have temptations, far greater,
and oppression, (for we live in those times, in which Poverty, is a protection, more secure then Innocency, a sanctuary, if not more sacred, yet more Inviolable) So on the other side, it is manifest, that riches, and plenty, have temptations, Far greater,
cc n1, (c-acp pns12 vvb p-acp d n2, p-acp r-crq n1, vbz dt n1, av-dc j cs n1, dt n1, cs xx av-dc j, av dc j) av p-acp dt j-jn n1, pn31 vbz j, cst n2, cc n1, vhb n2, av-j jc,
then those of Tribulation: certainly, of the Two extreams, the wise man, in that prayer, Prov. 30. plainly intimates, that the Temptations of riches, are more dangerous, then those, of poverty: Give me (saith he) neither poverty, nor riches, feed me with food convenient for me,
then those of Tribulation: Certainly, of the Two extremes, the wise man, in that prayer, Curae 30. plainly intimates, that the Temptations of riches, Are more dangerous, then those, of poverty: Give me (Says he) neither poverty, nor riches, feed me with food convenient for me,
but if a man be rich, and full, he is in danger, to deny God, and in pride of heart to say, with Pharaoh, who is the Lord? Certainly, it is very difficult, to be rich, and not to neglect God,
but if a man be rich, and full, he is in danger, to deny God, and in pride of heart to say, with Pharaoh, who is the Lord? Certainly, it is very difficult, to be rich, and not to neglect God,
cc-acp cs dt n1 vbb j, cc j, pns31 vbz p-acp n1, p-acp vvb np1, cc p-acp n1 pp-f n1 pc-acp vvi, p-acp np1, r-crq vbz dt n1? av-j, pn31 vbz av j, pc-acp vbi j, cc xx pc-acp vvi np1,
and to trust in riches? upon this very ground, our Saviour sayes, That, it is easier for a Camel, to go thorow the eye of a needle, then for a rich man to enter into the kingdom of heaven, Mat. 19. 24. Thirdly, Consider, in what manner, thou camest into the world, and how thou shalt go out, we were born, Sine Integumento, and we depart, Sine viatico, as S. Ambrose speaks:
and to trust in riches? upon this very ground, our Saviour Says, That, it is Easier for a Camel, to go thorough the eye of a needle, then for a rich man to enter into the Kingdom of heaven, Mathew 19. 24. Thirdly, Consider, in what manner, thou camest into the world, and how thou shalt go out, we were born, Sine Integumento, and we depart, Sine viatico, as S. Ambrose speaks:
Nature, doth furnish us, with provision, neither, at our coming into the world, nor at our going out: of all that which thou dost possesse, what shalt thou carry with thee,
Nature, does furnish us, with provision, neither, At our coming into the world, nor At our going out: of all that which thou dost possess, what shalt thou carry with thee,
yea, he hath neither child, nor brother, yet is there no end of his labour, neither is his eye satisfied with riches, neither saith he, for whom do I labour,
yea, he hath neither child, nor brother, yet is there no end of his labour, neither is his eye satisfied with riches, neither Says he, for whom do I labour,
yet let me tell thee, thou knowest not, whether that Child, will be a wise man, or a fool: This, Solomon cals vanity, and for this, very reason, he did even hate his labour, as himself speaketh:
yet let me tell thee, thou Knowest not, whither that Child, will be a wise man, or a fool: This, Solomon calls vanity, and for this, very reason, he did even hate his labour, as himself speaks:
av vvb pno11 vvi pno21, pns21 vv2 xx, cs d n1, vmb vbi dt j n1, cc dt n1: d, np1 vvz n1, cc p-acp d, j n1, pns31 vdd av vvb po31 n1, p-acp px31 vvz:
and wherein, I have shewed my self wise under the Sun, this also is vanity, Eccles. 2. 19. Thy wealth, may prove to thy posterity, but an instrument, to serve some lust, to commit, some sin: an Instrument of Gods dishonour, and their own damnation: Nay,
and wherein, I have showed my self wise under the Sun, this also is vanity, Eccles. 2. 19. Thy wealth, may prove to thy posterity, but an Instrument, to serve Some lust, to commit, Some since: an Instrument of God's dishonour, and their own damnation: Nay,
cc c-crq, pns11 vhb vvn po11 n1 j p-acp dt n1, d av vbz n1, np1 crd crd po21 n1, vmb vvi p-acp po21 n1, p-acp dt n1, pc-acp vvi d n1, p-acp vvb, d n1: dt n1 pp-f npg1 n1, cc po32 d n1: uh,
as thy wealth, was uselesse to thy self, so may thy Children, be useless to themselves, useless to the publick, to their Country, uselesse to the Church of Christ: They may be fools, or prodigals, or extreamly wicked, the very Curse,
as thy wealth, was useless to thy self, so may thy Children, be useless to themselves, useless to the public, to their Country, useless to the Church of christ: They may be Fools, or prodigals, or extremely wicked, the very Curse,
yet this great estate doth not fill thy Appetite: •idem sunt termini Regni tui Alexander & mundi, as he spake in the Suasory: The same bounds, measured Alexanders Empire, and the world, and yet, inventus est, qui concupisceret aliquid post omnia:
yet this great estate does not fill thy Appetite: •idem sunt termini Regni tui Alexander & mundi, as he spoke in the Suasory: The same bounds, measured Alexanders Empire, and the world, and yet, inventus est, qui concupisceret Aliquid post omnia:
av d j n1 vdz xx vvi po21 n1: fw-la fw-la fw-la np1 fw-la np1 cc fw-la, c-acp pns31 vvd p-acp dt n1: dt d n2, j-vvn npg1 n1, cc dt n1, cc av, fw-la fw-la, fw-la fw-la j fw-la fw-la:
for Riches, were no more made, to fill the soul, then Learning, or Knowledge were to fill a bag: He that (as one speaks) shall shoot an Arrow, cut of a Plough,
for Riches, were no more made, to fill the soul, then Learning, or Knowledge were to fill a bag: He that (as one speaks) shall shoot an Arrow, Cut of a Plough,
While therefore, these considerations, convince your judgements: let these means, and helps assist your wils, in the great work of mortifying, this powerful lust, The Love of Money, which is the Root of all Evil.
While Therefore, these considerations, convince your Judgments: let these means, and helps assist your wills, in the great work of mortifying, this powerful lust, The Love of Money, which is the Root of all Evil.
cs av, d n2, vvi po22 n2: vvb d n2, cc vvz vvb po22 n2, p-acp dt j n1 pp-f vvg, d j n1, dt n1 pp-f n1, r-crq vbz dt n1 pp-f d np1
First, Labour, to anchor thy soul, with content, to say with the Apostle, I have learned, in whatsoever estute I am, therewith to be content, Phil. 4. 11. for content, is a nearer cut, to wealth,
First, Labour, to anchor thy soul, with content, to say with the Apostle, I have learned, in whatsoever estute I am, therewith to be content, Philip 4. 11. for content, is a nearer Cut, to wealth,
an fortun• …? as Seneca speaks, by the benefit of thine own, moderation, and contentation, or the bounty of fortune? for as he reasons on, Nihil interest utrum non desideres,
an fortun• …? as Senecca speaks, by the benefit of thine own, moderation, and contentation, or the bounty of fortune? for as he Reasons on, Nihil Interest utrum non desideres,
so neither doth his content: there is a way, which S. Paul found out, of having nothing, and yet possessing all things, 2 Cor. 6. 10. Content, reconciles this seeming contradiction of having nothing, and yet possessing all things:
so neither does his content: there is a Way, which S. Paul found out, of having nothing, and yet possessing all things, 2 Cor. 6. 10. Content, reconciles this seeming contradiction of having nothing, and yet possessing all things:
av d vdz po31 j: a-acp vbz dt n1, r-crq n1 np1 vvd av, pp-f vhg pix, cc av vvg d n2, crd np1 crd crd j, vvz d j-vvg n1 pp-f vhg pix, cc av vvg d n2:
for, as he, that is master of a great estate, is still poor, if he think it to be too little: So he that is possessed of a mean estate, is rich, if he think it to be enough: He that seeks for Content, without himself, loseth both himself, and it: Quareigitur à Fortuna, potius impetrem, ut det, quàm à me,
for, as he, that is master of a great estate, is still poor, if he think it to be too little: So he that is possessed of a mean estate, is rich, if he think it to be enough: He that seeks for Content, without himself, loses both himself, and it: Quareigitur à Fortuna, potius impetrem, ut debt, quàm à me,
Vilescunt temporalia, cum considerantur aeterna, saith S. Gregory: the Glo-worm, may seem, a glorious light, till the Sun, that eye of the world, be disclosed,
Vilescunt Temporal, cum considerantur aeterna, Says S. Gregory: the Glowworm, may seem, a glorious Light, till the Sun, that eye of the world, be disclosed,
and Temporal riches may seem, a great blessing, until they be weighed, with the Eternal, in the ballance of the Sanctuary; Raise thy meditations therefore, to the heavenly Jerusalem; walk about her wals, mark all her bul warks, tell all her towers,
and Temporal riches may seem, a great blessing, until they be weighed, with the Eternal, in the balance of the Sanctuary; Raise thy meditations Therefore, to the heavenly Jerusalem; walk about her walls, mark all her bull warks, tell all her towers,
and in comparison of that City that is above, thou wilt say, of all Earthly possessions, as Hyram did, of the Cities which Solomon gave him, they pleased him not, and he called them the land of Cabul unto this day;
and in comparison of that city that is above, thou wilt say, of all Earthly possessions, as Hyram did, of the Cities which Solomon gave him, they pleased him not, and he called them the land of Cabul unto this day;
cc p-acp n1 pp-f d n1 cst vbz a-acp, pns21 vm2 vvi, pp-f d j n2, p-acp np1 vdd, pp-f dt n2 r-crq np1 vvd pno31, pns32 vvd pno31 xx, cc pns31 vvd pno32 dt n1 pp-f n1 p-acp d n1;
& a ray of the happinesse thereof, in the Transfiguration of Christ? As some great Peer therefore, that hath been used to stately shews, & courtly magnificence, doth not vouchsafe so much,
& a ray of the happiness thereof, in the Transfiguration of christ? As Some great Peer Therefore, that hath been used to stately shows, & courtly magnificence, does not vouchsafe so much,
cc dt n1 pp-f dt n1 av, p-acp dt n1 pp-f np1? p-acp d j n1 av, cst vhz vbn vvn p-acp j vvz, cc j n1, vdz xx vvi av av-d,
So, the soul, that by divine contemplation, hath its conversation in heaven, scorns to suffer its self to be transported, with the trash, and toyes, of this vain, and transitory world:
So, the soul, that by divine contemplation, hath its Conversation in heaven, scorns to suffer its self to be transported, with the trash, and toys, of this vain, and transitory world:
nor could he tell, how night, and day, were distinguished nor could he discern, oyl, from mine, but, passionately cried out for his vision again, Redde mihi campos meos floridos, Colnmnam auream, Comitem Hieronymum, assistentes Angelos:
nor could he tell, how night, and day, were distinguished nor could he discern, oil, from mine, but, passionately cried out for his vision again, Red mihi campos meos floridos, Colnmnam Auream, Comitem Hieronymus, assistentes Angels:
when the fear of a sin disincharmed him, and caused him to take care, lest he lost the substance, out of a transported greedinesse, to possesse the shadow: the same operation (at least in some proportion) which that vision, had on him, may meditation have on thee:
when the Fear of a since disincharmed him, and caused him to take care, lest he lost the substance, out of a transported greediness, to possess the shadow: the same operation (At least in Some proportion) which that vision, had on him, may meditation have on thee:
c-crq dt n1 pp-f dt n1 j pno31, cc vvd pno31 pc-acp vvi n1, cs pns31 vvd dt n1, av pp-f dt vvn n1, pc-acp vvi dt n1: dt d n1 (p-acp ds p-acp d n1) r-crq d n1, vhd p-acp pno31, vmb n1 vhb p-acp pno21:
have faith in God, knowing, that he hath said, I will never leave thee, nor for sake thee, Heb. 13. 5. Certainly our great cares, come from our, little faith. great faith would lessen our cares; for Faith, doth not only purifie, but satisfie, the heart:
have faith in God, knowing, that he hath said, I will never leave thee, nor for sake thee, Hebrew 13. 5. Certainly our great Cares, come from our, little faith. great faith would lessen our Cares; for Faith, does not only purify, but satisfy, the heart:
So, that whereas before, Covetousness, did make Gold, thy God, now quite contrary, this affiance, shall make God, thy Gold: for as Job speaks, if thou return to the Almighty, thou shalt then lay up gold,
So, that whereas before, Covetousness, did make Gold, thy God, now quite contrary, this affiance, shall make God, thy Gold: for as Job speaks, if thou return to the Almighty, thou shalt then lay up gold,
av, cst cs a-acp, n1, vdd vvi n1, po21 np1, av av j-jn, d n1, vmb vvi np1, po21 n1: p-acp c-acp n1 vvz, cs pns21 vvb p-acp dt j-jn, pns21 vm2 av vvi a-acp n1,
& glory, and pomp of it, thou wilt prefer God, in all thy desires, saying with the Psalmist, The Lord himself is the portion of mine inheritance, and of my cup; Thou shalt maintain my lot;
& glory, and pomp of it, thou wilt prefer God, in all thy Desires, saying with the Psalmist, The Lord himself is the portion of mine inheritance, and of my cup; Thou shalt maintain my lot;
cc n1, cc n1 pp-f pn31, pns21 vm2 vvb np1, p-acp d po21 n2, vvg p-acp dt n1, dt n1 px31 vbz dt n1 pp-f po11 n1, cc pp-f po11 n1; pns21 vm2 vvi po11 n1;
The lot is fallen unto me, in a fair ground, yea, I have a goodly heritage, Psal. 16. 6, 7. Lastly, To all these considerations, and means, to prevent, or cast out this Love of Money which is the Root of all Evil:
The lot is fallen unto me, in a fair ground, yea, I have a goodly heritage, Psalm 16. 6, 7. Lastly, To all these considerations, and means, to prevent, or cast out this Love of Money which is the Root of all Evil:
dt n1 vbz vvn p-acp pno11, p-acp dt j n1, uh, pns11 vhb dt j n1, np1 crd crd, crd ord, p-acp d d n2, cc n2, p-acp vvi, cc vvd av d n1 pp-f n1 r-crq vbz dt n1 pp-f d n-jn:
