The marchant A sermon preached at Paules Crosse on Sunday the 24. of August, being the day before Bartholomew faire. 1607. By Daniell Price Master of Arts, of Exeter Colledge in Oxford.
The kingdome of heaven is like to a Merchant man, that seeketh good Pearles, who having found a Pearle of great price, went & sould all that he had, and bought it.
The Kingdom of heaven is like to a Merchant man, that seeks good Pearls, who having found a Pearl of great price, went & should all that he had, and bought it.
RIght Honourable, Right Worshipful, & the rest right welbeloued in the Lorde, yee are all heere present before God, to heare al things that are this day commanded by God, the Lord blesse you al,
RIght Honourable, Right Worshipful, & the rest right well-beloved in the Lord, ye Are all Here present before God, to hear all things that Are this day commanded by God, the Lord bless you all,
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and Gospel, nature and grace, sinne and righteousnesse, life and death, Iudgement & mercie, affliction and conversion, adversity causing man to returne to God,
and Gospel, nature and grace, sin and righteousness, life and death, Judgement & mercy, affliction and conversion, adversity causing man to return to God,
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which subiect I had now followed but that this time and meeting, and the expectatiō of so great an assembly doe challenge this daie, some other discourse:
which Subject I had now followed but that this time and meeting, and the expectation of so great an assembly do challenge this day, Some other discourse:
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and selling, of merchandise, and marting, of gayning, and bargaining, an example of a good merchant, of good merchandise, of good policie, of good pietie, of a roial exchange, nay more, of a holy & heavēlie exchange;
and selling, of merchandise, and marting, of gaining, and bargaining, an Exampl of a good merchant, of good merchandise, of good policy, of good piety, of a royal exchange, nay more, of a holy & heavenly exchange;
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Our Saviour in this Chapter by seauē parables setteth forth the state of the kingdome of heauen, by the seed, ver. 3. of the tares, vers. 24. of the mustard seede, vers. 31. of the leaven, vers. 33. of the treasure, vers. 44. of a net, vers. 47. and here of a merchant in this 45. herein shewing the Ministers of the Gospell their liberty, left to them in performance of their calling, not only nakedly to lay open the trueth,
Our Saviour in this Chapter by seauē parables sets forth the state of the Kingdom of heaven, by the seed, ver. 3. of the tares, vers. 24. of the mustard seed, vers. 31. of the leaven, vers. 33. of the treasure, vers. 44. of a net, vers. 47. and Here of a merchant in this 45. herein showing the Ministers of the Gospel their liberty, left to them in performance of their calling, not only nakedly to lay open the truth,
but also to vse helps of wit, invention and art, the good gifts of God, which may be vsed in Similitudes, Allusions, Applications, Comparisons, Proverbs,
but also to use helps of wit, invention and art, the good Gifts of God, which may be used in Similitudes, Allusions, Applications, Comparisons, Proverbs,
and Parables which tend to edification and illustrating of the word, that so the weake may be comforted, the rude may be enformed the drowsie may be awakened, the hard-hared may be suppled, the perverse overwhelmed,
and Parables which tend to edification and illustrating of the word, that so the weak may be comforted, the rude may be informed the drowsy may be awakened, the hard-hared may be suppled, the perverse overwhelmed,
S. Paule, the Doctor of the Gentiles professeth of himselfe that he became all, vnto all men, that he might by all meares, win some of all. More truly may it bee spoken of Christ who was the Schoolemaster of this master of the Gentiles he became all vnto al men, not only as he was sent Diues diuitibus, pauper pauperibus, flens flētibus, esuriens esurientibus, sitiens sitientibus, Rich vnto those that are rich, poore vnto those that are poore, weeping to those that are weeping, hungry to those that are hungry, thirsty to those that are thirsty, as S. Ambrose speaketh, medicus ad aegrotos, redemptor ad vendites,
S. Paul, the Doctor of the Gentiles Professes of himself that he became all, unto all men, that he might by all meres, win Some of all. More truly may it be spoken of christ who was the Schoolmaster of this master of the Gentiles he became all unto all men, not only as he was sent Diues Rich, pauper pauperibus, Flens flētibus, esuriens esurientibus, sitiens sitientibus, Rich unto those that Are rich, poor unto those that Are poor, weeping to those that Are weeping, hungry to those that Are hungry, thirsty to those that Are thirsty, as S. Ambrose speaks, medicus ad aegrotos, redemptor and vendites,
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ad errantes via, ad mortuos vita, a Phisitian to those that are sicke, a rāsomer to those that were sould, the way to those that did wāder, the life to those that were dead;
and errands via, ad Mortuos vita, a physician to those that Are sick, a ransomer to those that were should, the Way to those that did wander, the life to those that were dead;
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as S. Bernard, but because he is truly NONLATINALPHABET, even al in all as S. Paule speaketh, and even al to al in that he seeketh to draw al mē, by the very similituds drawne from their trades of life.
as S. Bernard, but Because he is truly, even all in all as S. Paul speaks, and even all to all in that he seeks to draw all men, by the very Similitudes drawn from their trades of life.
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He drew the Fishermen vnto him by a draught of fish, the Samaritane that came to draw water at Iacobs wel hee drew by drawing for her the waters of life.
He drew the Fishermen unto him by a draught of Fish, the Samaritan that Come to draw water At Iacobs well he drew by drawing for her the waters of life.
So also frequently in the Gospel he teacheth many by manie exemplarie similitudes, the rich man by the rich mans care & greedie gathering, the Vine dresser by the vine dressers digging,
So also frequently in the Gospel he Teaches many by many exemplary Similitudes, the rich man by the rich men care & greedy gathering, the Vine dresser by the vine dressers digging,
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and hedging, and dressing, The Labourer by the Labourers hire and working, the builder by the builders laying good foundation, the husbandman by the husbandmans sowing, the fisherman by the fishermās casting nets and drawing:
and hedging, and dressing, The Labourer by the Labourers hire and working, the builder by the Builders laying good Foundation, the husbandman by the husbandman's sowing, the fisherman by the fishermans casting nets and drawing:
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and here the merchant mā by the merchants buying and selling, Quibus exemplis Doctores Evangelij monentur, by which examples the teachers of the Gospel are admonished as Musculus obserueth, to become al vnto al, not only as S. Paule, qui omnium ingenijs se acomodovit, who did apply him selfe to the capacities of all hearers whatsoeuer,
and Here the merchant man by the merchant's buying and selling, Quibus exemplis Doctors Evangelij monentur, by which Examples the Teachers of the Gospel Are admonished as Musculus observeth, to become all unto all, not only as S. Paul, qui omnium ingenijs se acomodovit, who did apply him self to the capacities of all hearers whatsoever,
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or howsoeuer different as Piseator observeth, but euen as my Text master verbū vitea & vita verbi the word of life, and the life of the word who spake as neuer mā spake, by framing themselues to al mens knowledge and nature as he did by allegories, stories, parables, & what not.
or howsoever different as Piseator observeth, but even as my Text master verbū vitea & vita verbi the word of life, and the life of the word who spoke as never man spoke, by framing themselves to all men's knowledge and nature as he did by allegories, stories, parables, & what not.
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Which may for euer serue to stoppe the mouthes of those traducing and ignorant Scepticks who vilifie the ingenious endeavours, of the best deseruing laboures in Gods vinyard,
Which may for ever serve to stop the mouths of those traducing and ignorant Sceptics who vilify the ingenious endeavours, of the best deserving labours in God's vineyard,
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whē they be fitted for the daie, times, place, persons, or other circumstāces, with stories of husbandrie from Columella, axioms of philosophie from Aristotle, aphorismes of Physick from Galen, maximes of Law from Iustinian, so vsing Demosthenes & Tully for force of speech, Plato for Similies, Lyvie for historian eloquence, Virgil for descriptions, Tacitus for wit, Seneca for excellēce of humanitie, & Plutarch for moralitie.
when they be fitted for the day, times, place, Persons, or other Circumstances, with stories of Husbandry from Columella, axioms of philosophy from Aristotle, aphorisms of Physic from Galen, maxims of Law from Iustinian, so using Demosthenes & Tully for force of speech, Plato for Similes, Lyvie for historian eloquence, Virgil for descriptions, Tacitus for wit, Senecca for excellence of humanity, & Plutarch for morality.
Sure J am that profound Austin in his questions, learned Ierome in his expositions, patheticall Chrisostome in his amplifications, melifluent Bernard in his meditations, pitthie Cyprian in his perswasions, sweet Ambrose in his allusions, eloquent Nazianzen in mouing affections doe make good vse of these writings, knowing that Quodcun { que } scriptum est &c. whatsoever is written before time is writtē for our learning,
Sure J am that profound Austin in his questions, learned Jerome in his expositions, pathetical Chrysostom in his amplifications, melifluent Bernard in his meditations, pithy Cyprian in his persuasions, sweet Ambrose in his allusions, eloquent Nazianzen in moving affections do make good use of these writings, knowing that Quodcun { que } Scriptum est etc. whatsoever is written before time is written for our learning,
as for example in this Text wherin (as in al parables Christ applyeth them to heauenly vses so more especially in this) he implieth thus much, that if a Marchant in his worldly vocation doth so continuallie follow his trade in seeking, finding, buying, selling, & exchanging;
as for Exampl in this Text wherein (as in all parables christ Applieth them to heavenly uses so more especially in this) he Implies thus much, that if a Merchant in his worldly vocation does so continually follow his trade in seeking, finding, buying, selling, & exchanging;
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how much more should a Christian labour in his profession, and in his conversation to runne his race, to fight his fight, to finish his course? And if the marchant doe so much trauel for the attaining of a pearle,
how much more should a Christian labour in his profession, and in his Conversation to run his raze, to fight his fight, to finish his course? And if the merchant do so much travel for the attaining of a pearl,
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The K. of heauen is like to a marchant &c. VVhat trade more honorable then the marchant, what marchandise more honorable then the Kingdome of heauen? Yee are manie of you come hether as buiers,
The K. of heaven is like to a merchant etc. What trade more honourable then the merchant, what merchandise more honourable then the Kingdom of heaven? Ye Are many of you come hither as buyers,
as sellers, as marchants, and therfore at this time what argument more suasible, more plausible, more forceable, more available then this the K. of heauen is like to a marchant? like to a seking, finding, buying, selling, exchanging marchant.
as sellers, as Merchants, and Therefore At this time what argument more suasible, more plausible, more forceable, more available then this the K. of heaven is like to a merchant? like to a seeking, finding, buying, selling, exchanging merchant.
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In these words J wil obserue these two general points 1. the difficultie of obtaining the Kingdōe of heauē intimated in that it is compared to a marchant, the most diligent, careful, assiduous, industrious, laborious,
In these words J will observe these two general points 1. the difficulty of obtaining the Kingdone of heaven intimated in that it is compared to a merchant, the most diligent, careful, assiduous, Industria, laborious,
and indefatigable of al other kinds of life. 2. The earnestnes required in pursuing this kingdome expressed in the seeking, finding, buying, selling, exchanging al.
and indefatigable of all other Kinds of life. 2. The earnestness required in pursuing this Kingdom expressed in the seeking, finding, buying, selling, exchanging all
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In the 2. obserue 1. the wisdome in seeking, who seeketh good pearles, 2. his successe in finding, VVho having found a pearle of great price, 3. his deere purchase in obtaining, went and sold all that he had and bought it.
In the 2. observe 1. the Wisdom in seeking, who seeks good Pearls, 2. his success in finding, Who having found a pearl of great price, 3. his deer purchase in obtaining, went and sold all that he had and bought it.
These be the limits of my passage, the land markes of my merchant, the particulers to be entreated of at this time and the proper circumstances of text.
These be the Limits of my passage, the land marks of my merchant, the particulars to be entreated of At this time and the proper Circumstances of text.
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The K. of Antichrist whereby the Pope the ille ipse iste Antichristus doth by his false doctrine, blinde and afterwards binde the children of darknesse to bee obedient to him:
The K. of Antichrist whereby the Pope the Isle ipse iste Antichrist does by his false Doctrine, blind and afterwards bind the children of darkness to be obedient to him:
There is much difference betweene the regimēts of these kingdomes, the gouernment of Sathans kingdome Tyrannical, of Antichrist Papistical, of the world Politicall, of heauen spiritual.
There is much difference between the regiments of these kingdoms, the government of Satan's Kingdom Tyrannical, of Antichrist Papistical, of the world Political, of heaven spiritual.
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because there were so many princes in that dominion that the kingdome of France was regnum asinorum, a kingdome of asses because of the many taxes and grieuous burthens they endured that the K. of Spaine was Regnum hominum, a kingdome of mē,
Because there were so many Princes in that dominion that the Kingdom of France was Kingdom Of the asses, a Kingdom of asses Because of the many Taxes and grievous burdens they endured that the K. of Spain was Kingdom hominum, a Kingdom of men,
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That the K. of England, was Regnum Diabolorū a kingdome of Diuels, because the subiect, had so oft proued Traitors and betraied & depriued their Princes.
That the K. of England, was Kingdom Diabolorū a Kingdom of Devils, Because the Subject, had so oft proved Traitors and betrayed & deprived their Princes.
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The K. of this world, from the kingdome of the world to come, the kingdome of earth, from the kingdome of heauē? For this kingdome is that whereof Christ is the king, the Christians the subiects, the laws the word, the officers the Preachers, the vicegerents the governours, the enemies of this kingdome, sinne, sathan, death and damnatiō, the weapons of this kingdome praier, faith hope, and charitie.
The K. of this world, from the Kingdom of the world to come, the Kingdom of earth, from the Kingdom of heaven? For this Kingdom is that whereof christ is the King, the Christians the Subjects, the laws the word, the Officers the Preachers, the vicegerents the Governors, the enemies of this Kingdom, sin, sathan, death and damnation, the weapons of this Kingdom prayer, faith hope, and charity.
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In scripture it is diuerslie taken, sometimes pro restitutione ad Beatam vitam, as Master Calvin; sometimes pro Ecclesiae renovatione, as Marlorat, somtimes pro immortalitate Dei filijs promissa, as Master Beza; here it is taken pro Ecclesia, as the Commō Glosse, pro Ecclesia militāti, as Carthusian, pro Evangelij predicatione as Lyra, pro Notitia scripturarum, as Aquinas, most properly for the Gospel as the current of Interpreters doe runne;
In scripture it is diversely taken, sometime Pro restitution ad Beatific vitam, as Master calvin; sometime Pro Ecclesiae renovation, as Marlorat, sometimes Pro immortalitate Dei Filiius Promissa, as Master Beza; Here it is taken Pro Ecclesia, as the Common Gloss, Pro Ecclesia militāti, as Carthusian, Pro Evangelij predication as Lyram, Pro Notitia scripturarum, as Aquinas, most properly for the Gospel as the current of Interpreters do run;
for this is that light of the lāthorne of Jsrael, the knowledge of the Aphorismes of Christ, the wisdome of the Crosse, the Beacon of the soule, the Cubit of the Sanctuarie, the Glad tydings the power of God to salvation,
for this is that Light of the lanthorn of Israel, the knowledge of the Aphorisms of christ, the Wisdom of the Cross, the Beacon of the soul, the Cubit of the Sanctuary, the Glad tidings the power of God to salvation,
Whatsoeuer is taught herin is truth, whatsoeuer is commanded is goodnes whatsoeuer is promised is perfect happines &c. It is a misterie 1. Cor. 4.1. a misterie hid from the beginning of the world. Eph. 3.9. the revelation, of this misterie Rom. 16.25. Jt is a new couenant Ier. 3.31. Jt is the administration of the spirit. 2. Cor. 3.8.
Whatsoever is taught Herein is truth, whatsoever is commanded is Goodness whatsoever is promised is perfect happiness etc. It is a mystery 1. Cor. 4.1. a mystery hid from the beginning of the world. Ephesians 3.9. the Revelation, of this mystery Rom. 16.25. It is a new Covenant Jeremiah 3.31. It is the administration of the Spirit. 2. Cor. 3.8.
Clemens Alexandrinus obserueth in the 1 of his Stromatō that the law was a schoolmaster to the Hebrues & philosophy a schoolmaster to the Grecians before Christ,
Clemens Alexandrian observeth in the 1 of his Stromaton that the law was a Schoolmaster to the Hebrews & philosophy a Schoolmaster to the Greeks before christ,
yea then fine gold, sweeter also then the hony and the hony combe. Psalme. 19.8. How much more the Gospell that was not deliuered with thundring or lightning, or trembling,
yea then fine gold, Sweeten also then the honey and the honey comb. Psalm. 19.8. How much more the Gospel that was not Delivered with thundering or lightning, or trembling,
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& yet so ioiefully deliuered, receiued, proclaimed, preached, as that all the host of heauen, the sweete singing quire of Cherubins, at the receiuing of it sang that Angelicall and Evangelical hymne, Gloria in excelsis, Glory be to God on high, in earth peace, good will towards men.
& yet so ioiefully Delivered, received, proclaimed, preached, as that all the host of heaven, the sweet singing choir of Cherubim, At the receiving of it sang that Angelical and Evangelical hymn, Gloria in Excelsis, Glory be to God on high, in earth peace, good will towards men.
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and pleasures, as it is receiued by men, and such exceeding authority as it is receiued from God writē by the finger of God, revealed by the will of God, inspired by the spirit of God, pronounced by the mouth of God,
and pleasures, as it is received by men, and such exceeding Authority as it is received from God written by the finger of God, revealed by the will of God, inspired by the Spirit of God, pronounced by the Mouth of God,
This made a father thus to speake, Nihil in hac vita dulcius sentitur, nihil avidius sumitur, nihilita mētem ab amore mundi separat, nihil sic animum cōtra tentationes roborat, nihil it a hominē excitat ad omne opus bonum.
This made a father thus to speak, Nihil in hac vita Dulcet sentitur, nihil Avidius sumitur, nihilita mētem ab amore mundi separate, nihil sic animum cōtra temptations roborat, nihil it a hominē excitat ad omne opus bonum.
The vse of this doctrine is to incite al that are the sonnes of the most high, to the due embracing of this heauenly blessing, of this holy, and happy knowledge.
The use of this Doctrine is to incite all that Are the Sons of the most high, to the due embracing of this heavenly blessing, of this holy, and happy knowledge.
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as the hinderers are violent in opposing thēselues against our spiritual desire in this, for we shal finde the flesh ready to infect, the world ready to withdrawe, the wicked ready to disturbe those that desire to bee Citizens of that Celestial Jerusalē, it shall much moue the true Christian to the pursuit of this glory,
as the hinderers Are violent in opposing themselves against our spiritual desire in this, for we shall find the Flesh ready to infect, the world ready to withdraw, the wicked ready to disturb those that desire to be Citizens of that Celestial Jerusalē, it shall much move the true Christian to the pursuit of this glory,
if he doe but consider the common backsliding, and hypocritical professing of many who doe serue to affect this knowledge, hauing a name as the Church of Sardis, hauing a name that they are aliue, when they are dead.
if he do but Consider the Common backsliding, and hypocritical professing of many who do serve to affect this knowledge, having a name as the Church of Sardis, having a name that they Are alive, when they Are dead.
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They can crie, Templum Domini, Templum Domini, and yet wilbe ready to persecute Dominum templi, they seeme to be as Aaron, but are as Abiram, to be as Simon Peter, but be indeed as Simon Magus, to be as Paule a Doctor of the Gentiles when they be but as Saule, a persecutor of the Christians, to carry the name of Iuda, & the minde of Iudas. The name of Cephas, the minde of Cayphas, and so are become as backsliding Ephramites, or as rebellious Israelites, or as reuolting Apostats, turning the grace of God into wantonnes, by their bare and naked & earth creeping hypocritical profession.
They can cry, Templum Domini, Templum Domini, and yet will ready to persecute Dominum Templi, they seem to be as Aaron, but Are as Abiram, to be as Simon Peter, but be indeed as Simon Magus, to be as Paul a Doctor of the Gentiles when they be but as Saule, a persecutor of the Christians, to carry the name of Iuda, & the mind of Iudas. The name of Cephas, the mind of Caiaphas, and so Are become as backsliding Ephraimites, or as rebellious Israelites, or as revolting Apostates, turning the grace of God into wantonness, by their bore and naked & earth creeping hypocritical profession.
Beloued, beware of such, and set your desires be harty in purity of minde, christianly in conuersation of manners, and entirely without faigned dissembling.
beloved, beware of such, and Set your Desires be hearty in purity of mind, christianly in Conversation of manners, and entirely without feigned dissembling.
and desire to bee entitled with the name of a king, for as Greg. obserueth, Optime Sancti viri sacrae scripturae testimonio reges vocantur quia praelati cunctis motibus carnis, modo luxuriae appetitū infranant, modo aestum avaritiae temperant, modo gloriam inclinant, modo suggestiones obruūt modo ignē furoris extingunt.
and desire to be entitled with the name of a King, for as Greg. observeth, Optime Sancti viri Sacrae Scriptures Testimony reges vocantur quia Praelati cunctis motibus carnis, modo Luxuriae appetitū infranant, modo aestum avaritiae temperant, modo gloriam inclinant, modo suggestiones obruunt modo Ignem Furoris extingunt.
Worthyly are holy men called by the name of kings, by the Testimony of the holy Scripture because of resisting the motions of the flesh, sometimes bridling their luxurious appetites, sometimes tempering the heat of their couetous desires, sometimes humbling their glorie, sometimes repressing the suggestions of the flesh, sometimes extinguishing the fire of their anger.
Worthily Are holy men called by the name of Kings, by the Testimony of the holy Scripture Because of resisting the motions of the Flesh, sometime bridling their luxurious appetites, sometime tempering the heat of their covetous Desires, sometime humbling their glory, sometime repressing the suggestions of the Flesh, sometime extinguishing the fire of their anger.
Let mē remember that God hath made them spiritual kings, and therefore they walke worthy of their calling, swaying their thoughts, ruling their wils, ordering their affections, correcting their corruptions,
Let men Remember that God hath made them spiritual Kings, and Therefore they walk worthy of their calling, swaying their thoughts, ruling their wills, ordering their affections, correcting their corruptions,
and managing all their actions, that so by the loosenes of their liues, the blindnes of their minds, the rebellion of their affections, they become not seruants vnto sin,
and managing all their actions, that so by the looseness of their lives, the blindness of their minds, the rebellion of their affections, they become not Servants unto since,
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If that complaint were true, which Erasmus tooke vp in his time against marchants, it is a meruaile why J should compare the K. of heauen, to a merchant,
If that complaint were true, which Erasmus took up in his time against Merchants, it is a marvel why J should compare the K. of heaven, to a merchant,
when so few merchants are like to the kingdome of heauen. His words are these. Negotiatorum genus nihil habet sacram praeter vnum pecuniae lucrum, cui se totos seu deo consecrarunt;
when so few merchant's Are like to the Kingdom of heaven. His words Are these. Negotiatorum genus nihil habet Sacrament praeter One pecuniae lucrum, cui se totos seu God consecrarunt;
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& excellencie of marchants, & they haue approued the marchant of al mē, to be the most diligent for his life, the most assiduous in his labour, the most aduenterous on the sea, the most beneficiall to the land, the glorie of his countrie,
& excellency of Merchants, & they have approved the merchant of all men, to be the most diligent for his life, the most assiduous in his labour, the most adventurous on the sea, the most beneficial to the land, the glory of his country,
The word in the original is NONLATINALPHABET translated by some mercator, by some Negotiator. Caesar maketh a difference betweene Mercator, and Negotiator, & Iunius affirmeth it videntur differre in hoc quod mercator domicilium,
The word in the original is translated by Some mercator, by Some Negotiator. Caesar makes a difference between Mercator, and Negotiator, & Iunius Affirmeth it videntur differre in hoc quod mercator Domicilium,
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that mercator hath a house & familie, negotiator is, he that stil trauaileth, voiageth, venttreth, changing his seates tike the true Christian, who is euer trauailing to change his countrie, knowing that here he hath noe abiding citie,
that mercator hath a house & family, negotiator is, he that still Travaileth, voiageth, venttreth, changing his seats tike the true Christian, who is ever travailing to change his country, knowing that Here he hath no abiding City,
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There be 2. things to be obserued in the marchant, the profit, and the danger of the Trade, of the profit we shal find what great cōmoditie came of Salomon, by the Triennial comming of the Nauie of Tharshis, that brought vnto him gold,
There be 2. things to be observed in the merchant, the profit, and the danger of the Trade, of the profit we shall find what great commodity Come of Solomon, by the Triennial coming of the Navy of Tharshis, that brought unto him gold,
where the holy Ghost doth shew, that this trade was the occasion of the inriching of Salomon, And surely it doth mutually inrich al kingdomes, making the proper commodities of one countrie commō to another Witnesse our gold from India, our spices, from Arabia, our silkes from Spaine, our wines from France, & so many other commodities from other countries, wherby the marchant is the Key of the land, the treasurer of the kingdome, the venter of his soiles surplassadge, the combiner of nations,
where the holy Ghost does show, that this trade was the occasion of the enriching of Solomon, And surely it does mutually enrich all kingdoms, making the proper commodities of one country Common to Another Witness our gold from India, our spices, from Arabia, our silks from Spain, our wines from France, & so many other commodities from other countries, whereby the merchant is the Key of the land, the treasurer of the Kingdom, the venture of his soils surplassadge, the combiner of Nations,
of the daunger Dauid speaketh in the Psalme, They that goe downe to the sea in shipps and marchandise in great waters, these men see the workes of the Lord,
of the danger David speaks in the Psalm, They that go down to the sea in ships and merchandise in great waters, these men see the works of the Lord,
and downe againe to the deepe, their soule melteth within them, and al their cuning is gone Psal. 107.22. &c. Which peril and danger of them was the cause that Pittacus held that sea aduenturers, were neither among the liuing,
and down again to the deep, their soul melts within them, and all their cunning is gone Psalm 107.22. etc. Which peril and danger of them was the cause that Pittacus held that sea adventurers, were neither among the living,
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nor the dead, but did hang betweene both, Nauigantes ne { que } inter viuos nec mortuos, for if once the windes did arise, Vna eurus { que } notus { que } ruunt, The east and the weast, the north and the south winds blowe,
nor the dead, but did hang between both, Nauigantes ne { que } inter viuos nec Mortuos, for if once the winds did arise, Una eurus { que } notus { que } ruunt, The east and the west, the north and the south winds blow,
Quamuis Pontica pinus siluae filia nobilis, though the frame should be of pine tree, nay though it should be as noble a Nauie as that of Tyrus in Esec. though the bords were of firre trees of Shenir, the masts of the Cedars of Lybanus, the oares of the Oakes of Basan the banks of the Ivorie of Chittin, the sailes of the imbroidred linen of Egypt. Though they of Sidon, & Arvad, were her marriners, the wise in Tyrus her Pilots, the Antiēt of Gebal her Calkers, yet they, their riches,
Quamuis Pontica pinus siluae filia nobilis, though the frame should be of pine tree, nay though it should be as noble a Navy as that of Tyre in Esec. though the boards were of fir trees of Shenir, the masts of the Cedars of Lebanus, the oars of the Oaks of Basan the banks of the Ivory of Chittin, the sails of the embroidered linen of Egypt. Though they of Sidon, & Arvadi, were her Mariners, the wise in Tyre her Pilots, the Ancient of Gebal her Calkers, yet they, their riches,
yet they aboue all others, see the works of the Lord and his wonders, in the deepest of their miserie his power in deliuering them, his fauour in preseruing them, his mercy in comforting them, his loue in careing for thē, his care in protecting them,
yet they above all Others, see the works of the Lord and his wonders, in the Deepest of their misery his power in delivering them, his favour in preserving them, his mercy in comforting them, his love in caring for them, his care in protecting them,
The voiage with hurt and much damage, not of the lading, & ship only but of their liues, the feareful winde Euroclydon arising, that they were tossed with an exceeding Tempest,
The voyage with hurt and much damage, not of the lading, & ship only but of their lives, the fearful wind Euroclydon arising, that they were tossed with an exceeding Tempest,
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But contrariwise, the wise Marchant, the true Christian, he seeketh, he taketh paines, he laboureth, hee endeuoureth to follow hard to the marke, per Saxa per ignes currit mercator ad Indos, as the Poet speaketh noe paines, noe peril noe danger, noe cost, noe temptation noe opposition can confront him.
But contrariwise, the wise Merchant, the true Christian, he seeks, he Takes pains, he Laboureth, he endeavoureth to follow hard to the mark, per Rock per ignes Currit mercator ad Indos, as the Poet speaks no pains, no peril no danger, no cost, no temptation no opposition can confront him.
Lepidus the heathen was taxt for a sluggish & idle fellow that siting lasie in the sunne shine, cried out vtinam hoc esse laborare! And so surely they that think Christianity an idle kind of life, god shal laugh them to scorne, we al haue a goale,
Lepidus the heathen was taxed for a sluggish & idle fellow that siting lazy in the sun shine, cried out vtinam hoc esse laborare! And so surely they that think Christianity an idle kind of life, god shall laugh them to scorn, we all have a goal,
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before we come to the hauen of happines, we are al Trauailers, and we must toile before we cōe to the Period of our iourney, which is Paradise, wee are al labourers, we must indure the heate and burthen of the daie before we receaue our hire in heauen, wee are al souldiers, our Tropheies be not celebrated till the victorie be atchieued, we are al Merchants, we cannot finde the Pearle of great price,
before we come to the Haven of happiness, we Are all Travellers, and we must toil before we come to the Period of our journey, which is Paradise, we Are all labourers, we must endure the heat and burden of the day before we receive our hire in heaven, we Are all Soldiers, our Trophies be not celebrated till the victory be achieved, we Are all Merchant's, we cannot find the Pearl of great price,
vntill wee haue sought for many good pearles. O thē run, wrastle, striue, saile, toile, labour, fight the good fight, finish the course, seeke to be like to the good Merchant.
until we have sought for many good Pearls. Oh them run, wrestle, strive, sail, toil, labour, fight the good fight, finish the course, seek to be like to the good Merchant.
The second vse of this Doctrine is more particuler, belonging only to those that be Merchāts, that seeing the Merchant here is so studious, careful, diligent,
The second use of this Doctrine is more particular, belonging only to those that be Merchant's, that seeing the Merchant Here is so studious, careful, diligent,
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When Ionas did flee from God, & was detected by the voice of God himselfe, in the lot, the Marriners raise as great a Tempest in the ship about Ionas, as was raised in the sea about the ship,
When Ionas did flee from God, & was detected by the voice of God himself, in the lot, the Mariners raise as great a Tempest in the ship about Ionas, as was raised in the sea about the ship,
and in that amasednesse they dischardge this peale of Gun-shot vpō him, what is thy fact, thy travell, thy Country, thy people, whence comest thou? Nay more then all this, what is thy occupation? Shewing in this exquisite inquisition,
and in that amasednesse they discharge this peal of Gunshot upon him, what is thy fact, thy travel, thy Country, thy people, whence Comest thou? Nay more then all this, what is thy occupation? Showing in this exquisite inquisition,
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and stand in the way of sinners, and sit in the seate of scorners, able to answere no otherwise then Sathan did to God, that they liue by compassing the earth to,
and stand in the Way of Sinners, and fit in the seat of Scorner's, able to answer no otherwise then Sathan did to God, that they live by compassing the earth to,
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Philip of Macedon tooke notice of two so lewdly disposed, & tooke this order with them, alterum è Macedonia fugere, alterum persequi iussit, hee made one of them run out of the Countrey,
Philip of Macedon took notice of two so lewdly disposed, & took this order with them, alterum è Macedonia Fugere, alterum persequi Iussit, he made one of them run out of the Country,
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Another sort there bee as bad as these Coniurers, Charmers, Tellers of fortune, Robbers by land, Pyrats by sea, Couseners, Harlotts, Brokers, Vserers, who by cousenadges, Impostures, fraudes, trickes,
another sort there be as bad as these Conjurers, Charmers, Tellers of fortune, Robbers by land, Pirates by sea, Cozeners, Harlots, Brokers, Usurers, who by cousenadges, Impostors, frauds, tricks,
God hath giuen diuers gifts but the same spirit, he hath giuen diuersities of spirits but the same Lord, he hath giuen to the warriers a spirit to fight, to Counsellers a spirit to direct, to Iudges a spirit to discerne, to magistrats a spirit to gouerne, to ministers a spirit to conuince, to instruct, to reproue, to direct, to Marchāts a spirit to trade, to trasique, to buy to sell, to exchange,
God hath given diverse Gifts but the same Spirit, he hath given diversities of spirits but the same Lord, he hath given to the warriors a Spirit to fight, to Counsellers a Spirit to Direct, to Judges a Spirit to discern, to Magistrates a Spirit to govern, to Ministers a Spirit to convince, to instruct, to reprove, to Direct, to Merchants a Spirit to trade, to trasique, to buy to fell, to exchange,
Wherefore beloued, seeing the Merchant in my Text, is by the singer of God particulerlie pointed at in this place, giue me leaue in one word, to remember you, that as your calling is honourable,
Wherefore Beloved, seeing the Merchant in my Text, is by the singer of God particularly pointed At in this place, give me leave in one word, to Remember you, that as your calling is honourable,
and merchandise so much, that Tully in his booke de Republica, shoulde affirme of the Phenicians, that being Merchants, they by their Merchandise brought in couetousnes, pride, luxurie,
and merchandise so much, that Tully in his book de Republic, should affirm of the Phoenicians, that being Merchant's, they by their Merchandise brought in covetousness, pride, luxury,
or to be admitted into the Coūsel or Senate, that Cicero affirmeth their geting of money to be most odious, giuing this reason nihil proficiunt nisiquodammodo mentiuntur, that they get their liuing by lying.
or to be admitted into the Counsel or Senate, that Cicero Affirmeth their getting of money to be most odious, giving this reason nihil proficiunt nisiquodammodo mentiuntur, that they get their living by lying.
I hope the marchants of our time, deserue not to be so thought of, manie of these marchants were Iewes, Gentiles, Heathens, Infidells, Pirats, Robbers, I hope none such are to bee found among you,
I hope the Merchants of our time, deserve not to be so Thought of, many of these Merchants were Iewes, Gentiles, heathens, Infidels, Pirates, Robbers, I hope none such Are to be found among you,
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for you are Christiās, I hope there be some such marchants amongst you, as those of whome Theophrastus testifieth Thuriaci exercentes mercaturam abs { que } omni dolo vendunt omnia.
for you Are Christiās, I hope there be Some such Merchants among you, as those of whom Theophrastus Testifieth Thuriaci exercentes mercaturam abs { que } omni Dole vendunt omnia.
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Some such as Apolonius, who hauing long vsed Marchandise at the last became a Phisitiō of the poore & needy & bestowing al his time and store in prouiding necessaries,
some such as Apolonius, who having long used Merchandise At the last became a physician of the poor & needy & bestowing all his time and store in providing necessaries,
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Some such as that famous founder of that worthie house of the Prophets St Iohns Coll in Oxford by whose godly care & liberal maintenance, many Reuerend, Learned,
some such as that famous founder of that worthy house of the prophets Saint Iohns Coll in Oxford by whose godly care & liberal maintenance, many Reverend, Learned,
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and religious, haue beene raised vp in the Church, and common wealth, I meane St Thomas VVhite, who no doubt hath receiued the blessing of the promise to be cloathed in white array, to receiue a white stone, and in that stone a new name, which no man can read, but he that receiueth it:
and religious, have been raised up in the Church, and Common wealth, I mean Saint Thomas White, who no doubt hath received the blessing of the promise to be clothed in white array, to receive a white stone, and in that stone a new name, which no man can read, but he that receiveth it:
If there bee such wise, carefull, merchants amongst you, then I can assure you, you are free with the Christian Merchant in my Text, that seeketh good Pearles. And I woulde to God that euerie one that heareth mee this daie, were such a Merchant, I can assure you it would be no hinderāce to your trade,
If there be such wise, careful, merchant's among you, then I can assure you, you Are free with the Christian Merchant in my Text, that seeks good Pearls. And I would to God that every one that hears me this day, were such a Merchant, I can assure you it would be no hindrance to your trade,
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if as the world is the sea so our bodies were the ships, our Consciences the Pilots, our heart the compasse, our faith the sterne, our hope the Anchor, our praiers the Merchandise, our good works the oares, our Country to trade in Ierusalem, our haven heauen, that at length with the good Merchant seeking good Pearls, we might find that goodly Pearle.
if as the world is the sea so our bodies were the ships, our Consciences the Pilots, our heart the compass, our faith the stern, our hope the Anchor, our Prayers the Merchandise, our good works the oars, our Country to trade in Ierusalem, our Haven heaven, that At length with the good Merchant seeking good Pearls, we might find that goodly Pearl.
And so I come to the 2. part of my text, which seeketh good pearles, &c. Heere is a personal distinction, a Merchant that seeketh good Pearles, Tully obserueth a diuersity of Marchandise and Marchants,
And so I come to the 2. part of my text, which seeks good Pearls, etc. Here is a personal distinction, a Merchant that seeks good Pearls, Tully observeth a diversity of Merchandise and Merchants,
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& in them the names of the 12. Apostles, that the 12. gates were 12. pearles, and the 12. foundations were garnished with all precious pearles, being the same kinde of pearles, which were in the high Priests brestplate, Exod. 28.15 or those wherewith the K. of Tyrus was decked. Ezec. 28.13. as the 70. Interpreters obserue.
& in them the names of the 12. Apostles, that the 12. gates were 12. Pearls, and the 12. foundations were garnished with all precious Pearls, being the same kind of Pearls, which were in the high Priests breastplate, Exod 28.15 or those wherewith the K. of Tyre was decked. Ezekiel 28.13. as the 70. Interpreters observe.
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Many Allusions, allegories, comparisons, similitudes, and paralismes, are drawne out of these 12. stones, and applied to the 12. Patriarches, 12. Prophets 12. Apostles, 12. Tribes, and at the lest, 12. times 12. interpretations of these 12. stones,
Many Allusions, allegories, comparisons, Similitudes, and paralismes, Are drawn out of these 12. stones, and applied to the 12. Patriarchs, 12. prophets 12. Apostles, 12. Tribes, and At the lest, 12. times 12. interpretations of these 12. stones,
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but I will not follow them. Our marchant seeketh good pearles. I might here stand vpon the colour, splendour, lustre, nature, effect and forme of pearles:
but I will not follow them. Our merchant seeks good Pearls. I might Here stand upon the colour, splendour, lustre, nature, Effect and Form of Pearls:
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The learned knowe their colour to be diuers, their splendor to be gratious, their lustre glorious, their nature and effect miraculous, their orbicular forme most persit,
The learned know their colour to be diverse, their splendour to be gracious, their lustre glorious, their nature and Effect miraculous, their orbicular Form most perfect,
& surely manie great wonders hath God made knowne vnto men, in precious pearles, but the time J haue to spend is precious and J must not linger longer in these.
& surely many great wonders hath God made known unto men, in precious Pearls, but the time J have to spend is precious and J must not linger longer in these.
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By good pearls in my text, Auendanus vnderstandeth virtutes animi, Albertui legem & Prophetas, Hierome caelestia dona, and others diuersty doe expound these words,
By good Pearls in my text, Auendanus understandeth Virtues animi, Albertui legem & Prophets, Jerome caelestia dona, and Others diuersty do expound these words,
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The philosophers vanity excepted, none were more vaine and vile in this then the Heretickes, of all ages whoe professed that their religion was only true and good, the rest were most abhorrent and false.
The Philosophers vanity excepted, none were more vain and vile in this then the Heretics, of all ages who professed that their Religion was only true and good, the rest were most abhorrent and false.
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Ebiō as Epiphanius recordeth beeing a Samaritan yet would bee called a Christian, Nestorius as Theodoret witnesseth, seeking to couer religion with the name of truth,
Ebiō as Epiphanius recordeth being a Samaritan yet would be called a Christian, Nestorius as Theodoret Witnesseth, seeking to cover Religion with the name of truth,
The Turkes as Sozomen recordeth, comming lineally from Agar wilbe called Sarazens of Sara. The scripture hath taught vs that there be some that cry Templum Domini Templum Domini, and yet would destroie Dominum Templi. Ier. 7.4. That there bee some that call themselues the seed of Abraham that bee malitious Pharisies Ioh. 8.39. That there bee some that call themselues Iewes, that are but the Synagogue of Sathan. Apoc. 3.9. That there bee some that had Abrahā to their father, & yet are not Israe. lites. Rō. 9.7.
The Turkes as Sozomen recordeth, coming lineally from Agar will called Sarazens of Sarah. The scripture hath taught us that there be Some that cry Templum Domini Templum Domini, and yet would destroy Dominum Templi. Jeremiah 7.4. That there be Some that call themselves the seed of Abraham that be malicious Pharisees John 8.39. That there be Some that call themselves Iewes, that Are but the Synagogue of Sathan. Apocalypse 3.9. That there be Some that had Abrahā to their father, & yet Are not Israe. lights. Ron. 9.7.
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That there are some that haue the name of Iesuits, yet haue no part of the faith of truth or profession of Iesus. Some also I feare that are called Christians that haue noe part or portion in Christ. Thus hath Sathan masked folley in the habit of wisdome, fasshood in the habit of truth, vice in the habit of vertue, sinne in the habit of godlinesse, lewdnesse in the habit of goodnesse and as Polidor Virgil hath obserued of the Romish Church in electing their Popes if anie were fearful they would cal him Leo, If any cruel, Clemens, if anie wicked Pius, if any couetous Bonifacius, if anie most vile Innocentius. So hath good beene essteemed bad,
That there Are Some that have the name of Iesuits, yet have no part of the faith of truth or profession of Iesus. some also I Fear that Are called Christians that have no part or portion in christ. Thus hath Sathan masked folley in the habit of Wisdom, fasshood in the habit of truth, vice in the habit of virtue, sin in the habit of godliness, Lewdness in the habit of Goodness and as Polydore Virgil hath observed of the Romish Church in electing their Popes if any were fearful they would call him Leo, If any cruel, Clemens, if any wicked Pius, if any covetous Boniface, if any most vile Innocentius. So hath good been essteemed bad,
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! O beloued how many there be whose hopes and desiers, & labours, and indeauours doe only lead to the attaining of vise & transitorie, earthly, momentarie, false, affected pleasures, and delights!
! O Beloved how many there be whose hope's and Desires, & labours, and endeavours do only led to the attaining of vise & transitory, earthly, momentary, false, affected pleasures, and delights!
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& the author of our truth, in the 7. of Mathew promiseth, that if we aske, seeke, knocke, we shal receiue, finde, it shal be giuen vnto vs. Who then would not aske, seeke, knocke, aske with the mouth, knocke with the hand,
& the author of our truth, in the 7. of Matthew promises, that if we ask, seek, knock, we shall receive, find, it shall be given unto us Who then would not ask, seek, knock, ask with the Mouth, knock with the hand,
and seeke with the hart? The Merchant here hauing sought, findeth, seeking many, findeth one, seeking good pearles, findeth one goodly Pearle, vnionum vnionem margaritarum margaritam, a pearle of great price. In pretio pretium nunc est.
and seek with the heart? The Merchant Here having sought, finds, seeking many, finds one, seeking good Pearls, finds one goodly Pearl, vnionum vnionem margaritarum margaritam, a pearl of great price. In Precio Price nunc est.
for without this, faith is idle, hope a vaine presuming, holynesse hipocrisie, zeale fury, and this of al others is the mother of sanctifie, the daughter of grace, the mistresse of truth, the Glasse of religion, the marriage Garment,
for without this, faith is idle, hope a vain presuming, holiness hypocrisy, zeal fury, and this of all Others is the mother of sanctify, the daughter of grace, the mistress of truth, the Glass of Religion, the marriage Garment,
and the key of Paradise, aboue al the rest of the vertues Maior his, 1. Cor. 13. the bond of perfection, Col. 3.14. the fulfilling of the Law, 1. Tim. 1.5. The newe and olde commandement.
and the key of Paradise, above all the rest of the Virtues Mayor his, 1. Cor. 13. the bound of perfection, Col. 3.14. the fulfilling of the Law, 1. Tim. 1.5. The new and old Commandment.
Others expound this vnans margaritam, to be celestis vitae dulcedinem, the sweetnes of the life euerlasting, the glory of the blessed, their euer lasting pleasure, their Crowne of honor, their laurel of felicity, their inward and outward ioie, their diuine Paradise, their heauenly Ierusalē, their fulnes of blisse, the eternal comfort, the peace of God which passeth al vnderstanding,
Others expound this vnans margaritam, to be celestis vitae dulcedinem, the sweetness of the life everlasting, the glory of the blessed, their ever lasting pleasure, their Crown of honour, their laurel of felicity, their inward and outward joy, their divine Paradise, their heavenly Ierusalē, their fullness of bliss, the Eternal Comfort, the peace of God which passes all understanding,
when the Lord wil gather his faithful togither, and wil wipe away the teares from their eies, and wil crowne them with glory, cloath them vvith gladnes, satisfie them with exceeding sweetnes, and make them partakers of eternall happinesse, when they shal see the Courts of the Lord of hosts, hauing Palmes in their hands, Diadēs on their heads, Haleluiah in their harts. Hauing riches without measure, life without labour, light without darknes, health without sickresse, ioy without ending, & eternal solace without any intercessing.
when the Lord will gather his faithful together, and will wipe away the tears from their eyes, and will crown them with glory, cloth them with gladness, satisfy them with exceeding sweetness, and make them partakers of Eternal happiness, when they shall see the Courts of the Lord of hosts, having Palms in their hands, Diadens on their Heads, Hallelujah in their hearts. Having riches without measure, life without labour, Light without darkness, health without sickresse, joy without ending, & Eternal solace without any intercessing.
Or as Hierome vnderstandeth this pearle of greate price to be Sacramentū Passionis & Resurrectionis C. the Sacrament of the Lords Supper, wherein euerie Christian doth acknowledge,
Or as Jerome understandeth this pearl of great price to be Sacramentū Passionis & Resurrectionis C. the Sacrament of the lords Supper, wherein every Christian does acknowledge,
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how great blessings, we receiue by the death, and resurrectiō of Christ, in that he that was libertie, was tied to make vs free, hee that was iustice, was cōdemned to acquite vs, he that was life, was executed to saue vs,
how great blessings, we receive by the death, and resurrection of christ, in that he that was liberty, was tied to make us free, he that was Justice, was condemned to acquit us, he that was life, was executed to save us,
& he that was the beauty, the glory, the wisedome, the power of his father, was defiled, derided, obscured, despised to preserue vs from eternal demnation.
& he that was the beauty, the glory, the Wisdom, the power of his father, was defiled, derided, obscured, despised to preserve us from Eternal demnation.
Or some others interpret it to be C. Iesus as St Austen, who expounds Margaritam here to be C. Iesus our blessed sauiour, the only begotten sonne of God, the brightnesse of glorie, the expresse character of his father, the first begotten of al creatures, the daie sprūg from an high, the seed of Abraham, the sonne of Dauid, the light of the Gentiles, & the glorie of his people Israell, who is become our wisdome,
Or Some Others interpret it to be C. Iesus as Saint Austen, who expounds Margaritam Here to be C. Iesus our blessed Saviour, the only begotten son of God, the brightness of glory, the express character of his father, the First begotten of all creatures, the day sprung from an high, the seed of Abraham, the son of David, the Light of the Gentiles, & the glory of his people Israel, who is become our Wisdom,
& righteousnesse, and sanctification, and redemption, Sapientia in intellectu, iustitia in voluntate, Sanctificatio in opere, redemptio in statu, wisdome in our vnderstāding, righteousnesse in our wil, sanctification in our worke,
& righteousness, and sanctification, and redemption, Sapientia in intellectu, iustitia in voluntate, Sanctification in Opere, redemptio in Statu, Wisdom in our understanding, righteousness in our will, sanctification in our work,
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Anchora spei, Nauis fidei, terrae sal, caeli Sol, & animae salus, the Anchor of our hope, the ship of our faith, the salt of our earth, the sunne of our heauen, the saluation of our souls, C. Iesus who was manifested in the flesh, iustified in the spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued to glory.
Anchor Spei, Nauis fidei, terrae sal, Heaven Sol, & Spirits salus, the Anchor of our hope, the ship of our faith, the salt of our earth, the sun of our heaven, the salvation of our Souls, C. Iesus who was manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received to glory.
for this wisdome is the period, the point the complement, and perfection, and consummation of his desiers, this is that bdellium and Onix stone found in the riuer of Paradise Gen. 1.12. here is true wisdome foūd Prov. 1.13. here is the beloued found Cant. 5.8. here the virgins haue found the sweetnesse of his ointment Cant. 1.2. here the spouse hath found him whom her soule loueth Cant. 3.1. here Peter & Andrewe haue found the Maister Ioh. 1.4.
for this Wisdom is the Period, the point the compliment, and perfection, and consummation of his Desires, this is that bdellium and Onix stone found in the river of Paradise Gen. 1.12. Here is true Wisdom found Curae 1.13. Here is the Beloved found Cant 5.8. Here the Virgins have found the sweetness of his ointment Cant 1.2. Here the spouse hath found him whom her soul loves Cant 3.1. Here Peter & Andrew have found the Master John 1.4.
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O let not this pearle bee cast before swine, seeing it is certaine securitie, secure tranquility safe iucunditie, happy eternity, and eternal felicitie!
O let not this pearl be cast before Swine, seeing it is certain security, secure tranquillity safe jucundity, happy eternity, and Eternal felicity!
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The Israelits when they did offer to the Temple, al did offer, but they did not offer all, Exod 35.22. The young man in the gospell was ready to followe Christ but loath to forsake al, Luk. 18.22. Anamas and Saphira were willing to bring a part to the Apostles, but they were loath to bring al, Ast. 5.3.
The Israelites when they did offer to the Temple, all did offer, but they did not offer all, Exod 35.22. The young man in the gospel was ready to follow christ but loath to forsake all, Luk. 18.22. Anamas and Sapphira were willing to bring a part to the Apostles, but they were loath to bring all, Ast. 5.3.
So that the word al, marreth al, it is a hard, harsh, difficult, odious, tedious word, to sel al. The Philosophers in scorn of being entangled with the worlds pleasures, did contemne al, Socrates went farther then any,
So that the word all, marreth all, it is a hard, harsh, difficult, odious, tedious word, to sell all The Philosophers in scorn of being entangled with the world's pleasures, did contemn all, Socrates went farther then any,
and did vtterly despise al, Crates went farther then he, and did cast awaie al. In the Gospel Zacheus did restore al, Luk. 19.8. The disciples did forsake al, Math. 19.27. S. Paul did vily valew al. Phil. 3.8.
and did utterly despise all, Crates went farther then he, and did cast away all In the Gospel Zacchaeus did restore all, Luk. 19.8. The Disciples did forsake all, Math. 19.27. S. Paul did vily value all Philip 3.8.
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for by this Socrates despising al became Crates to cast away al, & Crates by casting away al did become Polycrates to finde al, for whosoeuer shal forsake houses,
for by this Socrates despising all became Crates to cast away all, & Crates by casting away all did become Polycrates to find all, for whosoever shall forsake houses,
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or brethren, or sisters, or father, or mother or children, or wife, or lands for Christs sake, shal receiue an hundred fold more, and shal inherit euerlasting life.
or brothers, or Sisters, or father, or mother or children, or wife, or Lands for Christ sake, shall receive an hundred fold more, and shall inherit everlasting life.
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We read that Democritus put out his eies for seare by sight to bee tempted to incontinencie, of Thracius, that hee cut downe his vines for feare of being drunke with wine of them.
We read that Democritus put out his eyes for sear by sighed to be tempted to incontinency, of Thracius, that he Cut down his vines for Fear of being drunk with wine of them.
That the Iewes did offer their Jewels, Exod. 35.22 Abraham was ready to offer his Isaac, Gen. 22.19. That Matthew did leaue his custome, Math. 9.9. Peter & Andrew did leaue their nets, Matt. 4.26. These did these things for g•ine but al these did not gaine al, because they al did not giue al. Ouer Merchāt doth despise al, contemne al, forsake al, cast away al, offer al, leaue al, s•l al, to but this one only pearle.
That the Iewes did offer their Jewels, Exod 35.22 Abraham was ready to offer his Isaac, Gen. 22.19. That Matthew did leave his custom, Math. 9.9. Peter & Andrew did leave their nets, Matt. 4.26. These did these things for g•ine but all these did not gain all, Because they all did not give all Over Merchant does despise all, contemn all, forsake all, cast away all, offer all, leave all, s•l all, to but this one only pearl.
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The Doctrine I here doe obserue is this, that the Christian Merchant is willing to forsake all his pleasures, al his delights, al his follie, al his vanity, al his sin and iniquitie to obtaine Christ:
The Doctrine I Here do observe is this, that the Christian Merchant is willing to forsake all his pleasures, all his delights, all his folly, all his vanity, all his since and iniquity to obtain christ:
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the reason of this doctrine is drawne ab vtili, for a greater Commoditie, who would not change? now looke how much difference there is betwixt heauen and earth,
the reason of this Doctrine is drawn ab Useful, for a greater Commodity, who would not change? now look how much difference there is betwixt heaven and earth,
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for Christ wil not part stakes, he wil not take the moitie of the hart, he cannot abide Isaac & Ismaell in one house, the Arke and Dagon in one Church, holy & prophane fier in one Censor, Christ and Antichrist in one Temple. For the Apostles ground is that there is no fellowship betweene righteousnes & vnrighteousnes, no communion of light with darknes, no agreement betweene the Temple of God and Idols, no Concord betweene Christ & Belial. 2. Cor. 6.14.
for christ will not part stakes, he will not take the moiety of the heart, he cannot abide Isaac & Ishmael in one house, the Ark and Dagon in one Church, holy & profane fire in one Censor, christ and Antichrist in one Temple. For the Apostles ground is that there is no fellowship between righteousness & unrighteousness, no communion of Light with darkness, no agreement between the Temple of God and Idols, no Concord between christ & Belial. 2. Cor. 6.14.
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The word bought here as Mr. Calu. obserueth doth not signifie anie Compensation that man should yeeld to God for attaining eternal life, for C. proclamation as it were in the beginning of a faire is, Ho euery on that thirsteth come to the waters of life,
The word bought Here as Mr. Calves observeth does not signify any Compensation that man should yield to God for attaining Eternal life, for C. proclamation as it were in the beginning of a fair is, Ho every on that Thirsteth come to the waters of life,
And surely beloued wel is it that C. is not to bee bought of vs. For such is the vnthriftenesse of Christianity, that if we haue any good, any goodnesse, any spirituall treasure, anie precious pearle, any portion of land in the land of the liuing, we are ready to sel it, either to the diuel, the world,
And surely Beloved well is it that C. is not to be bought of us For such is the vnthriftenesse of Christianity, that if we have any good, any Goodness, any spiritual treasure, any precious pearl, any portion of land in the land of the living, we Are ready to sell it, either to the Devil, the world,
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for 30. peeces of siluer, he that came into the world to sanctifie it with his iustice, to enrich it with his grace, to instruct it with his doctrine, to redeeme it with his blood, to confirme it with his example, he is sold for 30. peeces of siluer, more vily valued then the basest beasts, that they sold in their market.
for 30. Pieces of silver, he that Come into the world to sanctify it with his Justice, to enrich it with his grace, to instruct it with his Doctrine, to Redeem it with his blood, to confirm it with his Exampl, he is sold for 30. Pieces of silver, more vily valued then the Basest beasts, that they sold in their market.
for fauor & prefermēt? who knoweth not our Marchant Lawyers who not only sel their labours but the lawes and Justice it selfe? Who knoweth not our Marchant Phisitions who sel ignorance, vnskillfulnes, great words, & vnsufficient druggs? Who knoweth not our Marchant vserer who (against so many places of scripture, the iudgment of al the ancient fathers, the Canon, and Ciuil lawes, the constitutions of al good Commō welths, the reasons of heathen Philosophers, the counsell of the schoolmen, and the opinion of al our Diuines except they bee vserers ) knoweth that vserie is condemned,
for favour & preferment? who Knoweth not our Merchant Lawyers who not only sell their labours but the laws and justice it self? Who Knoweth not our Merchant Physicians who sell ignorance, vnskillfulnes, great words, & unsufficient drugs? Who Knoweth not our Merchant usurer who (against so many places of scripture, the judgement of all the ancient Father's, the Canon, and Civil laws, the constitutions of all good Common wealths, the Reasons of heathen Philosophers, the counsel of the Schoolmen, and the opinion of all our Divines except they be usurers) Knoweth that Usury is condemned,
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as vncharitable, and Antichristian, and yet this biter, sets his soule at sale, & receiues quarter rent for his saluation? Who knoweth not our marchāt monopolists who by grosse ingrossing & by art & cūning doe arise the price of commodities which by ordinary course would be much cheaper,
as uncharitable, and Antichristian, and yet this biter, sets his soul At sale, & receives quarter rend for his salvation? Who Knoweth not our merchant monopolists who by gross engrossing & by art & cunning do arise the price of commodities which by ordinary course would be much cheaper,
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& so against the laws & custōs of al Cōmō wealths, they are the pilling, polling, Caterpillers of the Common wealth? For if euer of anie it were true, it is of them vivitur ex rapto. Here might I put vp a Siquis for cruel Ahabs, churlish Nabals, De populating Landlords, incloasing Cormorants, Simoniacall Patrons, and Church-robbing Nebuchadnezers.
& so against the laws & custons of all Common wealths, they Are the pilling, polling, Caterpillars of the Common wealth? For if ever of any it were true, it is of them vivitur ex rapto. Here might I put up a Siquis for cruel Ahabs, churlish Nabal's, De populating Landlords, incloasing Cormorants, Simoniacal Patrons, and Church robbing Nebuchadnezers.
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O those monsters of men, contemners of God, impious, sacrilegious Church-robbers, irreligious Iulianists, which do rifle and spoile Churches of the ornaments,
Oh those monsters of men, contemners of God, impious, sacrilegious Church-robbers, irreligious Julianists, which do rifle and spoil Churches of the Ornament,
now Christians take from the Temple more thē euer Iewes, Gentiles, Heathens, Pagans, or Infidells would, That wheras somtimes they were houses of praier,
now Christians take from the Temple more them ever Iewes, Gentiles, heathens, Pagans, or Infidels would, That whereas sometimes they were houses of prayer,
av np1 vvb p-acp dt n1 av-dc pno32 av npg1, np1, n2-jn, n2-jn, cc n2 vmd, cst cs av pns32 vbdr n2 pp-f n1,
now the price of the Temple is brought to maintaine doggs, and whores &c. And Temples made stables, Shipcoates, store houses for wool, hogsties, Barnes, maulthouses, Alehouses,
now the price of the Temple is brought to maintain Dogs, and whores etc. And Temples made stables, Shipcoates, store houses for wool, hogsties, Barns, maulthouses, Alehouses,
av dt n1 pp-f dt n1 vbz vvn pc-acp vvi n2, cc n2 av cc n2 vvn n2, n2, n1 n2 p-acp n1, n2, n2, n2, n2,
I knowe notwithstanding the general, & iust complaint against the corrupt custome of many Simoniacal Patrons, that the Lord hath reserued for himselfe a remnant who in honour of learning and care of the glory of God haue made choice of schollers from the Vniuersitie (to inioie the spiritual preferments, wherof they were Doners. ) who might otherwise long haue waited at the poole vntil Angels had put thē in.
I know notwithstanding the general, & just complaint against the corrupt custom of many Simoniacal Patrons, that the Lord hath reserved for himself a remnant who in honour of learning and care of the glory of God have made choice of Scholars from the university (to enjoy the spiritual preferments, whereof they were Doners.) who might otherwise long have waited At the pool until Angels had put them in.
Let it for ever bee worthy the obseruation, I say worthie the obseruation to the terrour of these diuils, that Nabuchadnezar, Balthasar, Antiochus, Helidorus, Pompeiius Magnus, Marcus Crassus had vnhappy successe and most of them died miserably by reason of their sacrilegious Church robbing:
Let it for ever be worthy the observation, I say worthy the observation to the terror of these Devils, that Nebuchadnezzar, Balthasar, Antiochus, Heliodorus, Pompeiius Magnus, Marcus Crassus had unhappy success and most of them died miserably by reason of their sacrilegious Church robbing:
and it was wel obserued 500. years since spiritualiū venditores semper egestate confundi, that the pinchers of spiritual things are at last pinched with extreame penurie;
and it was well observed 500. Years since spiritualiū venditores semper egestate confundi, that the pinchers of spiritual things Are At last pinched with extreme penury;
cc pn31 vbds av vvn crd n2 c-acp fw-la fw-la fw-la fw-la fw-la, cst dt n2 pp-f j n2 vbr p-acp ord vvn p-acp j-jn n1;
Beloued we haue not learned C. so and therfore let euerie of vs make this vse to beware of the execrable things not to set our selues at sale, to commit iniquity, to set at sale our truth, honestie, conscience, oaths, soules,
beloved we have not learned C. so and Therefore let every of us make this use to beware of the execrable things not to Set our selves At sale, to commit iniquity, to Set At sale our truth, honesty, conscience, Oaths, Souls,
j-vvn pns12 vhb xx vvn np1 av cc av vvb d pp-f pno12 vvi d n1 pc-acp vvi pp-f dt j n2 xx pc-acp vvi po12 n2 p-acp n1, pc-acp vvi n1, pc-acp vvi p-acp n1 po12 n1, n1, n1, n2, n2,
the name of such things should not be hard amongst vs as becommeth Saints; the practise hereof is the mysterie of iniquitie, and the practisers hereof they be the diuels trades-men.
the name of such things should not be hard among us as becomes Saints; the practice hereof is the mystery of iniquity, and the practisers hereof they be the Devils Tradesmen.
dt n1 pp-f d n2 vmd xx vbi j p-acp pno12 c-acp vvz n2; dt n1 av vbz dt n1 pp-f n1, cc dt n2 av pns32 vbb dt ng1 n2.
and line vpon line, seeing you obserue nether rule, nor line It wil be the more to your condemnation, if I shoulde stand vpon anie further application. For howe shal I thinke to speed in gayning of you when so manie,
and line upon line, seeing you observe neither Rule, nor line It will be the more to your condemnation, if I should stand upon any further application. For how shall I think to speed in gaining of you when so many,
so heauenly, so powerful messengers, haue bin sent to you that haue nailed your sinnes often to this Crosse with the hammer of the word and yet they bee as many,
so heavenly, so powerful messengers, have been sent to you that have nailed your Sins often to this Cross with the hammer of the word and yet they be as many,
av j, av j n2, vhb vbn vvn p-acp pn22 cst vhb vvn po22 n2 av p-acp d j p-acp dt n1 pp-f dt n1 cc av pns32 vbb p-acp d,
O beloued, sel not soule• & saluation, loose not the substance for the Accident, heauen for earth, that which wil neuer perish, for that which doth perish.
O Beloved, sell not soule• & salvation, lose not the substance for the Accident, heaven for earth, that which will never perish, for that which does perish.
sy j-vvn, vvd xx n1 cc n1, vvb xx dt n1 p-acp dt n1, n1 p-acp n1, cst r-crq vmb av-x vvi, c-acp d r-crq vdz vvi.
vnlesse they be like to that good Merchant here that seeketh good pearles, their carelesnes, hautines, oppression, wickednes, are but the wormes and moathes of their greatnes,
unless they be like to that good Merchant Here that seeks good Pearls, their carelessness, haughtiness, oppression, wickedness, Are but the worms and moths of their greatness,
Neither they, nor thou, shalt sinne with impunity, the mightines of thy state, singularitie of thy gouernment, climing of thy wals, aspiring of thy Towers, multitude of thy people, cannot make thee secure against the wrath of the Lord.
Neither they, nor thou, shalt sin with impunity, the mightiness of thy state, singularity of thy government, climbing of thy walls, aspiring of thy Towers, multitude of thy people, cannot make thee secure against the wrath of the Lord.
as Tyrus, whose Merchāts were Princes, and their Chapmen the nobles of the world, yet the time may come, that thou maist say, I was a Queen I sit now as a widdow,
as Tyre, whose Merchant's were Princes, and their Chapmen the Nobles of the world, yet the time may come, that thou Mayest say, I was a Queen I fit now as a widow,
in al the stories, either rude, or polite, prophane or divine, I finde no Citty more honored for Merchants & Merchādise, thē Tyrus in the prophecie of Ezec. They of Iauan Tuball & Meshech were her Merchāts.
in all the stories, either rude, or polite, profane or divine, I find no city more honoured for Merchant's & Merchandise, them Tyre in the prophecy of Ezekiel They of Iauan Tuball & Meshech were her Merchant's.
p-acp d dt n2, d j, cc j, j cc j-jn, pns11 vvb dx n1 av-dc vvn p-acp n2 cc n1, pno32 np1 p-acp dt n1 pp-f np1 pns32 pp-f np1 np1 cc vvb vbdr po31 n1|vbz.
and fine linen, and pearle, & Coral, and wheat, and wine, and hony, and oile, & bawm, & Cassia, & Calamus the cheefe of al spices, of al precious stones,
and fine linen, and pearl, & Coral, and wheat, and wine, and honey, and oil, & bawm, & Cassia, & Calamus the chief of all spices, of all precious stones,
cc j n1, cc n1, cc n1, cc n1, cc n1, cc n1, cc n1, cc n1, cc n1, cc fw-la dt n-jn pp-f d n2, pp-f d j n2,
& al the men of war that are in thee, and al the multitude which is in the middest of thee shal fall in the middest of the sea, in the daie of thy ruine.
& all the men of war that Are in thee, and all the multitude which is in the midst of thee shall fallen in the midst of the sea, in the day of thy ruin.
cc d dt n2 pp-f n1 cst vbr p-acp pno21, cc d dt n1 r-crq vbz p-acp dt n1 pp-f pno21 vmb vvi p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f po21 n1.
Thy suburbs shal shake at the sound of the crie of the Pilots, & in their mourning they shal take vp this lamentatiō, what City is like vnto Tyrus so destroied,
Thy suburbs shall shake At the found of the cry of the Pilots, & in their mourning they shall take up this lamentation, what city is like unto Tyre so destroyed,
at the length remember that the feare of the Lord is your safest refuge, righteousnesse your strongest bulwarke, sobrietie and sanctimonie of life your wales of Brasse, Pietie your best pearle, C. Iesus your best Iewel.
At the length Remember that the Fear of the Lord is your Safest refuge, righteousness your Strongest bulwark, sobriety and sanctimony of life your wales of Brass, Piety your best pearl, C. Iesus your best Jewel.
O then seek, search, labour, endeauor, find, buy this pearle, this peace, marchandise in this til hee come that wil come to iudge the quick and the dead!
O then seek, search, labour, endeavour, find, buy this pearl, this peace, merchandise in this till he come that will come to judge the quick and the dead!
sy av vvi, n1, n1, n1, vvb, vvb d n1, d n1, n1 p-acp d c-acp pns31 vvb cst vmb vvi pc-acp vvi dt j cc dt j!
