The curse of corne-horders with the blessing of seasonable selling. In three sermons, on Pro. II.26. Begun at the general sessions for the county of Cornwall, held at Bodmyn, and continued at Fowy. By Charles Fitz-Geffrie.
To this end he hath sent •orth his Proclamations, and hath authorized his Hands in these remote places, the Iustices of Peace, to draw forth the poore imprisoned graine out of priuate Barnes,
To this end he hath sent •orth his Proclamations, and hath authorized his Hands in these remote places, the Justices of Peace, to draw forth the poor imprisoned grain out of private Barns,
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But couetousnesse careth for no Lawes, being like the lawlesse Iudge, Who neither feared God, nor regarded Man. Hence it is that Lawes are eluded, the Kings edicts not regarded, the Magistrates endeuours frustrated,
But covetousness Careth for no Laws, being like the lawless Judge, Who neither feared God, nor regarded Man. Hence it is that Laws Are eluded, the Kings edicts not regarded, the Magistrates endeavours frustrated,
Let Aaren and Hur support the hands of Moses; let Ministers (as his Maiesty commandeth) ioyne their forces with the Magistrates against this monster, Auarice. The good effect which the one cannot produce alone, may (by Gods blessing) ensue vpon the religious endeuours of both together.
Let Arren and Hur support the hands of Moses; let Ministers (as his Majesty commands) join their forces with the Magistrates against this monster, Avarice. The good Effect which the one cannot produce alone, may (by God's blessing) ensue upon the religious endeavours of both together.
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I come therefore to publish a Proclamation from the King of heauen, penned by the wisest King on earth, against all ingrossers of the fruits of the earth, the terour whereof is this,
I come Therefore to publish a Proclamation from the King of heaven, penned by the Wisest King on earth, against all Ingrossers of the fruits of the earth, the terour whereof is this,
His Arguments are those which are most powerfull, Punishment, and Reward; dehorting from some sinn by punishment threatned, exhorting to Vertue by some reward proposed:
His Arguments Are those which Are most powerful, Punishment, and Reward; dehorting from Some sin by punishment threatened, exhorting to Virtue by Some reward proposed:
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namely, the sinne condemned, which is, with-holding of Corne. He that with-holdeth Corne. All conseruation or keeping vp of Corne, is not alwaies vnlawfull.
namely, the sin condemned, which is, withholding of Corn. He that withholdeth Corn. All conservation or keeping up of Corn, is not always unlawful.
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Sundry Cities haue their Magazins, wherein they prouidently doe store vp Corne and other prouision, the better to endure the extremity of an assiege or famine.
Sundry Cities have their Magazines, wherein they providently do store up Corn and other provision, the better to endure the extremity of an assiege or famine.
Nature hath taught the silley Ant this lesson of husbanding her prouision, and she by her example readeth the same Lecture vnto man, by the mouth of Salomon.
Nature hath taught the silley Ant this Lesson of husbanding her provision, and she by her Exampl readeth the same Lecture unto man, by the Mouth of Solomon.
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But then to with-hold Corne when publike necessity doth call for the venting it, vpon hope to enhance the price, thereby to make a prey of the poore, who haue then most need to bee releeued, this is a crying sinne, causing the people with bitter cries to complaine to God against such detestable couetousnesse,
But then to withhold Corn when public necessity does call for the venting it, upon hope to enhance the price, thereby to make a prey of the poor, who have then most need to be relieved, this is a crying sin, causing the people with bitter cries to complain to God against such detestable covetousness,
and endeuours to raise it higher, being more greedy of his priuate gaine, than affected with the publike good, euery one that doth so, commeth within the compasse of this curse.
and endeavours to raise it higher, being more greedy of his private gain, than affected with the public good, every one that does so, comes within the compass of this curse.
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Otherwise hee would neuer haue inueighed against these Corne-horders so bitterly as he doth, by his Prophet Amos, saying, Heare ye this, ô yee that swallow the poore,
Otherwise he would never have inveighed against these Corne-horders so bitterly as he does, by his Prophet Amos, saying, Hear you this, o ye that swallow the poor,
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and buy the poore for siluer, and the needy for shoes, and sell the refuse of the Wheat? If any doe except and say, What is this against horders? this is rather against sellers of Corne:
and buy the poor for silver, and the needy for shoes, and fell the refuse of the Wheat? If any do except and say, What is this against horders? this is rather against sellers of Corn:
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Lesser sinnes than this in comparison, the ingrossing of commodities not so necessary for the life of man as Corne is, are threatned with heauy iudgements in the word of God.
Lesser Sins than this in comparison, the engrossing of commodities not so necessary for the life of man as Corn is, Are threatened with heavy Judgments in the word of God.
The imprisoning of coyne in Coffers, when it should bee dispersed abroad vnto pious and charitable vses, is condemned by the holy Ghost, who saith by Saint Iames , that The very rust thereof shall be a witnesse against the keepers,
The imprisoning of coin in Coffers, when it should be dispersed abroad unto pious and charitable uses, is condemned by the holy Ghost, who Says by Saint James, that The very rust thereof shall be a witness against the keepers,
The like iudgement is denounced in the same place against those who keep their garments close in their ward-robes to clothe the Moaths, rather than they will produce them to clothe Christ his naked members.
The like judgement is denounced in the same place against those who keep their garments close in their wardrobes to cloth the Moths, rather than they will produce them to cloth christ his naked members.
What then shall become of them who are kinder to Rats and Mice, than to their Christian brethren, being contented that vile vermine shall deuoure that for nothing, which poore Christians cannot get of them for money.
What then shall become of them who Are kinder to Rats and Mice, than to their Christian brothers, being contented that vile vermin shall devour that for nothing, which poor Christians cannot get of them for money.
Nature teacheth men to seeke good and shunne euill, to pray and striue to auert those publike punishments, Sword, Pestilence, and Famine. Nature teacheth vs that wee are not borne onely for our selues,
Nature Teaches men to seek good and shun evil, to pray and strive to avert those public punishments, Sword, Pestilence, and Famine. Nature Teaches us that we Are not born only for our selves,
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It was the praise of Cato that he was, In Commune bonus, good for the Commonalty, being resolued, that hee was borne, not for himselfe, but for all mankinde.
It was the praise of Cato that he was, In Commune bonus, good for the Commonalty, being resolved, that he was born, not for himself, but for all mankind.
as if the world were made onely for them, would appropriate the earth, and the fruits thereof, wholly to themselues, thinking that they can neuer haue enough, vnlesse they haue all;
as if the world were made only for them, would Appropriate the earth, and the fruits thereof, wholly to themselves, thinking that they can never have enough, unless they have all;
as if they were the Kings of the field, and the whole tribute thereof were to be payed into their insatiable Exchequer,, doe study how they may dry vp the publike fountaine,
as if they were the Kings of the field, and the Whole tribute thereof were to be paid into their insatiable Exchequer,, do study how they may dry up the public fountain,
and that which Nature teacheth most to detest, that doe these most desire: Plenty is desired by euery well minded man, naturally, and Grace doth allow such desire;
and that which Nature Teaches most to detest, that do these most desire: Plenty is desired by every well minded man, naturally, and Grace does allow such desire;
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angry, in their mindes, at our Leiturgie for hauing prayers against Dearth and Famine, and thanksgiuings for seasonable weather, which they cannot endure saue in their owne fields;
angry, in their minds, At our Liturgy for having Prayers against Dearth and Famine, and thanksgivings for seasonable weather, which they cannot endure save in their own fields;
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What then can we thinke of them but as enemies both to God and man, opposite both to Grace and Nature? Salomon at the consecration of the Temple making way for the peoples prayers by his owne,
What then can we think of them but as enemies both to God and man, opposite both to Grace and Nature? Solomon At the consecration of the Temple making Way for the peoples Prayers by his own,
What shall we thinke of them who pray for tht which Salomon prayed against, esteeming that a benefit to them, which is one of the greatest curses that can fall on a Nation? When God threatneth foure heauy iudgements on a Land, wherein if these three Worthies, Noah, Iob, and Daniel were, they should deliuer none but their owne soules, he giueth the precedence vnto Famine.
What shall we think of them who pray for that which Solomon prayed against, esteeming that a benefit to them, which is one of the greatest curses that can fallen on a nation? When God threatens foure heavy Judgments on a Land, wherein if these three Worthies, Noah, Job, and daniel were, they should deliver none but their own Souls, he gives the precedence unto Famine.
so they may be filled? When God by his Prophet makes a briefe Catalogue of the crying sinnes of Sodome, this comes in at last, not as the least of them, Manum pauperis & egentis non confirmauit;
so they may be filled? When God by his Prophet makes a brief Catalogue of the crying Sins of Sodom, this comes in At last, not as the least of them, Manum pauperis & egentis non confirmauit;
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These Cankars of the Common-wealth were by the ancients branded with odious appellations, commonly called by the old Romans, Dardanarians, vexers, scourgers, torturers, of the store of the yeare.
These Cankars of the Commonwealth were by the ancients branded with odious appellations, commonly called by the old Roman, Dardanarians, vexers, scourgers, torturers, of the store of the year.
These Dardanarians (saith Vlpian their great Ciuilian) are they who chiefly doe vex and persecute the annuall prouision, against whose Auarice Princes and States haue alway opposed the barres of edicts and constitutions.
These Dardanarians (Says Ulpian their great Civilian) Are they who chiefly do vex and persecute the annual provision, against whose Avarice Princes and States have always opposed the bars of edicts and constitutions.
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for preuenting the Dearth by punishing these Dardanarians, hath breathed some life into the poore Countrey, from whom these doe labour to take away life, by with-holding the stay thereof.
for preventing the Dearth by punishing these Dardanarians, hath breathed Some life into the poor Country, from whom these do labour to take away life, by withholding the stay thereof.
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that the Proclamation against these horders and hucksters be not like that Senatus consultum against the Mathematicians in Rome, Atrox at irritum, fierce, but effectlesse:
that the Proclamation against these horders and hucksters be not like that Senatus consultum against the Mathematicians in Room, Atrox At irritum, fierce, but effectless:
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No maruell then if the poore people doe misdoubt, because there seemeth a doore left open to these their oppressors, that they shall not carry their life from them without license:
No marvel then if the poor people do misdoubt, Because there seems a door left open to these their Oppressors's, that they shall not carry their life from them without license:
These feares would soone be remoued, and peraduenture these afflictions too, if but one or two of the offenders in a Country were punished for terror to the rest, as Pituanius and P. Martius were,
These fears would soon be removed, and Peradventure these afflictions too, if but one or two of the offenders in a Country were punished for terror to the rest, as Pituanius and P. Martius were,
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Three sorts of people are found among vs, guilty of this sinne, and consequently lyable to the ensuing Curse: 1. the greedy Farmar: 2. The couetous Marchant: 3. The cunning Huckster,
Three sorts of people Are found among us, guilty of this sin, and consequently liable to the ensuing Curse: 1. the greedy Farmar: 2. The covetous Merchant: 3. The cunning Huckster,
Thou sellest it, but to whom? to them who helpe thee to sell the rest the deerer, to the Merchant or Badger, who by exporting or transporting it farther, doe cause it to be scarser and deerer at home.
Thou sellest it, but to whom? to them who help thee to fell the rest the Dearer, to the Merchant or Badger, who by exporting or transporting it farther, do cause it to be scarser and Dearer At home.
For how canst thou haue time to thresh for the Market, when all is too little to thresh for the Merchant, whom thou hast promised to furnish with so many scores of bushels by such a day.
For how Canst thou have time to thresh for the Market, when all is too little to thresh for the Merchant, whom thou hast promised to furnish with so many scores of bushels by such a day.
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whereas if thou wilt shunne the curse threatned, and obtaine the blessing promised, thou must doe as the Word importeth in the second part of my Text, Perfringere frumenta, breake it out from the heape by small parcels,
whereas if thou wilt shun the curse threatened, and obtain the blessing promised, thou must do as the Word imports in the second part of my Text, Perfringere frumenta, break it out from the heap by small parcels,
and thou maiest remember that the buying of a Farme, and a yoke of Oxen excluded the vnworthy guests from the great marriage Feast; these excuses are worse.
and thou Mayest Remember that the buying of a Farm, and a yoke of Oxen excluded the unworthy guests from the great marriage Feast; these excuses Are Worse.
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Buy Farmes, take Leases, make bargaines for Oxen, Cattell, Corne, or what you will, as long as you wrong not your own soules, which you cannot chuse but doe,
Buy Farms, take Leases, make bargains for Oxen, Cattle, Corn, or what you will, as long as you wrong not your own Souls, which you cannot choose but do,
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Hee with-holds Corn from the poore, by drawing it from Markets, to export it, or transport it into other parts or places whether neerer or more remote;
He withholds Corn from the poor, by drawing it from Markets, to export it, or transport it into other parts or places whither nearer or more remote;
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The Aegyptians releeued the Israelites in the Famine, though it were an abomination to the Aegyptians, in their peeuish superstition, to eat bread with the Hebrewes, yet they would, in common humanity, afford them bread to eat by themselues. But this I affirme;
The egyptians relieved the Israelites in the Famine, though it were an abomination to the egyptians, in their peevish Superstition, to eat bred with the Hebrews, yet they would, in Common humanity, afford them bred to eat by themselves. But this I affirm;
and all Marchants that vse such courses, I can say no better of them, than a blessed Saint said at least three hundred yeares sithence, They are all Mercatores humanarum calamitatum• … Merchants of mens calamities.
and all Merchants that use such courses, I can say no better of them, than a blessed Saint said At least three hundred Years since, They Are all Mercatores humanarum calamitatum• … Merchant's of men's calamities.
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The third sort are these whom we call Badgers of Corne, who were not to be condemned for conueying Corne from those places where it may well be spared, to other places within the Countrey where there is more want,
The third sort Are these whom we call Badgers of Corn, who were not to be condemned for conveying Corn from those places where it may well be spared, to other places within the Country where there is more want,
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Let this be farther added and considered, that this oppression is the more cruell, and this cruelty the more heauy in our Land, where Corne serueth both for Bread and Drinke;
Let this be farther added and considered, that this oppression is the more cruel, and this cruelty the more heavy in our Land, where Corn serveth both for Bred and Drink;
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and shunned it will be the sooner, if the iudgement threatned be seriously considered; which iudgement is expressed in these words: The People shall curse him.
and shunned it will be the sooner, if the judgement threatened be seriously considered; which judgement is expressed in these words: The People shall curse him.
The wings of their punishment shall spread as farre as the tallands of their oppression, their iudgement shall be of equall dimensions with their transgressions.
The wings of their punishment shall spread as Far as the tallands of their oppression, their judgement shall be of equal dimensions with their transgressions.
Our Dearth-mongers, as they are procurers of a common calamitie, must looke to be pursued with a common out-cry, the whole Country shal stab them with cursings,
Our Dearth-mongers, as they Are Procurers of a Common calamity, must look to be pursued with a Common outcry, the Whole Country shall stab them with cursings,
Salomon himselfe affordeth vs this distinction, saying, As the Bird by wandring, and the Swallow by flying, doe escape, so the causelesse curse shal not come to passe.
Solomon himself affords us this distinction, saying, As the Bird by wandering, and the Swallow by flying, do escape, so the causeless curse shall not come to pass.
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euen for this your care to preuent the curses of the people vpon them. But be not discouraged, Salomon hath secured you against such airie execrations.
even for this your care to prevent the curses of the people upon them. But be not discouraged, Solomon hath secured you against such airy execrations.
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If for doing Iustice, you bee vniustly pursued with virulent tongues, the same promise appertaineth vnto you, which the fountaine of blessednesse hath made vnto vs:
If for doing justice, you be unjustly pursued with virulent tongues, the same promise appertaineth unto you, which the fountain of blessedness hath made unto us:
Their curses are but like the Popes Bruta fulmina, his banning Buls, which the more lowdly they bellowed against Queene Elizabeth, of blessed memory, the better she prospered, the more she was blessed
Their curses Are but like the Popes Bruta Thunderbolts, his banning Bulls, which the more loudly they bellowed against Queen Elizabeth, of blessed memory, the better she prospered, the more she was blessed
Thinke not to fillip off these curses which your cruelties haue squeised from them, with Tush, what care I what the people say? The Fox, the more he is cursed, the better he fares.
Think not to fillip off these curses which your cruelties have squeised from them, with Tush, what care I what the people say? The Fox, the more he is cursed, the better he fares.
Let the oppressor poste from it as fast as he can, it shall ouertake him (r as the arrow of Iehu did Iehoram) and smite him betweene his armes, and runne thorow his heart;
Let the oppressor post from it as fast as he can, it shall overtake him (r as the arrow of Iehu did Jehoram) and smite him between his arms, and run thorough his heart;
You rurall Tyrants, who, by with-holding your Corne, doe enforce the miserable people to flie to their for lorne hope of ringing a peale of curses, against your couetousnesse, in the eares of the Almighty.
You rural Tyrants, who, by withholding your Corn, do enforce the miserable people to fly to their for lost hope of ringing a peal of curses, against your covetousness, in the ears of the Almighty.
then doubtlesse, the deserued curses of those who are ready to perish, because you will not so much as fell vnto them that which they laboured to reape,
then doubtless, the deserved curses of those who Are ready to perish, Because you will not so much as fell unto them that which they laboured to reap,
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and to saue for you, and which without the sweat of their browes, and galling of their hands, you could not haue saued, doe sound like a volley of shot in the eares of the God of mercies,
and to save for you, and which without the sweat of their brows, and galling of their hands, you could not have saved, do found like a volley of shot in the ears of the God of Mercies,
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If any widdow or fatherlesse childe be afflicted by thee (saith the Lord) and in their affliction doe at all cry vnto me, I will surely heare their cry,
If any widow or fatherless child be afflicted by thee (Says the Lord) and in their affliction do At all cry unto me, I will surely hear their cry,
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Will God heare the cry of one widdow, of one fatherlesse childe, being afflicted, and can his eares be shut at the generall cry of the whole multitude, among whom are so many widdowes,
Will God hear the cry of one widow, of one fatherless child, being afflicted, and can his ears be shut At the general cry of the Whole multitude, among whom Are so many widow's,
so many Orphans, and some of them (doubtlesse) his owne children, the sonnes and daughters of his deare Saints, the linely members of his onely begotten sonne Christ Iesus?
so many Orphans, and Some of them (doubtless) his own children, the Sons and daughters of his deer Saints, the linely members of his only begotten son christ Iesus?
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And that these enforced curses are not alwayes effectlesse in this life, witnesse the fearefull iudgements which God hath inflicted on some Nabals for terror vnto others.
And that these Enforced curses Are not always effectless in this life, witness the fearful Judgments which God hath inflicted on Some Nabals for terror unto Others.
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As that of Walter Grey, an Archbishop of Yorke, in the yeare of grace, 1234. Who hauing fiue yeares Corne vnder-hand, would not thresh it out for the releefe of the poore in three yeeres famine, hoping still that the price would encrease.
As that of Walter Gray, an Archbishop of York, in the year of grace, 1234. Who having fiue Years Corn underhand, would not thresh it out for the relief of the poor in three Years famine, hoping still that the price would increase.
Being aduertised by his Officers that it was greatly to be feared, lest the Corne were consumed by Mice, he willed them to deliuer it to the Husband-men, who dwelt in his Mannor, vpon condition that they should pay him as much new Wheat for it after Haruest.
Being advertised by his Officers that it was greatly to be feared, lest the Corn were consumed by Mice, he willed them to deliver it to the Husbandmen, who dwelled in his Manor, upon condition that they should pay him as much new Wheat for it After Harvest.
This being related to the Archbishop, hee sent his Steward with diuers of good credite to enquire the truth thereof, who seeing what others had seene, enforced, not withstanding, certaine poore men to goe vp to the top with ladders.
This being related to the Archbishop, he sent his Steward with diverse of good credit to inquire the truth thereof, who seeing what Others had seen, Enforced, not withstanding, certain poor men to go up to the top with ladders.
for he himselfe was soone after deuoured aliue by Rats and Mice, notwithstanding that he immured himselfe in a strong Tower, which is reported to be yet standing,
for he himself was soon After devoured alive by Rats and Mice, notwithstanding that he immured himself in a strong Tower, which is reported to be yet standing,
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I had rather preferre to your consideration the pious action of Ethelwald, a Bishop of Winchester, before the Conquest, who in a great Dearth, did breake vp all the Plate belonging to his Church,
I had rather prefer to your consideration the pious actium of Ethelwald, a Bishop of Winchester, before the Conquest, who in a great Dearth, did break up all the Plate belonging to his Church,
That God hath made the curses of the poore effectuall vpon such couetous Corne-horders, euen in recent remembrance, may appeare by this, that some of this cursed crue haue become their owne executioners,
That God hath made the curses of the poor effectual upon such covetous Corne-horders, even in recent remembrance, may appear by this, that Some of this cursed crew have become their own executioners,
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and in kindnesse haue saued the Hang-man a labour by haltering themselues, when contrary to their expectation, the price of corne hath sodainly fallen:
and in kindness have saved the Hangman a labour by haltering themselves, when contrary to their expectation, the price of corn hath suddenly fallen:
But worst of all will be, when Christ at the great and terrible day of his comming shall adde vnto all these the insupportable weight of his heauie and intolerable curse,
But worst of all will be, when christ At the great and terrible day of his coming shall add unto all these the insupportable weight of his heavy and intolerable curse,
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when he shall say vnto these, as vnto others (in some respects more excusable then these) Depart ye cursed into euerlasting fire, prepared for the Diuell and his Angels;
when he shall say unto these, as unto Others (in Some respects more excusable then these) Depart you cursed into everlasting fire, prepared for the devil and his Angels;
nay, you would not so much as sell mee meate and drinke for ready money, and at a deere rate, when by relieuing mee you might haue enriched your selues;
nay, you would not so much as fell me meat and drink for ready money, and At a deer rate, when by relieving me you might have enriched your selves;
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Oh what shall be said to them who will not sell for money, when Depart from me ye cursed, is the mildest word that Christ shall afford them, who would not giue freely? What Hell shall be hot enough for those that will not sell,
O what shall be said to them who will not fell for money, when Depart from me you cursed, is the Mildest word that christ shall afford them, who would not give freely? What Hell shall be hight enough for those that will not fell,
Shall I speake now vnto the deafe Adder, who will not heare the voyce of the Charmer? shall I loose my sweet words by spending them on stones or stony hearts, who regard not the Law of God, the command of the King, the cry of the Country, the curses of the people, the teares distilling downe the widdowes cheekes, the sighes exhaled from Orphants fainting tongues, the ruthfull spectacles of hunger-starued scellitons, whose very sight-might dissolue eyes of adamant into teares? they who are not moued by any of these, by all of these, what hope is there that they will be mollified by my weake words? But a necessity is laid vpon vs, and wee must speake;
Shall I speak now unto the deaf Adder, who will not hear the voice of the Charmer? shall I lose my sweet words by spending them on stones or stony hearts, who regard not the Law of God, the command of the King, the cry of the Country, the curses of the people, the tears distilling down the widow's cheeks, the sighs exhaled from Orphans fainting tongues, the ruthful spectacles of Hunger-starved scellitons, whose very sight-might dissolve eyes of adamant into tears? they who Are not moved by any of these, by all of these, what hope is there that they will be mollified by my weak words? But a necessity is laid upon us, and we must speak;
If they will not heare vs, let them yet tremble at this determinate speech of God himselfe by Salomon, Captans pretia frumenti maledictus est in plebe:
If they will not hear us, let them yet tremble At this determinate speech of God himself by Solomon, Captans pretia frumenti Maledictus est in plebe:
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Hee is cursed by the people who catcheth at aduantages by the price of Corne. The sentence is peremptory ( saith a Saint) leauing no place for disputation.
He is cursed by the people who Catches At advantages by the price of Corn. The sentence is peremptory (Says a Saint) leaving no place for disputation.
If thou doest so, pretend what thou wilt, fill thy mouth with arguments, cast the best colour on the matter that thou canst, all thy fig-leaued Apologies will not fence thee from the curse.
If thou dost so, pretend what thou wilt, fill thy Mouth with Arguments, cast the best colour on the matter that thou Canst, all thy fig-leaued Apologies will not fence thee from the curse.
God, who is the owner of the earth, telleth thee that thou mayest not with-hold his (which thou vnproperly callest thy) Corne, thereby to famish and impouerish thy brethren.
God, who is the owner of the earth, Telleth thee that thou Mayest not withhold his (which thou unproperly Callest thy) Corn, thereby to famish and impoverish thy brothers.
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What canst thou expect then, who wilt rather be cursed by the poore, than sell thine own to them at a reasonable rate in their necessity? Know this therfore, that this Corne is not thine own,
What Canst thou expect then, who wilt rather be cursed by the poor, than fell thine own to them At a reasonable rate in their necessity? Know this Therefore, that this Corn is not thine own,
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Thou doest wrong enough, in not doing right; thou exercisest cruelty, in not shewing mercy; thou killest all, from whom thou keepest that which should keepe them aliue.
Thou dost wrong enough, in not doing right; thou exercisest cruelty, in not showing mercy; thou Killest all, from whom thou Keepest that which should keep them alive.
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Is he a theefe that takes from a man his owne, and makes him to be in want? What is hee lesse, that will not sell a poore man his owne when hee is in want? It is the worst kinde of couetousnesse (saith a Saint) not to giue to those who are ready to perish, that which otherwise will perish;
Is he a thief that Takes from a man his own, and makes him to be in want? What is he less, that will not fell a poor man his own when he is in want? It is the worst kind of covetousness (Says a Saint) not to give to those who Are ready to perish, that which otherwise will perish;
But how came these things to be thine owne? Didst thou bring them with thee into the world? Didst thou not come naked out of thy mothers wombe? Shalt thou not returne naked againe? Whence then hast thou these things? If thou sayest, I got them by chance,
But how Come these things to be thine own? Didst thou bring them with thee into the world? Didst thou not come naked out of thy mother's womb? Shalt thou not return naked again? Whence then hast thou these things? If thou Sayest, I god them by chance,
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Therefore the most prudent disposer of all things, hath most prouidently ordained this inequality, that as the patience of the poore is exercised in wanting,
Therefore the most prudent disposer of all things, hath most providently ordained this inequality, that as the patience of the poor is exercised in wanting,
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But thou, griping all in the tallands of thine insatiable Auarice, and thereby depriuing so many of their portions, saist thou keepest but thine owne, and thou wrongest no man.
But thou, gripping all in the tallands of thine insatiable Avarice, and thereby depriving so many of their portions, Sayest thou Keepest but thine own, and thou wrongest no man.
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as thou art? Art not thou a theefe, who keepest that to thy selfe which thou hast receiued of thy Lord and Master to distribute and diuide among thy fellow-seruants, thine owne portion (and that double, treble,
as thou art? Art not thou a thief, who Keepest that to thy self which thou hast received of thy Lord and Master to distribute and divide among thy Fellow servants, thine own portion (and that double, triple,
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and shall hee bee any better that with-holdeth from him that whereof the want will shortly kill him? Doth not hee put out the Lampe that powreth not oyle into it,
and shall he be any better that withholdeth from him that whereof the want will shortly kill him? Does not he put out the Lamp that poureth not oil into it,
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but rather as cruell as that Tyrant, who was said to be nothing but morter made of bloud, not contented to put innocents vnto death vnlesse the Executioner did so strike them, that they might be sensible of their dying.
but rather as cruel as that Tyrant, who was said to be nothing but mortar made of blood, not contented to put Innocents unto death unless the Executioner did so strike them, that they might be sensible of their dying.
Callest thou thy selfe a Christian, and arguest thou thus, quite contrary to the rules of Christianity? Answer once an Heathen who neuer knew Christ and his Gospell, vnto his short question:
Callest thou thy self a Christian, and arguest thou thus, quite contrary to the rules of Christianity? Answer once an Heathen who never knew christ and his Gospel, unto his short question:
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who is vnworthy, while thou doest abound? Art thou not vnnaturall, who sufferest that which nature cannot endure, vacuity? Art thou worthy to breathe the ayre, who wilt not endeuour to doe as the ayre doth, shift some of it selfe from places that are oner-full, to others that are empty? How canst thou call thy selfe a Christian,
who is unworthy, while thou dost abound? Art thou not unnatural, who sufferest that which nature cannot endure, vacuity? Art thou worthy to breathe the air, who wilt not endeavour to do as the air does, shift Some of it self from places that Are oner-full, to Others that Are empty? How Canst thou call thy self a Christian,
for lacke of that which the rust consumes in thy bagges, or starue for need of of that which releeueth Rats and Mice in thy Barnes? Hee is a bad seruant who will flaunt it in silks himselfe, gotten by his masters goods,
for lack of that which the rust consumes in thy bags, or starve for need of of that which relieveth Rats and Mice in thy Barns? He is a bad servant who will flaunt it in silks himself, got by his Masters goods,
But did not religious Ioseph in the yeares of plenty, gather and keepe vp Corne, which he sold afterward in the yeares of famine? He did so, and that lawfully;
But did not religious Ioseph in the Years of plenty, gather and keep up Corn, which he sold afterwards in the Years of famine? He did so, and that lawfully;
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Shamest thou not to alleage the example of Ioseph, whose care for the common good so directly condemneth thy couetousnesse, who carest for none but for thy selfe.
shamest thou not to allege the Exampl of Ioseph, whose care for the Common good so directly Condemneth thy covetousness, who Carest for none but for thy self.
or if they doe, it is to hide it from the Israelites. The Sword of the Lord and of Gedeon (the godly Magistrate) bee against such mercilesse Midianites.
or if they do, it is to hide it from the Israelites. The Sword of the Lord and of Gideon (the godly Magistrate) be against such merciless midianites.
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because God, who best knowes the waight of his owne rods, accounteth three daies Pestilence, and three months of the sword, equall with seuen yeeres famine.
Because God, who best knows the weight of his own rods, accounteth three days Pestilence, and three months of the sword, equal with seuen Years famine.
For this Ieremie most lamenteth, as for the most lamentable iudgement, Mine eye doth faile with teares, my bowels are troubled, my liuer is powred vpon the earth,
For this Ieremie most lamenteth, as for the most lamentable judgement, Mine eye does fail with tears, my bowels Are troubled, my liver is poured upon the earth,
They say vnto their Mothers, where is corne and wine? They swowned as the wounded in the streets of the Citty, their soule is powred out into their Mothers bosome.
They say unto their Mother's, where is corn and wine? They swooned as the wounded in the streets of the city, their soul is poured out into their Mother's bosom.
sometimes euen when the Corne is not yet reaped, but expecteth the hooke, or while it standeth in the field awaiting to be housed in the Barne, God sends airie threshers, violent windes, to beat it out of the eare;
sometime even when the Corn is not yet reaped, but Expects the hook, or while it Stands in the field awaiting to be housed in the Bairn, God sends airy threshers, violent winds, to beatrice it out of the ear;
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God hath not smitten vs with blasting, nor sent Caterpillers, nor Cankerwormes, but the Diuell hath raised vp Caterpillers and Locusts, those Catchers at the Dearth of Corn (as the Father stileth them) and these doe make a priuate gaine of a publike detriment, improuing that as a profit to themselues, which God ordained as a plague for sinners;
God hath not smitten us with blasting, nor sent Caterpillars, nor Cankerworms, but the devil hath raised up Caterpillars and Locusts, those Catchers At the Dearth of Corn (as the Father styleth them) and these do make a private gain of a public detriment, improving that as a profit to themselves, which God ordained as a plague for Sinners;
O let vs fall into the hands of God (for his mercies are great) but let vs not fall into the hands of mercilesse men. If our sinnes must needs be scourged, let not greater sinners be the Beadles:
Oh let us fallen into the hands of God (for his Mercies Are great) but let us not fallen into the hands of merciless men. If our Sins must needs be scourged, let not greater Sinners be the Beadles:
Doth not the earth yeeld thee sufficient encrease? what meanest thou to plow and harrow the very guts of thy poore brother for greater gaine? Now it is farre worse then they said it was in the beginning of the iron-age;
Does not the earth yield thee sufficient increase? what Meanest thou to blow and harrow the very guts of thy poor brother for greater gain? Now it is Far Worse then they said it was in the beginning of the Iron-age;
Vsury by money stealeth money out of mens purses (as one by powring a little water into a dry Pumpe, forceth out a great deale more) but this Burglary breaketh into mens bowels,
Usury by money steals money out of men's purses (as one by Pouring a little water into a dry Pump, forceth out a great deal more) but this Burglary breaks into men's bowels,
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Is not this gaine more odious, more base then that of the Emperour, who extracted gold out of Vrine? I perceiue, that among our Pagan-Christians, it holds as currant as it did among the Pagans;
Is not this gain more odious, more base then that of the Emperor, who extracted gold out of Urine? I perceive, that among our Pagan-Christians, it holds as currant as it did among the Pagans;
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Oh, if you haue any bowels your selues, or haue not drunke vp that obdurate riuer, which is reported to turne the bowels of the drinker into hard marble;
O, if you have any bowels your selves, or have not drunk up that obdurate river, which is reported to turn the bowels of the drinker into hard Marble;
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Mother, saith another childe, when shall we eat? Mother, saith another, where is bread? O mother, saith another, I am so hungry I know not what to doe.
Mother, Says Another child, when shall we eat? Mother, Says Another, where is bred? O mother, Says Another, I am so hungry I know not what to do.
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Thus the feeble children doe call vpon the wofull mother, shee complaines to the sad father, he answers her with pittious complaints against the pittilesse neighbours; Alas!
Thus the feeble children do call upon the woeful mother, she complains to the sad father, he answers her with piteous complaints against the pitiless neighbours; Alas!
And hee thought with himselfe, What shall I doe, because I haue no roome to bestow my fruits? What shalt thou doe, man? Hast thou so much that thou knowest not what to do with thy goods? I will tell thee what thou shalt doe:
And he Thought with himself, What shall I do, Because I have no room to bestow my fruits? What shalt thou do, man? Hast thou so much that thou Knowest not what to do with thy goods? I will tell thee what thou shalt do:
The meaning is, that Corne must be broken from the heape, and by small portions distributed abroad among many, according to the necessity and ability of the buyer;
The meaning is, that Corn must be broken from the heap, and by small portions distributed abroad among many, according to the necessity and ability of the buyer;
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In the last Chapter of this booke, the godly Matron is commended, not onely (though chiefly) for her bounty in giuing, Pro. 31. 20. She stretcheth forth her hands to the poore,
In the last Chapter of this book, the godly Matron is commended, not only (though chiefly) for her bounty in giving, Pro 31. 20. She Stretcheth forth her hands to the poor,
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that now at this time your abundance may supply their want, that [ at another time ] their abandance may supply your want, that there may be an equality.
that now At this time your abundance may supply their want, that [ At Another time ] their abandance may supply your want, that there may be an equality.
nor the gate so strait, but that a courteous Farmer, with his Cartload of Corne may enter into it, who is ready to releeue the Countrey by charitable selling.
nor the gate so strait, but that a courteous Farmer, with his Cartload of Corn may enter into it, who is ready to relieve the Country by charitable selling.
Behold how God esteemes that mercy to others, which brings a commodity to our selues; and saith, in effect, to you that are of ability, in these extremities;
Behold how God esteems that mercy to Others, which brings a commodity to our selves; and Says, in Effect, to you that Are of ability, in these extremities;
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Doth Dauid say of him, Who hath dispersed and giuen to the poore, that his righteousnesse remaineth for euer? Behold, his righteousnesse also remaineth,
Does David say of him, Who hath dispersed and given to the poor, that his righteousness remains for ever? Behold, his righteousness also remains,
so that to sell to him that needeth, is a kinde of gift. The charitable seller shall haue his reward, as well as the charitable giuer. I say, The charitable seller:
so that to fell to him that needs, is a kind of gift. The charitable seller shall have his reward, as well as the charitable giver. I say, The charitable seller:
But many are worse than the Calabrian host, who, if his guests would not accept his profered Peares, hee would tell them that the swine should eat them.
But many Are Worse than the Calabrian host, who, if his guests would not accept his proffered Pears, he would tell them that the Swine should eat them.
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for they pitch such an high price on it, that the poore Coater, though hee stretch his purse-strings till they breake againe, is not able to reach vnto it.
for they pitch such an high price on it, that the poor Coater, though he stretch his purse-strings till they break again, is not able to reach unto it.
What is a pardon worth, that commeth after execution? As much as the Cardinals Cap which the Pope sent to B. Fisher, when the head was off that should haue worne it.
What is a pardon worth, that comes After execution? As much as the Cardinals Cap which the Pope sent to B. Fisher, when the head was off that should have worn it.
like the reprieuing of a good dish of meat till it be moulded, and full of worms? You who desire a blessing vpon your selling, remember that of the Apostle,
like the reprieving of a good dish of meat till it be moulded, and full of worms? You who desire a blessing upon your selling, Remember that of the Apostle,
What can this bee, but a manifest breach of that strict iniunction, Thou shalt not haue in thy bagge diuers waights, thou shalt not haue in thine house diuers measures, a great and a small;
What can this be, but a manifest breach of that strict injunction, Thou shalt not have in thy bag diverse weights, thou shalt not have in thine house diverse measures, a great and a small;
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which that it may the more feruently affect vs, let it be a little more punctually considered by vs, Blessing shall bee on the head of him who selleth it.
which that it may the more fervently affect us, let it be a little more punctually considered by us, Blessing shall be on the head of him who Selleth it.
For whereas the Antithesis requires that it should be said, The people shall blesse him, as it was of the cōtrary, The people shal curse him, it is not so said,
For whereas the Antithesis requires that it should be said, The people shall bless him, as it was of the contrary, The people shall curse him, it is not so said,
For hereby it is signified, that God taketh on him to be the bestower of the blessing, he will not entrust the multitude therewith, he will doe it himselfe to preuent failing.
For hereby it is signified, that God Takes on him to be the bestower of the blessing, he will not entrust the multitude therewith, he will do it himself to prevent failing.
In naming the head, (the sublimest and noblest part of the whole body) he intimateth that God, who is the fountaine of blessednesse, will streame downe blessings vpon him plentifully and comfortably.
In naming the head, (the Sublimest and Noblest part of the Whole body) he intimateth that God, who is the fountain of blessedness, will stream down blessings upon him plentifully and comfortably.
Hence therefore it must needs follow, that God will crowne with blessings that man who charitably selleth his Corne in times of extremity, thereby to mitigate or abate the Dearth.
Hence Therefore it must needs follow, that God will crown with blessings that man who charitably Selleth his Corn in times of extremity, thereby to mitigate or abate the Dearth.
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But let neither of these discourage good Christians from doing their duties; let no man bee disheartned from charitable beneficence by the peoples vnthankfulnesse:
But let neither of these discourage good Christians from doing their duties; let no man be disheartened from charitable beneficence by the peoples unthankfulness:
To you (right Worshipfull) doth Salomon speake in this Proclamation, as Proclamations are first addressed to the chiefe Officers, that by them they may be published to the People.
To you (right Worshipful) does Solomon speak in this Proclamation, as Proclamations Are First addressed to the chief Officers, that by them they may be published to the People.
If blessing shall be on the head of the seller, how many blessings shall bee on the bountifull giuer and releeuer of the poore? If it be more blessed to giue than to receiue,
If blessing shall be on the head of the seller, how many blessings shall be on the bountiful giver and releeuer of the poor? If it be more blessed to give than to receive,
Away with that mock-chimney, or rather poyson of Hospitality, entertaining of Nimrods, Esaus, Ismaels, and those deuouring Dromedaries, their followers.
Away with that mock-chimney, or rather poison of Hospitality, entertaining of Nimrods, Esaus, Ishmaels, and those devouring Dromedaries, their followers.
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Though in Cities, commonly, Merchants be Iustices, yet neither in City nor Country must Iustices be merchants, especially of Iustice. The sellers of this kinde of Corne, are liable to a curse, equall with the with-holders of the other.
Though in Cities, commonly, Merchant's be Justices, yet neither in city nor Country must Justices be merchant's, especially of Justice The sellers of this kind of Corn, Are liable to a curse, equal with the with-holders of the other.
I see here are Ministers present, as well as Magistrates, and shall I dismisse my brethren without a blessing? Were this a Visitation (as in some kinde it is) here were a Text for a Concio ad clerum, Hee that with-holdeth corne, the people shall curse him.
I see Here Are Ministers present, as well as Magistrates, and shall I dismiss my brothers without a blessing? Were this a Visitation (as in Some kind it is) Here were a Text for a Concio ad clerum, He that withholdeth corn, the people shall curse him.
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As for materiall Corne, our neighbours will exempt vs from the curse by keeping our Corne from vs, not allowing vs (by their wil•) sufficient to serue our owne turnes, much lesse to be sellers.
As for material Corn, our neighbours will exempt us from the curse by keeping our Corn from us, not allowing us (by their wil•) sufficient to serve our own turns, much less to be sellers.
see we not how the seeds-men of sathan, the Diuels farmers and Proctors, Iesuites and secret Sectaries doe bestirre themselues? They are not sparing in threshing out their tares:
see we not how the Seeds-men of sathan, the Devils farmers and Proctors, Iesuites and secret Sectaries do Bestir themselves? They Are not sparing in threshing out their tares:
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Shall we be with-holders and hiders of Gods graine, when so many are ready to perish for want of knowledg? It may be the common people, who care not much for this mysticall corne, will not curse vs,
Shall we be with-holders and hiders of God's grain, when so many Are ready to perish for want of knowledge? It may be the Common people, who care not much for this mystical corn, will not curse us,
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for if he be cursed who with-holds corporall bread, how shall he escape who with-holds the bread of the foule? And if blessing shall be on his head who in a needfull time produceth his corn, that the people may haue the food which perisheth,
for if he be cursed who withholds corporal bred, how shall he escape who withholds the bred of the foul? And if blessing shall be on his head who in a needful time Produceth his corn, that the people may have the food which Perishes,
yet hee doth not counsell the labourers to cry, much lesse to curse, but exhorting them to patience, aduiseth them to commit their case to the Supreme Iudge, saying, Be patient therefore, brethren, till the comming of the Lord.
yet he does not counsel the labourers to cry, much less to curse, but exhorting them to patience, adviseth them to commit their case to the Supreme Judge, saying, Be patient Therefore, brothers, till the coming of the Lord.
why doth he so? For the wickednesse of the people that dwell therein. Onely for sinne, Bethleem, which was an house of Bread, became an house of famine;
why does he so? For the wickedness of the people that dwell therein. Only for sin, Bethlehem, which was an house of Bred, became an house of famine;
or if the bread of life be withholden from you, by those who should breake it vnto you, you are nothing grieued thereat, you neuer complaine of that want.
or if the bred of life be withholden from you, by those who should break it unto you, you Are nothing grieved thereat, you never complain of that want.
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Repent, if not inuited thereunto by goodthings, yet enforced by these things which you account euill, What you haue lost by sin and negligence, redeeme, recouer by true repentance.
repent, if not invited thereunto by goodthings, yet Enforced by these things which you account evil, What you have lost by since and negligence, Redeem, recover by true Repentance.
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Learne you once to seek first the kingdome of God and his righteousnes, and then you haue a most sure word of promise, that all these things shall be added vnto you God will turn stones into bread, make the most stony-hearted Mammonist relent and yeeld you bread,
Learn you once to seek First the Kingdom of God and his righteousness, and then you have a most sure word of promise, that all these things shall be added unto you God will turn stones into bred, make the most stonyhearted Mammonist relent and yield you bred,
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or distresse, or persecution, or FAMINE? No, for in all these things wee are more then conquerors, through him that loued vs. Can I quit the Mountaine of blessing, without bequeathing a blessing? I cannot;
or distress, or persecution, or FAMINE? No, for in all these things we Are more then conquerors, through him that loved us Can I quit the Mountain of blessing, without bequeathing a blessing? I cannot;
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Contend you therefore (charitable breasts) against these hard-hearted horders: Be you as couetous for your soules, as they are for perishing substance:
Contend you Therefore (charitable breasts) against these hardhearted horders: Be you as covetous for your Souls, as they Are for perishing substance:
widdowes & orphanes in their hearty prayers shall send letters of commendation in your behalfe vnto heauen, to the King of heauen, their speciall protector and assured friend to all that doe befriend them.
widow's & orphans in their hearty Prayers shall send letters of commendation in your behalf unto heaven, to the King of heaven, their special protector and assured friend to all that do befriend them.
You shall be blessed in that houre wherein others are most distressed, in your Death; with old Simeon you shall depart in peace, your eyes before-hand seeing your saluation.
You shall be blessed in that hour wherein Others Are most distressed, in your Death; with old Simeon you shall depart in peace, your eyes beforehand seeing your salvation.
then shall the head of blessings be on your head, when you shall be most neerely and eternally ioyned vnto your head Christ Iesus, who is blessednesse it selfe, Who is God blessed for euer.
then shall the head of blessings be on your head, when you shall be most nearly and eternally joined unto your head christ Iesus, who is blessedness it self, Who is God blessed for ever.
how blessed, when these Corn-holders shall be cursed ▪ for when they shall be sent away with the Goates on the left hand, with that wofull word, Depart ye cursed into euerlasting fire, prepared for the Diuel and his Angels:
how blessed, when these Corn-holders shall be cursed ▪ for when they shall be sent away with the Goats on the left hand, with that woeful word, Depart you cursed into everlasting fire, prepared for the devil and his Angels:
then shal you standing among the sheepe on the right hand heare that happy call, Come ye blessed of my father, inherit the Kingdome prepared for you from the foundation of the world.
then shall you standing among the sheep on the right hand hear that happy call, Come you blessed of my father, inherit the Kingdom prepared for you from the Foundation of the world.
To which Kingdome he bring vs who hath prepared it for vs, and to him one God in three persons, blessed for euer, be ascribed all praise, power, might, maiesty, glory,
To which Kingdom he bring us who hath prepared it for us, and to him one God in three Persons, blessed for ever, be ascribed all praise, power, might, majesty, glory,
Paruula na• exemplo est magni formica laboris, Ore trahit quod cun { que } potest, acque addit aceruo quem struit, haud igna•a e• non incauta futuri Horat. Hyemis memores tect { que } repenunt Virgil. 4. Aenid. Parcum genus est patiens { que } laboris. Ouid Metam. 7. Videatur Plinius. lib. 11. cap. 30. et Ambros. Hexam. l. 6. c. 4. item Aelian. de var. histor. l. 1. Indè dictum Granigerum agmen,
Paruula na• exemplo est magni formica Laboris, Over trahit quod cun { que } potest, acque Addit aceruo Whom struit, haud igna•a e• non incauta Future Horatio Hyemis Memories tect { que } repenunt Virgil. 4. Aenid. Parcum genus est Patient { que } Laboris. Ovid Metam. 7. Videatur Pliny. lib. 11. cap. 30. et Ambos Hexam. l. 6. c. 4. item Aelian. the var. History. l. 1. Indè dictum Granigerum agmen,
Hi mores, haec duri immota Catonis secta f•it, scr•are modum, finemque tenere, Naturamque sequi patriaeque impendere vitam. Nec sibi, sed toti genitum se credere mundo. Lucan l. 2.
Him moors, haec Duri Immota Catonis Sect f•it, scr•are modum, finemque tenere, Naturamque sequi patriaeque impendere vitam. Nec sibi, sed Totius genitum se Believe mundo. Lucan l. 2.
Annonam vexare et tentare vel maximè Dardanarii solent, quorum auaritia itum est tam mandatis quàm costitutionibus. Vlpian. in leg. Annon. D. de extraordinar. criminio.
Annonam vexare et tentare vel maximè Dardanarii solent, quorum auaritia itum est tam mandatis quàm costitutionibus. Ulpian. in leg. Annon. D. de extraordinary. criminio.
Terra communis omnium mater est, propterea iusta; vos autem iniusti, qui eam duntaxat vestram matrem esse voluistis; quod nisi ab huiusmodi incepto destiteritis, diutiùs vos in ea permanere non sinam. Epistol Apolloni { is } ad a•nona vex•tores in princip.
Terra Communis omnium mater est, propterea Justa; vos autem iniusti, qui eam duntaxat vestram matrem esse voluistis; quod nisi ab huiusmodi incepto destiteritis, diutiùs vos in ea permanere non sinam. Epistle Apolloni { is } ad a•nona vex•tores in Princip.
Sciendum est quòd scriptura sacra duobus modis maledictum memorat, aliud videlicet quod approbat, aliud quod damnat. Aliud enim maledictum profortur iudicio iustitiae, aliud liuore vindictae Greg. Moral. l. 4. c. 5.
Sciendum est quòd Scripture sacra duobus modis Maledictum memorat, Aliud videlicet quod Approbat, Aliud quod damnat. Aliud enim Maledictum profortur Judicio iustitiae, Aliud liuore vindictae Greg. Moral. l. 4. c. 5.
Vt quidam memoratur Athenis sordidus & diues vulgi cont•mnere voces Sic solitus, Populus me sibilat ac mihi plaudo Ipse domi quoties nummos contemplor in arca.
Vt quidam memoratur Athenis sordidus & dives Vulgi cont•mnere voces Sic Solitus, Populus me Sibilant ac mihi plaudo Ipse At Home How often Nummos contemplor in arca.
Hatto Episcopus Moguntinensis. — Nomineq idem Episcopus et Pastor, sed reipsa Lupus. Scribunt quidam quòd mures quo { que } •o men eius detentes a parietibus et tapetibus aebraserint. — Inde & in hodiernum diem turris ipsa, turris muri•m vocatu. Iob Fincel. Andr. Housdorphius. Phil. Laui•er. in theat. histor. Theod. Zuinger. in Theat. vit. human. l. 18. Rauisius Textor.
Hatto Episcopus Moguntinensis. — Nomineq idem Episcopus et Pastor, sed Reipsa Lupus. Scribunt quidam quòd mures quo { que } •o men eius detentes a parietibus et tapetibus aebraserint. — Inde & in hodiernum diem Turris ipsa, Turris muri•m vocatu. Job Fincel. Andrew Housdorphius. Philip Laui•er. in theat. History. Theod. Zuinger. in Theat. vit. human. l. 18. Ravisius Textor.
Fortasse dicet. Et Ioseph in abundantia frum•nta collegit, in caritate vendidit. Ioseph sanctus omnibus aperuit horrea, non clausit, nec pretia captauit annonae, sed perenne subsidium collecauit, nihil sibi acquisiuit, sed quemadmodum fames etiam in posterum vinceretur prouida ordinatione disposuit. Ambr. Offic. l. 3 c. 6.
Fortasse dicet. Et Ioseph in abundantia frum•nta collegit, in caritate vendidit. Ioseph Sanctus omnibus aperuit horrea, non clausit, nec pretia captauit Annona, sed perenne subsidium collecauit, nihil sibi acquisiuit, sed quemadmodum Fames etiam in posterum vinceretur prouida ordinatione disposuit. Ambrose Office l. 3 c. 6.
These Corn-horders worse then Vsurers. Latrocinium hoc an foenus appellem? Captantur tanquā latrocini { is } tempora quibus in vis•era hominum clarus insidiator obrepas Ambr ▪ vbi supr.
These Corn hoarders Worse then Usurers. Latrocinium hoc an Foenus appellem? Captantur tanquā latrocini { is } tempora quibus in vis•era hominum Clear insidiator obrepas Ambrose ▪ vbi Supr.
Luk. 12. 16. Quid faciam? Nonne haec pauperis vox est, non habentis subsidia viuendi? — Quid faciam (inquit) quòd non habeo? Clamat sediues non habere; Paupertatis hic Sermo est, de inopia queritur abundans fructibus. — Et dixit, Hoc faciam, horrea mea destruam. Diceret potius, Aperiam horrea mea, ingrediantur qui tolerare famem non queunt, veniant inopes, intrent pauperes, repleant sinus suos. Desiruantur parietes qui excludunt esarientes. Vt quid ego abscondam cui Deus facit ab indare quod l•rgior? Ambros. l de Nabuth c 6. Id. ibid. c. 7. Dam incrementa pretiorum aucupor, amisi vsum beneficiorum. Quantas anni superioris frumento animas pauperum reseruare possem? Haec me magis delectarent pretia, quae non nummo aestimantur sed gratia: — Tu verò non h•c ditis, sed ais. De ruam horrea mea Recte destiues ea quibus nullus pauper onustus reuertitur, &c.
Luk. 12. 16. Quid faciam? Nonne haec pauperis vox est, non habentis Subsidia viuendi? — Quid faciam (inquit) quòd non habeo? Proclaim sediues non habere; Paupertatis hic Sermon est, de Inopia queritur abundans fructibus. — Et dixit, Hoc faciam, horrea mea destruam. Diceret potius, Aperiam horrea mea, ingrediantur qui tolerare Famem non queunt, veniant Inopes, intrent Paupers, repleant sinus suos. Desiruantur parietes qui excludunt esarientes. Vt quid ego abscondam cui Deus facit ab indare quod l•rgior? Ambos l the Nabuth c 6. Id. Ibid. c. 7. Dam incrementa pretiorum aucupor, amisi vsum Benefits. Quantas anni superioris frumento animas Pauperum reseruare possem? Haec me magis delectarent pretia, Quae non nummo aestimantur sed Gratia: — Tu verò non h•c Dis, sed ais. De ruam horrea mea Recte destiues ea quibus nullus pauper Onustus reuertitur, etc.
But rather to accuse and curse their owne sins, the cause of that sufferings. Malorum omnium n••orum casa est pecc•um. Nihil imputerus astris; sacrilegio annus Exaruit. Symmach.
But rather to accuse and curse their own Sins, the cause of that sufferings. Malorum omnium n••orum casa est pecc•um. Nihil imputerus astris; sacrilegio annus Exaruit. Simach.
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