A caveat for the couetous. Or, A sermon preached at Paules Crosse, vpon the fourth of December, out of Luke. 12. 15. By William Whatelie, preacher of the word of God, in Banbury
M. VVHATELIES SERMON, PREACHED AT PAVLES CROSSE. Luke 12.15. Take heede and beware of couetousnesse, for though a man haue aboundance, his life consists not in his riches.
M. VVHATELIES SERMON, PREACHED AT PAULUS CROSSE. Luke 12.15. Take heed and beware of covetousness, for though a man have abundance, his life consists not in his riches.
THese are the wordes of our Sauiour Christ, vttered vpon occasion of a certaine accident related immediatly before. Two brethren were at variance, about their fathers lands.
THese Are the words of our Saviour christ, uttered upon occasion of a certain accident related immediately before. Two brothers were At variance, about their Father's Lands.
Our Lord that alwaies regarded the the soule more than the state, perceiuing couetousnesse to be the cause of this contention, refuseth to intermeddle with the parting of their lands,
Our Lord that always regarded thee the soul more than the state, perceiving covetousness to be the cause of this contention, Refuseth to intermeddle with the parting of their Lands,
The second, the reason wherewith he backs his exhortation taken from the ineffectualnesse of wealth, the obiect of couetousnesse, for though a man haue aboundance, &c. that is,
The second, the reason wherewith he backs his exhortation taken from the ineffectualness of wealth, the Object of covetousness, for though a man have abundance, etc. that is,
if any man should heape vp all superfluities, hee shall finde no more safety, quiet, or contentment of life, from this his copheaped plenty of outward things.
if any man should heap up all superfluities, he shall find no more safety, quiet, or contentment of life, from this his copheaped plenty of outward things.
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The point of doctrine which our Sauiour Christ aimes at, in the discussing of which I purpose to spend the time alotted, is so manifest, that no man can chuse but see it, whosoeuer will be ruled by Christ, must beware of Couetousnesse.
The point of Doctrine which our Saviour christ aims At, in the discussing of which I purpose to spend the time allotted, is so manifest, that no man can choose but see it, whosoever will be ruled by christ, must beware of Covetousness.
All true Christians, that doe hang at Christs mouth for direction, and shew their hope of saluation by practise of obedience, must shun and auoide with al diligence this hatefull sinne of worldlinesse;
All true Christians, that do hang At Christ Mouth for direction, and show their hope of salvation by practice of Obedience, must shun and avoid with all diligence this hateful sin of worldliness;
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The same spirit spake in his Apostles, that in himselfe and by their mouthes he hath giuen vs many like aduertisements, whereof some one or two it shall suffice to haue mentioned. Colos. 3.5. The Apostle speaks to Christians in this manner.
The same Spirit spoke in his Apostles, that in himself and by their mouths he hath given us many like advertisements, whereof Some one or two it shall suffice to have mentioned. Colos 3.5. The Apostle speaks to Christians in this manner.
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Mortifie therefore your earthly members, fornication, vncleannesse, inordinate affection, euill concupiscence, and couetousnesse, which, (to prouoke our greater hatred) he cals by that hatefull name of idolatry.
Mortify Therefore your earthly members, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which, (to provoke our greater hatred) he calls by that hateful name of idolatry.
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And well might he so call it, for it causeth a man to repose his hope of safetie vpon riches, which should be wholy and onely fixed vpon the Lord of hoasts, seeing it is impossible that any thing should secure a man from danger,
And well might he so call it, for it Causes a man to repose his hope of safety upon riches, which should be wholly and only fixed upon the Lord of hosts, seeing it is impossible that any thing should secure a man from danger,
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And it is obseruable that he saith (your conuersation,) to meete with the deceitfull hollownesse of those that content themselues in some few actions to appeare not couetous,
And it is observable that he Says (your Conversation,) to meet with the deceitful hollowness of those that content themselves in Some few actions to appear not covetous,
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whilst in other actions at other times they be wholly polluted with this sin. Their counterfeit and maymed diligence, answeres not the large extent of this commandement.
while in other actions At other times they be wholly polluted with this since. Their counterfeit and maimed diligence, answers not the large extent of this Commandment.
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Wherfore to the intent that Christs speeches may bee more profitably regarded, and this fault more carefully shunned by you all that heare me this day;
Wherefore to the intent that Christ Speeches may be more profitably regarded, and this fault more carefully shunned by you all that hear me this day;
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First, it vtterly hinders the sauing operation of the word of God, and causeth the most powerfull instrument of regeneration and saluation, to be altogether ineffectuall for the producing of these effects, in that party in whom it beareth sway.
First, it utterly hinders the Saving operation of the word of God, and Causes the most powerful Instrument of regeneration and salvation, to be altogether ineffectual for the producing of these effects, in that party in whom it bears sway.
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That our Sauiour plainely witnesseth, when he compareth the word to seed, the Preacher to the seedsman, the heart to the ground, this couetousnes to the thornes that choake the seede.
That our Saviour plainly Witnesseth, when he compareth the word to seed, the Preacher to the seedsman, the heart to the ground, this covetousness to the thorns that choke the seed.
Let vs study neuer so painefully, teach neuer so constantly, proue neuer so strongly, exhort neuer so powerfully, this time and labour is but lost, among our earthly affected hearers.
Let us study never so painfully, teach never so constantly, prove never so strongly, exhort never so powerfully, this time and labour is but lost, among our earthly affected hearers.
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And this you must marke brethren, that euen attentiue hearing without meditation will not ingraffe the word into your hearts, it will not profit the soule more,
And this you must mark brothers, that even attentive hearing without meditation will not ingraff the word into your hearts, it will not profit the soul more,
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it may furnish ones head with wordes and matter for honest discourse, but not ones heart with vprightnesse and sinceritie for godly conuersation. Thus then stands the case.
it may furnish ones head with words and matter for honest discourse, but not ones heart with uprightness and sincerity for godly Conversation. Thus then Stands the case.
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as if hee had told vs that there be 2. sorts of obiects, after which mens affections are carried, some are of the earth earthly, momentanie, transitorie,
as if he had told us that there be 2. sorts of objects, After which men's affections Are carried, Some Are of the earth earthly, momentary, transitory,
Others are from heauen, heauenly, substantiall, constant, immortall, truely profitable to the whole man, such are faith, repentance, the spirit of prayer, the fauour of God, in a word, Christ and his benefites.
Others Are from heaven, heavenly, substantial, constant, immortal, truly profitable to the Whole man, such Are faith, Repentance, the Spirit of prayer, the favour of God, in a word, christ and his benefits.
which hath taken him with her eyelids of gaine, and inueigled him with her naked breasts of commoditie, that the suite for heauen and things thereof, is altogether neglected and forsaken.
which hath taken him with her eyelids of gain, and inveigled him with her naked breasts of commodity, that the suit for heaven and things thereof, is altogether neglected and forsaken.
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Therefore the scripture cals the worldling an adulterer, because as the whoremaister leaues a beautifull and wel-conditioned wife, to embrace a common and polluted curtizan,
Therefore the scripture calls the worldling an adulterer, Because as the whoremaster leaves a beautiful and well-conditioned wife, to embrace a Common and polluted courtesan,
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than the glorious image of Iesus Christ into the soule? for though God doe often cast these outward things vpon those that take no great paines for them and the world fals into the mouthes of many before they bee aware of it, (as we say) yet it is not so for heauenly things.
than the glorious image of Iesus christ into the soul? for though God do often cast these outward things upon those that take no great pains for them and the world falls into the mouths of many before they be aware of it, (as we say) yet it is not so for heavenly things.
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The case stands so therefore with thy soule, God offers himselfe and eternall life vnto thee, vpon condition of conuenient diligence in vsing the meanes to get it on thy part:
The case Stands so Therefore with thy soul, God offers himself and Eternal life unto thee, upon condition of convenient diligence in using the means to get it on thy part:
the world steppes betwixt, drawes thine heart, diuerts thy thoughts, cares, desires, an other way, and so causeth thee to forfeit euen an eternall kingdome, not for want of meanes,
the world steps betwixt, draws thine heart, diverts thy thoughts, Cares, Desires, an other Way, and so Causes thee to forfeit even an Eternal Kingdom, not for want of means,
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Those hideous and enormious euils for which hell it selfe doth gape vpon the conscience with an open mouth, are (we see it with our eyes) euen fearelesly committed in hope of aduantage.
Those hideous and enormous evils for which hell it self does gape upon the conscience with an open Mouth, Are (we see it with our eyes) even fearlessly committed in hope of advantage.
and a maintainer of them that doe it, a killer of Father and mother, a murderer of Kings, a blower vp of Parliament houses, a staruer of soules, a whoremaister,
and a maintainer of them that do it, a killer of Father and mother, a murderer of Kings, a blower up of Parliament houses, a staruer of Souls, a whoremaster,
an harlot, a more polluted wretch, a robber, a forsworne accuser, and what not in the highest degree against any commaundement? This sinne is like a great beast that makes a large gap for any other beast to enter in at afterwards.
an harlot, a more polluted wretch, a robber, a forsworn accuser, and what not in the highest degree against any Commandment? This sin is like a great beast that makes a large gap for any other beast to enter in At afterwards.
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This is the Diuels great Ordinance wherewith hee makes such fearefull battery vpon the wals of the conscience, that there are many wide breaches for all his armie of other lusts, to giue an irresistable assault thereat, vpon the heart and life and so to winne the same to himselfe.
This is the Devils great Ordinance wherewith he makes such fearful battery upon the walls of the conscience, that there Are many wide Breaches for all his army of other Lustiest, to give an irresistible assault thereat, upon the heart and life and so to win the same to himself.
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A man might begin to practise sinnes, and yet after feeling the bitternesse of these pathes of death, returne back into the wayes of blessednesse, and be safe.
A man might begin to practise Sins, and yet After feeling the bitterness of these paths of death, return back into the ways of blessedness, and be safe.
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But this sinne is like the harlot, a deepe and narrow ditch, and like the wicked woman that Salomon cals more bitter then death, whose heart is as nets and snares,
But this sin is like the harlot, a deep and narrow ditch, and like the wicked woman that Solomon calls more bitter then death, whose heart is as nets and snares,
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and in what measure this lead is tyed to any mans heeles, he is vtterly disabled from climing vp the ladder of blessednes, which the Scripture hath framed for vs. You know that our Sauiour Christ hath shewed eight beatitudes,
and in what measure this led is tied to any men heals, he is utterly disabled from climbing up the ladder of blessedness, which the Scripture hath framed for us You know that our Saviour christ hath showed eight Beatitudes,
to bee poore in spirit, to mourne spiritually, to be meeke, to hunger and thirst after righteousnesse, to be mercifully, to be pure in heart, to be a peace-maker,
to be poor in Spirit, to mourn spiritually, to be meek, to hunger and thirst After righteousness, to be mercifully, to be pure in heart, to be a peacemaker,
For hee is so taken vp with feare of pouertie in purse, and the sense of the miserie which want will bring, that his soule growes altogether senselesse of the misery into which the fall of Adam and his owne sinnes haue case him.
For he is so taken up with Fear of poverty in purse, and the sense of the misery which want will bring, that his soul grows altogether senseless of the misery into which the fallen of Adam and his own Sins have case him.
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when hee thought hee had riches laid vp in store for many yeeres) doth so tickle and warm his heart that the streame of tears is dryed vp, which should be spent in bewailing his sinnes:
when he Thought he had riches laid up in store for many Years) does so tickle and warm his heart that the stream of tears is dried up, which should be spent in bewailing his Sins:
and the disappointment of his hopes in earthly matters) doth turne the streame of weeping quite another way, that it cannot come to the washing of his soule,
and the disappointment of his hope's in earthly matters) does turn the stream of weeping quite Another Way, that it cannot come to the washing of his soul,
So that he may freely lap in the filthy puddles of the world, he neuer cares for the sweet and wholesome streames to which Iesus Christ doth inuite him,
So that he may freely lap in the filthy puddles of the world, he never Cares for the sweet and wholesome streams to which Iesus christ does invite him,
But as for being mercifull, that stands not in any sort with his profession, if he should suffer his heart to relent at the miseries of distressed men,
But as for being merciful, that Stands not in any sort with his profession, if he should suffer his heart to relent At the misery's of distressed men,
A peece of money goes from him as drop of bloud from his heart, with such a liuely feeling and paine, that he cannot be well pleased with that whatsoeuer, which draws it away.
A piece of money Goes from him as drop of blood from his heart, with such a lively feeling and pain, that he cannot be well pleased with that whatsoever, which draws it away.
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All the world can tell that couetousnesse is the father, mother, nurse and all, of most debates and strifes, for it makes a man set against euery man, from whom he may wrest any prsofit,
All the world can tell that covetousness is the father, mother, nurse and all, of most debates and strifes, for it makes a man Set against every man, from whom he may wrest any prsofit,
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& if it come to those termes that eyther he must leaue riches or righteousnesse, with true religion and the practise of it, he loues God well, but his mony better.
& if it come to those terms that either he must leave riches or righteousness, with true Religion and the practice of it, he loves God well, but his money better.
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and goes his wayes with a sad countenance, something sory that he cannot please Christ, and keepe his wealth both, but what euer come of it, hee must keepe that.
and Goes his ways with a sad countenance, something sorry that he cannot please christ, and keep his wealth both, but what ever come of it, he must keep that.
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Must you not then needs yeeld brethren, that this is a sin much to be shunned, which doth annihilate the sauing power of the word of God, steale away the heart from the loue of heauen, & the things of God:
Must you not then needs yield brothers, that this is a since much to be shunned, which does annihilate the Saving power of the word of God, steal away the heart from the love of heaven, & the things of God:
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First then vpon this ground we may safely build an exhortation to all and euery of you, that you doe search your owne hearts and liues, to find how farre this filthy sinne hath found entertainement there,
First then upon this ground we may safely built an exhortation to all and every of you, that you do search your own hearts and lives, to find how Far this filthy sin hath found entertainment there,
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when Iesus Christ doth so precisely forbid an euill, no Christian can deny, knowing his nature to bee inclinable to all euill, that it behooueth from such exhortation, to take occasion of examining himselfe,
when Iesus christ does so precisely forbid an evil, no Christian can deny, knowing his nature to be inclinable to all evil, that it behooveth from such exhortation, to take occasion of examining himself,
if it be breeding in vs yea or no? So then, seeing you haue heard and perceiued the vilenesse of this sinne, I beseech you euery one not censure another,
if it be breeding in us yea or no? So then, seeing you have herd and perceived the vileness of this sin, I beseech you every one not censure Another,
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When any sinne is there disgraced, and shewed to bee dangerous, we labour to post off those speeches to another man and sending the eyes of our mind abroad, which might haue beene farre better busied at home;
When any sin is there disgraced, and showed to be dangerous, we labour to post off those Speeches to Another man and sending the eyes of our mind abroad, which might have been Far better busied At home;
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But these men are exceedingly deceiued about the nature of this euill, as themselues might well perceiue had they but consulted with the wise man, that saith, The sluggard lusteth and hath nothing.
But these men Are exceedingly deceived about the nature of this evil, as themselves might well perceive had they but consulted with the wise man, that Says, The sluggard Lusteth and hath nothing.
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I would to God there were not a great number of such slothfull lusters known in the world, perhaps also present in this place, whose couetousnesse is no lesse then other mens, out it is ouer-borne by some other lust that is more then quarter maister with it.
I would to God there were not a great number of such slothful lusters known in the world, perhaps also present in this place, whose covetousness is no less then other men's, out it is overborne by Some other lust that is more then quarter master with it.
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or take for idlenesse, ambition, or prodigalitie. Sometimes it is whole maister, sometimes halfe, sometimes quarter maister with these sins before named;
or take for idleness, ambition, or prodigality. Sometime it is Whole master, sometime half, sometime quarter master with these Sins before nam;
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Send therefore I pray you brethren, each man his owne most serious considerations, as it were searchers into his heart and life, (and take an oath of them, to deale truly,
Send Therefore I pray you brothers, each man his own most serious considerations, as it were searchers into his heart and life, (and take an oath of them, to deal truly,
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Now to the intent you may not be deceiued through errour in this search, I wil stand a while to giue you some directions, which by following, you shall be sure not to mistake in examining and iudging our selues as concerning this matter.
Now to the intent you may not be deceived through error in this search, I will stand a while to give you Some directions, which by following, you shall be sure not to mistake in examining and judging our selves as Concerning this matter.
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Now the Apostle doth describe true contentment in these tearmes, saying, If wee haue food and couering, let vs be sufficed or satisfied with these, that is, let vs count that euen sufficient.
Now the Apostle does describe true contentment in these terms, saying, If we have food and covering, let us be sufficed or satisfied with these, that is, let us count that even sufficient.
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For the desire that is in ordinate is this, that Christ forbids, and it is then inordinate when it exceeds the rule, order, and precincts that God hath set and appointed for it, which are, to thinke the present things enough (and stop themselues from straying any further) when they will afford meat, drinke and cloth, sufficient to content nature, in it moderate vse to keepe ones selfe out of debt,
For the desire that is in ordinate is this, that christ forbids, and it is then inordinate when it exceeds the Rule, order, and precincts that God hath Set and appointed for it, which Are, to think the present things enough (and stop themselves from straying any further) when they will afford meat, drink and cloth, sufficient to content nature, in it moderate use to keep ones self out of debt,
Now if any man obiect against this and say, if couetousnes be that which you haue described it to be, where will you find a man that hath it not, where can one be brought quite free from it? To this question I must answere.
Now if any man Object against this and say, if covetousness be that which you have described it to be, where will you find a man that hath it not, where can one be brought quite free from it? To this question I must answer.
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Why? but may some man further obiect, is euery man then subiect to those enormious effects and hideous curses, which you before shewed to follow vpon couetousnesse? I anfwere, in no sort,
Why? but may Some man further Object, is every man then Subject to those enormous effects and hideous curses, which you before showed to follow upon covetousness? I anfwere, in no sort,
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in others it rules vnder ambition, and prodigalitie, in both these, all the bad effects named before, wil certainly follow, all the curses denounced are to both these sorts of men certainely due.
in Others it rules under ambition, and prodigality, in both these, all the bad effects nam before, will Certainly follow, all the curses denounced Are to both these sorts of men Certainly due.
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Now I come to shew you the markes and tokens of it which was the second thing I promised, to the end men might knowe themselues, by which a man may also see in what measure or degree this sin is in him;
Now I come to show you the marks and tokens of it which was the second thing I promised, to the end men might know themselves, by which a man may also see in what measure or degree this since is in him;
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for if these things be found in his life, rarely and seldome, then couetousnesse hath some secret and vnknowne allowance, through the deceitfulnesse of his heart;
for if these things be found in his life, rarely and seldom, then covetousness hath Some secret and unknown allowance, through the deceitfulness of his heart;
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And indeed it is a thing very needefull to shew these signes plainely, because when out of our euill will we censure other men, we call them extreamly couetous, vpon these grounds which will beare no such accusation or action.
And indeed it is a thing very needful to show these Signs plainly, Because when out of our evil will we censure other men, we call them extremely covetous, upon these grounds which will bear no such accusation or actium.
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But when in our fond selfe-loue wee are to speake of our selues, wee will not dare to conclude, wee are very couetous, no not vpon the soundest grounds and surest proofes.
But when in our found Self-love we Are to speak of our selves, we will not Dare to conclude, we Are very covetous, no not upon the soundest grounds and Surest proofs.
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as the yelow haire in the law did the leprosie, and as the carbuncle doth the plague The first of these is carking & caring, which is a note most easily seen and selt in men of lower place;
as the yellow hair in the law did the leprosy, and as the carbuncle does the plague The First of these is carking & caring, which is a note most Easily seen and selt in men of lower place;
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for as some diseases haue their diuers signs, in diuers constitutions, so have also sins in diuers conditions and estates, diuers marks to knowe them by.
for as Some diseases have their diverse Signs, in diverse constitutions, so have also Sins in diverse conditions and estates, diverse marks to know them by.
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He that doth grieue & molest himselfe for the feare of want and misery to come hereafter (for that is a proper description of carking, it is sorrow conceiued vpon the doubt and suspition of that need that may come) the man I say, that doth so vexe and trouble himselfe, is in that degree couetous that thus grieued.
He that does grieve & molest himself for the Fear of want and misery to come hereafter (for that is a proper description of carking, it is sorrow conceived upon the doubt and suspicion of that need that may come) the man I say, that does so vex and trouble himself, is in that degree covetous that thus grieved.
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and after, care not for to morrow, bringing also many reasons to that purpose, as wel seeing, that this sin and couetousnes doe alwayes goe hand in hand, in the poorer sort chiefely,
and After, care not for to morrow, bringing also many Reasons to that purpose, as well seeing, that this since and covetousness do always go hand in hand, in the Poorer sort chiefly,
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And therefore also in the Parable, hee calleth couetousnes by the very name of the cares of this world: because wheresoeuer it is strong, there it doth encumber the heart,
And Therefore also in the Parable, he calls covetousness by the very name of the Cares of this world: Because wheresoever it is strong, there it does encumber the heart,
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yet he doth eat vp his heart, breake his sleepe, disquiet himselfe, and turne into gaule, that comfort which he might haue in his life, by this vnprofitable and ouer-reaching thoughtfulnesse:
yet he does eat up his heart, break his sleep, disquiet himself, and turn into gaul, that Comfort which he might have in his life, by this unprofitable and overreaching thoughtfulness:
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nay, that ought to be ready to depart this life before to morrow, wil thus turmoile himselfe with fruitlesse and vnprofitable feare about that which his dreaming conceit tels him may befall, many a day,
nay, that ought to be ready to depart this life before to morrow, will thus turmoil himself with fruitless and unprofitable Fear about that which his dreaming conceit tells him may befall, many a day,
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and so must knowe himselfe to bee, whether hee bee rich or poore. A second note of couetousnesse, is niggardice, which is the fault which Salomon points out, when he saith;
and so must know himself to be, whither he be rich or poor. A second note of covetousness, is niggardliness, which is the fault which Solomon points out, when he Says;
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but euen then also, when a man is pinching towards the poore, and so closefisted, that hee will not part with a part of his substance for the reliefe of those which are in neede and necessitie, by him (which is indeede the true end,
but even then also, when a man is pinching towards the poor, and so closefisted, that he will not part with a part of his substance for the relief of those which Are in need and necessity, by him (which is indeed the true end,
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why God giues to one man more abundance, to an other lesse) euen this hardnesse, I say, to the poore and needy, doth prooue a man to be very dangerously couetous,
why God gives to one man more abundance, to an other less) even this hardness, I say, to the poor and needy, does prove a man to be very dangerously covetous,
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though hee doe neuer so liberally, yea, and perhaps ouer-liberally bestow vpon himselfe; of which we haue a cleare proofe in the words of the Apostle, that saith;
though he do never so liberally, yea, and perhaps over-liberally bestow upon himself; of which we have a clear proof in the words of the Apostle, that Says;
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and therefore consequently the loue of this world hath taken vp the holt of his heart, I doe not meane, (ney ther doth the Apostle) that he which giues not to euery vagrant rogue,
and Therefore consequently the love of this world hath taken up the holt of his heart, I do not mean, (ney ther does the Apostle) that he which gives not to every vagrant rogue,
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and trudging away, not extending their charitable contribution to the refreshing of their bowels, & comforting their hearts that are pressed with want, they must either giue the Apostle the lie,
and trudging away, not extending their charitable contribution to the refreshing of their bowels, & comforting their hearts that Are pressed with want, they must either give the Apostle the lie,
then to mutter and grudge, and murmer and pinch, and hang backe, and complaine; is a certaine signe of an heart greedily disposed towards earthly things;
then to mutter and grudge, and murmer and pinch, and hang back, and complain; is a certain Signen of an heart greedily disposed towards earthly things;
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he that thinkes himselfe ouercharged by such expences, is certainely ouercharged with worldlinesse. As he is prodigall that spends when the Diuell and his lusts call for it,
he that thinks himself overcharged by such expenses, is Certainly overcharged with worldliness. As he is prodigal that spends when the devil and his Lustiest call for it,
then it is sure that he hath cast his eyes vpon that which is nothing, that is, set his desires ouer-strongly vpon those outward vanities that haue no true substance in them.
then it is sure that he hath cast his eyes upon that which is nothing, that is, Set his Desires over-strongly upon those outward vanities that have no true substance in them.
Now then any mans businesse is ouer-plentifull and excessiue, when the multitude thereof doth hinder him from the carefull & constant performing of all or any of the good duties appointed by God,
Now then any men business is ouer-plentifull and excessive, when the multitude thereof does hinder him from the careful & constant performing of all or any of the good duties appointed by God,
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and then yeeld to the stroke of death, and of corruption: the other a soule incorporall, spirituall, immortall, which cannot die, nor suffer corruption.
and then yield to the stroke of death, and of corruption: the other a soul incorporal, spiritual, immortal, which cannot die, nor suffer corruption.
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and godly prouision for his soule, that that departing hence out of the body, may not be cast into the torments of eternall vengeance (which are prepared for such as in this life vse not all good diligence to escape them) but may rather enioy its portion in that euerlasting and vnspeakable blisse, which is also made ready for all them that doe constantly and with honest hearts vse the meanes to attaine the same.
and godly provision for his soul, that that departing hence out of the body, may not be cast into the torments of Eternal vengeance (which Are prepared for such as in this life use not all good diligence to escape them) but may rather enjoy its portion in that everlasting and unspeakable bliss, which is also made ready for all them that do constantly and with honest hearts use the means to attain the same.
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and a great banquet for the soule, wherein all bodily labours so farre as mercy, necessitie and comelinesse will permit, being set apart, the soule should haue libertie after a more then ordinary manner, to solace and delight it selfe in God,
and a great banquet for the soul, wherein all bodily labours so Far as mercy, necessity and comeliness will permit, being Set apart, the soul should have liberty After a more then ordinary manner, to solace and delight it self in God,
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and meditate, and conferre of good things, & weekly to sanctifie the Sabboth, hee that doth so surcharge himselfe or his family with outward busines, that he hath not leisure daily to performe the daily duties,
and meditate, and confer of good things, & weekly to sanctify the Sabbath, he that does so surcharge himself or his family with outward business, that he hath not leisure daily to perform the daily duties,
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and it is as certaine, that he rather wisheth wealth then eternall life, which suffers the meanes of attaining that, to shoulder out and exclude quite,
and it is as certain, that he rather wishes wealth then Eternal life, which suffers the means of attaining that, to shoulder out and exclude quite,
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As he that suffers hawkes, hounds, and vain, though in themselues lawfull pastimes, so to deuour his time, that he hath little or no leisure for the performing of the fore-mentioned religious duties;
As he that suffers hawks, hounds, and vain, though in themselves lawful pastimes, so to devour his time, that he hath little or no leisure for the performing of the forementioned religious duties;
but vnlawfull in the immoderate vse of it, to rob him of leisure for the same exercises, must needs be condemned to loue wealth more than God, by the verdict of any man that will speake the truth, according to his conscience:
but unlawful in the immoderate use of it, to rob him of leisure for the same exercises, must needs be condemned to love wealth more than God, by the verdict of any man that will speak the truth, according to his conscience:
when a man doth put the regard of obedience to God, of charitie to his neighbour, of honestie in himselfe, behinde the respect of enriching his estate;
when a man does put the regard of Obedience to God, of charity to his neighbour, of honesty in himself, behind the respect of enriching his estate;
Now all those practises are vniust and vnequall, which be not conformable to two generall rules set downe in Scripture, that by them we might square out al our particular actions.
Now all those practises Are unjust and unequal, which be not conformable to two general rules Set down in Scripture, that by them we might square out all our particular actions.
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The first is, to do to euery man as we would haue him do vnto vs. Not as we out of our disordered & distempered passions somtime be content to haue another deale with vs,
The First is, to do to every man as we would have him do unto us Not as we out of our disordered & distempered passion sometime be content to have Another deal with us,
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but what in the true sentence of our iudgement, grounded vpon due and deliberate consideration of the things we would approue of being done to vs, that wee must doe to our neighbours:
but what in the true sentence of our judgement, grounded upon due and deliberate consideration of the things we would approve of being done to us, that we must do to our neighbours:
meaning only without regard of another, but doth so equally and indifferently consider another with it selfe, that it would not profite it selfe with this endammagement;
meaning only without regard of Another, but does so equally and indifferently Consider Another with it self, that it would not profit it self with this endammagement;
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therefore whosoeuer is wholy possessed with selfe-regards, and hath his eye so fixed vpon his owne aduantage, that he cannot looke vpon another man with any euen regard of him;
Therefore whosoever is wholly possessed with selfe-regards, and hath his eye so fixed upon his own advantage, that he cannot look upon Another man with any even regard of him;
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wherefore it is our purpose to speak more particularly thereof, and leauing these practises that are of all men condemned as odious and vile, and practised alone by the vilest men in corners and in darknesse (such as are stealing, robbing, forgerie,
Wherefore it is our purpose to speak more particularly thereof, and leaving these practises that Are of all men condemned as odious and vile, and practised alone by the Vilest men in corners and in darkness (such as Are stealing, robbing, forgery,
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and all manner of cousonage, so termed:) we will speak of those which haue been practised in the world vsually, with more applause and in the Sun. shine;
and all manner of Cousinage, so termed:) we will speak of those which have been practised in the world usually, with more applause and in the Sun. shine;
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And because the things be many wherof we must speake, we will ranke them into certaine heads, according to the nature of the subiects in whom they be most often found,
And Because the things be many whereof we must speak, we will rank them into certain Heads, according to the nature of the Subjects in whom they be most often found,
Some wrongfull actions therefore are found in ministers of iustice, some in ministers of the Gospel, some in tradesmen, some in landlords, some in all men without respect of their seuerall callings;
some wrongful actions Therefore Are found in Ministers of Justice, Some in Ministers of the Gospel, Some in Tradesmen, Some in landlords, Some in all men without respect of their several callings;
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of all which, we will speake somewhat in order, and briefly to the intent that by them, euery man may (as we hope, euery Christian man professing religion will) search himselfe to the quicke, and vnpartially.
of all which, we will speak somewhat in order, and briefly to the intent that by them, every man may (as we hope, every Christian man professing Religion will) search himself to the quick, and unpartially.
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First then, for ministers of Iustice, (by which name I terme all those that haue any thing to doe in the administration of publique equitie) in them vnlesse they be carefull, there will be found very often three notorious points of wrong through the desire of gaine.
First then, for Ministers of justice, (by which name I term all those that have any thing to do in the administration of public equity) in them unless they be careful, there will be found very often three notorious points of wrong through the desire of gain.
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and entertainment, to lay all her subtill and craftie deuices and tales, for the forestalling of a true narration, that might else cleere a case to the full.
and entertainment, to lay all her subtle and crafty devices and tales, for the forestalling of a true narration, that might Else clear a case to the full.
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if he suffer this dust of a bribe, to bee scattered in the eyes of his iudgement, this will surely follow, his eyes will (as I may say) water and twinckle,
if he suffer this dust of a bribe, to be scattered in the eyes of his judgement, this will surely follow, his eyes will (as I may say) water and twinkle,
And indeed this kind of gaine must needs in Gods account, be as stolne goods, for the party receiuing the same, hath no manner of right or interest into it.
And indeed this kind of gain must needs in God's account, be as stolen goods, for the party receiving the same, hath no manner of right or Interest into it.
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And if any thinke that the will of the giuer doth transferre right to him that takes in such case, he must knowe himselfe to be deceiued in so thinking,
And if any think that the will of the giver does transfer right to him that Takes in such case, he must know himself to be deceived in so thinking,
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for it is not a pure and voluntary will, but forced, because hee knowes the humor of the man to be such, that he will not doe right vnlesse he be hyred to it.
for it is not a pure and voluntary will, but forced, Because he knows the humour of the man to be such, that he will not do right unless he be hired to it.
& therfore I dare boldly I say, and the God of heauen will iustifie my words, at the last day, that a theefe hath as much true right to the money that hee takes by the hye way,
& Therefore I Dare boldly I say, and the God of heaven will justify my words, At the last day, that a thief hath as much true right to the money that he Takes by the high Way,
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or as a mercenarie Souldier, that will not draw his sword but for his pay? A second thing incident to this calling, is peruerting of iustice for a reward, which is a thing different from the former;
or as a mercenary Soldier, that will not draw his sword but for his pay? A second thing incident to this calling, is perverting of Justice for a reward, which is a thing different from the former;
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or if those that are to plead and declare matters in that truth which they see in them, will for an ouer-abundant fee, set a faire colour vpon a false cause,
or if those that Are to plead and declare matters in that truth which they see in them, will for an overabundant fee, Set a fair colour upon a false cause,
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& paint ouer a lie with shews, that it may seeme truth, (as by concealement of some circumstances & the like) to delude right; (which is, to call euill good, and good euill;
& paint over a lie with shows, that it may seem truth, (as by concealment of Some Circumstances & the like) to delude right; (which is, to call evil good, and good evil;
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light darknes, & darknes light, a thing that the holy Ghost cries wo vpon, whatsoeuer the wit of a couetous man can say, to make it seeme lawfull,) or when other officers that haue the execution,
Light darkness, & darkness Light, a thing that the holy Ghost cries woe upon, whatsoever the wit of a covetous man can say, to make it seem lawful,) or when other Officers that have the execution,
or helping to execute orders, will for a peece of mony find out delayes & shifts and deuices, (as for example, frustrating or changing the order or decree, in setting it downe,
or helping to execute order, will for a piece of money find out delays & shifts and devices, (as for Exampl, frustrating or changing the order or Decree, in setting it down,
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when hee that hath his allowance alotted him for his paines, in such mesure as is thought by the law competent, (which also hee may very lawfully and iustly take,
when he that hath his allowance allotted him for his pains, in such measure as is Thought by the law competent, (which also he may very lawfully and justly take,
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or as good as nothing vnles this fee bee doubled or perhaps trebbled, or perhaps will take fees on both sides, one to speake, another to hold his peace,
or as good as nothing unless this fee be doubled or perhaps trebled, or perhaps will take fees on both sides, one to speak, Another to hold his peace,
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Now the first sinfull and vniust course vsed by Cleargimen, is called Simony, when a man buyes a Church-liuing, he shewes himselfe to serue couetousnes in the summe, not God,
Now the First sinful and unjust course used by Cleargimen, is called Simony, when a man buys a Church-living, he shows himself to serve covetousness in the sum, not God,
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I meane not to the patron) will send him some goodly gift, or else in good earnest will lay some wager with him, purposing to loose the wager, rather then, not win the liuing,
I mean not to the patron) will send him Some goodly gift, or Else in good earnest will lay Some wager with him, purposing to lose the wager, rather then, not win the living,
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for hee that buyes, must sell, that euery man knowes, or else hee must liue by the losse, which men of this stampe, will seldome or neuer doe if they can chuse.
for he that buys, must fell, that every man knows, or Else he must live by the loss, which men of this stamp, will seldom or never do if they can choose.
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for if he would giue freely, no man need to buy it, & he should be able to discerne that such a couetous harpie as is willing to pay for it, were in no sort fit for the place,
for if he would give freely, no man need to buy it, & he should be able to discern that such a covetous harpy as is willing to pay for it, were in no sort fit for the place,
& therefore should in no sort bestow it vpon him, much lesse set it to sale to him, being that the lawes haue committed this care to his charge, not that he should make a commoditie of it,
& Therefore should in no sort bestow it upon him, much less Set it to sale to him, being that the laws have committed this care to his charge, not that he should make a commodity of it,
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& if they presume to doe it, they fill and fat themselues with stolne and ill gotten goods, which though they tast sweet in the mouth shall prooue grauell,
& if they presume to do it, they fill and fat themselves with stolen and ill got goods, which though they taste sweet in the Mouth shall prove gravel,
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Now the labour that the holy Ghost requires at the hand of the Ministers of the Gospel, is apparantly set down in Scripture, that no man can without wilfulnes be ignorant of it.
Now the labour that the holy Ghost requires At the hand of the Ministers of the Gospel, is apparently Set down in Scripture, that no man can without wilfulness be ignorant of it.
Now he that feeds vpon the liuing, & doth not in some good measure set himselfe to do those things which God calleth vpon him to doe, hee is a loyterer, hee is an hireling.
Now he that feeds upon the living, & does not in Some good measure Set himself to do those things which God calls upon him to do, he is a loiterer, he is an hireling.
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and so much the more hurtfull then other wrongs, by how much it doth more neerely & dangerously touch the soules of men, who must (for any thank that is due to him) perish for euer;
and so much the more hurtful then other wrongs, by how much it does more nearly & dangerously touch the Souls of men, who must (for any thank that is due to him) perish for ever;
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First, to vse false waights and measures, that is, when the waights and measures, by which they buy or sell, eyther are not of the same content, extent,
First, to use false weights and measures, that is, when the weights and measures, by which they buy or fell, either Are not of the same content, extent,
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Now such, the light of nature Ioaths, and God condemnes with a woe, and saith, false waights (and they be as bad as false that are falsely vsed,) are an abhomination to the Lord, and hee would not abhorre them, if they were not vniust.
Now such, the Light of nature Ioaths, and God condemns with a woe, and Says, false weights (and they be as bad as false that Are falsely used,) Are an abomination to the Lord, and he would not abhor them, if they were not unjust.
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and for such dealing as this, seeing euery man will exclaime and grudge against it, being offred to himselfe, we will seeke no other proofe but his own confession, to condemne it in himselfe.
and for such dealing as this, seeing every man will exclaim and grudge against it, being offered to himself, we will seek no other proof but his own Confessi, to condemn it in himself.
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A fourth thing iniurious in such men is, play and prey vpon the necessitie or simplicitie of men, eyther in thrusting a thing vpon them for much, that a mans selfe knowes to be worth little;
A fourth thing injurious in such men is, play and prey upon the necessity or simplicity of men, either in thrusting a thing upon them for much, that a men self knows to be worth little;
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Now if any aske how I can informe their consciences concerning the encreasing or diminishing of the price, I will referre him to the first generall rule fore-named,
Now if any ask how I can inform their Consciences Concerning the increasing or diminishing of the price, I will refer him to the First general Rule forenamed,
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as for example, to offer and sell him a very cheape penny-worth, yea, cheaper than can be afforded for once or twice, which a man purposeth to fetch out at some other time, afterwards,
as for Exampl, to offer and fell him a very cheap pennyworth, yea, cheaper than can be afforded for once or twice, which a man Purposes to fetch out At Some other time, afterwards,
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when he hath gotten him in, and such like, and so to take an other mans bargaine out of his hand, is in the same kind for the buyer, that this named for the seller:
when he hath got him in, and such like, and so to take an other men bargain out of his hand, is in the same kind for the buyer, that this nam for the seller:
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as for example, by keeping dicing houses, filthy houses, bowling alleys, & such like places of hellish resort, which are as it were the diuels houses of office:
as for Exampl, by keeping dicing houses, filthy houses, bowling alleys, & such like places of hellish resort, which Are as it were the Devils houses of office:
And such is also the abuse of lawful trades to the same purpose, as in Painters or the like, in making idolatrous or filthy pictures as fit instruments to prouoke spirituall or bodilie fornication.
And such is also the abuse of lawful trades to the same purpose, as in Painters or the like, in making idolatrous or filthy pictures as fit Instruments to provoke spiritual or bodily fornication.
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and here the common sin of Vintners and Ale-hous-keepers be seuerely taxed, in that they permit brutish creatures worse than swine, to sit and swill,
and Here the Common since of Vintners and Ale-hous-keepers be severely taxed, in that they permit brutish creatures Worse than Swine, to fit and swill,
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& loathsomenes of which practise no man wold suffer within his doores, but that the sweetnes of gain makes him ready to giue welcome to the blackest fiend of hel, that shal come with a ful purse,
& loathsomeness of which practise no man would suffer within his doors, but that the sweetness of gain makes him ready to give welcome to the Blackest fiend of hell, that shall come with a full purse,
Now these, or all, or any of these, if any trades-man present vse, be it known to him without doubting, that they shall all stand vp to his cōdemnation in the presence of God,
Now these, or all, or any of these, if any tradesman present use, be it known to him without doubting, that they shall all stand up to his condemnation in the presence of God,
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The first is, to racke Rents, and exact immoderate and excessiue fines, I meane not the requiring of more rents than haue beene accustomed in former times, to bee paid;
The First is, to rack Rends, and exact immoderate and excessive fines, I mean not the requiring of more rends than have been accustomed in former times, to be paid;
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Now if any man ask what rule may be set downe out of Scripture, as a sure direction for the prices in such cases? I answere, let him set himselfe in the Tenants place,
Now if any man ask what Rule may be Set down out of Scripture, as a sure direction for the Princes in such cases? I answer, let him Set himself in the Tenants place,
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The second fault of Land-lords is, to burden and lade their tenants with carriages & like seruices, more then was agreed vpon in the couenant betwixt them, without paying him for it as an other man will do.
The second fault of Landlords is, to burden and lade their tenants with carriages & like services, more then was agreed upon in the Covenant betwixt them, without paying him for it as an other man will do.
As for example, to carry stone and timber for his building, to plow land, to inne hay and corne, to fetch fewel or fire-wood, to remoue houshold stuffe,
As for Exampl, to carry stone and timber for his building, to blow land, to inn hay and corn, to fetch fuel or firewood, to remove household stuff,
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and all this gratis. The Land-lord may not challenge this priuiledge ouer the Tenant, to make him work for nothing, where he is not tyed by the condition of his lease,
and all this gratis. The Landlord may not challenge this privilege over the Tenant, to make him work for nothing, where he is not tied by the condition of his lease,
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and his chambers without equitie, and wherein stood this lacke of equitie? he vseth his neighbour (or makes him setue) without wages, and giues him not for his worke.
and his chambers without equity, and wherein stood this lack of equity? he uses his neighbour (or makes him setue) without wages, and gives him not for his work.
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Now these courses specified, or any of the like kind, if any Land-lord present accustome himselfe vnto, be it plainely spoken vnto him also, that these his actions, shall make appearance,
Now these courses specified, or any of the like kind, if any Landlord present accustom himself unto, be it plainly spoken unto him also, that these his actions, shall make appearance,
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Now we come in the last place to set forth the lewd practises that are common to all men, without respect of their seuerall places, and these are foure.
Now we come in the last place to Set forth the lewd practises that Are Common to all men, without respect of their several places, and these Are foure.
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and therefore will make his bargaine or promise in such slippery or doubtfull words or manner, that still he will find some euasion to pull out his owne necke,
and Therefore will make his bargain or promise in such slippery or doubtful words or manner, that still he will find Some evasion to pull out his own neck,
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but chiefly when he will come to a plaine refusall, being destitute of all shifts and excuses, this is monstrous vniustice, which the blind light of nature can see well enough and challenge.
but chiefly when he will come to a plain refusal, being destitute of all shifts and excuses, this is monstrous unjustice, which the blind Light of nature can see well enough and challenge.
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When a man makes a gaine of lending, and binds the party borrowing, without consideration of his gaines or losses, to repay the principall with aduantage.
When a man makes a gain of lending, and binds the party borrowing, without consideration of his gains or losses, to repay the principal with advantage.
It is apparant by the confession euen of those that would seeme to say somewhat for this vsurie, (as if it were not a sinne simply) that it is wicked to lend on vse to the poore needy borrower, for God hath flatly commaunded to lend vnto him freely;
It is apparent by the Confessi even of those that would seem to say somewhat for this Usury, (as if it were not a sin simply) that it is wicked to lend on use to the poor needy borrower, for God hath flatly commanded to lend unto him freely;
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Now for the third kind of men, of them to exact gaine vnconditionably, not respecting their loosing or getting, is altogether against the law of charitie and equitie both.
Now for the third kind of men, of them to exact gain vnconditionably, not respecting their losing or getting, is altogether against the law of charity and equity both.
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both which principals are directly contrary to the very trade of the vsurer, for he makes sure for himselfe to haue a part onely and infallibly in the profit,
both which principals Are directly contrary to the very trade of the usurer, for he makes sure for himself to have a part only and infallibly in the profit,
So then, the vsurer whether he doe it plainly or vnderhand, as men haue a thousand policies to couer their sinne in this respect, must vndergoe the imputation of liuing by wrong and iniurie.
So then, the usurer whither he do it plainly or underhand, as men have a thousand policies to cover their sin in this respect, must undergo the imputation of living by wrong and injury.
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or pay him very grumblingly, who could brooke such dealing, and not say, fie vpon it, it is starke staring wrong? So when a man hath wherewithall to pay his debts, in some measure at least,
or pay him very grumblingly, who could brook such dealing, and not say, fie upon it, it is stark staring wrong? So when a man hath wherewithal to pay his debts, in Some measure At least,
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and yet will breake and not discharge them so farre as it will goe, or when being a rich man, he sends away the creditor all to be rated and shaken with ill words,
and yet will break and not discharge them so Far as it will go, or when being a rich man, he sends away the creditor all to be rated and shaken with ill words,
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what man doth not loath to meete with such vsage to himselfe? but chiefely when the fatherlesse childe or widdow haue not the portion bequeathed to them,
what man does not loath to meet with such usage to himself? but chiefly when the fatherless child or widow have not the portion bequeathed to them,
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Another vniustice of this kind in lay-men, is possessing of tenths, or church-liuing, specially without any care, to haue the duety of the ministry faithfully and sufficiently discharged.
another unjustice of this kind in laymen, is possessing of tenths, or Church-living, specially without any care, to have the duty of the Ministry faithfully and sufficiently discharged.
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For not to stand vpon that question, whether tenths be due by Gods law to the minister, (which yet I thinke) might probably and sufficiently be defended,
For not to stand upon that question, whither tenths be due by God's law to the minister, (which yet I think) might probably and sufficiently be defended,
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euen against a cauilling and wittie obiector, because the Apostle saying, that he which is taught in the word, must make him that teacheth him partaker of all his goods;
even against a cavilling and witty objector, Because the Apostle saying, that he which is taught in the word, must make him that Teaches him partaker of all his goods;
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doth thereby interest the minister into some portion of his peoples substance. Now seeing none other part was euer assigned him, either by the law of nature,
does thereby Interest the minister into Some portion of his peoples substance. Now seeing none other part was ever assigned him, either by the law of nature,
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or the lawe of God, but this, doth not it probably at the least follow, that euen vnder the Gospel this is his due? but I say not to dispute this question, we haue another reason to conuince apparantly, that the tenthes cannot, by that true right which will hold good in the courts of conscience,
or the law of God, but this, does not it probably At the least follow, that even under the Gospel this is his endue? but I say not to dispute this question, we have Another reason to convince apparently, that the tenthes cannot, by that true right which will hold good in the Courts of conscience,
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for whatsoeuer hath once bin giuen & consecrated to the maintenance of Gods worship, and the true religion established by him, that is, inuested into the person of God,
for whatsoever hath once been given & consecrated to the maintenance of God's worship, and the true Religion established by him, that is, invested into the person of God,
Indeede all will transferring right, must eyther bee free-will (and then the thing so passed ouer is free gift, of which nature he will not acknowledge the thing that he wins,
Indeed all will transferring right, must either be freewill (and then the thing so passed over is free gift, of which nature he will not acknowledge the thing that he wins,
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neither can he call it so if hee would) or else will grounded vpon some lawfull and equal consideration, which the gamester cannot for his life make shift to name any:
neither can he call it so if he would) or Else will grounded upon Some lawful and equal consideration, which the gamester cannot for his life make shift to name any:
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And whatsoeuer man hee may be in presence, that accustomes to any of these last named things for his riches sake, let it be certified to his heart, that these things shall condemne him before the Lord and say;
And whatsoever man he may be in presence, that accustoms to any of these last nam things for his riches sake, let it be certified to his heart, that these things shall condemn him before the Lord and say;
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Thus haue we at the last brethren, shewed you both what couetousnesse is, and the notes of it, viz, carking, niggardice, greedinesse in dealing, and all vniustice:
Thus have we At the last brothers, showed you both what covetousness is, and the notes of it, videlicet, carking, niggardliness, greediness in dealing, and all unjustice:
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I cannot be thought to intend a perticular inuectiue against any mans person, my disacquaintance with this place & all in it will sufficiently defend me from this imputation, seeing I know scarce any of your faces.
I cannot be Thought to intend a particular invective against any men person, my disacquaintance with this place & all in it will sufficiently defend me from this imputation, seeing I know scarce any of your faces.
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& as for those that cannot but plead guilty of this fault, they ought to submit their harts to the sharpest reproofe, and be content by a bitter medicine to be healed of a poysonfull disease.
& as for those that cannot but plead guilty of this fault, they ought to submit their hearts to the Sharpest reproof, and be content by a bitter medicine to be healed of a poisonful disease.
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but by how much hee is more sparing to himselfe, by so much must vvee with more loudnesse and vehemencie, sound foorth the trumpet of Gods vengeance against him:
but by how much he is more sparing to himself, by so much must we with more loudness and vehemency, found forth the trumpet of God's vengeance against him:
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And whereas the prints, and footesteps of this enormious crime, are apparant almost euery where in euery condition of men, I must bee bold in Gods name, to pronounce a woe against their soules,
And whereas the prints, and footsteps of this enormous crime, Are apparent almost every where in every condition of men, I must be bold in God's name, to pronounce a woe against their Souls,
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Ah what a shamefull thing is this, that a man professing the gospel of Iesus Christ, which would bee esteemed his faithfull subiect, should yet harbour in his heart,
Ah what a shameful thing is this, that a man professing the gospel of Iesus christ, which would be esteemed his faithful Subject, should yet harbour in his heart,
yea, & quite chased out of the world, chiefely out of the hearts of all that call themselues by his name, Christians? Is this agreeable to the profession of Christianitie, to haue thine heart thus wedded to the world, stil earthward, earthward, alwayes looking to the things that are below? hast thou so learned Iesus Christ? Doth he deale so vnlouingly with thee,
yea, & quite chased out of the world, chiefly out of the hearts of all that call themselves by his name, Christians? Is this agreeable to the profession of Christianity, to have thine heart thus wedded to the world, still earthward, earthward, always looking to the things that Are below? hast thou so learned Iesus christ? Does he deal so vnlouingly with thee,
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as not to giue thee better, more lasting, and comfortable things to delight in? or dealest thou not most vnlouingly with thy selfe and him, that hauing an offer of that most precious treasure, ioyest rather to lade thy selfe with this thicke clay? With what words shall I sufficiently condemne & disgrace this folly? it is madnes, meere madnes,
as not to give thee better, more lasting, and comfortable things to delight in? or dealest thou not most vnlouingly with thy self and him, that having an offer of that most precious treasure, Joyest rather to lade thy self with this thick clay? With what words shall I sufficiently condemn & disgrace this folly? it is madness, mere madness,
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or in his example? did his conuersation euer sauour of couetousnes? yea, did he not willingly chuse to want all things almost for our sakes? to teach vs in his owne person, that pouertie is no such matter,
or in his Exampl? did his Conversation ever savour of covetousness? yea, did he not willingly choose to want all things almost for our sakes? to teach us in his own person, that poverty is no such matter,
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and wealth no such desireable things as wee make them in our conceits? Must wee not then needs blame our selues, that haue rather chosen to follow our owne corrupted affections,
and wealth not such desirable things as we make them in our conceits? Must we not then needs blame our selves, that have rather chosen to follow our own corrupted affections,
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& drousie in seeking the one, more feruent & eager in pursuing the other? could my word profit thee no more, to diuorce thee from the loue of this world, to perswade thee of the basenesse of earthly things,
& drowsy in seeking the one, more fervent & eager in pursuing the other? could my word profit thee no more, to divorce thee from the love of this world, to persuade thee of the baseness of earthly things,
and your hands to doe what they should not, in defending, sentencing, writing, executing any thing for a reward? and will you denie that you are couetous? question with your hearts, ye trades-men, will they not tell you that you doe engrosse, exact sophisticate,
and your hands to do what they should not, in defending, sentencing, writing, executing any thing for a reward? and will you deny that you Are covetous? question with your hearts, you Tradesmen, will they not tell you that you do engross, exact sophisticate,
and can tell of, and are you not couetous? Doe not you Land-lords rack your rents, burden your tenants, defraud them, oppresse them, grinde their faces:
and can tell of, and Are you not covetous? Do not you Landlords rack your rends, burden your tenants, defraud them, oppress them, grind their faces:
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and being entered, loyter and neglect a flocke or two, feeding the Lords sheepe more carelesly than you would be content to haue an heard of your owne swine fed,
and being entered, loiter and neglect a flock or two, feeding the lords sheep more carelessly than you would be content to have an herd of your own Swine fed,
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and be ashamed of it? Let me discharge a good conscience, and without feare, tell the couetous man, I meane him in whom any of these things do beare sway, that he is a counrerfeit Christian,
and be ashamed of it? Let me discharge a good conscience, and without Fear, tell the covetous man, I mean him in whom any of these things do bear sway, that he is a counrerfeit Christian,
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But ah my brethren, doe we delight in threatnings, or is it our pleasure to rake in the wounds of your soule, with the naile of a reproofe? nay we desire to heale them, which we could not doe without wiping forth this festred water:
But ah my brothers, do we delight in threatenings, or is it our pleasure to rake in the wounds of your soul, with the nail of a reproof? nay we desire to heal them, which we could not do without wiping forth this festered water:
And let me with more hope of successe, turne my speech to the second degree of couetous men, such as though they bee not wholy excluded the hope of saluation, because this sinne is not absolute Lord of their liues,
And let me with more hope of success, turn my speech to the second degree of covetous men, such as though they be not wholly excluded the hope of salvation, Because this sin is not absolute Lord of their lives,
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yet are hindred from many necessary comforts, and come into many lamentable euils; because they be not carefull inough to purge themselues of this vice.
yet Are hindered from many necessary comforts, and come into many lamentable evils; Because they be not careful enough to purge themselves of this vice.
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and made good proceedings in the waies of God, which yet for want of sufficient care to resist & reforme this fault in themselues, haue been shamefully foyled by Sathan,
and made good proceedings in the ways of God, which yet for want of sufficient care to resist & reform this fault in themselves, have been shamefully foiled by Sathan,
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It is an outcry of the world, that those which would be accounted most forward professors of religion, those that doe seeme to make so much account of preaching and sermons,
It is an outcry of the world, that those which would be accounted most forward professors of Religion, those that do seem to make so much account of preaching and Sermons,
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Why wilt thou if thou fearest God, suffer thy selfe to be so basely carried away with the desires of these things, that here-hence thou shouldest run into courses of that nature as make thy profession euill spoken of,
Why wilt thou if thou Fearest God, suffer thy self to be so basely carried away with the Desires of these things, that here-hence thou Shouldst run into courses of that nature as make thy profession evil spoken of,
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I beseech you brethren if any of you that feare God, haue beene ouerled with these earthly things, let him now see and consider of these many and grieuous inconueniences,
I beseech you brothers if any of you that Fear God, have been ouerled with these earthly things, let him now see and Consider of these many and grievous inconveniences,
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and see what the immoderate following of the world can yeelde him answerable to the losse of all those comforts that his heart should enioy if it were rid better of this sin,
and see what the immoderate following of the world can yield him answerable to the loss of all those comforts that his heart should enjoy if it were rid better of this since,
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and to that freedome and safety from the scourge of the tougues of lewd men, that might come to him, had he not giuen them the aduantage against him, by vnmuzling their mouthes, with the too too grosse practising of this sinne.
and to that freedom and safety from the scourge of the tougues of lewd men, that might come to him, had he not given them the advantage against him, by vnmuzling their mouths, with the too too gross practising of this sin.
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and hope of a better life, let me, yea, let God and Gods ordinance preuaile to make thee reforme thine heart and life, in this behalfe, in comming to this place,
and hope of a better life, let me, yea, let God and God's Ordinance prevail to make thee reform thine heart and life, in this behalf, in coming to this place,
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Shew me that you were not hypocrits in comming to the sermon, let your liues speake for you, that you did in sinceritie present your selues before the Lord,
Show me that you were not Hypocrites in coming to the sermon, let your lives speak for you, that you did in sincerity present your selves before the Lord,
I doubt not but euery one of your consciences, which hath with any reasonable attention hearkned, is, I am sure it ought to haue beene sufficiently conuinced of the loathsomnesse and vilenesse of this sinne;
I doubt not but every one of your Consciences, which hath with any reasonable attention hearkened, is, I am sure it ought to have been sufficiently convinced of the loathsomeness and vileness of this sin;
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Now you haue looked in the glasse of the word and seene the spots and staines of earthlinesse discouered, go home & purge and cleanse your selues of them hereafter.
Now you have looked in the glass of the word and seen the spots and stains of earthliness discovered, go home & purge and cleanse your selves of them hereafter.
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Seldome doth the desire, or loue, or hatred, ouer-shoote themselues, but through the deceite of the vnderstanding part, that being first disordered it selfe, disorders those that are as seruants to it;
Seldom does the desire, or love, or hatred, overshoot themselves, but through the deceit of the understanding part, that being First disordered it self, disorders those that Are as Servants to it;
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And in the perticular, therefore the desire is inordinately and vnlawfully carryed after wealth, because the eye of the minde mistaketh it marke, in these two respects:
And in the particular, Therefore the desire is inordinately and unlawfully carried After wealth, Because the eye of the mind mistakes it mark, in these two respects:
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Now vpon these two grosse mistakings, it followes, that the desire which is ready prest to pursue that which is esteemed helpfull and profitable, sets forward it selfe, with all it might to pursue after wealth,
Now upon these two gross mistakings, it follows, that the desire which is ready pressed to pursue that which is esteemed helpful and profitable, sets forward it self, with all it might to pursue After wealth,
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The first in Heb. 3. where hauing warned vs of couetousnes, he saith, for he hath said, I will neuer leaue, &c. By this coherence, sufficiently intimating, that couetousnesse comes,
The First in Hebrew 3. where having warned us of covetousness, he Says, for he hath said, I will never leave, etc. By this coherence, sufficiently intimating, that covetousness comes,
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Applying the reproofes, and threatnings, and commaundements, against any sin in the word of God to a mans owne soule, by serious meditation, is a common remedy against all sins, and so also against this.
Applying the reproofs, and threatenings, and Commandments, against any since in the word of God to a men own soul, by serious meditation, is a Common remedy against all Sins, and so also against this.
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to which purpose it is then effectuall, when it is weelded as it ought, by turning the precepts and reproofes of it into earnest complaints against our sins,
to which purpose it is then effectual, when it is wielded as it ought, by turning the Precepts and reproofs of it into earnest complaints against our Sins,
but bee this spoken in assurance of truth, & let the heart of euery godly man giue consent to it, that whosoeuer hee be which takes the word of God in any perticular matter,
but be this spoken in assurance of truth, & let the heart of every godly man give consent to it, that whosoever he be which Takes the word of God in any particular matter,
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and not vnto couetousnes, and hee that thus doth constantly day by day, or as often as occasion is, let him be bold to promise to himselfe, that the word will proue a word of life and power vnto him.
and not unto covetousness, and he that thus does constantly day by day, or as often as occasion is, let him be bold to promise to himself, that the word will prove a word of life and power unto him.
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The second remedy against couetousnesse, is to labour for more and more assurance of the fauour of God and euerlasting life, through Iesus Christ his son:
The second remedy against covetousness, is to labour for more and more assurance of the favour of God and everlasting life, through Iesus christ his son:
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but let a christian endenour to make his calling and election sure, and to be stedfastly resolute of this, that God for his deare sonnes sake, pardoning all his finnes, wil beslow eternall happines vpon him,
but let a christian endenour to make his calling and election sure, and to be steadfastly resolute of this, that God for his deer Sons sake, pardoning all his fins, will beslow Eternal happiness upon him,
and the sight and comfortable expectations of this estate, will so rauish his heart, and take vp his desires, that this vile earth will appeare to be as it is,
and the sighed and comfortable Expectations of this estate, will so ravish his heart, and take up his Desires, that this vile earth will appear to be as it is,
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If God wil giue the flesh and bloud of his sonne to be the food of my soule, wil not he giue me bread and drink to sustaine my body? If his loue were so infinit that he spared not his most beloued and onely begotten sonne for my sake,
If God will give the Flesh and blood of his son to be the food of my soul, will not he give me bred and drink to sustain my body? If his love were so infinite that he spared not his most Beloved and only begotten son for my sake,
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how shall he not with him giue mee all things? He that will saue the soule, will he not feed the body? will he deny drosse, that gaue gold? will he say nay for a pibble, that so liberally scattered pearls? Nay sure,
how shall he not with him give me all things? He that will save the soul, will he not feed the body? will he deny dross, that gave gold? will he say nay for a pebble, that so liberally scattered Pearls? Nay sure,
Let your conuersation be without couetousnesse, and be content with that that is present. Yea, but we cannot be content, we haue good reason to desire more;
Let your Conversation be without covetousness, and be content with that that is present. Yea, but we cannot be content, we have good reason to desire more;
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Hee, the God of mercie, the God of wisedome, the God of truth, the God of power, the God of wealth, the maker and owner of all worlds, the God all-sufficient, he hath giuen his word for your suretie.
He, the God of mercy, the God of Wisdom, the God of truth, the God of power, the God of wealth, the maker and owner of all world's, the God All-sufficient, he hath given his word for your surety.
Wee giue much credit to a mans promise, and think we are in good plight if a wealthy friend, specially if he be trusty also, doe vndertake to helpe vs. This is not man that may be changed, but the vnchangeable God:
we give much credit to a men promise, and think we Are in good plighted if a wealthy friend, specially if he be trusty also, do undertake to help us This is not man that may be changed, but the unchangeable God:
And he hath said, I will neuer leaue you, not in age, not in sicknesse, not in a deere yeere, not in hard times, not when you be friendlesse, not when the world is naught,
And he hath said, I will never leave you, not in age, not in sickness, not in a deer year, not in hard times, not when you be friendless, not when the world is nought,
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and fooles and absurd, if beleeuing this we wil giue our hearts to the world Heape wealth together whilest thou wilt, it is not thine but Gods, he must giue it thee out of thine owne chest, as well as another mans.
and Fools and absurd, if believing this we will give our hearts to the world Heap wealth together whilst thou wilt, it is not thine but God's, he must give it thee out of thine own chest, as well as Another men.
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What needest thou offend God, wrong man, and trouble thy selfe to get that which is prouided for thee in Gods keeping long before? and thou hast it as much if it be in any mans custody, as if in thine owne.
What Needest thou offend God, wrong man, and trouble thy self to get that which is provided for thee in God's keeping long before? and thou hast it as much if it be in any men custody, as if in thine own.
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& let them speak, who be the men, & what haue they been which haue waded through the sea of the world, in the greatest and the tallest vessels, haue not many of them been the most brutish men, the veriest beasts,
& let them speak, who be the men, & what have they been which have waded through the sea of the world, in the greatest and the Tallest vessels, have not many of them been the most brutish men, the veriest beasts,
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& such as a Christian man cannot name without hating? Kaynes; Nimrods, Cams, Ismaels, Esaus, Saules, Ahabs, Nebucadnezars, Baltazers, Herods, Iudasses, Diuels? And in other authours, Nero, Commodus, Heliogabalus, & other monsters of men? Indeede I deny not,
& such as a Christian man cannot name without hating? Kaynes; Nimrods, Cams, Ishmaels, Esaus, Saul's, Ahabs, Nebucadnezars, Baltazers, Herods, Judases, Devils? And in other Authors, Nero, Commodus, Heliogabalus, & other monsters of men? Indeed I deny not,
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but worse I meane, more base than draffe or carion? Think we that the God of heauen is so vnwise a dispencer of good things, that hee would cast pearls to swine,
but Worse I mean, more base than draff or carrion? Think we that the God of heaven is so unwise a dispenser of good things, that he would cast Pearls to Swine,
or good things to dogs? Surely were there so much excellency in these matters, as wee foolishly dreame of, they should not bee flung to those whom God hates,
or good things to Dogs? Surely were there so much excellency in these matters, as we foolishly dream of, they should not be flung to those whom God hates,
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and confesse that wee haue beene cousoned as children, with gawdes, and now begin to trust our fathers iudgement? But you shall see that it is not without cause vilified with these titles,
and confess that we have been cozened as children, with gawdes, and now begin to trust our Father's judgement? But you shall see that it is not without cause vilified with these titles,
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and if you will but lend an heart to iudge, as an eare to heare, you shall perceiue as cleare as noone day, that they be as vnprofitable as any shadow.
and if you will but lend an heart to judge, as an ear to hear, you shall perceive as clear as noon day, that they be as unprofitable as any shadow.
nor keepe any euill from soule, body, name, state, nor mittigate such euils as a man is pressed withall, in any of these respects? Euery man will yeeld it may well be called a thing of nought,
nor keep any evil from soul, body, name, state, nor mitigate such evils as a man is pressed withal, in any of these respects? Every man will yield it may well be called a thing of nought,
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Beleeue not shewes and conceits, and then be your selues iudges, if wealth, I meane ouerplus of maintenance, can doe any thing in any of the forenamed respects.
Believe not shows and conceits, and then be your selves judges, if wealth, I mean overplus of maintenance, can do any thing in any of the forenamed respects.
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and the attaining of eternall life? And I pray you, can you buy these things for money? can you purchase them with Iewels? or get them for exchange of goods? will God giue heauen to any man,
and the attaining of Eternal life? And I pray you, can you buy these things for money? can you purchase them with Jewels? or get them for exchange of goods? will God give heaven to any man,
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nay twenty pence yearely? or is there any commuting of penance in heauen? or can we by a great fine answere for a fault? Indeed if any of you be so blockish,
nay twenty pence yearly? or is there any commuting of penance in heaven? or can we by a great fine answer for a fault? Indeed if any of you be so blockish,
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as Eagles after a dead carkasse to feede vpon you? Is this credit? is this estimation? to be crouched vnto as a little curre doth to a mastiffe, to be soothed vp,
as Eagles After a dead carcase to feed upon you? Is this credit? is this estimation? to be crouched unto as a little cur does to a mastiff, to be soothed up,
yea, he is a venimmouthed dog) but behinde his backe, and in his absence none shall be more readie to talke of his saults, to deride them, to blaze them, to disgmce them,
yea, he is a venimmouthed dog) but behind his back, and in his absence none shall be more ready to talk of his saults, to deride them, to blaze them, to disgmce them,
A poore man that fares but reasonably, and goes in ordinary attire, and cannot shew either money or lands of his own in any great abundance, shall yet if he liue vertuously,
A poor man that fares but reasonably, and Goes in ordinary attire, and cannot show either money or Lands of his own in any great abundance, shall yet if he live virtuously,
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and walk in the feare of God, and in the obedience of his holy commandements, be more respected by many degrees, in the soules and consciences of all that know (yea of those also that doe slaunder and enuy,
and walk in the Fear of God, and in the Obedience of his holy Commandments, be more respected by many Degrees, in the Souls and Consciences of all that know (yea of those also that do slander and envy,
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and maligne him) than the most wealthy man vnder heauen wanting these things. Iohn had more reuerence in Herods heart, then Herod amongst all his courtiers and seruitors,
and malign him) than the most wealthy man under heaven wanting these things. John had more Reverence in Herods heart, then Herod among all his courtiers and servitors,
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Yea, and if a rich man haue this credite (as Dauid, Iob, Abraham, and others had,) it is not his wealth but his goodnesse (which doth nothing at all depende vppon his wealth) that brings the same vnto him:
Yea, and if a rich man have this credit (as David, Job, Abraham, and Others had,) it is not his wealth but his Goodness (which does nothing At all depend upon his wealth) that brings the same unto him:
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for a low estate giues occasion to exercise as many vertues, and shew as much grace, (let Iob be witnesse) which they that be wise (whose commendation alone is desireable) will also see and obserue,
for a low estate gives occasion to exercise as many Virtues, and show as much grace, (let Job be witness) which they that be wise (whose commendation alone is desirable) will also see and observe,
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or at the least but complementall trouble and vexation? But if it can doe no great good, yet I hope it can keepe away much euill from mee (will some man thinke) and make me safe in the day of danger.
or At the least but complemental trouble and vexation? But if it can do no great good, yet I hope it can keep away much evil from me (will Some man think) and make me safe in the day of danger.
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The ghostly, are first, sinnes and lusts of our soule, as ignorance of God and his will, pride, vnbeleefe, enuie, malice, filthy desires, frowardnesse, vniustice, a lying, a blasphemous tongue, and the like.
The ghostly, Are First, Sins and Lustiest of our soul, as ignorance of God and his will, pride, unbelief, envy, malice, filthy Desires, frowardness, unjustice, a lying, a blasphemous tongue, and the like.
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and wealth doth rather fill men full of laughter and Iollity, & earthly delights, in which hee that liues is dead whilest hee liues: that Christ might well say;
and wealth does rather fill men full of laughter and Jollity, & earthly delights, in which he that lives is dead whilst he lives: that christ might well say;
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because of wealth, & is it not sufficiently proued, that wealth is worth nothing? But what say you to temporall euils, will not money preserue a man from their danger neither? Not at all, common sence can tell vs.
Because of wealth, & is it not sufficiently proved, that wealth is worth nothing? But what say you to temporal evils, will not money preserve a man from their danger neither? Not At all, Common sense can tell us
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nor the least diseases of bodie, will be afraide of riches, his foot will stumble at a stone, his skinne, his bones, breake as stone, that hath them, as that wants them.
nor the least diseases of body, will be afraid of riches, his foot will Stumble At a stone, his skin, his bones, break as stone, that hath them, as that Wants them.
And I pray you doe but aske your owne memories, if they cannot tell of diuers in their owne knowledge, that from great wealth came to a morsell of bread, whose youth swimming in dainties, their elder yeeres would haue snapt at a crust,
And I pray you do but ask your own memories, if they cannot tell of diverse in their own knowledge, that from great wealth Come to a morsel of bred, whose youth swimming in dainties, their elder Years would have snapped At a crust,
And yet is not wealth vnprofitable? Againe, for inward troubles that be naturall, as griefes, cares, iealousies and feares, wee know that as cobwebs breed sooner vnder wainscote and faire hangings, than vpon a plain wall:
And yet is not wealth unprofitable? Again, for inward Troubles that be natural, as griefs, Cares, jealousy's and fears, we know that as cobwebs breed sooner under wainscote and fair hangings, than upon a plain wall:
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But yet perhaps wealth may mittigate the paine of a crosse, though it cannot keepe it off? Indeed of all the profitable effects, this is the least & lowest;
But yet perhaps wealth may mitigate the pain of a cross, though it cannot keep it off? Indeed of all the profitable effects, this is the least & lowest;
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because hee can make a greater Inuentory than his neighbours? or when hee is falne into pouerty and decay, doth it asswage? (nay doth it not rather augment) the sorrow that once he was in this and this place & abundance? If a libell or a false report be cast out against him, doeth it sting or nettle him, lesse,
Because he can make a greater Inventory than his neighbours? or when he is fallen into poverty and decay, does it assuage? (nay does it not rather augment) the sorrow that once he was in this and this place & abundance? If a libel or a false report be cast out against him, doth it sting or nettle him, less,
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or not rather more than another? Nay doe wee not see, that because it makes the hart bigger, it makes also the crosse heauier commonly? so that a meaner man could with fewer cryes and lamentations lay fiue Children in the graue,
or not rather more than Another? Nay doe we not see, that Because it makes the heart bigger, it makes also the cross Heavier commonly? so that a meaner man could with fewer cries and lamentations lay fiue Children in the graven,
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and not the rich mans superfluitie, but his competency doth afford him these benefits, which diuers times are made more vnsauory, neuer more able to comfort and content by their ouer-plentious store:
and not the rich men superfluity, but his competency does afford him these benefits, which diverse times Are made more unsavoury, never more able to Comfort and content by their ouer-plentious store:
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and wee tooke in hand to shew, not that sufficient for meate, drink, and cloath, to content nature (which is the measure wherewith God limits our desires) but a superfluitie of things (which couetousnes aimes at) is vnprofitable, & worth nothing.
and we took in hand to show, not that sufficient for meat, drink, and cloth, to content nature (which is the measure wherewith God Limits our Desires) but a superfluity of things (which covetousness aims At) is unprofitable, & worth nothing.
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Which seeing it can bring neither health, contentmēt, nor good name, neither grace, vertue, nor forgiuenes of sins, seeing it cannot driue away sin, Sathan, hell, death, sicknesse, pain, sorrow,
Which seeing it can bring neither health, contentment, nor good name, neither grace, virtue, nor forgiveness of Sins, seeing it cannot driven away since, Sathan, hell, death, sickness, pain, sorrow,
nor escape hell the sooner when hee is dead? will you not see and confesse it to be a thing of naught? And may I not say, cease from wealth, which hath no breath or strength at all,
nor escape hell the sooner when he is dead? will you not see and confess it to be a thing of nought? And may I not say, cease from wealth, which hath no breath or strength At all,
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And therefore though thy crooked heart is not willing to yeeld, yet thy iudgement cannot choose but be conuinced of this, that great riches are vnprofitable, and not worth a rush.
And Therefore though thy crooked heart is not willing to yield, yet thy judgement cannot choose but be convinced of this, that great riches Are unprofitable, and not worth a rush.
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So wealth will take its heeles when a man hath most vse for it, and carry contentment away too, which is more precious than all the false happinesse that it could procure whilest it remayned with vs. This wealth hops from man to man,
So wealth will take its heals when a man hath most use for it, and carry contentment away too, which is more precious than all the false happiness that it could procure whilst it remained with us This wealth hops from man to man,
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Not like a cocke or hen, or some tame house-bird, that a man may follow and cath againe, no nor like an hawke that will shew where she is by her bels,
Not like a cock or hen, or Some tame house-bird, that a man may follow and Catholic again, no nor like an hawk that will show where she is by her Bells,
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And where is the man that can clippe the wings of this eagle, when it is in his owne custodie, that it shall not be gone from him when hee thinkes least of it? If it could procure any benefit to your liues, you see it were not yet worth your wishes,
And where is the man that can clip the wings of this Eagl, when it is in his own custody, that it shall not be gone from him when he thinks least of it? If it could procure any benefit to your lives, you see it were not yet worth your wishes,
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Yea it hath serued many a Lord, Nobleman, and great Prince thus vntrustily, and yet will we not take warning but trust it, doate vpon it? The holy Ghost cals it a lie,
Yea it hath served many a Lord, Nobleman, and great Prince thus untrustily, and yet will we not take warning but trust it, dote upon it? The holy Ghost calls it a lie,
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No man can promise himself to be wealthy till night, one coale of fire, one vnaduised word, two false oaths, of two false villaines, (and how many such be there in the world) may make him a beggar and a prisoner both at once? or if not so,
No man can promise himself to be wealthy till night, one coal of fire, one unadvised word, two false Oaths, of two false villains, (and how many such be there in the world) may make him a beggar and a prisoner both At once? or if not so,
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yet he may go from it in a moment, as the rich man of whom Christ speakes immediatly after my text, whose soule was called for, that night that hee sang downe secure to himselfe,
yet he may go from it in a moment, as the rich man of whom christ speaks immediately After my text, whose soul was called for, that night that he sang down secure to himself,
but neither himselfe nor others would see, namely) that hee was a starke foole? But all this is a little in comparison of that which I haue to speake against it.
but neither himself nor Others would see, namely) that he was a stark fool? But all this is a little in comparison of that which I have to speak against it.
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It is not alone vnprofitable, but hurtfull also, and exceeding dangerous to him that possesseth it, creating much euill to his body & his soule, which harmfulnes procedeth not from the nature of wealth,
It is not alone unprofitable, but hurtful also, and exceeding dangerous to him that Possesses it, creating much evil to his body & his soul, which harmfulness Proceedeth not from the nature of wealth,
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Neither is this danger a whit the lesse, because it comes from our ill nature, not from wealth it selfe, seeing this corruption of nature cleaues to our soule,
Neither is this danger a whit the less, Because it comes from our ill nature, not from wealth it self, seeing this corruption of nature cleaves to our soul,
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yet certainly the man that loues wealth is not, It is like an head-strong and lustie horse, that casts the weake and vnskilfull rider, to the breaking of his bones, if not his necke:
yet Certainly the man that loves wealth is not, It is like an headstrong and lusty horse, that Cast the weak and unskilful rider, to the breaking of his bones, if not his neck:
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and certainly few haue the strength to bridle and the skill to sit and manage this restie steede, it is sure none that loues to be vpon the back of it, hath skill in this horsemanship.
and Certainly few have the strength to bridle and the skill to fit and manage this resty steed, it is sure none that loves to be upon the back of it, hath skill in this horsemanship.
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nor speake nor thinke of what he most desires, being called away by multitude of affaires, too too many streames of businesse doe driue him by force euen from himselfe,
nor speak nor think of what he most Desires, being called away by multitude of affairs, too too many streams of business do driven him by force even from himself,
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This disease as well as the former, the Apostle notes, saying to Timothy, Charge them that be rich in this world, that they be not high minded, nor trust in vncertaine riches:
This disease as well as the former, the Apostle notes, saying to Timothy, Charge them that be rich in this world, that they be not high minded, nor trust in uncertain riches:
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As if he had told vs that these two maladies, false confidence and an hautie conceit of ones selfe, the pursinesse of the minde, do so quickly ensue vpon great possessions, that few or none escape them.
As if he had told us that these two maladies, false confidence and an haughty conceit of ones self, the pursiness of the mind, do so quickly ensue upon great possessions, that few or none escape them.
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This wealth is like strong drinke to a weake braine, which sends such hote and fuming vapours vp into the same, that a man imagines he can hit the skie with his head,
This wealth is like strong drink to a weak brain, which sends such hight and fuming vapours up into the same, that a man imagines he can hit the sky with his head,
The monstrous violence of fiery passions into which, (as into fits of a burning ague) euery small crossing by an inferiour or equall, driues men of wealth, shewes what big conceits they haue of themselues.
The monstrous violence of fiery passion into which, (as into fits of a burning ague) every small crossing by an inferior or equal, drives men of wealth, shows what big conceits they have of themselves.
Name a man almost that did not waxe proud by wealth, vnles God so sauced his sweet meate with the sowre sauce of affliction, that it was euen made vnsauory to him.
Name a man almost that did not wax proud by wealth, unless God so sauced his sweet meat with the sour sauce of affliction, that it was even made unsavoury to him.
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and if such men could not beare it, what are wee? If any thinke though it made others worse, it shall not make him so, let him know that this very conceit shewes him to be proud when he hath it not,
and if such men could not bear it, what Are we? If any think though it made Others Worse, it shall not make him so, let him know that this very conceit shows him to be proud when he hath it not,
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and how would he be then if it were in his hands? thou art now conceited when thou art in a lower estate, will thy conceit of thy selfe diminish with the encrease of thy substance? Doest thou thinke God is so ill a disposer of things that hee would not giue it thee,
and how would he be then if it were in his hands? thou art now conceited when thou art in a lower estate, will thy conceit of thy self diminish with the increase of thy substance? Dost thou think God is so ill a disposer of things that he would not give it thee,
vnlesse the Lord fetch them in by a sore crosse, and then themselues can see what harme their prosperitie did vnto them. Then from pride growes securitie;
unless the Lord fetch them in by a soar cross, and then themselves can see what harm their Prosperity did unto them. Then from pride grows security;
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and giuing themselues to seeke their pleasures, profits, and promotions, and are so possessed with their owne thoughts, viz. how to get such a liuing, such a faire house, such a match for this daughter, such a thing for this sonne, that scarce once in a moneth or an yeare, they can haue time seriously to thinke of getting heauen for themselues, or for their children;
and giving themselves to seek their pleasures, profits, and promotions, and Are so possessed with their own thoughts, viz. how to get such a living, such a fair house, such a match for this daughter, such a thing for this son, that scarce once in a Monn or an year, they can have time seriously to think of getting heaven for themselves, or for their children;
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Yea sometimes wealth breeds that notable licentiousnesse (where it is growne to a great floud) that it makes men not to care what they do, but commit whoredome,
Yea sometime wealth breeds that notable licentiousness (where it is grown to a great flood) that it makes men not to care what they do, but commit whoredom,
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and other as foule sinnes, euen openly, because no man, scarce their ministers, whom they wil likely choose for their owne turne, scorning to suffer the wholesome plainnesse of him that scornes to flatter;
and other as foul Sins, even openly, Because no man, scarce their Ministers, whom they will likely choose for their own turn, scorning to suffer the wholesome plainness of him that scorns to flatter;
It comes to my minde, what is saide in the Gospell, when Christ had spoken against couetousnesse, the Pharises that were couetous heard these things and they laughed him to scorne,
It comes to my mind, what is said in the Gospel, when christ had spoken against covetousness, the Pharisees that were covetous herd these things and they laughed him to scorn,
If these speeches finde no better effects, how ill haue wee bestowed our time? Be not as bad as Pharises, I beseech you, contemne not the speaker, deride not the word of God,
If these Speeches find no better effects, how ill have we bestowed our time? Be not as bad as Pharisees, I beseech you, contemn not the speaker, deride not the word of God,
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