The godly merchant, or The great gaine A sermon preached at Paules Crosse. Octob. 17. 1613. By William Pemberton, Bachelour of Diuinity, and Minister of Gods Word at high Onger in Essex.
The celestiall Ierusalem which is aboue, & the Mother of vs all, is the chiefe Citie of the liuing God our heauenly Father, wherein all our elder brethren and fellow-seruants,
The celestial Ierusalem which is above, & the Mother of us all, is the chief city of the living God our heavenly Father, wherein all our elder brothers and Fellow servants,
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after faithfull imployment of their spirituall talents, hauing giuen vp to God a good account, doe rest from their labours and their workes follow them:
After faithful employment of their spiritual Talents, having given up to God a good account, do rest from their labours and their works follow them:
and a place of great Trafique and Marchandize: all the Citizens whereof hauing receiued, from the Lord, their number of talents, are become Merchants, or traders, in one kinde or other, all vnweariable in their painfull indeauour,
and a place of great Traffic and Merchandise: all the Citizens whereof having received, from the Lord, their number of Talents, Are become Merchant's, or traders, in one kind or other, all unweariable in their painful endeavour,
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and contenting themselues with a good and lawfull aduantage: but some are craftie and deceitfull Merchants, who corrupt and adulterate their most precious wares,
and contenting themselves with a good and lawful advantage: but Some Are crafty and deceitful Merchant's, who corrupt and adulterate their most precious wares,
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That their siluer is turned into drosse, their wine is mingled with water, Esa. 1.22. of such our Apostle had experience that they did NONLATINALPHABET corrupt the word of God. 2. Cor. 2.17.
That their silver is turned into dross, their wine is mingled with water, Isaiah 1.22. of such our Apostle had experience that they did corrupt the word of God. 2. Cor. 2.17.
and concerning such he forewarnes Timotheus saying, from such separate or withdraw thy selfe verse 5 There is another sort of Merchants that are wise and faithfull, who hauing found the precious pearle of religion and pietie, preserue it entire and vncorrupt without all imposture or mixture of their owne.
and Concerning such he forewarns Timothy saying, from such separate or withdraw thy self verse 5 There is Another sort of Merchant's that Are wise and faithful, who having found the precious pearl of Religion and piety, preserve it entire and uncorrupt without all imposture or mixture of their own.
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And such a Merchant was holy Saint Paul, that Great trader both by sea and land, who accounted all things drosse and dung for Christ Iesus alone, the onely pearle of price,
And such a Merchant was holy Saint Paul, that Great trader both by sea and land, who accounted all things dross and dung for christ Iesus alone, the only pearl of price,
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and did impart it to others in all fidelitie, (That they might partake with him in this heauenly wealth) while as of sinceritie, as of God, in the sight of God,
and did impart it to Others in all Fidis, (That they might partake with him in this heavenly wealth) while as of sincerity, as of God, in the sighed of God,
not to follow the guize of such deceitfull dealers, as measured Christianity by outward gaine (as though hee were the holier who is the wealthier ) and made their preaching and practise of the doctrine of pietie, to become a base and sordide trade to compasse their earthly commoditie:
not to follow the guise of such deceitful dealers, as measured Christianity by outward gain (as though he were the Holier who is the wealthier) and made their preaching and practice of the Doctrine of piety, to become a base and sordide trade to compass their earthly commodity:
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so they were surely possessed of the rich pearle of pietie, able of it selfe to cause a wel-contenting sufficiencie, and therefore he backes this conclusion with all force of reason. That, Godlinesse with contentment is great gaine.
so they were surely possessed of the rich pearl of piety, able of it self to cause a wel-contenting sufficiency, and Therefore he backs this conclusion with all force of reason. That, Godliness with contentment is great gain.
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But those are wise and faithfull dealers, of wel-staied heads, prudent mindes, vpright hearts, who esteeme godlinesse to be the true gaine, and as therewith right well enriched, rest well contented with a lesser portion in their outward condition.
But those Are wise and faithful dealers, of wel-staied Heads, prudent minds, upright hearts, who esteem godliness to be the true gain, and as therewith right well enriched, rest well contented with a lesser portion in their outward condition.
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And further, those are certaine loosers that account gaine godlinesse, for such crafty Merchants as are so cunning to deceiue others, become so wilie that they beguile themselues,
And further, those Are certain Losers' that account gain godliness, for such crafty Merchant's as Are so cunning to deceive Others, become so wily that they beguile themselves,
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who fill, not their houses, but their hearts: not their coffers, but their consciences: who are rich, not so much in earth, as in heauen: not in themselues, but in God, euen in Christ Iesus, in whom are all treasures of godlinesse, euen the fulnesse of the God-head. Who became poore to make vs rich:
who fill, not their houses, but their hearts: not their coffers, but their Consciences: who Are rich, not so much in earth, as in heaven: not in themselves, but in God, even in christ Iesus, in whom Are all treasures of godliness, even the fullness of the Godhead. Who became poor to make us rich:
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Now let vs enter into a more speciall view thereof, as it is in it selfe an heauenly position, and a diuine conclusion, short but pithy, in very few wordes very greatly commending the worth and excellency of godlines, as the only pearle of price, worthy the purchase of the wisest and richest Merchant.
Now let us enter into a more special view thereof, as it is in it self an heavenly position, and a divine conclusion, short but pithy, in very few words very greatly commending the worth and excellency of godliness, as the only pearl of price, worthy the purchase of the Wisest and Richest Merchant.
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In this golden sentence, or heauenly aphorisme, wee may consider a simple or naked assertion, godlinesse is gaine. The parts of this assertion. 1. The subiect (or antecedent) godlinesse. 2. The attribute (or consequent) gaine, are either amplifyed and illustrated by their seueral attendant.
In this golden sentence, or heavenly aphorism, we may Consider a simple or naked assertion, godliness is gain. The parts of this assertion. 1. The Subject (or antecedent) godliness. 2. The attribute (or consequent) gain, Are either amplified and illustrated by their several attendant.
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1. The attendant of godlinesse is contentment. NONLATINALPHABET, true pietie is attended with an autarkie or wel-contenting sufficiency. True contentmēt being (as I conceiue it) a fruit and effect, and (as I may so speake) a daughter of godlinesse: borne of her, bred vp by her,
1. The attendant of godliness is contentment., true piety is attended with an autarkie or wel-contenting sufficiency. True contentment being (as I conceive it) a fruit and Effect, and (as I may so speak) a daughter of godliness: born of her, bred up by her,
and therefore they are by this particle, NONLATINALPHABET, linked together as with a golden chaine, NONLATINALPHABET godlinesse (attended) with contentment.
and Therefore they Are by this particle,, linked together as with a golden chain, godliness (attended) with contentment.
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The matter or subiect of this true, this great, this greatest gain is, NONLATINALPHABET godlinesse or pietie. The name imports as much as true worship or religious adoration. Which Nazianzene (distinguishing from NONLATINALPHABET, which sometimes signifies worship of false gods) describes to be NONLATINALPHABET.
The matter or Subject of this true, this great, this greatest gain is, godliness or piety. The name imports as much as true worship or religious adoration. Which Nazianzene (distinguishing from, which sometime signifies worship of false God's) describes to be.
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This true godlinesse (the character and cognizance of true-beleeuing Christians, which distinguisheth the new and right-born sonnes of God, from the bastard-brood of Satan,
This true godliness (the character and cognizance of true-believing Christians, which Distinguisheth the new and Right-born Sons of God, from the Bastard brood of Satan,
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and corrupt generation of Adam ) is for nature and propertie a religious reuerence and awefull respect of God, possessing the heart of man with all due regard of the holy presence of God.
and corrupt generation of Adam) is for nature and property a religious Reverence and awful respect of God, possessing the heart of man with all due regard of the holy presence of God.
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The wel-spring or roote thereof is the feeling and effectuall knowledge of God, which is the ground of happinesse, the seed of all vertue that groweth in the heart,
The wellspring or root thereof is the feeling and effectual knowledge of God, which is the ground of happiness, the seed of all virtue that grows in the heart,
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Of the glorious maiesty and sublimity of Gods diuine nature, and of his pure holinesse infinitely surpassing the modell of the most excellent creatures:
Of the glorious majesty and sublimity of God's divine nature, and of his pure holiness infinitely surpassing the model of the most excellent creatures:
in comparison of whose puritie the very heauens are polluted: for resplendencie of whose glory the very Angels couer their faces: before whose dreadfull presēce the earth melteth, the heauens, flie away, the deuils tremble, and all creatures stand astonished and amazed.
in comparison of whose purity the very heavens Are polluted: for resplendency of whose glory the very Angels cover their faces: before whose dreadful presence the earth melts, the heavens, fly away, the Devils tremble, and all creatures stand astonished and amazed.
whereby God pondereth the pathes, obserues the gestures, heareth the wordes, searcheth the hearts, tryeth the reines, and pryeth into the bottome of hell and destruction it selfe.
whereby God pondereth the paths, observes the gestures, hears the words, Searches the hearts, trieth the reins, and pryeth into the bottom of hell and destruction it self.
Whereby God can, and will, ouerawe and order all creatures and actions, conditions and estates: and curbe, and keepe vnder al proude resisters and rebellious opposers;
Whereby God can, and will, ouerawe and order all creatures and actions, conditions and estates: and curb, and keep under all proud resisters and rebellious opposers;
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whereby the Lord, not accepting persons, nor taking rewards, doth distribute and diuide to euery one his deserued right in good or euill, rewards or punishments,
whereby the Lord, not accepting Persons, nor taking rewards, does distribute and divide to every one his deserved right in good or evil, rewards or punishments,
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for obedience or breach of his holy, diuine, and soueraigne reuealed good will and pleasure. And all these considerations doe strongly vrge and powerfully enforce vnto piety or godlinesse.
for Obedience or breach of his holy, divine, and sovereign revealed good will and pleasure. And all these considerations do strongly urge and powerfully enforce unto piety or godliness.
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But that godlinesse may indeed bee wrought, and grow, and flourish in the heart of a Christian (and that hee may draw neere to God and not be deterred from God) hee must aboue al find and feele the quickening iuice of Gods eternall loue, issuing out of the roote of the true vine, Christ Iesus, through conueiance and sweete influence of the spirit of God, which arising into the heart of a true Christian, will both mollifie, heate,
But that godliness may indeed be wrought, and grow, and flourish in the heart of a Christian (and that he may draw near to God and not be deterred from God) he must above all find and feel the quickening juice of God's Eternal love, issuing out of the root of the true vine, christ Iesus, through conveyance and sweet influence of the Spirit of God, which arising into the heart of a true Christian, will both mollify, heat,
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And thus this true godlinesse wrought in the heart being an habite of good things (as Nazianzene speakes) doth take the possession and gouernment of euery part of the soule, doth their reside and rule and causeth an exercise of goodnesse, and exerts and shewes it selfe in certaine actions and workes called the exercises of godlinesse or religious deuotion, both inward in the heart, and outward in the life, which expresse the nature and power of pietie. Of which kinde are these.
And thus this true godliness wrought in the heart being an habit of good things (as Nazianzene speaks) does take the possession and government of every part of the soul, does their reside and Rule and Causes an exercise of Goodness, and exerts and shows it self in certain actions and works called the exercises of godliness or religious devotion, both inward in the heart, and outward in the life, which express the nature and power of piety. Of which kind Are these.
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At these actions of pietie doth our holy Apostle ayme, when he aduiseth Timotheus to exercise himselfe vnto godlinesse. When hee exhorts that prayers and supplications be made for all men:
At these actions of piety does our holy Apostle aim, when he adviseth Timothy to exercise himself unto godliness. When he exhorts that Prayers and supplications be made for all men:
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seeing then that all these things shall be dissolued, what manner of persons ought yee to be in all holy conuersation and godlinesse, or duties of godlinesse — being diligent in exercise of the offices of piety, that yee may be found of him in peace, without spot and blamelesse.
seeing then that all these things shall be dissolved, what manner of Persons ought ye to be in all holy Conversation and godliness, or duties of godliness — being diligent in exercise of the Offices of piety, that ye may be found of him in peace, without spot and blameless.
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This seasoning grace is sound sincerity of the soule and inner man, freed and purged from dissembling and hollow-hearted hypocrisie, so that it may abide the through tryall of Gods discerning view.
This seasoning grace is found sincerity of the soul and inner man, freed and purged from dissembling and hollowhearted hypocrisy, so that it may abide thee through trial of God's discerning view.
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And so much the name godlinesse doth seeme to import, as taken from God: so that, in my apprehension, the godlinesse of a Christian is such inward disposition of heart,
And so much the name godliness does seem to import, as taken from God: so that, in my apprehension, the godliness of a Christian is such inward disposition of heart,
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Without this soundnesse and perfection of the inwards, and the heart, our pretended godlinesse is little better then profanenesse; and our seeming pietie detestable hypocrisie.
Without this soundness and perfection of the inward, and the heart, our pretended godliness is little better then profaneness; and our seeming piety detestable hypocrisy.
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which yet notwithstanding is so smally respected, yea so greatly contemned, as is lamentable to behold, of the most and greatest part, of this foolish world.
which yet notwithstanding is so smally respected, yea so greatly contemned, as is lamentable to behold, of the most and greatest part, of this foolish world.
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and Contentment as a young Lady and Princesse, a pure and spotlesse Virgin of seemely feature and wel-pleasing demeanure, euer attending godlinesse as her Lady and Mistresse.
and Contentment as a young Lady and Princess, a pure and spotless Virgae of seemly feature and Well-pleasing demeanour, ever attending godliness as her Lady and Mistress.
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both are sent, of God, into this world together, that being entertayned into the hearts of men, they might make both heart and life Godly, and gainful: holy, and happy.
both Are sent, of God, into this world together, that being entertained into the hearts of men, they might make both heart and life Godly, and gainful: holy, and happy.
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And holy sure and happy is that heart, that house, that towne, that city, that country, that court, that church, that kingdome, where godlinesse and contentment doe rule and beare the sway.
And holy sure and happy is that heart, that house, that town, that City, that country, that court, that Church, that Kingdom, where godliness and contentment do Rule and bear the sway.
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and needs not to seeke for supply else-where, and therefore affords contentment within it selfe, such properly and absolutely is the estate of God alone, who alone is El-schaddai, the almighty and al-sufficient God. God al-sufficient in himselfe, of himselfe and for himselfe,
and needs not to seek for supply elsewhere, and Therefore affords contentment within it self, such properly and absolutely is the estate of God alone, who alone is El-shaddai, the almighty and All-sufficient God. God All-sufficient in himself, of himself and for himself,
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but resteth, euer wel-contended within himselfe as beeing Iehoua, the fountaine infinite and inexhaust of his vncreated beeing, wel-being, life, wisdome, will, power, felicity and glory, daily delighting and reioycing alwaies within himselfe Prou. 8.30.
but rests, ever wel-contended within himself as being Iehoua, the fountain infinite and inexhaust of his uncreated being, well-being, life, Wisdom, will, power, felicity and glory, daily delighting and rejoicing always within himself Prou. 8.30.
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and such is the autarkie of the Nature diuine abounding in it selfe, not needing vs. Now as godlinesse is from God, and goodnesse from this first good:
and such is the autarkie of the Nature divine abounding in it self, not needing us Now as godliness is from God, and Goodness from this First good:
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so is sufficiencie and true contentment from this al-sufficiency of God (NONLATINALPHABET.) Our sufficiency is from God. 2. Cor. 3.5. From God we deriue our beeing, our wel-beeing, our ability to doe well, to suffer ill:
so is sufficiency and true contentment from this All-sufficiency of God (.) Our sufficiency is from God. 2. Cor. 3.5. From God we derive our being, our well-being, our ability to do well, to suffer ill:
Which our holy Apostle most elegantly and emphatically expresseth to the magnifying of Gods bounty and our felicity. 2. Cor. 9.8. And God is able to make all grace abound towards you, that yee alwaies hauing all sufficiencie, in all things, may abound in euery good worke.
Which our holy Apostle most elegantly and emphatically Expresses to the magnifying of God's bounty and our felicity. 2. Cor. 9.8. And God is able to make all grace abound towards you, that ye always having all sufficiency, in all things, may abound in every good work.
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2. While hee causeth the godly minde recounting with it selfe it owne inward plenty (as beeing enriched with treasures of spirituall goodnesse) to rest wel-pleased,
2. While he Causes the godly mind recounting with it self it own inward plenty (as being enriched with treasures of spiritual Goodness) to rest well-pleased,
and wel-appayed, with what outward estate or condition can befall him: which, whatsoeuer it is, is that which his heauenly Father hath shared out vnto him,
and wel-appayed, with what outward estate or condition can befall him: which, whatsoever it is, is that which his heavenly Father hath shared out unto him,
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hauing by the instruction of godlinesse learned with Saint Paul, in all Estates to be content, and if any occasion of discontent befall him, hee retires himselfe into his counting-house:
having by the instruction of godliness learned with Saint Paul, in all Estates to be content, and if any occasion of discontent befall him, he retires himself into his countinghouse:
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When godlinesse beginnes, then beginnes contentment, as godlinesse increaseth, so contentment is inlarged, and when godlinesse is growen to full perfection, then shall the godly heart finde full contentation. Perfect holinesse shall be attended with perfect happinesse, perfect pietie with perfect felicity:
When godliness begins, then begins contentment, as godliness increases, so contentment is enlarged, and when godliness is grown to full perfection, then shall the godly heart find full contentation. Perfect holiness shall be attended with perfect happiness, perfect piety with perfect felicity:
especially out of the Gospell, which the Apostle stiles the truth, or doctrine according to godlinesse, which holy doctrine directeth vnto godlinesse, and vnto godly contentment. Vnto godlinesse, in this tenour:
especially out of the Gospel, which the Apostle stile the truth, or Doctrine according to godliness, which holy Doctrine directeth unto godliness, and unto godly contentment. Unto godliness, in this tenor:
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what shall we eate? what shall we drinke? wherewith shall we be cloathed? (where prudent prouision is enioyned, distractiue care condemned) For your heauenly Father knoweth, that you haue need of these things.
what shall we eat? what shall we drink? wherewith shall we be clothed? (where prudent provision is enjoined, distractive care condemned) For your heavenly Father Knoweth, that you have need of these things.
These things shall be cast vnto you, (beeing godly) without your vngodly care) let your conuersation be without couetousnesse, and be content with those things which you haue.
These things shall be cast unto you, (being godly) without your ungodly care) let your Conversation be without covetousness, and be content with those things which you have.
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And when piety prouokes to pray for more, it prescribes godly moderation, with this limitation; Giue vs this day our daily bread, that is, a reasonable competency of necessary prouision.
And when piety provokes to pray for more, it prescribes godly moderation, with this limitation; Give us this day our daily bred, that is, a reasonable competency of necessary provision.
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But it condemneth couetousnesse as the enemy of godlinesse; and permits not the King himselfe to multiply his horses, his siluer, or his gold, aboue due measure of godly moderation:
But it Condemneth covetousness as the enemy of godliness; and permits not the King himself to multiply his Horses, his silver, or his gold, above due measure of godly moderation:
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The smalest good is aboue mans greatest desert, all is of mercy nothing of merite.) Whatsoeuer God measures out vnto vs, that ought to giue contentment to vs.
The Smallest good is above men greatest desert, all is of mercy nothing of merit.) Whatsoever God measures out unto us, that ought to give contentment to us
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Happy, happy, yea thrice happy is that soule, that is so quietly setled, and so well composed, that it is not much shaken and tossed with discontent! and so happy may euery one of our soules become, shall we seriously consider, how wee may become so happy.
Happy, happy, yea thrice happy is that soul, that is so quietly settled, and so well composed, that it is not much shaken and tossed with discontent! and so happy may every one of our Souls become, shall we seriously Consider, how we may become so happy.
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The foundation of godly contentment hath these foure degrees. 1. Gods powerfull prouidence. 2. Gods prudent loue. 3. Gods gracious promise. 4. The present portion which God bestoweth vpon a godly man.
The Foundation of godly contentment hath these foure Degrees. 1. God's powerful providence. 2. God's prudent love. 3. God's gracious promise. 4. The present portion which God bestoweth upon a godly man.
The first ground of godly contentment is Gods powerfull prouidence, whereby hee wisely ordereth, and sweetly disposeth all actions and euents, conditions and estates.
The First ground of godly contentment is God's powerful providence, whereby he wisely Ordereth, and sweetly Disposeth all actions and events, conditions and estates.
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The Lord killeth and maketh aliue, he bringeth downe to the graue, and bringeth vp. The Lord maketh poore, and maketh rich: he bringeth low and exalteth:
The Lord kills and makes alive, he brings down to the graven, and brings up. The Lord makes poor, and makes rich: he brings low and Exalteth:
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The Lord, the Lord, guides and numbers the starres in heauen, hangs the clouds in the firmament, feeds the fowles of the ayre, clothes the flowers of the field, takes care for the oxen in the stall, multiplies the fishes in the sea, numbers the sands by the shoare, preserues the haire on the head,
The Lord, the Lord, guides and numbers the Stars in heaven, hangs the Clouds in the firmament, feeds the fowls of the air, clothes the flowers of the field, Takes care for the oxen in the stall, multiplies the Fish in the sea, numbers the sands by the shore, preserves the hair on the head,
Yea and our God (in whom we mooue, liue, are) is able for bread to giue manna from heauen, for flesh to send quailes from the sea, for drinke to giue water out of the flinty rocke, for shelter a cloude. For direction a pillar of fire, for want of new apparel can preserue the old: for a passage can diuide Iorden, and make a drie lane with watry walles through the deepe channel of the red sea. Out of bondage can giue deliuerance; out of sicknesse, health; out of death, life; out of sinne, good; and out of miserie, can draw felicity. His hand is not shortened that hee cannot now helpe:
Yea and our God (in whom we move, live, Are) is able for bred to give manna from heaven, for Flesh to send quails from the sea, for drink to give water out of the flinty rock, for shelter a cloud. For direction a pillar of fire, for want of new apparel can preserve the old: for a passage can divide Jordan, and make a dry lane with watery walls through the deep channel of the read sea. Out of bondage can give deliverance; out of sickness, health; out of death, life; out of sin, good; and out of misery, can draw felicity. His hand is not shortened that he cannot now help:
And what cannot our God doe for vs? God is able (saith our holy Apostle) to make all grace to abound toward you, that yee, alwaies, hauing all sufficiency, in all things, may abound to euery good worke. Euery word hath it waight.
And what cannot our God do for us? God is able (Says our holy Apostle) to make all grace to abound towards you, that ye, always, having all sufficiency, in all things, may abound to every good work. Every word hath it weight.
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What feare of want or woe can discontent vs, seeing our God hath al-sufficient for vs? our God hath sufficient wisdome for our instruction; sufficient power for our preseruation: sufficient grace for our infirmities:
What Fear of want or woe can discontent us, seeing our God hath All-sufficient for us? our God hath sufficient Wisdom for our instruction; sufficient power for our preservation: sufficient grace for our infirmities:
Doth any euill or crosse befall mee? It comes not from the haplesse stroke of blinde Fortune, but from the al-ruling hand of an al-seeing God. Did the spitefull tongue of my enenemy defame me? Or his powerfull hand oppresse and iniure mee? Or did any other creature bring any euill vpon me? Whatsoeuer was the meanes,
Does any evil or cross befall me? It comes not from the hapless stroke of blind Fortune, but from the al-ruling hand of an All-seeing God. Did the spiteful tongue of my enenemy defame me? Or his powerful hand oppress and injure me? Or did any other creature bring any evil upon me? Whatsoever was the means,
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Threatning & punishing the instrument of the euill, and correcting euill in mee, by the good euent of this euill accident, intended for euill, by euill man, against mee:
Threatening & punishing the Instrument of the evil, and correcting evil in me, by the good event of this evil accident, intended for evil, by evil man, against me:
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The second ground of godly contentment is Gods prudent loue. Gods powerfull prouidence, able to worke our wel-fare, is seconded with his prudent loue, which makes him willing.
The second ground of godly contentment is God's prudent love. God's powerful providence, able to work our welfare, is seconded with his prudent love, which makes him willing.
And if you beeing euill know how to giue good things vnto your children, how much more shall your Father which is in heauen, giue good things to you that aske him? God your Father is heauenly wise, and knowes better then you, what is best for you.
And if you being evil know how to give good things unto your children, how much more shall your Father which is in heaven, give good things to you that ask him? God your Father is heavenly wise, and knows better then you, what is best for you.
if you beleeue not this word and promise of your Father! Oh yee of little loue to your Father, if you bee not so well perswaded of your Father, that hee loues you well!
if you believe not this word and promise of your Father! O ye of little love to your Father, if you be not so well persuaded of your Father, that he loves you well!
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whereupon a godly man not doubting of the prudent loue of God his heauenly Father vnto him, must needes in prudence content himselfe with that portion which God his Father hath carued out vnto him.
whereupon a godly man not doubting of the prudent love of God his heavenly Father unto him, must needs in prudence content himself with that portion which God his Father hath carved out unto him.
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And what is this gracious promise? Hee hath said. I will not leaue thee nor forsake thee, therefore let your conuersation bee without (vngodly) couetousnesse, and bee content with such things as yee haue.
And what is this gracious promise? He hath said. I will not leave thee nor forsake thee, Therefore let your Conversation be without (ungodly) covetousness, and be content with such things as ye have.
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Obie. Yes, some that feare the Lord doe sometime want (as Elijah. Lazarus. Paul, and many godly Christians ) Sol. The young Lions doe lacke and suffer hunger:
Obie. Yes, Some that Fear the Lord do sometime want (as Elijah. Lazarus. Paul, and many godly Christians) Sol. The young Lions do lack and suffer hunger:
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because it is not good for thee, sometimes, to want them, but good to haue them. And when they are vpon thee, thou shalt not want due comfort in them, for God hath said:
Because it is not good for thee, sometime, to want them, but good to have them. And when they Are upon thee, thou shalt not want due Comfort in them, for God hath said:
My enemies may take away my life, but not my hope: My head, but not my crowne. Whether I bee wounded or slaine, I shall not loose the victory, if I die in the battaile, I shall triumph after the fight,
My enemies may take away my life, but not my hope: My head, but not my crown. Whither I be wounded or slain, I shall not lose the victory, if I die in the battle, I shall triumph After the fight,
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What yet is wanting to a godly man, to make vp his bulwarke of godly contentment? Vnlesse it bee the consideration of his portion? Which yet is not wanting vnto him:
What yet is wanting to a godly man, to make up his bulwark of godly contentment? Unless it be the consideration of his portion? Which yet is not wanting unto him:
but God is the strength of my heart, and my portion for euer. The Lord is my portion, saith the soule of mourneful Ieremie, in his dolefull lamentations.
but God is the strength of my heart, and my portion for ever. The Lord is my portion, Says the soul of mournful Ieremie, in his doleful lamentations.
why should not Aaron content himselfe, though hee haue no other inheritance among the people? And if the Lord bee the portion of Iacob, of Israel, of euery godly man, who is of the Israel of God: why should hee not rest well contented, although hee want an inheritance in the things of this world? Oh happy man, that in that his want enioyeth more,
why should not Aaron content himself, though he have no other inheritance among the people? And if the Lord be the portion of Iacob, of Israel, of every godly man, who is of the Israel of God: why should he not rest well contented, although he want an inheritance in the things of this world? O happy man, that in that his want Enjoyeth more,
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God the Holy ghost gaue his seale, to assure this gift vnto me, and shall I not be content? God the Father hath sent the spirit of his Sonne into my heart, to make mee call God my Father, and Christ my Redeemer:
God the Holy ghost gave his seal, to assure this gift unto me, and shall I not be content? God the Father hath sent the Spirit of his Son into my heart, to make me call God my Father, and christ my Redeemer:
Tell mee now (beloued in the Lord) can that true godly soule shrink downe through discontentment, that is so strongly propt with these so many pillars? or can it euer languish,
Tell me now (Beloved in the Lord) can that true godly soul shrink down through discontentment, that is so strongly propped with these so many pillars? or can it ever languish,
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as a treasure of goodnesse, and holinesse as a pledge of his happinesse, and some measure of grace as a forerunner of vnmeasurable glory? The raine of afflictions may fall indeed:
as a treasure of Goodness, and holiness as a pledge of his happiness, and Some measure of grace as a forerunner of unmeasurable glory? The rain of afflictions may fallen indeed:
floods of persecution may come, the windes of temptations may blow, and beate vpon the house of a godly mans contentment: and shake and batter it, but it shall not fall:
floods of persecution may come, the winds of temptations may blow, and beat upon the house of a godly men contentment: and shake and batter it, but it shall not fallen:
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if but a little, he is quieted, and accepts it willingly: if not any thing at all, yet hee is patient, and waiteth hopefully. For hee wisely considereth;
if but a little, he is quieted, and accepts it willingly: if not any thing At all, yet he is patient, and waits hopefully. For he wisely Considereth;
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God giues sparingly, that hee might aske both these, and better things, more earnestlie. Yea, God somtimes with-holds these outward things, and sendeth crosses in stead of them:
God gives sparingly, that he might ask both these, and better things, more earnestly. Yea, God sometimes withholds these outward things, and sends Crosses in stead of them:
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What now is there, in al the world, that can threaten, and cause discontentment vnto a godly man? Surely many things threaten it: as namely these foure.
What now is there, in all the world, that can threaten, and cause discontentment unto a godly man? Surely many things threaten it: as namely these foure.
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First, conscience and remembrance of euill committed. Secondly, strength and violence of temptation enforced. Thirdly, sense, or feare of euill suffered. Fourthly, want and defect of good desired.
First, conscience and remembrance of evil committed. Secondly, strength and violence of temptation Enforced. Thirdly, sense, or Fear of evil suffered. Fourthly, want and defect of good desired.
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and to comfort himselfe by assured expectation of ioyfull fruition of all desired good, and safe exemption from all suspected euill. More largely thus.
and to Comfort himself by assured expectation of joyful fruition of all desired good, and safe exemption from all suspected evil. More largely thus.
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But God bee thanked, Christ hath suffered, and Gods iustice is satisfied, sinne remitted, God reconciled vnto a godly man, by his faith in Christ his person is iustified, conscience pacified, affections quieted, discontentment remooued,
But God be thanked, christ hath suffered, and God's Justice is satisfied, sin remitted, God reconciled unto a godly man, by his faith in christ his person is justified, conscience pacified, affections quieted, discontentment removed,
but now is become an excuser and causeth sweete reioycing. As sinnes committed caused discontentment: so importunate assaults of new temptations worke much disturbance;
but now is become an excuser and Causes sweet rejoicing. As Sins committed caused discontentment: so importunate assaults of new temptations work much disturbance;
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For the doctrine of godlinesse doth sufficiently informe him, and the power of godlinesse doth in some measure inable him, to compose disordered passion within,
For the Doctrine of godliness does sufficiently inform him, and the power of godliness does in Some measure inable him, to compose disordered passion within,
The religious exercise of mortification doth expell the venome of viperous corruptions, and the skilfull vse of the shield of faith doth repell the poysoned darts of temptations.
The religious exercise of mortification does expel the venom of viperous corruptions, and the skilful use of the shield of faith does repel the poisoned darts of temptations.
and holds vnsurprised, in most violent assaults, his impregnable fortresse of godly Contentment. Crosses doe naturally disquiet the minde, which, when it is crossed, groweth discontented.
and holds unsurprised, in most violent assaults, his impregnable fortress of godly Contentment. Crosses do naturally disquiet the mind, which, when it is crossed, grows discontented.
The latter oftentimes ouer-takes the former, and sometimes many doe meete togither (as disease of body, losse of goods, defamation in name, disappointment of hopes,
The latter oftentimes overtakes the former, and sometime many do meet together (as disease of body, loss of goods, defamation in name, disappointment of hope's,
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But godlinesse in this point of greatest extremity is of soue aigne force and experienced vertue, both to preuent vnnecessary crosses, which godlesse men draw downe vpon themselues;
But godliness in this point of greatest extremity is of soon aigne force and experienced virtue, both to prevent unnecessary Crosses, which godless men draw down upon themselves;
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and safely to bring through such bottomlesse depthes, as wherein the vngodly are vtterly ouerwhelmed. And when imaginary crosses, to a godlesse man, seeme heauy and vnsupportable:
and safely to bring through such bottomless depths, as wherein the ungodly Are utterly overwhelmed. And when imaginary Crosses, to a godless man, seem heavy and unsupportable:
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that, after some conflicts and first assaults, a godlie wise and couragious Christian doth take to himselfe such heart of grace, (while the spirit of grace doth possesse the heart) that hee declines the dint of the most deadly blowes.
that, After Some conflicts and First assaults, a godly wise and courageous Christian does take to himself such heart of grace, (while the Spirit of grace does possess the heart) that he declines the dint of the most deadly blows.
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Godlinesse doth instruct, both certainely to expect them, wisely to foresee them, timely to prouide for them, resolutely to vndertake them, patiently to beare them, constantly to passe through them,
Godliness does instruct, both Certainly to expect them, wisely to foresee them, timely to provide for them, resolutely to undertake them, patiently to bear them, constantly to pass through them,
And this is that which enlarged the hearts of the faithfull to ioy and exultation in the fornace of fire, in the denne of Lyons, in the stockes, at the stake, in torments, in death:
And this is that which enlarged the hearts of the faithful to joy and exultation in the furnace of fire, in the den of Lyons, in the stocks, At the stake, in torments, in death:
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So that hee hath but small experience of the power of godlinesse, who hath not learned some measure of contentment in present miseries, on assured expectation of future deliuerance, and infallible hope of a better resurrection.
So that he hath but small experience of the power of godliness, who hath not learned Some measure of contentment in present misery's, on assured expectation of future deliverance, and infallible hope of a better resurrection.
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godlinesse teacheth moderation in care for them (which followes vpon and draweth after it, desire of them) by calling to minde those heauenly exhortations.
godliness Teaches moderation in care for them (which follows upon and draws After it, desire of them) by calling to mind those heavenly exhortations.
Delight thy selfe in the Lord, and hee shall giue thee thine hearts desire &c. And applying to the heart such experiments of Gods gracious supply of great necessities of his Church in the wildernesse, Elijah in the dearth and drought, &c. That God that feedes the very Rauens, can cause the Rauens to feed the godly.
Delight thy self in the Lord, and he shall give thee thine hearts desire etc. And applying to the heart such experiments of God's gracious supply of great necessities of his Church in the Wilderness, Elijah in the dearth and drought, etc. That God that feeds the very Ravens, can cause the Ravens to feed the godly.
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2. Godlinesse prouides for satisfaction of the desires by directing them to things aboue, laied vp in Christ Iesus, the godly mans gaine, and sufficiently able to giue contentment.
2. Godliness provides for satisfaction of the Desires by directing them to things above, laid up in christ Iesus, the godly men gain, and sufficiently able to give contentment.
beyond whom a godly mans desire can neuer extend or enlarge it selfe: but must needs contentendly rest in him, as in the vttermost period of all desired, and al-sufficient good.
beyond whom a godly men desire can never extend or enlarge it self: but must needs contentendly rest in him, as in the uttermost Period of all desired, and All-sufficient good.
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because they haue not obtained the true-contenting gaine of piety and godlinesse. 1. Some, through vngodlinesse, haue plunged themselues into comfortlesse and heart-breaking miseries:
Because they have not obtained the true-contenting gain of piety and godliness. 1. some, through ungodliness, have plunged themselves into comfortless and Heartbreaking misery's:
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and for want of godlinesse, can finde no meanes of remedie and reliefe. 2. Others haue great wealth, but little contentment; because they haue much goods, but little goodnesse: great returne of earthly riches,
and for want of godliness, can find no means of remedy and relief. 2. Others have great wealth, but little contentment; Because they have much goods, but little Goodness: great return of earthly riches,
For certaine it is, that according to the measure of godlinesse is the measure of godly contentment. Little godlinesse, little contentment: no godlinesse, no true contentment: great godlinesse, great contentment.
For certain it is, that according to the measure of godliness is the measure of godly contentment. Little godliness, little contentment: no godliness, no true contentment: great godliness, great contentment.
The godly man can find content in pouerty: the vngodly finds discontent in plēty. The godly man finds content in disgrace. The vngodly, discontent in honour. The godly, content in paine: the vngodly, discontent in pleasure.
The godly man can find content in poverty: the ungodly finds discontent in plenty. The godly man finds content in disgrace. The ungodly, discontent in honour. The godly, content in pain: the ungodly, discontent in pleasure.
And, to omit the vngodly man, (who neuer enioyes any true, any sound, any durable contentment) the godly man findes plenty in pouertie; honour in disgrace: pleasure in paine: health in sicknesse: solace in sadnesse:
And, to omit the ungodly man, (who never enjoys any true, any found, any durable contentment) the godly man finds plenty in poverty; honour in disgrace: pleasure in pain: health in sickness: solace in sadness:
as hauing nothing yet possesseth all things. Bee hee troubled on euery side, yet is he not distressed: perplexed yet not in despaire: persesecuted yet not forsaken: cast downe, yet not destroyed:
as having nothing yet Possesses all things. be he troubled on every side, yet is he not distressed: perplexed yet not in despair: persesecuted yet not forsaken: cast down, yet not destroyed:
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Godlinesse can mitigate and asswage the grieuousnesse of present afflictions, and make patient of change from better to worse, in the fluent vncertainty of this outward estate and the power of godlinesse is a soueraigne cordiall to cheere vp the spirits,
Godliness can mitigate and assuage the grievousness of present afflictions, and make patient of change from better to Worse, in the fluent uncertainty of this outward estate and the power of godliness is a sovereign cordial to cheer up the spirits,
So that it is the priuiledge of a truely godly and sound hearted Christian to reioyce in tribulation, and to triumph ouer death, and spirituall enemies: so that he alone hath sufficient cause to liue comfortably,
So that it is the privilege of a truly godly and found hearted Christian to rejoice in tribulation, and to triumph over death, and spiritual enemies: so that he alone hath sufficient cause to live comfortably,
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how safely and comfortably, This godly contentment will cause men to walk in the golden mean between those two fowle extremes of carelesse neglect of that which they ought to take;
how safely and comfortably, This godly contentment will cause men to walk in the golden mean between those two fowl extremes of careless neglect of that which they ought to take;
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he can learne of godlinesse with godly Saint Paul; in whatsoeuer estate he is, therewith to bee content, he knowes how to be abased, and how to abound:
he can Learn of godliness with godly Saint Paul; in whatsoever estate he is, therewith to be content, he knows how to be abased, and how to abound:
Not because that lesse which hee hath is better: but because hee which hath that lesse, is better. And as a godly man findes his holinesse increased, so he esteemes his estate bettered. And when hee knowes himselfe perfectly holy: then shall he finde himselfe perfectly happy. And then,
Not Because that less which he hath is better: but Because he which hath that less, is better. And as a godly man finds his holiness increased, so he esteems his estate bettered. And when he knows himself perfectly holy: then shall he find himself perfectly happy. And then,
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For true pietie brings wel-pleasing sufficiencie: and perfect holinesse, eternall blessednesse. And thus much of Contentment the attendant of godlinesse.
For true piety brings Well-pleasing sufficiency: and perfect holiness, Eternal blessedness. And thus much of Contentment the attendant of godliness.
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Time and desire, now hasten vs forward vnto the attribute of godlinesse attended of contentment: and that is Gaine. Godlinesse with Contentment is gaine, and this gaine is not small,
Time and desire, now hasten us forward unto the attribute of godliness attended of contentment: and that is Gain. Godliness with Contentment is gain, and this gain is not small,
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Where vnder the borrowed termes of gaine and aduantage in trading and trafique in the course of this world, the worth and excellency of godlinesse is magnifyed and extolled.
Where under the borrowed terms of gain and advantage in trading and traffic in the course of this world, the worth and excellency of godliness is magnified and extolled.
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and as it were three precious pearles, found out by our holy Apostle, in turning ouer the dung-hill of those profane Apostles, who abused religion to filthy lucre.
and as it were three precious Pearls, found out by our holy Apostle, in turning over the dunghill of those profane Apostles, who abused Religion to filthy lucre.
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For when I affirme that godlinesse is gaine, I intimate withall, that it is great gaine, and when I auouch, that godlinesse is great gaine; I further insinuate, that it is the greatest gaine of all. In one word then, Godlinesse is true gaine, inualuable,
For when I affirm that godliness is gain, I intimate withal, that it is great gain, and when I avouch, that godliness is great gain; I further insinuate, that it is the greatest gain of all. In one word then, Godliness is true gain, invaluable,
and incomparable, or more distinctly thus. 1. True godlinesse is true gaine. 2. True godlinesse is great gaine. 3. True godlinesse is the greatest gaine of all, and of these in order.
and incomparable, or more distinctly thus. 1. True godliness is true gain. 2. True godliness is great gain. 3. True godliness is the greatest gain of all, and of these in order.
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True Godlinesse is true gaine. Godlinesse as it is a diuine habite of grace, wrought in the heart of man, is ••esteeme in it selfe, though not esteemed:
True Godliness is true gain. Godliness as it is a divine habit of grace, wrought in the heart of man, is ••esteeme in it self, though not esteemed:
Yet if this mire and mud (condensated by heate of the Sunne, and influence of the heauens, purified by the heate of the fire, instamped with the image and inscription of the King, attained & purchased by labour and industry,) be accounted truely gaine, and a blessing of God, as indeed it is;
Yet if this mire and mud (condensated by heat of the Sun, and influence of the heavens, purified by the heat of the fire, instamped with the image and inscription of the King, attained & purchased by labour and industry,) be accounted truly gain, and a blessing of God, as indeed it is;
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not bearing the stampe, and inscription of mortall man, but the image and similitude of the immortall God? The hauing whereof will not onely enrich him,
not bearing the stamp, and inscription of Mortal man, but the image and similitude of the immortal God? The having whereof will not only enrich him,
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whose image instamped in mans heart by creation, consisted in conformity with him in diuine graces and vertues, which are so many parts and parcels of the habite of godlinesse? Surely, we can say no lesse of godlinesse, but that it deserues the name, and title, of true gaine.
whose image instamped in men heart by creation, consisted in conformity with him in divine graces and Virtues, which Are so many parts and parcels of the habit of godliness? Surely, we can say no less of godliness, but that it deserves the name, and title, of true gain.
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so is it great gaine indeede, as it intiteleth and interesteth into further aduantage, in that it hath the promises of the life that now is and of that, which is to come.
so is it great gain indeed, as it intiteleth and interesteth into further advantage, in that it hath the promises of the life that now is and of that, which is to come.
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The first and chiefest part and parcell of that rich returne, which godlinesse by Gods promise is interessed in, is that heauenly reuenue of rich holinesse and happinesse which belong to a life spirituall, both this of grace and that other of glory. And here wee must know that this promise is made,
The First and chiefest part and parcel of that rich return, which godliness by God's promise is interested in, is that heavenly revenue of rich holiness and happiness which belong to a life spiritual, both this of grace and that other of glory. And Here we must know that this promise is made,
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The al-sufficient sacrifice of his death to ransome vs from the death of sinne. The treasures of wisdome and holinesse to remoue our folly and deformities.
The All-sufficient sacrifice of his death to ransom us from the death of sin. The treasures of Wisdom and holiness to remove our folly and deformities.
In Christ wee gaine priuiledge of Son-ship and spirituall adoption, title to a crowne, and fellowship in a Kingdome. Blessed communion with God our Father, the sonne (himselfe) our redeemer,
In christ we gain privilege of Sonship and spiritual adoption, title to a crown, and fellowship in a Kingdom. Blessed communion with God our Father, the son (himself) our redeemer,
and the holy spirit our blessed guide, and strong supporter, sweet comforter, & perfect sanctifier. In Christ we gaine the prayers of the Saints, yet liuing with vs:
and the holy Spirit our blessed guide, and strong supporter, sweet comforter, & perfect sanctifier. In christ we gain the Prayers of the Saints, yet living with us:
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all blessednesse procured, Satan conquered, death destroyed, the graue sweetened, corruption abolished, sanctification perfected, heauen opened for our happy entrance.
all blessedness procured, Satan conquered, death destroyed, the graven sweetened, corruption abolished, sanctification perfected, heaven opened for our happy Entrance.
Now when Heauen shall be our gaine, what can be our losse? Vnlesse we loose our teares, wiped from our eyes? Vnlesse wee loose our sorrowes, expelled from our hearts? Vnlesse we loose our daungers, remoued from our persons? Vnlesse we loose our infirmities, our deformities, our transitory estate, our temporall condition (which we account for precious) to change them for permanent and eternall happinesse? And what is,
Now when Heaven shall be our gain, what can be our loss? Unless we lose our tears, wiped from our eyes? Unless we lose our sorrows, expelled from our hearts? Unless we lose our dangers, removed from our Persons? Unless we lose our infirmities, our deformities, our transitory estate, our temporal condition (which we account for precious) to change them for permanent and Eternal happiness? And what is,
or rather is not the gaine of godlinesse, when it hath brought man to happinesse? That, indeed, which no mortall eye hath euer seene, no eare heard, no tongue vttered, no heart conceiued. What hand can measure the boundes of infinitie? What minde can number the yeeres of eternitie? What hand, what minde, can measure, can number, the vnmeasurable measure,
or rather is not the gain of godliness, when it hath brought man to happiness? That, indeed, which no Mortal eye hath ever seen, no ear herd, no tongue uttered, no heart conceived. What hand can measure the bounds of infinity? What mind can number the Years of eternity? What hand, what mind, can measure, can number, the unmeasurable measure,
for your sakes to vtter? Oh, rather, that you had the hearts of the glorified Saints, in some little small measure to conceiue, of some part and parcell of this spirituall gaine of godlinesse!
for your sakes to utter? O, rather, that you had the hearts of the glorified Saints, in Some little small measure to conceive, of Some part and parcel of this spiritual gain of godliness!
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and the surpassing greatnesse of these rich treasures doth so euery way ouercharge mee, that I must needes stand silent, amazed and astonished, at the serious consideration of the exceeding aboundant excellencie of these reuenues of godlinesse.
and the surpassing greatness of these rich treasures does so every Way overcharge me, that I must needs stand silent, amazed and astonished, At the serious consideration of the exceeding abundant excellency of these revenues of godliness.
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As those who finde their tender eye-sight dazeled by gazing directly vpon the body of the Sunne, doe learne to behold it in some oblique reflexion (as we obserue the ecclipse in a basen of water) euen so let vs perceiuing the eye of our mind now dimmed and dazeled with the exceeding brightnesse of the gaine of godlinesse, in the chiefest glory therof) looke vpon it more indirectly in the secondary reflexions of earthly blessings, which (as you may remember) were entayled on godlinesse by the gracious promise of God.
As those who find their tender eyesight dazzled by gazing directly upon the body of the Sun, do Learn to behold it in Some oblique reflection (as we observe the eclipse in a Basin of water) even so let us perceiving the eye of our mind now dimmed and dazzled with the exceeding brightness of the gain of godliness, in the chiefest glory thereof) look upon it more indirectly in the secondary reflexions of earthly blessings, which (as you may Remember) were entailed on godliness by the gracious promise of God.
Whatsoeuer true gaine can bee found in this life, it is annexed to godlinesse as an auctarie or appendant, and is as an ouerplus or ouer-measure cast vnto him, who shall first haue sought the kingdome of God and his righteousnesse, conueighed by Christ the heire of all vnto him that is truly godly, or truly beleuing.
Whatsoever true gain can be found in this life, it is annexed to godliness as an auctarie or appendant, and is as an overplus or overmeasure cast unto him, who shall First have sought the Kingdom of God and his righteousness, conveyed by christ the heir of all unto him that is truly godly, or truly believing.
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Riches and honour, delights and pleasures, life and length of daies, seed and posteritie are entailed to such as are truly beleeuing, and feare the Lord.
Riches and honour, delights and pleasures, life and length of days, seed and posterity Are entailed to such as Are truly believing, and Fear the Lord.
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And howsoeuer the vngodly man may lay some claime vnto them, and that by some kinde of right from God; (as a preseruer of nature, a sustainer of his creature, a maintainer of callings, a rewarder of industry,
And howsoever the ungodly man may lay Some claim unto them, and that by Some kind of right from God; (as a preserver of nature, a sustainer of his creature, a maintainer of callings, a rewarder of industry,
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as a god of mercy alluring by benefits, and a god of iustice to make men, refusing his mercy, excuselesse.) And howsoeuer no man can despoil him of them, without great sinne, yet can he not enioy them with any great comfort;
as a god of mercy alluring by benefits, and a god of Justice to make men, refusing his mercy, excuseless.) And howsoever no man can despoil him of them, without great sin, yet can he not enjoy them with any great Comfort;
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as wanting the best title, through the want of Christ. Now then if any man bee possessed with an ouerweening conceit, of the exceeding woorth of worldly gaine:
as wanting the best title, through the want of christ. Now then if any man be possessed with an overweening conceit, of the exceeding worth of worldly gain:
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that the gaine of the world belongs aswell to the vngodly, as godly, as de facto, so de iure. To leaue the deciding of that controuersie as a fit Nisiprius for the great Iudge of all, at the generall Assises, be it granted vnto him that his claime is as good:
that the gain of the world belongs aswell to the ungodly, as godly, as de facto, so de iure. To leave the deciding of that controversy as a fit Nisiprius for the great Judge of all, At the general Assizes, be it granted unto him that his claim is as good:
Yea the euer-thirsting desire, and restlesse endeauour, after that gaine of the world, and the carelesse neglect and retchlesse contempt of this of Godlinesse, which is seene in the most, doeth plainely demonstrate that, of all, the fewest doe account of godlinesse, as of all the best, and greatest gaine.
Yea the euer-thirsting desire, and restless endeavour, After that gain of the world, and the careless neglect and retchless contempt of this of Godliness, which is seen in the most, doth plainly demonstrate that, of all, the fewest do account of godliness, as of all the best, and greatest gain.
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Let vs now enter into a comparatiue discourse betweene that temporall gaine of the world (which a godles worldling may haue in common with the godly) and the spirituall gaine: of godlinesse (which a godly man doth alone possesse, besides his part and portion in that other:) and it shall soone appeare (I hope to our profit) that the gaine of godlinesse is far the greater gaine.
Let us now enter into a comparative discourse between that temporal gain of the world (which a godless worldling may have in Common with the godly) and the spiritual gain: of godliness (which a godly man does alone possess, beside his part and portion in that other:) and it shall soon appear (I hope to our profit) that the gain of godliness is Far the greater gain.
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1. And worldlings gaine may be great in deede, shall we (to helpe him) suppose him possessed, of pleasant gardens, fruitfull orchards, fieldes and vineyards, faire pallaces,
1. And worldlings gain may be great in deed, shall we (to help him) suppose him possessed, of pleasant gardens, fruitful orchards, fields and vineyards, fair palaces,
For Christ the Lord of all is his Lord-treasurer, and the infinite fulnesse of his al-sufficient deity the store that's laid vp in the godly mans treasurie, some Iewels (which Christ doth heere bestow) are these;
For christ the Lord of all is his Lord treasurer, and the infinite fullness of his All-sufficient deity the store that's laid up in the godly men treasury, Some Jewels (which christ does Here bestow) Are these;
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faith which is precious, loue of God, hope of glory, pietie, righteousnes, holinesse, all heauenly vertues, and diuine graces, treasures inualuable, of incomparable woorth.
faith which is precious, love of God, hope of glory, piety, righteousness, holiness, all heavenly Virtues, and divine graces, treasures invaluable, of incomparable worth.
And what were those worldly goodes in the iudgement of the wisest among the heathen? surely but indifferent. Neither good nor euill. Or good, not so much in their owne nature, as in the iudgement of men. Others accounted them, vsefull to some good end.
And what were those worldly goods in the judgement of the Wisest among the heathen? surely but indifferent. Neither good nor evil. Or good, not so much in their own nature, as in the judgement of men. Others accounted them, useful to Some good end.
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Or let them bee good, as indeed they are, the good blessings of God: yet are they good things but of the lowest rancke of good. The couetous worldling may esteeme wealth the most Honourable good.
Or let them be good, as indeed they Are, the good blessings of God: yet Are they good things but of the lowest rank of good. The covetous worldling may esteem wealth the most Honourable good.
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and when he hath lost his goods hee may hange himselfe, as hauing lost already his life, layd vp in his goods. Let all bee trifles compared with his gold. Yea let him say to the wedge of gold thou art my hope, and esteeme siluer and gold his most profitable gods. Yet what of all this? is he therefore rich? The godly hath wealth which is a God in deed,
and when he hath lost his goods he may hang himself, as having lost already his life, laid up in his goods. Let all be trifles compared with his gold. Yea let him say to the wedge of gold thou art my hope, and esteem silver and gold his most profitable God's. Yet what of all this? is he Therefore rich? The godly hath wealth which is a God in deed,
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but to be wealthy in good things; especially in God who is goodnesse it selfe. 2 Let the worldlings wealth bee graced with honour, backed with Empire, and authority royall.
but to be wealthy in good things; especially in God who is Goodness it self. 2 Let the worldlings wealth be graced with honour, backed with Empire, and Authority royal.
Let him be heartily loued, and loyally embraced, as the piller of the wealepublique, father of his countrie, patterne of antiquity, loue and darling of wholem man-kinde, with Titus Vespasian: Let him be esteemed the light of the eyes, ioy of the heart, breath of the nostrils of many millions of subiectes. And to conclude:
Let him be heartily loved, and loyally embraced, as the pillar of the wealepublique, father of his country, pattern of antiquity, love and darling of wholem mankind, with Titus Vespasian: Let him be esteemed the Light of the eyes, joy of the heart, breath of the nostrils of many millions of Subjects. And to conclude:
Let him be so fully replenished with such earthly good things, as no mortall man durst wish so great (As Augustine speakes of Constantine the Great ) Yet if in all this prosperity hee be but a meere worldling, the godly mans game is greater then this;
Let him be so Fully replenished with such earthly good things, as no Mortal man durst wish so great (As Augustine speaks of Constantine the Great) Yet if in all this Prosperity he be but a mere worldling, the godly men game is greater then this;
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For hee shall be adorned with the glorious robes of the righteousnesse of Christ, victoriously triumph ouer the world, flesh, sinne, and satan: prescribe lawes to inordinate affections;
For he shall be adorned with the glorious robes of the righteousness of christ, victoriously triumph over the world, Flesh, sin, and satan: prescribe laws to inordinate affections;
be ctowned a King in heauen, attended of the Angels, honoured of all creatures, liue in neerest communion with God himselfe, enioy his glorious presence, and partake with him in an eternall Kingdome.
be ctowned a King in heaven, attended of the Angels, honoured of all creatures, live in nearest communion with God himself, enjoy his glorious presence, and partake with him in an Eternal Kingdom.
3 Lastly, let the worldlings wealth be not onely adorned with honour, but sweetened with pleasures. Let him enioy the sweete comforts of health of body, tranquillity of mind, faithfull, faire,
3 Lastly, let the worldlings wealth be not only adorned with honour, but sweetened with pleasures. Let him enjoy the sweet comforts of health of body, tranquillity of mind, faithful, fair,
The greatest gaine the worldling can enioy, is but outward and superficiall, seruing onely for the vse of humane and corporall life, which consistes in coniunction of soule and body vnited alone by the bond of nature:
The greatest gain the worldling can enjoy, is but outward and superficial, serving only for the use of humane and corporal life, which consists in conjunction of soul and body united alone by the bound of nature:
but the gaine of the godly is inward and substantiall, of vse to a life diuine and spirituall, which consistes in coniunction of the whole person, both soule and body, with God,
but the gain of the godly is inward and substantial, of use to a life divine and spiritual, which consists in conjunction of the Whole person, both soul and body, with God,
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as pouertie, the least of euils, which one rich and ready friend may easily remedy. From disgrace, which may sometimes prooue glorious, as for such cause, or with such persons, as where disgrace is honour.
as poverty, the least of evils, which one rich and ready friend may Easily remedy. From disgrace, which may sometime prove glorious, as for such cause, or with such Persons, as where disgrace is honour.
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and to bee filthy in manners? to bee in grace with men, and disgrace with God? One dramme of that true inwarde gaine is farre more worth then a thousand worlds.
and to be filthy in manners? to be in grace with men, and disgrace with God? One dram of that true inward gain is Far more worth then a thousand world's.
And what became of the estate of this cruell conquerour, who in deuilish pride disdayning the name of man, would bee stiled, the wrath of God, the vastity and calamity of the world? Hee left his kingdome, stuffed with wealth and treasures, to be dissipated and extinguished by his disagreeing sonnes.
And what became of the estate of this cruel conqueror, who in devilish pride disdaining the name of man, would be styled, the wrath of God, the vastity and calamity of the world? He left his Kingdom, stuffed with wealth and treasures, to be dissipated and extinguished by his disagreeing Sons.
Read the historie of Adoni-bezek. Who hauing in his pride and cruelty caused. 70. Kings, hauing their thumbes and great toes cut off to bee g'ad like whelpes to gather crummes from vnder his table:
Read the history of Adoni-bezek. Who having in his pride and cruelty caused. 70. Kings, having their thumbs and great toes Cut off to be g'ad like whelps to gather crumbs from under his table:
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but anon ouer-topt by Cyrus, and set on a pile of wood to bee burnt, (finding his sudden change from supposed happinesse to certaine calamity) cryed out in griefe and sorrow of heart, Oh Solon, Solon, Solon!
but anon overtopped by Cyrus, and Set on a pile of wood to be burned, (finding his sudden change from supposed happiness to certain calamity) cried out in grief and sorrow of heart, O Solon, Solon, Solon!
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The cause of this out-cry when Cyrus vnderstood, he gaue him his life, and intreated him kindly, fearing the like misery to befall himselfe, as knowing the instability of humane affaires, and calamity whereto all men are subject, as the Historian doth well obserue.
The cause of this outcry when Cyrus understood, he gave him his life, and entreated him kindly, fearing the like misery to befall himself, as knowing the instability of humane affairs, and calamity whereto all men Are Subject, as the Historian does well observe.
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No maruell though Tiberius the Emperour refused the stile of Pater patriae, father of his country, on this ground of vncertainty of all these earthly thing, saying. All mortall mens estates are vncertaine:
No marvel though Tiberius the Emperor refused the style of Pater patriae, father of his country, on this ground of uncertainty of all these earthly thing, saying. All Mortal men's estates Are uncertain:
Cuncta mortalium incerta, quantoque plus adeptus foret, tanto se magis in lubrico dictitaus. Tacit. annal. lib. 1. De Ciuit. Dei. l. 1. c. 1. Esa. 28.4. man hath gotten, the more slippery is his condition.
Everything mortalium Incerta, quantoque plus adeptus foret, tanto se magis in lubrico dictitaus. Tacit. annal. lib. 1. De Civil Dei. l. 1. c. 1. Isaiah 28.4. man hath got, the more slippery is his condition.
But the choise gaine of godlinesse is immutable and certaine, NONLATINALPHABET a Kingdome vnshaken. The heauenly calling and special guifts thereof are NONLATINALPHABET Such as whereof God can neuer repent himselfe, that hee gaue them,
But the choice gain of godliness is immutable and certain, a Kingdom unshaken. The heavenly calling and special Gifts thereof Are Such as whereof God can never Repent himself, that he gave them,
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but aboue these mountaines there are no clouds; in the highest heauens is no mutability. But in that day shall the Lord of Hostes be for a crowne of glory,
but above these Mountains there Are no Clouds; in the highest heavens is no mutability. But in that day shall the Lord of Hosts be for a crown of glory,
and for a durable diademe of neuer-fading beauty vnto the residue of his people. Esay. 28.5. The worldlings gaine, though it were firme and certaine, yet is it but for a time. The longest terme is but the short life of man, and what is the life of man? short and vncertaine. As grasse in the field, soone withering:
and for a durable diadem of never-fading beauty unto the residue of his people. Isaiah. 28.5. The worldlings gain, though it were firm and certain, yet is it but for a time. The longest term is but the short life of man, and what is the life of man? short and uncertain. As grass in the field, soon withering:
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A gnat, a flie, ill smell, moisture of dew, infected blast, or suspense of short breath dislodgeth the soule of body and dispossesseth both body and soule of the world,
A gnat, a fly, ill smell, moisture of due, infected blast, or suspense of short breath dislodgeth the soul of body and dispossesseth both body and soul of the world,
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and whereon ofttimes for his ill demeanure, are instamped the characters of long-lasting disgrace. Alexander the great (as likewise Caesar Germanicus ) liued but 32 yeeres:
and whereon ofttimes for his ill demeanour, Are instamped the characters of long-lasting disgrace. Alexander the great (as likewise Caesar Germanicus) lived but 32 Years:
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The glorious raigne of Cyrus ended in an ignominious death, hee was conquered by a woman, and his head was cast into a vessell of blood, with vile exprobration of his bloudy designes.
The glorious Reign of Cyrus ended in an ignominious death, he was conquered by a woman, and his head was cast into a vessel of blood, with vile exprobration of his bloody designs.
and must trust to that more refined portion of their wealth, that proper gaine of godlinesse, which is constant and durable; not dying with the body or left below;
and must trust to that more refined portion of their wealth, that proper gain of godliness, which is constant and durable; not dying with the body or left below;
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That gaine is like a sudden showre, which speedily falles, and hastilie is gone: this like a wel-spring or flowing fountaine euer streaming and streaming vnto all eternity.
That gain is like a sudden shower, which speedily falls, and hastily is gone: this like a wellspring or flowing fountain ever streaming and streaming unto all eternity.
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The worldlings gaine is not sound and sincere, but mingled and infected with some attendant losse, heer's no good entire, without some losse: no commoditie, without some inconueniency.
The worldlings gain is not found and sincere, but mingled and infected with Some attendant loss, here's no good entire, without Some loss: no commodity, without Some inconveniency.
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or vnpleasant sense of some euill present: or distractiue feare of euill to come. And man is naturally affected more with euill, then good: with paine, then pleasure.
or unpleasant sense of Some evil present: or distractive Fear of evil to come. And man is naturally affected more with evil, then good: with pain, then pleasure.
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But the gaine of godlinesse (principally after this life when the chiefe returne thereof comes in) is throughly sound and truly sincere, without mixture of losse, or concurrence of euill.
But the gain of godliness (principally After this life when the chief return thereof comes in) is thoroughly found and truly sincere, without mixture of loss, or concurrence of evil.
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Ther's no vngratefull remembrance of euill past, but ioyfull triumph ouer euils escaped. Ther's no vnpleasant sense of euill present, but sweete and sincere delight and pleasure.
Ther's no ungrateful remembrance of evil past, but joyful triumph over evils escaped. Ther's no unpleasant sense of evil present, but sweet and sincere delight and pleasure.
tediously conuersing with things present, and longingly desyring things to come. Stilthe desire exceeds the fruition, & so the affectiō still wants contentation:
tediously conversing with things present, and longingly desiring things to come. Stilthe desire exceeds the fruition, & so the affection still Wants contentation:
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that vaine and foolish supposition will much detract from his good contentment. What should I say more? The heart of man is, for possibility of desiring,
that vain and foolish supposition will much detract from his good contentment. What should I say more? The heart of man is, for possibility of desiring,
All may bee in it, Anima rationalis ad imaginem-Dei facta, caeteris omnibus occupari potest, repleri non potest. Ber•. Serm dedicat. Esa. 28.20. Esa. 29.8. but cannot fill it.
All may be in it, Anima rationalis ad imaginem-Dei facta, caeteris omnibus occupari potest, repleri non potest. Ber•. Sermon Dedicate. Isaiah 28.20. Isaiah 29.8. but cannot fill it.
God made the reasonable soule in his owne image, in some sense, capable of himselfe (as Bernard speakes of the vnlimited disire of the soule) therefore, whatsoeuer is lesse then God cannot fill it full.
God made the reasonable soul in his own image, in Some sense, capable of himself (as Bernard speaks of the unlimited disire of the soul) Therefore, whatsoever is less then God cannot fill it full.
Those (temporall) are most desired before they be obtained, and when they are enioyed, are lesse accoūted of (which because they are imperfect, giue not full content:) but these (eternall) are lesse esteemed before they be attained,
Those (temporal) Are most desired before they be obtained, and when they Are enjoyed, Are less accounted of (which Because they Are imperfect, give not full content:) but these (Eternal) Are less esteemed before they be attained,
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and that in that blessed kingdome of heauen, where our loue shall enioy asmuch (if not more) as our minde can conceiue, our heart desire, our faith beleeue, or hope expect.
and that in that blessed Kingdom of heaven, where our love shall enjoy as (if not more) as our mind can conceive, our heart desire, our faith believe, or hope expect.
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Not only by the bounty and blessing of God, but also by proffer and promise of the deuill, who proclaimes himselfe owner of this world, with the glory thereof, and bestower of them on whom hee will.
Not only by the bounty and blessing of God, but also by proffer and promise of the Devil, who proclaims himself owner of this world, with the glory thereof, and bestower of them on whom he will.
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Ahab and Iezebell get the vineyard by murther. Demetrius for his gainesake doth raise an vproare against Paul. Demas, for his better aduantage this way forsaketh the Apostles, and embraceth the present world.
Ahab and Jezebel get the vineyard by murder. Demetrius for his gainesake does raise an uproar against Paul. Demas, for his better advantage this Way Forsaketh the Apostles, and Embraceth the present world.
and sonne & heire of the Prince of this world, maketh marchandize of Gods word, of religion, of heauen, of hell, of the soules of men, of Christ, of God, and all;
and son & heir of the Prince of this world, makes merchandise of God's word, of Religion, of heaven, of hell, of the Souls of men, of christ, of God, and all;
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and all for the purchase of this gaine of the world. The loue of money is the roote of all euill: the step-mother of goodnesse: the mother of naughtinesse: the mother-city of all iniquity.
and all for the purchase of this gain of the world. The love of money is the root of all evil: the stepmother of Goodness: the mother of naughtiness: the Mother-city of all iniquity.
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This thirsting desire in the godlesse worldling, that is may make way for richer returne, will expell and abandone naturall duty out of the familie, humane cruility out of the city, religion out of the Church, respect of good lawes out of the commonwealth,
This thirsting desire in the godless worldling, that is may make Way for Richer return, will expel and abandon natural duty out of the family, humane cruility out of the City, Religion out of the Church, respect of good laws out of the commonwealth,
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It doth perswade many to violate friendship, to falsifie promise, to cozen their friends, to oppresse the poore, to defraud the Orphanes, to murther the innocent, to spoile the Temple, to betray the country, blow vp the Parlament-house, to kill the Prince, to forsweare themselues, to damne their soules, maliciously to blaspheme the God of Heauen:
It does persuade many to violate friendship, to falsify promise, to cozen their Friends, to oppress the poor, to defraud the Orphans, to murder the innocent, to spoil the Temple, to betray the country, blow up the Parliament-house, to kill the Prince, to forswear themselves, to damn their Souls, maliciously to Blaspheme the God of Heaven:
And such is the rode-way, wherein many a worldling doth ride, and runne, to leape, thereby, into faire houses, large possessings, and places of account:
And such is the rode-way, wherein many a worldling does ride, and run, to leap, thereby, into fair houses, large possessings, and places of account:
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for al-beit the people serue him, yet his ambitious desire to dominere ouer others, doth most imperiously dominere ouer him. Hee adores honour and authority; as his Prince and God:
for albeit the people serve him, yet his ambitious desire to dominere over Others, does most imperiously dominere over him. He adores honour and Authority; as his Prince and God:
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The voluptuous worldling, who drownes himselfe in pleasures, yeelds himselfe captiue to his imperious Dames, turnes slaue to his luste, and makes his belly his God, and purchaseth to himselfe damnation in the end,
The voluptuous worldling, who drowns himself in pleasures, yields himself captive to his imperious Dams, turns slave to his lust, and makes his belly his God, and purchases to himself damnation in the end,
while it draweth from humility to pride; from sobriety to riot: from moderation to excesse: from labour to voluptuousnesse: from chastity to vncleannesse:
while it draws from humility to pride; from sobriety to riot: from moderation to excess: from labour to voluptuousness: from chastity to uncleanness:
That, religion brought forth wealth and the daughter deuoured the mother, many in the Church of God, (God knoweth) who haue stood in aduersitie, haue fallen in prosperity:
That, Religion brought forth wealth and the daughter devoured the mother, many in the Church of God, (God Knoweth) who have stood in adversity, have fallen in Prosperity:
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And so euery way dangerous is this gaine of the world, while it insnareth with desire of getting: oppresseth with care of keeping: corrupteth with voluptuousnesse in spending.
And so every Way dangerous is this gain of the world, while it insnareth with desire of getting: Oppresses with care of keeping: corrupteth with voluptuousness in spending.
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Who therefore can easily account, these goods, which are gotten so badly? or this wealth which is kept so woefully? or this gaine, which is spent so hurtfully? and what great gaine is this of the world, that brings in daunger of the losse of heauen?
Who Therefore can Easily account, these goods, which Are got so badly? or this wealth which is kept so woefully? or this gain, which is spent so hurtfully? and what great gain is this of the world, that brings in danger of the loss of heaven?
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but if any euill be occasion of any such good, it's by the skilfull hand of Gods omnipotent goodnes, that turnes poison into potions, and euill to good.
but if any evil be occasion of any such good, it's by the skilful hand of God's omnipotent Goodness, that turns poison into potions, and evil to good.
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but remayneth euer with vs, euer to enrich vs. And whereas happinesse is not enioyed but in fruition of God, who is the onely felicity of the soule of man.
but remaineth ever with us, ever to enrich us And whereas happiness is not enjoyed but in fruition of God, who is the only felicity of the soul of man.
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These precious wares of godlinesse are readily exposed to the open view of all willing beholders, all wise and prouident merchants, all prudent professours, are busie at their worke,
These precious wares of godliness Are readily exposed to the open view of all willing beholders, all wise and provident merchant's, all prudent professors, Are busy At their work,
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Let her make it appeare with the Queene of Sheba, that her chiefe end of comming from farre, was to heare this true wisdome from the mouth of her Salomon. Let her try him with questions, and receiue his answers;
Let her make it appear with the Queen of Sheba, that her chief end of coming from Far, was to hear this true Wisdom from the Mouth of her Solomon. Let her try him with questions, and receive his answers;
Let the most hopefull Prince, in the morning of his state, lay the ground & foundation of his princely greatnesse, in the desired returne of these rich reuenues.
Let the most hopeful Prince, in the morning of his state, lay the ground & Foundation of his princely greatness, in the desired return of these rich revenues.
Let the Ho. Lords and Counsellors of state, who aduise for the weale and wel-fare of this land, consult for the enriching of this renowmed Kingdome with a blessed increase in this gaine of godlinesse.
Let the Ho. lords and Counsellors of state, who advise for the weal and welfare of this land, consult for the enriching of this renowned Kingdom with a blessed increase in this gain of godliness.
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And you right Honourable the Lord Maior, with other the Gouernours, and all the inhabitants of this famous City, giue me leaue to speake vnto you. You trade by your callings: you gaine by your trading:
And you right Honourable the Lord Maior, with other the Governors, and all the inhabitants of this famous city, give me leave to speak unto you. You trade by your callings: you gain by your trading:
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Leaue of betimes (I beseech you, from the Lord) those hurtfull courses, incident to your places, of worthlesse profits too too much vsed by too many of your company.
Leave of betimes (I beseech you, from the Lord) those hurtful courses, incident to your places, of worthless profits too too much used by too many of your company.
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Their corrupting of wares, ingrossing of commodities, inhaunsing of prices, falshood and deceit, in buying, and selling, weight, measure, and the like.
Their corrupting of wares, engrossing of commodities, inhaunsing of Princes, falsehood and deceit, in buying, and selling, weight, measure, and the like.
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and your hearts to bee corrupted with gifts in your bosome, to make you wrest iudgement, and peruert the right. Oh iudge you right for the fatherlesse and widowes, though your sentence and pleading should passe both without gift, and gaine:
and your hearts to be corrupted with Gifts in your bosom, to make you wrest judgement, and pervert the right. O judge you right for the fatherless and Widows, though your sentence and pleading should pass both without gift, and gain:
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You Patrones and bestowers of the reuenewes of the Church, consecirated to their vse, who serue at Gods Altar, no more enrich your selues with the price of blood:
You Patroness and bestowers of the revenues of the Church, consecirated to their use, who serve At God's Altar, no more enrich your selves with the price of blood:
Oh deale in loue, deale in pittie, with your poore Christian brethren, that they may not (as many distressed ones doe) droope and languish with griefe and sorrow,
O deal in love, deal in pity, with your poor Christian brothers, that they may not (as many distressed ones do) droop and languish with grief and sorrow,
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Let poore-murthering oppressors become comfortable helpers. Let pinching misers become bountifull benefactors. And all of vs good to our brethren, in conscience vnto God:
Let poore-murthering Oppressors's become comfortable helpers. Let pinching misers become bountiful benefactors. And all of us good to our brothers, in conscience unto God:
Let the high Lords Treasurers, the Seruants of Christ, the learned scribes, and faithfull stewards of God, bring out of the Scriptures, the Treasuries of the Lord, the true treasure to enrich the soules of the people of God.
Let the high lords Treasurers, the Servants of christ, the learned Scribes, and faithful Stewards of God, bring out of the Scriptures, the Treasuries of the Lord, the true treasure to enrich the Souls of the people of God.
Though gold and siluer wee haue none, yet such as wee haue, let vs giue: so wee being poore, shall make many rich: and grow rich our selues, by enriching our brethren.
Though gold and silver we have none, yet such as we have, let us give: so we being poor, shall make many rich: and grow rich our selves, by enriching our brothers.
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Eating the bread of deceit, taking the wages of iniquity, and expecting rewards with vnhappy Felix. Yet thou, O man of God, O godly man, haue thou nothing to doe with that vnrighteous Mammon. But partake with other godly in the happy interest, of these substantiall, and eternall treasures.
Eating the bred of deceit, taking the wages of iniquity, and expecting rewards with unhappy Felix. Yet thou, Oh man of God, Oh godly man, have thou nothing to do with that unrighteous Mammon. But partake with other godly in the happy Interest, of these substantial, and Eternal treasures.
And what, if for this spirituall gaine, thou bee faine to sit downe with some temporall losse? better it is to begge thy bread then to loose thy faith.
And what, if for this spiritual gain, thou be feign to fit down with Some temporal loss? better it is to beg thy bred then to lose thy faith.
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a sure increase of a ful hundreth-fold, with a promised inheritance of euerlasting life. Come therefore now, whosoeuer thou art, that bearest the name and shew of a Christian:
a sure increase of a full hundredth-fold, with a promised inheritance of everlasting life. Come Therefore now, whosoever thou art, that bearest the name and show of a Christian:
with all those open practises of cruelty, and iniustice; and secret mysteries of so many iniquities. Those sworne enemies of religion: those cut-throates of goodnesse:
with all those open practises of cruelty, and injustice; and secret Mysteres of so many iniquities. Those sworn enemies of Religion: those cutthroats of Goodness:
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first in degree aboue all other gaine. Yea, first, and last, and without interruption, euen in the middest of thy earthly imployments. And giue all diligence hereunto.
First in degree above all other gain. Yea, First, and last, and without interruption, even in the midst of thy earthly employments. And give all diligence hereunto.
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but doest thou indeed from thy soule desire it? then vse, I beseech thee, all thy will and skill, all thy industrie and circumspection, in timely prosecution of such holy endeauours,
but dost thou indeed from thy soul desire it? then use, I beseech thee, all thy will and skill, all thy industry and circumspection, in timely prosecution of such holy endeavours,
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And if thou shalt in this holy maner demeane thy selfe, and through faithfull employment of thy spirituall talents, shalt giue account to thy Lord of a good increase.
And if thou shalt in this holy manner demean thy self, and through faithful employment of thy spiritual Talents, shalt give account to thy Lord of a good increase.
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Thou hast beene faithfull in the imployment of thy masters talents: enter now into the ioy of thy Lord. And what is this ioy? surely, the blessed fruition of thy Lord and Sauiour, in communion and fellowship of thy Father, and Holy spirit.
Thou hast been faithful in the employment of thy Masters Talents: enter now into the joy of thy Lord. And what is this joy? surely, the blessed fruition of thy Lord and Saviour, in communion and fellowship of thy Father, and Holy Spirit.
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Where thou shalt enioy, euen ioy without sorrow: welth without wāt: honour, without disgrace: pleasure without paine: peace without disquietnesse: light without darknesse: health without sickenes: life with out death:
Where thou shalt enjoy, even joy without sorrow: wealth without want: honour, without disgrace: pleasure without pain: peace without disquietness: Light without darkness: health without sickness: life with out death:
Vouchsafe, we most humbly beseech thee, to make all grace to abound vnto vs all: that wee alwayes hauing al-sufficiency in all good things, may abound to euery good worke.
Vouchsafe, we most humbly beseech thee, to make all grace to abound unto us all: that we always having All-sufficiency in all good things, may abound to every good work.
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Enrich our hearts with the treasures of godlinesse: settle our affections with godly contentment: and grant vnto vs a dayly increase in this truest and richest gaine;
Enrich our hearts with the treasures of godliness: settle our affections with godly contentment: and grant unto us a daily increase in this Truest and Richest gain;
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Ipsemundi qualiscunque status plus anxietat is, quam iucunditatis habet: & si qua tamen est, praeterit iucunditas non reditura, & manet anxietas non relictura. Bern. ep. 113.
Ipsemundi qualiscunque status plus anxietat is, quam iucunditatis habet: & si qua tamen est, Preterit iucunditas non reditura, & manet Anxietas non relictura. Bern. Epistle. 113.
