The arraignement of covetousnesse in three sermons. By John Stoughton, Doctor in Divinitie, sometimes fellow of Immanuel Colledge in Cambridge, late of Aldermanbury, London.
1. A Sermon begun, in the beginning whereof our Saviour exhorts to a double vertue: 1. Sincerity or simplicity of heart, contrary to hypocrisie, and the leaven of the Pharisees, which in the first place he wisheth them to take heed of, Vers. 1. 2. Magnanimity, to despise and contemne all difficulties that may occurre, in the free, sincere,
1. A Sermon begun, in the beginning whereof our Saviour exhorts to a double virtue: 1. Sincerity or simplicity of heart, contrary to hypocrisy, and the leaven of the Pharisees, which in the First place he wishes them to take heed of, Vers. 1. 2. Magnanimity, to despise and contemn all difficulties that may occurre, in the free, sincere,
though they go as faire as death, Verse 4. 2. This heavenly discourse of our Saviour is interrupted, by the unmannerly admittance of them which came to this spirituall meeting with carnall hearts, they came to Church to heare Sermons,
though they go as fair as death, Verse 4. 2. This heavenly discourse of our Saviour is interrupted, by the unmannerly admittance of them which Come to this spiritual meeting with carnal hearts, they Come to Church to hear Sermons,
1. The question propounded is in the 13. Ver. And one of the company said unto him, master, speak to my brother, that he divide the inheritance with me:
1. The question propounded is in the 13. Ver. And one of the company said unto him, master, speak to my brother, that he divide the inheritance with me:
and it might be easie for him to do a good office ▪ he, not regarding the imployment our Saviour was about, troubles and interrupts him with this unsavoury motion.
and it might be easy for him to do a good office ▪ he, not regarding the employment our Saviour was about, Troubles and interrupts him with this unsavoury motion.
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2. Our Saviours answer is, partly by his reproving, rejecting, condemning of the motion, in the 14. Verse: And he said unto him, man, who made me a judge or a divider over you? my office is of another nature,
2. Our Saviors answer is, partly by his reproving, rejecting, condemning of the motion, in the 14. Verse: And he said unto him, man, who made me a judge or a divider over you? my office is of Another nature,
2. He contents not himselfe with this reproof, but improves this unseasonable importunity, and takes the opportunity of conveighing a very seasonable doctrine or exhortation upon this occasion, that strikes at the very root of the disease which lurked in this man,
2. He contents not himself with this reproof, but improves this unseasonable importunity, and Takes the opportunity of conveying a very seasonable Doctrine or exhortation upon this occasion, that strikes At the very root of the disease which lurked in this man,
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1. Backed and replicated with a strong reason, in those words, for the life of man, or the happinesse and content of man, consists not in the abundance of that he possesseth:
1. Backed and replicated with a strong reason, in those words, for the life of man, or the happiness and content of man, consists not in the abundance of that he Possesses:
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and desire you at leisure to peruse the place, because in this place, and that paralell to the 6. of Matthew, is scarce the like argument handled in the whole book of God,
and desire you At leisure to peruse the place, Because in this place, and that parallel to the 6. of Matthew, is scarce the like argument handled in the Whole book of God,
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nor all the wit of man cannot have more excellent suggestions. 1. He revokes his disciples from worldly-mindednesse, by many excellent incomparable arguments, Vers. 22. 2. He provokes them to heavenly-mindednesse, in the 31. Verse, wishing them not to seeke these things, but the kingdome of God.
nor all the wit of man cannot have more excellent suggestions. 1. He revokes his Disciples from Worldly-mindedness, by many excellent incomparable Arguments, Vers. 22. 2. He provokes them to Heavenly-mindedness, in the 31. Verse, wishing them not to seek these things, but the Kingdom of God.
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It is propounded and pressed, 1. From the condition of a duty, which being discharged, makes a man blessed, in those words, And if he come in the second or third watch,
It is propounded and pressed, 1. From the condition of a duty, which being discharged, makes a man blessed, in those words, And if he come in the second or third watch,
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2. From the misery that will follow upon the neglect hereof, in the following words, If the good man of the house knew what houre the thiefe would come, he would watch, &c. 2. It is pressed from the condition of their masters comming, which is expressed to be sudden, no man knowes the houre; and thus farre our Saviour hath propounded and pressed this argument of watchfulnesse. 2. Upon a particular occasion he doth reiterate and inlarge the prosecution of this very argument:
2. From the misery that will follow upon the neglect hereof, in the following words, If the good man of the house knew what hour the thief would come, he would watch, etc. 2. It is pressed from the condition of their Masters coming, which is expressed to be sudden, no man knows the hour; and thus Far our Saviour hath propounded and pressed this argument of watchfulness. 2. Upon a particular occasion he does reiterate and enlarge the prosecution of this very argument:
Master, speakest thou this parable unto us, or to all? This gives our Saviour occasion to re-inforce his former exhortation, wherein are the same arguments I mentioned before, partly from the fel•city in the discharge of this duty,
Master, Speakest thou this parable unto us, or to all? This gives our Saviour occasion to reinforce his former exhortation, wherein Are the same Arguments I mentioned before, partly from the fel•city in the discharge of this duty,
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and then the misery and the wofull condition of the evill servant, who instead of giving a portion to his Lords servants, shall presume his master will not yet come, but delay and prolong the time, and fall to beat and abuse his fellow-servants.
and then the misery and the woeful condition of the evil servant, who instead of giving a portion to his lords Servants, shall presume his master will not yet come, but Delay and prolong the time, and fallen to beatrice and abuse his Fellow servants.
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I conceive in this place, and other places of Scripture, where this evill servant is mentioned (besides the generall notion of any that carrieth himselfe disorderly) I say, it hath a particular intention against that evill servant in particular, that Antichrist, whom the Lord shall destroy with the breath of his mouth, and abandon with t•• brightnesse of his comming, finding him drunke w••• the bloud of the Saints, This evill servant, I say, will be in a very evill and sad condition.
I conceive in this place, and other places of Scripture, where this evil servant is mentioned (beside the general notion of any that Carrieth himself disorderly) I say, it hath a particular intention against that evil servant in particular, that Antichrist, whom the Lord shall destroy with the breath of his Mouth, and abandon with t•• brightness of his coming, finding him drunk w••• the blood of the Saints, This evil servant, I say, will be in a very evil and sad condition.
and he propounds it as a rule of the misery, the misery wilbe great; as this is done more out of knowledge, he which knoweth his masters will, which sinneth hypocritically, against the light, against conscience, those will have a double share in the misery,
and he propounds it as a Rule of the misery, the misery will great; as this is done more out of knowledge, he which Knoweth his Masters will, which Sinneth hypocritically, against the Light, against conscience, those will have a double share in the misery,
it will be something mitigated to them which knowlesse, yet bad enough, as is expressed in the 47 and 48 Verse. This was the first vertue that our Saviour exhorts unto, watchfulnesse and carefulnesse to prepare that they may not be surprized with his sudden comming.
it will be something mitigated to them which knowlesse, yet bad enough, as is expressed in the 47 and 48 Verse. This was the First virtue that our Saviour exhorts unto, watchfulness and carefulness to prepare that they may not be surprised with his sudden coming.
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2. The second vertue our Saviour exhorts unto, is spirituall wisdome, although there be some ambiguity in some interpreters, either meeknesse or spirituall wisdome, it is agreed upon.
2. The second virtue our Saviour exhorts unto, is spiritual Wisdom, although there be Some ambiguity in Some Interpreters, either meekness or spiritual Wisdom, it is agreed upon.
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1. In bearing unbrotherly oppositions; and our Saviour tels them, that this is that which must be expected, and may be presaged and fore-seen. 1. It must be expected, Vers. 49. for our Saviour tels them plainly, that he came to send fire on the earth;
1. In bearing unbrotherly oppositions; and our Saviour tells them, that this is that which must be expected, and may be presaged and foreseen. 1. It must be expected, Vers. 49. for our Saviour tells them plainly, that he Come to send fire on the earth;
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and not to make a carnall peace, but to conveigh the light of the Gospell, the events whereof would breed combustions, wicked men opposing the preaching of th• Gospell, and of the godly;
and not to make a carnal peace, but to convey the Light of the Gospel, the events whereof would breed combustions, wicked men opposing the preaching of th• Gospel, and of the godly;
and this is made ev•• by those which are nearest to them, in the same house, Verse 52, 53. Our Saviour prepares them with this before-hand, that they may meekely and wisely beare unbrotherly oppositions. 2. In which this meeknesse consists more particularly, to forbeare brotherly contention: Or,
and this is made ev•• by those which Are nearest to them, in the same house, Verse 52, 53. Our Saviour prepares them with this beforehand, that they may meekly and wisely bear unbrotherly oppositions. 2. In which this meekness consists more particularly, to forbear brotherly contention: Or,
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as some interpret it, it may rather be expressed thus, to take care to make peace with God so much the more, agree with thine adversary, it may commend brotherly conjunction:
as Some interpret it, it may rather be expressed thus, to take care to make peace with God so much the more, agree with thine adversary, it may commend brotherly conjunction:
therefore our Saviour puts his servants in mind, that it is a great point of wisdome, at the least, to make their peace with God, that they may have sweet comfort from him in the middest of all bitternesse in the world.
Therefore our Saviour puts his Servants in mind, that it is a great point of Wisdom, At the least, to make their peace with God, that they may have sweet Comfort from him in the midst of all bitterness in the world.
Out of all give me leave to mention one thing needfull, from the unseasonable and rude motion of the worldly-minded man, interrupting our Saviours Sermon with an earthly question, viz.
Out of all give me leave to mention one thing needful, from the unseasonable and rude motion of the worldly-minded man, interrupting our Saviors Sermon with an earthly question, viz.
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Covetousnesse is a vice that is hardly discerned, it is a subtill one, it is a vice largely spread, it is a generall one, it is deeply rooted and riveted in the soules of men,
Covetousness is a vice that is hardly discerned, it is a subtle one, it is a vice largely spread, it is a general one, it is deeply rooted and riveted in the Souls of men,
and will hardly be beaten off with many reasons and arguments much working and chasing, it is a vice that is highly to be abhorred, of a very foule nature and consequence;
and will hardly be beaten off with many Reasons and Arguments much working and chasing, it is a vice that is highly to be abhorred, of a very foul nature and consequence;
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But before I enter into the explication of the point, I shall 1. Premise one caution: there be three sorts of men which happily may be here, that may take some offence at this doctrine, taking things with a wrong hand,
But before I enter into the explication of the point, I shall 1. Premise one caution: there be three sorts of men which happily may be Here, that may take Some offence At this Doctrine, taking things with a wrong hand,
1. The prodigall man may laugh in his sleeve, and be tickled, thinks he, I am shot-free, this Sermon concernes not me, I am not guilty of that sin, the world knowes it,
1. The prodigal man may laugh in his sleeve, and be tickled, thinks he, I am shot-free, this Sermon concerns not me, I am not guilty of that since, the world knows it,
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And I desire every one of these whom it may concerne, that they may by this caution be advised to take heed of offence or scandall, which may hinder them in their way.
And I desire every one of these whom it may concern, that they may by this caution be advised to take heed of offence or scandal, which may hinder them in their Way.
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1. It is taken in a large sense, and so it comprehends all inordinate desire, more than that which is properly called covetousnesse, or which our Saviour aims at in this place, covetousnesse or concupiscence after any thing, it may reach to all things inordinatly desired:
1. It is taken in a large sense, and so it comprehends all inordinate desire, more than that which is properly called covetousness, or which our Saviour aims At in this place, covetousness or concupiscence After any thing, it may reach to all things inordinately desired:
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Know therefore, some take the word more strictly than is necessary, they would have covetousnesse to be an inordinate appetite onely in regard of keeping and saving riches,
Know Therefore, Some take the word more strictly than is necessary, they would have covetousness to be an inordinate appetite only in regard of keeping and Saving riches,
3. I take it here in a moderate indifferent sense, and so it is all inordinate desire toward riches in that excessive way, our affections and inclinations being set on them inordinately:
3. I take it Here in a moderate indifferent sense, and so it is all inordinate desire towards riches in that excessive Way, our affections and inclinations being Set on them inordinately:
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And this being premised concerning the word, I shall in the second place indeavour to expresse the nature of it, first, in a briefe description, which I promise not to be accurate in,
And this being premised Concerning the word, I shall in the second place endeavour to express the nature of it, First, in a brief description, which I promise not to be accurate in,
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Covetousnesse is a morall vice, or an inordinate affection toward riches, or worldly things, whereby the whole heart of man is inclined excessively thereto,
Covetousness is a moral vice, or an inordinate affection towards riches, or worldly things, whereby the Whole heart of man is inclined excessively thereto,
and that is, when the soule is not in its right temper, and that is vice, being not in the rank of vertue, which is a commendable ornament that beautifies the soule,
and that is, when the soul is not in its right temper, and that is vice, being not in the rank of virtue, which is a commendable ornament that beautifies the soul,
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but this is none of those, but a morall vice, there be morall vices which corrupt mens hearts, the inclinations of their soule being corrupt, their understanding,
but this is none of those, but a moral vice, there be moral vices which corrupt men's hearts, the inclinations of their soul being corrupt, their understanding,
I conceive the will and the affections are in reality the same, and without all question, according to the generall opinion of all the learned, the proper seat of every morall vice or vertue is in the affections, in the right or wrong temper of the affections or will;
I conceive the will and the affections Are in reality the same, and without all question, according to the general opinion of all the learned, the proper seat of every moral vice or virtue is in the affections, in the right or wrong temper of the affections or will;
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and as all vertues, so all vices are formally and radically in the understanding, and all the rest of the faculties of the soule; so they are, 3. Vertually, in the actions;
and as all Virtues, so all vices Are formally and radically in the understanding, and all the rest of the faculties of the soul; so they Are, 3. Virtually, in the actions;
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Secondly, the second thing considerable in a morall vice or vertue, is the state, nature and qualities of them, wherein you may observe two things. 1. The line, or horizon, that divides betwixt vertue and vice. 2. The rule, by which we finde out this line.
Secondly, the second thing considerable in a moral vice or virtue, is the state, nature and qualities of them, wherein you may observe two things. 1. The line, or horizon, that divides betwixt virtue and vice. 2. The Rule, by which we find out this line.
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when his wayes are equinoxiall, even, when he swerves from this, his affections, and so his actions, depending on them, swerve, either to the right hand,
when his ways Are equinoxial, even, when he swerves from this, his affections, and so his actions, depending on them, swerve, either to the right hand,
The Philosophers, as the Naturalists observe, found no other compasse to finde out the right line, that when vertue runs even, as wisdome shall direct;
The Philosophers, as the Naturalists observe, found no other compass to find out the right line, that when virtue runs even, as Wisdom shall Direct;
to prescribe the path of the affections, a right and due temper must be kept; and that they may be in a due temper, all must be described by wisdome: But to speake more Theologically;
to prescribe the path of the affections, a right and due temper must be kept; and that they may be in a due temper, all must be described by Wisdom: But to speak more Theologically;
therefore I add in the third place, written in the word, as the will of God is written in his owne brest, in the holinesse of his owne nature, and in our hearts;
Therefore I add in the third place, written in the word, as the will of God is written in his own breast, in the holiness of his own nature, and in our hearts;
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so all vertue is but an extract of something in the mount, according to that patterne which is left written in the word, God revealing to his people his will,
so all virtue is but an extract of something in the mount, according to that pattern which is left written in the word, God revealing to his people his will,
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and the way of holinesse, which is pleasing and acceptable to him, that must be the judge and rule by which we must discerne the line of mediocrity, wherein vertue consists, swerving from which in the one,
and the Way of holiness, which is pleasing and acceptable to him, that must be the judge and Rule by which we must discern the line of mediocrity, wherein virtue consists, swerving from which in the one,
2. Now to add something concerning the particular, that which makes the formality of this vice of covetousnesse, that you may discerne it from other vices, I would propound but two things.
2. Now to add something Concerning the particular, that which makes the formality of this vice of covetousness, that you may discern it from other vices, I would propound but two things.
now the Object is riches, the obliquity of it is by way of excesse, as the obliquity of the soule inmatters of pleasure is lust or wantonnesse, in matters of honour is pride or ambition:
now the Object is riches, the obliquity of it is by Way of excess, as the obliquity of the soul inmatters of pleasure is lust or wantonness, in matters of honour is pride or ambition:
Covetousnesse is the obliquity which is in respect of riches and worldly goods, that is, when we are carried towards them inordinately, aiming at more than is competent:
Covetousness is the obliquity which is in respect of riches and worldly goods, that is, when we Are carried towards them inordinately, aiming At more than is competent:
what is competent, may be judged by nature, what is necessary and sufficient for nature, may be judged by reason, what is reasonable, may be judged by faith, now to be desirous,
what is competent, may be judged by nature, what is necessary and sufficient for nature, may be judged by reason, what is reasonable, may be judged by faith, now to be desirous,
this is a vicious disposition toward riches, this is all I shall say in generall concerning the object, that it is a vice, the exercise whereof gives a vicious tincture and perverse inclination to the soule,
this is a vicious disposition towards riches, this is all I shall say in general Concerning the Object, that it is a vice, the exercise whereof gives a vicious tincture and perverse inclination to the soul,
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than in the defect, in forcing the soule to worldly things, when a man is like the woman in the Gospell, that had a spirit of infirmity, bowes downe toward earthly things:
than in the defect, in forcing the soul to worldly things, when a man is like the woman in the Gospel, that had a Spirit of infirmity, bows down towards earthly things:
2. More particularly, the exorbitance of this covetousnesse may be apprehended, partly by the opposition in which it stands to other things, partly in its owne proper temper and disposition. 1. For the opposition, there be two things to which covetousnesse is opposed in the same ranke, respecting the same object of riches, it is opposed to,
2. More particularly, the exorbitance of this covetousness may be apprehended, partly by the opposition in which it Stands to other things, partly in its own proper temper and disposition. 1. For the opposition, there be two things to which covetousness is opposed in the same rank, respecting the same Object of riches, it is opposed to,
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2. To prodigality; I onely note this by the way, although we generally mention but one vertue upon the line in matter of estate, and that is liberality;
2. To prodigality; I only note this by the Way, although we generally mention but one virtue upon the line in matter of estate, and that is liberality;
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and in a meane businesse, though he be sparing, yet he keepes the character and temper of vertue, according to the proportion of the estate, nature, and condition of his businesse.
and in a mean business, though he be sparing, yet he keeps the character and temper of virtue, according to the proportion of the estate, nature, and condition of his business.
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The middle story to which covetousnesse is opposed to liberality, is that we call moderate liberality, that is in those which have but ordinary estates,
The middle story to which covetousness is opposed to liberality, is that we call moderate liberality, that is in those which have but ordinary estates,
and in ordinary cases, to be simply liberall, and not to aime at great proportions in ordinary cases, men of ordinary places, ordinary liberality is the true character.
and in ordinary cases, to be simply liberal, and not to aim At great proportions in ordinary cases, men of ordinary places, ordinary liberality is the true character.
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but they must be liberally liberall, or els they come within the compasse of covetousnesse; though it be not sordid and base covetousnesse, yet they are not without the verge.
but they must be liberally liberal, or Else they come within the compass of covetousness; though it be not sordid and base covetousness, yet they Are not without the verge.
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1. Triviall and ordinary cases, and there frugall liberality is sufficient. 2. Great and necessary cases, and there liberall liberality is to be expressed.
1. Trivial and ordinary cases, and there frugal liberality is sufficient. 2. Great and necessary cases, and there liberal liberality is to be expressed.
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the thing I note it for, is not for the particular, but for the generall, according to the three ranks how we may regulate our selves, according to the three rules,
the thing I note it for, is not for the particular, but for the general, according to the three ranks how we may regulate our selves, according to the three rules,
I give but this rule proportion to that, for matter of diet and apparell, an ingenuous frugall liberality is commendable, rather keep within the compasse, it is the best rule of vertue that can be given in this case,
I give but this Rule proportion to that, for matter of diet and apparel, an ingenuous frugal liberality is commendable, rather keep within the compass, it is the best Rule of virtue that can be given in this case,
because the excesse, or inclining to excesse, doth but foment vice, as excesse in diet, sloathfulnesse, which hinders and impaires the intellectuall parts, excesse in apparell is but a flag of pride, and an inclination to it:
Because the excess, or inclining to excess, does but foment vice, as excess in diet, slothfulness, which hinders and impairs the intellectual parts, excess in apparel is but a flag of pride, and an inclination to it:
for it may be better almes, and baser covetousnesse, to grate upon the poore labourer, beat downe the hire upon the poore man that selleth his commodity, so as he cannot live;
for it may be better alms, and baser covetousness, to grate upon the poor labourer, beatrice down the hire upon the poor man that Selleth his commodity, so as he cannot live;
for the good of the common-weale, or the service of the King, and the supporting his State and Honour, the best way is to baulk a frugall way, transcend a meere liberall way,
for the good of the commonweal, or the service of the King, and the supporting his State and Honour, the best Way is to balk a frugal Way, transcend a mere liberal Way,
2. On the other side, covetousnesse is opposed to prodigality, it is so farre from comming short of the rule of moderation, that it exceeds, the golden line is a free, ingenuous, liberall using and spending these things, as discretion shall prescribe:
2. On the other side, covetousness is opposed to prodigality, it is so Far from coming short of the Rule of moderation, that it exceeds, the golden line is a free, ingenuous, liberal using and spending these things, as discretion shall prescribe:
but when a man is beyond the bounds, carelesse for matter of estate, riches, throw all away in a night, upon dice or vaine courses, the extremity is in the excesse.
but when a man is beyond the bounds, careless for matter of estate, riches, throw all away in a night, upon dice or vain courses, the extremity is in the excess.
2. But now, besides the opposition, the proper temper and disposition of covetousnesse doth best characterize it, it doth infect the whole soule, although formally it be,
2. But now, beside the opposition, the proper temper and disposition of covetousness does best characterise it, it does infect the Whole soul, although formally it be,
it may be circumscribed by any of these inordinate affections, it is the desire, or love, either of them will expresse it fully, immoderate or inordinate love to riches, affecting of them, that is the defilement of the soule, in regard of the affections.
it may be circumscribed by any of these inordinate affections, it is the desire, or love, either of them will express it Fully, immoderate or inordinate love to riches, affecting of them, that is the defilement of the soul, in regard of the affections.
a man thinks there is a great deale more good and excellency, more desireable, and more conducible towards his happinesse and content, than indeed they do;
a man thinks there is a great deal more good and excellency, more desirable, and more conducible towards his happiness and content, than indeed they do;
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There is another root of bitternesse, and that is atheisme, or infidelity, or diffidence, when men are poysoned with a low esteeme of Gods providence, thinking Gods Word is not to be taken heed of;
There is Another root of bitterness, and that is atheism, or infidelity, or diffidence, when men Are poisoned with a low esteem of God's providence, thinking God's Word is not to be taken heed of;
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they dare not trust Gods providence, but themselves, and their own solicitous care, for providing for themselves, dare not give any allowance to Gods providence;
they Dare not trust God's providence, but themselves, and their own solicitous care, for providing for themselves, Dare not give any allowance to God's providence;
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1. The thoughts are tainted with caring immoderately, alwayes plodding, running with thorny cares, vexing and tormenting the soule with desires, that he is continually upon the rack with carking and caring thoughts.
1. The thoughts Are tainted with caring immoderately, always plodding, running with thorny Cares, vexing and tormenting the soul with Desires, that he is continually upon the rack with carking and caring thoughts.
2. As covetousnesse infecteth the whole soule, so the inordinatenesse of it appeares in the exceeding in what love requires, and is either Of God, Our selves, or Neighbour.
2. As covetousness Infecteth the Whole soul, so the inordinateness of it appears in the exceeding in what love requires, and is either Of God, Our selves, or Neighbour.
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and is either against religion, or justice, or charity, those that stick not to trespasse on any duty of love, I will mention all under that name, are deeply guilty,
and is either against Religion, or Justice, or charity, those that stick not to trespass on any duty of love, I will mention all under that name, Are deeply guilty,
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3. When the love of the world is predominant, above the love of his neighbour, that hee can breake the law of justice or charity, break the law of justice, so that he will wrong, defraud, cozen,
3. When the love of the world is predominant, above the love of his neighbour, that he can break the law of Justice or charity, break the law of Justice, so that he will wrong, defraud, cozen,
or might do, or are called upon to do in that way, wither his hand from giving almes, straiten him from his own flesh, it is death with him to part with any thing;
or might do, or Are called upon to do in that Way, wither his hand from giving alms, straiten him from his own Flesh, it is death with him to part with any thing;
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2. The distribution of it: and so it may receive a distribution, or distinction, three wayes. 1. In regard of the subject. 2. In regard of the state in which it may be. 3. In regard of the degree.
2. The distribution of it: and so it may receive a distribution, or distinction, three ways. 1. In regard of the Subject. 2. In regard of the state in which it may be. 3. In regard of the degree.
so that it beares downe all before it, sometimes also it may be restrained, there may be restraining grace in a wicked man, that keeps him from exorbitancie,
so that it bears down all before it, sometime also it may be restrained, there may be restraining grace in a wicked man, that keeps him from exorbitancy,
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II. Another distinction of covetousnesse is, in regard of the different state of covetousnesse in those persons where it is, godly or wicked men, there is no estate wherein it is,
II another distinction of covetousness is, in regard of the different state of covetousness in those Persons where it is, godly or wicked men, there is no estate wherein it is,
now because pride must have something to maintaine it, and therefore a man must use his covetousnesse as a servant to his pride, to furnish that, to bring him in trappings for his pride, which otherwise would be hungry;
now Because pride must have something to maintain it, and Therefore a man must use his covetousness as a servant to his pride, to furnish that, to bring him in trappings for his pride, which otherwise would be hungry;
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alas his sinne may not be covetousnesse, he glorieth not in hoarding up money, but he must live at such a rate, in such a fashion, he must have gay cloathes,
alas his sin may not be covetousness, he Glorieth not in hoarding up money, but he must live At such a rate, in such a fashion, he must have gay clothes,
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although he may have other vices, yet this is the chiefe, this is his grace, and in this case covetousnesse is a friend to him, it is instead of pride,
although he may have other vices, yet this is the chief, this is his grace, and in this case covetousness is a friend to him, it is instead of pride,
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but that he can get such an estate. III. The last distinction of covetousnesse is in regard of the degrees, as all vertues and vices, they are capable of degrees:
but that he can get such an estate. III. The last distinction of covetousness is in regard of the Degrees, as all Virtues and vices, they Are capable of Degrees:
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there is a sordid base covetousnesse, that all the world may see a man is covetous, he beares it in his fore-head, in every act that he doth, in all his carriage and course: Others slily dissemble covetousnesse;
there is a sordid base covetousness, that all the world may see a man is covetous, he bears it in his forehead, in every act that he does, in all his carriage and course: Others slily dissemble covetousness;
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2. Now to come briefly to the predicate, or the thing we affirme concerning covetousnesse: there be two things that I have propounded in the point concerning covetousnesse.
2. Now to come briefly to the predicate, or the thing we affirm Concerning covetousness: there be two things that I have propounded in the point Concerning covetousness.
covetousnesse may claime kindred with, and go under the habit of frugality, partly, upon a particular ground, there is something in covetousnesse which makes it more hard to be discerned;
covetousness may claim kindred with, and go under the habit of frugality, partly, upon a particular ground, there is something in covetousness which makes it more hard to be discerned;
but look to his warrant and ground for it, if it be ambiguous, and his actions may admit of a faire construction, I must not judge him, I know not a mans estate,
but look to his warrant and ground for it, if it be ambiguous, and his actions may admit of a fair construction, I must not judge him, I know not a men estate,
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1. Wicked men, some seeme to walke contrary to it, in prodigalitie; yet either in predominancie, or subserviencie, scarce a wicked man but he is covetous;
1. Wicked men, Some seem to walk contrary to it, in prodigality; yet either in predominancy, or subserviency, scarce a wicked man but he is covetous;
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1. Poore men think they are not capable of it, and yet notwithstanding, their desires may be as large as hell, there may be as much covetousnesse in a poore man, as in a rich man.
1. Poor men think they Are not capable of it, and yet notwithstanding, their Desires may be as large as hell, there may be as much covetousness in a poor man, as in a rich man.
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4. In regard of every mans condition, there is no sex nor age free, those to whom it belongs to take the care of families, women also as they are more impotent, their affections are more inordinate,
4. In regard of every men condition, there is no sex nor age free, those to whom it belongs to take the care of families, women also as they Are more impotent, their affections Are more inordinate,
if a man lay it downe of his owne accord, to have so much goodnesse of himselfe as to strip himselfe of this vice, not one of a thousand doth it, no nor is it easily allayed or beaten downe, not by those meanes by which vices may be cured.
if a man lay it down of his own accord, to have so much Goodness of himself as to strip himself of this vice, not one of a thousand does it, no nor is it Easily allayed or beaten down, not by those means by which vices may be cured.
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1. The best curing is, when the authoritie of religion will do it, if when a man heares the word of God, a man is readie to say, speake Lord for thy servant heares, that man is in a good temper,
1. The best curing is, when the Authority of Religion will do it, if when a man hears the word of God, a man is ready to say, speak Lord for thy servant hears, that man is in a good temper,
when he will be beaten from vice by the word of God, God hath so much authority over his soule, that if hee heare this sinne is displeasing to him, he will owne none of it,
when he will be beaten from vice by the word of God, God hath so much Authority over his soul, that if he hear this sin is displeasing to him, he will own none of it,
and more fully convinced, then our Saviour doth here in this Chapter, and in Matthew, and yet all reason will not doe it, not beat it downe it was so tenacious, and stickt so closly.
and more Fully convinced, then our Saviour does Here in this Chapter, and in Matthew, and yet all reason will not do it, not beatrice it down it was so tenacious, and stickt so closely.
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but covetousnes growes upon a man in his age, the nearer a man growes to the earth, the greedier he is after the earth, his mouth will be full of earth one day,
but covetousness grows upon a man in his age, the nearer a man grows to the earth, the greedier he is After the earth, his Mouth will be full of earth one day,
Noah was touched with drunkennesse, David with murder and adulterie, Peter denyed his master, we shall not meet with any one instance, that the Scripture approves for a godly man, that was ever tainted with this sinne, it is so little kin to godlinesse:
Noah was touched with Drunkenness, David with murder and adultery, Peter denied his master, we shall not meet with any one instance, that the Scripture approves for a godly man, that was ever tainted with this sin, it is so little kin to godliness:
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and those affirmative examples that we have of any that were covetous, we shall see they are set downe unto us, to shew, that they are most contemptible persons,
and those affirmative Examples that we have of any that were covetous, we shall see they Are Set down unto us, to show, that they Are most contemptible Persons,
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as though he were made of flint, it doth so farre estrange him from the power of the excellency of grace, that it degrades him of all the sweetnesse of nature.
as though he were made of flint, it does so Far estrange him from the power of the excellency of grace, that it degrades him of all the sweetness of nature.
2. The second generall thing is, that it exposeth him to all kinds of wickednesse, there is no evill, whether of sin or punishment, but covetousnesse exposeth a man to.
2. The second general thing is, that it exposeth him to all Kinds of wickedness, there is no evil, whither of sin or punishment, but covetousness exposeth a man to.
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1. It leads a man into a thousand snares, hee which is once set on with a greedy desire after the world, will not sticke to commit any sinne in the world, to run upon the swords point, hee is drawn into the trap by the baite:
1. It leads a man into a thousand snares, he which is once Set on with a greedy desire After the world, will not stick to commit any sin in the world, to run upon the swords point, he is drawn into the trap by the bait:
and drunkennes, and the cares of this life, lest that day come on them unawares: a man which is laden not only with drinke, but with luxury, he grows wanton,
and Drunkenness, and the Cares of this life, lest that day come on them unawares: a man which is laden not only with drink, but with luxury, he grows wanton,
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I remember a Story, of a City in Sicilia being beseiged by the Romanes, the maine experienced and most artificiall man in the City was one Archimedes, he used many devices,
I Remember a Story, of a city in Sicilia being besieged by the Romans, the main experienced and most artificial man in the city was one Archimedes, he used many devices,
that covetousnesse was a sinne, subtile, universall, tenacious, and dangerous: cautiously to be avoided by all, and carefully to be watched and warded against.
that covetousness was a sin, subtle, universal, tenacious, and dangerous: cautiously to be avoided by all, and carefully to be watched and warded against.
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Thirdly, that it was a tenacious sin, that sticks fast, and cleaves close unto us, &c. Covetousnesse is so revitted into men, that we can hardly get it out.
Thirdly, that it was a tenacious since, that sticks fast, and cleaves close unto us, etc. Covetousness is so revitted into men, that we can hardly get it out.
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I will illustrate that, partly by Scripture, partly by reason. I mentioned then, (though I shall not name all) that there were many pregnant Texts of Scripture, which represent unto us, the dangerous nature and condition of this sinne:
I will illustrate that, partly by Scripture, partly by reason. I mentioned then, (though I shall not name all) that there were many pregnant Texts of Scripture, which represent unto us, the dangerous nature and condition of this sin:
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Colossians 3. 5. Mortifie therefore your members which are upon the earth, fornication, uncleannesse, inordinate affection, evill concupiscence, and covetousnesse which is idolatry;
colossians 3. 5. Mortify Therefore your members which Are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry;
nay more then so, it sets a speciall brand on that above all the rest, many doe penance for fornication, scarce did ever any for covetousnesse, the world takes no notice of such persons, the world hath set adulterie in a white sheet,
nay more then so, it sets a special brand on that above all the rest, many do penance for fornication, scarce did ever any for covetousness, the world Takes no notice of such Persons, the world hath Set adultery in a white sheet,
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but God himselfe hath stamped a black brand on it, covetousnesse which is idolatry; it is true, there is no sin that carrieth the heart inordinately towards any creature,
but God himself hath stamped a black brand on it, covetousness which is idolatry; it is true, there is no since that Carrieth the heart inordinately towards any creature,
preferment and honour is the ambitious mans idoll, it leades him to it, but yet we doe not find that the Scripture doth expresly brand any other sinne, which is not directly idolatry, with that name, but only covetousnesse:
preferment and honour is the ambitious men idol, it leads him to it, but yet we do not find that the Scripture does expressly brand any other sin, which is not directly idolatry, with that name, but only covetousness:
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I conceive, to omit other things, there is one thing, as the particular reason of it, which is very considerable (for there is a generall reason for other sinnes,) which is this;
I conceive, to omit other things, there is one thing, as the particular reason of it, which is very considerable (for there is a general reason for other Sins,) which is this;
But there is a speciall evill in covetousnesse which makes it idolatry in a deeper dye, a covetous man besides that in the generall respect, his money is his idoll in the particular, he puts trust in it, he hath a confidence in it,
But there is a special evil in covetousness which makes it idolatry in a Deeper die, a covetous man beside that in the general respect, his money is his idol in the particular, he puts trust in it, he hath a confidence in it,
and secure our selves, and beare our selves out upon Gods protection, and in that respect, there is a great deale of propriety in those words to this sinne:
and secure our selves, and bear our selves out upon God's protection, and in that respect, there is a great deal of propriety in those words to this sin:
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and a snare, and into many foolish and hurtfull lusts, &c. For the love of money is the root of all evill, which while some coveted after, they have erred from the faith,
and a snare, and into many foolish and hurtful Lustiest, etc. For the love of money is the root of all evil, which while Some coveted After, they have erred from the faith,
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such men cast themselves upon a thousand dangers, every expression, every word is full of weight, I will not take it now on me, to dilate at full unto you on them, I will leave it to your owne thoughts:
such men cast themselves upon a thousand dangers, every expression, every word is full of weight, I will not take it now on me, to dilate At full unto you on them, I will leave it to your own thoughts:
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It is the root of all evill, I will only speak of this, it is true, any sinne which is predominant, may be the universall root of all evill in that man,
It is the root of all evil, I will only speak of this, it is true, any sin which is predominant, may be the universal root of all evil in that man,
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so that it may be applyed farther then the matter of covetousnesse, but yet there is something emphaticall in covetousnesse above other things, that precipitates a man into all evill,
so that it may be applied farther then the matter of covetousness, but yet there is something emphatical in covetousness above other things, that precipitates a man into all evil,
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further then to advance covetousnesse, unicuique aliquis est sumptus qui vult facere lucrum, a man must bee at cost to gaine oftentimes: but to adde another place.
further then to advance covetousness, unicuique aliquis est sumptus qui vult facere lucrum, a man must be At cost to gain oftentimes: but to add Another place.
A covetous heart is so farre out of frame towards any good, from any possibilitie of recovering him to a good estate, that the meanes of grace are but a scorne and derision to him:
A covetous heart is so Far out of frame towards any good, from any possibility of recovering him to a good estate, that the means of grace Are but a scorn and derision to him:
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if a man bee inclined to covetousnesse, hee is cleane out of the way from obedience to GODS commands, they are put in the ballance one against an other,
if a man be inclined to covetousness, he is clean out of the Way from Obedience to GOD'S commands, they Are put in the balance one against an other,
1 Corinthians Chap. 6. vers. 10. compared with Ephesians Chap. 5 — verse 5. you shall finde that covetousnes bars a man out of Heaven, there is the very same observation which I propounded in the first place, Know you not that the unrighteous shall not inherit the Kingdome of God, nor Thieves, nor covetous:
1 Corinthians Chap. 6. vers. 10. compared with Ephesians Chap. 5 — verse 5. you shall find that covetousness bars a man out of Heaven, there is the very same observation which I propounded in the First place, Know you not that the unrighteous shall not inherit the Kingdom of God, nor Thieves, nor covetous:
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how smooth a sinne soever it seemes to bee, such cannot inherit the Kingdome of God, 1 Corinthians 5. 10. 11, Not altogether with the fornicators of this world,
how smooth a sin soever it seems to be, such cannot inherit the Kingdom of God, 1 Corinthians 5. 10. 11, Not altogether with the fornicators of this world,
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but especially his owne people, and therefore amongst other persons which are vicious and sinnfull, hee warnes the faithfull not to eat with a covetous man:
but especially his own people, and Therefore among other Persons which Are vicious and sinnfull, he warns the faithful not to eat with a covetous man:
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but if any man which is a Saint of GOD bee covetous, with such a man not to eat, they are excommunicated out of the societie of Gods people, covetousnesse doth not only barre a man out of Heaven,
but if any man which is a Saint of GOD be covetous, with such a man not to eat, they Are excommunicated out of the society of God's people, covetousness does not only bar a man out of Heaven,
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covetousnesse makes a man unfit to rule, Exo. 18. 21. Moreover thou shalt provide out of all the people, able men, such as feare God, men of truth, hating covetousnesse,
covetousness makes a man unfit to Rule, Exo. 18. 21. Moreover thou shalt provide out of all the people, able men, such as Fear God, men of truth, hating covetousness,
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and there is very great reason for it, for that man that is a slave to his lust, is not fit for that place, it is not to be expected there will bee justice done by him,
and there is very great reason for it, for that man that is a slave to his lust, is not fit for that place, it is not to be expected there will be Justice done by him,
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2. Besides these testimonies of Scripture, let me adde some examples, some I mentioned the last day on the negative part, that whereas with other sins some of the Saints of God were tainted,
2. Beside these testimonies of Scripture, let me add Some Examples, Some I mentioned the last day on the negative part, that whereas with other Sins Some of the Saints of God were tainted,
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I will only mention those affirmative examples, two or three of them, whereby we shall see, that they are as bad as bad may be, which are stained with this vice of covetousnesse, Laban was a covetous man, one that the Scripture brands for a base vile person,
I will only mention those affirmative Examples, two or three of them, whereby we shall see, that they Are as bad as bad may be, which Are stained with this vice of covetousness, Laban was a covetous man, one that the Scripture brands for a base vile person,
but when once hee came to imbrace the world, and cleave to that, it was in him a root of bitternesse, he apostatized and fell from Christianity, leaped through all that he had taken upon him before hand.
but when once he Come to embrace the world, and cleave to that, it was in him a root of bitterness, he apostatized and fell from Christianity, leapt through all that he had taken upon him before hand.
it stoppeth the good of grace, and all the growth of any excellencie in grace, it is those Thornes which stop and choke the growing to perfection, as I have sometimes expressed.
it stoppeth the good of grace, and all the growth of any excellency in grace, it is those Thorns which stop and choke the growing to perfection, as I have sometime expressed.
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so it is with covetousnesse, it hath many faire pleas and pretences to get entertainement in a godly heart, it tels him he will be but a frugall steward,
so it is with covetousness, it hath many fair pleasant and pretences to get entertainment in a godly heart, it tells him he will be but a frugal steward,
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2. The very good of nature is exceedingly choked by covetousnesse, all bowels of compassion are stopt towards our owne flesh and blood, there is no noble nor generous thoughts in such persons, they are not ingenuous,
2. The very good of nature is exceedingly choked by covetousness, all bowels of compassion Are stopped towards our own Flesh and blood, there is no noble nor generous thoughts in such Persons, they Are not ingenuous,
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Naturalists observe, that those places where there are Mines of silver or gold, they are all barren, affording nothing for the refreshing of man or beast, bearing no graine nor crop;
Naturalists observe, that those places where there Are Mines of silver or gold, they Are all barren, affording nothing for the refreshing of man or beast, bearing no grain nor crop;
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and besides that which is worse, they are haunted with Divels, I am sure it is true of a black spirit which is addicted to covetousnesse, it is not only barren of all good,
and beside that which is Worse, they Are haunted with Devils, I am sure it is true of a black Spirit which is addicted to covetousness, it is not only barren of all good,
there is nothing in the world as I remember is more opposite to covetousnesse in nature then luxury and wantonnesse, a covetous man is temperate of his owne humour,
there is nothing in the world as I Remember is more opposite to covetousness in nature then luxury and wantonness, a covetous man is temperate of his own humour,
it takes a man from all good, and prostrates him to all evill. 2 And consequently there is no punishment but it layes a man open to: To mention but a word;
it Takes a man from all good, and prostrates him to all evil. 2 And consequently there is no punishment but it lays a man open to: To mention but a word;
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the wrath of God is the fountaine of all punishment which comes for other siunes, and covetousnesse exposeth a man to the wrath of God, as I have shewed before:
the wrath of God is the fountain of all punishment which comes for other siunes, and covetousness exposeth a man to the wrath of God, as I have showed before:
which is an argument, that although it carrieth a generall applause with some, yet most men fall foule on covetousnesse, the world spits in his face, hee is jeered at by all men;
which is an argument, that although it Carrieth a general applause with Some, yet most men fallen foul on covetousness, the world spits in his face, he is jeered At by all men;
But Christian men, which pretend to be the Disciples of Christ, must shunne it, especially it being a thing furthest off from pietie and Christianitie, there is nothing so unsuitable to, nor so incompatible with Religion:
But Christian men, which pretend to be the Disciples of christ, must shun it, especially it being a thing furthest off from piety and Christianity, there is nothing so unsuitable to, nor so incompatible with Religion:
2. By all meanes: our Saviour useth two words here NONLATINALPHABET, first NONLATINALPHABET, looke well to thy selfe, as if he had said, watch and take notice of thy self, lest thou doe slip, looke narrowly to your courses and wayes,
2. By all means: our Saviour uses two words Here, First, look well to thy self, as if he had said, watch and take notice of thy self, lest thou do slip, look narrowly to your courses and ways,
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as you would in times of danger redouble your watch in the Citie, so here should be a strong ward kept, to arme and fortifie, antidote and strengthen your selves with all the strength you can against the danger of this sinne,
as you would in times of danger redouble your watch in the city, so Here should be a strong ward kept, to arm and fortify, antidote and strengthen your selves with all the strength you can against the danger of this sin,
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2. For reproofe of them, as being in a foule fault, it may be fouler then they are aware of, men are readie to please themselves in it, and plead not guiltie:
2. For reproof of them, as being in a foul fault, it may be Fowler then they Are aware of, men Are ready to please themselves in it, and plead not guilty:
so neither doe others, for this sinn (as some other sinnes) comes not within the lash of the Churches censure, the covetous man is not found fault withall, no neither is the proud man found faultie, there is no man censured for his pride,
so neither doe Others, for this sin (as Some other Sins) comes not within the lash of the Churches censure, the covetous man is not found fault withal, no neither is the proud man found faulty, there is no man censured for his pride,
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or his covetousnesse, the world takes no notice of this sinne: yet if it be a thing so dangerous, here is a just reproofe for them. But I passe over these.
or his covetousness, the world Takes no notice of this sin: yet if it be a thing so dangerous, Here is a just reproof for them. But I pass over these.
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1. Examine himselfe. I gave sufficient hints, by which a man may try himself, (in my apprehension) in the description, by which any man may receive comfort, by applying them to his own heart and wayes,
1. Examine himself. I gave sufficient hints, by which a man may try himself, (in my apprehension) in the description, by which any man may receive Comfort, by applying them to his own heart and ways,
I shall only give you two or three cautions, in which others may examine themselves. 1. Be jealous and suspicious of thy selfe, it is a subtile sinne, very generall, and universally spread.
I shall only give you two or three cautions, in which Others may examine themselves. 1. Be jealous and suspicious of thy self, it is a subtle sin, very general, and universally spread.
And therefore for your better consideration, take this along with you, upon your examination be not confident, bee a little jealous and suspicious, that there may be a propension in thee towards it:
And Therefore for your better consideration, take this along with you, upon your examination be not confident, be a little jealous and suspicious, that there may be a propension in thee towards it:
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nor easily to justifie himself, and therefore examine your selvs conscienciously, not as you can stand with the judgement of men by outward appearance,
nor Easily to justify himself, and Therefore examine your selves conscientiously, not as you can stand with the judgement of men by outward appearance,
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yet he will not be readie to defend it, but sweetly and ingenuously to acknowledge it, it is impossible but he that stands upon his points, may be guiltie:
yet he will not be ready to defend it, but sweetly and ingenuously to acknowledge it, it is impossible but he that Stands upon his points, may be guilty:
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4. Suppose the matter be a thing doubtfull, I beseech you stand not upon points with God, to avoide covetousnesse, be generous, be farre from covetousnesse, shun all apparances of covetousnes, be noble and generous minded, keep a broad difference and a vast latitude from covetousnesse,
4. Suppose the matter be a thing doubtful, I beseech you stand not upon points with God, to avoid covetousness, be generous, be Far from covetousness, shun all appearances of covetousness, be noble and generous minded, keep a broad difference and a vast latitude from covetousness,
but if you would not be tainted with this dangerous sinne, doe the contrary, be so farre from covetousnesse, that you will rather bee generously magnificent, according to the proportion of your estate,
but if you would not be tainted with this dangerous sin, do the contrary, be so Far from covetousness, that you will rather be generously magnificent, according to the proportion of your estate,
even such sorrow as becommeth Christians, in that humility of spirit which should bee in us, upon every taking our selvs napping in every sinne? dost thou upon examination find thou art not free from covetousnesse? do not thou stand on thy pantables,
even such sorrow as becomes Christians, in that humility of Spirit which should be in us, upon every taking our selves napping in every sin? dost thou upon examination find thou art not free from covetousness? do not thou stand on thy pantables,
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as they say, but make amends, humble thy selfe before God, acknowledge the basenesse and vilenesse of thy spirit, that thou art guiltie of that sinne which is abominable to God, hatefull to men, being a scorne and derision to them: and,
as they say, but make amends, humble thy self before God, acknowledge the baseness and vileness of thy Spirit, that thou art guilty of that sin which is abominable to God, hateful to men, being a scorn and derision to them: and,
or if thou be already free, labour to prevent it, in the whole latitude, in all the three species which I mentioned in the application, in our judgements, understanding, not thinking too high of riches, in our affections, not cleaving inordinately to them, in our actions, bee not too thoughtfull and carefull for worldly things to be talking and breathing of earth continually, having nothing at all to speak of but riches.
or if thou be already free, labour to prevent it, in the Whole latitude, in all the three species which I mentioned in the application, in our Judgments, understanding, not thinking too high of riches, in our affections, not cleaving inordinately to them, in our actions, be not too thoughtful and careful for worldly things to be talking and breathing of earth continually, having nothing At all to speak of but riches.
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There is a part of the mouth which the naturalists call the coelum, heaven, it is the upper roofe of the mouth, there be many men which have no heaven at all in their mouths, no upper part,
There is a part of the Mouth which the naturalists call the coelum, heaven, it is the upper roof of the Mouth, there be many men which have no heaven At all in their mouths, no upper part,
and in your deeds, be not covetous in scraping in riches, having, nor saving, especially let it not carry thee inordinately either to impious courses, to trample upon God,
and in your Deeds, be not covetous in scraping in riches, having, nor Saving, especially let it not carry thee inordinately either to impious courses, to trample upon God,
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or thy soul to starve that, or to those about thee, to carry thy self injuriously towards them, in one word, set thy selfe upon reformation, against all the spices of covetousnesse.
or thy soul to starve that, or to those about thee, to carry thy self injuriously towards them, in one word, Set thy self upon Reformation, against all the spices of covetousness.
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and take up the roome, that there be no roome for covetousnesse in the heart. 2. Something that is actuall, to be done by a renewed act, and continually used,
and take up the room, that there be no room for covetousness in the heart. 2. Something that is actual, to be done by a renewed act, and continually used,
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so the only true way of driving out sinne in generall, and so this sin of covetousnesse in particular, must be by grace brought into the soule, to have a heart established full of gracious thoughts, inclinations and affections, I shall mention some more especially.
so the only true Way of driving out sin in general, and so this since of covetousness in particular, must be by grace brought into the soul, to have a heart established full of gracious thoughts, inclinations and affections, I shall mention Some more especially.
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it may bee some will thinke, those two bee farre off, but I tould you in the explication, that covetousnesse is sometimes in an estate of •egencie, it is master:
it may be Some will think, those two bee Far off, but I told you in the explication, that covetousness is sometime in an estate of •egencie, it is master:
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there are two other sinnes that covetousnesse doth frequently wait upon (when a man is not overmastered with covetousnesse, that is not his direct sinne) there may be other sinnes that will use the service of covetousnesse, have it as a servant:
there Are two other Sins that covetousness does frequently wait upon (when a man is not overmastered with covetousness, that is not his Direct sin) there may be other Sins that will use the service of covetousness, have it as a servant:
to instance, covetousnesse is a servant to pride, and lust, and to intemperancie, now if a man be of an humble spirit, it will kill these lusts, a man would not aime at a high estate:
to instance, covetousness is a servant to pride, and lust, and to intemperancy, now if a man be of an humble Spirit, it will kill these Lustiest, a man would not aim At a high estate:
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as it is said of him in the Acts, some great one in the world out of pride, that makes them scrape from this man and from the other, it makes them set upon any injurious course to advance his pride:
as it is said of him in the Acts, Some great one in the world out of pride, that makes them scrape from this man and from the other, it makes them Set upon any injurious course to advance his pride:
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therfore if any one would keep prided own, let him learn humility and if a man would keep pride under, that would be a good means to suppresse his covetousnesse.
Therefore if any one would keep prided own, let him Learn humility and if a man would keep pride under, that would be a good means to suppress his covetousness.
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but am content with ordinary dyet and cloaths, and to go in a sober way, what need I tumble so much in the world? a little will serve for necessitie, all is for the back and the bellie, covetousnesse plunges a man into a thousand inconveniences, it makes them lay about them infinitely in the world,
but am content with ordinary diet and clothes, and to go in a Sobrium Way, what need I tumble so much in the world? a little will serve for necessity, all is for the back and the belly, covetousness plunges a man into a thousand inconveniences, it makes them lay about them infinitely in the world,
and to his greater glory, if he made his pride exceed in nothing but in intemperancie or greedinesse after the best things, this would cleane turne the channell another way.
and to his greater glory, if he made his pride exceed in nothing but in intemperancy or greediness After the best things, this would clean turn the channel Another Way.
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2. The second paire of graces, which, I would have you to fix, increase and cherish in your hearts is the due love of God, and the love of thy neighbour, and this will be an excellent weapon to keepe under covetousnesse,
2. The second pair of graces, which, I would have you to fix, increase and cherish in your hearts is the due love of God, and the love of thy neighbour, and this will be an excellent weapon to keep under covetousness,
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for if a man do love God, and love his neighbour as he ought, at least it will take him off from all basenesse of covetousnesse, hee will not be base to the service of God, pinching his soule, forbearing to allow any thing to the advancement of the kingdome of Christ, nor will he bee injurious to oppresse and defraud his neighbour,
for if a man do love God, and love his neighbour as he ought, At least it will take him off from all baseness of covetousness, he will not be base to the service of God, pinching his soul, forbearing to allow any thing to the advancement of the Kingdom of christ, nor will he be injurious to oppress and defraud his neighbour,
3. The third payre of graces which I would have you to labour for, is heavenly mindednesse and contentednesse, if a man be heavenly minded, that his face is towards Ierusalem, towards heaven,
3. The third pair of graces which I would have you to labour for, is heavenly Mindedness and contentedness, if a man be heavenly minded, that his face is towards Ierusalem, towards heaven,
and for he which can frame himselfe to a contented spirit, a little will suffice, if he have but food and raiment, meere necessities, a contented spirit can rest quiet,
and for he which can frame himself to a contented Spirit, a little will suffice, if he have but food and raiment, mere necessities, a contented Spirit can rest quiet,
and particularly this base sinne, faith in the assurance of Gods promise, that I believe the promises of God in his word, that he will not leave, forsake,
and particularly this base sin, faith in the assurance of God's promise, that I believe the promises of God in his word, that he will not leave, forsake,
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if men were wise to know the great good, and to desire what was most desirable and advantagious for them, they were then in the right way, to put themselves towards that great thing:
if men were wise to know the great good, and to desire what was most desirable and advantageous for them, they were then in the right Way, to put themselves towards that great thing:
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but if men bee foolish and thinke all lieth in wealth, nothing else is worth talking of but wealth, nothing will make a man really good, which hath any feeling with it,
but if men be foolish and think all lies in wealth, nothing Else is worth talking of but wealth, nothing will make a man really good, which hath any feeling with it,
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and all the godlinesse, and the excellencie that is in any man, measuring all excellencie according to a mans estate as indeed the world goes too farre this way, all Magistracie is chosen by estate, all reputation by estate, these things do secretly poyson,
and all the godliness, and the excellency that is in any man, measuring all excellency according to a men estate as indeed the world Goes too Far this Way, all Magistracy is chosen by estate, all reputation by estate, these things do secretly poison,
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if men would get spirituall wisdome to discerne the excellency of things, and to moderate a mans selfe according to the worth of things, it would bee a good meanes to keepe backe the overweaning after wealth, which hinders the growth of goodnes, and advances covetousnesse.
if men would get spiritual Wisdom to discern the excellency of things, and to moderate a men self according to the worth of things, it would be a good means to keep back the overweening After wealth, which hinders the growth of Goodness, and advances covetousness.
There be some other things actuall to be done, which are of great importance: I will mention all in foure steps and degrees, and but meerely name them.
There be Some other things actual to be done, which Are of great importance: I will mention all in foure steps and Degrees, and but merely name them.
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3. We must strive against it, labour to mortifie these our members on earth, and this amongst the rest, we must strive continually and wrastle against this corruption, not cherish it,
3. We must strive against it, labour to mortify these our members on earth, and this among the rest, we must strive continually and wrestle against this corruption, not cherish it,
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4. Lastly, we must meditate upon these things which are conducible to establish the soule against covetousnesse, I will runne them over in generall because I cannot go through the particulars.
4. Lastly, we must meditate upon these things which Are conducible to establish the soul against covetousness, I will run them over in general Because I cannot go through the particulars.
and as it exposeth to all evill of sinne, so secondly, to all evill of punishment, to the wrath of God, to the scorne of men, to all punishments, in this life and the life to come, it barres a man out of heaven,
and as it exposeth to all evil of sin, so secondly, to all evil of punishment, to the wrath of God, to the scorn of men, to all punishments, in this life and the life to come, it bars a man out of heaven,
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And for those arguments, I should have propounded which our Saviour mentions in this discourse immediately after the Text, I know not any in sacred or prophane writings, where it is so admirably pressed as it is here,
And for those Arguments, I should have propounded which our Saviour mentions in this discourse immediately After the Text, I know not any in sacred or profane writings, where it is so admirably pressed as it is Here,
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In generall this he saith in this very verse, that men of great estates in the world, are mistaken, a mans life or happines consists not in riches, a man may be a happie man although hee bee not a rich man,
In general this he Says in this very verse, that men of great estates in the world, Are mistaken, a men life or happiness consists not in riches, a man may be a happy man although he be not a rich man,
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but he cannot be a happie man by vertue of that he is a rich man, a mans happines and excellency lieth not in riches, that is the argument in generall.
but he cannot be a happy man by virtue of that he is a rich man, a men happiness and excellency lies not in riches, that is the argument in general.
And something in particular is mentioned also in the parable which is remarkable: as, First, riches will not free a man from cares, riches brings its cares with it:
And something in particular is mentioned also in the parable which is remarkable: as, First, riches will not free a man from Cares, riches brings its Cares with it:
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2. Nay, it brings not so much as delight, soule thou hast much goods laid up for many yeares, it brings not a man to this, it doth not secure a man in a way of delicacie, that a man may injoy his pleasure and doe his will, which is the ground of a mans aimes, his end which he aimes at:
2. Nay, it brings not so much as delight, soul thou hast much goods laid up for many Years, it brings not a man to this, it does not secure a man in a Way of delicacy, that a man may enjoy his pleasure and do his will, which is the ground of a men aims, his end which he aims At:
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1. Worldly cares they are more then brutish, it is a senslesse thing to trouble a man with the cares of the world our Saviour shewes that the beasts are provided for by God, those that neither sow nor reape,
1. Worldly Cares they Are more then brutish, it is a senseless thing to trouble a man with the Cares of the world our Saviour shows that the beasts Are provided for by God, those that neither sow nor reap,
2. It is altogether fruitlesse and bootlesse, there is no boote nor benefit which comes thereby, not one man by his care can adde one cubit to his life, no mans care can make him rich, it is Gods blessing, and not immoderate caring.
2. It is altogether fruitless and bootless, there is no boot nor benefit which comes thereby, not one man by his care can add one cubit to his life, no men care can make him rich, it is God's blessing, and not immoderate caring.
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4. Nay, it is a heathenish care, and a faithlesse care, the Gentiles do those things, they seeke after them, it is enough for Heathens which have no God,
4. Nay, it is a Heathenish care, and a faithless care, the Gentiles do those things, they seek After them, it is enough for heathens which have no God,
nor any promise made to them, to be so carefull after these outward things, unlesse a man will shew himselfe worse than a heathen, he must not practise covetousnesse.
nor any promise made to them, to be so careful After these outward things, unless a man will show himself Worse than a heathen, he must not practise covetousness.
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or be ready to looke for him, if we be puzling here below, and thus much our Saviour speakes by way of argument against covetousnesse and inordinate cares of this life.
or be ready to look for him, if we be puzzling Here below, and thus much our Saviour speaks by Way of argument against covetousness and inordinate Cares of this life.
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3. They are altogether uncertaine, riches will take their wings, when a man hath laboured all his life long to get riches, he may loose them all at a clap:
3. They Are altogether uncertain, riches will take their wings, when a man hath laboured all his life long to get riches, he may lose them all At a clap:
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4. They are exceeding unprofitable, nay, more then unprofitable. 5. They are dangerous, they breed a thousand vices, as selfe-love, and selfe-confidence:
4. They Are exceeding unprofitable, nay, more then unprofitable. 5. They Are dangerous, they breed a thousand vices, as Self-love, and self-confidence:
so that his head stands I know not how farre above his shoulders, it breeds a great deale of licenciousnesse, men think they may do what they list if they be rich:
so that his head Stands I know not how Far above his shoulders, it breeds a great deal of licentiousness, men think they may do what they list if they be rich:
But a moderate and competent estate, such an estate as I have somtimes expressed, is like unto glasse in the windows, that will be the best, which although it keepes out winde and weather,
But a moderate and competent estate, such an estate as I have sometimes expressed, is like unto glass in the windows, that will be the best, which although it keeps out wind and weather,
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yet it keepes not out the light of the Sunne, the prospect of heaven, such an estate that will keepe a man from the injurie of the world, that a man shall not bee in want, as will keepe out extremitie:
yet it keeps not out the Light of the Sun, the prospect of heaven, such an estate that will keep a man from the injury of the world, that a man shall not be in want, as will keep out extremity:
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