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1 TIM. 6. 17. Charge them that are rich in this world, that they be not high minded,
1 TIM. 6. 17. Charge them that Are rich in this world, that they be not high minded,
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nor trust in vncertaine riches, but in the liuing God, who giueth vs richly all things to enioy. &c. THOSE things which are excellent, and beneficiall in their vse, are dangerous in their miscariage:
nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy. etc. THOSE things which Are excellent, and beneficial in their use, Are dangerous in their miscarriage:
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It were lost labour for me to perswade you how good riches are: your paines and your cares are sufficient proofes of your estimation;
It were lost labour for me to persuade you how good riches Are: your pains and your Cares Are sufficient proofs of your estimation;
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And how deadly the abuse of them is, many a soule feeles that cannot returne to complaine;
And how deadly the abuse of them is, many a soul feels that cannot return to complain;
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There is nothing more necessarie therefore, for a Christian heart, than to be rectified in the menaging of a prosperous estate;
There is nothing more necessary Therefore, for a Christian heart, than to be rectified in the managing of a prosperous estate;
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and to learne so to be happy here, that it may be more happy hereafter;
and to Learn so to be happy Here, that it may be more happy hereafter;
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A taske which this Text of ours vndertakes, and (if yee be not wanting to it and your selues) will be sure to performe:
A task which this Text of ours undertakes, and (if ye be not wanting to it and your selves) will be sure to perform:
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What should I neede to intreat your attention (Right Honorable, right Worshipfull, and beloued) to a busines so neerely concerning you? The errand is Gods; the vse of it yours.
What should I need to entreat your attention (Right Honourable, right Worshipful, and Beloved) to a business so nearly Concerning you? The errand is God's; the use of it yours.
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I neuer held it safe to pull Scripture in peeces: These words fall alone into their parts.
I never held it safe to pull Scripture in Pieces: These words fallen alone into their parts.
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Timothy is set vpon the spirituall Bench, and must giue the charge. A charge, to whom? Of what? To whom? To the rich:Timothy is Set upon the spiritual Bench, and must give the charge. A charge, to whom? Of what? To whom? To the rich:
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Of what? what they must auoide, what they must indeuour: What must they auoide? Hy-mindednesse, & Trust in wealth:
Of what? what they must avoid, what they must endeavour: What must they avoid? Hy-mindednesse, & Trust in wealth:
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What are the duties they must labour vnto? Confidence in God; Beneficence to men: And euery one of these is backed with a reason to inforce it:
What Are the duties they must labour unto? Confidence in God; Beneficence to men: And every one of these is backed with a reason to enforce it:
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Why should they not be hy-minded? Their wealth is but in this world; Why should they not trust in Riches? They are vncertaine.
Why should they not be hy-minded? Their wealth is but in this world; Why should they not trust in Riches? They Are uncertain.
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Why should they trust in God? He is a liuing God, and a liberall God:
Why should they trust in God? He is a living God, and a liberal God:
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Why should they extend their beneficence to men? By this they lay vp to themselues a sure foundation:
Why should they extend their beneficence to men? By this they lay up to themselves a sure Foundation:
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Here is worke enough you see for my discourse, and your practise: The God of heauen blesse it in both our hands.
Here is work enough you see for my discourse, and your practice: The God of heaven bless it in both our hands.
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Charge hath (Ianus - like) a double aspect;Charge hath (Ianus - like) a double aspect;
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one that lookes vp to S. Paul, the other that lookes downe to Timothy, and from him, to the rich: one that looks up to S. Paul, the other that looks down to Timothy, and from him, to the rich:
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In the first there is Apostolicall superiority;
In the First there is Apostolical superiority;
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for (NONLATINALPHABET) Charge thou, referres to NONLATINALPHABET verse 13. I Charge thee; so Paul charges Timothy to charge the rich;
for () Charge thou, refers to verse 13. I Charge thee; so Paul charges Timothy to charge the rich;
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He that giues the Charge, if he be not the cheife of the Bench, yet hee is greater than the Iurie;
He that gives the Charge, if he be not the chief of the Bench, yet he is greater than the Jury;
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The first foundation of the Church is laid in an inequalitie; and hath euer since so continued;
The First Foundation of the Church is laid in an inequality; and hath ever since so continued;
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There can be no harmonie where all the strings or voices are of one tenour;
There can be no harmony where all the strings or voices Are of one tenor;
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In the latter, as it looks on Timothy, it carries in it Episcopall power, Euangelicall sufficiencie: Episcopall power;
In the latter, as it looks on Timothy, it carries in it Episcopal power, Evangelical sufficiency: Episcopal power;
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for this Charge is by the vulgar turn'd, and the Translation of the Syriac, Praecipe, command;
for this Charge is by the Vulgar turned, and the translation of the Syriac, Praecipe, command;
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and so doe we translate it in the first of this Epistle, and the third verse;
and so do we translate it in the First of this Epistle, and the third verse;
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Timothy was left at Ephesus (NONLATINALPHABET) to command. The rich are commonly great; Nobilitie in the account of God is ioyned with wealth;Timothy was left At Ephesus () to command. The rich Are commonly great; Nobilt in the account of God is joined with wealth;
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Curse not the King in thy thought, nor the Rich in thy Bed-chamber, saith Salomon; so Diues at whose gates Lazarus lay is by some no meane ones guessed to be Herod, or some other King; Curse not the King in thy Thought, nor the Rich in thy Bedchamber, Says Solomon; so Diues At whose gates Lazarus lay is by Some no mean ones guessed to be Herod, or Some other King;
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and so are Iobs freinds termd by the seuenty ▪ Yea the rich is not onely a litle King amongst his neighbours,
and so Are Jobs Friends termed by the seuenty ▪ Yea the rich is not only a little King among his neighbours,
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but Diues, quasi Diuus; as a petty God to his vnderlings, and yet euen the rich man that (as Salomon notes) speakes with command vnto others, he must be spoken to with command.
but Diues, quasi Diuus; as a Petty God to his underlings, and yet even the rich man that (as Solomon notes) speaks with command unto Others, he must be spoken to with command.
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Command the rich. That foolish shaueling soared too hye a pitch, when in his imperious Bull he mands the Angels:Command the rich. That foolish shaveling soared too high a pitch, when in his imperious Bull he mands the Angels:
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Francis of Assise and hee, were both of a Diet;Francis of Assize and he, were both of a Diet;
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But we may safely say that all powers below the Angels, are liable to our spirituall Charge; and this Command implies obedience;
But we may safely say that all Powers below the Angels, Are liable to our spiritual Charge; and this Command Implies Obedience;
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Els, to what purpose doe we command and go without? Christ gaue vs the keyes; (for that which the Romanists would plead out of Origen, of Claues coeli, The keyes of heauen to the rest,
Else, to what purpose do we command and go without? christ gave us the keys; (for that which the Romanists would plead out of Origen, of Claws coeli, The keys of heaven to the rest,
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and Claues coelorum, The keyes of the heauens to Peter is a distinction without a difference);
and Claws Coelorum, The keys of the heavens to Peter is a distinction without a difference);
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What becomes of them? That I may not say on some of our hands they are suffered to rust for want of vse;
What becomes of them? That I may not say on Some of our hands they Are suffered to rust for want of use;
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on others, (as the Pontificians) the wards are altered, so as they can neither open nor shut;
on Others, (as the Pontificians) the wards Are altered, so as they can neither open nor shut;
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Sure I am that (if they be not lost on our behalfe whether in dis-vse,
Sure I am that (if they be not lost on our behalf whither in disuse,
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or abuse) the power of them is lost in the hearts of many:
or abuse) the power of them is lost in the hearts of many:
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They haue secret pick-locks of their owne making, Presumption and securitie, wherby they can open heauen gates though double locked by our censures,
They have secret picklocks of their own making, Presumption and security, whereby they can open heaven gates though double locked by our censures,
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and shut the gates of hell at pleasure, which their owne sinnes haue opened wide to receiue them;
and shut the gates of hell At pleasure, which their own Sins have opened wide to receive them;
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What vse is there of vs, but in our chayre? and there, but to be heard,
What use is there of us, but in our chair? and there, but to be herd,
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and seene? Euen in this sense spectaculo facti sumus; we are to gaze on, not to imploy:
and seen? Eve in this sense spectaculo facti sumus; we Are to gaze on, not to employ:
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Now yee are full, now yee are rich, yee raigne as Kings without vs; we are weake, yee are strong;
Now ye Are full, now ye Are rich, ye Reign as Kings without us; we Are weak, ye Are strong;
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yee are honorable, but wee are despised;
ye Are honourable, but we Are despised;
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It was well noted by one, that the good father of the prodigall, though he might himselfe haue brought forth the prime robe;
It was well noted by one, that the good father of the prodigal, though he might himself have brought forth the prime robe;
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or haue led his sonne into his wardrobe to take it, yet he commands his seruants to bring it forth (Proferte stolam) because he would bring meanes into credit;
or have led his son into his wardrobe to take it, yet he commands his Servants to bring it forth (Proferte Stolam) Because he would bring means into credit;
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because he would haue his sonnes beholden to his seruants for their glory.
Because he would have his Sons beholden to his Servants for their glory.
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It is a bold word, but a true one, Yee shall neuer weare the long white robe,
It is a bold word, but a true one, Ye shall never wear the long white robe,
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vnlesse his seruants your ministers bring it, and put it on. He that can saue you without vs, will not saue you but by vs:
unless his Servants your Ministers bring it, and put it on. He that can save you without us, will not save you but by us:
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He hath not tyed himselfe to meanes, man he hath;
He hath not tied himself to means, man he hath;
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He could create you immediatly to himselfe, but hee will haue you begotten by the immortall seed of your spirituall fathers:
He could create you immediately to himself, but he will have you begotten by the immortal seed of your spiritual Father's:
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Woe be to you therefore, if our word haue lost the power of it in you:
Woe be to you Therefore, if our word have lost the power of it in you:
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you haue lost your right in heauen:
you have lost your right in heaven:
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Let vs neuer come there if you can come thither ordinarily without vs. The words of the wife (saith Salomon) are like goades, like nayles;
Let us never come there if you can come thither ordinarily without us The words of the wife (Says Solomon) Are like goads, like nails;
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But if these goades light vpon the skin of a Leuiathan, who esteemes yron as straw, and brasse as rotten wood;
But if these goads Light upon the skin of a Leviathan, who esteems iron as straw, and brass as rotten wood;
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If these nayles meete with yron, or marble in their driuing, that they turne againe; What shall we say but our Gospell is hid to them that perish;
If these nails meet with iron, or Marble in their driving, that they turn again; What shall we say but our Gospel is hid to them that perish;
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and woe vnto your soules, for yee haue rewarded euill to your selues. Hitherto the power implyed in this charge; the sufficiencie followeth:
and woe unto your Souls, for ye have rewarded evil to your selves. Hitherto the power employed in this charge; the sufficiency follows:
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This Euangelicus must be parangelicus; Like as the fore-runner of Christ had a charge for all sorts, so must his followers;
This Evangelical must be parangelicus; Like as the forerunner of christ had a charge for all sorts, so must his followers;
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So hath Timothy in this Epistle, A charge for wiues, for Bishops, for Deacons, for widdowes,
So hath Timothy in this Epistle, A charge for wives, for Bishops, for Deacons, for widow's,
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for seruants, and here for the rich; He must charge;
for Servants, and Here for the rich; He must charge;
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and how shall he charge, if hee haue neither shot nor powder? It is no brag to say that no Nation vnder heauen since the Gospell lookt forth into the world, euer had so many,
and how shall he charge, if he have neither shot nor powder? It is no brag to say that no nation under heaven since the Gospel looked forth into the world, ever had so many,
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so learned teachers as this ILAND hath at this day.
so learned Teachers as this ILAND hath At this day.
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Hierom said of old to his Paulinus, De Hierosôlymis & de Britannia aequaliter patet aula coelestis; Hieronymus said of old to his Paulinus, De Hierosôlymis & de Britannia aequaliter patet Aula coelestis;
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Heauen is as open in Britayne as in Hierusalem; Heaven is as open in Britain as in Jerusalem;
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It holds well if you take it for a propheticall comparison betwixt Ierusalem as it had beene,
It holds well if you take it for a prophetical comparison betwixt Ierusalem as it had been,
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and Britayne as it should be:
and Britain as it should be:
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Ierusalem the type of Gods Church vpon earth, in the glory of all her legall magnificence was neuer more blessed, then this Church of ours:Ierusalem the type of God's Church upon earth, in the glory of all her Legal magnificence was never more blessed, then this Church of ours:
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For the Northerne part of it beyond the Twede, we saw not, we heard not of a Congregation (whereof indeed there is not so great frequence) without a preaching Minister;
For the Northern part of it beyond the Tweed, we saw not, we herd not of a Congregation (whereof indeed there is not so great frequence) without a preaching Minister;
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and though their maintenance hath beene generally but small, yet their paines haue been great, and their successe sutable: and though their maintenance hath been generally but small, yet their pains have been great, and their success suitable:
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And now lately, his sacred Maiestie in his last yeares iourney (as if the sunne did out of compassion goe beyond his Tropick line, to giue heate vnto the Northerne climate) hath so ordered it, that their meanes shall be answerable to their labours;
And now lately, his sacred Majesty in his last Years journey (as if the sun did out of compassion go beyond his Tropic line, to give heat unto the Northern climate) hath so ordered it, that their means shall be answerable to their labours;
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so as both Pastors and people professe themselues mutually blessed in ech other; and blesse GOD and their KING for this blessednes:
so as both Pastors and people profess themselves mutually blessed in each other; and bless GOD and their KING for this blessedness:
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As for the learning and sufficiencie of those Teachers (whether Prelates or Presbyters) our eares were for some of them sufficient witnesses,
As for the learning and sufficiency of those Teachers (whither Prelates or Presbyters) our ears were for Some of them sufficient Witnesses,
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and wee are not worthy of our eares, if our tongues do not thankfully proclaime it to the world.
and we Are not worthy of our ears, if our tongues do not thankfully proclaim it to the world.
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As for this Southerne part, when I cōsider the face of our Church in an vniuersalitie, mee thinks I see the firmament in a cleare night, bespangled with goodly starres of all magnitudes, that yeeld a pleasing diuersitie of light vnto the earth;
As for this Southern part, when I Consider the face of our Church in an universality, me thinks I see the firmament in a clear night, bespangled with goodly Stars of all magnitudes, that yield a pleasing diversity of Light unto the earth;
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But withall, through the incōparable multitude of Cures, and the incompetent prouision of some, we cannot but see some of our people (especially in the vtmost skirts) like to those that liue vnder the Southerne pole, where the stars are thinner set;
But withal, through the incomparable multitude of Cures, and the incompetent provision of Some, we cannot but see Some of our people (especially in the utmost skirts) like to those that live under the Southern pole, where the Stars Are thinner Set;
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& some stars there are in our Hemisphere, like those litle sparkles in the Galaxy, or Milky circle, wherein yee can scarse discerne any light;
& Some Stars there Are in our Hemisphere, like those little sparkles in the Galaxy, or Milky circle, wherein ye can scarce discern any Light;
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The desire of our hearts must be that euery Congregatiō, euery soule might haue a Timothie to deliuer the charge of God powerfully vnto it;
The desire of our hearts must be that every Congregation, every soul might have a Timothy to deliver the charge of God powerfully unto it;
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euen with S. Pauls change of note; That euery one which hath a charge were (NONLATINALPHABET) able to giue the charge;
even with S. Paul's change of note; That every one which hath a charge were () able to give the charge;
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and euery hearer (NONLATINALPHABET) ready to take it:
and every hearer () ready to take it:
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Wherein I cannot but thankfully congratulate the happines of this famous Citie, which if in other riches it equalize the best, I am sure in this it exceeds all.
Wherein I cannot but thankfully congratulate the happiness of this famous city, which if in other riches it equalise the best, I am sure in this it exceeds all.
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There is not a Citie vnder the cope of heauen so wealthy in the spirituall prouision;
There is not a city under the cope of heaven so wealthy in the spiritual provision;
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yea there are whole countreyes in Christendome, that haue not so many learned Preachers, as are within these walls and liberties;
yea there Are Whole countries in Christendom, that have not so many learned Preachers, as Are within these walls and Liberties;
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Heare this, yee Citizens, and be not proud, but thankful;
Hear this, ye Citizens, and be not proud, but thankful;
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Others may exceede you in the glory of outward structure, in the largenesse of extent, in the vniforme proportion of streets,
Others may exceed you in the glory of outward structure, in the largeness of extent, in the uniform proportion of streets,
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or ornaments of Temples, but your pulpits do surpasse theirs; & if preaching can lift vp Cities vnto heauen, yee are not vpon earth;
or Ornament of Temples, but your pulpits do surpass theirs; & if preaching can lift up Cities unto heaven, ye Are not upon earth;
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Happy is it for you if yee be as well fed as taught, and woe be to you if you do not thinke your selues happy.
Happy is it for you if ye be as well fed as taught, and woe be to you if you do not think your selves happy.
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Charge then, but whom? The rich: Man that came naked out of the wombe of the earth, was euen then so rich, that all things were his;
Charge then, but whom? The rich: Man that Come naked out of the womb of the earth, was even then so rich, that all things were his;
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Heauen was his roofe or Canopy, earth his floore, the sea his pond, the Sun and Moone his torches, all creatures his vassals:
Heaven was his roof or Canopy, earth his floor, the sea his pond, the Sun and Moon his Torches, all creatures his vassals:
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And if he lost the fulnes of this lordship by being a slaue to sinne, yet we haue still Dominium gratificum, as Gerson termes it;
And if he lost the fullness of this lordship by being a slave to sin, yet we have still Dominium gratificum, as Gerson terms it;
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Euery sonne of Abraham is heire of the world:
Every son of Abraham is heir of the world:
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But to make vp the true reputation of wealth (for thus, we may be as hauing all things, But to make up the true reputation of wealth (for thus, we may be as having all things,
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and possessing nothing) another right is required besides spirituall, which is a ciuill and humane right;
and possessing nothing) Another right is required beside spiritual, which is a civil and humane right;
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wherein I doubt not but our learned Wiclef, and the famous Archbishop of Armach, and the more famous Chancelor of Paris (three renowmed Diuines of England, France, and Ireland haue had much wrong,
wherein I doubt not but our learned Wiclef, and the famous Archbishop of Armagh, and the more famous Chancellor of paris (three renowned Divines of England, France, and Ireland have had much wrong,
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whiles they are accused to teach, that men in these earthly things haue no tenure but grace, no title but Charitie:
while they Are accused to teach, that men in these earthly things have no tenure but grace, no title but Charity:
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which questionlesse they intended in foro interiori, in the Consistory of God, not in the Common-pleas of men; which questionless they intended in foro interiori, in the Consistory of God, not in the Common pleas of men;
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in the Courts, not of Law, but of Conscience;
in the Courts, not of Law, but of Conscience;
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in which onely it may fall out, that the Ciuill owner may be a spirituall vsurper,
in which only it may fallen out, that the Civil owner may be a spiritual usurper,
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and the spirituall owner may be a ciuill begger.
and the spiritual owner may be a civil beggar.
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God frames his language to ours, and speaking according to that Ius Gentium, whereon the diuision of these earthly possessions are grounded, hee calls some Rich, others, poore:
God frames his language to ours, and speaking according to that Just Gentium, whereon the division of these earthly possessions Are grounded, he calls Some Rich, Others, poor:
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Those hereticks which called themselues Apostolique (as some body doth now at Rome) before the time of Epiphanius & Augustine, which taught the vnlawfulnes of all earthly proprieties;
Those Heretics which called themselves Apostolic (as Some body does now At Room) before the time of Epiphanius & Augustine, which taught the unlawfulness of all earthly proprieties;
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seconded in Austens time, by our country-man Pelagius, and in our times by some of the illuminate Elders of Munster; are not worth confutation;
seconded in Austen's time, by our countryman Pelagius, and in our times by Some of thee illuminate Elders of Munster; Are not worth confutation;
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or, if they were, our Apostle hath done it to our hands, in this one word, Rich; for there can be neither Rich nor poore in a communitie;
or, if they were, our Apostle hath done it to our hands, in this one word, Rich; for there can be neither Rich nor poor in a community;
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Neither doth he say, Charge men that they be not rich, but Charge the rich that they be not hye-minded.
Neither does he say, Charge men that they be not rich, but Charge the rich that they be not hye-minded.
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With these, let vs couple our ignorant Votaries, that place holinesse in want; with whom, their very crosses cannot deliuer their coyne from sinne;
With these, let us couple our ignorant Votaries, that place holiness in want; with whom, their very Crosses cannot deliver their coin from sin;
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which, to make good the old rule, that it is better to giue then to receiue, giue all they haue away at once,
which, to make good the old Rule, that it is better to give then to receive, give all they have away At once,
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for but a licence to begge for euer.
for but a licence to beg for ever.
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Did these men euer heare that the Blessing of God maketh rich? That the wings of riches carry them vp to heauen? That the crowne of the wise is their wealth? Doe they not know that if Lazarus were poore,
Did these men ever hear that the Blessing of God makes rich? That the wings of riches carry them up to heaven? That the crown of the wise is their wealth? Do they not know that if Lazarus were poor,
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yet Abraham was rich, and Pium pauperem suscepit sinus diuitis;
yet Abraham was rich, and Pium pauperem suscepit sinus diuitis;
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It was the happines of poore Lazarus that he was lodged in the bosome of rich Abraham. I am no whit afraid, (ô yee rich Citizens) least this paradoxe of our holy Mendicants shall make you out of loue with your wealth;
It was the happiness of poor Lazarus that he was lodged in the bosom of rich Abraham. I am no whit afraid, (o ye rich Citizens) lest this paradox of our holy Mendicants shall make you out of love with your wealth;
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I feare some of you would be rich, though ye might not;
I Fear Some of you would be rich, though you might not;
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Now wee tell you from him, whose title is Rich in mercy, that yee may be at once Rich and holy;
Now we tell you from him, whose title is Rich in mercy, that ye may be At once Rich and holy;
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In diuitijs cupiditatem reprehendit, non facultatem saith Austen: It is a true word of the sonne of Sirach, which I would haue you carry home with you,In diuitijs cupiditatem reprehendit, non facultatem Says Austen: It is a true word of the son of Sirach, which I would have you carry home with you,
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and write it as a fit Motto, in your Counting-house; Bona est substantia, si non sit peccatum in conscientia;
and write it as a fit Motto, in your Countinghouse; Bona est Substance, si non sit peccatum in conscientia;
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Substance doth well in the hand, if there be not euill in the heart. Ecclesiasticus 13. 25. Substance does well in the hand, if there be not evil in the heart. Ecclesiasticus 13. 25.
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Charge the Rich; Who are they? There is nothing wherein is greater mesprison. One man in a Laodicean conceitednes thinks himselfe rich, when he hath nothing;Charge the Rich; Who Are they? There is nothing wherein is greater mesprison. One man in a Laodicean conceitedness thinks himself rich, when he hath nothing;
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Another, in a couetous humor thinks he hath nothing, when he is rich;
another, in a covetous humour thinks he hath nothing, when he is rich;
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and how easie is it for another man to mistake vs, if we may thus easily mistake our selues? I feare some of you are like the Pageants of your great solemnities, wherein there is the show of a solid body,
and how easy is it for Another man to mistake us, if we may thus Easily mistake our selves? I Fear Some of you Are like the Pageants of your great solemnities, wherein there is the show of a solid body,
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whether of a Lyon, or Elephant, or Vnicorne, but if they be curiously look't into, there is nothing but cloth, and sticks, and ayre;
whither of a lion, or Elephant, or Unicorn, but if they be curiously looked into, there is nothing but cloth, and sticks, and air;
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Others of you contrarily are like a dissembling Couent, that professes pouerty, & purchases Lordships;
Others of you contrarily Are like a dissembling Covent, that Professes poverty, & purchases Lordship's;
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The very same did Salomon obserue in his time, in the great Burgomasters of Ierusalem Pro. 13. 7. For the auoyding of both extremes, let vs inquire who is rich.
The very same did Solomon observe in his time, in the great Burgomasters of Ierusalem Pro 13. 7. For the avoiding of both extremes, let us inquire who is rich.
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And tho greatnes and riches be in the ranke of those things, which are held to haue no absolute determination,
And though greatness and riches be in the rank of those things, which Are held to have no absolute determination,
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but consist rather in respect & comparison (for a rich Farmer is yet poore to a rich Merchant,
but consist rather in respect & comparison (for a rich Farmer is yet poor to a rich Merchant,
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and a rich Merchant is but poore to a Prince, and he to some great Emperor;
and a rich Merchant is but poor to a Prince, and he to Some great Emperor;
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That great Mammonist would say he is rich that can maintaine an Armie, a poore man would say according to that Italian inscription, He is rich that wants not bread);
That great Mammonist would say he is rich that can maintain an Army, a poor man would say according to that Italian inscription, He is rich that Wants not bred);
cst j np1 vmd vvi pns31 vbz j cst vmb vvi dt n1, dt j n1 vmd vvi vvg p-acp cst jp n1, pns31 vbz j cst vvz xx n1);
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Yet certainly there are certaine generall stakes and bounds, which diuide betwixt pouerty and competence, betwixt competency and wealth;
Yet Certainly there Are certain general stakes and bounds, which divide betwixt poverty and competence, betwixt competency and wealth;
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As there were variety of shekels among the Iewes, yet there was one shekell of the Sanctuarie that varied not;
As there were variety of shekels among the Iewes, yet there was one shekel of the Sanctuary that varied not;
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Who then is rich? I must giue you a double answer; One will not serue;
Who then is rich? I must give you a double answer; One will not serve;
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The one according to true moralitie, the other according to vulgar vse:
The one according to true morality, the other according to Vulgar use:
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In the first he is rich that hath enough, whether the world thinke so or not;
In the First he is rich that hath enough, whither the world think so or not;
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Euen Esau tho he were poore in grace, yet in estate he was rich, I haue enough my brother;
Even Esau though he were poor in grace, yet in estate he was rich, I have enough my brother;
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And he that said, Soule thou hast goods enow for many yeares, was almost so;
And he that said, Soul thou hast goods enough for many Years, was almost so;
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It was not his fault that he thought he had enough, but that he meant to lye downe, and wallow in it.
It was not his fault that he Thought he had enough, but that he meant to lie down, and wallow in it.
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A mans wealth or pouertie is most-what in himselfe; And though nature haue professed to read vnto heathen men this lesson of wise moderation,
A men wealth or poverty is mostwhat in himself; And though nature have professed to read unto heathen men this Lesson of wise moderation,
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yet it hath beene seldome seene that any thing but true piety, hath taught them to take it out;
yet it hath been seldom seen that any thing but true piety, hath taught them to take it out;
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Godlinesse is great gaine with contentment: Victus & vestitus diuitiae Christianorum, saith Hierom: Food and rayment are the Christians wealth;Godliness is great gain with contentment: Victus & vestitus diuitiae Christians, Says Hieronymus: Food and raiment Are the Christians wealth;
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Those men therefore, which are still in the horse leeches note, sucking and crauing;
Those men Therefore, which Are still in the horse Leeches note, sucking and craving;
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which like Pharaohs leane kine are euer feeding, and neuer the fatter, are as farre from true wealth,
which like Pharaohs lean kine Are ever feeding, and never the fatter, Are as Far from true wealth,
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as they would be from pouertie, and further I am sure they cannot be, and not further from wealth then godlinesse;
as they would be from poverty, and further I am sure they cannot be, and not further from wealth then godliness;
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Hauing is the measure of outward wealth, but it is thinking that must measure the inward;
Having is the measure of outward wealth, but it is thinking that must measure the inward;
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thoughts, I say, of contentment, cheerefullnes, and thankfulnes, which if yee want, it is not either or both the Indyes that can make you rich.
thoughts, I say, of contentment, cheerfulness, and thankfulness, which if ye want, it is not either or both the Indies that can make you rich.
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In the latter, he is rich that hath more then enough, whether he thinke so or no ▪ He that hath the possession (whether ciuill,
In the latter, he is rich that hath more then enough, whither he think so or no ▪ He that hath the possession (whither civil,
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or naturall) of more then necessarie: Now if necessarie and superfluous seeme as hard to define as rich;
or natural) of more then necessary: Now if necessary and superfluous seem as hard to define as rich;
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know there are iust limits for both the••• Superfluous is defined by necessarie; for what is 〈 ◊ 〉 necessarie, is superfluous:
know there Are just Limits for both the••• Superfluous is defined by necessary; for what is 〈 ◊ 〉 necessary, is superfluous:
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There is then a double necessarie; One of nature, the other of estate:
There is then a double necessary; One of nature, the other of estate:
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That is necessarie to nature without which we cannot liue, that to estate, without which we cannot liue well:
That is necessary to nature without which we cannot live, that to estate, without which we cannot live well:
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That is necessarie to estate, which were superfluous to nature; and that which were superfluous to nature, is not so much as necessary to estate;
That is necessary to estate, which were superfluous to nature; and that which were superfluous to nature, is not so much as necessary to estate;
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Nature goes single, and beares litle breadth; Estate goes euer with a traine; The necessitie of nature admits litle difference, especially for quantities;
Nature Goes single, and bears little breadth; Estate Goes ever with a train; The necessity of nature admits little difference, especially for quantities;
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the necessitie of estate requires as many diuersities, as there are seuerall degrees of humane conditions,
the necessity of estate requires as many diversities, as there Are several Degrees of humane conditions,
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and seuerall circumstances in those degrees.
and several Circumstances in those Degrees.
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Iustly therefore doe the Scholemen and Casuists teach, that this necessarie to the decencie of estate doth not confist in puncto indiuiduo, but hath much latitude;
Justly Therefore do the Schoolmen and Casuists teach, that this necessary to the decency of estate does not confist in puncto indiuiduo, but hath much latitude;
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That is necessarie to scarlet, which to russet were superfluous; that is but necessarie to a Nobleman, which to an Esquire were superfluous;
That is necessary to scarlet, which to russet were superfluous; that is but necessary to a Nobleman, which to an Esquire were superfluous;
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That were ••pe•fluous to a Pere, which to a Prince is but necessary:
That were ••pe•fluous to a Peer, which to a Prince is but necessary:
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That is necessary to the father of a familie, which to a single man were superfluous:
That is necessary to the father of a family, which to a single man were superfluous:
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Neither doth this necessitie looke onely to the present, but to the future;
Neither does this necessity look only to the present, but to the future;
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not to what may be (which were an endlesse prospect) but to what must be, the mariage of a daughter, the education of a sonne, the honest prouision for posteritie:
not to what may be (which were an endless prospect) but to what must be, the marriage of a daughter, the education of a son, the honest provision for posterity:
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He that in a iust estimate can goe beyond the bounds of this necessary, enters into the superfluous estate,
He that in a just estimate can go beyond the bounds of this necessary, enters into the superfluous estate,
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and may well passe with the world for rich. Such a one is rich; let him looke how he became so:
and may well pass with the world for rich. Such a one is rich; let him look how he became so:
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That God which can allow you to be rich, will not allow you alwaies to your wealth:
That God which can allow you to be rich, will not allow you always to your wealth:
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He hath set vp a golden goale, to which hee allowes you all to runne, but yee must keepe the beaten rode of honestie, iustice, charity, and truth;
He hath Set up a golden goal, to which he allows you all to run, but ye must keep the beaten road of honesty, Justice, charity, and truth;
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if yee will leaue this path, and will be crossing ouer a shorter cut through by-wayes of your owne, yee may be rich with a vengeance.
if ye will leave this path, and will be crossing over a shorter Cut through byways of your own, ye may be rich with a vengeance.
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The heathen Poet (one of them whom S. Paul cited) could obserue (NONLATINALPHABET) which Salomon translates to vs Prou. 28. 20. He that makes hast to be rich shall not be innocent.
The heathen Poet (one of them whom S. Paul cited) could observe () which Solomon translates to us Prou. 28. 20. He that makes haste to be rich shall not be innocent.
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If you haue filled your bags with fraud, vsury, extortion, this gaine may be hony in your mouth,
If you have filled your bags with fraud, Usury, extortion, this gain may be honey in your Mouth,
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but it will be grauell in your throat, and poyson in your soule:
but it will be gravel in your throat, and poison in your soul:
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There are some meanes of wealth in an ill name, as those two trusty seruants of Mammon, vse and brocage;
There Are Some means of wealth in an ill name, as those two trusty Servants of Mammon, use and brocage;
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there are others as bad as they, litle said to:
there Are Others as bad as they, little said to:
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Since I speake to Citizens, let mee be bold to say, there is not so errand vsury in letting of money, as in sale of wares.
Since I speak to Citizens, let me be bold to say, there is not so errand Usury in letting of money, as in sale of wares.
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This oppression is both more, & more vniuersall. There are two maximes that doe vsually mis-lead men of Trafique, all the world ouer;
This oppression is both more, & more universal. There Are two maxims that do usually mislead men of Traffic, all the world over;
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The one i, Res valet quanti vendi potest, A thing is worth what it may be sold for;
The one i, Rest valet quanti vendi potest, A thing is worth what it may be sold for;
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The other, Caueat emptor, At the buyers perill:
The other, Caveat emptor, At the buyers peril:
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The one is in regard of the price, the other in regard of the qualitie of the wares.
The one is in regard of the price, the other in regard of the quality of the wares.
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In the first, whereas our Casuists haue set three prices, low, meane, rigorous, they super adde a fourth, excessiue;
In the First, whereas our Casuists have Set three Princes, low, mean, rigorous, they super add a fourth, excessive;
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and thinke they may lawfully get what they can: Whereas they shall once finde, that as the rigorous price is a straine of charity,
and think they may lawfully get what they can: Whereas they shall once find, that as the rigorous price is a strain of charity,
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so the excessiue is a violation of iustice;
so the excessive is a violation of Justice;
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neither doth this gaine differ ought from theft, but that it is honested by a faire cozenage. In the second;
neither does this gain differ ought from theft, but that it is honested by a fair cozenage. In the second;
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It matters not how defectiue the measure be, how vicious the substance, how false the kinde, let this be the buyers care;
It matters not how defective the measure be, how vicious the substance, how false the kind, let this be the buyers care;
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No man is bound to buy, no man can do wrong to himselfe;
No man is bound to buy, no man can do wrong to himself;
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Such wares must be put off, (perhaps not to customers) with concealment of faults,
Such wares must be put off, (perhaps not to customers) with concealment of Faults,
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if not with protestations of faultlesnes.
if not with protestations of faultlesnes.
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In Salomons time, It is naught, it is naught said the buyer, & when he was gone apart, he boasted;
In Solomon's time, It is nought, it is nought said the buyer, & when he was gone apart, he boasted;
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But now, It is good, it is good, saith the seller, and when the buyer is gone, he boasteth of his deceit.
But now, It is good, it is good, Says the seller, and when the buyer is gone, he boasts of his deceit.
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Let mee appeale to your bosomes, if these two, Excesse of price, and Deficiency of worth haue not beene the most seruiceable factors to bring in some of your wealth;
Let me appeal to your bosoms, if these two, Excess of price, and Deficiency of worth have not been the most serviceable Factors to bring in Some of your wealth;
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And let me tell you, if these be guilty of your gaines, you may mis-name your trades, Mysteries,
And let me tell you, if these be guilty of your gains, you may misname your trades, Mysteres,
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but sure these tricks are mysteries of iniquitie. It were enuious and infinite to arraigne the seuerall sciences of their adulteration and fraud;
but sure these tricks Are Mysteres of iniquity. It were envious and infinite to arraign the several sciences of their adulteration and fraud;
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let mee rather shut them all vp together in that fearefull sentence of wise Salomon, Vhe gathering of treasures by a deceitfull tongue, is a vanity tossed to and fro of them that seeke death:
let me rather shut them all up together in that fearful sentence of wise Solomon, Vhe gathering of treasures by a deceitful tongue, is a vanity tossed to and from of them that seek death:
vvb pno11 av-c vvi pno32 d a-acp av p-acp cst j n1 pp-f j np1, fw-it vvg pp-f n2 p-acp dt j n1, vbz dt n1 vvn p-acp cc av pp-f pno32 cst vvb n1:
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and (if yee please) read on in the next verse, The robbery of the wicked shall destroy them.
and (if ye please) read on in the next verse, The robbery of the wicked shall destroy them.
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Search your chests, search your hearts (ô all yee that heare me this day) and if any of you finde any of this adulterine gold amongst your heapes, away with it,
Search your chests, search your hearts (o all ye that hear me this day) and if any of you find any of this adulterine gold among your heaps, away with it,
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as ye loue your selues, away with it;
as you love your selves, away with it;
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Else know that (as Chrysostome wittily) yee haue lockt vp a theefe in your counting-house, which will carry away all,
Else know that (as Chrysostom wittily) ye have locked up a thief in your countinghouse, which will carry away all,
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and if yee looke not to it the sooner, your soules with it.
and if ye look not to it the sooner, your Souls with it.
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Rich, In this world, not Of it. As S. Iohn distinguisheth of being in the Church, Rich, In this world, not Of it. As S. John Distinguisheth of being in the Church,
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and being of it, so doth S. Paul of the world;
and being of it, so does S. Paul of the world;
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Those are the rich of the world which are worldlings in heart, as well as in estate;
Those Are the rich of the world which Are worldlings in heart, as well as in estate;
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Those are rich in the world, whose estate is below, whose hearts are aboue:
Those Are rich in the world, whose estate is below, whose hearts Are above:
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The rich of the world are in it, but the rich in the world are not of it:
The rich of the world Are in it, but the rich in the world Are not of it:
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Maruell not there should be so much difference in litle particles;
Marvel not there should be so much difference in little particles;
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The time was when this very difference of NONLATINALPHABET, and NONLATINALPHABET, set the the whole world together by the eares in the controuersie of Eutyches, and Dioscorus; and here, you see there is no lesse distance betweene them, then betwixt heauen and earth:
The time was when this very difference of, and, Set the the Whole world together by the ears in the controversy of Eutyches, and Dioscorus; and Here, you see there is no less distance between them, then betwixt heaven and earth:
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If Timothy, or S. Paul either, should haue charged the rich of the world hee had charmed a deafe adder;
If Timothy, or S. Paul either, should have charged the rich of the world he had charmed a deaf adder;
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Yea perhaps euen with this charge (like a rustie or ill-wrought peece) they had recoyled in his face with those Athenians, What will this babler say? The Prophet is a foole, the spirituall man is mad, as they say in the Prophet:
Yea perhaps even with this charge (like a rusty or ill-wrought piece) they had recoiled in his face with those Athenians, What will this babbler say? The Prophet is a fool, the spiritual man is mad, as they say in the Prophet:
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There is no good to be done on a worldly heart; it is both hard and cold;
There is no good to be done on a worldly heart; it is both hard and cold;
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Let the Smith strike a barre new-come out of the fire (though it be yron) it bowes, let him strike on his anvile neuer so long, there is no impression,
Let the Smith strike a bar newcome out of the fire (though it be iron) it bows, let him strike on his anvil never so long, there is no impression,
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but rather a rebound of the stroke:
but rather a rebound of the stroke:
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The maker of all hearts tells vs, that the vnregenerate man hath Cor lapideum, an heart of stone,
The maker of all hearts tells us, that the unregenerate man hath Cor lapideum, an heart of stone,
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and to what purpose do we with our venerable Countryman preach to an heape of stones? Will yee haue the reason why we preach our selues hoarse and dead,
and to what purpose do we with our venerable Countryman preach to an heap of stones? Will ye have the reason why we preach our selves hoarse and dead,
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and preuaile not? The world is in mens eares, the world is in their hearts;
and prevail not? The world is in men's ears, the world is in their hearts;
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and they are not in the world, but of it;
and they Are not in the world, but of it;
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and there can be nothing in them that are of the world, but that which is enmitie to God;
and there can be nothing in them that Are of the world, but that which is enmity to God;
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and that which God repayes with enmity, so as there is no way for them but perishing with the world:
and that which God repays with enmity, so as there is no Way for them but perishing with the world:
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It is for those onely whose hearts are not in their bags, to receiue the charge from God for their wealth,
It is for those only whose hearts Are not in their bags, to receive the charge from God for their wealth,
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and to returne glory to him by it: To these (whereof I hope here are many before mee) must Timothies charge, and my speech be directed:
and to return glory to him by it: To these (whereof I hope Here Are many before me) must Timothies charge, and my speech be directed:
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Let these heare their condition first, and then their dutie: Their condition, They are rich, but In this world; For distinction, for limitation;
Let these hear their condition First, and then their duty: Their condition, They Are rich, but In this world; For distinction, for limitation;
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one implyes the estate of their riches, the other the time. Their estate, as learned Beza, that they are but worldly riches.
one Implies the estate of their riches, the other the time. Their estate, as learned Beza, that they Are but worldly riches.
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The very word imports that there are other riches, not of the world;
The very word imports that there Are other riches, not of the world;
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as Austen distinguishes of Pauper in animo, and in sacculo; poore in minde, and in purse;
as Austen Distinguishes of Pauper in animo, and in sacculo; poor in mind, and in purse;
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so may we of the rich: There is a spirituall wealth, as well as a secular;
so may we of the rich: There is a spiritual wealth, as well as a secular;
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and so true and precious is the spirituall, that the secular wealth is but starke beggery to it;
and so true and precious is the spiritual, that the secular wealth is but stark beggary to it;
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This outward wealth is in acres of earth, in the bowels of the earth, the fruits of the earth, beasts of the earth;
This outward wealth is in acres of earth, in the bowels of the earth, the fruits of the earth, beasts of the earth;
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and all of it is valued by peeces of earth, and one mouth-full of earth makes an end of all;
and all of it is valued by Pieces of earth, and one mouthful of earth makes an end of all;
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Who knowes not that Earth is the basest peece of the world, and yet earth is at the end of all these riches,
Who knows not that Earth is the Basest piece of the world, and yet earth is At the end of all these riches,
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and all of them end in the earth:
and all of them end in the earth:
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See what it is that the world dotes and dreames of (for these earthly hopes,
See what it is that the world dotes and dreams of (for these earthly hope's,
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as the diuine Philosopher said, are but dreames of the waking) euen Nebuchadnezzars image, a composition of mettals,
as the divine Philosopher said, Are but dreams of the waking) even Nebuchadnezar's image, a composition of metals,
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and the foote of all is clay.
and the foot of all is clay.
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Earthly men tread vpon their felicitie, and yet haue not the wit to contemne it and to seeke a better, which is the spirituall wealth;
Earthly men tread upon their felicity, and yet have not the wit to contemn it and to seek a better, which is the spiritual wealth;
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the cabinet whereof is the soule, and the treasure in it, God himselfe.
the cabinet whereof is the soul, and the treasure in it, God himself.
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Oh happy resolution of that blessed Father, Omnis mihi copia, quae Deus meus non est, egestas est, All wealth besides my God, is penury.
O happy resolution of that blessed Father, Omnis mihi copia, Quae Deus meus non est, egestas est, All wealth beside my God, is penury.
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Ambiant terrena, saith another, Let the Gentiles seeke after earthly things which haue no right to heauenly, let them desire the present, which beleeue not the future;Ambiant Terrena, Says Another, Let the Gentiles seek After earthly things which have no right to heavenly, let them desire the present, which believe not the future;
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The Christians wealth is his Sauiour, and how can he complaine of measure that hath the author of all? What should I need to say more of the Christian heart, He is rich in God;
The Christians wealth is his Saviour, and how can he complain of measure that hath the author of all? What should I need to say more of the Christian heart, He is rich in God;
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and therefore well may he sing that contented ditty of the Psalmist, Funes ceciderunt mihi in praeclaris, My lot is falne in a good ground,
and Therefore well may he sing that contented ditty of the Psalmist, Funes ceciderunt mihi in praeclaris, My lot is fallen in a good ground,
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and I haue a goodly heritage: and I have a goodly heritage:
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Oh that it could be our ambition that Nazianzen reports of his Philagrius, lutum contemnere, to scorne this base and (pardon an homely word) dirty God of the world,
O that it could be our ambition that Nazianzen reports of his Philagrius, lutum contemnere, to scorn this base and (pardon an homely word) dirty God of the world,
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and to aspire vnto the true riches;
and to aspire unto the true riches;
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and when Satan shall offer to greaze vs in the fist to remit but a litle of the rigor of a good conscience, we could cast it in his face with S. Peters indignation, Thy gold and thy siluer perish with thee.
and when Satan shall offer to greaze us in the fist to remit but a little of the rigor of a good conscience, we could cast it in his face with S. Peter's Indignation, Thy gold and thy silver perish with thee.
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The estate of wealth is not more described by this world, then the time;
The estate of wealth is not more described by this world, then the time;
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For ( NONLATINALPHABET) when it is absolutely spoken, be, as the Philosopher ( NONLATINALPHABET) yet when it is restrained with a ( NONLATINALPHABET) it is scarce a time;
For () when it is absolutely spoken, be, as the Philosopher () yet when it is restrained with a () it is scarce a time;
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and at the most, is turned iustly seculum à sequendo, as Isidore. Like as the same word in the Hebrew that signifies eternitie, at other times signifies but fifty yeares, the compasse of a Iubilee;
and At the most, is turned justly seculum à sequendo, as Isidore. Like as the same word in the Hebrew that signifies eternity, At other times signifies but fifty Years, the compass of a Jubilee;
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So as (NONLATINALPHABET) is but the space of humane life, which how short soeuer, is the vtmost extent of the vse of worldly riches.
So as () is but the Molle of humane life, which how short soever, is the utmost extent of the use of worldly riches.
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Wealth is like vnto words, by imposition, not naturall; for commodities are as they are commonly valued;
Wealth is like unto words, by imposition, not natural; for commodities Are as they Are commonly valued;
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we know bracelets of glasse, and copper chaines, and litle bells, and such like trifles are good merchandise somwhere, though contemptible with vs;
we know bracelets of glass, and copper chains, and little Bells', and such like trifles Are good merchandise somewhere, though contemptible with us;
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and those things which the Indians regard not, Europe holds precious:
and those things which the Indians regard not, Europe holds precious:
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What are coynes where their vse and valuation ceases? The Patars, and Souses, and Deniers, and Quart-d'escus that are currant beyond the water, serue but for counters to vs:
What Are coins where their use and valuation ceases? The Patters, and Souses, and Deniers, and Quart-d'escus that Are currant beyond the water, serve but for counters to us:
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Thus it is with all our wealth:
Thus it is with all our wealth:
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Consider I beseech you that all our Crownes, and Soueraynes, and Peeces, and halfe-peeces, and Duckets,
Consider I beseech you that all our Crowns, and Sovereigns, and Pieces, and halfe-peeces, and Ducats,
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and double Duckets are currant but to the brim of the graue, there they cease;
and double Ducats Are currant but to the brim of the graven, there they cease;
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and we iustly laugh at the folly of those Easterne pagans, which put coyne into the dead mans hand for his prouision in another world:
and we justly laugh At the folly of those Eastern Pagans, which put coin into the dead men hand for his provision in Another world:
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What should we doe therefore, if we will be prouident trauelers, but make ouer our money here, to receiue it by exchange in the world to come;
What should we do Therefore, if we will be provident travelers, but make over our money Here, to receive it by exchange in the world to come;
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It is our Sauiours counsell, Make you friends of the vnrighteous Mammon, that they may receiue you into euerlasting habitations:
It is our Saviour's counsel, Make you Friends of the unrighteous Mammon, that they may receive you into everlasting habitations:
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And as a Father sayes sweetly, If yee will be wise merchants, thrifty and happy vsurers, part with that which yee cannot keepe, that you may gaine that which yee cannot loose;
And as a Father Says sweetly, If ye will be wise merchant's, thrifty and happy usurers, part with that which ye cannot keep, that you may gain that which ye cannot lose;
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Which that yee may do, both in preparation of minde, and (when neede is) in a charitable abdication, harken to the Duties which GOD layes vpon you.
Which that ye may do, both in preparation of mind, and (when need is) in a charitable abdication, harken to the Duties which GOD lays upon you.
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The remouall of euill must make roome for good;
The removal of evil must make room for good;
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First therefore our Apostle would haue our hearts cleared of euill dispositions, then setled in good:
First Therefore our Apostle would have our hearts cleared of evil dispositions, then settled in good:
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The euill dispositions that doe commonly attend wealth, are Pride and Misconfidence: Against these our Apostle bendeth his charge; That they be not hye-minded;
The evil dispositions that do commonly attend wealth, Are Pride and Misconfidence: Against these our Apostle bendeth his charge; That they be not hye-minded;
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That they trust not in vncertaine riches. For the first; It is strange to see how this earthly drosse, which is of it selfe heauy, That they trust not in uncertain riches. For the First; It is strange to see how this earthly dross, which is of it self heavy,
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and therfore naturally sinks downeward, should raise vp the heart of man;
and Therefore naturally sinks downward, should raise up the heart of man;
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and yet it commonly carries a man vp, euen to a double pitch of Pride, one aboue others, the other aboue himselfe, Aboue others in contempt, aboue himselfe in ouer-weening;
and yet it commonly carries a man up, even to a double pitch of Pride, one above Others, the other above himself, Above Others in contempt, above himself in overweening;
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The poore and proud is the Wise-mans monster, but the proud and rich are no newes:
The poor and proud is the Wiseman's monster, but the proud and rich Are no news:
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It is against all reason that mettals should make difference of reasonable men, of Christians; for as that wise Law-giuer said, A free man can be valued at no price;
It is against all reason that metals should make difference of reasonable men, of Christians; for as that wise Lawgiver said, A free man can be valued At no price;
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Yet Salomon noted in his time, The rich rules the poore; not the wise;
Yet Solomon noted in his time, The rich rules the poor; not the wise;
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and Siracides in his, The rich speaks proudly, and what fellow is this? and S. Iames in his, The man with the gold ring lookes to sit hyest.
and Sirach in his, The rich speaks proudly, and what fellow is this? and S. James in his, The man with the gold ring looks to fit highest.
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And not to cast backe our eyes, Doe yee not see it thus in our times? If a man be but worth a foot-cloth,
And not to cast back our eyes, Do ye not see it thus in our times? If a man be but worth a footcloth,
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how big hee lookes on the inferior passengers? and if he haue purchased a litle more land,
how big he looks on the inferior passengers? and if he have purchased a little more land,
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or title then his neighbours, you shall see it in his garbe; If he command, it is imperiously, with sirrah, and fellow;
or title then his neighbours, you shall see it in his garb; If he command, it is imperiously, with sirrah, and fellow;
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If he salute, it is ouerly, with a surly and silent nod; if he speake, it is oracles;
If he salute, it is overly, with a surly and silent nod; if he speak, it is oracles;
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if hee walke, it is with a grace; if he controll, it is in the killing accent;
if he walk, it is with a grace; if he control, it is in the killing accent;
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if he intertaine, it is with insolence, and whatsoeuer he doth, he is not as he was,
if he entertain, it is with insolence, and whatsoever he does, he is not as he was,
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nor, as the Pharisee sayes, like other men.
nor, as the Pharisee Says, like other men.
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He looks vpon vulgar men, as if they were made to serue him, and should thinke themselues happy to be commanded;
He looks upon Vulgar men, as if they were made to serve him, and should think themselves happy to be commanded;
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and if he be crossed a litle, he swells like the sea in a storme; Let it be by his equall, he cares more for an affront, then for death, or hell;
and if he be crossed a little, he Swells like the sea in a storm; Let it be by his equal, he Cares more for an affront, then for death, or hell;
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Let it by his inferiour, (although in a iust cause) that man shall be sure to be crusht to death for his presumption:
Let it by his inferior, (although in a just cause) that man shall be sure to be crushed to death for his presumption:
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And alas when all is done, after these hye termes, all this is but a man,
And alas when all is done, After these high terms, all this is but a man,
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and (God knowes) a foolish one too, whom a litle earthly trash can affect so deeply.
and (God knows) a foolish one too, whom a little earthly trash can affect so deeply.
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Neither doth this pride raise a man more aboue others, then aboue himself;
Neither does this pride raise a man more above Others, then above himself;
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And what wonder is it if he will not know his poore neighbours, which hath forgotten himselfe? As Saul was changed to another man presently vpon his anointing,
And what wonder is it if he will not know his poor neighbours, which hath forgotten himself? As Saul was changed to Another man presently upon his anointing,
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so are men vpon their aduancement; and according to our ordinary prouerbe, Their good and their bloud rises together;
so Are men upon their advancement; and according to our ordinary proverb, Their good and their blood rises together;
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Now it may not be taken as it hath beene; Other cariage, other fashions are fit for them;
Now it may not be taken as it hath been; Other carriage, other fashions Are fit for them;
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Their attire, fare, retinue, houses, furniture displease them, new must be had; together with coaches, and lacquaies, and all the equipage of greatnes:
Their attire, fare, retinue, houses, furniture displease them, new must be had; together with Coaches, and lacquaies, and all the equipage of greatness:
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These things (that no man mistake me) I mislike not; they are fit for those that are fit for them.
These things (that no man mistake me) I mislike not; they Are fit for those that Are fit for them.
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Charity is not strait-laced, but yeelds much latitude to the lawfull vse of indifferent things; (although it is one of Salomons vanities that seruants should ride on horse-backe,
Charity is not straitlaced, but yields much latitude to the lawful use of indifferent things; (although it is one of Solomon's vanities that Servants should ride on horseback,
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and he tells vs it becomes not a swine to be ringd with gold) but it is the heart that makes all these euill;
and he tells us it becomes not a Swine to be ringed with gold) but it is the heart that makes all these evil;
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when that is puft vp with these windy vanities, and hath learned to borrow that part of the Deuils speech, All these things are mine;
when that is puffed up with these windy vanities, and hath learned to borrow that part of the Devils speech, All these things Are mine;
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and can say with him that was turnd into a beast, Is not this great Babel that I haue built, or with that other patterne of pride, I sit as a Queene, I am,
and can say with him that was turned into a beast, Is not this great Babel that I have built, or with that other pattern of pride, I fit as a Queen, I am,
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and there is none beside me, now all these turne into sinne. The bush that hangs out, showes what we may looke for within;and there is none beside me, now all these turn into sin. The bush that hangs out, shows what we may look for within;
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Whither doth the conceit of a litle inheritance transport the Gallants of our time? O God, what a world of vanity hast thou reserv'd vs to? I am asham'd to thinke that the Gospell of Christ should be disgraced with such disguised clyents.
Whither does the conceit of a little inheritance transport the Gallants of our time? O God, what a world of vanity hast thou reserved us to? I am ashamed to think that the Gospel of christ should be disgraced with such disguised Clients.
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Are they Christians, or Antickes in some Carnevale, or childrens puppets that are thus dressed? Pardon, I beseech you, men, brethren,
are they Christians, or Antics in Some Carnevale, or Children's puppets that Are thus dressed? Pardon, I beseech you, men, brothers,
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and fathers, this my iust and holy impatience, that could neuer expresse it selfe in a more solemne assembly (although I perceiue those whom it most concernes, are not so deuout as to be present).
and Father's, this my just and holy impatience, that could never express it self in a more solemn assembly (although I perceive those whom it most concerns, Are not so devout as to be present).
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Who can without indignation looke vpon the prodigyes, which this mis-imagination produces in that other sexe, to the shame of their husbands, the scorne of religion, the damnation of their own soules.
Who can without Indignation look upon the prodigies, which this mis-imagination produces in that other sex, to the shame of their Husbands, the scorn of Religion, the damnation of their own Souls.
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Imagine one of our fore-fathers were aliue againe, and should see one of these his gay daughters walke in Cheapside before him;
Imagine one of our Forefathers were alive again, and should see one of these his gay daughters walk in Cheapside before him;
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what doe you thinke hee would thinke it were? Here is nothing to be seene but a verdingale, a yellow ruffe,
what do you think he would think it were? Here is nothing to be seen but a verdingale, a yellow ruff,
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and a periwig, with perhaps some fether wauing in the top; three things for which he could not tell how to finde a name:
and a periwig, with perhaps Some feather waving in the top; three things for which he could not tell how to find a name:
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Sure, he could not but stand amazed to thinke what new creature the times had yeelded since he was a man:
Sure, he could not but stand amazed to think what new creature the times had yielded since he was a man:
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And if then he should runne before her, to see if by the fore-side he might guesse what it were,
And if then he should run before her, to see if by the foreside he might guess what it were,
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when his eyes should meet with a poudred firzle, a painted hide shadowed with a fan not more painted, brests displayd,
when his eyes should meet with a powdered firzle, a painted hide shadowed with a fan not more painted, breasts displayed,
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and a loose lock erring wantonly ouer her shoulders, betwixt a painted cloth, and skin,
and a lose lock erring wantonly over her shoulders, betwixt a painted cloth, and skin,
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how would he yet more blesse himselfe to thinke, what mixture in nature could be guilty of such a monster.
how would he yet more bless himself to think, what mixture in nature could be guilty of such a monster.
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Is this (thinks he) the flesh and blood, is this the hayre, is this the shape of a woman? or hath nature repented of her worke since my daies,
Is this (thinks he) the Flesh and blood, is this the hair, is this the shape of a woman? or hath nature repented of her work since my days,
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and begun a new frame? It is no maruell if their forefathers could not know them;
and begun a new frame? It is no marvel if their Forefathers could not know them;
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God himselfe that made them, will neuer acknowledge that face he neuer made, the hayre that he neuer made theirs, the body that is asham'd of the maker, the soule that thus disguises the body;
God himself that made them, will never acknowledge that face he never made, the hair that he never made theirs, the body that is ashamed of the maker, the soul that thus disguises the body;
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Let me therefore say to these Dames, as Benet said to Totilaes seruant, Depone filia quod portas, quia non est tuum;
Let me Therefore say to these Dams, as Benet said to Totilaes servant, Depone filia quod portas, quia non est tuum;
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Lay downe that yee weare, it is none of your owne:
Lay down that ye wear, it is none of your own:
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Let me perswade them (for that can worke most) that they do all this in their own wrong:
Let me persuade them (for that can work most) that they do all this in their own wrong:
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All the world knowes that no man will rough cast a marble wall, but mud, or vnpolisht ragge:
All the world knows that no man will rough cast a Marble wall, but mud, or unpolished rag:
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That beauty is like truth, neuer so glorious, as when it goes plainest; that false art in stead of mending nature, marres it:
That beauty is like truth, never so glorious, as when it Goes Plainest; that false art in stead of mending nature, mars it:
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But if none of our perswasions can preuaile;
But if none of our persuasions can prevail;
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Heare this yee garish popingayes of our time, if you will not be ashamed to cloth your selues in this shamelesse fashion, God shall cloth you with shame and confusion:
Hear this ye garish Popinjays of our time, if you will not be ashamed to cloth your selves in this shameless fashion, God shall cloth you with shame and confusion:
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Heare this, yee plaisterfaced Iezebels, if you will not leaue your dawbing and your hye washes, God shall one day wash them off with fire and brimstone.
Hear this, ye plaisterfaced Jezebels, if you will not leave your daubing and your high washes, God shall one day wash them off with fire and brimstone.
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I grant, it is not wealth alone that is accessary to this pride;
I grant, it is not wealth alone that is accessary to this pride;
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there are some that (with the Cynick, or that worse dog, the patch't Cistertian) are proud of raggs;
there Are Some that (with the Cynic, or that Worse dog, the patched Cistercian) Are proud of rags;
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there are others, that are rich of nothing but clothes, somewhat like to Nazianzens country of Ozizala, that abounded in flowers, but was barren of corne;
there Are Others, that Are rich of nothing but clothes, somewhat like to Nazianzens country of Ozizala, that abounded in flowers, but was barren of corn;
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Their clothes are more worth then all the rest;
Their clothes Are more worth then all the rest;
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as we vse to say of the Elder, that the flower of it, is more worth then all the tree besides;
as we use to say of the Elder, that the flower of it, is more worth then all the tree beside;
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but if there be any other causes of our hye-mindednesse, wealth is one, which doth ordinarily lift vp our heads, aboue our selues, aboue others;
but if there be any other Causes of our hye-mindednesse, wealth is one, which does ordinarily lift up our Heads, above our selves, above Others;
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and if there be here any of these empty bladders, that are pufft vp with the winde of conceit, giue me leaue to pricke them a litle;
and if there be Here any of these empty bladders, that Are puffed up with the wind of conceit, give me leave to prick them a little;
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and first, let me tell them they may haue much, and be neuer the better;
and First, let me tell them they may have much, and be never the better;
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The chimnye ouer-lookes all the rest of the house, is it not (for all that) the very basest peece of the building? The very heathen man could obserue (NONLATINALPHABET &c.) That God giues many a man wealth for their greater mischeife;
The chimney overlooks all the rest of the house, is it not (for all that) the very Basest piece of the building? The very heathen man could observe (etc.) That God gives many a man wealth for their greater mischief;
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As the Israelites were rich in Quailes, but their sawce was such, that famine had been better;
As the Israelites were rich in Quails, but their sauce was such, that famine had been better;
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litle cause had they to be proud that they were fed with meat of Princes, with the bread of Angels,
little cause had they to be proud that they were fed with meat of Princes, with the bred of Angels,
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whiles that which they put into their mouthes, God fetcht out of their nosthrils.
while that which they put into their mouths, God fetched out of their nostrils.
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Haman was proud that he alone was called to the honor of Esters feast, this advancement raysd him fifty cubits hyer, to a stately gibbet;Haman was proud that he alone was called to the honour of Esters feast, this advancement raised him fifty cubits higher, to a stately gibbet;
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If your wealth be to any of you an occasion of falling, if your gold be turned into fetters, it had beene better for you to haue liued beggers.
If your wealth be to any of you an occasion of falling, if your gold be turned into fetters, it had been better for you to have lived beggars.
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Let me tell them next, of the folly of this Pride; They are proud of that which is none of theirs.
Let me tell them next, of the folly of this Pride; They Are proud of that which is none of theirs.
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That which law, and case-diuinitie speakes of life, that man is not dominus vitae suae sed custos, is as true of wealth:
That which law, and case-divinity speaks of life, that man is not dominus vitae suae sed custos, is as true of wealth:
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Nature can tell him in the Philosopher, that hee is not Dominus but Colonus, not the Lord but the farmer:
Nature can tell him in the Philosopher, that he is not Dominus but Colonus, not the Lord but the Farmer:
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It is a iust obseruation of Philo, that God onely by a propriety is stiled the possessor of heauen and earth, by Melchisedech, in his speech to Abraham; We are onely the Tenants,
It is a just observation of Philo, that God only by a propriety is styled the possessor of heaven and earth, by Melchizedek, in his speech to Abraham; We Are only the Tenants,
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and that at the will of the Lord;
and that At the will of the Lord;
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At the most (if we will as Diuines) we haue ius ad rem, not dominium in rem, right to these earthly things, not lordship ouer them;
At the most (if we will as Divines) we have Just and remembering, not dominium in remembering, right to these earthly things, not lordship over them;
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but right of fauour from their proprietarie, and Lord in heauen, and that liable to an account:
but right of favour from their proprietary, and Lord in heaven, and that liable to an account:
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Doe wee not laugh at the groome that is proud of his Masters horse, or some vaine whiffler, that is proud of a borrowed chaine? So ridiculous are we to be pufft vp with that, whereof we must needs say, with the poore man, of the hatchet, Alas master it is but borrowed;
Do we not laugh At the groom that is proud of his Masters horse, or Some vain Whiffler, that is proud of a borrowed chain? So ridiculous Are we to be puffed up with that, whereof we must needs say, with the poor man, of the hatchet, Alas master it is but borrowed;
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and whereof our account shall be so much more great, and difficult, as our receit is more;
and whereof our account shall be so much more great, and difficult, as our receipt is more;
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Hath God therefore laded you with these earthly riches, be yee like vnto the full eare of corne, hange downe your heads in true humilitie towards that earth from which you came:
Hath God Therefore jaded you with these earthly riches, be ye like unto the full ear of corn, hang down your Heads in true humility towards that earth from which you Come:
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And if your stalke be so stiffe, that it beares vp aboue the rest of your ridge, looke vp to heauen, not in the thoughts of pride,
And if your stalk be so stiff, that it bears up above the rest of your ridge, look up to heaven, not in the thoughts of pride,
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but in the humble vowes of thankfulnes, and bee not hye-minded, but feare. Hitherto of the hye-mindednesse that followes wealth;
but in the humble vows of thankfulness, and be not hye-minded, but Fear. Hitherto of the hye-mindednesse that follows wealth;
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Now where our pride is, there will be our confidence; Now where our pride is, there will be our confidence;
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As the wealthy therefore may not be proud of their riches, so they may not trust in them;
As the wealthy Therefore may not be proud of their riches, so they may not trust in them;
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What is this trust, but the setting of our hearts vpon them, the placing of our ioy and contentment in them;
What is this trust, but the setting of our hearts upon them, the placing of our joy and contentment in them;
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in a word, the making of them our best freind, our patron, our idoll, our God? This the true and ielous God cannot abide,
in a word, the making of them our best friend, our patron, our idol, our God? This the true and jealous God cannot abide,
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and yet nothing is more ordinarie;
and yet nothing is more ordinary;
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The rich mans wealth is his strong Citie, saith Salomon, and where should a man thinke himselfe safe but in his fort? He sees Mammon can doe so much,The rich men wealth is his strong city, Says Solomon, and where should a man think himself safe but in his fort? He sees Mammon can do so much,
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and heares him talke of doing so much more, it is no maruell if he yeeld to trust him, Mammon is so proud a boaster, that his clients which beleeue in him, cannot choose but be confident of him;
and hears him talk of doing so much more, it is no marvel if he yield to trust him, Mammon is so proud a boaster, that his Clients which believe in him, cannot choose but be confident of him;
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For what doth he not brag to do? Siluer answers to all, saith Salomon; That wee grant;
For what does he not brag to do? Silver answers to all, Says Solomon; That we grant;
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although we would be loath it could answer to Truth, to iustice, to iudgment: But yet more, he vaunts to procure all, to pacifie all, to conquer all;
although we would be loath it could answer to Truth, to Justice, to judgement: But yet more, he vaunts to procure all, to pacify all, to conquer all;
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He sayes he can procure all, secular offices, titles, dignities;
He Says he can procure all, secular Offices, titles, dignities;
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yea (I would I might not say in some sacrilegious and periur'd wretches) the sacred promotions of the Church;
yea (I would I might not say in Some sacrilegious and perjured wretches) the sacred promotions of the Church;
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and yee know that old song of the Pope, and his Roman trafique, Claues, Altaria, Christum:
and ye know that old song of the Pope, and his Roman traffic, Claws, Altars, Christ:
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Yea foolish Magus makes full account the Holy Ghost himselfe may be had for money: He sayes he can pacifie all;
Yea foolish Magus makes full account the Holy Ghost himself may be had for money: He Says he can pacify all;
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A gift in the bosome appeaseth wrath; A gift in the bosom appeaseth wrath;
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yea he saies (looke to it yee that sit in the seates of iudicature) he can sometimes bribe off sins, and peruert iudgment:
yea he Says (look to it ye that fit in the seats of judicature) he can sometime bribe off Sins, and pervert judgement:
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He saies he can ouercome all, according to the old Greeke verse, Fight with siluer launces, and you cannot faile of victory;
He Says he can overcome all, according to the old Greek verse, Fight with silver lances, and you cannot fail of victory;
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yea he would make vs beleeue he thought this a baite to catch the sonne of God himselfe withall (All these will I giue thee), breifly hee saies according to the French prouerbe, Siluer does all; And let me tell you indeed, what Mammon can doe;
yea he would make us believe he Thought this a bait to catch the son of God himself withal (All these will I give thee), briefly he Says according to the French proverb, Silver does all; And let me tell you indeed, what Mammon can do;
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He can barre the gates of heauen, hee can open the gates of hell to the vnconscionable soule,
He can bar the gates of heaven, he can open the gates of hell to the unconscionable soul,
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and helpe his followers to damnation: This he can doe;
and help his followers to damnation: This he can do;
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but for other things, howsoeuer with vs men, the foolish Siluer-smiths may shout out, Great is Mammon of the worldlings,
but for other things, howsoever with us men, the foolish Silversmiths may shout out, Great is Mammon of the worldlings,
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yet if we weigh his power aright, we shall conclude of Mammon (as Paracelsus doth of the Deuill) that he is a base and beggerly spirit:
yet if we weigh his power aright, we shall conclude of Mammon (as Paracelsus does of the devil) that he is a base and beggarly Spirit:
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For what I beseech you, can he doe? Can he make a man honest? can he make him wise? can hee make him healthfull? Can he giue a man to liue more merrily, to feed more heartily, to sleep more quietly? Can hee buy off the gout, cares, death, much lesse the paines of another world? nay, doth he not bring all these? Goe to then, thou rich man;
For what I beseech you, can he do? Can he make a man honest? can he make him wise? can he make him healthful? Can he give a man to live more merrily, to feed more heartily, to sleep more quietly? Can he buy off the gout, Cares, death, much less the pains of Another world? nay, does he not bring all these? Go to then, thou rich man;
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God is offended with thee, and meanes to plague thee with disease and death; Now try what thy bags can do;
God is offended with thee, and means to plague thee with disease and death; Now try what thy bags can do;
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Begin first with God, & see whether thou canst bribe him with thy gifts, and buy off his displeasure;
Begin First with God, & see whither thou Canst bribe him with thy Gifts, and buy off his displeasure;
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Wherewith shalt thou come before the Lord and bow thy selfe before the hye God? will the Lord be pleased with thousands of rams, Wherewith shalt thou come before the Lord and bow thy self before the high God? will the Lord be pleased with thousands of rams,
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or with ten thousand riuers of oyle? The siluer is mine, and the gold is mine, saith the Lord of hosts, Haggai 2. If that speed not, go to the sergeant of God, death;or with ten thousand Rivers of oil? The silver is mine, and the gold is mine, Says the Lord of hosts, Chaggai 2. If that speed not, go to the Sergeant of God, death;
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see if thou canst fee him, not to arrest thee;
see if thou Canst fee him, not to arrest thee;
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He lookes thee sternely in the face, and tells thee with Ehud hee hath a message to thee from God;
He looks thee sternly in the face, and tells thee with Ehud he hath a message to thee from God;
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and bids thee with the Prophet set thine house in order, for thou must dye;
and bids thee with the Prophet Set thine house in order, for thou must die;
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Yet, if he heare thee not, goe to the vnder-bayliffe of Death, disease, see if hee can bee wrought to forbeare thee;
Yet, if he hear thee not, go to the vnder-bayliffe of Death, disease, see if he can be wrought to forbear thee;
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he answers thee with Laban, This thing is proceeded of the Lord I cannot therefore say to thee euill or good.
he answers thee with Laban, This thing is proceeded of the Lord I cannot Therefore say to thee evil or good.
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In summe, Disease will summon thee vnto death;
In sum, Disease will summon thee unto death;
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Death will arrest thee to the iudgment seat of God, God will passe his doome vpon thee,
Death will arrest thee to the judgement seat of God, God will pass his doom upon thee,
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and in all these Riches auaile not in the day of wrath:
and in all these Riches avail not in the day of wrath:
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And who would be so mad as to trust a freind that he knowes will be sure neuer to faile him,
And who would be so mad as to trust a friend that he knows will be sure never to fail him,
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but when hee hath most neede? Take heede therefore, as yee loue your soules,
but when he hath most need? Take heed Therefore, as ye love your Souls,
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how yee bestow your Trust vpon riches; Yee may vse them, and serue your selues of them;
how ye bestow your Trust upon riches; Ye may use them, and serve your selves of them;
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yea yee may enioy them in a Christian moderation; God will allow it you:
yea ye may enjoy them in a Christian moderation; God will allow it you:
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That praise which the Iesuites Colledge at Granado giues of their Sanchez, that (though hee liued where they had a very sweet garden) yet he was neuer seene to touch a flower,
That praise which the Iesuites College At Granado gives of their Sanchez, that (though he lived where they had a very sweet garden) yet he was never seen to touch a flower,
cst n1 r-crq dt np2 n1 p-acp np1 vvz pp-f po32 np1, cst (cs pns31 vvd c-crq pns32 vhd dt j j n1) av pns31 vbds av-x vvn pc-acp vvi dt n1,
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and that he would rather dye then eat salt, or pepper, or ought that might giue rellish to his meat;
and that he would rather die then eat salt, or pepper, or ought that might give relish to his meat;
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like as that of some other Monks, that they would not see the sunne, nor shift their clothes,
like as that of Some other Monks, that they would not see the sun, nor shift their clothes,
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nor cleanse their teeth, carries in it more superstition and austeritie and slouenry, then wit or grace:
nor cleanse their teeth, carries in it more Superstition and austerity and slovenry, then wit or grace:
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Wherefore hath God made his creatures but for vse? This niggardlines is iniurious to the bounty of their maker;
Wherefore hath God made his creatures but for use? This niggardliness is injurious to the bounty of their maker;
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we may vse them, we may not trust to them; we may serue our selues of them, we may not serue them;
we may use them, we may not trust to them; we may serve our selves of them, we may not serve them;
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we may inioy them, we may not ouer-ioy in them;
we may enjoy them, we may not overjoy in them;
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So must wee be affected to our goods, as Theoderic the good King of Aquitayne, was with his play, In bonis iactibus tacet, in malis ridet, in neutris irascitur, in vtrisque philosophatur;
So must we be affected to our goods, as Theoderic the good King of Aquitaine, was with his play, In bonis iactibus tacet, in malis ridet, in neutris irascitur, in vtrisque philosophatur;
av vmb pns12 vbi vvn p-acp po12 n2-j, p-acp np1 dt j n1 pp-f np1, vbds p-acp po31 n1, p-acp fw-la fw-la fw-la, fw-la fw-la fw-la, p-acp n1 fw-la, fw-la fw-la fw-la;
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In good casts hee was silent, in ill, merry; in neither angry, a philosopher in both.
In good Cast he was silent, in ill, merry; in neither angry, a philosopher in both.
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But if we will be making our wealth a riuall vnto God, now the ielousie of God shall burne like fire;
But if we will be making our wealth a rival unto God, now the jealousy of God shall burn like fire;
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this is the way to bring a curse vpon our riches, and vs; If we leane vpon this reed, it shall breake, and runne into our hand;
this is the Way to bring a curse upon our riches, and us; If we lean upon this reed, it shall break, and run into our hand;
d vbz dt n1 pc-acp vvi dt n1 p-acp po12 n2, cc pno12; cs pns12 j p-acp d n1, pn31 vmb vvi, cc vvi p-acp po12 n1;
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and he that trusteth in riches shall fall. Prou. 11. 28. Now as the disdainfull riuall will be sure to cast reproches vpon his base competitor;
and he that Trusteth in riches shall fallen. Prou. 11. 28. Now as the disdainful rival will be sure to cast Reproaches upon his base competitor;
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so doth God, that we may see how vnworthy riches are of our trust, he tells vs they are vncertaine, yea vncertainty it selfe. so does God, that we may see how unworthy riches Are of our trust, he tells us they Are uncertain, yea uncertainty it self.
av vdz np1, cst pns12 vmb vvi c-crq j n2 vbr pp-f po12 n1, pns31 vvz pno12 pns32 vbr j, uh n1 pn31 n1.
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Were our wealth tyed to our life, it were vncertaine enough;
Were our wealth tied to our life, it were uncertain enough;
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what is that but a flower, a vapor, a tale, a dreame, a shadow, a dreame of a shadow, a thought,
what is that but a flower, a vapor, a tale, a dream, a shadow, a dream of a shadow, a Thought,
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as nothing? What are great men but like hailstones, that leape vp on the Tiles,
as nothing? What Are great men but like hailstones, that leap up on the Tiles,
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& straight fall downe againe, & lye still, & melt away? But now, as we are certaine that our riches determine with our vncertaine life (for goods and life are both in a bottom, both are cast away at once;) so we cannot be certaine they will hold so long;
& straight fallen down again, & lie still, & melt away? But now, as we Are certain that our riches determine with our uncertain life (for goods and life Are both in a bottom, both Are cast away At once;) so we cannot be certain they will hold so long;
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Our life flies hastily away, but many times our riches haue longer wings, and out-flie it;
Our life flies hastily away, but many times our riches have longer wings, and outfly it;
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It was a witty obseruation of Basil that wealth roles along by a man, like as an heddy streame glides by the banks;
It was a witty observation of Basil that wealth roles along by a man, like as an heddy stream glides by the banks;
pn31 vbds dt j n1 pp-f np1 d n1 vvz a-acp p-acp dt n1, av-j c-acp dt j n1 vvz p-acp dt n2;
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Time will molder away the very banke it washeth, but the current stayes not for that,
Time will molder away the very bank it washes, but the current stays not for that,
n1 vmb vvi av dt j n1 pn31 vvz, cc-acp dt n1 vvz xx p-acp d,
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but speeds forward from one elbow of earth vnto another;
but speeds forward from one elbow of earth unto Another;
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so doth our wealth euen while wee stay, it is gone ' In our penall lawes, there are more waies to forfait our goods, then our liues;
so does our wealth even while we stay, it is gone ' In our penal laws, there Are more ways to forfeit our goods, then our lives;
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On our hye waies, how many fauorable theeues take the purse, and saue the life? And generally, our life is the tree, our wealth is the leaues, or fruit;
On our high ways, how many favourable thieves take the purse, and save the life? And generally, our life is the tree, our wealth is the leaves, or fruit;
p-acp po12 j n2, c-crq d j n2 vvb dt n1, cc vvi dt n1? cc av-j, po12 n1 vbz dt n1, po12 n1 vbz dt n2, cc n1;
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the tree stands still when the leaues are fallne, the fruit beaten downe;
the tree Stands still when the leaves Are fallen, the fruit beaten down;
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Yea many a one is like the Pine-tree, which (they say) if his barke be pulld off lasts long, else it rots;
Yea many a one is like the Pinetree, which (they say) if his bark be pulled off lasts long, Else it rots;
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so doth many a man liue the longer for his losses;
so does many a man live the longer for his losses;
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If therefore life and wealth striue whether is more vncertaine, wealth will sure carry it away.
If Therefore life and wealth strive whither is more uncertain, wealth will sure carry it away.
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Iob was yesterday the richest man in the East;Job was yesterday the Richest man in the East;
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to day he is so needy that he is gone into a prouerb, As poore as Iob: Belisarius the great and famous Commander, to whom Rome owed her life twise at least, came to Date obolū Belisario; one halfe-penny to Belisarius. What do I instance? This is a point wherein many of you Citizens, that are my auditors this day, might rather read a lecture vnto mee;
to day he is so needy that he is gone into a proverb, As poor as Job: Belisarius the great and famous Commander, to whom Rome owed her life twice At least, Come to Date obolū Belisario; one halfpenny to Belisarius. What do I instance? This is a point wherein many of you Citizens, that Are my Auditors this day, might rather read a lecture unto me;
p-acp n1 pns31 vbz av j cst pns31 vbz vvn p-acp dt n1, p-acp j c-acp np1: np1 dt j cc j n1, p-acp ro-crq np1 vvd po31 n1 av p-acp ds, vvd p-acp n1 fw-la np1; crd n1 p-acp np1. q-crq vdb pns11 n1? d vbz dt n1 c-crq d pp-f pn22 n2, cst vbr po11 n2 d n1, vmd av-c vvi dt n1 p-acp pno11;
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You could tell mee how many you haue knowne, reputed in your phrase, goodmen, which all on the sudden haue shut vp the shop windowes, & broken for thousands;
You could tell me how many you have known, reputed in your phrase, Good men, which all on the sudden have shut up the shop windows, & broken for thousands;
pn22 vmd vvi pno11 c-crq d pn22 vhb vvn, vvn p-acp po22 n1, n2, r-crq d p-acp dt j vhb vvn a-acp dt n1 n2, cc vvn p-acp crd;
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You could reckon vp to mee a catalogue of them, whom either casualty of fire,
You could reckon up to me a catalogue of them, whom either casualty of fire,
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or inundation of waters, or robbery of theeues, or negligence of seruants, or suretyship for frends,
or inundation of waters, or robbery of thieves, or negligence of Servants, or suretyship for Friends,
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or ouersight of reckonings, or trusting of customers, or vnfaithfulnes of Factors, or inexpected falls of markets,
or oversight of reckonings, or trusting of customers, or unfaithfulness of Factors, or inexpected falls of Markets,
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or pyracie by sea, or vnskilfulnes of a pilot, or violence of tempests haue brought to an hasty pouertie;
or piracy by sea, or unskilfulness of a pilot, or violence of tempests have brought to an hasty poverty;
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and could tell mee that it is in the power of one gale of winde to make many of you either rich Merchants, or beggers:
and could tell me that it is in the power of one gale of wind to make many of you either rich Merchant's, or beggars:
cc vmd vvi pno11 cst pn31 vbz p-acp dt n1 pp-f crd n1 pp-f n1 pc-acp vvi d pp-f pn22 d j n2, cc n2:
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Oh miserable vncertaintie of this earthly pelfe, that stands vpon so many hazards, yea that falls vnder them!
O miserable uncertainty of this earthly pelf, that Stands upon so many hazards, yea that falls under them!
uh j n1 pp-f d j n1, cst vvz p-acp av d n2, uh cst vvz p-acp pno32!
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who would trust it? who can dote vpon it? what madnesse is it in those men, which (as Menot sayes) like vnto hunters, that kill an horse of price, in the pursuit of an hare worth nothing, indanger yea cast away their soules vpon this worthlesse and fickle trash.
who would trust it? who can dote upon it? what madness is it in those men, which (as Menot Says) like unto Hunters, that kill an horse of price, in the pursuit of an hare worth nothing, endanger yea cast away their Souls upon this worthless and fickle trash.
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Glasses are pleasing vessels, yet because of their brittlenesse, who esteemes them precious? All Salomons state was not comparable to one Tulip, his royall crowne was not like the Crowne Imperiall of our Gardens;
Glasses Are pleasing vessels, yet Because of their brittleness, who esteems them precious? All Solomon's state was not comparable to one Tulip, his royal crown was not like the Crown Imperial of our Gardens;
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and yet because these are but flowers, whose destinie is fading and burning, we regard them thereafter;
and yet Because these Are but flowers, whose destiny is fading and burning, we regard them thereafter;
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No wise man bestowes much cost in painting mud-walls.
No wise man bestows much cost in painting mudwalls.
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What meane wee (my beloued) to spend our liues and hearts vpon these perishing treasures? It was a wise meditation of Nazianzen to his Asterius; that good is to no purpose if it continue not;
What mean we (my Beloved) to spend our lives and hearts upon these perishing treasures? It was a wise meditation of Nazianzen to his Asterius; that good is to no purpose if it continue not;
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yea there is no pleasant thing in the world, saith he, that hath so much ioy in the welcome,
yea there is no pleasant thing in the world, Says he, that hath so much joy in the welcome,
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as it hath sorrow in the farewell:
as it hath sorrow in the farewell:
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Looke therefore vpon these heapes, ô yee wise-hearted Citizens, with carelesse eyes, as those things whose parting is certaine, whose stay is vncertaine;
Look Therefore upon these heaps, o ye wisehearted Citizens, with careless eyes, as those things whose parting is certain, whose stay is uncertain;
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and say with that worthy father, By all my wealth, and glory, and greatnes this alone haue I gained, that I had something to which I might preferre my Sauiour.
and say with that worthy father, By all my wealth, and glory, and greatness this alone have I gained, that I had something to which I might prefer my Saviour.
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And know that as Abraham whiles hee was in his owne country (it is Cyrills note) had neuer God appearing to him, saue onely to bid him goe forth,
And know that as Abraham while he was in his own country (it is Cyrills note) had never God appearing to him, save only to bid him go forth,
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but after, when hee was gone forth, had frequent visions of his maker;
but After, when he was gone forth, had frequent visions of his maker;
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So whiles in our affections wee remaine here below in our cofers, we cannot haue the comfortable assurances of the presence of God;
So while in our affections we remain Here below in our coffers, we cannot have the comfortable assurances of the presence of God;
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but if we can abandon the loue and trust of these earthly things, in the conscience of our obedience,
but if we can abandon the love and trust of these earthly things, in the conscience of our Obedience,
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now God shall appeare to vs, and speake peace to our soules; and neuer shall we finde cause to repent vs of the change.
now God shall appear to us, and speak peace to our Souls; and never shall we find cause to Repent us of the change.
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Let me therefore conclude this point with that diuine charge of our Sauiour, Lay not vp for your selues treasures on earth, where mothe and rust doe corrupt,
Let me Therefore conclude this point with that divine charge of our Saviour, Lay not up for your selves treasures on earth, where moth and rust do corrupt,
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and theeues breake thorough and steale, but lay vp for your selues treasure in heauen. Thus much of the negatiue part of our charge;and thieves break through and steal, but lay up for your selves treasure in heaven. Thus much of the negative part of our charge;
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Wherein we haue dwelt so long, that we may scarce soiourne in the other.
Wherein we have dwelled so long, that we may scarce sojourn in the other.
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Trust not, but Trust; The heart of man is so conscious of his owne weaknes, that it will not goe without a prop; Trust not, but Trust; The heart of man is so conscious of his own weakness, that it will not go without a prop;
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and better a weake stay then none at all;
and better a weak stay then none At all;
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Like as in matter of policie, the very state of Tyrannie is preferred to the want of a King;
Like as in matter of policy, the very state of Tyranny is preferred to the want of a King;
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The same breath therefore that withdrawes one refuge from vs, substitutes a better;
The same breath Therefore that withdraws one refuge from us, substitutes a better;
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and in steed of Riches, which is the false God of the world, commends to vs the True and liuing God of heauen and earth;
and in steed of Riches, which is the false God of the world, commends to us the True and living God of heaven and earth;
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Euen as some good Carpenter raises vp the studds, and in steed of a rotten groundsell layes a sound;
Even as Some good Carpenter raises up the studs, and in steed of a rotten groundsell lays a found;
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The same trust then must we giue to God, which which we may not giue to Riches;
The same trust then must we give to God, which which we may not give to Riches;
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The obiect onely is changed, the act is not changed.
The Object only is changed, the act is not changed.
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Him must we esteeme aboue all things, to him must we looke vp in all, on him must we depend for all both protection, and prouision;
Him must we esteem above all things, to him must we look up in all, on him must we depend for all both protection, and provision;
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from his goodnesse and mercy must wee acknowledge all, and in him must we delight with contempt of all;
from his Goodness and mercy must we acknowledge all, and in him must we delight with contempt of all;
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and this is to Trust in God.
and this is to Trust in God.
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It was a sweet ditty of the Psalmist, which wee must all learne to sing, Bonum est considere in Domino, It is good to trust in the Lord:
It was a sweet ditty of the Psalmist, which we must all Learn to sing, Bonum est considere in Domino, It is good to trust in the Lord:
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Good, in respect of him, and good for vs. For him, It is one of the best peeces of his glory, to be Trusted to:
Good, in respect of him, and good for us For him, It is one of the best Pieces of his glory, to be Trusted to:
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as, with vs, Ioseph holds Potiphar cannot doe him a greater honor, then in Trusting him with all;
as, with us, Ioseph holds Potiphar cannot do him a greater honour, then in Trusting him with all;
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And his glory is so precious, that he cannot part with that to any creature; All other things hee imparts willingly, and reserues nothing to himselfe but this:
And his glory is so precious, that he cannot part with that to any creature; All other things he imparts willingly, and reserves nothing to himself but this:
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Being, life, knowledge, happinesse are such blessings, as are eminently, originally, essentially in God, and yet, Being, he giues to all things, Life to many, Knowledge to some kindes of creatures, happinesse to some of those kindes,
Being, life, knowledge, happiness Are such blessings, as Are eminently, originally, essentially in God, and yet, Being, he gives to all things, Life to many, Knowledge to Some Kinds of creatures, happiness to Some of those Kinds,
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as for Riches, he so giues them to his creature, •hat he keeps them not at all to himselfe;
as for Riches, he so gives them to his creature, •hat he keeps them not At all to himself;
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But as for his glory (whereof our trust is a part) hee will not indure it communicated to Angell, or man;
But as for his glory (whereof our trust is a part) he will not endure it communicated to Angel, or man;
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not to the best guest in heauen, much lesse to the drosse of the earth; Whence is that curse not without an indignation, Cursed be the man trusts in man;
not to the best guest in heaven, much less to the dross of the earth; Whence is that curse not without an Indignation, Cursed be the man trusts in man;
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that maketh flesh his arme, yea or spirit either, besides the God of spirits; Whom haue I in heauen but thee? Herein therefore we doe iustice to God,that makes Flesh his arm, yea or Spirit either, beside the God of spirits; Whom have I in heaven but thee? Herein Therefore we do Justice to God,
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when wee giue him his owne, that is, his glory, our confidence. But the greatest good is our owne;
when we give him his own, that is, his glory, our confidence. But the greatest good is our own;
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and God showes much more mercy to vs in allowing and inabling vs to trust him,
and God shows much more mercy to us in allowing and enabling us to trust him,
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then we can doe iustice in trusting him;
then we can do Justice in trusting him;
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For alas he could in his iust iudgment glorifie himselfe in our not Trusting him, in taking vengeance of vs for not glorifying him:
For alas he could in his just judgement Glorify himself in our not Trusting him, in taking vengeance of us for not glorifying him:
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Our goodnes reaches not to him;
Our Goodness reaches not to him;
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but his goodnes reaches downe to vs in that our hearts are raised vp to confidence in him.
but his Goodness reaches down to us in that our hearts Are raised up to confidence in him.
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For, what safety, what vnspeakable comfort is there in Trusting to God? When our Sauiour in the last words of his diuine-Farewell-Sermon to his Disciples would perswade them to confidence, he sayes (NONLATINALPHABET):
For, what safety, what unspeakable Comfort is there in Trusting to God? When our Saviour in the last words of his diuine-Farewell-Sermon to his Disciples would persuade them to confidence, he Says ():
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and so doth the Angell to Paul in prison; a word that signifies Boldnes; implying that our confidence in God causeth Boldnes and courage; and so does the Angel to Paul in prison; a word that signifies Boldness; implying that our confidence in God Causes Boldness and courage;
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And what is there in all the world that can worke the heart to so comfortable and vnconquerable resolution as our reposall vpon God? The Lord is my trust, whom then can I feare? In the Lord put I my trust,
And what is there in all the world that can work the heart to so comfortable and unconquerable resolution as our reposall upon God? The Lord is my trust, whom then can I Fear? In the Lord put I my trust,
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how say yee then to my soule, flee hence as a bird to the hills? Yea how oft doth Dauid inferre vpon this Trust, a non confundar, I shall not be ashamed;how say ye then to my soul, flee hence as a bird to the hills? Yea how oft does David infer upon this Trust, a non confundar, I shall not be ashamed;
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And this case is generall, That they that put their trust in the Lord are as mount Sion that cannot be moued;
And this case is general, That they that put their trust in the Lord Are as mount Sion that cannot be moved;
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Faith can remoue mountaines, but the mountaines that are raisd on faith, are vnremoueable.
Faith can remove Mountains, but the Mountains that Are raised on faith, Are unremovable.
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Here is a stay for you (ô yee wealthy and great) worthy of your trust;
Here is a stay for you (o ye wealthy and great) worthy of your trust;
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If yee were Monarchs on earth, or Angels in heauen, ye could be no way safe but in this trust;
If ye were Monarchs on earth, or Angels in heaven, you could be no Way safe but in this trust;
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How easie is it for him to inrich, or impouerish you, to hoyse you vp to the seats of honor,
How easy is it for him to enrich, or impoverish you, to hoist you up to the seats of honour,
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or to spurne you downe? What mines, what Princes can raise you vp to wealth, against him, without him? He can bid the windes and seas fauour your vessels, he can bid them sinke in a calme.
or to spurn you down? What mines, what Princes can raise you up to wealth, against him, without him? He can bid the winds and Seas favour your vessels, he can bid them sink in a Cam.
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The rich and the poore meet together, God is the maker of both; Yee may trade, and toyle, and carke, and spare, and put vp, and cast about, The rich and the poor meet together, God is the maker of both; Ye may trade, and toil, and cark, and spare, and put up, and cast about,
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and at last sit you downe with a sigh of late repentance and say, Except the Lord build the house, they labour in vaine that build it;
and At last fit you down with a sighs of late Repentance and say, Except the Lord built the house, they labour in vain that built it;
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It is in vaine to rise early, and lye downe late, and eat the bread of sorrow. It is in vain to rise early, and lie down late, and eat the bred of sorrow.
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Vnto how many of you may I say with the prophet Haggai, Yee haue sowen much, and bring in litle;
Unto how many of you may I say with the Prophet Chaggai, Ye have sown much, and bring in little;
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Yee eat and haue not enough, yee drinke, but yee are not filled, yee cloth you, but yee be not warme;
Ye eat and have not enough, ye drink, but ye Are not filled, ye cloth you, but ye be not warm;
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and he that earneth much, puts his gaines into a broken bagg. and he that earneth much, puts his gains into a broken bag.
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And whence is all this? Yee looked for much, and loe it came to litle;
And whence is all this? Ye looked for much, and lo it Come to little;
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when yee brought it home I did blow vpon it, saith the Lord of hosts. when ye brought it home I did blow upon it, Says the Lord of hosts.
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Behold how easie a thing it is for the God of heauen to blast all your substance;
Behold how easy a thing it is for the God of heaven to blast all your substance;
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yea not onely to diminish, but to curse it vnto you, and to make you weary of it, and of your selues.
yea not only to diminish, but to curse it unto you, and to make you weary of it, and of your selves.
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Oh cast your selues therefore into those Allmighty hands, seeke him in whom onely you shall finde true rest and happines;
O cast your selves Therefore into those Almighty hands, seek him in whom only you shall find true rest and happiness;
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Honor him with your substance, that hath honored you with it; Trust not in riches, but trust in GOD.
Honour him with your substance, that hath honoured you with it; Trust not in riches, but trust in GOD.
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It is motiue enough to your Trust, that he is a God; all arguments are infolded in that one;
It is motive enough to your Trust, that he is a God; all Arguments Are enfolded in that one;
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yet this text giues you certaine explicit inforcements of this confidence;
yet this text gives you certain explicit enforcements of this confidence;
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Euery one of these reasons (implying a secret kinde of disdainfull comparison betwixt the true God and the false) perswade you to trust in God;
Every one of these Reasons (implying a secret kind of disdainful comparison betwixt the true God and the false) persuade you to trust in God;
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Riches are but for this world, the true God is Lord of the other, and begins his glory where the glory of the world ends: therefore Trust in him.
Riches Are but for this world, the true God is Lord of the other, and begins his glory where the glory of the world ends: Therefore Trust in him.
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Riches are vncertaine, the true GOD is Amen, the first and the last; euer like himselfe, therefore trust in him.
Riches Are uncertain, the true GOD is Amen, the First and the last; ever like himself, Therefore trust in him.
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Riches are but a liuelesse and senselesse mettall, the true God is a liuing God, therefore trust in him.
Riches Are but a Lifeless and senseless mettle, the true God is a living God, Therefore trust in him.
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Riches are but passiues in gift, they cannot bestow so much as themselues, much lesse ought besides themselues, the true God giues you all things to enioy, therefore Trust in him;
Riches Are but passives in gift, they cannot bestow so much as themselves, much less ought beside themselves, the true God gives you all things to enjoy, Therefore Trust in him;
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the two latter, because they are more directly stood vpon, and now fall into our way, require a further discourse.
the two latter, Because they Are more directly stood upon, and now fallen into our Way, require a further discourse.
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(El-chai) The liuing God, is an ancient and vsuall title to the Almighty; especially when he would disgrace an vnworthy riuall. (El-chai) The living God, is an ancient and usual title to the Almighty; especially when he would disgrace an unworthy rival.
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As S. Paul in his speech to the Lystrians, opposes to their vaine Idols, the liuing GOD.
As S. Paul in his speech to the Lystrians, opposes to their vain Idols, the living GOD.
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Viuo ego, As I liue, is the oath of God for this purpose, as Hierom noteth,Viuo ego, As I live, is the oath of God for this purpose, as Hieronymus notes,
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neither doe I remember any thing besides his holinesse, and his life that he sweares by:
neither do I Remember any thing beside his holiness, and his life that he swears by:
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When Moses askt Gods name, he describ'd himselfe by, I AM; He is, he liues; and nothing is, nothing liues absolutely, but he;
When Moses asked God's name, he described himself by, I AM; He is, he lives; and nothing is, nothing lives absolutely, but he;
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all other things by participation from him. In all other things, their life and they are two;
all other things by participation from him. In all other things, their life and they Are two;
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but God is his owne life, and the life of God is no other then the liuing God:
but God is his own life, and the life of God is no other then the living God:
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And because he is his owne life, he is eternall;
And Because he is his own life, he is Eternal;
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for (as Thomas argues truely against the Gentiles) Nothing ceases to be but by a separation of life,
for (as Thomas argues truly against the Gentiles) Nothing ceases to be but by a separation of life,
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and nothing can be separated from it selfe; for euery separation is a diuision of one thing from another;
and nothing can be separated from it self; for every separation is a division of one thing from Another;
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Most iustly therefore is he which is absolute, simple, eternall in his being, called the liuing God: Although, not onely the life that he hath in himselfe,
Most justly Therefore is he which is absolute, simple, Eternal in his being, called the living God: Although, not only the life that he hath in himself,
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but the life that he giues to his creatures challengeth a part in this title;
but the life that he gives to his creatures Challengeth a part in this title;
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A glimpse whereof perhaps the Heathen saw, when they call'd their Iupiter, (NONLATINALPHABET) from (NONLATINALPHABET) which signifies to liue:
A glimpse whereof perhaps the Heathen saw, when they called their Iupiter, () from () which signifies to live:
dt n1 c-crq av dt j-jn vvd, c-crq pns32 vvd po32 np1, () p-acp () r-crq vvz pc-acp vvi:
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In him we liue (saith S. Paul to his Athenians).In him we live (Says S. Paul to his Athenians).
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As light is from the Sunne, so is life from God, (which is the true soule of the world, and more;
As Light is from the Sun, so is life from God, (which is the true soul of the world, and more;
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for without him it could not be so much as a carcasse; and spreads it selfe into all the animate creatures.
for without him it could not be so much as a carcase; and spreads it self into all the animate creatures.
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Life (we say) is sweet; and so it is indeed; the most excellent and precious thing that is deriued from the common influence of God.
Life (we say) is sweet; and so it is indeed; the most excellent and precious thing that is derived from the Common influence of God.
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There is nothing before life, but Being; and Being makes no distinction of things; for that can be nothing, that hath no Being;
There is nothing before life, but Being; and Being makes no distinction of things; for that can be nothing, that hath no Being;
pc-acp vbz pix p-acp n1, cc-acp vbg; cc vbg vvz dx n1 pp-f n2; p-acp d vmb vbi pix, cst vhz dx vbg;
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Life makes the first and greatest diuision; Those creatures therefore, which haue life, we esteeme farre beyond those, that haue it not, how noble soeuer otherwise;
Life makes the First and greatest division; Those creatures Therefore, which have life, we esteem Far beyond those, that have it not, how noble soever otherwise;
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Those things therefore which haue the perfitest life must needs be the best;
Those things Therefore which have the perfitest life must needs be the best;
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Needs then must it follow that he which is life it selfe, who is absolute, simple, eternall, the fountaine of all that life which is in the world, is most worthy of all the adoration, ioy, loue,
Needs then must it follow that he which is life it self, who is absolute, simple, Eternal, the fountain of all that life which is in the world, is most worthy of all the adoration, joy, love,
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and confidence of our hearts, and of the best improuement of that life which he hath giuen vs. Trust therefore in the liuing GOD.
and confidence of our hearts, and of the best improvement of that life which he hath given us Trust Therefore in the living GOD.
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Couetousnes (the spirit of God tells vs) is Idolatry, or (as our old Translation turnes it) worshipping of Images.
Covetousness (the Spirit of God tells us) is Idolatry, or (as our old translation turns it) worshipping of Images.
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Euery stampe or impression in his coyne is to the couetous man a very Idoll;
Every stamp or impression in his coin is to the covetous man a very Idol;
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And what madnes is there in this Idolatry, to dote vpon a base creature, and to bestow that life which wee haue from God, vpon a creature that hath no life in it selfe,
And what madness is there in this Idolatry, to dote upon a base creature, and to bestow that life which we have from God, upon a creature that hath no life in it self,
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and no price but from men:
and no price but from men:
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Let mee then perswade euery soule that heares me this day, as Iacob did his houshold, Put away the strange Gods that are among you, & be cleane; and as S. Paul did his Lystrians; Oh turne away from these vanities vnto the liuing God.
Let me then persuade every soul that hears me this day, as Iacob did his household, Put away the strange God's that Are among you, & be clean; and as S. Paul did his Lystrians; O turn away from these vanities unto the living God.
vvb pno11 av vvi d n1 cst vvz pno11 d n1, c-acp np1 vdd po31 n1, vvb av dt j n2 cst vbr p-acp pn22, cc vbi j; cc c-acp n1 np1 vdd po31 np1; uh vvb av p-acp d n2 p-acp dt j-vvg np1.
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The last attractiue of our Trust to God is his mercy, and liberalitie; Who giues vs richly all things to enioy:
The last Attractive of our Trust to God is his mercy, and liberality; Who gives us richly all things to enjoy:
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A theme, wherein yee will grant it easie to leese our selues.
A theme, wherein ye will grant it easy to lose our selves.
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First God not only hath all in himselfe, but he giues to vs, Hee giues, not somewhat (though a crust is more then we are worthy of) but all things.
First God not only hath all in himself, but he gives to us, He gives, not somewhat (though a crust is more then we Are worthy of) but all things.
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And not a litle of all, but richly; and all this, not to looke on, but to enioy;
And not a little of all, but richly; and all this, not to look on, but to enjoy;
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Euery word would require not a seuerall houre, but a life to meditate of it; and the tongue not of men, but Angels to expresse it.
Every word would require not a several hour, but a life to meditate of it; and the tongue not of men, but Angels to express it.
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It is here with vs, as in a throng; wee can get neither in nor out;
It is Here with us, as in a throng; we can get neither in nor out;
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But as we vse to say of Cares, so it shall be with our discourse, that the greatnes of it shall procure silence;
But as we use to say of Cares, so it shall be with our discourse, that the greatness of it shall procure silence;
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and the more wee may say of this head, the lesse we will say:
and the more we may say of this head, the less we will say:
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It shal content vs only to top these sheaues, since we cannot stand to thresh them out.
It shall content us only to top these sheaves, since we cannot stand to thresh them out.
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Whither can yee turne your eyes to looke beside the bounty of God? If yee looke vpward;
Whither can ye turn your eyes to look beside the bounty of God? If ye look upward;
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His mercy reacheth to the heauens. If downeward; The earth is full of his goodnes, and so is the broad sea. If yee looke about you;
His mercy reaches to the heavens. If downward; The earth is full of his Goodness, and so is the broad sea. If ye look about you;
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What is it that hee hath not giuen vs? Ayre to breath in, fire to warme vs, water to coole vs, clothes to couer vs, food to nourish vs, fruits to refresh vs, yea delicates to please vs;
What is it that he hath not given us? Air to breath in, fire to warm us, water to cool us, clothes to cover us, food to nourish us, fruits to refresh us, yea delicates to please us;
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beasts to serue vs, Angels to attend vs, heauen to receiue vs, and which is aboue all, his owne Sonne to redeeme vs. Lastly,
beasts to serve us, Angels to attend us, heaven to receive us, and which is above all, his own Son to Redeem us Lastly,
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if yee looke into your selues;
if ye look into your selves;
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Hath he not giuen vs a soule to informe vs, senses to informe our soule, faculties to furnish that soule.
Hath he not given us a soul to inform us, Senses to inform our soul, faculties to furnish that soul.
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Vnderstanding, the great survayer of the secrets of nature, and grace; Fantasie and Invention the master of the workes;
Understanding, the great survayer of the secrets of nature, and grace; Fantasy and Invention the master of the works;
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Memory the great keeper or Master of the rolles of the soule, a power that can make amends for the speede of Time, in causing him to leaue behinde him those things, which else he would so carry away,
Memory the great keeper or Master of the rolls of the soul, a power that can make amends for the speed of Time, in causing him to leave behind him those things, which Else he would so carry away,
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as if they had not beene:
as if they had not been:
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Will, which is the Lord Paramount in the state of the soule, the commander of our actions; the elector of our resolutions.
Will, which is the Lord Paramount in the state of the soul, the commander of our actions; the elector of our resolutions.
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Iudgement, which is the great Counsellor of the will: Affections, which are the seruants of them both.
Judgement, which is the great Counsellor of the will: Affections, which Are the Servants of them both.
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A bodie fit to execute the charge of the soule, so wondrously disposed, as that euery part hath best oportunitie to his own functions;
A body fit to execute the charge of the soul, so wondrously disposed, as that every part hath best opportunity to his own functions;
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so qualified with health arising frō proportion of humors that like a watch kept in good tune it goes right,
so qualified with health arising from proportion of humours that like a watch kept in good tune it Goes right,
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and is fit to serue the soule, & maintaine it selfe. An estate that yeelds all due conueniences for both soule, and bodie; seasonable times, raine, & sun-shine; Peace in our borders;
and is fit to serve the soul, & maintain it self. an estate that yields all due conveniences for both soul, and body; seasonable times, rain, & sunshine; Peace in our borders;
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competency, if not plenty of all commodities, good lawes, religious, wise, iust gouernors, happy and flourishing daies,
competency, if not plenty of all commodities, good laws, religious, wise, just Governors, happy and flourishing days,
n1, cs xx n1 pp-f d n2, j n2, j, j, j n2, j cc j-vvg n2,
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and aboue all the liberty of the Gospel.
and above all the liberty of the Gospel.
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Cast vp your bookes, ô ye Citizens, & sum vp your receits, I am decei'd if he that hath least shall not confesse his obligations infinite.
Cast up your books, o you Citizens, & sum up your receits, I am deceied if he that hath least shall not confess his obligations infinite.
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There are three things especially wherein yee are beyond others, and must acknowledge your selues deeper in the bookes of God,
There Are three things especially wherein ye Are beyond Others, and must acknowledge your selves Deeper in the books of God,
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then the rest of the world; Let the first be the cleare deliuerance from that wofull iudgement of the Pestilence.
then the rest of the world; Let the First be the clear deliverance from that woeful judgement of the Pestilence.
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Oh remember those sorrowfull times, when euery moneth swept away thousands from among you; When a man could not set forth his foote but into the iawes of death;
O Remember those sorrowful times, when every Monn swept away thousands from among you; When a man could not Set forth his foot but into the Jaws of death;
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when piles of carcasses were carried to their pits as dung to the fields;
when piles of carcases were carried to their pits as dung to the fields;
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when it was cruelty in the sicke to admit visitation, and loue was litle better then murderous;
when it was cruelty in the sick to admit Visitation, and love was little better then murderous;
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And by how much more sad and horrible the face of those euill times looked,
And by how much more sad and horrible the face of those evil times looked,
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so much greater proclaime you the mercy of God, in this happy freedom which you now inioy;
so much greater proclaim you the mercy of God, in this happy freedom which you now enjoy;
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that you now throng together into Gods house without feare, and breath in one anothers face without danger:
that you now throng together into God's house without Fear, and breath in one another's face without danger:
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The second is the wonderfull plenty of all prouisions both spirituall and bodily; You are the Sea, all the riuers of the land run into you;
The second is the wonderful plenty of all provisions both spiritual and bodily; You Are the Sea, all the Rivers of the land run into you;
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Of the land? yea of the whole world, Sea and land conspire to inrich you.
Of the land? yea of the Whole world, Sea and land conspire to enrich you.
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The third is the priuiledge of carefull gouernment;
The third is the privilege of careful government;
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Your charters as they are large and strong, wherein the fauour of Princes hath made exceptions from the generall rules of their municipall lawes,
Your charters as they Are large and strong, wherein the favour of Princes hath made exceptions from the general rules of their municipal laws,
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so your forme of administration is excellent, and the execution of Iustice exemplary, and such as might become the mother Citie of the whole earth.
so your Form of administration is excellent, and the execution of justice exemplary, and such as might become the mother city of the Whole earth.
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For all these you haue reason to aske, Quid retribuam with Dauid; What shall I render to the Lord for all his benefits? and to excite one another vnto thankfulnesse with that sweet singer of Israel, Oh that men would therefore praise the Lord for his goodnesse:
For all these you have reason to ask, Quid retribuam with David; What shall I render to the Lord for all his benefits? and to excite one Another unto thankfulness with that sweet singer of Israel, O that men would Therefore praise the Lord for his Goodness:
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and (as beneficence is a binder) these fauors of God call for your confidence:
and (as beneficence is a binder) these favors of God call for your confidence:
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What should you do but euer trust that God, whom you haue found so gracious? Let him be your God, be yee his people for euer;
What should you do but ever trust that God, whom you have found so gracious? Let him be your God, be ye his people for ever;
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and let him make this free and open challenge to you all;
and let him make this free and open challenge to you all;
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If there be any power in heauen, or in earth that can doe more for you then he hath done let him haue your hearts and yourselues.
If there be any power in heaven, or in earth that can do more for you then he hath done let him have your hearts and yourselves.
cs pc-acp vbb d n1 p-acp n1, cc p-acp n1 cst vmb vdi av-dc p-acp pn22 cs pns31 vhz vdn vvi pno31 vhi po22 n2 cc px22.
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And thus from that dutie we owe to God in our confidence, and his beneficence to vs, we descend to that beneficence which we owe to men;
And thus from that duty we owe to God in our confidence, and his beneficence to us, we descend to that beneficence which we owe to men;
cc av p-acp d n1 pns12 vvb p-acp np1 p-acp po12 n1, cc po31 n1 p-acp pno12, pns12 vvb p-acp d n1 r-crq pns12 vvb p-acp n2;
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expressed in the variety of foure Epithets, Doing good, being rich in good workes, ready to distribute, willing to communicate; all to one sense; all is but beneficence:
expressed in the variety of foure Epithets, Doing good, being rich in good works, ready to distribute, willing to communicate; all to one sense; all is but beneficence:
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The scriptures of God least any Atheist should quarrell at this waste, haue not one word superfluous;
The Scriptures of God lest any Atheist should quarrel At this waste, have not one word superfluous;
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Here is a redoubling of the same words without fault of Tautologie; a redoubling of the same sense in diuers words, without idlenes.
Here is a redoubling of the same words without fault of Tautology; a redoubling of the same sense in diverse words, without idleness.
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There is feruor in these repetitions, not loosenes;
There is feruor in these repetitions, not looseness;
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as it was wont for this cause to bee obserued both in Councels, and acclamations to Princes,
as it was wont for this cause to be observed both in Counsels, and acclamations to Princes,
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how oft the same word was reiterated, that by the frequence they might iudge of the vehemence of affection.
how oft the same word was reiterated, that by the frequence they might judge of the vehemence of affection.
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It were easie to instance in many of this kinde, as especially Exod. 25. 35. Psal. 89. 30. Ioh. 1. 20. and so many more,
It were easy to instance in many of this kind, as especially Exod 25. 35. Psalm 89. 30. John 1. 20. and so many more,
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as that their mention could not be voide of that superfluitie which we disclaime. This heape of words therfore showes the vehement intention of his desire of good workes,
as that their mention could not be void of that superfluity which we disclaim. This heap of words Therefore shows the vehement intention of his desire of good works,
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and the important necessitie of their performance;
and the important necessity of their performance;
cc dt j n1 pp-f po32 n1;
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and the manner of this expression inforces no lesse, Charge the rich, that they do good,
and the manner of this expression enforces no less, Charge the rich, that they do good,
cc dt n1 pp-f d n1 vvz av-dx av-dc, vvb dt j, cst pns32 vdb j,
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and be rich in doing good. Harken then yee rich men of the world; it is not left arbitrary to you, that you may doe good if you will,and be rich in doing good. Harken then ye rich men of the world; it is not left arbitrary to you, that you may do good if you will,
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but it is laid vpon you as your charge and dutie; You must do good works, and woe be to you if you doe not.
but it is laid upon you as your charge and duty; You must do good works, and woe be to you if you do not.
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This is not a counsell, but a precept;
This is not a counsel, but a precept;
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Although I might say of God, as we vse to say of Princes, his will is his command;
Although I might say of God, as we use to say of Princes, his will is his command;
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The same necessitie that there is of Trusting in God, the same is in Doing good to men.
The same necessity that there is of Trusting in God, the same is in Doing good to men.
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Let me sling this stone into the brazen forheads of our aduersaries, which in their shamelesse challenges of our religion dare tell the world, wee are all for faith, nothing for works;
Let me sling this stone into the brazen foreheads of our Adversaries, which in their shameless challenges of our Religion Dare tell the world, we Are all for faith, nothing for works;
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and that we hold works to saluation as a parenthesis to a clause, that it may be perfit without them:
and that we hold works to salvation as a parenthesis to a clause, that it may be perfect without them:
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Heauen and earth shall witnesse the iniustice of this calumniation;
Heaven and earth shall witness the injustice of this calumniation;
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and your consciences shall be our compurgators this day, which shall testifie to you, both now,
and your Consciences shall be our compurgators this day, which shall testify to you, both now,
cc po22 n2 vmb vbi po12 n2 d n1, r-crq vmb vvi p-acp pn22, d av,
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and on your deathbeds, that we haue taught you there is no lesse necessitie of good works,
and on your deathbeds, that we have taught you there is no less necessity of good works,
cc p-acp po22 n2, cst pns12 vhb vvn pn22 a-acp vbz dx dc n1 pp-f j n2,
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then if you should be sau'd by them;
then if you should be saved by them;
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and that though you cannot be saued by them, as the meritorious causes of your glory,
and that though you cannot be saved by them, as the meritorious Causes of your glory,
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yet that you cannot be saued without them, as the necessarie effects of that grace which brings glory.
yet that you cannot be saved without them, as the necessary effects of that grace which brings glory.
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It is an hard sentence of some Casuists (concerning their fellowes) that but a few rich mens Confessors shall be saued;
It is an hard sentence of Some Casuists (Concerning their Fellows) that but a few rich men's Confessors shall be saved;
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I imagine, for that they dawbe vp their consciences with vntempered morter, and sooth them vp in their sins;
I imagine, for that they daub up their Consciences with untempered mortar, and sooth them up in their Sins;
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Let this be the care of them whom it concerneth; For vs, we desire to be faithfull to God, and you;
Let this be the care of them whom it concerns; For us, we desire to be faithful to God, and you;
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and tell you roundly what you must trust to; Do good therefore yee rich, if euer yee looke to receiue good;
and tell you roundly what you must trust to; Do good Therefore ye rich, if ever ye look to receive good;
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if euer yee looke to be rich in heauen, be rich in good works vpon earth:
if ever ye look to be rich in heaven, be rich in good works upon earth:
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It is a shame to heare of a rich man that dyes, and makes his will of thousands,
It is a shame to hear of a rich man that dies, and makes his will of thousands,
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and bequeaths nothing to pious and charitable vses: God and the poore are no part of his heyre;
and Bequeathes nothing to pious and charitable uses: God and the poor Are not part of his heir;
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We doe not houer ouer your expiring soules on your death-beds, as Rauens ouer a carcasse;
We do not hover over your expiring Souls on your deathbeds, as Ravens over a carcase;
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we doe not begge for a Couent, nor fright you with Purgatory, nor chaffer with you,
we do not beg for a Covent, nor fright you with Purgatory, nor chaffer with you,
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for that invisible treasure of the Church whereof there is but one Key-keeper at Rome;
for that invisible treasure of the Church whereof there is but one Key-keeper At Room;
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but we tell you that the making of freinds with this Mammon of vnrighteousnes is the way to eternall habitations:
but we tell you that the making of Friends with this Mammon of unrighteousness is the Way to Eternal habitations:
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They say of Cyrus that he wont to say he laid vp treasures for himselfe, whiles he made his freinds rich;
They say of Cyrus that he wont to say he laid up treasures for himself, while he made his Friends rich;
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but we say to you, that you lay vp treasures for your selues in heauen, whiles you make the poore your freinds vpon earth:
but we say to you, that you lay up treasures for your selves in heaven, while you make the poor your Friends upon earth:
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We tell you there must be a Date, ere there can be a Dabitur; that hee which giues to the poore, lends vpon vse to the Lord;
We tell you there must be a Date, ere there can be a Dabitur; that he which gives to the poor, lends upon use to the Lord;
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which payes large increase for all he borrowes;
which pays large increase for all he borrows;
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and how shall he giue you the interest of glory, where he hath not receiued the principall of beneficence? How can that man euer looke to be Gods heyre in the kingdome of heauen, that giues all away to his earthly heyres,
and how shall he give you the Interest of glory, where he hath not received the principal of beneficence? How can that man ever look to be God's heir in the Kingdom of heaven, that gives all away to his earthly Heirs,
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and lends nothing to the God of heauen? As that witty Graecian said of extreme tall men, that they were Cypresse-trees NONLATINALPHABET &c. faire and tall,
and lends nothing to the God of heaven? As that witty Grecian said of extreme tall men, that they were Cypress-trees etc. fair and tall,
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but fruitlesse, so may I say of a strait-handed rich man; And these Cypresses are not for the garden of paradise;
but fruitless, so may I say of a strait-handed rich man; And these Cypresses Are not for the garden of paradise;
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none shall euer be planted there but the fruitfull:
none shall ever be planted there but the fruitful:
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And if the first paradise had any trees in it only for pleasure, I am sure the second, which is in the midst of the new Ierusalem, shall haue no tree that beares not twelue fruits,
And if the First paradise had any trees in it only for pleasure, I am sure the second, which is in the midst of the new Ierusalem, shall have no tree that bears not twelue fruits,
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yea whose very leaues are not beneficiall; Doe good therefore ô yee rich, and shew your wealth to be, not in hauing, but in doing good.
yea whose very leaves Are not beneficial; Doe good Therefore o ye rich, and show your wealth to be, not in having, but in doing good.
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And if GOD haue put this holy resolution into any of your hearts, take this with you also, from him;
And if GOD have put this holy resolution into any of your hearts, take this with you also, from him;
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Doe not talke, and purpose, and proiect, but execute;
Do not talk, and purpose, and project, but execute;
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Do not so do good that we may thanke your death-bed for it, and not you:
Do not so do good that we may thank your deathbed for it, and not you:
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Late beneficence is better then none, but so much as early beneficence is better then late;
Late beneficence is better then none, but so much as early beneficence is better then late;
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Hee that giues not till hee dyes, showes that he would not giue, if he could keepe it,
He that gives not till he dies, shows that he would not give, if he could keep it,
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and God loues a cheerefull giuer;
and God loves a cheerful giver;
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That which you giue thus, you giue it by your Testament, I can scarce say you giue it by your will:
That which you give thus, you give it by your Testament, I can scarce say you give it by your will:
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The good mans praise is, Dispersit, dedit, he disperses his goods, not, he left them behinde him;
The good men praise is, Dispersed, dedit, he disperses his goods, not, he left them behind him;
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and his distribution is seconded with the retribution of God, His righteousnesse endureth for euer, Psal. 112. 9. Our Sauiour tells vs that our good works are our light, Let your light so shine, that men may see your good works;
and his distribution is seconded with the retribution of God, His righteousness Endureth for ever, Psalm 112. 9. Our Saviour tells us that our good works Are our Light, Let your Light so shine, that men may see your good works;
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which of you lets his light goe behind him, and hath it not rather carried before him, that he may see which way it goes,
which of you lets his Light go behind him, and hath it not rather carried before him, that he may see which Way it Goes,
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and which way himself goes by it? Do good therefore in your life, that you may haue cōfort in your death,
and which Way himself Goes by it? Do good Therefore in your life, that you may have Comfort in your death,
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and a crowne of life after death.
and a crown of life After death.
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Now all this haue I spoken, not for that I haue ought (as S. Paul saies) whereof to accuse my Nation;
Now all this have I spoken, not for that I have ought (as S. Paul Says) whereof to accuse my nation;
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Blessed be God, as good works haue abounded in this age, so this place hath super-abounded in good works.
Blessed be God, as good works have abounded in this age, so this place hath superabounded in good works.
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Be it spoken to the glory of that God, whose all our good works are, to the honor of the Gospell, to the conviction of that lewd slander of Solifidianisme.
Be it spoken to the glory of that God, whose all our good works Are, to the honour of the Gospel, to the conviction of that lewd slander of Solifidianism.
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LONDON shall vye good works with any Citie vpon earth; This day and your eares are abundant witnesses;
LONDON shall vie good works with any city upon earth; This day and your ears Are abundant Witnesses;
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As those therefore that by an handfull guesse at the whole sacke, it may please you by this yeares breife to iudge of the rest;
As those Therefore that by an handful guess At the Whole sack, it may please you by this Years brief to judge of the rest;
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Wherein I do not feare least Enuie it selfe shall accuse vs of a vaine-glorious ostentation;
Wherein I do not Fear lest Envy it self shall accuse us of a vainglorious ostentation;
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Those obstreperous benefactors that (like to hens which cannot lay an egge but they must cackle straight) giue no almes but with trumpets, loose their thankes with God;
Those obstreperous benefactors that (like to hens which cannot lay an egg but they must cackle straight) give no alms but with trumpets, lose their thanks with God;
d j n2 cst (av-j p-acp n2 r-crq vmbx vvi dt n1 cc-acp pns32 vmb vvi av-j) vvb dx n2 cc-acp p-acp n2, vvb po32 n2 p-acp np1;
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Almes should bee like oyle, which though it swim aloft when it is fallne, yet makes no noyse in the falling;
Alms should be like oil, which though it swim aloft when it is fallen, yet makes no noise in the falling;
n2 vmd vbi j n1, r-crq cs pn31 vvb av c-crq pn31 vbz vvn, av vvz dx n1 p-acp dt n-vvg;
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not like water, that still sounds where it lights: But howsoeuer priuate beneficence should not bee acquainted with both the hands of the giuer,
not like water, that still sounds where it lights: But howsoever private beneficence should not be acquainted with both the hands of the giver,
xx av-j vvi, cst av vvz c-crq pn31 vvz: cc-acp c-acp j n1 vmd xx vbi vvn p-acp d dt n2 pp-f dt n1,
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but silently expect the reward of him that seeth in secret, yet God should be a great looser,
but silently expect the reward of him that sees in secret, yet God should be a great looser,
cc-acp av-j vvi dt n1 pp-f pno31 cst vvz p-acp j-jn, av np1 vmd vbi dt j n1,
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if the publique fruits of charitie should be smothered in a modest secrecy:
if the public fruits of charity should be smothered in a modest secrecy:
cs dt j n2 pp-f n1 vmd vbi vvn p-acp dt j n1:
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To the praise therefore of that good GOD, which giues vs to giue, and rewards vs for giuing, to the example of posteritie, to the honor of our profession, to the incouragement of the well-deseruing,
To the praise Therefore of that good GOD, which gives us to give, and rewards us for giving, to the Exampl of posterity, to the honour of our profession, to the encouragement of the well-deserving,
p-acp dt n1 av pp-f d j np1, r-crq vvz pno12 pc-acp vvi, cc vvz pno12 p-acp vvg, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f po12 n1, p-acp dt n1 pp-f dt j,
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and to the shame of our malicious aduersaries, heare what this yeare hath brought forth.
and to the shame of our malicious Adversaries, hear what this year hath brought forth.
cc p-acp dt n1 pp-f po12 j n2, vvb r-crq d n1 vhz vvn av.
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Here followed a breife memoriall of the charitable acts of the City this yeare last past. &c. Here followed a brief memorial of the charitable acts of the city this year last passed. etc.
av vvd dt j n1 pp-f dt j n2 pp-f dt n1 d n1 ord vvn. av
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And if the season had not hindered, your eyes should haue seconded your eares in the comfortable testimonie of this beneficence, Euge &c. Well done good and faithfull seruants;
And if the season had not hindered, your eyes should have seconded your ears in the comfortable testimony of this beneficence, Euge etc. Well done good and faithful Servants;
cc cs dt n1 vhd xx vvn, po22 n2 vmd vhi vvn po22 n2 p-acp dt j n1 pp-f d n1, j av uh-av vdn j cc j n2;
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Thus should your profession be graced, thus should the incense of your almes ascend in pillers of holy smoke into the nosthrils of God;
Thus should your profession be graced, thus should the incense of your alms ascend in pillars of holy smoke into the nostrils of God;
av vmd po22 n1 vbi vvn, av vmd dt n1 pp-f po22 n2 vvb p-acp n2 pp-f j n1 p-acp dt n2 pp-f np1;
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thus should your talents be turned into Cities: This colour is no other then celestiall, and so shall your reward be;
thus should your Talents be turned into Cities: This colour is no other then celestial, and so shall your reward be;
av vmd po22 n2 vbb vvn p-acp n2: d n1 vbz dx j-jn av j, cc av vmb po22 n1 vbi;
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Thus should the foundation be laid of that building, whose walls reach vp vnto heauen, whose roofe is finished and laid on, in the heauen of heauens, in that immortalitie of glory, which the God of all glory, peace,
Thus should the Foundation be laid of that building, whose walls reach up unto heaven, whose roof is finished and laid on, in the heaven of heavens, in that immortality of glory, which the God of all glory, peace,
av vmd dt n1 vbb vvn pp-f d n1, rg-crq n2 vvb a-acp p-acp n1, rg-crq n1 vbz vvn cc vvn a-acp, p-acp dt n1 pp-f n2, p-acp d n1 pp-f n1, r-crq dt n1 pp-f d n1, n1,
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and comfort hath prouided for all that loue him;
and Comfort hath provided for all that love him;
cc n1 vhz vvn p-acp d cst vvb pno31;
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Vnto the participation whereof the same God of ours mercifully bring vs, through the sonne of his loue, Iesus Christ the righteous, to whom with the Father,
Unto the participation whereof the same God of ours mercifully bring us, through the son of his love, Iesus christ the righteous, to whom with the Father,
p-acp dt n1 c-crq dt d n1 pp-f png12 av-j vvb pno12, p-acp dt n1 pp-f po31 n1, np1 np1 dt j, p-acp ro-crq p-acp dt n1,
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and the Holy Ghost, one infinite and incomprehensible God be giuen all praise, honor, and glory now and foreuer. Amen.
and the Holy Ghost, one infinite and incomprehensible God be given all praise, honour, and glory now and forever. Amen.
cc dt j n1, crd j cc j np1 vbb vvn d n1, n1, cc n1 av cc av. uh-n.
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