Plouto-mastix: the scourge of covetousnesse: or, An apologie for the publike good, against privacie A sermon preached at the assises in Deuon, at the command of the Lord Byshop of Exon, anno, 1630. By Thomas Foster, Master of Arts and rector of Farway.
And our Apostle foretold it long agoe, - In the last dayes, NONLATINALPHABET, men shall be Covetous, (2. Tim. 3. 1, 2.) Covetousnesse is a Disease fallen into the legs of those latter times;
And our Apostle foretold it long ago, - In the last days,, men shall be Covetous, (2. Tim. 3. 1, 2.) Covetousness is a Disease fallen into the legs of those latter times;
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The Remedy consists of a double Direction, delivered in a double Proposition, — 1. Negat. — Looke not every man, &c. 2. Affirmat. — But every man also, &c.
The Remedy consists of a double Direction, Delivered in a double Proposition, — 1. Negate. — Look not every man, etc. 2. Affirmative. — But every man also, etc.
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The One, you see, forbids Covetousnesse, and Privacy: the other commands publike Community. I hope I shall not need to make an Apologie for my Division:
The One, you see, forbids Covetousness, and Privacy: the other commands public Community. I hope I shall not need to make an Apology for my Division:
indeed I might have Torne my Text into more parts by division and subdivision. But I have learn'd of the learned Artists, that a Dichotomy is, commonly, most commendable.
indeed I might have Torn my Text into more parts by division and subdivision. But I have learned of the learned Artists, that a Dichotomy is, commonly, most commendable.
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And indeed, what is our whole Christian profession, but a Dichotomy? Didacticall, Practicall: the one to informe the understanding, th'other, to Reforme the Will.
And indeed, what is our Whole Christian profession, but a Dichotomy? Didactical, Practical: the one to inform the understanding, The other, to Reform the Will.
wherein two words are Emphaticall. 1. NONLATINALPHABET; This intimates, that worldly men thinke they have an absolute Propriety in those Goods of Fortune;
wherein two words Are Emphatical. 1.; This intimates, that worldly men think they have an absolute Propriety in those Goods of Fortune;
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that they are their Owne; Gotten by their Owne Providence, Kept by their owne Diligence; Their Owne to use, their Owne to dispose. Their Owne, and Theirs onely.
that they Are their Own; Got by their Own Providence, Kept by their own Diligence; Their Own to use, their Own to dispose. Their Own, and Theirs only.
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As though God had no right in them, eyther by Donation, or Disposition. As though they were - Domini, not - Dispensatores; (a meere Solaecisme in Divinity ) The Church, the Common-wealth, the Poore, their Neighbours, in necessity, shall have no part nor portion in them;
As though God had no right in them, either by Donation, or Disposition. As though they were - Domini, not - Dispensers; (a mere Solecism in Divinity) The Church, the Commonwealth, the Poor, their Neighbours, in necessity, shall have no part nor portion in them;
but him that is God and Man — Is it not lawfull for me, to doe with mine owne as I will. (Math. 20. 15.) 2. NONLATINALPHABET: Which signifies - Observare, Considerare, animo volutare.
but him that is God and Man — Is it not lawful for me, to do with mine own as I will. (Math. 20. 15.) 2.: Which signifies - Observare, Considerare, animo volutare.
It doth them good to thinke on them, muse on them, Gaze on them - Simul & nummos Contemplorin arca, saith he in the Poet — Imm•ritur studijs, & amore senescit habendi, saith AVGVST. ( Lib. 3. de lib. Arbitr.
It does them good to think on them, muse on them, Gaze on them - Simul & Nummos Contemplorin arca, Says he in the Poet — Imm•ritur studijs, & amore senescit habendi, Says AUGUST. (Lib. 3. the lib. Arbitr.
They are as it were ravisht with the very sight of them, as Narcissus with the sight of his supposed-selfe — Adstupet ipse sibi, vultu { que } immotus eodem — Haeret (Metam. lib.
They Are as it were ravished with the very sighed of them, as Narcissus with the sighed of his supposed-selfe — Adstupet ipse sibi, vultu { que } immotus Eodem — Heretic (Metam. lib.
The point of Observation then, must needs be this — It is not lawfull, it is not Christian-like for any man, too much to love, to like his owne Private.
The point of Observation then, must needs be this — It is not lawful, it is not Christianlike for any man, too much to love, to like his own Private.
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This is a common place, so copious, that the most barren invention may be luxuriant in proofes, precepts, examples, to verifie, amplifie, exemplifie the truth of this Position. If you please to peruse the sacred volumes, you shall finde Covetousnesse and Selfe-love, ranked among the greatest sinnes,
This is a Common place, so copious, that the most barren invention may be luxuriant in proofs, Precepts, Examples, to verify, amplify, exemplify the truth of this Position. If you please to peruse the sacred volumes, you shall find Covetousness and Self-love, ranked among the greatest Sins,
for they all looke to their owne way, every one for his advantage, and for his owne purpose. (Isa. 56. 11.) And - For his wicked Covetousnesse I am angry with him. (Cap. 57. 17.) IEREM.
for they all look to their own Way, every one for his advantage, and for his own purpose. (Isaiah 56. 11.) And - For his wicked Covetousness I am angry with him. (Cap. 57. 17.) JEREMIAH.
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) HABACCVK is sent with a Proclamation against it - Ho, he that coveteth an evill Covetousnesse to his house, that he may set his nest on high. (Cap. 2. 9.) Our Saviour makes it good with an oath - Amen dico vobis: Verely I say unto you, that a rich man, (a Covetous rich man) shall hardly enter, &c. (Mat. 19. 23.) Our Apostle strikes it dead - No covetous person hath any inheritance in the Kingdome of Christ, (Eph. 5. 5.) He will give you good reason for it. 1. It is - Radix omnum malorum. (1. Tim. 6.) And humane reason hath espyed as much - Indè ferè scelerum causae. (Iuven.
) HABACCVK is sent with a Proclamation against it - Ho, he that coveteth an evil Covetousness to his house, that he may Set his nest on high. (Cap. 2. 9.) Our Saviour makes it good with an oath - Amen dico vobis: Verily I say unto you, that a rich man, (a Covetous rich man) shall hardly enter, etc. (Mathew 19. 23.) Our Apostle strikes it dead - No covetous person hath any inheritance in the Kingdom of christ, (Ephesians 5. 5.) He will give you good reason for it. 1. It is - Radix omnum malorum. (1. Tim. 6.) And humane reason hath espied as much - Indè ferè Scelerum causae. (Juvenal.
Sat. 14.) All wickednesse, almost, springs from this Roote. Pride, Ambition, Oppression, Fraud, Fallacy, Iniury, Perjury, Luxury, Inhamanity, Ʋsury, Bribery, Anxiety of Mind, Hardnesse of heart, Contempt of GOD, Neglect of Death, Hell, and Judgement.
Sat. 14.) All wickedness, almost, springs from this Root. Pride, Ambition, Oppression, Fraud, Fallacy, Injury, Perjury, Luxury, Inhamanity, Ʋsury, Bribery, Anxiety of Mind, Hardness of heart, Contempt of GOD, Neglect of Death, Hell, and Judgement.
For these things are not suffered to approach the sight or sence of Covetous worldlings - O death how bitter is the remembrance of thee to a man, that liveth at rest in his possessions ▪ &c. (Eccles. 41. 1.) And thus Pullulat herba satis, quae nil habet Ʋtilitatis:
For these things Are not suffered to approach the sighed or sense of Covetous worldlings - Oh death how bitter is the remembrance of thee to a man, that lives At rest in his possessions ▪ etc. (Eccles. 41. 1.) And thus Pullulate herba satis, Quae nil habet Ʋtilitatis:
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2. It makes men erre from the faith, (1. Tim. 6.) Covetous men can have no true Faith in CHRIST, - Sibi scopum alium, prefigentes, quam Christum, (Erasm. in loc.
2. It makes men err from the faith, (1. Tim. 6.) Covetous men can have no true Faith in CHRIST, - Sibi scopum Alium, prefigentes, quam Christ, (Erasmus in loc.
) The Covetous mans object is not Christs Crosse, but the worlds Drosse. I dare make it a part of my Faith, (yet avouch my selfe no Hereticke ) That a Covetous man hath no true Faith.
) The Covetous men Object is not Christ Cross, but the world's Dross. I Dare make it a part of my Faith, (yet avouch my self no Heretic) That a Covetous man hath no true Faith.
But, as our translation has well exprest it, — The rich mans riches are as an high wall, in his well imagination, (Ibid. ) It is but in Imagination, not alwayes in fact: For Great riches have sold more men,
But, as our Translation has well expressed it, — The rich men riches Are as an high wall, in his well imagination, (Ibid) It is but in Imagination, not always in fact: For Great riches have sold more men,
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Hen. 8.) 3. Delectation, or Love: Hereupon our Apostle stiles Covetous men — NONLATINALPHABET, Lovers-of-Money, (2. Tim. 3, 2.) and the Common definition shewes it, — Est immoderatus amor habendi, an excessive love of Hauing, (Bonavent. cap. 6. Diet. Salut.
Hen. 8.) 3. Delectation, or Love: Hereupon our Apostle stile Covetous men —, Lovers-of-Money, (2. Tim. 3, 2.) and the Common definition shows it, — Est immoderatus amor habendi, an excessive love of Having, (Bonaventure. cap. 6. Diet. Salut.
forbids the Name and memory of it - Nec nominetur, Let it not be once named among you. (Eph. 5. 3.) Nec suspicio sit in vobis. (Ordin. Glos. in loc.
forbids the Name and memory of it - Nec nominetur, Let it not be once nam among you. (Ephesians 5. 3.) Nec Suspicion sit in vobis. (Ordain. Glos. in loc.
Bee good, for our selves (- Conscientia propterte ) Not, Seeme, ill, for others (- Fama propter Proximum) Appearance alone, which in good is too little, in evill, is too much.
be good, for our selves (- Conscientia propterte) Not, Seem, ill, for Others (- Fama propter Proximum) Appearance alone, which in good is too little, in evil, is too much.
So Gods Saints must not onely be voyd of the fact of Covetousnesse, but of the Fame. So heynous a delinquent is the Covetous, that our Apostle excommunicates him, Ipso facto: Separates him from Christian society — Cum ejusmodi ne edatis quidum.
So God's Saints must not only be void of the fact of Covetousness, but of the Fame. So heinous a delinquent is the Covetous, that our Apostle excommunicates him, Ipso facto: Separates him from Christian society — Cum ejusmodi ne edatis quidum.
He gives all, NONLATINALPHABET NONLATINALPHABET. ( lā 1. 17.) And he forgives all, Which forgives all thine iniquities. (Psa. 103. 3.) Therefore the Covetous must needs be odious to God;
He gives all,. (lan 1. 17.) And he forgives all, Which forgives all thine iniquities. (Psa. 103. 3.) Therefore the Covetous must needs be odious to God;
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What agreement hath the Temple of God with Idols? (2. Cor. 6. 16.) And covetousnesse (you have heard) is Idolatry. Surely as long as Idolatry it selfe,
What agreement hath the Temple of God with Idols? (2. Cor. 6. 16.) And covetousness (you have herd) is Idolatry. Surely as long as Idolatry it self,
and this picture of Idolatry (Covetousnesse ) beares any sway in this Kingdome, God cannot be in love with us, in league with us, there can be no good liking betweene us;
and this picture of Idolatry (Covetousness) bears any sway in this Kingdom, God cannot be in love with us, in league with us, there can be no good liking between us;
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For though iterations be commonly, losse of time, yet it is the best gaine of time to reiterate often the state of the Question. I know Criticall eares surfeit of any thing, save Curiosity:
For though iterations be commonly, loss of time, yet it is the best gain of time to reiterate often the state of the Question. I know Critical ears surfeit of any thing, save Curiosity:
When PAMBO the holy Hermite had this Lesson read to him out of the Psal. -I said I will take heed to my wayes, &c. He came not neere his Master in a long time after:
When PAMBO the holy Hermit had this lesson read to him out of the Psalm I said I will take heed to my ways, etc. He Come not near his Master in a long time After:
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at next comming his Master checked him for his long absence; he answeres, he had beene busie enough all that while, to learne that one Lesson. So say I to you:
At next coming his Master checked him for his long absence; he answers, he had been busy enough all that while, to Learn that one lesson. So say I to you:
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I shall have enough to doe, this whole houre, and you, a long time, to preach and practice this one Lesson. When one ask'd DEMOSTHENES, what was the chiefest part of an Orater, he answered - Action: what second? Action; what third? Action. So if any aske me, what is the worst part of a Christian? I shall answere, Covetousnesse: What next? Covetousnesse: What againe? covetousnesse. — Avaronihil scelestius. (Eccl. 10. 9.) There was an ominous Prophet rose up in Jerusalem, some foure yeares before the siedge of the City by Titus Vespatian: who cryed continually, this one Note up and downe the streets - Vae, vae, Jerosolimis:
I shall have enough to do, this Whole hour, and you, a long time, to preach and practice this one lesson. When one asked DEMOSTHENES, what was the chiefest part of an Orater, he answered - Actium: what second? Actium; what third? Actium. So if any ask me, what is the worst part of a Christian? I shall answer, Covetousness: What next? Covetousness: What again? covetousness. — Avaronihil scelestius. (Ecclesiastes 10. 9.) There was an ominous Prophet rose up in Jerusalem, Some foure Years before the siege of the city by Titus Vespasian: who cried continually, this one Note up and down the streets - Vae, vae, Jerosolimis:
So may I say-Woe to you Politicians, covetous: Woe to you Projectors, covetous: Woe to you Promotors, covetous: Woe to you Ingrossers, covetous: Woe to you Regrators, covetous: Woe to you Depopulators, covetous: Woe to you Oppressors, covetous: Woe to you Extortioners, covetous: Woe to you Brokers, covetous: Woe to you Bribers, covetous: Woe to you Vsurers, covetous: Woe to you Sacrilegious Church-robbers, covetous: Woe to you contentious Pettifoggers; covetous. But all these (fast friends to covetousnesse ) will ehallenge me for an Enemy, with AHAB - Hast thou found me, O mine enemy, (Act. 19. 28.) And cry out, with DEMETRIVS, Magna Diana Ephesiorum. Magna Avaritia Anglorum, Great is Avarice of the English. But I answere - Magna est veritas & praevalet. (1. Esdr. 4. 41.) Great is the truth, and prevaileth.
So may I say-Woe to you Politicians, covetous: Woe to you Projectors, covetous: Woe to you Promotors, covetous: Woe to you Ingrossers, covetous: Woe to you Regrators, covetous: Woe to you Depopulators, covetous: Woe to you Oppressors's, covetous: Woe to you Extortioners, covetous: Woe to you Brokers, covetous: Woe to you Bribers, covetous: Woe to you Usurers, covetous: Woe to you Sacrilegious Church-robbers, covetous: Woe to you contentious Pettifoggers; covetous. But all these (fast Friends to covetousness) will ehallenge me for an Enemy, with AHAB - Hast thou found me, Oh mine enemy, (Act. 19. 28.) And cry out, with DEMETRIUS, Magna Diana Ephesians. Magna Avaritia Anglorum, Great is Avarice of the English. But I answer - Magna est veritas & praevalet. (1. Ezra 4. 41.) Great is the truth, and prevails.
And I demaund — Am I your enemie, if I tell you the truth? (Gal. 4. 16.) Yes, what else? - Veritas odium. This same Truth is a naked and open Day-light, that doth not shew the fantasticke Masques and Mummeries of the world, halfe so stately and daintily,
And I demand — Am I your enemy, if I tell you the truth? (Gal. 4. 16.) Yes, what Else? - Veritas odium. This same Truth is a naked and open Daylight, that does not show the fantastic Masques and Mummeries of the world, half so stately and daintily,
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but Hiding; No better place than the open Pulpit, to tell Gods plaine truth, - Nil possumus contra veritatem, is the fittest Plea at this Barre. (2. Cor. 13. 8.) But then you will reply with AVGVSTINE, - Ama & objurga: Tell us the truth in love, smite us friendly; Content;
but Hiding; No better place than the open Pulpit, to tell God's plain truth, - Nil possumus contra veritatem, is the Fittest Plea At this Bar. (2. Cor. 13. 8.) But then you will reply with AUGUSTINE, - Ama & Objurga: Tell us the truth in love, smite us friendly; Content;
yet, being now to take Charities part against Covetousnesse, I shall be loath to breake charities head, in her defence; (onely pardon the Accent of my voice,
yet, being now to take Charities part against Covetousness, I shall be loath to break charities head, in her defence; (only pardon the Accent of my voice,
Well, beloved - without faith it is impossible to please God. (Heb. 11. 6.) But - Faith is dead without Charity. (Iam. 2. 17.) And Charity is dead too, without Bounty.
Well, Beloved - without faith it is impossible to please God. (Hebrew 11. 6.) But - Faith is dead without Charity. (Iam. 2. 17.) And Charity is dead too, without Bounty.
Bounty is the Being, and Essence of Charitie: She will not bee bounded within the bankes of Selfe-love, Covetousnesse, and Privacy. Her Councell is, - Deriventur fontes tui foràs, let thy fountaines flow forth. ( Prov. 5. 16.) That Charity will hardly water the Neighbour-ground, which stayes long to fill its owne Poole. True it is, Charity begins at home:
Bounty is the Being, and Essence of Charity: She will not be bounded within the banks of Self-love, Covetousness, and Privacy. Her Council is, - Deriventur Fontes tui foràs, let thy fountains flow forth. (Curae 5. 16.) That Charity will hardly water the Neighbour-ground, which stays long to fill its own Pool. True it is, Charity begins At home:
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It must goe abroad too, this is implyed in the Text: (if yee please to marke the coherence.) A man may not - Looke on his owne things, without an - Also: but - Also on the things of other men.
It must go abroad too, this is employed in the Text: (if ye please to mark the coherence.) A man may not - Look on his own things, without an - Also: but - Also on the things of other men.
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— Charity seekes not her owne things. (1. Cor. 13.) Not her owne things, Greedily, covetously. And will you looke every man on his owne things? Every man for Himselfe? It's a poore Centre of a Man's Actions, Himselfe: It is right earth;
— Charity seeks not her own things. (1. Cor. 13.) Not her own things, Greedily, covetously. And will you look every man on his own things? Every man for Himself? It's a poor Centre of a Man's Actions, Himself: It is right earth;
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for that onely stands fast upon his owne Centre, whereas all things that have affinitie with the Heavens. Move upon the Centre of another, which they benefit.
for that only Stands fast upon his own Centre, whereas all things that have affinity with the Heavens. Move upon the Centre of Another, which they benefit.
Doth the Sunne shine for it selfe? Doth it not extend it's beames, universally, to all? He maketh his Sunne to arise on the Evill and the Good. (Math. 5. 45.) Doth the fire give heat for it selfe? — Sic vos, non vobis nidificatis aves.
Does the Sun shine for it self? Does it not extend it's beams, universally, to all? He makes his Sun to arise on the Evil and the Good. (Math. 5. 45.) Does the fire give heat for it self? — Sic vos, non vobis nidificatis aves.
onely a Covetous man is good for nothing, but Himselfe; Not for Himselfe-Sibi pessimus, he is the worst enemy to Himselfe - NONLATINALPHABET, His silver is his soule. ( H•s. NONLATINALPHABET.) And - He will sell his owne soule for money. (Eccles. 10. 9.) Nay, he will sell his Saviour like IVDAS ▪, with a - What will yee give me? (Math. 26. 15.) Though it bee but to buy a halter to hang himselfe.
only a Covetous man is good for nothing, but Himself; Not for Himselfe-Sibi pessimus, he is the worst enemy to Himself -, His silver is his soul. (H•s..) And - He will fell his own soul for money. (Eccles. 10. 9.) Nay, he will fell his Saviour like IVDAS ▪, with a - What will ye give me? (Math. 26. 15.) Though it be but to buy a halter to hang himself.
What shall it profit you to winne the whole world, to loose your owne soules? (Mat. 16. 26.) Your eyes are set like sparkling Diamonds, in a Gold ring, in too Noble and stately a place, to be basely dejected upon Gold and Silver, the drosse of the Earth;
What shall it profit you to win the Whole world, to lose your own Souls? (Mathew 16. 26.) Your eyes Are Set like sparkling Diamonds, in a Gold ring, in too Noble and stately a place, to be basely dejected upon Gold and Silver, the dross of the Earth;
pedibus aurum & argentum subjecit, calcandum { que } dedit. (Sen. Epist. 94.) Your eyes see all other things but Themselves: and will you invert the course of Nature, To looke every man on himselfe, his owne private, his owne things? Nec potest quisquam beaté degere, qui se tantum intuetur. (Sen. Epist. 48.) No man can live happily, that lives, that lookes to Himselfe onely.
pedibus aurum & argentum subjecit, calcandum { que } dedit. (Sen. Epistle 94.) Your eyes see all other things but Themselves: and will you invert the course of Nature, To look every man on himself, his own private, his own things? Nec potest quisquam beaté degere, qui se Tantum intuetur. (Sen. Epistle 48.) No man can live happily, that lives, that looks to Himself only.
But it is a shrwd Thing in an Orchard, or Garden: So, surely men that are great Lovers of themselves, are greatest Enemies to the Commonwealth. For whatsoever affaires passe through such mens hands, they crooke them to their owne ends;
But it is a shrwd Thing in an Orchard, or Garden: So, surely men that Are great Lovers of themselves, Are greatest Enemies to the Commonwealth. For whatsoever affairs pass through such men's hands, they crook them to their own ends;
) There be too many both publike and private persons, that, Narsissus-like, dote upon the conceited Image of Themselves (their owne private fortune ) and looke with both eyes on their owne Things; worldly Hermits, that desire - To dwell alone in the midst of the earth - (Isa. 5. 8.) Such extreame lovers of themselves,
) There be too many both public and private Persons, that, Narsissus-like, dote upon the conceited Image of Themselves (their own private fortune) and look with both eyes on their own Things; worldly Hermit's, that desire - To dwell alone in the midst of the earth - (Isaiah 5. 8.) Such extreme lovers of themselves,
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as they will set an house on fire, if it be but to roast their owne egs-Their hearts are like I slands, cut off from other Lands: and their voice is like CAIN'S, - Num ego sum Fratris Custos? (Gen. 4.) And in other mens extremities, their resolution is,
as they will Set an house on fire, if it be but to roast their own egs-Their hearts Are like I slands, Cut off from other Lands: and their voice is like CAIN'S, - Num ego sum Fratris Custos? (Gen. 4.) And in other men's extremities, their resolution is,
I shall not breake the bounds of Charity to make our Apostles wish - Vtinam abscindantur, (Galat. 6. 12.) I would to God these Suckers were even cut off (cut off by Repentance, or by Gods iust vltion and vengeance) I would these eies of Privacy and Selfe-love, that Looke but on their owne Things, were either cur'd with spirituall Eye-salve, to see with more Charity. ( Revel. 3. 18.) Or else pluckt out.
I shall not break the bounds of Charity to make our Apostles wish - Vtinam abscindantur, (Galatians 6. 12.) I would to God these Suckers were even Cut off (Cut off by Repentance, or by God's just vltion and vengeance) I would these eyes of Privacy and Self-love, that Look but on their own Things, were either cured with spiritual Eyesalve, to see with more Charity. (Revel. 3. 18.) Or Else plucked out.
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And to what end? That when they had well scrap'd and gathered, he might use them as Sponges: and wring from them, that which by extortion, they had wrested from others;
And to what end? That when they had well scraped and gathered, he might use them as Sponges: and wring from them, that which by extortion, they had wrested from Others;
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So, it were no Injustice, at all, if these Jngrossers, Extortioners, Ʋsurers, and the like, that have Monopoliz'd the Common Treasure into their private hands, were wrung and prest, to yeeld out their Ill-gotten-Goods for the publike-good. It is observ'd that during that Triumvirate of Kings, HENRY, 8. of England, FRANCIS;
So, it were no Injustice, At all, if these Jngrossers, Extortioners, Ʋsurers, and the like, that have Monopolized the Common Treasure into their private hands, were wrung and pressed, to yield out their Ill-gotten-Goods for the public-good. It is observed that during that Triumvirate of Kings, HENRY, 8. of England, FRANCIS;
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that neyther Selfe-wisedome, nor Privacy, doe encroach too farre upon the publike. Certaine it is, that if Deprav'd Policy, and Corruption: if private Ingrossing and Vsury, in Citie and Country, be suffered much longer, to play the Game, all the Money will be in the Box. And then though the Kingdome may have good Limmes, yet it will have but empty Veines. A suddaine Consumption must needs surprize the Commonwealth.
that neither Self-wisdom, nor Privacy, do encroach too Far upon the public. Certain it is, that if Depraved Policy, and Corruption: if private Engrossing and Usury, in city and Country, be suffered much longer, to play the Game, all the Money will be in the Box. And then though the Kingdom may have good Limbs, yet it will have but empty veins. A sudden Consumption must needs surprise the Commonwealth.
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For what sayes a Great States-man of France? Such is the condition of the Commons, as of the Hand of a Dyall: the motion of this proceeds - Sensim sine Sensu, by insensible degrees;
For what Says a Great Statesman of France? Such is the condition of the Commons, as of the Hand of a Dial: the motion of this proceeds - Gradually sine Sensu, by insensible Degrees;
Letter to the Qu. Reg. of Fra. ) Perchance I shall be accounted a Tribunitiall Oratour: But my Happinesse is, with our Apostle, that I speake before Grave and Honourable Senators, Who have knowledge of all Customes and Lawes of the Kingdome. (Act. 26. 2. 3.) Whose cleare eyes and uncorrupt affections (I hope) scorne to - Looke on their owne things;
letter to the Qu. Reg. of Fra.) Perchance I shall be accounted a Tribunitial Orator: But my Happiness is, with our Apostle, that I speak before Grave and Honourable Senators, Who have knowledge of all Customs and Laws of the Kingdom. (Act. 26. 2. 3.) Whose clear eyes and uncorrupt affections (I hope) scorn to - Look on their own things;
So, the eyes of Charitie cannot have a more pleasing Object then the Common-good. NONLATINALPHABET, His owne Things, is like the colour of Black-Congregat Visum: it collects the sight,
So, the eyes of Charity cannot have a more pleasing Object then the Common good., His own Things, is like the colour of Black-Congregat Visum: it Collects the sighed,
As we are - One body in Christ, and every one, one anothers members. (Rom. 12. 5.) So should the Members - Have the same care one for another. (1. Cor. 12. 25.) And, Every man also looke on the things of other men.
As we Are - One body in christ, and every one, one another's members. (Rom. 12. 5.) So should the Members - Have the same care one for Another. (1. Cor. 12. 25.) And, Every man also look on the things of other men.
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For whereas our Saviour commands - Thou shalt love thy neighbour as thy selfe. (Mat. 22. 39.) Our Apostle translates it - NONLATINALPHABET ( Rom. 13. 8.) Id est, Every man, whatsoever he be, (be he friend or foe) that stands in need of thy helpe.
For whereas our Saviour commands - Thou shalt love thy neighbour as thy self. (Mathew 22. 39.) Our Apostle translates it - (Rom. 13. 8.) Id est, Every man, whatsoever he be, (be he friend or foe) that Stands in need of thy help.
It is observ'd, that our Saviour never regarded - NONLATINALPHABET his private: But — NONLATINALPHABET the publike good: - I seeke not mine owne praise. (Joh. 8. 50.) But — I lay downe my life for my Sheepe. (Iohn. 10. 15.
It is observed, that our Saviour never regarded - his private: But — the public good: - I seek not mine own praise. (John 8. 50.) But — I lay down my life for my Sheep. (John. 10. 15.
and - Delight to doe good, and distribute. (Heb. 13. 16.) As Faith is necessarie to Justification; (Rom. 3, 28.) So are workes of Charity, to Sanctification. (Iam. 2. 24.) And as God lookes on our Faith, in the Court of Justification, here:
and - Delight to do good, and distribute. (Hebrew 13. 16.) As Faith is necessary to Justification; (Rom. 3, 28.) So Are works of Charity, to Sanctification. (Iam. 2. 24.) And as God looks on our Faith, in the Court of Justification, Here:
Faith, having brought us home to Christ, in this Kingdome of Grace, leaves us (like our Temporall friends ) at the Grave; But Charity is an Inseparable companion-It doth never fall away. (1. Cor. 13. 8.) She, likethe Indian wives, who are buried aliue with their Dead Husbands, goes to the Grave with us,
Faith, having brought us home to christ, in this Kingdom of Grace, leaves us (like our Temporal Friends) At the Grave; But Charity is an Inseparable companion-It does never fallen away. (1. Cor. 13. 8.) She, liketh Indian wives, who Are buried alive with their Dead Husbands, Goes to the Grave with us,
Therefore is Charitie preferr'd Maxima harum charitas. The cheifest of these is Charitie. ( Vers. ult. ) And why so? - Vt pote quae in futura vita non aboleatur, ut aliae,
Therefore is Charity preferred Maxima harum charitas. The chiefest of these is Charity. (Vers. ult.) And why so? - Vt pote Quae in futura vita non aboleatur, ut Others,
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but perfected - ( Beza. Annot. in loc.) Quum fides & spes inres promissas & futuras ferantur, illas presentes adepti, quorsum fidem & spem haberemus? For, seeing Faith and Hope looke to things promised,
but perfected - (Beza. Annot in loc.) Whom fides & spes inres promissas & futuras ferantur, Illas presents Adepti, Quorsum fidem & spem haberemus? For, seeing Faith and Hope look to things promised,
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Charity then, you see, is a Good Companion: It is still Communicative, Explicative. Shee is altogether Sociable, not Solitary. Like Iob, she cannot — Eate her • Morsels alone. (Iob. 31. 17.) She is nosooner — Diffusa pe•spiritum, shed abroad in our hearts by the Holy Ghost. (Rom. 5. 5.) But she is - Effusa per effectum, cōmunicated to others by the Hand of Bounty; and can no more be bounded within the Narrow Limits of Selfe-wisedome,
Charity then, you see, is a Good Companion: It is still Communicative, Explicative. She is altogether Sociable, not Solitary. Like Job, she cannot — Eat her • Morsels alone. (Job 31. 17.) She is nosooner — Diffusa pe•spiritum, shed abroad in our hearts by the Holy Ghost. (Rom. 5. 5.) But she is - Effusa per effectum, communicated to Others by the Hand of Bounty; and can no more be bounded within the Narrow Limits of Self-wisdom,
This onely is the Cement, that can joyne Hearts and Soules, and make men — Vnanimes, to have but one soule in a Multitude of Bodies. And from this Coniunction must needs grow a Community: from the vnity of Aff•ctions, a Community of Charitable Actions. When one ask'd AGESILAVS,
This only is the Cement, that can join Hearts and Souls, and make men — Unanimous, to have but one soul in a Multitude of Bodies. And from this Conjunction must needs grow a Community: from the unity of Aff•ctions, a Community of Charitable Actions. When one asked AGESILAUS,
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why Sparta was not fenc't about with walls? He answer'd, That in steed of Walles and Castles, Cities should be fenc't with the Vertue of the Inhabitants — Quos si jungat concordia, nulius potest esse murus inexpugnabilior, who being linck'd together by mutuall concord, are more impregnable then the strongest Castle;
why Sparta was not fenced about with walls? He answered, That in steed of Walls and Castles, Cities should be fenced with the Virtue of the Inhabitants — Quos si jungat Concord, nulius potest esse Murus inexpugnabilior, who being linked together by mutual concord, Are more impregnable then the Strongest Castle;
So, it is vnity of Affections, and Community of brotherly Offices, that must make vs Invincible against all Diabolicall Invasion; but without this - Nihil sumus. (1. Cor. 13. 2.) we are Nothing; nullivs valoris, aut vigoris, of no value, no vertve.
So, it is unity of Affections, and Community of brotherly Offices, that must make us Invincible against all Diabolical Invasion; but without this - Nihil sumus. (1. Cor. 13. 2.) we Are Nothing; nullivs valoris, Or vigoris, of no valve, no virtue.
But for fuller explanation of this point (a Riddle, a Paradox to the Carnall sence) we must a little mixe Philosophy and Divinity. In Philosophy I find two contrary Opinions: The one Plato's, That all things should be common to all men, in a Common wealth — Et quo ad possessionem, & vsum (Plat. pol.
But for fuller explanation of this point (a Riddle, a Paradox to the Carnal sense) we must a little mix Philosophy and Divinity. In Philosophy I find two contrary Opinions: The one Plato's, That all things should be Common to all men, in a Common wealth — Et quo ad possessionem, & vsum (Plat. pol.
Men of place would never abide to be ranked with basest Pesants: nor these of best Deserts, to share alike with vnworthyest Drones. This would cause an Anabaptisticall Anarchy. The other Opinion is ARISTOTLES;
Men of place would never abide to be ranked with Basest Peasants: nor these of best Deserts, to share alike with Unworthiest Drones. This would cause an Anabaptistical Anarchy. The other Opinion is ARISTOTLE;
That there should be a Propriety of Possession, but a Comunity of Vse: And this I take to be good Philosophy and Divinity. 1. A Propriety of possession:
That there should be a Propriety of Possession, but a Community of Use: And this I take to be good Philosophy and Divinity. 1. A Propriety of possession:
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Otherwise ' how should men have Ability in themselves, to Exercise their Bounty and Charity towards others? — Rerum Communicate Constituta, Omnis Munificentia perit, (Arist. pol.
Otherwise ' how should men have Ability in themselves, to Exercise their Bounty and Charity towards Others? — Rerum Communicate Constituted, Omnis Munificentia perit, (Arist. pol.
lib. 2. ca. 3.) grant a Community of possession, that each man may have a proper right in another man's Goods, then how can any man shew himselfe bountifull? 2 A Community of vse, there ought to be.
lib. 2. circa 3.) grant a Community of possession, that each man may have a proper right in Another Man's Goods, then how can any man show himself bountiful? 2 A Community of use, there ought to be.
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Otherwise, every man would looke but on his owne things; Thinke himselfe borne, but for Himselfe, and Private Family; like those worldlings in the Psal. — Who having goods conferr'd vpon them, made no other distribution of them,
Otherwise, every man would look but on his own things; Think himself born, but for Himself, and Private Family; like those worldlings in the Psalm — Who having goods conferred upon them, made no other distribution of them,
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5. The Propriety is onely Thine, but the vse is thyne and myne. In this Sense, the Philosopher speakes true Divinity — Bonum quo Communius, eo melius, (Eth. lib.
5. The Propriety is only Thine, but the use is thine and mine. In this Sense, the Philosopher speaks true Divinity — Bonum quo Communius, eo Better, (Eth. lib.
6.) Nothing that we possesse, can give vs true content, without a Companion in the Vse, — Ego sic omnia habeo, ut omnium sunt, saith he againe. ( De Benef. lib. 7. cap.
6.) Nothing that we possess, can give us true content, without a Companion in the Use, — Ego sic omnia habeo, ut omnium sunt, Says he again. (De Beneficence lib. 7. cap.
and IOB? — Job could not eate his morsels alone, but the Fatherlesse must have part (Iob. 31. 17.) Nay these Endowments of the Intellect (Knowledge, Wisdome, Learning, &c. ) What were they without Communication? — In hoc gaudeo aliquid dicere vt doceam, Saith SEN.
and JOB? — Job could not eat his morsels alone, but the Fatherless must have part (Job 31. 17.) Nay these Endowments of the Intellect (Knowledge, Wisdom, Learning, etc.) What were they without Communication? — In hoc gaudeo Aliquid dicere vt doceam, Says SEN.
which gives every man his owne, in point of Propriety; and requires this Duty, with all, in point of Community. That the Ʋse of our Goods should be, to help our neighbours in necessity;
which gives every man his own, in point of Propriety; and requires this Duty, with all, in point of Community. That the Ʋse of our Goods should be, to help our neighbours in necessity;
who, in this respect, are called — The owners of thy Goods: (— Communicate vsus ) and it is injustice to with hold them, with a Niggardly hand ( Prou. 3. 27 ▪) And the very Beasts, in Saint BASIL.
who, in this respect, Are called — The owners of thy Goods: (— Communicate vsus) and it is injustice to with hold them, with a Niggardly hand (Prou. 3. 27 ▪) And the very Beasts, in Saint BASIL.
Doe teach vs this Community — Illa enim his, quae ex terra nascunter, à natura, in Commune vtuntur (Bas. in famac Sic. Hom. 40.) They, out of a naturall Goodnesse, doe share each with other, in those things that grow of the earth:
Doe teach us this Community — Illa enim his, Quae ex terra nascunter, à Nature, in Commune vtuntur (Bas. in famac Sic. Hom. 40.) They, out of a natural goodness, do share each with other, in those things that grow of the earth:
How lovingly doe our Flocks of sheepe feede together in the same Common? and our Heards of Cattle pasture together in the same Lease? All of them doe yeild each to other in a mutuall fruition of their bodily sustenance.
How lovingly do our Flocks of sheep feed together in the same Common? and our Heards of Cattle pasture together in the same Lease? All of them do yield each to other in a mutual fruition of their bodily sustenance.
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) But wee (worse then Beasts) doe hide, and hord those things, which God hath made Common; and that which should be for the Common good, wee greedily ingrosse to our private gaine.
) But we (Worse then Beasts) do hide, and hoard those things, which God hath made Common; and that which should be for the Common good, we greedily engross to our private gain.
Thus the Distinction of the Shcoolemen agrees, in sense, to this of the Philosophers: — Jus proprietatis, Ius Charitatis, A right of Propriety, A right of Charity;
Thus the Distinction of the Shcoolemen agrees, in sense, to this of the Philosophers: — Jus proprietatis, Just Charitatis, A right of Propriety, A right of Charity;
All this may be Compris'd in Saint AMBRO'S description of Iustice — Est virtus, quae vnicui { que } quod suum est, tribuit, alienum non vendicat, vtilitatem propria negligit, ut communem aequalitatem custodiat.
All this may be Comprised in Saint AMBRO'S description of justice — Est virtus, Quae vnicui { que } quod suum est, tribuit, Alienum non vendicat, vtilitatem propria negligit, ut communem aequalitatem custodiat.
Now, would you have all these particulars cast up in a T•tall? The summe is this - It is the principall duety of our christian Profession, equally to respect the common Good:
Now, would you have all these particulars cast up in a T•tall? The sum is this - It is the principal duty of our christian Profession, equally to respect the Common Good:
Though the eye sees not - per emissionem radiorum, (as the Platonicks conceit) but - per immissionem specierum, (as the Aristotelians more probably affirme) yet, in this respect, Justice is a• Platonicke: and sees not by Taking in the Goods of other men;
Though the eye sees not - per emissionem radiorum, (as the Platonics conceit) but - per immissionem specierum, (as the Aristotelians more probably affirm) yet, in this respect, justice is a• Platonic: and sees not by Taking in the Goods of other men;
But for your Places, I may not, I cannot say, Blacke is your eye. The one of you (to give CAESAR his due) I thankfully acknowledge, to have had comfortable experience of:
But for your Places, I may not, I cannot say, Black is your eye. The one of you (to give CAESAR his endue) I thankfully acknowledge, to have had comfortable experience of:
which being a publike cause, why should I not give it a publike acknowledgement? For as Magistrates are - Sent of God for the praise of them that doe well. (1. Pet. 2. 14.) So, great equity it is, That the praise and Encouragement which they give to other Well-doers, should reflect from others on their owne Well-doings.
which being a public cause, why should I not give it a public acknowledgement? For as Magistrates Are - Sent of God for the praise of them that do well. (1. Pet. 2. 14.) So, great equity it is, That the praise and Encouragement which they give to other Well-doers, should reflect from Others on their own Welldoings.
Neyther let any envious Critick accuse my Gratitude of Adulation: ('Tis from where there is least judgement, commonly, that the heaviest judgement comes.) For as wee have a Negative command, Thou shalt not raise upon the Judges. (Exod. 22. 28.) (So the former Translation reades) or - Dijsnon Detrabes: (So the Vulg. ) Thou shalt not deprave the persons,
Neither let any envious Critic accuse my Gratitude of Adulation: (It's from where there is least judgement, commonly, that the Heaviest judgement comes.) For as we have a Negative command, Thou shalt not raise upon the Judges. (Exod 22. 28.) (So the former translation reads) or - Dijsnon Detrabes: (So the Vulgar) Thou shalt not deprave the Persons,
nor inveigh against the places of Magistrates; who are - Vice-dei, petty Gods upon earth. (Or Earthly Gods. ) So have we a positive Precept — Honour the King. (1. Pet. 2. 17.) The King as supreame:
nor inveigh against the places of Magistrates; who Are - Vice-dei, Petty God's upon earth. (Or Earthly God's) So have we a positive Precept — Honour the King. (1. Pet. 2. 17.) The King as supreme:
And it is a Forme due in civilitie, to Great persons - Landando precipere: This kind of commendative, is a commandative; By telling men what they are, we represent to them what they should bee, more, and more.
And it is a Form due in civility, to Great Persons - Landando precipere: This kind of commendative, is a commandative; By telling men what they Are, we represent to them what they should be, more, and more.
Goe on then (R. Hon.) to looke on your Countryes good, (the common good ) being the speciall Object of your Places; And (if I mistake not) at this time, a miserable spectacle; lying like him among the Theeves, in Adomin, loco sanguinario, a bloudy robbing place betweene Jerusalem and Ieriche, (Luk. 10.) Robb'd, wounded, and halfe dead;
Go on then (R. Hon.) to look on your Countries good, (the Common good) being the special Object of your Places; And (if I mistake not) At this time, a miserable spectacle; lying like him among the Thieves, in Adomin, loco sanguinario, a bloody robbing place between Jerusalem and Ieriche, (Luk. 10.) Robbed, wounded, and half dead;
Here is worke for a Samaritan (for Iudges and Iustices ) for surely the Priest and the Levite (our inferiour Officers ) passe it by, with little or no regard, not - Looking on the things of other men.
Here is work for a Samaritan (for Judges and Justices) for surely the Priest and the Levite (our inferior Officers) pass it by, with little or no regard, not - Looking on the things of other men.
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especially the Bishops, who have their title from a compound of the Text; the simple here (you heare) is, NONLATINALPHABET hence - NONLATINALPHABET: Inspectors, Supervisors, Superintendents;
especially the Bishops, who have their title from a compound of the Text; the simple Here (you hear) is, hence -: Inspectors, Supervisors, Superintendents;
for who sees not, that Schisme and Faction begin to be too sawcie and unruly? 2. But they that labor in the word and Doctrine, (they that communicate Spirituall Food to the Soules of the people) these are more Honourable - NONLATINALPHABET, specially these. 3. And they that doe both (both rule well,
for who sees not, that Schism and Faction begin to be too saucy and unruly? 2. But they that labour in the word and Doctrine, (they that communicate Spiritual Food to the Souls of the people) these Are more Honourable -, specially these. 3. And they that do both (both Rule well,
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Specially for his Indefatigable Labors in the word and Doctrine, learnedly and liberally communicated to the whole Church, from Presso and Pulpit. And (without prejudice to the Pulpit) I may say, some of us are not worthy of this Happinesse: Some Dunghill-Cockes, that cannot distinguish betweene a Barly - corne, and a Iewell.
Specially for his Indefatigable Labors in the word and Doctrine, learnedly and liberally communicated to the Whole Church, from Presso and Pulpit. And (without prejudice to the Pulpit) I may say, Some of us Are not worthy of this Happiness: some Dunghill-Cockes, that cannot distinguish between a Barley - corn, and a Jewel.
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Every Critick will have a - Si, of Exception. You know the fable of the Frogges, the croking Animals were never pleased with their present Governour: when they had a Storke, he was too stirring;
Every Critic will have a - Si, of Exception. You know the fable of the Frogs, the croaking Animals were never pleased with their present Governor: when they had a Stork, he was too stirring;
For the — blood of every soule, that perisheth vnder our hands, for want of a liberall distribution of Spirituall Food, shall bee required of vs. (Ezech. 3. 20.) And I wish our Apostles generall Reproofe in this Chapter of my Text Did not come too neare home to some of us, — Omnes, quae sua sunt quaerunt. (Phil. 2. 21.) Some that have most profit from the Church, yeeld, least profit, to the Church.
For the — blood of every soul, that Perishes under our hands, for want of a liberal distribution of Spiritual Food, shall be required of us (Ezekiel 3. 20.) And I wish our Apostles general Reproof in this Chapter of my Text Did not come too near home to Some of us, — Omnes, Quae sua sunt quaerunt. (Philip 2. 21.) some that have most profit from the Church, yield, least profit, to the Church.
who whilst hee was without Preferment, had his Table, at meales, spread with a Net; to mind him of the Mysterie of his Profession, and to tell him, He was a Fisher of men;
who while he was without Preferment, had his Table, At meals, spread with a Net; to mind him of the Mystery of his Profession, and to tell him, He was a Fisher of men;
They love the Chaire, better then the Pulpit. It's a wonder how men can have a Cure of soules, without Care. These men are rather Crassiani, than — Christiani, (Bub. lib. 5. de Asse.
They love the Chair, better then the Pulpit. It's a wonder how men can have a Cure of Souls, without Care. These men Are rather Crassiani, than — Christians, (Bub. lib. 5. the Ass.
Neither doe I speake this, in enuy, to the places, or Dignities, of any of my profession: rather, I grieve to heare our Sacred Calling, in them, play'd vpon, (not vniustly) — Curae leves loquuntur, Ingentes stupent.
Neither do I speak this, in envy, to the places, or Dignities, of any of my profession: rather, I grieve to hear our Sacred Calling, in them, played upon, (not unjustly) — Curae leves loquuntur, ingentes stupent.
I deny not, but wee may, by Lawfull meanes, seeke Riches, and Preferment: — Wee have power to doe it as well as others. (1. Cor. 9. 1 2.) and — potestatem, non vsurpatam, sed datam (Ierome de pastor.
I deny not, but we may, by Lawful means, seek Riches, and Preferment: — we have power to do it as well as Others. (1. Cor. 9. 1 2.) and — potestatem, non vsurpatam, sed datam (Jerome de pastor.
Eccles. ) A power not vsurp'd, but lawfull derived; But, take his Distinction with you: Wee Ministers are to be consider'd in a double quality, — Vt Christiani, vt praepositi;
Eccles.) A power not usurped, but lawful derived; But, take his Distinction with you: we Ministers Are to be considered in a double quality, — Vt Christians, vt Praepositi;
wee are not now maintain'd by Miracle; But in that wee are Ministers, our cheifest care should bee for our Cure. For — Wee bee vnto the Shepheards of Israell, that feede themselves, should not the Shepheards feed the flockes? (Ezech. 34. 2.) And my Text doth,
we Are not now maintained by Miracle; But in that we Are Ministers, our chiefest care should be for our Cure. For — we be unto the Shepherds of Israel, that feed themselves, should not the Shepherds feed the flocks? (Ezekiel 34. 2.) And my Text does,
and the like, who make vp the Body of the Commons: Remember, you are one anothers Members, knit together by the sinewes of policy, to one Monarchicall Head; Let it be your care, to study the welfare of Him, and one another.
and the like, who make up the Body of the Commons: remember, you Are one another's Members, knit together by the sinews of policy, to one Monarchical Head; Let it be your care, to study the welfare of Him, and one Another.
There bee three thinges, which doe much reioyce God (and most beautifie our Christian Religion ) two whereof are — The vnity of Brethren, The love of Neighbours (Eccl. 25. 1) O quam bonum, et quam incundum;
There bee three things, which do much rejoice God (and most beautify our Christian Religion) two whereof Are — The unity of Brothers, The love of Neighbours (Ecclesiastes 25. 1) O quam bonum, et quam incundum;
how good, and how comely a thing it is, brethren to dwell together in vnity, ( Psal. 133. 1.) Therefore as you tender Vnity and communitie, avoide base covetousnesse, which is still of the nature of Dividing: it divides the deerest friends; Brother and Brother.
how good, and how comely a thing it is, brothers to dwell together in unity, (Psalm 133. 1.) Therefore as you tender Unity and community, avoid base covetousness, which is still of the nature of Dividing: it divides the dearest Friends; Brother and Brother.
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— Master, bid my brother divide the inheritance with mee, (Luc. 12. 13.) Hereto SENECA alludes — Video ferrum ex eisdem tenebris esse prolatum, quibus aurum et argentum:
— Master, bid my brother divide the inheritance with me, (Luke 12. 13.) Hereto SENECCA alludes — Video ferrum ex eisdem tenebris esse prolatum, quibus aurum et argentum:
So St. BASIL, — When the Ʋsurious Creditor, and penurious Debtor meet, Ille velut Canis ad praedam accurrit, hic verò, velut parata praeda congressum formidat. (In Psal. 15.) The one runnes as a Dog to the Prey: th' other, fearing to bee made a Prey, runnes away.
So Saint BASIL, — When the Ʋsurious Creditor, and penurious Debtor meet, Isle velut Canis ad Praedam accurrit, hic verò, velut parata Praeda congressum formidat. (In Psalm 15.) The one runs as a Dog to the Prey: the other, fearing to be made a Prey, runs away.
For, saith hee, the Insolencies of the Creditor, (intollerable to an ingenuous spirit) must needs cause a detestation, — Coram uxore pudefacit, coram amicis contumelia afficit, in foro strangulat, malus in festo occursus, vitam non vivendam tibi subornat. (Ibidem.
For, Says he, the Insolences of the Creditor, (intolerable to an ingenuous Spirit) must needs cause a detestation, — Coram uxore pudefacit, coram amicis Contumely afficit, in foro strangulat, malus in Festo occursus, vitam non vivendam tibi subornat. (Ibidem.
) Hee shames a man before his wife, reproacheth a man before his friends, takes a man by the throat in the open Market, at a Feast, his meeting marres a mans mirth,
) He shames a man before his wife, Reproacheth a man before his Friends, Takes a man by the throat in the open Market, At a Feast, his meeting mars a men mirth,
What mischiefe doth it not bring upon the Commonweale? Whence are warres and contentions among you? Saint IAMES askes the question. ( Jam. 4. 1.) I will answere, are they not hence,
What mischief does it not bring upon the Commonweal? Whence Are wars and contentions among you? Saint JAMES asks the question. (Jam. 4. 1.) I will answer, Are they not hence,
So these men grow privately rich by the publike Ruine: which must needs be, (if the Scriptures bee true) the ruine of themselves and posteritie in the end;
So these men grow privately rich by the public Ruin: which must needs be, (if the Scriptures be true) the ruin of themselves and posterity in the end;
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the very Inanimate Materials whereof (the stone out of the Wall, and the beame out of the timber) shall cry for vengeance against the founder. (Vers. 11.) And where this Curse of GOD breathes upon any thing, it must needs bee blasted;
the very Inanimate Materials whereof (the stone out of the Wall, and the beam out of the timber) shall cry for vengeance against the founder. (Vers. 11.) And where this Curse of GOD breathes upon any thing, it must needs be blasted;
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Gentlemen, Yeomen, and all men, Remember the Common good of Church, and Common-weale. O let this be - Anglorum Helena, Christianorum Diana, The summe of your earthly delight;
Gentlemen, Yeomen, and all men, remember the Common good of Church, and Commonweal. O let this be - Anglorum Helena, Christians Diana, The sum of your earthly delight;
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before they could have Audience, whether they came upon private Commission, or publike Legation? Whereto they answered, in a pithy Laconism•, — Si impetremus, publice:
before they could have Audience, whither they Come upon private Commission, or public Legation? Whereto they answered, in a pithy Laconism•, — Si impetremus, publice:
When SYLLA had taken the Citty Palestrina; he gave order, to put all the inhabitants to death, save onely his Host; on whom hee would bestow his life, in requitall of his former Entertainement. But the Host refus'd his Courtesie, in these wordes:
When SYLLA had taken the city Palestrina; he gave order, to put all the inhabitants to death, save only his Host; on whom he would bestow his life, in requital of his former Entertainment. But the Host refused his Courtesy, in these words:
and that, by a kinde of Silent and close Beneficence; That neither themselves, who give, may doe it in Ostentation; nor they, who receive, may feare exprobation.
and that, by a kind of Silent and close Beneficence; That neither themselves, who give, may do it in Ostentation; nor they, who receive, may Fear exprobration.
And now, because Examples are like flaming Beacons, which fame and time set on Hills, to draw vs to a Defence of vertue, whenso'ere vice invades the Common-wealth of man; Let these examples ▪ fyred by precepts,
And now, Because Examples Are like flaming Beacons, which fame and time Set on Hills, to draw us to a Defence of virtue, whenso'ere vice invades the Commonwealth of man; Let these Examples ▪ fired by Precepts,
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but every man also &c. That so the Multiplicity of our persons being joyn'd in a vnity of Affections vnto CHRIST, wee may be fit to Enioy the Glorious vision of the Trinity in Vnity, Father, Sonne, and Holy Ghost. One onely Wise, Invisible, incomprehensible Majesty. To whom, &c. FINIS.
but every man also etc. That so the multiplicity of our Persons being joined in a unity of Affections unto CHRIST, we may be fit to Enjoy the Glorious vision of the Trinity in Unity, Father, Son, and Holy Ghost. One only Wise, Invisible, incomprehensible Majesty. To whom, etc. FINIS.
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A famous Act of Iustice vpon an infamous Barrator. As Hercules was famous for purging the world of Monsters. So are Magistrates famous, that purge the Commonwealth of these men-monsters.
A famous Act of justice upon an infamous Barrator. As Hercules was famous for purging the world of Monsters. So Are Magistrates famous, that purge the Commonwealth of these men-monsters.
Si quispiam offendatur, & fibi vindicet, non habet quod expostulet cum eo, qui scripsit: ipse, si volet, secum agat iniuriam, vrpote sui proditor, qui declaravit hoc ad se proprie pertinere: Erasm. Epist, ad Dorp.
Si quispiam offendatur, & fibi vindicet, non habet quod expostulet cum eo, qui scripsit: ipse, si volet, secum agat iniuriam, vrpote sui proditor, qui declaravit hoc ad se Properly pertinere: Erasmus Epistle, and Dorp.
Democritus told Hippocrates, They daily plead one against another: the sonne against the Father. Brother against brother, Kindred and friends of the same quality, one against another; and all this for riches. Hippocr. Epist. ad Damoget.
Democritus told Hippocrates, They daily plead one against Another: the son against the Father. Brother against brother, Kindred and Friends of the same quality, one against Another; and all this for riches. Hippocrates. Epistle and Damoget.
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