The sincere preacher prouing that in whom is adulation, auarice, or ambition, he cannot be sincere. Deliuered in three sermons in Dartmouth in Deuon, vpon I. Thes. 2. 5.6. By Walter Wylshman, Mr. of Art, and minister of the Word there.
THe whole scope and bent of this our Apostle, in the former part of this Chapter, is, to perswode the Thessalonians to perseuere in the constant professiō of that doctrine, which hee,
THe Whole scope and bent of this our Apostle, in the former part of this Chapter, is, to perswode the Thessalonians to persevere in the constant profession of that Doctrine, which he,
dt j-jn n1 cc n1 pp-f d po12 n1, p-acp dt j n1 pp-f d n1, vbz, pc-acp vvi dt njp2 pc-acp vvi p-acp dt j n1 pp-f d n1, r-crq pns31,
for the confirmation thereof. 3. All which notwithstanding, they were bold to preach the same afterward vnto them of Thessalonīca. 4. That this was done without all manner of in-sinceritie in doctrine, in affection,
for the confirmation thereof. 3. All which notwithstanding, they were bold to preach the same afterwards unto them of Thessalonīca. 4. That this was done without all manner of insincerity in Doctrine, in affection,
p-acp dt n1 av. crd av-d r-crq a-acp, pns32 vbdr j pc-acp vvi dt d av p-acp pno32 pp-f np1. crd cst d vbds vdn p-acp d n1 pp-f n1 p-acp n1, p-acp n1,
in doctrīne without errour, in affection without vncleannesse, in the manner of doing without guile. 5. On the contrary, it was done in all manner of sinceritie:
in doctrinne without error, in affection without uncleanness, in the manner of doing without guile. 5. On the contrary, it was done in all manner of sincerity:
Now in this text hee proceedeth to proue his fourth reason, that there was none insincerity in their doctrine at all, by remouing such faults as vsually make doctrines vnsound or insincere,
Now in this text he Proceedeth to prove his fourth reason, that there was none insincerity in their Doctrine At all, by removing such Faults as usually make doctrines unsound or insincere,
av p-acp d n1 pns31 vvz pc-acp vvi po31 ord n1, cst a-acp vbds pix n1 p-acp po32 n1 p-acp d, p-acp vvg d n2 c-acp av-j vvi n2 j cc j,
as pestilence, famine, and sword, are to soundnesse in a Common-wealth. The first of these is Adulation; the second Auarice; the third Ambition. Adulation;
as pestilence, famine, and sword, Are to soundness in a Commonwealth. The First of these is Adulation; the second Avarice; the third Ambition. Adulation;
c-acp n1, n1, cc n1, vbr p-acp n1 p-acp dt n1. dt ord pp-f d vbz n1; dt ord n1; dt ord n1. n1;
what it is, the Grecians deriue this word NONLATINALPHABET, to flatter, NONLATINALPHABET, which signifieth meat, because (as the Apostle saith) they that are such serue not the Lord Iesus Christ, but their owne bellies, and with faire speeches and flattering deceiue the hearts of the simple.
what it is, the Greeks derive this word, to flatter,, which signifies meat, Because (as the Apostle Says) they that Are such serve not the Lord Iesus christ, but their own bellies, and with fair Speeches and flattering deceive the hearts of the simple.
q-crq pn31 vbz, dt njp2 vvb d n1, pc-acp vvi,, r-crq vvz n1, c-acp (c-acp dt n1 vvz) pns32 cst vbr d vvb xx dt n1 np1 np1, cc-acp po32 d n2, cc p-acp j n2 cc j-vvg vvb dt n2 pp-f dt j.
and for this cause flatterers are compared to dogs, which fawne to be fed, as may bee seene in Tertullus, the false fawning Orator, who to wrong innocent Paul, spared not to extoll vniust Felix. And in the men of Tire, who to purchase their owne peace, forbare not, against God and conscience, to aduance godlesse Herod, to bee as God, which their doubling and daubing how it discouered them to bee base and seruile, all men may iudge.
and for this cause Flatterers Are compared to Dogs, which fawn to be fed, as may be seen in Tertullus, the false fawning Orator, who to wrong innocent Paul, spared not to extol unjust Felix. And in the men of Tire, who to purchase their own peace, forbore not, against God and conscience, to advance godless Herod, to be as God, which their doubling and daubing how it discovered them to be base and servile, all men may judge.
cc p-acp d n1 n2 vbr vvn p-acp n2, r-crq vvb pc-acp vbi vvn, c-acp vmb vbi vvn p-acp np1, dt j j-vvg n1, r-crq pc-acp vvi j-jn np1, vvd xx pc-acp vvi j fw-la. cc p-acp dt n2 pp-f vvb, r-crq pc-acp vvi po32 d n1, vvd xx, p-acp np1 cc n1, pc-acp vvi j np1, pc-acp vbi p-acp np1, r-crq po32 n-vvg cc vvg c-crq pn31 vvd pno32 pc-acp vbi j cc j, d n2 vmb vvi.
as the 400. false prophets that were fat fed at Iezabels table, when they perceiued that Ahab their King was disposed to make warre against Ramoth Gilead, they framing themselues to feed his fancie, faid, Goe vp,
as the 400. false Prophets that were fat fed At Jezebel's table, when they perceived that Ahab their King was disposed to make war against Ramoth Gilead, they framing themselves to feed his fancy, faid, Go up,
Like as the flatterers of Herod did, before spoken of, who perceiuing the pride of Herod, a man that desired so much to bee great, that hee shewed himselfe to be an angelicall diuell:
Like as the Flatterers of Herod did, before spoken of, who perceiving the pride of Herod, a man that desired so much to be great, that he showed himself to be an angelical Devil:
Whereas had they any grace, they would say in effect, as faithfull Michaiah said to Ahab, If thou goe vp, thou shalt not prosper, bitt all Israel shall be as sheepe without a sheepheard, &c. And as Phosion a Captaine, notably answered his King Antipater, who reqniring of him a thing vnreasonable, I would (Sir) do for your seruice all that is reasonable (said he) but you cannot haue me both a friend and a flatterer.
Whereas had they any grace, they would say in Effect, as faithful Michaiah said to Ahab, If thou go up, thou shalt not prosper, bit all Israel shall be as sheep without a shepherd, etc. And as Phosion a Captain, notably answered his King Antipater, who reqniring of him a thing unreasonable, I would (Sir) do for your service all that is reasonable (said he) but you cannot have me both a friend and a flatterer.
cs vhd pns32 d n1, pns32 vmd vvi p-acp n1, c-acp j np1 vvd p-acp np1, cs pns21 vvb a-acp, pns21 vm2 xx vvi, n1 d np1 vmb vbi p-acp n1 p-acp dt n1, av cc p-acp np1 dt n1, av-j vvd po31 n1 np1, r-crq vvg pp-f pno31 dt n1 j-u, pns11 vmd (n1) vdb p-acp po22 n1 d cst vbz j (vvd pns31) cc-acp pn22 vmbx vhi pno11 d dt n1 cc dt n1.
and with discreet Nathan, discouer to recouerable Dauid that hee had sinned, and with vndaunted Elias auow that, to taunting King Ahabs face, that by him and his base Baalim, all Israel was troubled.
and with discreet Nathan, discover to recoverable David that he had sinned, and with undaunted Elias avow that, to taunting King Ahabs face, that by him and his base Baalim, all Israel was troubled.
cc p-acp j np1, vvb p-acp j np1 cst pns31 vhd vvn, cc p-acp j np1 vvb cst, p-acp j-vvg n1 npg1 n1, cst p-acp pno31 cc po31 j fw-la, d np1 vbds vvn.
for it is oftentimes a iudgement of God to be denied buriall, as was seene in Iehoiakim, that was buried as an Asse is buried, that is, was drawen and cast without the gates of Ierusalem:
for it is oftentimes a judgement of God to be denied burial, as was seen in Jehoiakim, that was buried as an Ass is buried, that is, was drawn and cast without the gates of Ierusalem:
but flatterers oftentimes corrupt and defile the mindes of liuing and good men, as may bee seene in Caius Caligula, who was for a certaine time a good Prince,
but Flatterers oftentimes corrupt and defile the minds of living and good men, as may be seen in Caius Caligula, who was for a certain time a good Prince,
cc-acp n2 av j cc vvi dt n2 pp-f vvg cc j n2, c-acp vmb vbi vvn p-acp np1 np1, r-crq vbds p-acp dt j n1 dt j n1,
but the flatterers which hee had about him, by their immeasurable praises, made him become (as saith Suetonius) a monster of men, assuming on him not only the name of great Caesar, but of Iupiter, and of the great God himselfe;
but the Flatterers which he had about him, by their immeasurable praises, made him become (as Says Suetonius) a monster of men, assuming on him not only the name of great Caesar, but of Iupiter, and of the great God himself;
and so committed hee a thousand cruelties, and strange and horrible wickednesses, spending his time and power in all excesse, wantonnesse, and riotousnesse;
and so committed he a thousand cruelties, and strange and horrible Wickednesses, spending his time and power in all excess, wantonness, and riotousness;
cc av vvd pns31 dt crd n2, cc j cc j n2, vvg po31 n1 cc n1 p-acp d n1, n1, cc n1;
And therefore one saith of flatterers about great men, that they are worse thē the dogs about Lazarus; for these dogs licked Lazarus his sores for his good,
And Therefore one Says of Flatterers about great men, that they Are Worse them the Dogs about Lazarus; for these Dogs licked Lazarus his sores for his good,
cc av pi vvz pp-f n2 p-acp j n2, cst pns32 vbr av-jc pno32 dt n2 p-acp np1; p-acp d n2 vvd np1 po31 n2 p-acp po31 j,
for if they perceiue any vices in thē, which are their soule-sores, presently they extoll these vices with the names of vertues, neere in alliance with these vices:
for if they perceive any vices in them, which Are their soule-sores, presently they extol these vices with the names of Virtues, near in alliance with these vices:
c-acp cs pns32 vvb d n2 p-acp pno32, r-crq vbr po32 n2, av-j pns32 vvi d n2 p-acp dt n2 pp-f n2, av-j p-acp n1 p-acp d n2:
as their crueltie, they call magnanimitie; their prodigalitie, liberalitie; their luxurie, humanitie; their couetousnes, good husbandry; their pride, cleanlinesse; reuenge, manlinesse;
as their cruelty, they call magnanimity; their prodigality, liberality; their luxury, humanity; their covetousness, good Husbandry; their pride, cleanliness; revenge, manliness;
and feeling himselfe not able to endure those Syren songs of flatterers, willingly forsooke all his imperiall dignities to liue againe in a priuate life;
and feeling himself not able to endure those Syren songs of Flatterers, willingly forsook all his imperial dignities to live again in a private life;
cc vvg px31 xx j pc-acp vvi d np2 n2 pp-f n2, av-j vvd d po31 j-jn n2 p-acp vvb av p-acp dt j n1;
And therefore worthily delt Dionysius the tyrant with Damocles his flatterer, for his faire words full of perill, causing a table to bee spread before him with all kinde of dainties and delicates,
And Therefore worthily dealt Dionysius the tyrant with Damocles his flatterer, for his fair words full of peril, causing a table to be spread before him with all kind of dainties and delicates,
cc av av-j vvn np1 dt n1 p-acp np1 po31 n1, p-acp po31 j n2 j pp-f n1, vvg dt n1 pc-acp vbi vvn p-acp pno31 p-acp d n1 pp-f n2-j cc n2-j,
and withall enioyning him to sit at this table, bid him often to eate of these delicates, who hauing a sharp sword hanging ouer his head by a small haire with the point downwards, durst not taste any of them for the feare of the present danger;
and withal enjoining him to fit At this table, bid him often to eat of these delicates, who having a sharp sword hanging over his head by a small hair with the point downwards, durst not taste any of them for the Fear of the present danger;
cc av vvg pno31 pc-acp vvi p-acp d n1, vvb pno31 av pc-acp vvi pp-f d n2-j, r-crq vhg dt j n1 vvg p-acp po31 n1 p-acp dt j n1 p-acp dt n1 av-j, vvd xx vvi d pp-f pno32 p-acp dt n1 pp-f dt j n1;
Wherein they deale like glosing Chirurgions, that meeting with a festred sore, or with proud flesh, in stead of lancing & corrosiuing, vse gentle strokings and incarnatiues;
Wherein they deal like glossing Chirurgeons, that meeting with a festered soar, or with proud Flesh, in stead of lancing & corrosiuing, use gentle strokings and incarnatives;
c-crq pns32 vvb av-j j-vvg n2, cst vvg p-acp dt vvn av-j, cc p-acp j n1, p-acp n1 pp-f vvg cc vvg, vvb j n2 cc n2;
He biddeth Isaiah shew the people their transgressions, and the house of Iacob their sinnes. He must shew forth the mercy of God, and not hide his iudgements.
He bids Isaiah show the people their transgressions, and the house of Iacob their Sins. He must show forth the mercy of God, and not hide his Judgments.
pns31 vvz np1 vvb dt n1 po32 n2, cc dt n1 pp-f np1 po32 n2. pns31 vmb vvi av dt n1 pp-f np1, cc xx vvi po31 n2.
When he seeth a theefe, he runneth with him, and is partaker with the adulterers. Hee changeth with the times, and will not striue against the streames.
When he sees a thief, he Runneth with him, and is partaker with the Adulterers. He changes with the times, and will not strive against the streams.
c-crq pns31 vvz dt n1, pns31 vvz p-acp pno31, cc vbz n1 p-acp dt n2. pns31 vvz p-acp dt n2, cc vmb xx vvi p-acp dt n2.
It is reported, that Alexander the Great had two friends that he much esteemed; the one for fairenesse of condition, and the other for his faithfulnesse in counsell:
It is reported, that Alexander the Great had two Friends that he much esteemed; the one for fairness of condition, and the other for his faithfulness in counsel:
whereupon Craterus was called the friend of ye King, but Hephaestion the friend of Alexander: so that by how much Alexander the King, was greater then Alexanders person;
whereupon Craterus was called the friend of you King, but Hephaestion the friend of Alexander: so that by how much Alexander the King, was greater then Alexanders person;
When Ahab reproued Elias, Art not thou he that troubleth Israel? hee answered, I haue not troubled Israel, but thou and thy fathers house, in that ye haue for saken the commandements of the Lord, and thou hast followed Baalim.
When Ahab reproved Elias, Art not thou he that Troubles Israel? he answered, I have not troubled Israel, but thou and thy Father's house, in that you have for saken the Commandments of the Lord, and thou hast followed Baalim.
c-crq np1 vvd np1, vb2r xx pns21 pns31 cst vvz np1? pns31 vvd, pns11 vhb xx vvn np1, cc-acp pns21 cc po21 ng1 n1, p-acp cst pn22 vhb p-acp vvn dt n2 pp-f dt n1, cc pns21 vh2 vvn fw-la.
The Prophet Isaiah is bold with the Princes of Iuda and Ierusalem, & saith, Heare the word of the Lord ye Princes of Sodome, hearken vnto the law of our God, O people of Gomorrah.
The Prophet Isaiah is bold with the Princes of Iuda and Ierusalem, & Says, Hear the word of the Lord you Princes of Sodom, harken unto the law of our God, Oh people of Gomorrah.
If Balake would giue mee his house fall of siluer and gold (saith Balaam) I cannot passe the commandement of the Lord, to doe good or bad of mine owne mind, what the Lord shall command, that same will I speake.
If Balaam would give me his house fallen of silver and gold (Says balaam) I cannot pass the Commandment of the Lord, to do good or bad of mine own mind, what the Lord shall command, that same will I speak.
but hauing his eares it ching after his owne praise, he will after the lusts of his proud heart, get him an heape of teachers, as the Apostle speaketh;
but having his ears it ching After his own praise, he will After the Lustiest of his proud heart, get him an heap of Teachers, as the Apostle speaks;
therefore his counsel is, speake not in the eares of a foole, for he will despise the wisdome of thy words. And hereof come these slanders against them that speake with most sincerenesse, of describing of men,
Therefore his counsel is, speak not in the ears of a fool, for he will despise the Wisdom of thy words. And hereof come these slanders against them that speak with most sincereness, of describing of men,
av po31 n1 vbz, vvb xx p-acp dt n2 pp-f dt n1, c-acp pns31 vmb vvi dt n1 pp-f po21 n2. cc av vvb d n2 p-acp pno32 cst vvb p-acp ds n1, pp-f vvg pp-f n2,
and loue the meanes, and imbrace the end, and finding the secrets of their hearts to bee made manifest, they would fall downe on their faces and worship God,
and love the means, and embrace the end, and finding the secrets of their hearts to be made manifest, they would fallen down on their faces and worship God,
cc vvb dt n2, cc vvi dt n1, cc vvg dt n2-jn pp-f po32 n2 pc-acp vbi vvn j, pns32 vmd vvi a-acp p-acp po32 n2 cc n1 np1,
And heere hence is it, that when Ieroboam gaue himselfe ouer to commit wickednesse with greedinesse, to the intent that hee might follow his prophanesse without all kinde of reproofe, the holy Ghost noteth, that he set vp to bee priests of the lowest and basest of the people;
And Here hence is it, that when Jeroboam gave himself over to commit wickedness with greediness, to the intent that he might follow his profaneness without all kind of reproof, the holy Ghost notes, that he Set up to be Priests of the lowest and Basest of the people;
cc av av vbz pn31, cst c-crq np1 vvd px31 p-acp p-acp vvi n1 p-acp n1, p-acp dt n1 cst pns31 vmd vvi po31 n1 p-acp d n1 pp-f n1, dt j n1 vvz, cst pns31 vvd a-acp pc-acp vbi n2 pp-f dt js cc js pp-f dt n1;
Here hence came in our impropriations of the Ecclesiasticall liuings, of the most populous and the most frequēted places (if you marke it) in this land, that priuate men hauing away these Church-liuings, ye inhabitants might either content thēselues with a Sir Iohn lack-learning,
Here hence Come in our impropriations of the Ecclesiastical livings, of the most populous and the most frequented places (if you mark it) in this land, that private men having away these Church-livings, you inhabitants might either content themselves with a Sir John lack-learning,
av av vvd p-acp po12 n2 pp-f dt j n2-vvg, pp-f dt av-ds j cc dt av-ds vvn n2 (cs pn22 vvb pn31) p-acp d n1, cst j n2 vhg av d n2, pn22 n2 vmd av-d vvi px32 p-acp dt n1 np1 n1,
or else if they hire a Preacher by a voluntary contribution, their paying might bee as a meanes of his pleasing them, by flattering and soothing them in their sinnes.
or Else if they hire a Preacher by a voluntary contribution, their paying might be as a means of his pleasing them, by flattering and soothing them in their Sins.
cc av cs pns32 vvb dt n1 p-acp dt j-jn n1, po32 vvg vmd vbi p-acp dt n2 pp-f po31 vvg pno32, p-acp j-vvg cc vvg pno32 p-acp po32 n2.
as Ieremie saith, and he yeelds a reason of it, cap. 23. 14. For the prophets strengthen the hands of the wicked, that none can returne from their wickednes.
as Ieremie Says, and he yields a reason of it, cap. 23. 14. For the Prophets strengthen the hands of the wicked, that none can return from their wickedness.
and conscience, and pray for mee that I may deliuer it with such soundnesse and sincerenesse, that Christ our Soueraigne may keepe regiment in our hearts by the scepter of his word, that Satan the vncleane spirit being cast out, hee may no more returne amongst vs. You know what Christ telleth his Disciples, Matth. 5. 13. Ye are the sale of the earth:
and conscience, and pray for me that I may deliver it with such soundness and sincereness, that christ our Sovereign may keep regiment in our hearts by the sceptre of his word, that Satan the unclean Spirit being cast out, he may no more return among us You know what christ Telleth his Disciples, Matthew 5. 13. You Are the sale of the earth:
so must we doe to bee freed of our soules maladies and miseries. A good Physition must needs disquiet his sicke patient befor hee can heale his disease:
so must we do to be freed of our Souls maladies and misery's. A good physician must needs disquiet his sick patient before he can heal his disease:
av vmb pns12 vdi pc-acp vbi vvn pp-f po12 n2 n2 cc n2. dt j n1 vmb av vvi po31 j n1 a-acp pns31 vmb vvi po31 n1:
We are spirituall Physitians and Chirurgions, the word of God the soules potion, and the wine & oyle of the soules sores is committed to vs, that by vs it might be applied to season, supple, and salue all maladies.
We Are spiritual Physicians and Chirurgeons, the word of God the Souls potion, and the wine & oil of the Souls sores is committed to us, that by us it might be applied to season, supple, and salve all maladies.
pns12 vbr j n2 cc n2, dt n1 pp-f np1 dt ng1 n1, cc dt n1 cc n1 pp-f dt ng1 n2 vbz vvn p-acp pno12, cst p-acp pno12 pn31 vmd vbi vvn p-acp n1, j, cc vvi d n2.
which that you may doe with willingnesse and cheerfulnesse, I will shut vp this point with that worthy saying of a faithfull Orator of Rome, called Quintius Capitolinus, who on a time making an Oration to the Romans,
which that you may do with willingness and cheerfulness, I will shut up this point with that worthy saying of a faithful Orator of Rome, called Quintius Capitoline, who on a time making an Oration to the Roman,
r-crq d pn22 vmb vdi p-acp n1 cc n1, pns11 vmb vvi a-acp d n1 p-acp d j n-vvg pp-f dt j n1 pp-f np1, vvn np1 np1, r-crq p-acp dt n1 vvg dt n1 p-acp dt njp2,
after hee had liuely shewed them their faults, in that they ceased not to disobey their superiours, whereby some great disorder and confusion might fall to the Common-wealth, addeth in the end, these words:
After he had lively showed them their Faults, in that they ceased not to disobey their superiors, whereby Some great disorder and confusion might fallen to the Commonwealth, adds in the end, these words:
c-acp pns31 vhd av-j vvd pno32 po32 n2, p-acp cst pns32 vvd xx pc-acp vvi po32 n2-jn, c-crq d j n1 cc n1 vmd vvi p-acp dt n1, vvz p-acp dt n1, d n2:
These remonstrances and words of this good man were of such efficacie, saith Titus Liuius, by the pure and natiue truth which he shewed vnto the people, without flattery, that hee appeased the tumults and discontentments of the City.
These remonstrances and words of this good man were of such efficacy, Says Titus Lucius, by the pure and native truth which he showed unto the people, without flattery, that he appeased the tumults and discontentments of the city.
np1 n2 cc n2 pp-f d j n1 vbdr pp-f d n1, vvz np1 np1, p-acp dt j cc j-jn n1 r-crq pns31 vvd p-acp dt n1, p-acp n1, cst pns31 vvd dt n2 cc n2 pp-f dt n1.
YOu haue heard (beloued in our best beloued Iesus Christ) that the Apostles bēt was, to perswade ye Thessalonians to perseuere in that doctrine, which hee and his fellowes had taught them.
YOu have herd (Beloved in our best Beloved Iesus christ) that the Apostles bent was, to persuade you Thessalonians to persevere in that Doctrine, which he and his Fellows had taught them.
so here in this sinne of couetousnes, because it is more inward & secret, he appeales to Gods record, saying, Neither vsed wee coloured couetousnesse, God is record.
so Here in this sin of covetousness, Because it is more inward & secret, he appeals to God's record, saying, Neither used we coloured covetousness, God is record.
av av p-acp d n1 pp-f n1, c-acp pn31 vbz av-dc j cc j-jn, pns31 vvz pc-acp ng1 n1, vvg, dx vvn pns12 vvn n1, np1 vbz n1.
For the first what it is, the Latines deriue this word Auarice from Aueo & ab auro vel are, so that they make couetousnes to bee an immoderate desire of mony or gold.
For the First what it is, the Latins derive this word Avarice from Aueo & ab auro vel Are, so that they make covetousness to be an immoderate desire of money or gold.
p-acp dt ord r-crq pn31 vbz, dt np1 vvb d n1 n1 p-acp fw-la cc fw-la fw-la fw-la vbr, av cst pns32 vvb n1 pc-acp vbi dt j n1 pp-f n1 cc n1.
Hence then I may thus define it, viz. that Couetousnesse is a base affection of the minde, arising from mistrustfulnesse of God in his prouidence, whereby one doth so immoderatly desire earthly riches,
Hence then I may thus define it, viz. that Covetousness is a base affection of the mind, arising from mistrustfulness of God in his providence, whereby one does so immoderately desire earthly riches,
av cs pns11 vmb av vvi pn31, n1 cst n1 vbz dt j n1 pp-f dt n1, vvg p-acp n1 pp-f np1 p-acp po31 n1, c-crq pi vdz av av-j vvi j n2,
as that neuer contented with that which he hath, he still desireth more then he hath, respecting neither right nor wrong done to others, to the intent that hee may attaine his desire for himselfe:
as that never contented with that which he hath, he still Desires more then he hath, respecting neither right nor wrong done to Others, to the intent that he may attain his desire for himself:
for that which he hath he dareth not enioy for feare of necessitie, and hee still vexeth himselfe with the want of that hee hath not, because he would abound:
for that which he hath he dareth not enjoy for Fear of necessity, and he still vexes himself with the want of that he hath not, Because he would abound:
c-acp d r-crq pns31 vhz pns31 vvz xx vvi p-acp n1 pp-f n1, cc pns31 av vvz px31 p-acp dt n1 pp-f cst pns31 vhz xx, c-acp pns31 vmd vvi:
Which definition considered with his causes, will appeare to bee the more absolute. The efficient cause whereof is infidelitie, euen a mistrusting of God in his alsufficient prouidence,
Which definition considered with his Causes, will appear to be the more absolute. The efficient cause whereof is infidelity, even a mistrusting of God in his All-sufficient providence,
And therefore our Apostle termes couetousnesse idolatrie, because the couetous man attributes that to riches, which belongs to God, viz. trust and confidence.
And Therefore our Apostle terms covetousness idolatry, Because the covetous man attributes that to riches, which belongs to God, viz. trust and confidence.
cc av po12 n1 vvz n1 n1, c-acp dt j n1 n2 cst p-acp n2, r-crq vvz p-acp np1, n1 vvb cc n1.
The formall cause is his immoderate desire of riches, which cannot bee satisfied. The finall cause is Philautia, a desire to set himselfe alone aloft, and this monster,
The formal cause is his immoderate desire of riches, which cannot be satisfied. The final cause is Philautia, a desire to Set himself alone aloft, and this monster,
Whereupon Saint Ambrose rightly compares Auarice to a strumpet in a Ladies habit, sitting on a chariot supported with foure wheeles, viz. Faint courage, Inhumane cariage, Contempt of God, and Forgetfulnesse of death. This chariot he makes to be drawne with two blacke horses, the one he nameth Rauine, and the other Nigardship. To these both there is but one carter,
Whereupon Saint Ambrose rightly compares Avarice to a strumpet in a Ladies habit, sitting on a chariot supported with foure wheels, viz. Faint courage, Inhumane carriage, Contempt of God, and Forgetfulness of death. This chariot he makes to be drawn with two black Horses, the one he names Ravine, and the other Nigardship. To these both there is but one carter,
and he is named Desire to haue. This carter driueth with a whip hauing two cords, the one named Appetite to get, and the other, Dread to forgoe. Thus you see what couetousnesse is, and how she is mounted.
and he is nam Desire to have. This carter Driveth with a whip having two cords, the one nam Appetite to get, and the other, Dread to forgo. Thus you see what covetousness is, and how she is mounted.
cc pns31 vbz vvn vvb pc-acp vhi. d n1 vvz p-acp dt n1 vhg crd n2, dt pi vvn n1 pc-acp vvi, cc dt n-jn, j pc-acp vvi. av pn22 vvb r-crq n1 vbz, cc c-crq pns31 vbz vvn.
Now if yee expect, that I should set open and anatomise vnto you al the parts and members of this huge monster Couetousnesse, I confesse that it surpasseth my reach:
Now if ye expect, that I should Set open and anatomise unto you all the parts and members of this huge monster Covetousness, I confess that it Surpasses my reach:
av cs pn22 vvb, cst pns11 vmd vvi j cc vvb p-acp pn22 d dt n2 cc n2 pp-f d j n1 n1, pns11 vvb cst pn31 vvz po11 n1:
So that if it be the roote of all euill, then it is the roote of idolatrie, the roote of impietie, the roote of infidelitie, the roote of blasphemie, the roote of simonie, the roote of vsurie, the roote of briberie, the roote of parricide, the root of homicide, the roote of theft, the root of lying, of extortion, of oppression, of all false dealing, of lying, the roote of contentions in the Church, the root of brabling and brawling in the Common-wealth.
So that if it be the root of all evil, then it is the root of idolatry, the root of impiety, the root of infidelity, the root of blasphemy, the root of simony, the root of Usury, the root of bribery, the root of Parricide, the root of homicide, the root of theft, the root of lying, of extortion, of oppression, of all false dealing, of lying, the root of contentions in the Church, the root of brabbling and brawling in the Commonwealth.
it annoyeth our Physitians, it infecteth our Diuines, it choketh our Lawyers, it woundeth our farmers, it baneth our Gentlemen, it murthereth our tradesmen, it bewitcheth our Merchants, it stingeth our Merchants, it stingeth our mariners, oh cursed couetousnesse!
it annoyeth our Physicians, it Infecteth our Divines, it choketh our Lawyers, it wounds our farmers, it baneth our Gentlemen, it murdereth our Tradesmen, it bewitches our Merchant's, it stingeth our Merchant's, it stingeth our Mariners, o cursed covetousness!
it marres almesdeeds, for it closeth the hand and heart against the needie; it marres religion, for it makes a shew of godlinesse without the power thereof;
it mars almsdeeds, for it closeth the hand and heart against the needy; it mars Religion, for it makes a show of godliness without the power thereof;
If you will haue her parts more compendious and more comprised, I will gather my selfe within the boūds of Philosophie, which makes the parts of Auarice to bee these three, according to the three chiefe kindes of her actions:
If you will have her parts more compendious and more comprised, I will gather my self within the bounds of Philosophy, which makes the parts of Avarice to be these three, according to the three chief Kinds of her actions:
For the first part Capacitie, which is an immoderate and vniust holding of that which he hath, whereby he makes more reckoning of his riches and worldly mucke,
For the First part Capacity, which is an immoderate and unjust holding of that which he hath, whereby he makes more reckoning of his riches and worldly muck,
p-acp dt ord n1 n1, r-crq vbz dt j cc j-u n-vvg pp-f d r-crq pns31 vhz, c-crq pns31 vvz av-dc j-vvg pp-f po31 n2 cc j n1,
and his dispaire, as the Poet saith, Quod si diminues, vilem redigetur ad assem: if he should once lessen his mine, he doubted it would come to a mite:
and his despair, as the Poet Says, Quod si diminues, vilem redigetur ad assem: if he should once lessen his mine, he doubted it would come to a mite:
The second Rapacity, that is, that greedy desire of gaine, which makes them that are infected therewith, not to reckon of the liues of the owners thereof, as Salomon saith.
The second Rapacity, that is, that greedy desire of gain, which makes them that Are infected therewith, not to reckon of the lives of the owners thereof, as Solomon Says.
dt ord n1, cst vbz, cst j n1 pp-f n1, r-crq vvz pno32 d vbr vvn av, xx pc-acp vvi pp-f dt n2 pp-f dt n2 av, c-acp np1 vvz.
as may be seene in that golden-humored Midas, who obtaining his request, that all that he touched should be turned into gold, wrought his owne famishment,
as may be seen in that golden-humored Midas, who obtaining his request, that all that he touched should be turned into gold, wrought his own famishment,
c-acp vmb vbi vvn p-acp d j np1, r-crq vvg po31 n1, cst d cst pns31 vvd vmd vbi vvn p-acp n1, vvd po31 d n1,
The third part of couetousnesse is Tenacity, which is a base and miserly hoording vp of wealth with a mistrustfull wretchednesse, lothing to affoord himselfe any comfortable vse of al his great store and prouision of his riches:
The third part of covetousness is Tenacity, which is a base and miserly hoarding up of wealth with a mistrustful wretchedness, loathing to afford himself any comfortable use of all his great store and provision of his riches:
dt ord n1 pp-f n1 vbz n1, r-crq vbz dt j cc av-j vvg a-acp pp-f n1 p-acp dt j n1, vvg pc-acp vvi px31 d j n1 pp-f d po31 j n1 cc n1 pp-f po31 n2:
And such an one was the churle in the Gospell (as it seemes) for vntill he had more corne then his barnes could hold, hee neuer said to his soule, Take thine ease, eate,
And such an one was the churl in the Gospel (as it seems) for until he had more corn then his Barns could hold, he never said to his soul, Take thine ease, eat,
cc d dt pi vbds dt n1 p-acp dt n1 (c-acp pn31 vvz) p-acp c-acp pns31 vhd dc n1 cs po31 n2 vmd vvi, pns31 av-x vvd p-acp po31 n1, vvb po21 n1, vvb,
For she makes Symonie her drudge, Bribery her drudge, Vsurie her drudge, Deceit her drudge, Swearing her drudge, Lying her drudge, &c. Oh what a diuell incarnate is this, that setteth so many vices aworke,
For she makes Simony her drudge, Bribery her drudge, Usury her drudge, Deceit her drudge, Swearing her drudge, Lying her drudge, etc. O what a Devil incarnate is this, that sets so many vices awork,
but once inamoured with the flowring whitethorne of riches, and eagerly catching after it, his heart was pricked with the thorn that lay hid in these flowers, in such sort as that it swelled and festred in him vnto death, bringing him vnto a most fearfull and dolefull downefall at the last.
but once enamoured with the flowering whitethorne of riches, and eagerly catching After it, his heart was pricked with the thorn that lay hid in these flowers, in such sort as that it swelled and festered in him unto death, bringing him unto a most fearful and doleful downfall At the last.
for he doth euen sell himselfe to the diuell for wicked gaine, and like a sumpter horse, beareth burthens to the diuell all his life time, that in the end of his daies hee may bee thrust into the dirty stable of hell, with a gald backe, and a wounded conscience.
for he does even fell himself to the Devil for wicked gain, and like a sumpter horse, bears burdens to the Devil all his life time, that in the end of his days he may be thrust into the dirty stable of hell, with a galled back, and a wounded conscience.
Now I descend to the fourth circumstance of my diuision, which is, that no Minister, ouercome with this sinne, can deale sincerely. My reasons are these:
Now I descend to the fourth circumstance of my division, which is, that no Minister, overcome with this sin, can deal sincerely. My Reasons Are these:
av pns11 vvb p-acp dt ord n1 pp-f po11 n1, r-crq vbz, cst dx n1, vvn p-acp d n1, vmb vvi av-j. po11 n2 vbr d:
For euen as all beasts, that go with their breasts on the ground, were accounted abominable by the law of Moses; so are all those, bee they Ministers or others, whose hearts are as it were soddered vnto the earth.
For even as all beasts, that go with their breasts on the ground, were accounted abominable by the law of Moses; so Are all those, be they Ministers or Others, whose hearts Are as it were soddered unto the earth.
p-acp av-j c-acp d n2, cst vvb p-acp po32 n2 p-acp dt n1, vbdr vvn j p-acp dt n1 pp-f np1; av vbr d d, vbb pns32 n2 cc n2-jn, rg-crq n2 vbr p-acp pn31 vbdr vvn p-acp dt n1.
And here hence is it, that the diuell vsed this as the last, but not as the least engine to foyle Christ himselfe, in tempting him, saying, All this will I giue thee:
And Here hence is it, that the Devil used this as the last, but not as the least engine to foil christ himself, in tempting him, saying, All this will I give thee:
cc av av vbz pn31, cst dt n1 vvd d p-acp dt ord, cc-acp xx p-acp dt ds n1 pc-acp vvi np1 px31, p-acp vvg pno31, vvg, d d vmb pns11 vvi pno21:
These no doubt are they of whom Saint Peter speaketh, through couetousnesse shall they with fained words make merchandise of you: and therefore these men cannot in their doctrines bee sincere.
These no doubt Are they of whom Saint Peter speaks, through covetousness shall they with feigned words make merchandise of you: and Therefore these men cannot in their doctrines be sincere.
np1 dx n1 vbr pns32 pp-f r-crq n1 np1 vvz, p-acp n1 vmb pns32 p-acp j-vvn n2 vvi n1 pp-f pn22: cc av d n2 vmbx p-acp po32 n2 vbb j.
for how shall they teach others to bee sincere, that are not sincere themselues? Yet heere wee must take heede, that wee doe not count al to be couetous, that aboūd in the vse of earthly riches;
for how shall they teach Others to be sincere, that Are not sincere themselves? Yet Here we must take heed, that we do not count all to be covetous, that abound in the use of earthly riches;
c-acp c-crq vmb pns32 vvi ng2-jn pc-acp vbi j, cst vbr xx j px32? av av pns12 vmb vvi n1, cst pns12 vdb xx vvi d pc-acp vbi j, cst vvb p-acp dt n1 pp-f j n2;
whereas retchlesse carelesnesse and profuse prodigalnes is a sin against nature, for hee that shall not in an vpright and holy manner prouide for his owne, is worse then an infidell:
whereas retchless carelessness and profuse prodigalnes is a since against nature, for he that shall not in an upright and holy manner provide for his own, is Worse then an infidel:
A second vse is, that such people as in their owne knowledge and consciences, perceiue their Pastors to be faithfull and freest off couetousnesse, these should giue great credit to their doctrines for sincerenes.
A second use is, that such people as in their own knowledge and Consciences, perceive their Pastors to be faithful and Freest off covetousness, these should give great credit to their doctrines for sincerenes.
dt ord n1 vbz, cst d n1 c-acp p-acp po32 d n1 cc n2, vvb po32 ng1 pc-acp vbi j cc js p-acp n1, d vmd vvi j n1 p-acp po32 n2 p-acp n1.
In the eleuenth of the Acts it is recorded, that when the Church vnderstood, that a great number at Antiochia beleeued and turned vnto the Lord, they sent Barnabas vnto them;
In the Eleventh of the Acts it is recorded, that when the Church understood, that a great number At Antiochia believed and turned unto the Lord, they sent Barnabas unto them;
who when hee was come and had seene the grace of God, in the sincerenesse of his heart, he was glad (saith the text) and exhorted all that with purpose of heart they would cleaue vnto the Lord, Where the holy Ghost sheweth, that his so holy exhortation had a great and a blessed effect,
who when he was come and had seen the grace of God, in the sincereness of his heart, he was glad (Says the text) and exhorted all that with purpose of heart they would cleave unto the Lord, Where the holy Ghost shows, that his so holy exhortation had a great and a blessed Effect,
The reason whereof our Sauiour yeelds, namely, that hee that euill doth, hateth the light, neither commeth to the light, lest his deedes should bee reproued.
The reason whereof our Saviour yields, namely, that he that evil does, hates the Light, neither comes to the Light, lest his Deeds should be reproved.
So that the most profound are esteemed the most profane, euen monstrous persons, Zach. 3. 8. as signes and wonders, Isai. 8. 18. the most conscionable thought to bee most contentious, Ierem. 15. 20. But what doth this bewray,
So that the most profound Are esteemed the most profane, even monstrous Persons, Zach 3. 8. as Signs and wonders, Isaiah 8. 18. the most conscionable Thought to be most contentious, Jeremiah 15. 20. But what does this bewray,
av cst dt av-ds j vbr vvn dt av-ds j, av j n2, np1 crd crd p-acp n2 cc n2, np1 crd crd dt av-ds j n1 pc-acp vbi av-ds j, np1 crd crd p-acp q-crq vdz d vvi,
Therefore wee haue great cause to pray with Dauid to establish vs with right and free spirits, that being spirituall we may be able to discerne all things as they are;
Therefore we have great cause to pray with David to establish us with right and free spirits, that being spiritual we may be able to discern all things as they Are;
And therefore seeing the danger is so great, and yet the sinne so common, neede haue we (euerie one of vs) to pray to God with Dauid, to encline our hearts vnto his testimonies, and not to couetousnes.
And Therefore seeing the danger is so great, and yet the sin so Common, need have we (every one of us) to pray to God with David, to incline our hearts unto his testimonies, and not to covetousness.
cc av vvg dt n1 vbz av j, cc av dt n1 av j, n1 vhb pns12 (d crd pp-f pno12) pc-acp vvi p-acp np1 p-acp np1, pc-acp vvi po12 n2 p-acp po31 n2, cc xx p-acp n1.
Which that wee may doe, wee must labour to get that blessed gift of contentatiō, that the holy Ghost exhorteth vnto, saying, Let not your conuersation be in couetousnes,
Which that we may do, we must labour to get that blessed gift of contentation, that the holy Ghost exhorteth unto, saying, Let not your Conversation be in covetousness,
That wee therefore may after his example be content in euery state of life, and shunne this foule sinne of couetousnesse, let vs consider of these preseruatiues.
That we Therefore may After his Exampl be content in every state of life, and shun this foul sin of covetousness, let us Consider of these preservatives.
cst pns12 av vmb p-acp po31 n1 vbb j p-acp d n1 pp-f n1, cc vvi d j n1 pp-f n1, vvb pno12 vvi pp-f d n2.
But consider, I pray you, may not this be a fond and false perswasion? may not God crosse thee in thy wished-for dwelling, with vnwished for diseases in thy body,
But Consider, I pray you, may not this be a found and false persuasion? may not God cross thee in thy wished-for Dwelling, with unwished for diseases in thy body,
cc-acp vvb, pns11 vvb pn22, vmb xx d vbi dt j cc j n1? vmb xx np1 vvi pno21 p-acp po21 j n-vvg, p-acp j-vvn-u c-acp n2 p-acp po21 n1,
And as for riches, thou maist drinke in gold with Balthazar, and see with him thy doome and downfull grauen in the walles of thy palaces, that may more quaile thee,
And as for riches, thou Mayest drink in gold with Balthazar, and see with him thy doom and downful graven in the walls of thy palaces, that may more quail thee,
Therefore Dauids counsell is worthy, Psal. 62. 10. 11. where he aduiseth, saying, If riches encrease, set not thine heart vpon them. Why? for three reasons:
Therefore David counsel is worthy, Psalm 62. 10. 11. where he adviseth, saying, If riches increase, Set not thine heart upon them. Why? for three Reasons:
when hee comes to iudgement, sinne then shall haue shame, and sinceritie saluation; whatsoeuer our wealth hath been, riches deliuer not in the day of the Lords wrath, but righteousnes deliuereth from death:
when he comes to judgement, sin then shall have shame, and sincerity salvation; whatsoever our wealth hath been, riches deliver not in the day of the lords wrath, but righteousness Delivereth from death:
we brought nothing with vs into the world, and we shall carrie nothing out. If therefore we haue Iacobs wish, food and raiment, let vs therewith be content.
we brought nothing with us into the world, and we shall carry nothing out. If Therefore we have Iacobs wish, food and raiment, let us therewith be content.
pns12 vvd pix p-acp pno12 p-acp dt n1, cc pns12 vmb vvi pix av. cs av pns12 vhb npg1 vvb, n1 cc n1, vvb pno12 av vbi j.
or such bread as is sufficient to preserue our liues, And that God is displeased at mens ouer greedie crauing much, hee would haue vs to learne by his allowance in the wildernesse,
or such bred as is sufficient to preserve our lives, And that God is displeased At men's over greedy craving much, he would have us to Learn by his allowance in the Wilderness,
For the consideration of our owne miserie in our selues, and a liuely sense of the need we haue of Christ, will make vs hunger after him and his righteousnesse aboue all things in the world.
For the consideration of our own misery in our selves, and a lively sense of the need we have of christ, will make us hunger After him and his righteousness above all things in the world.
p-acp dt n1 pp-f po12 d n1 p-acp po12 n2, cc dt j n1 pp-f dt n1 pns12 vhb pp-f np1, vmb vvi pno12 n1 p-acp pno31 cc po31 n1 p-acp d n2 p-acp dt n1.
We finde by experience, that many are endued with good gifts of knowledge, of ioy in the Word, of zeale in good things, &c. who neuerthelesse in their callings are ouercome with this foule sinne of couetousnesse:
We find by experience, that many Are endued with good Gifts of knowledge, of joy in the Word, of zeal in good things, etc. who nevertheless in their callings Are overcome with this foul sin of covetousness:
pns12 vvb p-acp n1, cst d vbr vvn p-acp j n2 pp-f n1, pp-f n1 p-acp dt n1, pp-f n1 p-acp j n2, av q-crq av p-acp po32 n2 vbr vvn p-acp d j n1 pp-f n1:
and therefore they neuer thought with S. Augustine, Quid prodest, si omnia habes, eum tamen qui omnia dedit non habere? What profit is it to haue all things,
and Therefore they never Thought with S. Augustine, Quid profits, si omnia habes, Eum tamen qui omnia dedit non habere? What profit is it to have all things,
cc av pns32 av-x vvd p-acp np1 np1, fw-la j, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la? q-crq n1 vbz pn31 pc-acp vhi d n2,
and to want the giuer of all things, without whom all possessions and possessors are vile and miserable? The consideration whereof made Moses (when he came to yeeres) to entertaine affliction, esteeming the rebuke of Christ greater riches, then the treasures of Egypt:
and to want the giver of all things, without whom all possessions and Possessors' Are vile and miserable? The consideration whereof made Moses (when he Come to Years) to entertain affliction, esteeming the rebuke of christ greater riches, then the treasures of Egypt:
cc pc-acp vvi dt n1 pp-f d n2, p-acp ro-crq d n2 cc n2 vbr j cc j? dt n1 c-crq vvd np1 (c-crq pns31 vvd p-acp n2) p-acp vvb n1, vvg dt n1 pp-f np1 jc n2, cs dt n2 pp-f np1:
So, did wee (beloued) see out vilenesse without Christ, and made once to hunger after him, thē euery one would begin to say with S. Paul, I esteeme all things as dung, in regard of Christ: and with Dauid, As the Hart brayeth after the riuers of waters, so thirsteth my soule after thee, O Lord.
So, did we (Beloved) see out vileness without christ, and made once to hunger After him, them every one would begin to say with S. Paul, I esteem all things as dung, in regard of christ: and with David, As the Heart Brayeth After the Rivers of waters, so Thirsteth my soul After thee, Oh Lord.
np1, vdd pns12 (vvn) vvb av n1 p-acp np1, cc vvd a-acp p-acp n1 p-acp pno31, pno32 d pi vmd vvi pc-acp vvi p-acp n1 np1, pns11 vvb d n2 c-acp n1, p-acp n1 pp-f np1: cc p-acp np1, c-acp dt n1 vvz p-acp dt ng1 pp-f n2, av vvz po11 n1 p-acp pno21, uh n1.
Wee must in our selues bee as the wounded man, that lay in the way, that Christ Iesus ye true Samaritane may come by vs to supple our wounds, and to poure his owne pretious blood into our soules;
we must in our selves be as the wounded man, that lay in the Way, that christ Iesus you true Samaritan may come by us to supple our wounds, and to pour his own precious blood into our Souls;
Finally, consider the special, wise and fatherly prouidence of God, in disposing and gouerning the things of the world, hee hath riches enough in his hand for all:
Finally, Consider the special, wise and fatherly providence of God, in disposing and governing the things of the world, he hath riches enough in his hand for all:
the consideration whereof made holy Iob to praise God in wealth and woe, saying, The Lord hath giuen, and the Lord hath taken, blessed be the name of the Lord.
the consideration whereof made holy Job to praise God in wealth and woe, saying, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord.
and assures himselfe, that if he can free himselfe and them from this and the two former vices, that he shall sufficiently confirme his assertion of their sincerenesse, not only in doctrine,
and assures himself, that if he can free himself and them from this and the two former vices, that he shall sufficiently confirm his assertion of their sincereness, not only in Doctrine,
cc vvz px31, cst cs pns31 vmb vvi px31 cc pno32 p-acp d cc dt crd j n2, cst pns31 vmb av-j vvi po31 n1 pp-f po32 n1, xx av-j p-acp n1,
Whence (I thinke) I may thus define Ambition, viz. Ambition is a base sinne, whereby a man is so carried away with an inordinate desire of his owne praise and honour, that whether he deserue it or no, he regards it more then Gods glory, or his neighbours good.
Whence (I think) I may thus define Ambition, viz. Ambition is a base sin, whereby a man is so carried away with an inordinate desire of his own praise and honour, that whither he deserve it or no, he regards it more then God's glory, or his neighbours good.
q-crq (pns11 vvb) pns11 vmb av vvi n1, n1 n1 vbz dt j n1, c-crq dt n1 vbz av vvn av p-acp dt j n1 pp-f po31 d n1 cc n1, cst cs pns31 vvb pn31 cc uh-dx, pns31 vvz pn31 av-dc cs npg1 n1, cc po31 n2 j.
ye Ambitious mā is so takē vp with self-loue, & with a desire of his own praise & preferment, that he becomes a Timon, a Misanthropos, a despiser and hater of all others in respect of himselfe.
you Ambitious man is so taken up with Self-love, & with a desire of his own praise & preferment, that he becomes a Timon, a Misanthropos, a despiser and hater of all Others in respect of himself.
pn22 j n1 vbz av vvn a-acp p-acp n1, cc p-acp dt n1 pp-f po31 d n1 cc n1, cst pns31 vvz dt np1, dt np1, dt n1 cc n1 pp-f d n2-jn p-acp n1 pp-f px31.
To which accordeth diuine Ierome, saying, Vilium est hominum alios viles facere, & qui suo merito placere non potest, placere velle aliorum comparatione:
To which accords divine Jerome, saying, Vilium est hominum Alioth viles facere, & qui Sue merito placere non potest, placere velle Aliorum comparation:
that is, it is the property of vile and base men to disgrace others, to be graced themselues (as all ambitious men seeke to doe) and hauing no merit of his owne by comparison, to seeke to be accounted of by others.
that is, it is the property of vile and base men to disgrace Others, to be graced themselves (as all ambitious men seek to do) and having no merit of his own by comparison, to seek to be accounted of by Others.
behold then (saith hee) how miserable the Ambitious man is, if hee enuic him that is enuied by him? which thing made wise Salomon to affirme, yt only by pride doth man stir vp contention,
behold then (Says he) how miserable the Ambitious man is, if he enuic him that is envied by him? which thing made wise Solomon to affirm, that only by pride does man stir up contention,
as S. Bernard, in lib. 3. de consideratione affirmeth, saying O ambitio ambientium crux? quomodo omnes torques? omnibus places? nil acerbius cruciat, nil molestius inquietat, nil tamen apud miseros mortales crebrius negotijs eius:
as S. Bernard, in lib. 3. the consideration Affirmeth, saying O ambitio ambientium crux? quomodo omnes torques? omnibus places? nil acerbius cruciate, nil molestius inquietat, nil tamen apud miseros mortales crebrius negotijs eius:
that is, O Ambition, the crosse of the ambitious, how dost thou torment all, and yet please all? nothing doth more cruelly crucifie, nothing doth more trouble somly vex men,
that is, Oh Ambition, the cross of the ambitious, how dost thou torment all, and yet please all? nothing does more cruelly crucify, nothing does more trouble somly vex men,
cst vbz, uh n1, dt n1 pp-f dt j, q-crq vd2 pns21 vvi d, cc av vvb d? pix vdz av-dc av-j vvi, pix vdz av-dc vvi d vvi n2,
The formall cause thereof is, an ouer greedy and inordinate desire of honour, such as was seene in Iulius Caesar, who being ambitious of a Monarchie, shamed not to vtter the words of Euripides, Sipeierandum est, regnandi causa peierandum est: as if he should say, Sweare, and forsweare for a Kingdome:
The formal cause thereof is, an over greedy and inordinate desire of honour, such as was seen in Julius Caesar, who being ambitious of a Monarchy, shamed not to utter the words of Euripides, Sipeierandum est, regnandi causa peierandum est: as if he should say, Swear, and forswear for a Kingdom:
as was seene in Herod, but specially in Ieroboam, who to vphold his owne honour, set vp Idols in Bethel, and Dan; fearing lest if his subiects should goe vp to Ierusalem, to the place of Gods worship, the hearts of the people should turne againe vnto the Lord,
as was seen in Herod, but specially in Jeroboam, who to uphold his own honour, Set up Idols in Bethel, and Dan; fearing lest if his Subjects should go up to Ierusalem, to the place of God's worship, the hearts of the people should turn again unto the Lord,
as that in comparison thereof he despiseth al others, as Saint Paul speaketh of the false teachers, They would exclude you (meaning from vs) that yee might altogether loue them.
as that in comparison thereof he despises all Others, as Saint Paul speaks of the false Teachers, They would exclude you (meaning from us) that ye might altogether love them.
c-acp cst p-acp n1 av pns31 vvz d n2-jn, c-acp n1 np1 vvz pp-f dt j n2, pns32 vmd vvi pn22 (vvg p-acp pno12) d pn22 vmd av vvi pno32.
of such S. Ierome saith, Isti tantam sibi assumunt authoritatem, vt siuè dextra docent siuè sinistra, siuè bona, siuè mala, nolint discipulos ratione discutere:
of such S. Jerome Says, Isti Tantam sibi assumunt authoritatem, vt siuè dextra docent siuè sinistra, siuè Bona, siuè mala, nolint discipulos ratione discutere:
These assume to themselues (saith Ierome) so great authoritie, that whether they teach truth or falsehood, good or euill, their hearers may not enquire into it by reason.
These assume to themselves (Says Jerome) so great Authority, that whither they teach truth or falsehood, good or evil, their hearers may not inquire into it by reason.
d vvb p-acp px32 (vvz np1) av j n1, cst cs pns32 vvb n1 cc n1, j cc j-jn, po32 n2 vmb xx vvi p-acp pn31 p-acp n1.
The fourth Whelp of this litter is Fury, as Salomon saith, Only by pride doth man make contention, as may be seene in Nebuchadnezzar, who in his ambitious humour was pleased to haue his image to be set vp,
The fourth Whelp of this litter is Fury, as Solomon Says, Only by pride does man make contention, as may be seen in Nebuchadnezzar, who in his ambitious humour was pleased to have his image to be Set up,
Therefore S. Bernard termes Ambition a subtill euill, a secret poyson, an hidden plague, the mistris of deceit, the mother of hypocrisie, the father of forgetfulnesse, the originall of vices, the food of faults, the rust of vertues, the moth of holinesse, the blinder of the heart, making diseases out of remedies,
Therefore S. Bernard terms Ambition a subtle evil, a secret poison, an hidden plague, the mistress of deceit, the mother of hypocrisy, the father of forgetfulness, the original of vices, the food of Faults, the rust of Virtues, the moth of holiness, the blinder of the heart, making diseases out of remedies,
And to this end S. Basil alleaging Christs saying of thē that giue, fast, and pray, to bee seene of men, that they haue their reward, willeth all men to take heed of Ambition, which is (saith he) the sweete spoyler of all spirituall gifts, the delightsome enemie of our soules, the moth of al vertues,
And to this end S. Basil alleging Christ saying of them that give, fast, and pray, to be seen of men, that they have their reward, wills all men to take heed of Ambition, which is (Says he) the sweet spoiler of all spiritual Gifts, the delightsome enemy of our Souls, the moth of all Virtues,
cc p-acp d n1 n1 np1 vvg npg1 vvg pp-f pno32 cst vvb, av-j, cc vvb, pc-acp vbi vvn pp-f n2, cst pns32 vhb po32 n1, vvz d n2 pc-acp vvi n1 pp-f n1, r-crq vbz (vvz pns31) dt j n1 pp-f d j n2, dt j n1 pp-f po12 n2, dt n1 pp-f d n2,
All which wee may see most fully verified in Iulian the Apostata, of whō the penners of the Tripertite Historie write at large in the sixth booke thereof, shewing that Iulian at the first being an Emperour of many good parts,
All which we may see most Fully verified in Iulian the Apostata, of whom the penners of the Tripartite History write At large in the sixth book thereof, showing that Iulian At the First being an Emperor of many good parts,
after that the Syren songs of flatterers had blowne vp his heart with Ambition, he was so violently carried away with the desire of glorie and honour, that hee vaunted that hee would match Alexander the Great;
After that the Syren songs of Flatterers had blown up his heart with Ambition, he was so violently carried away with the desire of glory and honour, that he vaunted that he would match Alexander the Great;
and perceiuing the multitude to hate the Christians, hee set himselfe against them to winne popular applause, vaunting that he would pull down Christ the Galileian from heauen,
and perceiving the multitude to hate the Christians, he Set himself against them to win popular applause, vaunting that he would pull down christ the Galileian from heaven,
So that you may see in Iulian the viue picture of Ambition, and withall a president in him of Gods fierce wrath against this base sinne, bringing him to a most shameful & fearful end & destruction.
So that you may see in Iulian the vive picture of Ambition, and withal a president in him of God's fierce wrath against this base sin, bringing him to a most shameful & fearful end & destruction.
av cst pn22 vmb vvi p-acp np1 dt j n1 pp-f n1, cc av dt n1 p-acp pno31 pp-f npg1 j n1 p-acp d j n1, vvg pno31 p-acp dt av-ds j cc j n1 cc n1.
for what more palpable heresie can there be, then to glorie in his owne gifts and honours? What hast thou that thou hast not receiued? saith S. Paul: so that for a man to glorie in his owne gifts, is to race out the foundation, that euery good and perfect gift commeth from God.
for what more palpable heresy can there be, then to glory in his own Gifts and honours? What hast thou that thou hast not received? Says S. Paul: so that for a man to glory in his own Gifts, is to raze out the Foundation, that every good and perfect gift comes from God.
p-acp r-crq dc j n1 vmb a-acp vbi, cs pc-acp vvi p-acp po31 d n2 cc n2? q-crq vh2 pns21 cst pns21 vvb xx vvn? vvz np1 np1: av cst p-acp dt n1 pc-acp vvi p-acp po31 d n2, vbz pc-acp vvi av dt n1, cst d j cc j n1 vvz p-acp np1.
That euery ambitious Minister seeketh not Gods glorie but his owne, it is manifest frō the former part of Christs assertion, for hee speaketh of himselfe:
That every ambitious Minister seeks not God's glory but his own, it is manifest from the former part of Christ assertion, for he speaks of himself:
The vse of this doctrine is, to teach all in generall (but specially Ministers of Gods word) to take heed of this sin of Ambition, which is so foule a sinne,
The use of this Doctrine is, to teach all in general (but specially Ministers of God's word) to take heed of this since of Ambition, which is so foul a sin,
dt n1 pp-f d n1 vbz, pc-acp vvi d p-acp n1 (cc-acp av-j n2 pp-f npg1 n1) pc-acp vvi n1 pp-f d n1 pp-f n1, r-crq vbz av j dt n1,
as that it makes them that haue it sicke of the Diuels disease, & will in the end bring them to the Diuels distresse, to bee cast out of heauen and happinesse, without speedie repentance:
as that it makes them that have it sick of the Devils disease, & will in the end bring them to the Devils distress, to be cast out of heaven and happiness, without speedy Repentance:
and to sit downe in his chaire too, without bidding or sending at all. Christ said to Simon Peter and his fellowes, Freely ye haue receiued, freely giue:
and to fit down in his chair too, without bidding or sending At all. christ said to Simon Peter and his Fellows, Freely you have received, freely give:
cc pc-acp vvi a-acp p-acp po31 n1 av, p-acp vvg cc vvg p-acp d. np1 vvd p-acp np1 np1 cc po31 n2, av-j pn22 vhb vvn, av-j vvi:
So that two such monsters meeting together in ye Church, as Simon speaks of, to wit, πλεοτεξία and φιλοδοξια, Couetousnesse and Ambition, they haue almost ouerturned all zeale and religiō:
So that two such monsters meeting together in the Church, as Simon speaks of, to wit, πλεοτεξία and φιλοδοξια, Covetousness and Ambition, they have almost overturned all zeal and Religion:
av d crd d n2 vvg av p-acp dt n1, c-acp np1 vvz pp-f, p-acp n1, n1 cc n1, n1 cc n1, pns32 vhb av vvn d n1 cc n1:
they sell Sacraments and prayers, and Purgatorie, and pardons, and Masses, and merits, &c. So that one may marueile, that they vaunt that they succeede Simon Peter, their deeds pleading so openly that they succeed Simon Magus. And I wish that amongst vs Professors, this treasonable sinne had no treadings;
they fell Sacraments and Prayers, and Purgatory, and Pardons, and Masses, and merits, etc. So that one may marvel, that they vaunt that they succeed Simon Peter, their Deeds pleading so openly that they succeed Simon Magus. And I wish that among us Professors, this treasonable sin had no treadings;
pns32 vvb n2 cc n2, cc n1, cc n2, cc n2, cc n2, av av cst pi vmb vvi, cst pns32 vvb cst pns32 vvi np1 np1, po32 n2 vvg av av-j cst pns32 vvb np1 np1. cc pns11 vvb cst p-acp pno12 n2, d j n1 vhd dx n2-vvg;
but the Lord will enter into iudgement with them, saith Isaiah. Seeing therfore that this sinne is so great and grieuous, it stands euery man in hand to striue against it,
but the Lord will enter into judgement with them, Says Isaiah. Seeing Therefore that this sin is so great and grievous, it Stands every man in hand to strive against it,
cc-acp dt n1 vmb vvi p-acp n1 p-acp pno32, vvz np1. vvg av cst d n1 vbz av j cc j, pn31 vvz d n1 p-acp n1 pc-acp vvi p-acp pn31,
and in the feare of God to desire his assistance, that wee all may be kept free from this sinne so dangerous. The remedies whereof are these: first, the feare of God:
and in the Fear of God to desire his assistance, that we all may be kept free from this sin so dangerous. The remedies whereof Are these: First, the Fear of God:
cc p-acp dt n1 pp-f np1 pc-acp vvi po31 n1, cst pns12 d vmb vbi vvn j p-acp d n1 av j. dt n2 q-crq vbr d: ord, dt n1 pp-f np1:
And indeed it is the faithfulnes of Gods promise, I will not faile thee, nor forsake thee; and his most wise prouidence, that made meate before hee made man;
And indeed it is the faithfulness of God's promise, I will not fail thee, nor forsake thee; and his most wise providence, that made meat before he made man;
cc av pn31 vbz dt n1 pp-f npg1 n1, pns11 vmb xx vvi pno21, ccx vvi pno21; cc po31 av-ds j n1, cst vvd n1 c-acp pns31 vvd n1;
and therefore godlinesse is great gaine, NONLATINALPHABET, with the vse of his sufficiency, saith Tremellius: or with approuing of his lot, saith Arias Montanus, whereby the holy Ghost would teach, that the godly mans lot is God himselfe,
and Therefore godliness is great gain,, with the use of his sufficiency, Says Tremellius: or with approving of his lot, Says Arias Montanus, whereby the holy Ghost would teach, that the godly men lot is God himself,
and then all other things (bee it wealth, or worth, or honour) shall be cast vpon vs. Dauid (saith God) will not famish the soule of the righteous, and hee neuer saw the righteous forsaken,
and then all other things (be it wealth, or worth, or honour) shall be cast upon us David (Says God) will not famish the soul of the righteous, and he never saw the righteous forsaken,
cc av d j-jn n2 (vbi pn31 n1, cc j, cc n1) vmb vbi vvn p-acp pno12 np1 (vvz np1) vmb xx vvi dt n1 pp-f dt j, cc pns31 av-x vvd dt j vvn,
as Adam when he would be cheekmate with God, brought both himselfe and his posterity to a stale, plunging himselfe and them into destruction and perdition;
as Adam when he would be cheekmate with God, brought both himself and his posterity to a stale, plunging himself and them into destruction and perdition;
c-acp np1 c-crq pns31 vmd vbi vvi p-acp np1, vvd av-d px31 cc po31 n1 p-acp dt j, vvg px31 cc pno32 p-acp n1 cc n1;
but Dauid that was despised in the sight of Michal, for his humbling himselfe before God, was by God taken from the ewes great with young, to feed his people in Iacob, and his inheritance in Israel.
but David that was despised in the sighed of Michal, for his humbling himself before God, was by God taken from the ewes great with young, to feed his people in Iacob, and his inheritance in Israel.
To conclude this text, it is notable that the Apostle saith here, that he sought not praise, which is to be vnderstood, that he sought it not in the first place, or chiefly;
To conclude this text, it is notable that the Apostle Says Here, that he sought not praise, which is to be understood, that he sought it not in the First place, or chiefly;
pc-acp vvi d n1, pn31 vbz j cst dt n1 vvz av, cst pns31 vvd xx vvi, r-crq vbz pc-acp vbi vvn, cst pns31 vvd pn31 xx p-acp dt ord n1, cc av-jn;
but by causing his light to shine before men, he made them by seeing his good workes to glorifie God, in so doing, he could not want his owne glory too;
but by causing his Light to shine before men, he made them by seeing his good works to Glorify God, in so doing, he could not want his own glory too;
but cuius persona contemnitur, eius oratio despicitur, whose person is contemned, his speech is despised: there is no such enemie to profit, as preiudicatenesse;
but cuius persona contemnitur, eius oratio despicitur, whose person is contemned, his speech is despised: there is no such enemy to profit, as preiudicatenesse;
