The rich mans vvarning-peece A sermon, vpon occasion, formerly preached, and now published, by the author, Humfrey Sydenham, late fellow of Wadham Colledge in Oxford.
I Finde no dispute here, about the title of this Psalme; 'tis D•••ds to Ieduthun; that Ieduthun •ho prophecied with the Harpe, and with Trumpets, and Cymballs,
I Find no dispute Here, about the title of this Psalm; it's D•••ds to Ieduthun; that Ieduthun •ho prophesied with the Harp, and with Trumpets, and Cymbals,
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and loude instruments of Musicke, magnified the Lord, 1. Chron. 16.42. The Theame and Subiect of it is various, and mixt; not set mournefully to straines of penitence or mortality (as in others of his sacred Anthems ) but to Aiers of more spirit and life, such as would sublimate and intraunce the Deuotion of the Hearer. The former part whereof is key'd high, very high, and reacheth God, and his powerfull mercies; the other tun'd lower, to Man, and toucheth on his frailties and weake deportment. That which concernes his God is (as 'twere) the plaine-song; the ground and burden of it graue, and sober, but full of maiesty, My soule watteth vpon God, He is the Rocke of my Saluation and defence, at the second verse;
and loud Instruments of Music, magnified the Lord, 1. Chronicles 16.42. The Theme and Subject of it is various, and mixed; not Set mournfully to strains of penitence or mortality (as in Others of his sacred Anthems) but to Heirs of more Spirit and life, such as would sublimate and intrance the Devotion of the Hearer. The former part whereof is keyed high, very high, and reaches God, and his powerful Mercies; the other tuned lower, to Man, and touches on his frailties and weak deportment. That which concerns his God is (as 'twere) the plainsong; the ground and burden of it graven, and Sobrium, but full of majesty, My soul watteth upon God, He is the Rock of my Salvation and defence, At the second verse;
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but, The Rocke of my strength, and Refuge, at the seuenth. That which concernes Man, is full of Descant, runnes nimbly on his state, degrees, condition;
but, The Rock of my strength, and Refuge, At the Seventh. That which concerns Man, is full of Descant, runs nimbly on his state, Degrees, condition;
and men of high degree are a lye, verse 9. Thus hauing warbled sweetly about the heart and middle of the Psalme; at length he shuts vp his Harmony in Discord: In the front of this verse He quarrels with the Robber, and the Oppressor: and at the foote thereof (as if the Great Man were neere allied them) Hee throwes in a cauill concerning Riches; where He first, put's the case, with a si affluxerint, If Riches increase, then, the resolution or aduice on it, nolite cor apponere, Set not your heart vpon them.
and men of high degree Are a lie, verse 9. Thus having warbled sweetly about the heart and middle of the Psalm; At length he shuts up his Harmony in Discord: In the front of this verse He quarrels with the Robber, and the Oppressor: and At the foot thereof (as if the Great Man were near allied them) He throws in a cavil Concerning Riches; where He First, put's the case, with a si affluxerint, If Riches increase, then, the resolution or Advice on it, nolite cor apponere, Set not your heart upon them.
but not alwaies, at the same hught; Those of our Fore-fathers lay most in their Flocks, and Droues; the Fold was their Treasure-house, and not, the Tent. The word poecunia, money, was not then heard off,
but not always, At the same hught; Those of our Forefathers lay most in their Flocks, and Droves; the Fold was their Treasure-house, and not, the Tent. The word poecunia, money, was not then herd off,
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but Peculium, Gaine, which (as Viues notes it vpon Augustine ) was first deriued from pecudes, Cattell, because these were all the wealth of Antiquitie, for they were then (for the most part) Shepheards. The glory and respect of Riches were neere their Meridian in the daies of Solomon, when they first began to shine in their full lustre; before a few Asses loaden with Lentiles and parched Corne, were thought a large present for a King; Then, multitudes of Camels, with Spices, gold, and precious stones scarce worth acceptance; Of old, a few shekels of siluer were a canonized treasure;
but Peculium, Gain, which (as Viues notes it upon Augustine) was First derived from Pecudes, Cattle, Because these were all the wealth of Antiquity, for they were then (for the most part) Shepherds. The glory and respect of Riches were near their Meridian in the days of Solomon, when they First began to shine in their full lustre; before a few Asses loaded with Lentils and parched Corn, were Thought a large present for a King; Then, Multitudes of Camels, with Spices, gold, and precious stones scarce worth acceptance; Of old, a few shekels of silver were a canonized treasure;
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Riches are now at their high spring; euery Tide wafts in siluer, in ships of Tarshish, and gold in the Nauy of Hiram; Treasure flowes in that aboundance, that it doth no more satisfie, but amaze; a Queene beholds it,
Riches Are now At their high spring; every Tide wafts in silver, in ships of Tarshish, and gold in the Navy of Hiram; Treasure flows in that abundance, that it does no more satisfy, but amaze; a Queen beholds it,
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that which was, erewhile, but an Ingot, or rude lumpe, is, Now, trick't vp into a Godhead Gold shall be no longer for vse, or ornament, but for worship; and now the Nations begin to kneele to it,
that which was, erewhile, but an Ingot, or rude lump, is, Now, tricked up into a Godhead Gold shall be no longer for use, or ornament, but for worship; and now the nations begin to kneel to it,
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and thus, in a zealous applause of their new-got Deity, the Cornet, the Flute, the Sackbut, the Psaltery, and the Dulcimer shall sound out their loude Idolatrie. Nay, the ancient Romanes were growne so superstitious to their masse of Treasure, that they made not onely money their God, but cal'd God, money; so their Iupiter was named pecunia, because there was (as they coniectur'd) a kinde of omnipotency in money, which though it creates not, yet it commandeth all things.
and thus, in a zealous applause of their new-got Deity, the Cornet, the Flute, the Sackbut, the Psaltery, and the Dulcimer shall found out their loud Idolatry. Nay, the ancient Romans were grown so superstitious to their mass of Treasure, that they made not only money their God, but called God, money; so their Iupiter was nam Pecunia, Because there was (as they conjectured) a kind of omnipotency in money, which though it creates not, yet it commands all things.
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we call the Good, and the Iust, and the Wise, Rich; which haue little, or nothing but in vertus; the Auaritious, and Greedy, Poore; because they euer want.
we call the Good, and the Just, and the Wise, Rich; which have little, or nothing but in vertus; the Avaricious, and Greedy, Poor; Because they ever want.
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12. And indeed, the God of our happinesse wee stile Omnipotence, and not Money; but, sometimes, to beautifie and set out his perfections, Riches. So we finde, Riches of his goodnesse, Rom. 2. and Riches of his mercy, Rom. 9. and Riches of his grace, Ephes. 2. and Riches of his wisedome, Rom. 11. Loe, his Goodnesse, Grace, Mercies, Wisedome, and to shew their Height, and Greatnesse, and Immensitie, and Euer lastingnesse no thing to expresse them,
12. And indeed, the God of our happiness we style Omnipotence, and not Money; but, sometime, to beautify and Set out his perfections, Riches. So we find, Riches of his Goodness, Rom. 2. and Riches of his mercy, Rom. 9. and Riches of his grace, Ephesians 2. and Riches of his Wisdom, Rom. 11. Loe, his goodness, Grace, mercies, Wisdom, and to show their Height, and Greatness, and Immensity, and Ever lastingness no thing to express them,
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Riches, as they are Riches, haue both their vertue and applause; for the Spirit calls them Blessings, and Good things; but they are externa media, Good things without vs, which we may, vti, not frui, vse onely, not enioy, or rather not ioy in them; if Delight, here, be not more proper then Ioye; since Ioye (for the most part) poynts to things Spirituall; Delight, to pleasures Temporall. Howeuer, Riches may sometimes lawfully touch, both with our Pleasure, and Desire, so the Ayme be not preposterous, and oblique;
Riches, as they Are Riches, have both their virtue and applause; for the Spirit calls them Blessings, and Good things; but they Are External media, Good things without us, which we may, vti, not frui, use only, not enjoy, or rather not joy in them; if Delight, Here, be not more proper then Joy; since Joy (for the most part) points to things Spiritual; Delight, to pleasures Temporal. However, Riches may sometime lawfully touch, both with our Pleasure, and Desire, so the Aim be not preposterous, and oblique;
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either, to make them as Fuell for our Pride, or Bellowes for our Lust, or Oyle for our Concupiscence, or Flames for our Ambition, or Smoake for our Vncharitablenesse. For though matters of Beneficence and gift looke towards Riches, as their Source, and Instrumentall cause; yet, commonly, where there is most of Fortune, there is least of Charity, and so when there is Abilitie of Distribution, there wants Will; and that euer strangles the Noblenesse of Those which are to giue,
either, to make them as Fuel for our Pride, or Bellows for our Lust, or Oil for our Concupiscence, or Flames for our Ambition, or Smoke for our Uncharitableness. For though matters of Beneficence and gift look towards Riches, as their Source, and Instrumental cause; yet, commonly, where there is most of Fortune, there is least of Charity, and so when there is Ability of Distribution, there Wants Will; and that ever strangles the Nobleness of Those which Are to give,
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And this, I beleeue, first gaue life and breathing to that grey-hair'd paradox: Si opes sint bona cur non reddunt possidentes bonos? If Riches be good, why haue they not influence into him that ownes them,
And this, I believe, First gave life and breathing to that greyhaired paradox: Si opes sint Bona cur non reddunt possidentes bonos? If Riches be good, why have they not influence into him that owns them,
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marke the Paraphrase. Quid est iniquius homine, qui multa bona vult habere, & bonus ipse esse non vult? Indignus es qui habeas, qui non vis esse, quod vis habere:
mark the paraphrase. Quid est iniquius homine, qui Multa Bona vult habere, & bonus ipse esse non vult? Indignus es qui habeas, qui non vis esse, quod vis habere:
The Father in his 28. Sermon de Diuersis. What a masse of iniquiquitie is man swolne vnto, that still desires much good, yet not to be good himselfe? He is vnworthy to haue any thing that he might Bee, which would not bee what he would haue.
The Father in his 28. Sermon de Diuersis. What a mass of iniquiquitie is man swollen unto, that still Desires much good, yet not to be good himself? He is unworthy to have any thing that he might be, which would not be what he would have.
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and therefore to rectifie this obliquitie, Saint Augustine acquaints vs with a Two-fold Good; Bonum quod facit bonum, and Bonum vndè facias bonum: There is a Good which doth make good, and that's thy God, and there is a Good by which thou maiest doe good, and that's thy Mammon. Doe good;
and Therefore to rectify this obliquity, Saint Augustine acquaints us with a Twofold Good; Bonum quod facit bonum, and Bonum vndè facias bonum: There is a Good which does make good, and that's thy God, and there is a Good by which thou Mayest do good, and that's thy Mammon. Do good;
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how? Hearke, the Psalmist; He hath dispersed abroad, He hath giuen to the poore, his righteousnesse endureth for euer, Psalme 112.9. Hoc est Bonum, hoc est bonum vndè sis Iustitiâ bonus;
how? Hark, the Psalmist; He hath dispersed abroad, He hath given to the poor, his righteousness Endureth for ever, Psalm 112.9. Hoc est Bonum, hoc est bonum vndè sis Iustitiâ bonus;
if he haue not Charity, what hath he? And a Poore man if he haue Charity, what hath he not? Tu fortè putas, quod ille sit diues cuius Arca plena est Auro,
if he have not Charity, what hath he? And a Poor man if he have Charity, what hath he not? Tu fortè putas, quod Isle sit dives cuius Arca plena est Auro,
But the Father puts the Lye vpon this foule misprision with an Ille vere Diues, in quo Deus habitare dignatur, in his 64. Sermon de tempore. Hee is truely Rich in whom God hath vouchsafed to dwell,
But the Father puts the Lie upon this foul Misprision with an Isle vere Diues, in quo Deus habitare Dignatur, in his 64. Sermon de tempore. He is truly Rich in whom God hath vouchsafed to dwell,
and He truly poore, in whom God hath refaied to dwell, for There is nothing but Anxiety and lamentable Indigence, Regulus, or Irus, not halfe so poore.
and He truly poor, in whom God hath refaied to dwell, for There is nothing but Anxiety and lamentable Indigence, Regulus, or Irus, not half so poor.
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How miserable then is the condition of those who suffer the current of their Affections to be inordinately carried from the euer-springing fountaines aboue, vpon broken Cisternes that will hold no water? From the Creator of the world, to Creatures heere, of ouer-valued,
How miserable then is the condition of those who suffer the current of their Affections to be inordinately carried from the ever-springing fountains above, upon broken cisterns that will hold no water? From the Creator of the world, to Creatures Here, of over-valved,
their lustre counterfeit, like those false lights which delude the wandring Sea-men; and betray them to shelues and rockes, where both their Hopes, and they, are vntimely split.
their lustre counterfeit, like those false lights which delude the wandering Seamen; and betray them to shelves and Rocks, where both their Hope's, and they, Are untimely split.
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yet thus to indulge them is dangerous Idolatry, since that which is ordained for a Seruant, they make not onely their Master, but their God. And indeed, Such may be said to haue Riches as we are said to haue the Feauer, when the Feauer hath vs;
yet thus to indulge them is dangerous Idolatry, since that which is ordained for a Servant, they make not only their Master, but their God. And indeed, Such may be said to have Riches as we Are said to have the Fever, when the Fever hath us;
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for They which are either transported with their glory, or rapt with their possessions, doe by Riches as birds doe by Daring-glasses, play with their owne ruine;
for They which Are either transported with their glory, or rapt with their possessions, do by Riches as Birds do by Daring-glasses, play with their own ruin;
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how euer, such are their faire allurements and inuitations, that Those who are onely taken with the outside, and Barke of things, are strangely infatuated:
how ever, such Are their fair allurements and invitations, that Those who Are only taken with the outside, and Bark of things, Are strangely infatuated:
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but in this, They resemble little Children, which valew euery painted trifle, as a Treasure; a Bugle, or glassie Carkanet, as precious as that of Onyx. And what difference is there (saith the Stoicke ) betweene them and vs, Nisi quod nos circa tabulas & statuas insanimus, charius inepti, wee are madding after Statues, and Pillars, more coftly foolish, Illos, reperti in littore calculi leues,
but in this, They resemble little Children, which value every painted trifle, as a Treasure; a Bugle, or glassy Carkanet, as precious as that of Onyx. And what difference is there (Says the Stoic) between them and us, Nisi quod nos circa tabulas & statuas insanimus, charius inepti, we Are madding After Statues, and Pillars, more coftly foolish, Illos, reperti in littore calculi leues,
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we, with pillars of Iasper, and Porphirie, from the Sands of Egypt, or Deserts of Affrica, to shoulder some Porch, or Dyning-roome, to banquet or reuell in.
we, with pillars of Iasper, and Porphyry, from the Sands of Egypt, or Deserts of Africa, to shoulder Some Porch, or Dining-room, to banquet or revel in.
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All this Equipage of Greatnes is but a Glorious vanity, and that which the Moralist call's Bracteata foelicitas, a spangled happines, a leafe of gold laid on Iron, which for a time glitter's, and then rust's;
All this Equipage of Greatness is but a Glorious vanity, and that which the Moralist call's Bracteata Felicity, a spangled happiness, a leaf of gold laid on Iron, which for a time glitter's, and then rust's;
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to these, leane watchfulnes, broken thoughts, hollow resolutions, interrupted peace, besides a whole Hoast of selfe-vexations and) the wheele the Racke not halfe the Torture. Thus, Gold is a stumbling-Blocke to him that doth sacrifice vnto it,
to these, lean watchfulness, broken thoughts, hollow resolutions, interrupted peace, beside a Whole Host of self-vexations and) the wheel the Rack not half the Torture. Thus, Gold is a stumbling-Blocke to him that does sacrifice unto it,
and trust in the mountaines of Samar••, which, though the Marcionite would make a vae, only of Admonition, and not of Malediction; yet, Tertullian, in the chasticement of that error, saith;
and trust in the Mountains of Samar••, which, though the Marcionite would make a vae, only of Admonition, and not of Malediction; yet, Tertullian, in the chastisement of that error, Says;
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that a Canete is alwayes vsed in matters of Aduice, but a vae neuer, but in those thunder-claps of fury and malediction. So, we find only a Cauete against Auarice, because That is the Semen, and first matter (as 'twere) of Riches, Beware of Coueteousnesse,
that a Canete is always used in matters of advice, but a vae never, but in those thunderclaps of fury and malediction. So, we find only a Cauete against Avarice, Because That is the Semen, and First matter (as 'twere) of Riches, Beware of Covetousness,
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But there is a fearefull vae against Riches, as though they still cryed for diuine Castigations, Woe vnto you that are rich, why? you haue receiued your consolation, Luke 6.24.
But there is a fearful vae against Riches, as though they still cried for divine Castigations, Woe unto you that Are rich, why? you have received your consolation, Lycia 6.24.
your consolation, how? Ex Diuitijs, de gloria illarum, & secularibus fructibus, of your riches, and their glory, and all secular content, not otherwise.
your consolation, how? Ex Diuitijs, de gloria Illarum, & secularibus fructibus, of your riches, and their glory, and all secular content, not otherwise.
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So saith the Father in his fourth Booke against Marcion. Cap. 5. What folly ist then to pursue that with violence and Intention, which when wee haue gain'd is no satisfaction, but a torment? what madnes thus to macerate and crucifie the whole man for a few titular and opinionated riches; of which hee that carouse's and drinke's deepest is euer thirstie? Nothing quenches an immoderate appetite, poculum respuit, quia fluutum sitit (aith Augustine ) Cataracts and riuers are but draughts competent for such concopiscences to swallow Habes Aurum habes Argentum, concupiscis aurnm, concupiscis argentum,
So Says the Father in his fourth Book against Marcion. Cap. 5. What folly is't then to pursue that with violence and Intention, which when we have gained is no satisfaction, but a torment? what madness thus to macerate and crucify the Whole man for a few titular and opinionated riches; of which he that carouse's and drink's Deepest is ever thirsty? Nothing quenches an immoderate appetite, poculum Respuit, quia fluutum sitit (aith Augustine) Cataracts and Rivers Are but draughts competent for such concopiscences to swallow Habes Aurum habes Argentum, concupiscis aurnm, concupiscis argentum,
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morbus est non opulentia, the same Father in his 3. Sermon de verbis Apostoli. How miserable are those desires, which are not bounded by what wee doe possesse,
morbus est non opulentia, the same Father in his 3. Sermon de verbis Apostles. How miserable Are those Desires, which Are not bounded by what we do possess,
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hee is not rich that still lack's something, nor he poore that wanteth nothing, vtrum maius habere multum, an satis, 'tis the Sto cks Dilemma; whether had'st thou rather to haue much, or enough? hee that hath much, desires more, which is an argument, hee hath not yet sufficient; he that hath enough, hath obtain'd the end, which neuer befals a rich man. Seneca labour's to presse this home to his Lucillius; Set before me the reputed rich, Crassus, or Lucinius; let him calculate his full Reuenewes, what hee hath in present,
he is not rich that still lack's something, nor he poor that Wants nothing, Utum May habere multum, an satis, it's the Sto cks Dilemma; whither Hadst thou rather to have much, or enough? he that hath much, Desires more, which is an argument, he hath not yet sufficient; he that hath enough, hath obtained the end, which never befalls a rich man. Senecca labour's to press this home to his Lucillius; Set before me the reputed rich, Crassus, or Lucinius; let him calculate his full Revenues, what he hath in present,
The Gold thou cal'st his, is but his Cabonet's, Et Quis Aerario inuidet? who would enuy a full coffer? The man whom thou suppose'st to be Master of his treasure, is but the bagge that shut's it vp.
The Gold thou Callest his, is but his Cabinet's, Et Quis Aerario inuidet? who would envy a full coffer? The man whom thou suppose'st to be Master of his treasure, is but the bag that shut's it up.
Loe then, the base Idolatry of these times, and men, which not onely raise their Hecatombs to their Golden Saint, but Deifie the very Shrine that keepe's it, A peece of wrinckled prouidence, or gray hayr'd thrift; nay worse, a meere decrepit Auarice; when for a little languishing and bedrid Charitie, they embalme the Honours and Memory of rich men with their precious Perfumes and Oyntments, such as should cast only their Odours on the Monuments of good men; And not onely so,
Lo then, the base Idolatry of these times, and men, which not only raise their Hecatombs to their Golden Saint, but Deify the very Shrine that keep's it, A piece of wrinkled providence, or grey haired thrift; nay Worse, a mere decrepit Avarice; when for a little languishing and bedrid Charity, they embalm the Honours and Memory of rich men with their precious Perfumes and Ointments, such as should cast only their Odours on the Monuments of good men; And not only so,
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and take off from the glory of the Lord of Hoasts, to worship a Golden Calfe? By the Law of Nature (saith the Epicure ) the greatest riches are but a compos'd pouertie, and by the Law of God, the greatest pouertie is but ill-compos'd riches; for he that pile's them by fraud or violence, builds Aauarice one storie higher, to oppression; and then not onely Pouerty, but Iudgement followes;
and take off from the glory of the Lord of Hosts, to worship a Golden Calf? By the Law of Nature (Says the Epicure) the greatest riches Are but a composed poverty, and by the Law of God, the greatest poverty is but ill-composed riches; for he that pile's them by fraud or violence, builds Avarice one story higher, to oppression; and then not only Poverty, but Judgement follows;
Hearke, how it blowe's? Woe vnto them, That ioyne House to house, and lay field to field, till they be placed alone in the middest of the Earth; This is in mine eares; saith the Lord of Hoasts;
Hark, how it blowe's? Woe unto them, That join House to house, and lay field to field, till they be placed alone in the midst of the Earth; This is in mine ears; Says the Lord of Hosts;
but, when the Heauens shall shriuell like a scroule, and the Hills moue like frighted men out of their place, what Mountaine shall they get by entreaty to fall vpon them? what couert to hide them from that fury, which they shall neuer bee able to suffer, nor auoide? Iudgements doe not alway follow Crimes as Thunder doth Lightening, Instantly;
but, when the Heavens shall shriuell like a scroule, and the Hills move like frighted men out of their place, what Mountain shall they get by entreaty to fallen upon them? what covert to hide them from that fury, which they shall never be able to suffer, nor avoid? Judgments do not always follow Crimes as Thunder does Lightning, Instantly;
Thus, wee see, Riches and Blessednesse doe not alwayes kisse; He's not euer Happie that is prosperous; the acquisition of much wealth, is no End of miserie,
Thus, we see, Riches and Blessedness do not always kiss; He's not ever Happy that is prosperous; the acquisition of much wealth, is no End of misery,
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but a change: the Low-built Fortune harbour's as much Peace, as that which is Higherroof'd; and hath one aduantage beyond it, 'tis lesse wind-shooke. The humble Hysope and Shrub of the valley are not so expos'd to Tempests, as the Cedar in Libanus, or the Oke in Basan; they are threatned with many a Cloud and Exhalation, which the other neither Feare, nor Suffer. Contented Pouertie (saith the good Athenian ) is an Honest thing; but 'tis no more Pouertie if it bee content;
but a change: the Low-built Fortune harbour's as much Peace, as that which is Higher-roofed; and hath one advantage beyond it, it's less wind-shooke. The humble Hyssop and Shrub of the valley Are not so exposed to Tempests, as the Cedar in Lebanon, or the Oak in Basan; they Are threatened with many a Cloud and Exhalation, which the other neither fear, nor Suffer. Contented Poverty (Says the good Athenian) is an Honest thing; but it's no more Poverty if it be content;
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He that is at peace with his desires, and can compose himselfe to what Nature only requires from him, is not only without the Sense, but without the Feare of miserie;
He that is At peace with his Desires, and can compose himself to what Nature only requires from him, is not only without the Sense, but without the fear of misery;
That is not little which is enough, nor that much which is not enough; He that think's much Little, is still poore; and he that think's Little much, is euer Rich; Rich in respect of Nature,
That is not little which is enough, nor that much which is not enough; He that think's much Little, is still poor; and he that think's Little much, is ever Rich; Rich in respect of Nature,
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though not Opinion. The man thou cal'st poore, hath, doubtlesse, something that is superfluous; and where Superfluitie is, there can bee no want; where no want, no pouertie;
though not Opinion. The man thou Callest poor, hath, doubtless, something that is superfluous; and where Superfluity is, there can be no want; where no want, no poverty;
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he cannot improue his Store but by Frugalitie; and Frugalitie is but paupertas voluntaria, a voluntarie pouertie, Seneca call's it so in his fifteenth Epistle ad Lucillium. Let's,
he cannot improve his Store but by Frugality; and Frugality is but paupertas Voluntary, a voluntary poverty, Senecca call's it so in his fifteenth Epistle and Lucillium. Let's,
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then, borrow Aduice from that sacred Heathen (pardon the Epethite, Seneca will owne it) and presse it home to the practice of a Christian, Measure all things by naturall desires;
then, borrow advice from that sacred Heathen (pardon the Epitaph, Senecca will own it) and press it home to the practice of a Christian, Measure all things by natural Desires;
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only, beware thou mixe not Vices with Desires; Nature content's her selfe with a little, what is, beyond, or aboue that, is impertinent, and not necessarie.
only, beware thou mix not Vices with Desires; Nature content's her self with a little, what is, beyond, or above that, is impertinent, and not necessary.
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Thou art hungrie, reach not after Dainties, the Appetite shall make that toothsome, which is next, whether thy bread be white, or browne, Nature question's not.
Thou art hungry, reach not After Dainties, the Appetite shall make that toothsome, which is next, whither thy bred be white, or brown, Nature question's not.
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she labour's to quench thy Thirst, not to affect thy Palate, whether the cup be Gold, or Chrystall, Sabinian, or that of Murrha, or else the hollow of thine owne hand, it matter's not;
she labour's to quench thy Thirst, not to affect thy Palate, whither the cup be Gold, or Crystal, Sabinian, or that of Myrrh, or Else the hollow of thine own hand, it matter's not;
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Fixe thine eyes vpon the End of all things, & thou wilt loath Superfluities: Nùm tibi cùm fauces vrit sitis Aurea quaeris pocula? Nùm esuriens, fastidis omnia praeter pauonem? Hunger is not Ambitious, shee looke's not after the qualitie of meates,
Fix thine eyes upon the End of all things, & thou wilt loath Superfluities: Nùm tibi cùm fauces urit sitis Aurea Quaeris pocula? Nùm esuriens, fastidis omnia praeter pauonem? Hunger is not Ambitious, she look's not After the quality of Meats,
These are torments of an vnhappie Luxurie, when wee seeke new wayes how to prouoke, and glut the Appetite, and not only to refresh our Tabernacles, but to cloy them.
These Are torments of an unhappy Luxury, when we seek new ways how to provoke, and glut the Appetite, and not only to refresh our Tabernacles, but to cloy them.
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Delicates powred vpon a mouth shut vp are like messes of meate set vpon a graue, things only for Spectacle, not Repast. Of all Gluttonies, that of the Eye is most Epicuricall, when it would still see Dainties which it cannot taste, till the Desire hath as much surfeited,
Delicates poured upon a Mouth shut up Are like Messes of meat Set upon a graven, things only for Spectacle, not Repast. Of all Gluttonies, that of the Eye is most Epicurean, when it would still see Dainties which it cannot taste, till the Desire hath as much surfeited,
and this Rapine and greedinesse of the sence, is as vnwarrantable, as that of fortune, which breake's downe all bankes of moderation; and therefore, without either Morall or Diuine prescription.
and this Rapine and greediness of the sense, is as unwarrantable, as that of fortune, which break's down all banks of moderation; and Therefore, without either Moral or Divine prescription.
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There can be no Vertue in Extreme; no good, which consist's not in exactnesse of proportion, so that by the diminution or excesse of that proportion, Vice insinuates;
There can be no Virtue in Extreme; no good, which consist's not in exactness of proportion, so that by the diminution or excess of that proportion, Vice insinuates;
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And this the Schoole-man call's NONLATINALPHABET, an Immoderate hunger, and persuite of temporals, in secunda secundae 118. quaest. Art. 1. There is no outward state of life so blessed as that which Diuide's betweene Penurie and Abundance; the extreame on either side is Miserie. And therefore the wisest King that euer was,
And this the Schoolman call's, an Immoderate hunger, and persuite of temporals, in Secunda secundae 118. Question. Art. 1. There is no outward state of life so blessed as that which Divides between Penury and Abundance; the extreme on either side is Misery. And Therefore the Wisest King that ever was,
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and the greatest both for Treasure and Retinue, in his owne desire of secular things euer mixt his Orisons with this Petition, Lord giue me neither Riches nor Pouertie, Sed victui meo tribue necessaria, Feed mee with food conuenient (the English giue's it) but the Latine, necessarium, is more Emphaticall; there are some things Conuenient for the Maiestie of a King, which are not alwayes Necessary for his person;
and the greatest both for Treasure and Retinue, in his own desire of secular things ever mixed his Orisons with this Petition, Lord give me neither Riches nor Poverty, Said victui meo Tribue necessaria, Feed me with food convenient (the English give's it) but the Latin, Necessary, is more Emphatical; there Are Some things Convenient for the Majesty of a King, which Are not always Necessary for his person;
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In that exquisite plat-forme and rule of Prayer prescribed vs by our Sauiour, all temporall defires are inuolu'd in this, Giue vs this day our daily bread, 'tis Bread, only, wee aske,
In that exquisite platform and Rule of Prayer prescribed us by our Saviour, all temporal Desires Are involved in this, Give us this day our daily bred, it's Bred, only, we ask,
The Lord bidd's the Israelites gather Manna, only for a day, and the Gospell enioynes the Disciples, with a Nolite cogitare in crastinum, Care not for to morrow,
The Lord bid's the Israelites gather Manna, only for a day, and the Gospel enjoins the Disciples, with a Nolite cogitare in Tomorrow, Care not for to morrow,
saith Cyprian; Hee rightly demand's bread only for a day, who is forbid to prouide any thing for to morrow. I came naked out of my mothers wombe (saith Iob ) and naked shall I returne.
Says Cyprian; He rightly demand's bred only for a day, who is forbid to provide any thing for to morrow. I Come naked out of my mother's womb (Says Job) and naked shall I return.
but Necessaries? and what these are, the Apostle giue's in two words, Victum, Tegumentum, Food and Raiment, and enioyne's Content with these, 1. Tim. 6.8.
but Necessaries? and what these Are, the Apostle give's in two words, Victum, Tegumentum, Food and Raiment, and enioyne's Content with these, 1. Tim. 6.8.
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But what food, what raiment must wee be contented with? Necessarium victum, Necessarium tegumentum, nòn inane, nòn superfluum, Saint Augustine resolue's in his fifth Sermon, De verbis Apostoli, Food and Raiment necessarie, not Luxurient, not Superfluous; Nature require's not the Latter, but if God sometimes bestow them, make those Superfluities another's Necessaries, Sint tua superflua pauperibus necessaria;
But what food, what raiment must we be contented with? necessary victum, necessary tegumentum, nòn inane, nòn superfluum, Saint Augustine resolue's in his fifth Sermon, De verbis Apostles, Food and Raiment necessary, not Luxuriant, not Superfluous; Nature require's not the Latter, but if God sometime bestow them, make those Superfluities another's Necessaries, Sint tua superflua pauperibus necessaria;
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I am no Disciple of Rome, nor Athens, no Stoicke I, nor Iesuite, I hate a Cloister, or a Stoa; I like not the Monke in his Monasterie, nor the Cynicke in his Tub, nor the Anchore: in his Cell; I loath the Penitentiarie and his water, the Capuchin and his Stonie Pillow; I pitie the thredbare Mendicant, and the bare-footed Pilgrime; such wilfull penancing of the body (for ought I reade) God neither command's nor approue's.
I am no Disciple of Room, nor Athens, no Stoic I, nor Iesuite, I hate a Cloister, or a Stoa; I like not the Monk in his Monastery, nor the Cynic in his Tub, nor the Anchor: in his Cell; I loath the Penitentiary and his water, the Capuchin and his Stony Pillow; I pity the threadbare Mendicant, and the barefooted Pilgrim; such wilful penance of the body (for ought I read) God neither command's nor approue's.
but carrie this cheerefully, without Solitarinesse, or Discontent; and, as with the spirit of old Attalus, so with his Language too, Torqueor, sed fortitèr, benè est. occidor, sed fortitèr, beuè est.
but carry this cheerfully, without Solitariness, or Discontent; and, as with the Spirit of old Attalus, so with his Language too, Torque or, sed fortitèr, benè est. occidor, sed fortitèr, beuè est.
And hence, (no doubt) it was, that Augustine so magnified his Paulinus; who hauing fallen from infinite riches to a retired pouertie, when the Barbarians besieged Nota (of which hee was Bishop ) spoiling all as they went,
And hence, (no doubt) it was, that Augustine so magnified his Paulinus; who having fallen from infinite riches to a retired poverty, when the Barbarians besieged Nota (of which he was Bishop) spoiling all as they went,
as a generall Deluge, and making him prisoner both to shame, and want, thus powr'd-out his deuout expressions to his God, Domine non excrucior propter Aurum, &c. Lord, I am not troubled for gold, or siluer; for where all my treasures are, thou knowest:
as a general Deluge, and making him prisoner both to shame, and want, thus powr'd-out his devout expressions to his God, Domine non excrucior propter Aurum, etc. Lord, I am not troubled for gold, or silver; for where all my treasures Are, thou Knowest:
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A braue resolution, and worthy of that Crowne, which wreathe's all Martyrdomes; and yet but such as wee, out of the honour of our Profession, should haue,
A brave resolution, and worthy of that Crown, which wreathe's all Martyrdoms; and yet but such as we, out of the honour of our Profession, should have,
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and yet in the mid'st of these cannot awake his Harpe, and Psalterie, and sing with Dauid, My heart O God is fixed, my heart is fixed, I will giue praise, Praise, aswell for thy punishments, as thy Blessings, is a very Coward in temptation,
and yet in the midst of these cannot awake his Harp, and Psaltery, and sing with David, My heart Oh God is fixed, my heart is fixed, I will give praise, Praise, aswell for thy punishments, as thy Blessings, is a very Coward in temptation,
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and vnworthy either of his Conntenance, or Colours; Hee that cannot take vp the Crosse with patience, and loose all to find his God, deserue's him not, Minùs te amat, qui tecum aliquid amat, quod non propter te amat, saith Augustine: Hee loue's thee little, who loue's any thing with thee, that hee doth not loue for thee; All this shadow and froth of tranfitorie things must vanish,
and unworthy either of his Countenance, or Colours; He that cannot take up the Cross with patience, and lose all to find his God, deserve's him not, Minùs te amat, qui tecum Aliquid amat, quod non propter te amat, Says Augustine: He love's thee little, who love's any thing with thee, that he does not love for thee; All this shadow and froth of tranfitorie things must vanish,
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for the hope of our blisse in future, Master we haue left all and followed thee (the Disciples cry) What shall we haue? What shall yee haue? All things in hauing him,
for the hope of our bliss in future, Master we have left all and followed thee (the Disciples cry) What shall we have? What shall ye have? All things in having him,
Though all earthly persecutions entrench thee, and Miserie semes to come on like an Armed man; and thou art fallen into the iawes of those enemie's, whose Teeth are Speares, and Arrowes,
Though all earthly persecutions entrench thee, and Misery seems to come on like an Armed man; and thou art fallen into the Jaws of those enemy's, whose Teeth Are Spears, and Arrows,
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yet Angels shall encampe about thee, and the Lord of Hoasts shall bee thy Buckler, and thy Shield; the Neighing of the Horse, the Noise of the Trumpet shall not inuade thee;
yet Angels shall encamp about thee, and the Lord of Hosts shall be thy Buckler, and thy Shield; the Neighing of the Horse, the Noise of the Trumpet shall not invade thee;
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Loe, how hee breaketh the Bow in peeces, and Knappeth the Speare insunder, and burneth the Chariots in the fire, Hailestones full of furie he shoots as Arrowes, his right ayming thunderbolts goe abroad,
Lo, how he breaks the Bow in Pieces, and Knappeth the Spear insunder, and burns the Chariots in the fire, Hailstones full of fury he shoots as Arrows, his right aiming thunderbolts go abroad,
Thus in thy Height of miseries, God shall bee thy Castle, and strong Tower; and vnder the shadow of his wings shall be thy refuge, till these calamities be ouer-past.
Thus in thy Height of misery's, God shall be thy Castle, and strong Tower; and under the shadow of his wings shall be thy refuge, till these calamities be overpast.
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whether in the Caue, or in the Mountaine; in the Den, or in the Dungeon; he is alwayes there, both in his Power, and Assistance, and, sometimes, in his Person, too;
whither in the Cave, or in the Mountain; in the Den, or in the Dungeon; he is always there, both in his Power, and Assistance, and, sometime, in his Person, too;
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when all these whirlewinds, and fires and earthquakes of thy persecutions are gone by, God himselfe shall speake in the still voyce, Peace, peace vnto thee;
when all these whirlwinds, and fires and earthquakes of thy persecutions Are gone by, God himself shall speak in the still voice, Peace, peace unto thee;
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hee that hath giuen thee Ponerty, can giue thee Riches, and (vpon thy Sufferings ) will; But when they come, take heed of that disease which commonly attend's those which are risen from a despis'd and meane condition; other goods giue onely greatnes of minde;
he that hath given thee Ponerty, can give thee Riches, and (upon thy Sufferings) will; But when they come, take heed of that disease which commonly attend's those which Are risen from a despised and mean condition; other goods give only greatness of mind;
THe Rabbines, and Hebrewes, of old, attributed the whole Regiment of man to the Heart, and made that the Throne and chaire of the Reasonable Soule; seating in it not onely the powers of vnderstanding; Choice, but of Will and Action too;
THe Rabbis, and Hebrews, of old, attributed the Whole Regiment of man to the Heart, and made that the Throne and chair of the Reasonable Soul; seating in it not only the Powers of understanding; Choice, but of Will and Actium too;
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So did the anncient Grecians; specially, their Poets. The Philosophers, on the other side, place them in the Braine; and leaue onely the Affections to the Heart; But, Diuinity is more bountifull, the Scripture giuing it the whole rationall power;
So did the ancient Greeks; specially, their Poets. The Philosophers, on the other side, place them in the Brain; and leave only the Affections to the Heart; But, Divinity is more bountiful, the Scripture giving it the Whole rational power;
Herevpon the Prophet's Lacerate corda vestra, Rent your Hearts, and not your garments; and This people honour me with their lips, but their Heart is farre from mee;
Hereupon the Prophet's Lacerate Corda Vestra, Rend your Hearts, and not your garments; and This people honour me with their lips, but their Heart is Far from me;
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that Holocaust and Oblation only which smoke's from this Altar, beare's the acceptable Odour; all other Sacrifices are abominable, the Heart is God's Iewell; hee doth appropriate it to himselfe, onely, and wholly; the hand, or foote, or eye are not forbidden to doe their office, both in gathering lawfully, and preseruing riches;
that Holocaust and Oblation only which smoke from this Altar, bear's the acceptable Odour; all other Sacrifices Are abominable, the Heart is God's Jewel; he does Appropriate it to himself, only, and wholly; the hand, or foot, or eye Are not forbidden to do their office, both in gathering lawfully, and preserving riches;
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any member but the Heart may be thus employed, that must not intermeddle, for this were to whore after a false Numen, and Burne Incense to a strange God:
any member but the Heart may be thus employed, that must not intermeddle, for this were to whore After a false Numen, and Burn Incense to a strange God:
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'Tis not the meere possession or vse of riches that offend's, but the Affectation; And to this purpose, Lumbard puts in his Obseruation, with a non dicit Propheta, the Prophet saye's not, nolite habere, but nolite cor opponere; wee are not forbidden riches;
It's not the mere possession or use of riches that offend's, but the Affectation; And to this purpose, Lumbard puts in his Observation, with a non dicit Propheta, the Prophet say's not, nolite habere, but nolite cor opponere; we Are not forbidden riches;
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so that, the errour hang's not vpon those, but vs; not on Riches, but that which Idoll's them, our Heart. And therefore, Moses gaue a stong Caueat to the Israelites, that when their Flocks and heards encreased, and their Siluer, and their Gold was multiplied, they should beware least their hearts were lifted vp,
so that, the error hang's not upon those, but us; not on Riches, but that which Idol's them, our Heart. And Therefore, Moses gave a stung Caveat to the Israelites, that when their Flocks and heards increased, and their Silver, and their Gold was multiplied, they should beware least their hearts were lifted up,
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if we can looke through them, to the Giuer; And, doubtles, wee may entertaine the vnrighteous Mammon, not onely as a Seruant, but a Friend, by no meanes,
if we can look through them, to the Giver; And, doubtless, we may entertain the unrighteous Mammon, not only as a Servant, but a Friend, by no means,
as a Lord. There is Vertue in the true vse of it, if there be a Qualification in our desires. And therefore, S. Augustine disputing of that impossible Analogie betweene Heauen, and a Rich-man, a Camell, and the Eye of a Needle, would haue a Rich man vnderstood there Cupidum rerum temporalium, & de talibus superbientem, such a one,
as a Lord. There is Virtue in the true use of it, if there be a Qualification in our Desires. And Therefore, S. Augustine disputing of that impossible Analogy between Heaven, and a Richman, a Camel, and the Eye of a Needle, would have a Rich man understood there Cupidum rerum Temporalium, & de Talibus superbientem, such a one,
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as ioynes Auarice to Riches, and Pride to Auarice, in his 2. Booke of Euang, quaest. Cap. 47. And this is the Burden of his Interpretation in three seuerall Tracts more, non opes damno sed desideria, in his 10. Sermon de tempore; non Diuitiae,
as joins Avarice to Riches, and Pride to Avarice, in his 2. Book of Evangel, Question. Cap. 47. And this is the Burden of his Interpretation in three several Tracts more, non opes Damno sed Desire, in his 10. Sermon de tempore; non Diuitiae,
sed Cupiditas accusatur, in his 5. Sermon de verbis Apostoli; in Diuitijs reprehendo cupiditatem, non facultatem, in his first Booke de Ciuit. Dei. Cap. 10. A moderate and timely care of necessary temporalls is not prohibited,
sed Cupiditas accusatur, in his 5. Sermon de verbis Apostles; in Diuitijs reprehendo cupiditatem, non facultatem, in his First Book de Civil Dei. Cap. 10. A moderate and timely care of necessary temporals is not prohibited,
Hereupon, the Moralists, and those of rigid and seuerer Brow, would haue a wise man passe by Riches, in contempt, Nonne habeat, sed ne solicitus habeat, not in regard of their propricty, and possession, but the difficulty and eagernesse of the pursuit; which as hee can manage without Indulgence, in their fruition; so, without disturbance, in their losse; In what store-house may Fortune better locke vp her Treasure, then there, from whence shee may fetch it without the complaint of him that keepes it? M. Cato, when he praised Curius and Caruncanius, and the voluntary and affected pouertie of that Age, wherein it was a Capitall offence to haue some few plates of Siluer, Possidebat ipse quadragies sestertium, saith Seneca, had his owne store cram'd with many a Sesterce. A wise man,
Hereupon, the Moralists, and those of rigid and severer Brow, would have a wise man pass by Riches, in contempt, Nonne habeat, sed ne solicitus habeat, not in regard of their propricty, and possession, but the difficulty and eagerness of the pursuit; which as he can manage without Indulgence, in their fruition; so, without disturbance, in their loss; In what storehouse may Fortune better lock up her Treasure, then there, from whence she may fetch it without the complaint of him that keeps it? M. Cato, when he praised Curious and Caruncanius, and the voluntary and affected poverty of that Age, wherein it was a Capital offence to have Some few Plataea of Silver, Possidebat ipse quadragies sestertium, Says Senecca, had his own store cramed with many a Sesterce. A wise man,
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'tis Seneca's againe, to his Iunius Gallio, hee weigh's them so euenly betweene, Desire, and Scorne, that hee doth neither vnder-valew, nor indulge them;
it's Seneca's again, to his Iunius Gallio, he weigh's them so evenly between, Desire, and Scorn, that he does neither undervalue, nor indulge them;
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he loue's them not, properly, but by way of comparison, not as they are riches, but as they are aloofe from Pouerty: Yes, Stoicke, as they are riches, they may not onely be temperately lou'd and desir'd,
he love's them not, properly, but by Way of comparison, not as they Are riches, but as they Are aloof from Poverty: Yes, Stoic, as they Are riches, they may not only be temperately loved and desired,
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but by way of restriction; first humbly, with submission to the will of God; then, conditionally, so they proue aduantagious either to our ciuill or morall good.
but by Way of restriction; First humbly, with submission to the will of God; then, conditionally, so they prove advantageous either to our civil or moral good.
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they leade our Reason captiue, Blindfold our Intellectuals, startle and disturbe our sublimated, and better thoughts, weane our Cogitations from Sacred proiect to matters of Secular employment, steale from vs the exercise of spirituall duties,
they lead our Reason captive, Blindfold our Intellectuals, startle and disturb our sublimated, and better thoughts, wean our Cogitations from Sacred project to matters of Secular employment, steal from us the exercise of spiritual duties,
Riches haue nothing substantiall in them that may allure vs, but our custome of admiring them, Non quia concupiscenda sunt, lau•antur; sed quià concupiscuntur, laudata sunt, They are not praised,
Riches have nothing substantial in them that may allure us, but our custom of admiring them, Non quia concupiscenda sunt, lau•antur; sed quià concupiscuntur, laudata sunt, They Are not praised,
To cut out our desires by weake presidents is at once folly and madnesse; 'tis miserable to follow error by example; That this man hugg's his Mammon, is no authority for my Auarice;
To Cut out our Desires by weak Presidents is At once folly and madness; it's miserable to follow error by Exampl; That this man hug's his Mammon, is no Authority for my Avarice;
Wilt thou set thine eyes vpon that which is not? saith the Wise man; For certainly, Riches make themselues wings, they flye away as an Eagle towards heauen, Pro. 18. Marke, all their pompe is without certainty, or station: Things not onely fleeting, but voluble; they steale not from vs, but they flye away;
Wilt thou Set thine eyes upon that which is not? Says the Wise man; For Certainly, Riches make themselves wings, they fly away as an Eagl towards heaven, Pro 18. Mark, all their pomp is without certainty, or station: Things not only fleeting, but voluble; they steal not from us, but they fly away;
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They are transitory obiects, they flye away, not only with the pinions of an Eagle, but with the wings of a Doue, of the Doue, in the Psalmist, whose wings were couered with siluer, and her feathers with gold.
They Are transitory objects, they fly away, not only with the pinions of an Eagl, but with the wings of a Dove, of the Dove, in the Psalmist, whose wings were covered with silver, and her Feathers with gold.
Riches (I confesse) haue their Beauty, and lustre; but they are false, like globes of Christall, which though they take the eye both with varietie and delight of Obiects, yet haue of themselues but a hollow and brittle glory, nihil ex his quae videmus manet, currit cum tempore:
Riches (I confess) have their Beauty, and lustre; but they Are false, like globes of Crystal, which though they take the eye both with variety and delight of Objects, yet have of themselves but a hollow and brittle glory, nihil ex his Quae Videmus manet, Currit cum tempore:
vides quia fluunt, non vides quiapraeter fluunt, fluenta sunt quae miraris, quomodò veniunt, sic transeunt, et recedunt vt discas superflua non acquirere,
vides quia fluunt, non vides quiapraeter fluunt, fluenta sunt Quae Miraris, quomodò veniunt, sic transeunt, et recedunt vt discas superflua non acquirere,
Loe, how the Father, playing on the word, chide's his folly, and opening the stickle condition of these sliding Temporalls, prohibite's all desire of vnnecessary Treasure, to sweate after superfluities,
Lo, how the Father, playing on the word, chide's his folly, and opening the stickle condition of these sliding Temporals, prohibite's all desire of unnecessary Treasure, to sweat After superfluities,
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But this latter we must bound againe with the rules of Nature, not opinion. The Epicure tels vs, If we liue according to Nature, we shall neuer be poore;
But this latter we must bound again with the rules of Nature, not opinion. The Epicure tells us, If we live according to Nature, we shall never be poor;
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there are Riches naturall, and there are Riches Artificiall; there are Desires of Nature, and there are Desires of Choice. Naturall Riches, such as are surrogated to man for the supply of naturall defects; as meate, drinke, clothing; Artificiall;
there Are Riches natural, and there Are Riches Artificial; there Are Desires of Nature, and there Are Desires of Choice. Natural Riches, such as Are surrogated to man for the supply of natural defects; as meat, drink, clothing; Artificial;
by which Nature is not immediately relieued, but by way of consequence, as Coyne, Plate, Iewels, and the like, which the Art of man first found out for easier trafficke and exchange;
by which Nature is not immediately relieved, but by Way of consequence, as Coin, Plate, Jewels, and the like, which the Art of man First found out for Easier traffic and exchange;
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Artificiall Riches are without period, and come vp to those defires of Choice; which because inordinate, and not modified; are noe lesse then infinite.
Artificial Riches Are without Period, and come up to those Desires of Choice; which Because inordinate, and not modified; Are no less then infinite.
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and so, Infinite. That Rigid censor of the Romanes, was both Home, and witty, to the supefluous vanities of his time, Any thing will suffice, if what we want we require of our selues;
and so, Infinite. That Rigid censor of the Romans, was both Home, and witty, to the supefluous vanities of his time, Any thing will suffice, if what we want we require of our selves;
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hee that seeke's for content, without him, looseth both himselfe, and it; not to desire, and haue, are of a nere Bloud - Quare igitur a fortuna potius impetrem, vt det, quam a me,
he that seeke's for content, without him, loses both himself, and it; not to desire, and have, Are of a never Blood - Quare igitur a fortuna potius impetrem, vt debt, quam a me,
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ne petam? saith the Stoicke, Why should I rather desire of Fortune, that she would giue mee? then of my selfe that I would not desire? Riches haue nothing solid in them;
ne petam? Says the Stoic, Why should I rather desire of Fortune, that she would give me? then of my self that I would not desire? Riches have nothing solid in them;
but they play with our appetites as the apples did with the lips of Tantalus, which he might kisse, not Taste; or, suppose, Tast them, 'tis but as water to one sicke of a violent feuer, now drinking eagerly to allay his thirst, enlarges it;
but they play with our appetites as the Apples did with the lips of Tantalus, which he might kiss, not Taste; or, suppose, Taste them, it's but as water to one sick of a violent fever, now drinking eagerly to allay his thirst, enlarges it;
Wee are neuer in our selues, but beyond; Feare, or Desire, or Hope draw vs euer to that which is to come, and remoue our sence and consideration from that which is, to muse on that which shall be, euen when wee shall be no more. Inuentus est, qui concupisceret Aliquid post omnia.
we Are never in our selves, but beyond; fear, or Desire, or Hope draw us ever to that which is to come, and remove our sense and consideration from that which is, to muse on that which shall be, even when we shall be no more. Inuentus est, qui concupisceret Aliquid post omnia.
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There are some, that hauing all things, haue (notwithstanding) coueted somewhat; like wide mouth'd Glasses brimb'd vp with rich Elixars; put gold in them, They are ne're the fuller;
There Are Some, that having all things, have (notwithstanding) coveted somewhat; like wide mouthed Glasses brimbed up with rich Elixars; put gold in them, They Are never the fuller;
For they hauing quenched their Desires, by their Fruition, remaine fully satisfied, till Nature quicken againe their Appetites, like plants in a fat soyle, which neuer require shewers, but in drought;
For they having quenched their Desires, by their Fruition, remain Fully satisfied, till Nature quicken again their Appetites, like plants in a fat soil, which never require showers, but in drought;
those of Man are euer rauenous and insatiate, like barren & thirsty ground, which euen then lacks moisture, when ouer flowed. Thoughts which streame towards wealth, or Honour haue no certaine channell; but,
those of Man Are ever ravenous and insatiate, like barren & thirsty ground, which even then lacks moisture, when over flowed. Thoughts which stream towards wealth, or Honour have no certain channel; but,
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There was neuer Mammonist, whose Excesse of Treasure, or Extent of Fortune, could limit his Concupiscence; but it might well riuall the Ambition of those Proud Kings of old, who not satisfied with the Glory of their owne Crownes,
There was never Mammonist, whose Excess of Treasure, or Extent of Fortune, could limit his Concupiscence; but it might well rival the Ambition of those Proud Kings of old, who not satisfied with the Glory of their own Crowns,
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and hauing nothing more on earth to bee desired, would counterfaite the Lightning and Thunder, to haue themselues thought powerfull in Heauen also, make him Lord of the whole Earth; giue him her Mynes of Gold, Coasts of Iasper, Rocks of Diamonds; nay, all the Treasure the wombe of the Earth,
and having nothing more on earth to be desired, would counterfeit the Lightning and Thunder, to have themselves Thought powerful in Heaven also, make him Lord of the Whole Earth; give him her Mines of Gold, Coasts of Iasper, Rocks of Diamonds; nay, all the Treasure the womb of the Earth,
O the Inexhaustednesse of Humane Appetite. Quod naturae satì; est, Homini nòn est. Nature hath not in her vast store-house wherewith to supply our bottomlesse Desires;
O the Inexhaustibleness of Humane Appetite. Quod naturae satì; est, Homini nòn est. Nature hath not in her vast storehouse wherewith to supply our bottomless Desires;
those Desires, I meane, which attend our Choice; For as they depend on the Imaginations of men (which are fertile, and euer blooming) as this Power represent's the formes and Images of infinite Obiects, so our defires multiply strangely to pursue all those things the Imagination hath propounded;
those Desires, I mean, which attend our Choice; For as they depend on the Imaginations of men (which Are fertile, and ever blooming) as this Power represent's the forms and Images of infinite Objects, so our Desires multiply strangely to pursue all those things the Imagination hath propounded;
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insomuch, that we prosecute them (oftentimes) without Rule, or Measure, and there is sooner an end of vs, then of our Couetousnes. I know there are Desires Innocent enough, if they had their Bounds;
insomuch, that we prosecute them (oftentimes) without Rule, or Measure, and there is sooner an end of us, then of our Covetousness. I know there Are Desires Innocent enough, if they had their Bounds;
the Chrysolite, the Berill, and the Saphire, and all the sparkling, and shelly Maiestie, of Pearle, and Stone, are the Obiects of a harmelesse delight,
the chrysolite, the Berill, and the Sapphire, and all the sparkling, and shelly Majesty, of Pearl, and Stone, Are the Objects of a harmless delight,
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But, we suffer our selues to be transported with such violent Affections, and we seeke them with such enraged heate, that 'tis rather Madnesse, then Desire; Nay, of all humane Aspirations there are none so lawlesse, and Exorbitant, as those which wander after Riches; For whereas the Rest aime only at the Ioy and Content which may arriue them by the possession of their Obiects, and so, lull, and stumber, (like two loude and steepe Currents, which meeting in a Flat kisse,
But, we suffer our selves to be transported with such violent Affections, and we seek them with such enraged heat, that it's rather Madness, then Desire; Nay, of all humane Aspirations there Are none so lawless, and Exorbitant, as those which wander After Riches; For whereas the Rest aim only At the Joy and Content which may arrive them by the possession of their Objects, and so, lull, and stumber, (like two loud and steep Currents, which meeting in a Flat kiss,
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will you haue the Reason? the Moralist giue's it, but not home, Plùs incipit habere posse, qui plùs habet, Hee that hath much, begin's to haue a possibilitie, to haue more;
will you have the Reason? the Moralist give's it, but not home, Plùs incipit habere posse, qui plùs habet, He that hath much, begin's to have a possibility, to have more;
and thus, as our Heapes are inlarged, so are our Affections, and They once Inordinate, the Heart is instantly rent asunder with the whirle-winds and distempers of various lusts; sometimes, it hunt's for Treasure, sometimes for Henours and Preferment, and hauing gotten the possession of these, still fight's against her owne Satisfaction by desiring more;
and thus, as our Heaps Are enlarged, so Are our Affections, and They once Inordinate, the Heart is instantly rend asunder with the whirlwinds and distempers of various Lustiest; sometime, it hunt's for Treasure, sometime for Henours and Preferment, and having got the possession of these, still fight's against her own Satisfaction by desiring more;
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for there being no proportion betweene Spirits, and Bodies; 'tis impossible that the infinite desires of the Soule should be confin'd to Creatures heere below,
for there being no proportion between Spirits, and Bodies; it's impossible that the infinite Desires of the Soul should be confined to Creatures Here below,
The heart of man, not fixt in the contemplation of Eternitie, is alwayes erraticke, and vnstable, Et omni volubilitate volubilius (saith Augustine ) more voluble then volubilitie it selfe;
The heart of man, not fixed in the contemplation of Eternity, is always erraticke, and unstable, Et omni volubilitate volubilius (Says Augustine) more voluble then volubility it self;
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but it is still tortut'd on the Racke of restlesse Discontent, and Selfe-vexation, vntill it fasten vpon an Obiect, infinite, both in Endlesnesse, and Perfection; only admit it to the Face of God by Beatificall Vision, and so consequently to those Riuers of pleasure,
but it is still tortuted on the Rack of restless Discontent, and Self-vexation, until it fasten upon an Object, infinite, both in Endlessness, and Perfection; only admit it to the Face of God by Beatifical Vision, and so consequently to those rivers of pleasure,
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Thou whose Bodie and Soule, and Desires are lumpish, Earth meerely, thrice Earth; Raise thine Affections from this Dull Element where they now grouell,
Thou whose Body and Soul, and Desires Are lumpish, Earth merely, thrice Earth; Raise thine Affections from this Dull Element where they now grovel,
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why do they flutter heere about corruptible Glories? Why doe they stoope to false and vaine Comforts, such as are not only open to Casualtie, but to Danger? Riches are to Both? to Both, in a triple way;
why do they flutter Here about corruptible Glories? Why do they stoop to false and vain Comforts, such as Are not only open to Casualty, but to Danger? Riches Are to Both? to Both, in a triple Way;
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First, in their Acquisition, Secondly, Possession, Thirdly, Depriuation. In their Acquisition, first; As the Partridge sitteth on egges, and hatcheth them not;
First, in their Acquisition, Secondly, Possession, Thirdly, Deprivation. In their Acquisition, First; As the Partridge Sitteth on eggs, and hatcheth them not;
Next in their Possession, where Moth and rust doth corrupt them, and where Theeues breake through, and steale, Math. 6.9. Lastly, in respect of their Depriuation, or Losse. He hath swallowed downe Riches, and Hee shall vomit them vp againe;
Next in their Possession, where Moth and rust does corrupt them, and where Thieves break through, and steal, Math. 6.9. Lastly, in respect of their Deprivation, or Loss. He hath swallowed down Riches, and He shall vomit them up again;
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the Increase of his house shall depart, and his goods shall flow away in the day of his wrath, Iob 20.15, 28. Loe, how the Hand of Iustice houers heere,
the Increase of his house shall depart, and his goods shall flow away in the day of his wrath, Job 20.15, 28. Lo, how the Hand of justice hovers Here,
and with a Double Blow strike's through the very Ioynts and marrow of the Worlaling, euen to the sundring and dissipation both of his Posteritie and Fortunes? His goods shall flow away,
and with a Double Blow strike's through the very Joints and marrow of the Worlaling, even to the sundering and dissipation both of his Posterity and Fortune's? His goods shall flow away,
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O vaine Insolence? O transitorie height? what? After all those ouerflowings and swarmes of Treasure, must he leaue his Substance to Others? Yea, to others, perchance,
O vain Insolence? O transitory height? what? After all those overflowings and swarms of Treasure, must he leave his Substance to Others? Yea, to Others, perchance,
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Dieth? no, perisheth; perisheth as a Beast doth, as if the Soule rotted with the Body, or his Memory with the Soule; no Remainder either of Name, or Fortune, and which is worst, of Honour; so saith the Text;
Dieth? no, Perishes; Perishes as a Beast does, as if the Soul rotted with the Body, or his Memory with the Soul; no Remainder either of Name, or Fortune, and which is worst, of Honour; so Says the Text;
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What though rich; and the Glory of his house increased? yet, He shall carry away nothing with him, his Honour shall not descendafter him, verse 17. what? carry nothing away with him? not that Glorious Earth? that Gaudy Luggage his Soule Doted on? that shining Saint? that Burnish'd Deity, which he could, at once, both touch and worship? what? not the Cabonet he hug'd and clasp'd? not the Gold hee Idol'd? nothing of Treasure, or Repute, or Name? Of neither;
What though rich; and the Glory of his house increased? yet, He shall carry away nothing with him, his Honour shall not descendafter him, verse 17. what? carry nothing away with him? not that Glorious Earth? that Gaudy Luggage his Soul Doted on? that shining Saint? that Burnished Deity, which he could, At once, both touch and worship? what? not the Cabinet he huged and clasped? not the Gold he Idolized? nothing of Treasure, or Repute, or Name? Of neither;
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Treasures of the most high? What are These? How laid vp? and where? The Commandement of the most High tell's thee, Lay vp for your selues Treasures in heauen, Bags which waxe not old, the good foundation against the time to come, the hold of eternall life, the Euerlasting Memoriall before God;
Treasures of the most high? What Are These? How laid up? and where? The Commandment of the most High tell's thee, Lay up for your selves Treasures in heaven, Bags which wax not old, the good Foundation against the time to come, the hold of Eternal life, the Everlasting Memorial before God;
euen thine Almes, and thy Prayers; not thy large-lung'd Prayers, without Almes, such as the old Pharisee bleated in his Synagogue, or the New one, in his Conuenticle; but thine Almes, and thy Prayers, hand in hand, with one cheerefulnesse,
even thine Alms, and thy Prayers; not thy large-lunged Prayers, without Alms, such as the old Pharisee bleated in his Synagogue, or the New one, in his Conventicle; but thine Alms, and thy Prayers, hand in hand, with one cheerfulness,
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And, at length, when the Glory of those Earthly Mansions must bee left, when thou canst bee no longer Steward, but art to passe thy strict Account before the Great House-holder at the Generall and Dreadfull Audit, when the Booke of all our Actions shall be vnclaps'd, thine shall be found square, and euen, and thou shalt receiue that happie Applause, and Remuneration, Well done, thou good,
And, At length, when the Glory of those Earthly Mansions must be left, when thou Canst be no longer Steward, but art to pass thy strict Account before the Great Householder At the General and Dreadful Audit, when the Book of all our Actions shall be vnclapsed, thine shall be found square, and even, and thou shalt receive that happy Applause, and Remuneration, Well done, thou good,
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