The mammon of unrighteousness detected and purified in a sermon preached in the cathedral church of Worcester on Sunday the nineteenth of August, 1688 / by William Lord Bishop of Worcester.
MY Text is Verbum Diei, it is part of the Gospel for this Day, it is the Cloze and the Lustre of a Parable, (the Style of the primitive Eastern Rhetorick for Instruction.) The Structure of the Parable holds resemblance with that of the Temple of Jerusalem;
MY Text is Verbum Die, it is part of the Gospel for this Day, it is the Close and the Lustre of a Parable, (the Style of the primitive Eastern Rhetoric for Instruction.) The Structure of the Parable holds resemblance with that of the Temple of Jerusalem;
The Introduction is not the Porch of Solomon, but of Christ, he said to his Disciples in Ver. 1. This Gate of the Temple may truly venerably be called Beautiful.
The Introduction is not the Porch of Solomon, but of christ, he said to his Disciples in Ver. 1. This Gate of the Temple may truly venerably be called Beautiful.
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and the prodigal Son, were moulded for the Scribes and Pharisees, to lance their Bosom Imposthume of Spiritual Pride and Arrogance, who, in being imaginary Saints, became real Miscreants.
and the prodigal Son, were moulded for the Scribes and Pharisees, to lance their Bosom Imposthume of Spiritual Pride and Arrogance, who, in being imaginary Saints, became real Miscreants.
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The Parable of the unjust Steward recited in this Chapter is calculated for another Meridian, not for the Judaical Synagogue, but the Church of Christ.
The Parable of the unjust Steward recited in this Chapter is calculated for Another Meridian, not for the Judaical Synagogue, but the Church of christ.
not like Augustus, precipitate Sentence without the Traverse, without the Method of Indictment, against the Inhabitants of Perusium; Moriendum, they must die.
not like Augustus, precipitate Sentence without the Traverse, without the Method of Indictment, against the Inhabitants of Perusium; Moriendum, they must die.
Christ affords the Person charged in this Parable Liberty to assay to vindicate himself in Ver. 2. Give an account of thy Stewardship, of thy Fortune, of thy Office, thy Knowledge, thy Talent whatsoever;
christ affords the Person charged in this Parable Liberty to assay to vindicate himself in Ver. 2. Give an account of thy Stewardship, of thy Fortune, of thy Office, thy Knowledge, thy Talon whatsoever;
God righteously deprives men of those Talents, those Enjoyments, which they unrighteously manage. It is a disconsolate Sentence pronounced in Ver. 2. Thou canst be no longer Steward.
God righteously deprives men of those Talents, those Enjoyments, which they unrighteously manage. It is a disconsolate Sentence pronounced in Ver. 2. Thou Canst be no longer Steward.
Before the fatal time of Dissolution, God may reduce the wealthiest Personages to Penury, the greatest Potentates to Impotency, the most subtle politick Statists, the most accurate Artists, to Folly, to Infatuation Albertus the great was bereaved of his great Stock of Knowledge three years before he died.
Before the fatal time of Dissolution, God may reduce the Wealthiest Personages to Penury, the greatest Potentates to Impotency, the most subtle politic Statists, the most accurate Artists, to Folly, to Infatuation Albert the great was bereft of his great Stock of Knowledge three Years before he died.
he was too nice and delicate to be a Labourer, (dig he could not) he was too haughty and arrogant to be a Petitioner, (to beg he was ashamed) however he is not long destitute of an unholy Clue to wind him out of this Labyrinth.
he was too Nicaenae and delicate to be a Labourer, (dig he could not) he was too haughty and arrogant to be a Petitioner, (to beg he was ashamed) however he is not long destitute of an unholy clue to wind him out of this Labyrinth.
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It sounds a Riddle, that he whose Injustice was his Design, his Artifice, that he who was injuriously bountiful, dishonestly liberal, should be extolled by that Master whom he had defrauded. To dispel this Cloud;
It sounds a Riddle, that he whose Injustice was his Design, his Artifice, that he who was injuriously bountiful, dishonestly liberal, should be extolled by that Master whom he had defrauded. To dispel this Cloud;
For the Children of this World, are in their Generation, wiser than the Children of Light. Ver. 8. It is not NONLATINALPHABET more wise, but NONLATINALPHABET more wily, more crafty, serpentine, (the Serpent devoured the Dove.) Wisdom, not only in the Judgment of S. Austin, but of Aristotle also, is the Knowledge of divine Perfections;
For the Children of this World, Are in their Generation, Wiser than the Children of Light. Ver. 8. It is not more wise, but more wily, more crafty, serpentine, (the Serpent devoured the Dove.) Wisdom, not only in the Judgement of S. Austin, but of Aristotle also, is the Knowledge of divine Perfections;
They who are addicted, devoted to secular Interests, may challenge a Preheminence in this Faculty, they are wiser in their kind, in genere suo, as Beza renders it, more exact Intelligencers in their Orb:
They who Are addicted, devoted to secular Interests, may challenge a Pre-eminence in this Faculty, they Are Wiser in their kind, in genere Sue, as Beza renders it, more exact Intelligencers in their Orb:
They are wiser for an Age, not for Eternity; it is not NONLATINALPHABET, in their Generation as we render it, but NONLATINALPHABET for their Generation, succession,
They Are Wiser for an Age, not for Eternity; it is not, in their Generation as we render it, but for their Generation, succession,
liable it is to a Curse of Prophaneness, it depraves many that possess it; the name of the first Reprobate Caitiff recited in the Scripture, Cain, denotes Possession:
liable it is to a Curse of Profaneness, it depraves many that possess it; the name of the First Reprobate Caitiff recited in the Scripture, Cain, denotes Possession:
NONLATINALPHABET, saith Euripides; it is ingrafted in those that are rich, to be leavened, to be swelled, and to be imbittered also. It is the Apostles Interrogatory;
, Says Euripides; it is ingrafted in those that Are rich, to be leavened, to be swelled, and to be imbittered also. It is the Apostles Interrogatory;
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Do not rich men oppress you? Jam. 2. 6. It was Salvian 's pathetical complaint of his Gallican Contemporaries, decernunt Potentes, quod solvunt Pauperes, the heaviest Pressures of Taxes are laid on the weakest Shoulders.
Do not rich men oppress you? Jam. 2. 6. It was Salvian is pathetical complaint of his Gallican Contemporaries, decernunt Potentes, quod solvunt Paupers, the Heaviest Pressures of Taxes Are laid on the Weakest Shoulders.
These meditations wrought effectually on Agur, an Oracle of Israel, singularly qualified for Prudence and Integrity, who much conversed with Solomon, even Solomon himself in disguise, of that name, in the Judgment of some Jewish Doctors.
These meditations wrought effectually on Agur, an Oracle of Israel, singularly qualified for Prudence and Integrity, who much conversed with Solomon, even Solomon himself in disguise, of that name, in the Judgement of Some Jewish Doctors.
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Give me not riches, lest I be full and deny thee, and say who is the Lord? Prov. 30. 8. 9. I was at ease, saith Job 16. 12. it is Opulentus fui; in the vulgar Latin Translation, I was rich. Ilay a Stumbling-block before him.
Give me not riches, lest I be full and deny thee, and say who is the Lord? Curae 30. 8. 9. I was At ease, Says Job 16. 12. it is Opulentus fui; in the Vulgar Latin translation, I was rich. Ilay a Stumbling-block before him.
Josephus asserts that the Sadduces who disclaimed the Resurrection of the Body, and the Immortality of the Soul, gained most Disciples among the wealthiest sort of Jews, who being furnished with the Revenues, corrupted with the Sensualities of this life, discredited, disregarded the Felicities, the Glories of the next.
Josephus asserts that the Sadducees who disclaimed the Resurrection of the Body, and the Immortality of the Soul, gained most Disciples among the Wealthiest sort of jews, who being furnished with the Revenues, corrupted with the Sensualities of this life, discredited, disregarded the Felicities, the Glories of the next.
When Philip King of Macedon transmitted a grand sumptuous Present to Phocion, Phocion demanded why he, rather than any other Athenian, was selected to be obliged by so ample a Boon? The Messenger replied,
When Philip King of Macedon transmitted a grand sumptuous Present to Phocion, Phocion demanded why he, rather than any other Athenian, was selected to be obliged by so ample a Boon? The Messenger replied,
The most renowned heathen moral Worthies; Socrates, Aristides, Epaminondas, Fabricius were destitute of Riches. Among others the learned pious Father Lactantius was scanted for necessaries.
The most renowned heathen moral Worthies; Socrates, Aristides, Epaminondas, Fabricius were destitute of Riches. Among Others the learned pious Father Lactantius was scanted for necessaries.
though not for superiority of Power for jurisdiction (in the Romish strain) professed, Silver and Gold have I none, Act. 3. 6. Neither Sun nor Moon of Alchymist shined on him.
though not for superiority of Power for jurisdiction (in the Romish strain) professed, Silver and Gold have I none, Act. 3. 6. Neither Sun nor Moon of Alchemist shined on him.
Christ himself, as Son of Man, appeared in a state of Distress, of Indigence, who was at the charge of a great Miracle to defray a small Tribute, a Fish being his Treasurer.
christ himself, as Son of Man, appeared in a state of Distress, of Indigence, who was At the charge of a great Miracle to defray a small Tribute, a Fish being his Treasurer.
It was a severe doom pronounced by him, Luke 6. 24. Woe to you that are rich, (to wit, in Treasures, not in Graces) for you have received your Consolation.
It was a severe doom pronounced by him, Lycia 6. 24. Woe to you that Are rich, (to wit, in Treasures, not in Graces) for you have received your Consolation.
Euthymius expounds that fore-mention'd Woe, recited by St. Luke, to be the pensive Expression of Christ, (a Mirror of Candor) condoling, commiserating, rather than condemning the Rich. Tertullian determines it to be woven with a mingled Thread of Advice and Menace.
Euthymius expounds that forementioned Woe, recited by Saint Lycia, to be the pensive Expression of christ, (a Mirror of Candor) condoling, commiserating, rather than condemning the Rich. Tertullian determines it to be woven with a mingled Thread of advice and Menace.
Not to hover too long in Generalities. It is the Mammon of Unrighteousness, because too frequently, injuriously, unconscionably atchieved, ungraciously, uncharitably detained,
Not to hover too long in Generalities. It is the Mammon of Unrighteousness, Because too frequently, injuriously, unconscionably achieved, ungraciously, uncharitably detained,
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Not unlike to Heliogabalus, who did contrive Cords of Gold and Silver to be strangled with, who laid up Poyson in Boxes of precious Stones to be destroy'd with.
Not unlike to Heliogabalus, who did contrive Cords of Gold and Silver to be strangled with, who laid up Poison in Boxes of precious Stones to be destroyed with.
It is related, when a timorous Patient suspected a Medicine of Paracelsus, as if it had a Grain of Magick for an Ingredient, Paracelsus resented it with Indignation, What mattereth thee if thou be recovered,
It is related, when a timorous Patient suspected a Medicine of Paracelsus, as if it had a Grain of Magic for an Ingredient, Paracelsus resented it with Indignation, What mattereth thee if thou be recovered,
the Charge is justly to be laid on our corrupt Minds, which, like foul Stomachs, taint and transform the most wholsom Provision to Crudities, Diseases.
the Charge is justly to be laid on our corrupt Minds, which, like foul Stomachs, taint and transform the most wholesome Provision to Crudities, Diseases.
Wealth, in its own Nature and Constitution, is not virtuous or vicious, not morally good or evil, which is, bona bonis, mala malis, (saith St. Austin) Good to good Men, bad to evil:
Wealth, in its own Nature and Constitution, is not virtuous or vicious, not morally good or evil, which is, Bona bonis, mala malis, (Says Saint Austin) Good to good Men, bade to evil:
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Like Rufus 's Shield, that had God on one side, Satan on the other, with this Motto of Inscription, Prepare for both. It is like the Red Sea, destructive to the Egyptians, preservative to the Israelites.
Like Rufus is Shield, that had God on one side, Satan on the other, with this Motto of Inscription, Prepare for both. It is like the Read Sea, destructive to the egyptians, preservative to the Israelites.
That Justice which declines an Injury, challengeth a Preheminence of regard. The Equity of Possession is derived from just, lawful Owners, by justifiable, lawful means;
That justice which declines an Injury, Challengeth a Pre-eminence of regard. The Equity of Possession is derived from just, lawful Owners, by justifiable, lawful means;
What our English Translation renders a hundred pieces of Money, Gen. 33. 19. the Septuagint express NONLATINALPHABET Lambs, because they were stampt with the Image of a Lamb, a Lecture of Innocence;
What our English translation renders a hundred Pieces of Money, Gen. 33. 19. the septuagint express Lambs, Because they were stamped with the Image of a Lamb, a Lecture of Innocence;
not with the Figure of a Serpent, to be compassed with a fraudulent Contract, to be like Dan; An Adder in the Path, Gen. 49. 17. It is not like Benjamin 's Portion, Gen. 49. 27. to raven as a Wolf in the Morning, to devour the Prey,
not with the Figure of a Serpent, to be compassed with a fraudulent Contract, to be like Dan; an Adder in the Path, Gen. 49. 17. It is not like Benjamin is Portion, Gen. 49. 27. to raven as a Wolf in the Morning, to devour the Prey,
When the Oppressed are smaller Morsels in the wider Jaws of the Oppressor, Eating up the People like Bread, in the Psalmist 's Phrase, Psal. 14. 4. It is St. Austin 's Observation, that to eat like Bread, denotes a Constancy of Repast;
When the Oppressed Are smaller Morsels in the wider Jaws of the Oppressor, Eating up the People like Bred, in the Psalmist is Phrase, Psalm 14. 4. It is Saint Austin is Observation, that to eat like Bred, denotes a Constancy of Repast;
Are not the Contracts of many Tenants and Debtors more pinching, galling than the Manacles of Prisoners? whose state of Vassalage is a Task and a Toil, a Penance and a Torture, a Living Death and a Dying Life;
are not the Contracts of many Tenants and Debtors more pinching, galling than the Manacles of Prisoners? whose state of Vassalage is a Task and a Toil, a Penance and a Torture, a Living Death and a Dying Life;
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It is a Work of Darkness, written with the Sun-Beams, yet hath gained the repute of Prudence, of Master-piece of Wit, (tho' sullied, blackned with Vice.)
It is a Work of Darkness, written with the Sun-Beams, yet hath gained the repute of Prudence, of Masterpiece of Wit, (though sullied, blackened with Vice.)
as would be acceptable to our selves, were we reduced to the same Exigencies: We know not how suddenly, how strangely the Scenes of Fortune may be shifted.
as would be acceptable to our selves, were we reduced to the same Exigencies: We know not how suddenly, how strangely the Scenes of Fortune may be shifted.
Riches, whilst they appear fixed by irreversible Conveyances and Entails, yet frequently prove really winged to fly away in the height of imaginary Plenty and Security.
Riches, while they appear fixed by irreversible Conveyances and Entails, yet frequently prove really winged to fly away in the height of imaginary Plenty and Security.
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Men may enhance their Estates and their Crimes, they may rack their Revenues and their Consciences, making the Necessities of others to minister fuel to their Superfluities, to maintain their Pomps, their Gayeties, the Excesses of their Riots, Debauches, the Impurities of their Dalliances, not only by the Sweats of their Brows,
Men may enhance their Estates and their Crimes, they may rack their Revenues and their Consciences, making the Necessities of Others to minister fuel to their Superfluities, to maintain their Pomps, their Gaieties, the Excesses of their Riots, Debauches, the Impurities of their Dalliances, not only by the Sweats of their Brows,
but the Groans of the Souls of others, to frolick it by their Anxiety, to surfeit it by their Famine, ut sentiant se mori, in Caligula 's Doom, That they languish before they perish.
but the Groans of the Souls of Others, to frolic it by their Anxiety, to surfeit it by their Famine, ut Sentient se Mori, in Caligula is Doom, That they languish before they perish.
To deny the Necessity of it is not Heresie, but Phrensie, saith Soto. Before the Law, it was the Injunction of Jacob, tho he had a specious Plea to evade it, Gen. 43. 12. Carry back the money that was brought in the mouth of the sack.
To deny the Necessity of it is not Heresy, but Frenzy, Says Soto. Before the Law, it was the Injunction of Jacob, though he had a specious Plea to evade it, Gen. 43. 12. Carry back the money that was brought in the Mouth of the sack.
Under the Mosaical Law, the Equity of Restitution was professed by Samuel, as the Vindication of his Justice, 1 Sam. 12. 13, 14. Prescribed by Nehemiah with a solemn Admonition, a sharp Execration, Chap. 5. v. 11, 12. Ezekiel clusters it with the choicest Fruits of a spiritual, effectual, remorse of Conscience, Chap. 33. v. 15. Without this signal Certificate, Repentance, Non agitur sed fingitur, saith St. Austin, is not acted, but counterfeited.
Under the Mosaical Law, the Equity of Restitution was professed by Samuel, as the Vindication of his justice, 1 Sam. 12. 13, 14. Prescribed by Nehemiah with a solemn Admonition, a sharp Execration, Chap. 5. v. 11, 12. Ezekielem clusters it with the Choicest Fruits of a spiritual, effectual, remorse of Conscience, Chap. 33. v. 15. Without this signal Certificate, Repentance, Non agitur sed fingitur, Says Saint Austin, is not acted, but counterfeited.
Under the Gospel, they who will not directly, uprightly, restore what they indirectly, injuriously attain, do not only deviate, swerve from the commendable Practice of Zacheus, (Luke 19. 8. I restore four-fold) but come short of Judas 's Religion, who came short of Salvation, that NONLATINALPHABET in St. Chrysostom 's Phrase, a Merchant of his Salvation and of his Saviour also, who brought back the thirty pieces of Silver, his vile Rate of the most precious Inestimable Jewel.
Under the Gospel, they who will not directly, uprightly, restore what they indirectly, injuriously attain, do not only deviate, swerve from the commendable Practice of Zacchaeus, (Lycia 19. 8. I restore fourfold) but come short of Judas is Religion, who Come short of Salvation, that in Saint Chrysostom is Phrase, a Merchant of his Salvation and of his Saviour also, who brought back the thirty Pieces of Silver, his vile Rate of the most precious Inestimable Jewel.
It is an infallible Maxim in the Canon Law, borrowed from St. Austin, Non remittitur peccatum nisi restituatur ablatum, The Trespass is not remitted unless the Damage be restored.
It is an infallible Maxim in the Canon Law, borrowed from Saint Austin, Non remittitur peccatum nisi restituatur ablatum, The Trespass is not remitted unless the Damage be restored.
Wherein the Proportion, the sure, is not the least difficulty in the Sentiments of Casuists; for the determining whereof, I shall distinguish the Penitential and Penal part of Restitution:
Wherein the Proportion, the sure, is not the least difficulty in the Sentiments of Casuists; for the determining whereof, I shall distinguish the Penitential and Penal part of Restitution:
The Penitential part is fixed, limited, adequate to the Offence, to the Detriment sustain'd: The Penal part is to be varied, enlarged, according to the Circumstances, Consequences;
The Penitential part is fixed, limited, adequate to the Offence, to the Detriment sustained: The Penal part is to be varied, enlarged, according to the circumstances, Consequences;
Among the Israelites there were several gradual Alterations; a two-fold, a four-fold, a seven-fold Restitution. The Obligation of this Duty of Restitution extends further than the Actors themselves;
Among the Israelites there were several gradual Alterations; a twofold, a fourfold, a sevenfold Restitution. The Obligation of this Duty of Restitution extends further than the Actors themselves;
even to the Inheritors, the Executors, that reap the Fruits. St. Chrysostom is too candid, indulgent, to acquit, to discharge the Heirs of Oppressors.
even to the Inheritors, the Executors, that reap the Fruits. Saint Chrysostom is too candid, indulgent, to acquit, to discharge the Heirs of Oppressors's.
the other materially consists in reference to the advantage, whether acquired, or continued. Two grand impediments are started by Satans Sophistry, set out in a multiplying Glass, panick terrors to divert, to scare us from the requisite Practice of Restitution;
the other materially consists in Referente to the advantage, whither acquired, or continued. Two grand impediments Are started by Satan Sophistry, Set out in a multiplying Glass, panic terrors to divert, to scare us from the requisite Practice of Restitution;
what shall it profit a man, if he gain the whole World and lose his own Soul? Mark 8. 36. It is an unprofitable, and, in the end, an execrable State, that bottoms in sin;
what shall it profit a man, if he gain the Whole World and loose his own Soul? Mark 8. 36. It is an unprofitable, and, in the end, an execrable State, that bottoms in since;
But thou hopest, (presumest rather) that thy exercise of Repentance, thy Sorrow for sin will commute, will countervail for the defect of Restitution;
But thou hopest, (Presumest rather) that thy exercise of Repentance, thy Sorrow for since will commute, will countervail for the defect of Restitution;
When a lascivious Youngster slinking out of an unreputable House started back, being espied by Diogenes, the Philosopher advertised him, that his recess, his withdrawing thence, need not put him to the Blush or Damp; but his entrance thither.
When a lascivious Youngster slinking out of an unreputable House started back, being espied by Diogenes, the Philosopher advertised him, that his recess, his withdrawing thence, need not put him to the Blush or Damp; but his Entrance thither.
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however if it be interpreted an Infamy, it is in the Gloss, the Censure of depraved men, suggested by damned Spirits, it is a Dignity in the estimate of the blessed Saints and Angels.
however if it be interpreted an Infamy, it is in the Gloss, the Censure of depraved men, suggested by damned Spirits, it is a Dignity in the estimate of the blessed Saints and Angels.
there is requisite another Wing, to wit Charity, to aspire to the heavenly Mansion, to flee away, and be at Rest. It was esteemed ominous at Athens, not to be a Votary in the Temple of Mercy;
there is requisite Another Wing, to wit Charity, to aspire to the heavenly Mansion, to flee away, and be At Rest. It was esteemed ominous At Athens, not to be a Votary in the Temple of Mercy;
The Original exhibits not the least accent of Merit, it is NONLATINALPHABET God is well pleased. However Alms are to be acknowledged Pious, if rightly perform'd; though not in themselves meritorious.
The Original exhibits not the least accent of Merit, it is God is well pleased. However Alms Are to be acknowledged Pious, if rightly performed; though not in themselves meritorious.
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They are not causa regnandi, yet via ad regnum, in St. Bernard 's Expression. They are the Passage, the Chariot, to convey us to the true Supreme Paradise;
They Are not causa regnandi, yet via ad Kingdom, in Saint Bernard is Expression. They Are the Passage, the Chariot, to convey us to the true Supreme Paradise;
but it is not NONLATINALPHABET the Dignity of the Work performed, but NONLATINALPHABET (in St. Chrysostom 's Phrase) the Dignation, the Candor of Christ, who accepts Mites, rewards them with Talents.
but it is not the Dignity of the Work performed, but (in Saint Chrysostom is Phrase) the Dignation, the Candor of christ, who accepts Mites, rewards them with Talents.
as our Affections to be warmed, to be inflam'd for the discharge of the Duty. There is no Duty of Religion more indispensably injoyn'd, none more abundantly encourag'd;
as our Affections to be warmed, to be inflamed for the discharge of the Duty. There is no Duty of Religion more indispensably enjoined, none more abundantly encouraged;
Most Men are herein not only practical but speculative Infidels, accounting Charity the Flux of Prodigality, the Product not of Religion but Indiscretion.
Most Men Are herein not only practical but speculative Infidels, accounting Charity the Flux of Prodigality, the Product not of Religion but Indiscretion.
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Let us not be more Inquisitive than Compassionate, to sharpen our Invectives against Mens Offences, which have procured their Miseries, rather than to enlarge our Bowels towards their Miseries which invite our Supplies.
Let us not be more Inquisitive than Compassionate, to sharpen our Invectives against Men's Offences, which have procured their Misery's, rather than to enlarge our Bowels towards their Misery's which invite our Supplies.
yet none to be absolutely waved, but such as are Vagrants, Loyterers, whose Debility, Exigency in their Estates, may be repaired by the Vigour, Strength of their Limbs;
yet none to be absolutely waved, but such as Are Vagrants, Loiterers, whose Debility, Exigency in their Estates, may be repaired by the Vigour, Strength of their Limbs;
The Vinegar of Justice to such, is a better Restorative than the Oyl of Mercy; whereby they may be rescued from their Necessities, and reclaimed from their Vices:
The Vinegar of justice to such, is a better Restorative than the Oil of Mercy; whereby they may be rescued from their Necessities, and reclaimed from their Vices:
I shall recommend, not only the Ancient pattern of Jerusalem to your Imitation, but also the Modern of Paris, wherein for many years, not only the scandalous Beggery of particular Persons hath been prevented,
I shall recommend, not only the Ancient pattern of Jerusalem to your Imitation, but also the Modern of paris, wherein for many Years, not only the scandalous Beggary of particular Persons hath been prevented,
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the Consort of my Bosom, the Issue of my Loins to future Incumbrances, and Exigences, to supply the present of others? Shall I invite, attract Distress in the Lees of my declining Age, by an Imprudence of Bounty in the Flower, the Vigour of my Days? These specious Pretences are but fallacious Arguments,
the Consort of my Bosom, the Issue of my Loins to future Encumbrances, and Exigences, to supply the present of Others? Shall I invite, attract Distress in the Lees of my declining Age, by an Imprudence of Bounty in the Flower, the Vigour of my Days? These specious Pretences Are but fallacious Arguments,
Let us not mistake our Tenure, it is not Primitive, but Derivative in our Fortunes. Our Interest is a Deputation, a Stewardship in the genuine scope of this Parable.
Let us not mistake our Tenure, it is not Primitive, but Derivative in our Fortune's. Our Interest is a Deputation, a Stewardship in the genuine scope of this Parable.
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These Talents are to be managed according to the Rule, the Dictate of God's Sacred Word, not according to the bent, the swinge of our own corrupt Hearts.
These Talents Are to be managed according to the Rule, the Dictate of God's Sacred Word, not according to the bent, the swinge of our own corrupt Hearts.
In that you did it not to the least of these, you did it not to me, Mat. 25. 45. Quis ad tonitru hoc non expavescit? (saith St. Austin) Who is not scar'd with this Thunder? They who shrink not, dread not to prevent, to decline this Doom, shall droop, shall sink to sustain it.
In that you did it not to the least of these, you did it not to me, Mathew 25. 45. Quis ad Tonitru hoc non expavescit? (Says Saint Austin) Who is not scared with this Thunder? They who shrink not, dread not to prevent, to decline this Doom, shall droop, shall sink to sustain it.
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A plentiful Progeny, is a powerful Topick, (at least it ought to be a perswasive Argument) to excite us to obtain, I had almost said (with due Reverence) to oblige Christ to be the Guardian of our Children,
A plentiful Progeny, is a powerful Topic, (At least it ought to be a persuasive Argument) to excite us to obtain, I had almost said (with due reverence) to oblige christ to be the Guardian of our Children,
He, who is uncharitable upon the account of his Family, his Posterity, offends doubly in the Judgment of St. Cyprian. First, In that he doth not provide for his Children the Protection of the Heavenly Father, preparatory for the time when they are to be bereaved of the Earthly.
He, who is uncharitable upon the account of his Family, his Posterity, offends doubly in the Judgement of Saint Cyprian. First, In that he does not provide for his Children the Protection of the Heavenly Father, preparatory for the time when they Are to be bereft of the Earthly.
Willing or unwilling thou must surrender thy Treasures, thy Incomes, to the Divine over-ruling Providence. Lastly, Charity is inconsiderately objected to be the rise of Penury.
Willing or unwilling thou must surrender thy Treasures, thy Incomes, to the Divine overruling Providence. Lastly, Charity is inconsiderately objected to be the rise of Penury.
for Mortification, for Sobriety, Chastity, and other Moral Endowments; and yet Tenacious, Uncharitable; which, like a venemous blast, tainted all the Religious Performances.
for Mortification, for Sobriety, Chastity, and other Moral Endowments; and yet Tenacious, Uncharitable; which, like a venomous blast, tainted all the Religious Performances.
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By our melting Bowels, our stretcht out Hands in Charitable Supplies, to make us Friends with the Mammon of Unrighteousness, is not an Evangelical Counsel, but Precept;
By our melting Bowels, our stretched out Hands in Charitable Supplies, to make us Friends with the Mammon of Unrighteousness, is not an Evangelical Counsel, but Precept;
From the Owners thereof in the Marginal Interpretation, which best corresponds with the Original. The Context vindicates it as pertinent, apposite to this Subject.
From the Owners thereof in the Marginal Interpretation, which best corresponds with the Original. The Context vindicates it as pertinent, apposite to this Subject.
He hath dispers'd, he hath given to the Poor, his Righteousness endureth for ever, Psal. 112. 9. Christ himself sets out the diffusive, operative Transcendency of this Virtue:
He hath dispersed, he hath given to the Poor, his Righteousness Endureth for ever, Psalm 112. 9. christ himself sets out the diffusive, operative Transcendency of this Virtue:
Give alms of what things you have, and all things shall be clean. Luke. 11. 41. this is no Elegancy of an Irony, no smart Sarcasm, no taunting Scoff, as some expound it;
Give alms of what things you have, and all things shall be clean. Luke. 11. 41. this is no Elegancy of an Irony, no smart Sarcasm, no taunting Scoff, as Some expound it;
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but a sacred Lecture, taking off the Pharisees from a superstitious vain their Platters, to a truly religious Charity, to purifie their Hearts and their Hands also.
but a sacred Lecture, taking off the Pharisees from a superstitious vain their Platters, to a truly religious Charity, to purify their Hearts and their Hands also.
It is all things shall be NONLATINALPHABET pure, their dross refined, themselves rendred undefiled, unfullied. Our compassionate Succors, as they have a sanctifying Cleansing;
It is all things shall be pure, their dross refined, themselves rendered undefiled, unfullied. Our compassionate Succors, as they have a sanctifying Cleansing;
On this account a Duke of Guise was not branded, but renowned, in being stiled the greatest Usurer of France; in this Notion, (if sincere) the noblest, and the holiest.
On this account a Duke of Guise was not branded, but renowned, in being styled the greatest Usurer of France; in this Notion, (if sincere) the Noblest, and the Holiest.
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As there is an outward Esteem and Honor, so there is an inward Solace and Delight accruing from charitable Performances, that transcends all sensual Pleasures. God repays beyond humane Interest;
As there is an outward Esteem and Honour, so there is an inward Solace and Delight accrueing from charitable Performances, that transcends all sensual Pleasures. God repays beyond humane Interest;
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but renders it a contradiction of Collusion, transforms an amiable Lure to invite, to attract to a dreadful Topick a dissuasive Argument, to avert, to deter;
but renders it a contradiction of Collusion, transforms an amiable Lure to invite, to attract to a dreadful Topic a dissuasive Argument, to avert, to deter;
and Chariots for their Translation to Heaven, being ministring Spirits in both capacities. Some Divines expound these Friends to be the sacred blessed Trinity.
and Chariots for their translation to Heaven, being ministering Spirits in both capacities. some Divines expound these Friends to be the sacred blessed Trinity.
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Abraham, whose Charity was as conspicuous as his Faith, was honoured to be entitled the Friend of God: Isaiah 41. 8. not only advanced, dignified in his Court,
Abraham, whose Charity was as conspicuous as his Faith, was honoured to be entitled the Friend of God: Isaiah 41. 8. not only advanced, dignified in his Court,
Christ who accepts of Benefits extended to them, as exhibited to himself, upon their Account will enfranchise, inthrone us in that Jerusalem that is above;
christ who accepts of Benefits extended to them, as exhibited to himself, upon their Account will enfranchise, enthrone us in that Jerusalem that is above;
exposed it is at Sea, to Tempests, to Piracies, to Wrecks, and on the firmest Shore, to the Rapines, the Violencies of men, more fierce and savage than the Waves, the Surges of the Sea.
exposed it is At Sea, to Tempests, to Piracies, to Wrecks, and on the firmest Shore, to the Rapines, the Violences of men, more fierce and savage than the Waves, the Surges of the Sea.
to wit, the Endowments, Accomplishments thereof recited in the Close of the immediate precedent Verse. They are Lusitilia in Suetonius 's Phrase, obnoxious, liable to Dissolution.
to wit, the Endowments, Accomplishments thereof recited in the Close of the immediate precedent Verse. They Are Lusitilia in Suetonius is Phrase, obnoxious, liable to Dissolution.
It is in our English Translatition, when you fail: It is yet more critically diminitive in the Original, not NONLATINALPHABET but NONLATINALPHABET when you utterly fail;
It is in our English Translation, when you fail: It is yet more critically diminutive in the Original, not but when you utterly fail;
afflicted with infirmities of Body, complicated with imbittered Anxieties of mind, assaulted with the Terrors of Satan, who makes his strongest Assaults when we are weakest, whose last reserve of hostile Malice is to bruise the Heel. Gen. 3. 15. S. Bernard expounds it at the Close of Life:
afflicted with infirmities of Body, complicated with imbittered Anxieties of mind, assaulted with the Terrors of Satan, who makes his Strongest Assaults when we Are Weakest, whose last reserve of hostile Malice is to bruise the Heel. Gen. 3. 15. S. Bernard expounds it At the Close of Life:
when those Pandors of Impurity, those Luminaries shall be extinguished, when an Apoplexy shall seize those Brains which have been Anvils for indirect Wits, Mazes of ungracious Contrivances.
when those Panders of Impurity, those Luminaries shall be extinguished, when an Apoplexy shall seize those Brains which have been Anvils for indirect Wits, Mazes of ungracious Contrivances.
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like Demetrius, after a continual Vassalage of life to the brink of death, yet was fondly importunate to expire, to vent his last Gasp in a State of Liberty.
like Demetrius, After a continual Vassalage of life to the brink of death, yet was fondly importunate to expire, to vent his last Gasp in a State of Liberty.
But if our Lives have corrupted our Minds, with the Influences of Mammon, the Hour of death will not release but exchange our Fetters to be more firmly manacled, to be fierccly tortured in a dungeon of utter darkness.
But if our Lives have corrupted our Minds, with the Influences of Mammon, the Hour of death will not release but exchange our Fetters to be more firmly manacled, to be fierccly tortured in a dungeon of utter darkness.
Neither the Tribunal nor the Temple is a Sanctuary for secure Exemption from this Pest; it wrought, vitiated Balaam to be a false Prophet, Judas to be a false Apostle,
Neither the Tribunal nor the Temple is a Sanctuary for secure Exemption from this Pest; it wrought, vitiated balaam to be a false Prophet, Judas to be a false Apostle,
the Substance of it importing a Translation from the transitory accommodation of an Inn, to the first Station of a Dwelling, of everlasting Habitations, to exchange a Tabernacle for a Temple;
the Substance of it importing a translation from the transitory accommodation of an Inn, to the First Station of a Dwelling, of everlasting Habitations, to exchange a Tabernacle for a Temple;
When our Souls are upon the Wing of flight from our Bodies, in extremities of Agonies, resigning them to be Inmates with Worms, to be putrified together,
When our Souls Are upon the Wing of flight from our Bodies, in extremities of Agonies, resigning them to be Inmates with Worms, to be Putrified together,
when there will remain nothing to him who unrighteously manages the Talent of Mammon; but a dismal accompt to enflame his reckoning with a corrosive Remorse of conscience, not like the Serpent that twined about the Head of Cleomenes when he died,
when there will remain nothing to him who unrighteously manages the Talon of Mammon; but a dismal account to inflame his reckoning with a corrosive Remorse of conscience, not like the Serpent that twined about the Head of Cleomenes when he died,
To withdraw the Curtain of the Apologue to a wealthy Person, as Nathan did to David, thou art the man thus befriended, (vetus Fabula per novam Histrionem;
To withdraw the Curtain of the Apologue to a wealthy Person, as Nathan did to David, thou art the man thus befriended, (Vetus Fabula per novam Histrionem;
Thy second Friend is the Consort of thy Bed, the Mate of thy Bosom, or thy Issue which attends thy Hearse to the first Stage of thy Corps, the Grave; (if the Punctilio of State,
Thy second Friend is the Consort of thy Bed, the Mate of thy Bosom, or thy Issue which attends thy Hearse to the First Stage of thy Corpse, the Grave; (if the Punctilio of State,
or retired disguise of Mourning will vouchsafe it) however this Friend takes there a final adieu, the Funeral Solemnity being celebrated, accomplished.
or retired disguise of Mourning will vouchsafe it) however this Friend Takes there a final adieu, the Funeral Solemnity being celebrated, accomplished.
Thy third Friend is the despicable, miserable Person, whom thou relievest, whose Interest cleaves to thee, (fidus Achates) even to the Period of thy Journey, becomes an Advocate to plead for thee at the Bar of Justice, effectually prevails for Mercy.
Thy third Friend is the despicable, miserable Person, whom thou relievest, whose Interest cleaves to thee, (Fidus Achates) even to the Period of thy Journey, becomes an Advocate to plead for thee At the Bar of justice, effectually prevails for Mercy.
Were there not an Enchantment in Avarice, who would not with ready Alacrity distribute temporal Comforts to others, to ascertain eternal to himself? Unmerciful Persons forfeit and bereave themselves of those Treasures they seem to retain,
Were there not an Enchantment in Avarice, who would not with ready Alacrity distribute temporal Comforts to Others, to ascertain Eternal to himself? Unmerciful Persons forfeit and bereave themselves of those Treasures they seem to retain,
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whereas the merciful retain those Treasures they seem to be bereaved of; their works, especially their Alms follow them, their riches are preserved, nay augmented to them;
whereas the merciful retain those Treasures they seem to be bereft of; their works, especially their Alms follow them, their riches Are preserved, nay augmented to them;
there is requisite, a divine auxiliary Grace, earnestly to be implored for, wherein let us not disdain to be disciplined by a modern Pattern, the Honor of our Nation, (Mr. Sutton) not illustrious for Titles but Graces, dignified by unparalell'd Alms, by the renowned Monument of a munificent Hospital;
there is requisite, a divine auxiliary Grace, earnestly to be implored for, wherein let us not disdain to be disciplined by a modern Pattern, the Honour of our nation, (Mr. Sutton) not illustrious for Titles but Graces, dignified by unparalleled Alms, by the renowned Monument of a munificent Hospital;
I have mustered up the holy Auxiliary Forces, the puissant motives of the strictest indispensible rule of Justice, of the most undefiled, unfeigned exercise of Piety, of the brightest Lustre of a serene pure Reputation, of the most commodious innocent Traffick, of the most delicious bosom Satisfaction:
I have mustered up the holy Auxiliary Forces, the puissant motives of the Strictest indispensible Rule of justice, of the most undefiled, unfeigned exercise of Piety, of the Brightest Lustre of a serene pure Reputation, of the most commodious innocent Traffic, of the most delicious bosom Satisfaction:
I have signalized these confluences of the choicest present Attractives, and Allurements of this World; by the future Reserve, the Staple Requital of the Beatitudes, the Glories of the next.
I have signalized these confluences of the Choicest present Attractives, and Allurements of this World; by the future Reserve, the Staple Requital of the Beatitudes, the Glories of the next.
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but to exercise, to promote Virtue, not to defray the profuse Expences of Varieties, of gay, modish, sumptuous Habits (the Banners of Pride and Vanity;) not for Sacrifices to our Palats, to administer Fuel to Flames of Luxury and Debauchery:
but to exercise, to promote Virtue, not to defray the profuse Expenses of Varieties, of gay, modish, sumptuous Habits (the Banners of Pride and Vanity;) not for Sacrifices to our Palates, to administer Fuel to Flames of Luxury and Debauchery:
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not for to render our Posterities great, but our selves good, and them also, in the Track of our Examples, in consecrating, in perpetuating our Riches, by pious charitable Uses;
not for to render our Posterities great, but our selves good, and them also, in the Track of our Examples, in consecrating, in perpetuating our Riches, by pious charitable Uses;
Let it not be a Reproach to the best reformed Religion, that in some places, where Personages furnished with ample Revenues, bedecked with Gallantry of Clothes, inhabit;
Let it not be a Reproach to the best reformed Religion, that in Some places, where Personages furnished with ample Revenues, bedecked with Gallantry of Clothes, inhabit;
It hath an Aspect of an Indignity obtruded towards the supreme divine Sovereign: (Churches being anciently dignified to be entituled, to be reputed Basilica, Palaces for Kings,
It hath an Aspect of an Indignity obtruded towards the supreme divine Sovereign: (Churches being anciently dignified to be entitled, to be reputed Basilica, Palaces for Kings,
even for the King of Kings:) Whatever is in any degree related, appropriated to God, is degraded, desecrated, being in a mean Dress, exposed to Disesteem and Scorn.
even for the King of Kings:) Whatever is in any degree related, appropriated to God, is degraded, desecrated, being in a mean Dress, exposed to Disesteem and Scorn.
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being enriched, deputed, enjoyned, obliged we are by a special Obligation, to relieve the distresses of our indigent Brethren, appointed we are as Trustees for Supplies in their Exigences;
being enriched, deputed, enjoined, obliged we Are by a special Obligation, to relieve the Distresses of our indigent Brothers, appointed we Are as Trustees for Supplies in their Exigences;
Math. 25. 34, 35, 36. Of this superlative, inestimable Recompence of Piety and Charity; (to be admitted to everlasting Habitations in the Phrase of my Text) which cannot enter into us to understand, till we enter into it to possess it, the Lord of his infinite Mercy make us Partakers,
Math. 25. 34, 35, 36. Of this superlative, inestimable Recompense of Piety and Charity; (to be admitted to everlasting Habitations in the Phrase of my Text) which cannot enter into us to understand, till we enter into it to possess it, the Lord of his infinite Mercy make us Partakers,
