Therefore thinking with my self what doctrine were fittest for you, I sought for a text which speakes against couetousnesse, which I may call the Londoners sume.
Therefore thinking with my self what Doctrine were Fittest for you, I sought for a text which speaks against covetousness, which I may call the Londoners fume.
though there be so manie that haue to much? As ye Israelites murmured as muche when they had Mamma as when they were without it, so they which haue riches couet as much as they which are without them:
though there be so many that have to much? As you Israelites murmured as much when they had Mamma as when they were without it, so they which have riches covet as much as they which Are without them:
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Godlinesse is great gaine: as if hee shoulde say, Will you couet little gayne before great? You haue found little ioy in money, you shall finne great ioy in the holy Ghost:
Godliness is great gain: as if he should say, Will you covet little gain before great? You have found little joy in money, you shall fin great joy in the holy Ghost:
This seeing ye world striue for the worlde, like beggers thrusting at a dole, Lawyer against Lawyer, brother against brother, neighbor against neighbor for the golden apple, that poore Naboth cannot holde his owne, because so manie Achabs are sicke of his vineyard:
This seeing the world strive for the world, like beggars thrusting At a dole, Lawyer against Lawyer, brother against brother, neighbour against neighbour for the golden apple, that poor Naboth cannot hold his own, Because so many Ahab's Are sick of his vineyard:
and sets such a glasse before them, that will make a shilling seeme as great as a pound, a cottage seeme as faire as a Pallace, a plough seeme as godly as a diadem, that hee which hath but twentie poundes, shall be as merrie as hee which hath an hundred,
and sets such a glass before them, that will make a shilling seem as great as a pound, a cottage seem as fair as a Palace, a plough seem as godly as a diadem, that he which hath but twentie pounds, shall be as merry as he which hath an hundred,
if you heare them with the same spirite that Paule wrote them, they will so worke vpon your heartes, that you shall goe away euery man contented with that which hee hath,
if you hear them with the same Spirit that Paul wrote them, they will so work upon your hearts, that you shall go away every man contented with that which he hath,
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but he which forbad him to keepe his riches, forbiddeth vs to loue riches, which makes our riches seeme pouertie, When ye contenme riches, yee shall seeme rich,
but he which forbade him to keep his riches, forbiddeth us to love riches, which makes our riches seem poverty, When you contenme riches, ye shall seem rich,
This is the spirite which we would east out, if ye wil leaue but this one sinne behinde, you shall depart out of the Churche like Naaman out of Ioraan, as if you had bene washed,
This is the Spirit which we would east out, if you will leave but this one sin behind, you shall depart out of the Church like Naaman out of Ioraan, as if you had be washed,
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& all your sms swepe away like the seales frō Paules eyes. For what hath brought vsurie, and simonie, and briberie, and crueltie, and subtiltie, and enuy,
& all your sms swepe away like the Seals from Paul's eyes. For what hath brought Usury, and simony, and bribery, and cruelty, and subtlety, and envy,
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and serue for porters to fetche and bring her liuing in. As the receiuer makes a theefe, so couetousnesse makes an vsurer, and extortioner, and deceiuer:
and serve for porters to fetch and bring her living in. As the receiver makes a thief, so covetousness makes an usurer, and extortioner, and deceiver:
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so long as they haue a knee to bowe vnto Baal: so manie vices bud out of this one that it is called The root of all euil, as if he would say, the spawne of all s〈 … 〉es.
so long as they have a knee to bow unto Baal: so many vices bud out of this one that it is called The root of all evil, as if he would say, the spawn of all s〈 … 〉es.
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If ye could feele the pulse of euerie heart, what makes Gehezi take the bribe, which Elisha refused? What makes Demetrius to speake for images, which Paule condemned? What makes Nabal deme Dauid that whiche Abigali gaue hym? what makes Iudas grudge the oyle which Mary tendered? Nothing but couetousnesse.
If you could feel the pulse of every heart, what makes Gehazi take the bribe, which Elisha refused? What makes Demetrius to speak for Images, which Paul condemned? What makes Nabal deem David that which Abigali gave him? what makes Iudas grudge the oil which Marry tendered? Nothing but covetousness.
but none shuld come within his mouth. Thus the couetous man makes a foole of himselfe. Hee coueteth to couet: hée gathereth to gather: hée laboureth to labour:
but none should come within his Mouth. Thus the covetous man makes a fool of himself. He covets to covet: he gathereth to gather: he Laboureth to labour:
Howe happie were some if they knewe not golde from lead? If thou be vvise (sayth Salomon) thou shalt bee vvise for thy selfe, but hée which is couetous, is couetous against himselfe.
How happy were Some if they knew not gold from led? If thou be wise (say Solomon) thou shalt be wise for thy self, but he which is covetous, is covetous against himself.
and pining, and scraping, (as though hee shoulde doo nothing but gather in this world, to spend in the next) vnlesse he be sore that he shall come againe when hee is dead, to eate those scraps which hee hath gotten with all this styrre? Therefore couetousnesse may well bee called miserie,
and pining, and scraping, (as though he should do nothing but gather in this world, to spend in the next) unless he be soar that he shall come again when he is dead, to eat those scraps which he hath got with all this stir? Therefore covetousness may well be called misery,
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but this is a iudgment of God, that they which deceiue other should deceiue thēselues & liue like Cain which was a vagabond vpon his owne landes, so they are beggers in the middest of their wealth.
but this is a judgement of God, that they which deceive other should deceive themselves & live like Cain which was a vagabond upon his own Lands, so they Are beggars in the midst of their wealth.
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and pollicie to keepe them, and life to possesse them, yet they haue suche a false sight and bleare eye, that when their riches lie before them, they seeme pouertie,
and policy to keep them, and life to possess them, yet they have such a false sighed and blear eye, that when their riches lie before them, they seem poverty,
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and hee which hath not halfe so much seemes richer then they wil you know how this comes to passe, to shewe that the couetous men belong to hell, they are like hel while they liue.
and he which hath not half so much seems Richer then they will you know how this comes to pass, to show that the covetous men belong to hell, they Are like hell while they live.
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so their heartes crie bring, bring, and though the tempter shoulde say to them as hee said to Christ, All these vvill I giue thee, yet 〈 ◊ 〉 would not content them no more then heauen contented him:
so their hearts cry bring, bring, and though the tempter should say to them as he said to christ, All these will I give thee, yet 〈 ◊ 〉 would not content them no more then heaven contented him:
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but if he coulde giue them all, all would not content them, no more then the worlde contented Alexander. For it is against the name and nature of couetousnesse to be content,
but if he could give them all, all would not content them, no more then the world contented Alexander. For it is against the name and nature of covetousness to be content,
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so men compasse about seeking what they may deuour, such loue is betweene men and money that they which professe good wil vnto it from their heartes, will not take so muche paynes for their life as they take for gaine.
so men compass about seeking what they may devour, such love is between men and money that they which profess good will unto it from their hearts, will not take so much pains for their life as they take for gain.
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As ye angel & deuil stroue for Moses bodye, not who should haue a part but who shoulde haue the whole so they striue stil for our soules who shal haue al. Therfore the Apostle saith, the loue of this world is enmitie to God.
As you angel & Devil strove for Moses body, not who should have a part but who should have the Whole so they strive still for our Souls who shall have all Therefore the Apostle Says, the love of this world is enmity to God.
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and therefore no couetous man is Gods seruant, but Gods enemie. For this cause couetousnes is called Idolatrie which is the most contrary sinne to God,
and Therefore no covetous man is God's servant, but God's enemy. For this cause covetousness is called Idolatry which is the most contrary sin to God,
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Paul seing such sins committed, and such paine taken for gaine, thought with himselfe if they could be perswaded, that godlinesse is gaine, it is like that they woulde take as much paines for godlines, as they take for gaine.
Paul sing such Sins committed, and such pain taken for gain, Thought with himself if they could be persuaded, that godliness is gain, it is like that they would take as much pains for godliness, as they take for gain.
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if you had taken the former verse which saith that gaine is godlines, then you shoulde haue had matter and examples inough, the marchant and mercer and lawyer,
if you had taken the former verse which Says that gain is godliness, then you should have had matter and Examples enough, the merchant and mercer and lawyer,
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and landlord, and patrene, and all woulde come in and speake for gaine, as the Ephesians cryed for Diana: but if you will be crosse to all and preach godlinesse is gaine, to them which count gaine godlines. Men will thinke of you as Festus did, that you speake you know not what.
and landlord, and patrene, and all would come in and speak for gain, as the Ephesians cried for Diana: but if you will be cross to all and preach godliness is gain, to them which count gain godliness. Men will think of you as Festus did, that you speak you know not what.
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As Christ saith, All doe not receiue this word, so all doe not count this gaine but losse, we count him riche which hath his barnes full like the churle, his coffers ful like the glutton, his table full like Baltasar, his stable ful like Salomon, his grounds full like Iob, his purse full like Cressus. you speake against your maister:
As christ Says, All do not receive this word, so all do not count this gain but loss, we count him rich which hath his Barns full like the churl, his coffers full like the glutton, his table full like Balthasar, his stable full like Solomon, his grounds full like Job, his purse full like Cressus. you speak against your master:
for Christ sent worde vnto Iohn that the poore receiue the Gospell, as though the godly were of the poorer sorte, and Dauid calleth the wicked rich, they prospeand florish, their seed blasteth not, their cowe casteth not,
for christ sent word unto John that the poor receive the Gospel, as though the godly were of the Poorer sort, and David calls the wicked rich, they prospeand flourish, their seed blasteth not, their cow Cast not,
Againe we read that the blinde man was asked, vvhich of of the Scribes or the Pharisees or the Elders did follovv Christ, yet these were counted rich men, though they had no godlinesse:
Again we read that the blind man was asked, which of of the Scribes or the Pharisees or the Elders did follow christ, yet these were counted rich men, though they had no godliness:
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So they which are like Nicodemus (when Christ saith they must be borne agayne) thinke that hee can haue no other meaning but that they must returne againe into their mothers wombe:
So they which Are like Nicodemus (when christ Says they must be born again) think that he can have no other meaning but that they must return again into their mother's womb:
and when he calleth hymselfe bread, that hee must needes meane such bread as theydine with As the Iews hearing the prophets speake so oft of Christes kingdom, and call him a king, looked for a temporal king which should bring them peace,
and when he calls himself bred, that he must needs mean such bred as theydine with As the Iews hearing the Prophets speak so oft of Christ's Kingdom, and call him a King, looked for a temporal King which should bring them peace,
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As the Lord looked down vpon earth, to see if any did regard him, & saith, there is not one, so this sentence may go from court to citie, from citie to countrie,
As the Lord looked down upon earth, to see if any did regard him, & Says, there is not one, so this sentence may go from court to City, from City to country,
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and honour, and pleasure, which are not good, but when he came to goodnesse it selfe, hée leaues out Many, and prayeth in his owne person, Lord lift vp the light of thy countenance vpon vs. as though none woulde ioyne with him,
and honour, and pleasure, which Are not good, but when he Come to Goodness it self, he leaves out Many, and Prayeth in his own person, Lord lift up the Light of thy countenance upon us as though none would join with him,
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yet Wisedome is iustified of her ovvn children, and the godlye call Godlines gaine. To make vs loue Godlinesse, he calleth it by the name of that we loue most:
yet Wisdom is justified of her own children, and the godly call Godliness gain. To make us love Godliness, he calls it by the name of that we love most:
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that is, Gaine. As the Father calleth his sonne which hee would loue more than the rest by his owne name, to put him in minde of such a loue as he beareth to himself.
that is, Gain. As the Father calls his son which he would love more than the rest by his own name, to put him in mind of such a love as he bears to himself.
And therfore christ saith, First seeke the kingdome of God, and all the rest shall bee cast vpon you, euen as the sheaues fel before Ruth: so riches shall fall in your way,
And Therefore Christ Says, First seek the Kingdom of God, and all the rest shall be cast upon you, even as the sheaves fell before Ruth: so riches shall fallen in your Way,
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For all good thinges were created for the good, and therefore they are called good. Gen, 1. Because the good God created them for good men to good purpose:
For all good things were created for the good, and Therefore they Are called good. Gen, 1. Because the good God created them for good men to good purpose:
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Hee was not content to call Godlinesse gain, but hee calleth it great gaine, as if hee would say Gaine, and more then Gaine: riches, and better then riches:
He was not content to call Godliness gain, but he calls it great gain, as if he would say Gain, and more then Gain: riches, and better then riches:
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and therefore to draw the earnest loue of men from them, the holy Ghoste bringes them in with such names of disdaine, to disgrace them with their louers:
and Therefore to draw the earnest love of men from them, the holy Ghost brings them in with such names of disdain, to disgrace them with their lovers:
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but when hee comes to Godlinesse, which is the riches of the soule, he calleth it great riches, heauenlye riches, vnsearcheable riches, euerlasting riches, with all the names of honor,
but when he comes to Godliness, which is the riches of the soul, he calls it great riches, heavenly riches, unsearchable riches, everlasting riches, with all the names of honour,
The worldly men haue a kind of peace, and ioy, and riches, but I cannot call it great, because they haue not enough, they are not contented as the Godly are,
The worldly men have a kind of peace, and joy, and riches, but I cannot call it great, Because they have not enough, they Are not contented as the Godly Are,
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The apostle speakes as though hée had founde a new kinde of riches, which the world neuer thought of that are of such a nature, that they will satisfie a man like the water that Christ spake of, he that drinkes of this vvater shall thirst no more:
The apostle speaks as though he had found a new kind of riches, which the world never Thought of that Are of such a nature, that they will satisfy a man like the water that christ spoke of, he that drinks of this water shall thirst no more:
and ioy of the holy ghost filleth all the hart, that as Ioseph had no neede of Astronomy because hee had the spirite of Prophecie, so hée which hath contentation hath litle need of riches.
and joy of the holy ghost fills all the heart, that as Ioseph had no need of Astronomy Because he had the Spirit of Prophecy, so he which hath contentation hath little need of riches.
Therefore Paule saith after his conuersion that which he coulde neuer say before his conuersion, I haue learned to be contēt, First he learned godlines, then godlines taught him contentatiō.
Therefore Paul Says After his conversion that which he could never say before his conversion, I have learned to be content, First he learned godliness, then godliness taught him contentation.
Now (saith Paul ) I haue learned to be content, as though this were a lesson for euery Christian to learn, to be content For thus he must thinke, that as God said to Moses, when he coulde not obtaine leaue to goe to Canaan, Let this suffice thee to see Canaan:
Now (Says Paul) I have learned to be content, as though this were a Lesson for every Christian to Learn, to be content For thus he must think, that as God said to Moses, when he could not obtain leave to go to Canaan, Let this suffice thee to see Canaan:
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so whatsoeuer he giueth, he giueth this charge with it, Let this suffice thee. As Ieremy saith, This is my sorrow, and I vvil beare it, so thou must say, This is my portiō & I wil take it.
so whatsoever he gives, he gives this charge with it, Let this suffice thee. As Ieremy Says, This is my sorrow, and I will bear it, so thou must say, This is my portion & I will take it.
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if hée haue litle, it is like the litle oyle, which serued the widdow as little as it was, For a litle to the righteous (saith Dauid ) is better then great riches to the vngodly:
if he have little, it is like the little oil, which served the widow as little as it was, For a little to the righteous (Says David) is better then great riches to the ungodly:
for when a man hath found ye heauenly riches, hee careth not for earthly riches no more then he that walketh in the Sun, thinks not whether the Moon shine or no,
for when a man hath found you heavenly riches, he Careth not for earthly riches no more then he that walks in the Sun, thinks not whither the Moon shine or no,
but thirst more, as the ambitious, voluptuous and couetous do, but they that thirst after righteousnesshalbe satisfied, though they haue no riches, nor honor, nor pleasure:
but thirst more, as the ambitious, voluptuous and covetous doe, but they that thirst After righteousnesshalbe satisfied, though they have no riches, nor honour, nor pleasure:
Indeed the couetous man séemeth to drawe the world to him with cordes, his coffers are of lodestones, his handes like nettes, his fingers like lime-twigges, there it comes,
Indeed the covetous man Seemeth to draw the world to him with cords, his coffers Are of loadstones, his hands like nets, his fingers like lime-twigs, there it comes,
When the Churles barnes wer full, hee bad his soule rest, thinking to gaine rest by couetousnesse, that hee might say Riches gaine rest aswell as Godlinesse,
When the Churls Barns were full, he bade his soul rest, thinking to gain rest by covetousness, that he might say Riches gain rest aswell as Godliness,
therefore blessed is the man whome godlinesse doth make riche, for vvhen the blessing of the Lord maketh rich (saith Salomon) he doth ad no sorrovv to it, but (saith he) the reuenevves of the vvicked is trouble, as though his money were care:
Therefore blessed is the man whom godliness does make rich, for when the blessing of the Lord makes rich (Says Solomon) he does and no sorrow to it, but (Says he) the revenues of the wicked is trouble, as though his money were care:
and sworne for, and fretted for, and cosoned for, and broken our sleepe, and lost many sermons, forsake vs. Like seruauntes which chaunge theyr maisters:
and sworn for, and fretted for, and cosoned for, and broken our sleep, and lost many Sermons, forsake us Like Servants which change their masters:
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then godlinesse shall seeme as great gaine to vs as it did to Paul, and hee which loued the worlde moste, would giue all that he hath for a dram of faith, that he might be sure to go to heauen when hee is dead,
then godliness shall seem as great gain to us as it did to Paul, and he which loved the world most, would give all that he hath for a dram of faith, that he might be sure to go to heaven when he is dead,
First you are vngodly, that you may be riche, and then you part from some of your riches to excuse for your vngodlinesse, it may be, that some heere haue set down in their willes,
First you Are ungodly, that you may be rich, and then you part from Some of your riches to excuse for your ungodliness, it may be, that Some Here have Set down in their wills,
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but make you friendes of riches, and knowe this, that if hee cannot say as Paul saith, I haue learned to be content, Godlinesse is not come into your house yet,
but make you Friends of riches, and know this, that if he cannot say as Paul Says, I have learned to be content, Godliness is not come into your house yet,
