and no better with vs then it did with the Prophet, Ezek. 33. 31. His auditors sate before him as the Lords people, they heard his words, they would not do them, their hearts ran after their couetousnesse.
and no better with us then it did with the Prophet, Ezekiel 33. 31. His Auditors sat before him as the lords people, they herd his words, they would not do them, their hearts ran After their covetousness.
behold some falles vpon thornie ground. Whilest our Sauiour was labouring to prepare men for an eternall, here was one whose heart ran after a temporall inheritance,
behold Some falls upon thorny ground. Whilst our Saviour was labouring to prepare men for an Eternal, Here was one whose heart ran After a temporal inheritance,
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How iump and iust is this fellowes faith and religion with thousands of our times, who will vphold it for a truth, that a minister may do God better seruice in taking vp quarrels betweene neighbours,
How jump and just is this Fellows faith and Religion with thousands of our times, who will uphold it for a truth, that a minister may do God better service in taking up quarrels between neighbours,
This is right to call Christ from diuiding the word to the diuiding of an inheritance. Oh maister, you might do well to ceasse this trouble to your selfe and this great multitude, to make an end of your Sermon,
This is right to call christ from dividing the word to the dividing of an inheritance. O master, you might do well to cease this trouble to your self and this great multitude, to make an end of your Sermon,
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you shall do a worke of charitie, and a neighbourly good office betweene vs, you may saue a great deale that may otherwise be idlely spent in law. Ridiculous follie!
you shall do a work of charity, and a neighbourly good office between us, you may save a great deal that may otherwise be idly spent in law. Ridiculous folly!
He said vnto him, Man, who hath made me a Iudge & a diuider ouer you? And so he answers not the foole according to his follie, refuseth to gratifie him in this his vnseasonable and vnlawfull request.
He said unto him, Man, who hath made me a Judge & a divider over you? And so he answers not the fool according to his folly, Refuseth to gratify him in this his unseasonable and unlawful request.
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And he said vnto them, Take heed and beware of couetousnesse, verse 15. And thus our Sauiour doth answer the foole according to his follie, and takes occasion by his folly to teach the whole multitude wisedome.
And he said unto them, Take heed and beware of covetousness, verse 15. And thus our Saviour does answer the fool according to his folly, and Takes occasion by his folly to teach the Whole multitude Wisdom.
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And so answers him not according to his Desire, but according to his Neede. Therein following Gods owne rule, Ezech. 14. 4. that he that comes to the Prophet with a question, what euer his question be, should be answered not according to his curiosities, but according to his necessities; he must be answered according to his Idols, he must heare roundly and plainly of that sin whereof he was chiefly guiltie. Thus deales the Lord here.
And so answers him not according to his Desire, but according to his Need. Therein following God's own Rule, Ezekiel 14. 4. that he that comes to the Prophet with a question, what ever his question be, should be answered not according to his curiosities, but according to his necessities; he must be answered according to his Idols, he must hear roundly and plainly of that since whereof he was chiefly guilty. Thus deals the Lord Here.
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Now what meanes this double fence? might not a single item haue serued the turne? Certainly he that telleth vs that we must be accountant for euery idle word, would not himselfe be guiltie therof.
Now what means this double fence? might not a single item have served the turn? Certainly he that Telleth us that we must be accountant for every idle word, would not himself be guilty thereof.
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But here not onely the word, but the weight is doubled, NONLATINALPHABET, Take heede and beware. As if he had said, to paraphrase the text, not to mend the translation, Watch and ward, nay watch and guard, and defend your selues from the sinne of couetousnesse. Well.
But Here not only the word, but the weight is doubled,, Take heed and beware. As if he had said, to Paraphrase the text, not to mend the Translation, Watch and ward, nay watch and guard, and defend your selves from the sin of covetousness. Well.
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The danger of the sinne and inclination of our hearts thereto being so great, here it is true, that Abundans cautela non nocet. If this which is double in precept, were quadruple in practise, it were all little and little enough. 2. Point; the obiect of the caution.
The danger of the sin and inclination of our hearts thereto being so great, Here it is true, that Abundans cautela non nocet. If this which is double in precept, were quadruple in practice, it were all little and little enough. 2. Point; the Object of the caution.
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take heed & beware of couetousnesse. Couetousnesse is the sin then, of which our Sauiour here forewarnes vs. A sinne, I make no question but hath often bene witnessed against in this place.
take heed & beware of covetousness. Covetousness is the since then, of which our Saviour Here forewarns us A sin, I make no question but hath often be witnessed against in this place.
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Let euery one that calles vpon the name of the Lord, & vpon whom the name of the Lord is called, depart from iniquity, 2. Tim. 2. 19. but especially from that iniquitie which hath cast vpon riches, otherwise Gods good blessings, the reprochfull title of the riches of iniquitie, Luk. 16. Our conuersation must be as becomes the Gospell, Phil. 1. 27. But how may that be done? Heb. 13. 5. ye haue a comment to that text.
Let every one that calls upon the name of the Lord, & upon whom the name of the Lord is called, depart from iniquity, 2. Tim. 2. 19. but especially from that iniquity which hath cast upon riches, otherwise God's good blessings, the reproachful title of the riches of iniquity, Luk. 16. Our Conversation must be as becomes the Gospel, Philip 1. 27. But how may that be done? Hebrew 13. 5. you have a comment to that text.
they then walke as becomes the Gospell, when both conuersation and communication are free from couetousnesse. So speakes Paul of couetousnesse as Dauid of idols, Psal. 16. 4. I will not make mention of their names with my lips. If the name, how much more should the thing be odious? Our conuersation? our communication? yea our very cogitations should be free from it.
they then walk as becomes the Gospel, when both Conversation and communication Are free from covetousness. So speaks Paul of covetousness as David of Idols, Psalm 16. 4. I will not make mention of their names with my lips. If the name, how much more should the thing be odious? Our Conversation? our communication? yea our very cogitations should be free from it.
Indeed once Noah was ouertaken with the loue of wine, neuer with the loue of the world. Once Lot was twice incestuous, neuer couetous. Once Dauid was besotted with the flesh, neuer bewitched with the world, but euen in the top of the worlds happinesse acknowledgeth himselfe a stranger and a pilgrime, 1. Chron. 29. 15. Once Peter denyed his maister,
Indeed once Noah was overtaken with the love of wine, never with the love of the world. Once Lot was twice incestuous, never covetous. Once David was besotted with the Flesh, never bewitched with the world, but even in the top of the world's happiness acknowledgeth himself a stranger and a pilgrim, 1. Chronicles 29. 15. Once Peter denied his master,
but yet it was not the loue of the world (for he had denyed that before he denyed his maister, in forsaking all,) but the feare of the world that caused him to slip into that sin.
but yet it was not the love of the world (for he had denied that before he denied his master, in forsaking all,) but the Fear of the world that caused him to slip into that since.
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and drunkennesse, then it can with that habituall iniquity of couetousnesse? Dauids adulterie, Noahs drunkennesse, Lots incest, these were actuall sinnes but once acted, they were no habituall euils in them.
and Drunkenness, then it can with that habitual iniquity of covetousness? David adultery, Noahs Drunkenness, Lots Incest, these were actual Sins but once acted, they were no habitual evils in them.
Now this is a sure rule, that grace may stand with some actual though grosse sinne, being but once slipt into (though but one actuall sinne doth shrewdly wound and weaken grace:) but whether grace and a good heart can stand with a continued habituall wickednesse, there is the question, if so be a question.
Now this is a sure Rule, that grace may stand with Some actual though gross sin, being but once slipped into (though but one actual sin does shrewdly wound and weaken grace:) but whither grace and a good heart can stand with a continued habitual wickedness, there is the question, if so be a question.
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Thus Samuel in his apologie, 1. Sam. 12. 3. So Ieremie, Ier. 15. 10. Wo is me my mother, thou hast borne me a contentious man that striueth with the whole earth;
Thus Samuel in his apology, 1. Sam. 12. 3. So Ieremie, Jeremiah 15. 10. Woe is me my mother, thou hast born me a contentious man that strives with the Whole earth;
and in a manner from couetousnesse? Surely because full well they knew, that of all other sinnes this is that which most staynes and blemisheth good report and honest reputation,
and in a manner from covetousness? Surely Because full well they knew, that of all other Sins this is that which most stains and blemisheth good report and honest reputation,
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namely the feare of the defilement of his pitch. Couetousnesse is a defiling sinne, Marke 7. 21. 22. Thefts, couetousnesse, these come from within, and defile the man.
namely the Fear of the defilement of his pitch. Covetousness is a defiling sin, Mark 7. 21. 22. Thefts, covetousness, these come from within, and defile the man.
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Now in good truth were it not ridiculous to say so of a thiefe? of an adulterer? Why not then as ridiculous to say so of the couetous? For as honest a man as the world makes him,
Now in good truth were it not ridiculous to say so of a thief? of an adulterer? Why not then as ridiculous to say so of the covetous? For as honest a man as the world makes him,
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Besides those places, Marke 7. 21. 22, and Ephes. 5. 3. 5, consider these two places, 1. Cor. 5. 11. 1. Cor. 6. 9. 10. In both which places ye shall find the couetous in the middest of the throng crowded vp on both sides with fornicators, idolaters, sodomites, theeues, drunkards, reuilers, and extortioners.
Beside those places, Mark 7. 21. 22, and Ephesians 5. 3. 5, Consider these two places, 1. Cor. 5. 11. 1. Cor. 6. 9. 10. In both which places you shall find the covetous in the midst of the throng crowded up on both sides with fornicators, Idolaters, Sodomites, thieves, drunkards, revilers, and extortioners.
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But how appeared it? Being filled with all vnrighteousnesse, fornication, wickednesse, couetousnesse. Thus how light and slight soeuer this sinne be in the worlds esteeme,
But how appeared it? Being filled with all unrighteousness, fornication, wickedness, covetousness. Thus how Light and slight soever this sin be in the world's esteem,
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therefore to bring men to the practise of this confessed truth, I will commend to your Christian considerations these three particulars. 1. What couetousnesse is. 2. The Danger of it. 3. The Remedies against it. 1. What couetousnesse is.
Therefore to bring men to the practice of this confessed truth, I will commend to your Christian considerations these three particulars. 1. What covetousness is. 2. The Danger of it. 3. The Remedies against it. 1. What covetousness is.
So that a man may say of the couetous man as Luther speakes of an hypocrite, that he is tale monstrum quod est simpliciter impeceabile, a sinlesse kind of monster that by no meanes will be borne downe to be guiltie.
So that a man may say of the covetous man as Luther speaks of an hypocrite, that he is tale monstrum quod est simpliciter impeceabile, a sinless kind of monster that by no means will be born down to be guilty.
An adulterer, a drunkard, a swearer, these sinners and sinnes are easily discouered, easily conuinced, these openly weare Satans cognisance, these are palpable impieties.
an adulterer, a drunkard, a swearer, these Sinners and Sins Are Easily discovered, Easily convinced, these openly wear Satan cognisance, these Are palpable impieties.
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Paul hath a phrase, 1. Thessal. 2. 5. NONLATINALPHABET, coloured couetousnesse, or as our new translators, the cloke of couetousnesse. It is a colouring, and a cloking sinne.
Paul hath a phrase, 1. Thessal. 2. 5., coloured covetousness, or as our new translators, the cloak of covetousness. It is a colouring, and a cloaking sin.
It is a sinne that weares the cloke and liuery of thrift, prouidence, good husbandrie, honest care for a mans owne, without which a man is worse then an infidell.
It is a sin that wears the cloak and livery of thrift, providence, good Husbandry, honest care for a men own, without which a man is Worse then an infidel.
It is fit therefore that this false colour and complexion be washed off, and that this monster be vncloked and vncased, that his euill fauoured, but naturall lineaments, may appeare.
It is fit Therefore that this false colour and complexion be washed off, and that this monster be cloaked and uncased, that his evil favoured, but natural lineaments, may appear.
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There be two words then in Scripture which seeme to expresse the full nature of this sinne. 1. This word in my text, NONLATINALPHABET. 2. That word of Paul, 1. Tim. 6. 10, NONLATINALPHABET. Loue of money.
There be two words then in Scripture which seem to express the full nature of this sin. 1. This word in my text,. 2. That word of Paul, 1. Tim. 6. 10,. Love of money.
To desire beyond the bounds of sufficiencie, to seeke for more then a man may pray for, Giue vs this day our daily bread, to seeke and labour for superfluities, this is couetousnesse.
To desire beyond the bounds of sufficiency, to seek for more then a man may pray for, Give us this day our daily bred, to seek and labour for superfluities, this is covetousness.
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NONLATINALPHABET that is like the man in the Gospell with the withered hand, whose sinewes are so shrunke vp that he is not able to reach forth his hand to any worke of pietie or pitty.
that is like the man in the Gospel with the withered hand, whose sinews Are so shrunk up that he is not able to reach forth his hand to any work of piety or pity.
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Now besides the inward, pestilent, and venomous nature thereof, there be certaine outward symptomes, in which as in so many plague-sores it breakes forth and discouers it selfe.
Now beside the inward, pestilent, and venomous nature thereof, there be certain outward symptoms, in which as in so many plague-sores it breaks forth and discovers it self.
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His language is, Psal. 4. Who will shew vs any good? Corne and wine, sheepe and oxen, marketable and merchantable commodities are euermore the subiect of his discourse.
His language is, Psalm 4. Who will show us any good? Corn and wine, sheep and oxen, marketable and merchantable commodities Are evermore the Subject of his discourse.
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He will needs be a temporall pluralist, will haue as many farmes as he hath fingers, will be a Minister and a Physition, a citie merchant, and a countrey farmer;
He will needs be a temporal pluralist, will have as many farms as he hath fingers, will be a Minister and a physician, a City merchant, and a country Farmer;
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From hyring of farmes he falles to letting of money, and so comes to be of the number of those men, of whom if ten in an hundred chance to go to heauen,
From hiring of farms he falls to letting of money, and so comes to be of the number of those men, of whom if ten in an hundred chance to go to heaven,
Indeed there is no sinne but it may be said to breake them all, for he that breakes one is guiltie of the breach of the whole Law, Iames 2. 10. because one sinne doth prepare and habitually dispose the mind to any sinne.
Indeed there is no sin but it may be said to break them all, for he that breaks one is guilty of the breach of the Whole Law, James 2. 10. Because one sin does prepare and habitually dispose the mind to any sin.
That as the Prophet complaines of the Iewes, Ier. 2. 28. According to the number of thy cities are thy gods ô Iudah, so may we complaine of the couetous:
That as the Prophet complains of the Iewes, Jeremiah 2. 28. According to the number of thy cities Are thy God's o Iudah, so may we complain of the covetous:
And therefore no maruell that the Apostle, Colos. 3. 5. calls couetousnesse idolatrie, and Ephes. 5. 5. the couetous an idolater. For though he sacrifice not beasts to his idoll,
And Therefore no marvel that the Apostle, Colos 3. 5. calls covetousness idolatry, and Ephesians 5. 5. the covetous an idolater. For though he sacrifice not beasts to his idol,
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he sayeth to his wedge, Thou art my confidence, Iob 31. 24. And howsoeuer his couetousnesse enioyne him sorer and sharper labor, more dangerous and desperate aduentures then euer God requires in his seruice,
he Saith to his wedge, Thou art my confidence, Job 31. 24. And howsoever his covetousness enjoin him Sorer and sharper labour, more dangerous and desperate adventures then ever God requires in his service,
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yea it hath both obedience and sacrifice. Hab. 1. 16 They sacrifice vnto their net. His golden idoll hath the loue, confidence, trust, affiance, and obedience of his heart;
yea it hath both Obedience and sacrifice. Hab. 1. 16 They sacrifice unto their net. His golden idol hath the love, confidence, trust, affiance, and Obedience of his heart;
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if at least it be not worse to giue vnto money the worship of God, then vnto God the name of money. The fond Israelites made them an idoll of the Egyptians iewels,
if At least it be not Worse to give unto money the worship of God, then unto God the name of money. The found Israelites made them an idol of the egyptians Jewels,
when he hath scraped together the worlds iewels, he makes them his idols, & sayeth in his heart, These be thy gods, ô my soule, to whom thou owest thy loue, seruice and affectionate obedience.
when he hath scraped together the world's Jewels, he makes them his Idols, & Saith in his heart, These be thy God's, o my soul, to whom thou owest thy love, service and affectionate Obedience.
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2. Commandement, Thou shalt not make to thy selfe any grauen image, &c. A commandement that enioynes the puritie of Gods outward worship, commands maintenance, and forbideth the corruption thereof.
2. Commandment, Thou shalt not make to thy self any graven image, etc. A Commandment that enjoins the purity of God's outward worship, commands maintenance, and forbiddeth the corruption thereof.
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It is no wonder that couetousnesse in the breach of the first, should prepare and make way for the breach of the second Commandement in grosse idolatrie.
It is no wonder that covetousness in the breach of the First, should prepare and make Way for the breach of the second Commandment in gross idolatry.
What made Demetrius runne roaring and rauing about the streets of Ephesus, and crying, Great is Diana of the Ephesians, but meerly the loue of his purse? Sirs, ye know that by this craft we get our goods,
What made Demetrius run roaring and raving about the streets of Ephesus, and crying, Great is Diana of the Ephesians, but merely the love of his purse? Sirs, you know that by this craft we get our goods,
And what turned the keyes of the Church into picklockes, or picke-purses rather, but their abominable couetousnesse? Egges of the same cockatrice, brats of the same hag, are steeple and temple brokerage, absolution for solutions, impropriations, tenpound reading stipendaries that haue lesse learning then they haue liuing, sacrilegious detention,
And what turned the keys of the Church into picklocks, or pick-purses rather, but their abominable covetousness? Eggs of the same cockatrice, brats of the same hag, Are steeple and temple brokerage, absolution for Solutions, impropriations, tenpound reading stipendiaries that have less learning then they have living, sacrilegious detention,
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It was not for nothing therefore that when the diuell would haue wrought our Sauiour to idolatrie, that he first of all laboured to poyson him with couetousnesse, thinking to make couetousnesse his shooinghorne to idolatrie.
It was not for nothing Therefore that when the Devil would have wrought our Saviour to idolatry, that he First of all laboured to poison him with covetousness, thinking to make covetousness his shooinghorn to idolatry.
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How easie is it to make him the diuels Priest, that is once Mammons Chaplaine? What religion or false worship will not that man embrace, that hath once embraced this world? The world is like the whores of Midian, with whom no sooner an Israelite can be familiar,
How easy is it to make him the Devils Priest, that is once Mammons Chaplain? What Religion or false worship will not that man embrace, that hath once embraced this world? The world is like the whores of Midian, with whom no sooner an Israelite can be familiar,
but he shall be entised to the sacrifices of the dead, to the sacrifices of Baal-Peor. To marrie the daughter of a strange god is a grosse transgression of this Law.
but he shall be enticed to the Sacrifices of the dead, to the Sacrifices of Baal-peor. To marry the daughter of a strange god is a gross Transgression of this Law.
3 Commandement, Thou shalt not take the name of the Lord thy God in vaine. Alas, the couetous man thinkes this a very vaine Commandement. Now fie vpon such precisenesse.
3 Commandment, Thou shalt not take the name of the Lord thy God in vain. Alas, the covetous man thinks this a very vain Commandment. Now fie upon such preciseness.
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Paul calleth couetousnesse, coloured couetousnesse, or the cloke of couetousnesse, 1. Thess. 2. 5. Now though in the former Commandement it sticketh not for gaine to corrupt religion,
Paul calls covetousness, coloured covetousness, or the cloak of covetousness, 1. Thess 2. 5. Now though in the former Commandment it sticketh not for gain to corrupt Religion,
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Thus did the couetous Pharises prophane Gods holy name, while they deuoured widdowes houses vnder the colour of long prayer, Math. 23. 14. There was couetousnesse coloured with religion.
Thus did the covetous Pharisees profane God's holy name, while they devoured widow's houses under the colour of long prayer, Math. 23. 14. There was covetousness coloured with Religion.
then it is by seeming-religious couetousnesse, when men vse religion for a siluer hook, & professe it as the Shecemites receiued circumcision, Gen. 34. 23. Shall not their flockes, and their substance,
then it is by seeming-religious covetousness, when men use Religion for a silver hook, & profess it as the Shechemites received circumcision, Gen. 34. 23. Shall not their flocks, and their substance,
for this is a maine principle in a couetous mans Catechisme, that gaine is godlinesse, 1. Tim. 6. 5. and therefore cares not to make a shew of godlinesse to bring in gaine: that so in a profane sence he may say with himselfe, Godlinesse (pretended) is great gaine. But such with the Pharises shall receiue the greater damnation.
for this is a main principle in a covetous men Catechism, that gain is godliness, 1. Tim. 6. 5. and Therefore Cares not to make a show of godliness to bring in gain: that so in a profane sense he may say with himself, Godliness (pretended) is great gain. But such with the Pharisees shall receive the greater damnation.
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The people are idle, therefore they crie, Let vs go sacrifice, saith Pharaoh, Exod. 5. The couetous man thinketh the rest of the Sabboth to be but idlenesse.
The people Are idle, Therefore they cry, Let us go sacrifice, Says Pharaoh, Exod 5. The covetous man Thinketh the rest of the Sabbath to be but idleness.
He cries not now, When will the Sabboth, but when will the Sermon be done? Couetousnesse was modest in Amos his dayes, it would then stay marketting till the Sabboth were done.
He cries not now, When will the Sabbath, but when will the Sermon be done? Covetousness was modest in Amos his days, it would then stay marketing till the Sabbath were done.
then many countrie Churches are with people, but couetousnesse? This, this is that sinne that turneth Gods Sabboths into Sabbatum Tyri, the Sabboth of Tyrus, Nehe. 13. 16. that brought fish and all wares, and sold on the Sabboth.
then many country Churches Are with people, but covetousness? This, this is that sin that turns God's Sabbaths into Sabbatum Tyri, the Sabbath of Tyre, Neh 13. 16. that brought Fish and all wares, and sold on the Sabbath.
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and what breedeth these trouble-townes but couetousnesse? He that is greedie of gaine troubles not onely his owne house, but a whole towne, a whole citie.
and what breeds these trouble-towns but covetousness? He that is greedy of gain Troubles not only his own house, but a Whole town, a Whole City.
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What greater honour can this renowned See, and famous Citie haue, then in their ioynt care and zeale to preserue Gods holy Sabboths from those foule profanations which couetousnesse and the loue of filthy lucre hath inuented? Those Iewes, Amos 8. cryed,
What greater honour can this renowned See, and famous city have, then in their joint care and zeal to preserve God's holy Sabbaths from those foul profanations which covetousness and the love of filthy lucre hath invented? Those Iewes, Amos 8. cried,
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but our men grosly profane it by making it both Sabbatum Tyri, and Sabbatum Bacchi at once, a marketting and a iunketting, a selling and a swilling day both.
but our men grossly profane it by making it both Sabbatum Tyri, and Sabbatum Bacchi At once, a marketing and a junketing, a selling and a swilling day both.
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or commonwealth) zeale and resolution to maintaine Gods honour in this point? that in stead of trembling and mourning there may be ioy and reioycing to all good hearts in the flourishing of Gods ordinances.
or commonwealth) zeal and resolution to maintain God's honour in this point? that in stead of trembling and mourning there may be joy and rejoicing to all good hearts in the flourishing of God's ordinances.
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But if we forget his Sabboths, then God hath sworne by the excellencie of Iaacob, Surely he will neuer forget any of these workes, Amos 8. 7. 5. Commandement, Honour thy father and thy mother.
But if we forget his Sabbaths, then God hath sworn by the excellency of Jacob, Surely he will never forget any of these works, Amos 8. 7. 5. Commandment, Honour thy father and thy mother.
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That which Moses speaketh of Leui in a good sence, Deut. 33. 9. He said to his father and mother, I haue not seene him, may be said of him in an ill sence:
That which Moses speaks of Levi in a good sense, Deuteronomy 33. 9. He said to his father and mother, I have not seen him, may be said of him in an ill sense:
This sinne was before noted to be a signe of a reprobate sence, Rom. 1. 29. and well it may, for verse 30. another signe is, Without naturall affection. Euen this sinne stupifies the bowels of nature,
This sin was before noted to be a Signen of a Reprobate sense, Rom. 1. 29. and well it may, for verse 30. Another Signen is, Without natural affection. Even this sin stupifies the bowels of nature,
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This is that sinne that made the heathen long since complaine of those vngracious births that thought their liues too long from whom they had their liues.
This is that sin that made the heathen long since complain of those ungracious births that Thought their lives too long from whom they had their lives.
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To that height often groweth the thirst after gold, that it maketh men thirst after bloud. One of the Prophets calleth Babel, gold-thirstie Babel. And all that know Babel, know her to haue bene no lesse blood-thirstie then gold-thirsty. Yea she is taxed for both, Hab. 2. 8. 9. This Salomon noteth, Pro. 1. 11. 12. 13. Come with vs, we will lay waite for bloud,
To that height often grows the thirst After gold, that it makes men thirst After blood. One of the prophets calls Babel, gold-thirstie Babel. And all that know Babel, know her to have be no less bloodthirsty then gold-thirsty. Yea she is taxed for both, Hab. 2. 8. 9. This Solomon notes, Pro 1. 11. 12. 13. Come with us, we will lay wait for blood,
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What licenseth the publicke stewes at Rome, and those styes of Curtezans but the Popes Corban, and the huge reuenew of crownes they bring to the Popes purse? It is the inordinate desire after gaine that foundeth that bestiall abomination of brothelry.
What licenseth the public Stews At Room, and those sties of Courtezans but the Popes Corban, and the huge revenue of crowns they bring to the Popes purse? It is the inordinate desire After gain that foundeth that bestial abomination of brothelry.
then with his person? How many a chast Danaë admitteth an adulterous Iupiter descending in a golden showre? How many vnchast persons force themselues to a single life meerly to auoyde the charges of married condition,
then with his person? How many a chaste Danaë admitteth an adulterous Iupiter descending in a golden shower? How many unchaste Persons force themselves to a single life merely to avoid the charges of married condition,
Iudas is called a theefe, Ioh. 12 6. and why a theefe, but because he was couetous? Therefore our Sauiour (Mark. 7. 22.) ioynes thefts and couetousnes; and Paul, 1. Cor. 6. 10. ioynes theeues and couetous persons together, as neare and neighbouring sinners.
Iudas is called a thief, John 12 6. and why a thief, but Because he was covetous? Therefore our Saviour (Mark. 7. 22.) joins thefts and covetousness; and Paul, 1. Cor. 6. 10. joins thieves and covetous Persons together, as near and neighbouring Sinners.
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Ier. 6. 13. Euery one is giuen to couetousnes: they all deale falsly. Oppression, it is a breach of this commandement, it is a fruite of this sin.
Jeremiah 6. 13. Every one is given to covetousness: they all deal falsely. Oppression, it is a breach of this Commandment, it is a fruit of this since.
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Prou. 28. 16. A Prince destitute of vnderstanding is a great oppressor, but he that hates couetousnesse shall prolong his dayes. See how oppression and the hatred of couetousnesse are opposed.
Prou. 28. 16. A Prince destitute of understanding is a great oppressor, but he that hates covetousness shall prolong his days. See how oppression and the hatred of covetousness Are opposed.
We haue here a whole crowd of abominations all forbidden in this law, as defrauding, ouerreaching, cosining one another in mutuall commerce, in buying and selling, extortion, inclosures, depopulations, sacriledge, impropriations, detention of the labourers wages, engrossers, corne-hoorders, those Mercatores humanarum calamitatum, together with that foule-fangd sin of vsury, that indeed now bites no longer,
We have Here a Whole crowd of abominations all forbidden in this law, as defrauding, overreaching, cozening one Another in mutual commerce, in buying and selling, extortion, enclosures, depopulations, sacrilege, impropriations, detention of the labourers wages, engrossers, corne-hoorders, those Mercatores humanarum Calamities, together with that foule-fangd since of Usury, that indeed now bites no longer,
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But as in the former he scrupled not at false dealing, so neither in this stickes he at false accusing. Therfore Luk. 3. Iohn ioynes these two together, Accuse no man falsly, and be content with your wages.
But as in the former he scrupled not At false dealing, so neither in this sticks he At false accusing. Therefore Luk. 3. John joins these two together, Accuse no man falsely, and be content with your wages.
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Flatterers they sin against this commandement, and couetousnesse teacheth men to flatter. Iude 16. Whose mouthes speake proud things, hauing mens persons in admiration for aduantage.
Flatterers they sin against this Commandment, and covetousness Teaches men to flatter. Iude 16. Whose mouths speak proud things, having men's Persons in admiration for advantage.
Knights of the Post with their hackney consciences, what breeds those hellish monsters but this monster of couetousnesse? What makes many Lawyers make so little conscience of pleading for a naughtie,
Knights of the Post with their hackney Consciences, what breeds those hellish monsters but this monster of covetousness? What makes many Lawyers make so little conscience of pleading for a naughty,
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as Balaks messengers to Balaam, with the reward of diuination in their hands? The deceit of Balaams wages makes them they care not to what Balak they do retaine.
as Balaks messengers to balaam, with the reward of divination in their hands? The deceit of Balaams wages makes them they care not to what Balak they do retain.
10. Commandement, Thou shalt not couet thy neighbours house, &c. What may a man haue that he couets not? Were his hands as nimble as his thoughts, he must liue like another Adam in the world by himselfe, no man neare him, no man with him.
10. Commandment, Thou shalt not covet thy neighbours house, etc. What may a man have that he covets not? Were his hands as nimble as his thoughts, he must live like Another Adam in the world by himself, no man near him, no man with him.
then is there no man a more direct transgressor then is the couetous, who out of a discōtent with his owne estate as not sufficient, enlargeth his desires as hell, to couet his neighbours house, oxe, asse, seruant, substance, goods, lands, or whatsoeuer else is his.
then is there no man a more Direct transgressor then is the covetous, who out of a discontent with his own estate as not sufficient, enlarges his Desires as hell, to covet his neighbours house, ox, Ass, servant, substance, goods, Lands, or whatsoever Else is his.
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Go now, go silly soules, and fondly blesse your selues, and thinke your case good because you are free from the blacke crimes and foule sinnes of the world,
Go now, go silly Souls, and fondly bless your selves, and think your case good Because you Are free from the black crimes and foul Sins of the world,
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This is a seminary of all sins, this breakes all Gods lawes ▪ There is no villanie, no impietie, no iniquitie to which this may not dispose thine heart and hand.
This is a seminary of all Sins, this breaks all God's laws ▪ There is no villainy, no impiety, no iniquity to which this may not dispose thine heart and hand.
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2. The second danger followes, and that is in the punishments which it brings. Heauie and wofull are those iudgements which Gods threatens against this sinne.
2. The second danger follows, and that is in the punishments which it brings. Heavy and woeful Are those Judgments which God's threatens against this sin.
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Wo vnto them that ioyne house vnto house, Isa. 5. 8. We vnto him that increases that which is not his, Hab. 2. 6. Wo vnto him that couets an euill couetousnesse vnto his house, Hab. 2. 9. See how God thunders out woes thicke and threefold against this sin.
Woe unto them that join house unto house, Isaiah 5. 8. We unto him that increases that which is not his, Hab. 2. 6. Woe unto him that covets an evil covetousness unto his house, Hab. 2. 9. See how God Thunders out woes thick and threefold against this since.
Indeed the couetous blesseth himselfe, Psal. 10. 3. but in the same Psalme and verse, the Lord abhorres him. Yea he so abhorres him, that he euen smites his hands at him, Ezek. 22. 13. I haue smitten mine hands at thy dishonest gaine.
Indeed the covetous Blesses himself, Psalm 10. 3. but in the same Psalm and verse, the Lord abhors him. Yea he so abhors him, that he even smites his hands At him, Ezekiel 22. 13. I have smitten mine hands At thy dishonest gain.
Yea he so abhorres him, that he not onely smites his hands at him, but smites at him with his hands, Isa. 57. 17. For his wicked couetousnesse I am angry with him, and haue smitten him.
Yea he so abhors him, that he not only smites his hands At him, but smites At him with his hands, Isaiah 57. 17. For his wicked covetousness I am angry with him, and have smitten him.
1. God often smites him in his body. That hunger, and hardship, and restlesnesse wherewith he wearies and weares out his poore carkasse, is but a whip of his owne making,
1. God often smites him in his body. That hunger, and hardship, and Restlessness wherewith he wearies and wears out his poor carcase, is but a whip of his own making,
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What got Gehezi by his rich bootie? The plague of leprosie vpon his bodie, 2. Kin. 5. 27. What got Achan by his great prize? A great heape of stones vpon his bodie, Iosh. 7. 26. So Balaam got a sword in his bowels,
What god Gehazi by his rich booty? The plague of leprosy upon his body, 2. Kin. 5. 27. What god achan by his great prize? A great heap of stones upon his body, Joshua 7. 26. So balaam god a sword in his bowels,
And what got Ananias and Sapphira by their proiect, but a miserable and sudden end? He that hates couetousnesse, shall prolong his dayes, Prou. 28. 16. but these had their dayes shortened for this sinne.
And what god Ananias and Sapphira by their project, but a miserable and sudden end? He that hates covetousness, shall prolong his days, Prou. 28. 16. but these had their days shortened for this sin.
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but yet tell vs whether is better the body or raiment? So iust it is, that he that will couet Naamans siluer, Naamans raiment, should be clothed, should be plagued with Naamans leprosie.
but yet tell us whither is better the body or raiment? So just it is, that he that will covet Naamans silver, Naamans raiment, should be clothed, should be plagued with Naamans leprosy.
All the vse he hath of his riches, is but to behold them with his eyes, Eccl. 5. 10. The plague of the Prince of Samaria is vpon him, who saw great plentie and abundance,
All the use he hath of his riches, is but to behold them with his eyes, Ecclesiastes 5. 10. The plague of the Prince of Samaria is upon him, who saw great plenty and abundance,
for the eye is not satisfied with siluer, Eccles. 4. 8. They are but Homines ad metalla damnati, no better then the miserable Indians, worne out in the mines vnder Spanish tyranny.
for the eye is not satisfied with silver, Eccles. 4. 8. They Are but Homines ad Metals Condemned, no better then the miserable Indians, worn out in the mines under Spanish tyranny.
He hath swallowed downe riches, he shall vomite them vp againe, God shall cast them out of his belly, Iob 20. 15. Greedy gourmandizing trenchermen, that swallow their meate downe whole,
He hath swallowed down riches, he shall vomit them up again, God shall cast them out of his belly, Job 20. 15. Greedy gormandizing trenchermen, that swallow their meat down Whole,
and as neuer knowing when they haue enough, do still lay in and lay on, do so oppresse their stomackes, that nature is faine to seeke its owne ease by vomiting.
and as never knowing when they have enough, do still lay in and lay on, do so oppress their stomachs, that nature is feign to seek its own ease by vomiting.
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they do so oppresse themselues, that God giueth their estate a vomit, and causeth these greedy guts to regurgitate those morsels so rauenously deuoured.
they do so oppress themselves, that God gives their estate a vomit, and Causes these greedy guts to regurgitate those morsels so ravenously devoured.
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What maketh him lay about him? what maketh him thus take on? He is desirous to raise his house, to make his children gentlemen, men of place and regard.
What makes him lay about him? what makes him thus take on? He is desirous to raise his house, to make his children gentlemen, men of place and regard.
For he that is greedy of gaine raiseth not, but troubleth his house. He coueteth an euill couetousnesse to his house, that is, by his couetousnesse he bringeth euill vpon his house.
For he that is greedy of gain Raiseth not, but Troubles his house. He covets an evil covetousness to his house, that is, by his covetousness he brings evil upon his house.
The leprosie of Naaman claue not onely to Gehezi, but to him and to his seed for euer, 2. King. 3. 27. What got Gehezies seed and posterity by their fathers couetousnesse? What other hereditaments they got I wot not, sure I am they got a filthy hereditary leprosie.
The leprosy of Naaman clave not only to Gehazi, but to him and to his seed for ever, 2. King. 3. 27. What god Gehuzi seed and posterity by their Father's covetousness? What other hereditaments they god I wot not, sure I am they god a filthy hereditary leprosy.
How ordinarily is prodigality heire to couetousnesse? and the prodigall heire scattering that in a few dayes that the couetous father was gathering many yeares,
How ordinarily is prodigality heir to covetousness? and the prodigal heir scattering that in a few days that the covetous father was gathering many Years,
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how quickly is he brought to the trough? how soone brought to flatter and faune for huskes and hogs meate? Oh consider this you that colour this iniquity with the complexion of honest care for your children, I intreate you as Iob did his wife, Iob 19. 17. euen for the childrens sake of your owne bodies to take heed and beware of couetousnesse.
how quickly is he brought to the trough? how soon brought to flatter and faun for husks and hogs meat? O Consider this you that colour this iniquity with the complexion of honest care for your children, I entreat you as Job did his wife, Job 19. 17. even for the Children's sake of your own bodies to take heed and beware of covetousness.
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so take heede of leauing them heires of such goods as couetousnesse hath scraped together. Leaue them heires of such goods as withall they may be heires of Gods blessing.
so take heed of leaving them Heirs of such goods as covetousness hath scraped together. Leave them Heirs of such goods as withal they may be Heirs of God's blessing.
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If God in his patience do forbeare in these, yet in the fourth place without faile will God plague him in his soule. It is a soule-plaguing sinne, not onely in regard of the inward tortures and cares wherewithall his soule is so distracted, that the abundance of the rich will not suffer him to sleepe, Eccl. 5. 12:
If God in his patience do forbear in these, yet in the fourth place without fail will God plague him in his soul. It is a soule-plaguing sin, not only in regard of the inward tortures and Cares wherewithal his soul is so distracted, that the abundance of the rich will not suffer him to sleep, Ecclesiastes 5. 12:
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Nor yet in regard of the continuall torment his insatiable desires put him to, whereby he is like a man sicke of the dogged appetite, euer in hunger and thirst without satisfaction;
Nor yet in regard of the continual torment his insatiable Desires put him to, whereby he is like a man sick of the dogged appetite, ever in hunger and thirst without satisfaction;
He that is thus greedie of inheritance on earth, yet loseth all inheritance in heauen. 1. Cor. 6. 9. 10. Know ye not that the vnrighteous shall not inherit the kingdome? Be not deceiued;
He that is thus greedy of inheritance on earth, yet loses all inheritance in heaven. 1. Cor. 6. 9. 10. Know you not that the unrighteous shall not inherit the Kingdom? Be not deceived;
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when God takes away his soule? Iob 27. 8. How should this awaken men to take heed and beware? What though thou gaine the whole world by thy couetous courses,
when God Takes away his soul? Job 27. 8. How should this awaken men to take heed and beware? What though thou gain the Whole world by thy covetous courses,
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yet what shall it aduantage thee to gaine the whole world, and to lose thine owne soule? He that purchaseth the whole world with the price and losse of his soule, will find but a biting & a smarting bargaine of it.
yet what shall it advantage thee to gain the Whole world, and to loose thine own soul? He that purchases the Whole world with the price and loss of his soul, will find but a biting & a smarting bargain of it.
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Well, what is the whole summe? The totall summe is, the curse of God vpon thy body, the curse of God vpon thy goods, the curse of God vpon thy children, the curse of Gods eternall vengeance vpon thy soule. Now in good sooth,
Well, what is the Whole sum? The total sum is, the curse of God upon thy body, the curse of God upon thy goods, the curse of God upon thy children, the curse of God's Eternal vengeance upon thy soul. Now in good sooth,
and are not these goodly gaines? would they not set any mans teeth on watering? Yea but it may be these are but idle scarcrowes, the figments of Preachers idle braines. No, no.
and Are not these goodly gains? would they not Set any men teeth on watering? Yea but it may be these Are but idle scarecrows, the figments of Preachers idle brains. No, no.
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And thus haue we seene the double danger of this sinne, which may both serue to verifie the Apostles saying, 1. Tim. 6. 10. That the desire of money is the roote of all euill, of all euill both of sinne and punishment; as also to terrifie our dead hearts,
And thus have we seen the double danger of this sin, which may both serve to verify the Apostles saying, 1. Tim. 6. 10. That the desire of money is the root of all evil, of all evil both of sin and punishment; as also to terrify our dead hearts,
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This maketh men so greedily and eagerly prouide for themselues, because distrustfully they imagine that they are left to the wide world, as shiftlesse and fatherlesse children.
This makes men so greedily and eagerly provide for themselves, Because distrustfully they imagine that they Are left to the wide world, as shiftless and fatherless children.
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This remedie Paul teacheth Timothie, 1. Tim. 6. 11. O man of God flie these things, namely those foolish and noysome lusts which drowne men in destruction and perdition rising from the loue of money.
This remedy Paul Teaches Timothy, 1. Tim. 6. 11. Oh man of God fly these things, namely those foolish and noisome Lustiest which drown men in destruction and perdition rising from the love of money.
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But how may we flie them? Follow after righteousnesse, godlinesse, faith. The soule in which this grace hath residence, shall find it an heauenly amulet or plague-cake to defend it from the poyson of this sinne.
But how may we fly them? Follow After righteousness, godliness, faith. The soul in which this grace hath residence, shall find it an heavenly amulet or plague-cake to defend it from the poison of this sin.
For faith not onely purifies the heart, and so purgeth out this drosse, but it also satisfieth the heart, by making God its portion whereby the infinite desire of the soule is filled, which nothing can satisfie but the fruition of the infinite God.
For faith not only Purifies the heart, and so Purgeth out this dross, but it also Satisfieth the heart, by making God its portion whereby the infinite desire of the soul is filled, which nothing can satisfy but the fruition of the infinite God.
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As couetousnesse is an earthly Alchymist that turneth gold into God, so is faith a diuine Chymicke that turneth God into gold, siluer, and whateuer the heart wanteth and desireth, Iob 22. 23. 24. 25. If thou returne to the Almightie,
As covetousness is an earthly Alchemist that turns gold into God, so is faith a divine Chemic that turns God into gold, silver, and whatever the heart Wants and Desires, Job 22. 23. 24. 25. If thou return to the Almighty,
He that by faith hath made God his gold, shall neuer through couetousnes made gold his god. Temporall things can no more fill the heart, then spirituall things a chest.
He that by faith hath made God his gold, shall never through covetousness made gold his god. Temporal things can no more fill the heart, then spiritual things a chest.
The lines are fallen to me in pleasant places, yea I haue a goodly heritage. 2. Sobrietie and temperance, sober affections in the vse of these earthly things.
The lines Are fallen to me in pleasant places, yea I have a goodly heritage. 2. Sobriety and temperance, Sobrium affections in the use of these earthly things.
These intemperate affections crying like horse-leeches Giue, giue, they teach couetousnes to crie Take, take; and so by iniustice, exaction and oppression do seeke maintenance and exhibition for their pride and luxury out of other mens estates,
These intemperate affections crying like Horseleeches Give, give, they teach covetousness to cry Take, take; and so by injustice, exaction and oppression do seek maintenance and exhibition for their pride and luxury out of other men's estates,
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the poore Tenants backe stripped, that their dead walls may be richly clothed; the poore Tenant can scarce go in good russet on high dayes, because the Landlord,
the poor Tenants back stripped, that their dead walls may be richly clothed; the poor Tenant can scarce go in good russet on high days, Because the Landlord,
3. Set bounds and a stint to thine estate, and learne to know when thou hast enough. Couetousnes is a desire of more then enough. Therefore do men still desire more,
3. Set bounds and a stint to thine estate, and Learn to know when thou hast enough. Covetousness is a desire of more then enough. Therefore do men still desire more,
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If Esau had bene as honest in other things as in this, he should neuer haue deserued the brand of a profane persō. As profane as he was, I could wish this lesson were learned of him.
If Esau had be as honest in other things as in this, he should never have deserved the brand of a profane person. As profane as he was, I could wish this Lesson were learned of him.
Behold how farre he is beyond the honestie of the Harpyes and cormorants of our times, that neuer knowing when they haue enough, are euer fixing their kites clawes and their gryphons talants vpon their poore brother Iacobs goods. Foure things are specified, Pro. 30. 15, 16. that neuer say, It is enough: to which we may adde a fift,
Behold how Far he is beyond the honesty of the Harpies and cormorants of our times, that never knowing when they have enough, Are ever fixing their kites claws and their gryfon talons upon their poor brother Iacobs goods. Foure things Are specified, Pro 30. 15, 16. that never say, It is enough: to which we may add a fift,
and yet who hath greater vses of, and fairer pretences for these things then Princes haue? If a King may not multiply aboue that which is enough for a King, what prerogatiue haue inferiour subiects to haue estates boundlesse? We can say of others, They haue enough, if they can see.
and yet who hath greater uses of, and Fairer pretences for these things then Princes have? If a King may not multiply above that which is enough for a King, what prerogative have inferior Subjects to have estates boundless? We can say of Others, They have enough, if they can see.
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If we can see when others haue enough, why do we ouerlooke our owne estates? This is an euill couetousnesse, when men are euer lading themselues with thicke clay,
If we can see when Others have enough, why do we overlook our own estates? This is an evil covetousness, when men Are ever lading themselves with thick clay,
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and haue neither the hearts nor the grace to set downe an Hucusque to answer Gods Quousque, Hab. 2. 6. an Hitherto to Gods How long. For this very sin were the Iewes threatned, Isa. 2. 6. 7. Therefore thou hast forsaken thy people, &c. because their land is full of siluer and gold,
and have neither the hearts nor the grace to Set down an Hucusque to answer God's How long, Hab. 2. 6. an Hitherto to God's How long. For this very since were the Iewes threatened, Isaiah 2. 6. 7. Therefore thou hast forsaken thy people, etc. Because their land is full of silver and gold,
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Let your conuersation be without couetousnesse, Heb. 13. 5. What helpe may we haue hereunto? And be content with things present. Contentation preserueth from couetousnes.
Let your Conversation be without covetousness, Hebrew 13. 5. What help may we have hereunto? And be content with things present. Contentation Preserveth from covetousness.
Then, and neuer till then, will a mans heart be contented when he hath enough, and knoweth he hath enough, and is resolued not to go further then enough.
Then, and never till then, will a men heart be contented when he hath enough, and Knoweth he hath enough, and is resolved not to go further then enough.
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God is called Rich in Scripture, not for money, but for mercie; not for hauing goods, but for doing good, Rom 10. 12. He that is Lord ouer all, is rich vnto all that call vpon him.
God is called Rich in Scripture, not for money, but for mercy; not for having goods, but for doing good, Rom 10. 12. He that is Lord over all, is rich unto all that call upon him.
Oh shame that we that professe the hope of an inheritance with the Saints in light, should lauish out so much of our precious time, of our precious life,
O shame that we that profess the hope of an inheritance with the Saints in Light, should lavish out so much of our precious time, of our precious life,
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View well that heauenly Ierusalem on high, that Citie which is of pure gold, Apoc. 21. 18. whose streete is also pure gold, verse 21. and in comparison of that Citie, thou shalt say of all earthly felicities as Hiram said of the cities which Salomon gaue him, 1. King. 9. 13. They pleased him not: and he said, What cities are these which thou hast giuen me, my brother? And he called them, viz. in indignation, the land of Cabul vnto this day, that is, a dirtie, a mirie land.
View well that heavenly Ierusalem on high, that city which is of pure gold, Apocalypse 21. 18. whose street is also pure gold, verse 21. and in comparison of that city, thou shalt say of all earthly felicities as Hiram said of the cities which Solomon gave him, 1. King. 9. 13. They pleased him not: and he said, What cities Are these which thou hast given me, my brother? And he called them, viz. in Indignation, the land of Cabul unto this day, that is, a dirty, a miry land.
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Thus if men would but seriously meditate, and work vp their thoughts and hearts to the loue of the treasures of heauen, it would soone breed in them an holy neglect,
Thus if men would but seriously meditate, and work up their thoughts and hearts to the love of the treasures of heaven, it would soon breed in them an holy neglect,
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This remedy our Sauiour teacheth, Matth. 6. 19, 20, 21. Lay not vp treasures for your selues on earth, &c. as if he had said, Take heed and beware of couetousnes;
This remedy our Saviour Teaches, Matthew 6. 19, 20, 21. Lay not up treasures for your selves on earth, etc. as if he had said, Take heed and beware of covetousness;
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This made Abraham dwell in tents in the land of promise, not raising cities or making great buildings, because he looked for a Citie hauing a foundation whose builder and maker was God, Heb. 11. 9. 10. And thus Dauid seemeth to weane his heart from the loue of the earth, Psal. 17. 14. 15:
This made Abraham dwell in tents in the land of promise, not raising cities or making great buildings, Because he looked for a city having a Foundation whose builder and maker was God, Hebrew 11. 9. 10. And thus David seems to wean his heart from the love of the earth, Psalm 17. 14. 15:
As if he had said, I neither enuie nor desire their happinesse, my teeth water not after their delicates, I long alone after that sweet satietie which I shall haue in the societie of the glorious Trinitie at the day of my blessed resurrection.
As if he had said, I neither envy nor desire their happiness, my teeth water not After their delicates, I long alone After that sweet satiety which I shall have in the society of the glorious Trinity At the day of my blessed resurrection.
Ier. 6. 13. For from the least of them, euen to the greatest of them euery one is giuen to couetousnesse. There is no sort or condition of persons free from this pestilence.
Jeremiah 6. 13. For from the least of them, even to the greatest of them every one is given to covetousness. There is no sort or condition of Persons free from this pestilence.
Some sinnes are particular to some callings, as to the Ministery, to the Magistracy alone; some peculiar to some conditions, as to the rich or to the poore alone:
some Sins Are particular to Some callings, as to the Ministry, to the Magistracy alone; Some peculiar to Some conditions, as to the rich or to the poor alone:
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Therefore now Christ speakes not as verse 1. to his disciples, but preaching against couetousnesse he speaketh to them all, He said vnto them, Take heed and beware.
Therefore now christ speaks not as verse 1. to his Disciples, but preaching against covetousness he speaks to them all, He said unto them, Take heed and beware.
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But because hearers commonly are like ouer bashfull guests, that either fast, or feed not so liberally as they should for want of a caruer, giue me leaue therefore to take this office vpon me,
But Because hearers commonly Are like over bashful guests, that either fast, or feed not so liberally as they should for want of a carver, give me leave Therefore to take this office upon me,
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and as our Sauiour began his sermon in this Chapter, He began to say to his disciples first of all; and as the Prophet in taxing this sinne, Ier. 6. 13. to begin with the Priest and the Prophet; let me aduise you of the tribe of Leui, who are to teach others the contempt of the world, to take heed of the loue of the world your selues.
and as our Saviour began his sermon in this Chapter, He began to say to his Disciples First of all; and as the Prophet in taxing this sin, Jeremiah 6. 13. to begin with the Priest and the Prophet; let me advise you of the tribe of Levi, who Are to teach Others the contempt of the world, to take heed of the love of the world your selves.
It is an irregularitie, and an offence against Saint Pauls and Saint Peters Canons, 1. Tim. 3. 3. Not giuen to filthy lucre, not couetous, and 1. Pet. 5. 2 Not caring for the flocke for filthy lucre, but of a ready mind.
It is an irregularity, and an offence against Saint Paul's and Saint Peter's Canonas, 1. Tim. 3. 3. Not given to filthy lucre, not covetous, and 1. Pet. 5. 2 Not caring for the flock for filthy lucre, but of a ready mind.
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I will vse no other argument to vrge this caution vpon you, then of Paul to Timothie, 1. Tim. 6. 11. O thou man of God flie these things. Which very phrase seemeth to haue a strong argument couched vnder it, in that he calleth him the man of God. Why saith he not as at other times, ô Timotheus, but ô thou man of God, but that his calling might be a monitour to him to make him wary and heedfull? We find mention, Psal. 17. 14. of the men of this world, and Luk. 12. 30. of the people of this world. Now this phrase, Thou man of God, me thinkes it standeth in opposition vnto those.
I will use no other argument to urge this caution upon you, then of Paul to Timothy, 1. Tim. 6. 11. Oh thou man of God fly these things. Which very phrase seems to have a strong argument couched under it, in that he calls him the man of God. Why Says he not as At other times, o Timothy, but o thou man of God, but that his calling might be a monitor to him to make him wary and heedful? We find mention, Psalm 17. 14. of the men of this world, and Luk. 12. 30. of the people of this world. Now this phrase, Thou man of God, me thinks it Stands in opposition unto those.
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As if he should haue said, Thou art not a man of the world, but a man of God, and seekest thou great things for thy selfe? Seeke them not, Ier. 45. 5. O man of God flie these things, for after all these things seeke the people of the world.
As if he should have said, Thou art not a man of the world, but a man of God, and Seekest thou great things for thy self? Seek them not, Jeremiah 45. 5. O man of God fly these things, for After all these things seek the people of the world.
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Luke 12. 30. It becometh not the men of God to be men of the world. Indeed, I confesse, the men of the world haue put an Egyptian tricke vpon the men of God; haue taken away, I would but the straw alone,
Luke 12. 30. It Becometh not the men of God to be men of the world. Indeed, I confess, the men of the world have put an Egyptian trick upon the men of God; have taken away, I would but the straw alone,
and hauing by their sacriledge made the Ministerie bare and penurious, and forced many to such shifts for their liuelihood as carry an appearance of this sinne,
and having by their sacrilege made the Ministry bore and penurious, and forced many to such shifts for their livelihood as carry an appearance of this sin,
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Pluralities, multitudes of Cures, multiplicity of Benefices, Absence from our flockes for our owne ends and aduantages, Citie Lectures with the neglect of countrey charges, all these haue a shrewd suspitious appearance of this euill,
Pluralities, Multitudes of Cures, Multiplicity of Benefices, Absence from our flocks for our own ends and advantages, city Lectures with the neglect of country charges, all these have a shrewd suspicious appearance of this evil,
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Wherefore ô ye men of God flie these things, Take heed and beware of couetousnesse. 2. Ye honourable and reuerend Magistrates and Iudges, who are not onely men of God,
Wherefore o you men of God fly these things, Take heed and beware of covetousness. 2. the honourable and reverend Magistrates and Judges, who Are not only men of God,
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These are well ioyned together, for it is not possible they should deale truly in the place of iustice, that do not hate couetousnesse. I neither do nor can accuse any of our reuerend Iudges as guilty of this sinne,
These Are well joined together, for it is not possible they should deal truly in the place of Justice, that do not hate covetousness. I neither doe nor can accuse any of our reverend Judges as guilty of this sin,
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or any such as commonly attend it when it setteth foote into the iudgment seate, such as are iniustice, bribery, corruption, raysing fauourites vpon the ruines of honest causes and men, &c. But onely as one this day in Gods roome, I am bold to beseech and aduise your wisedomes to take heed and beware thereof.
or any such as commonly attend it when it sets foot into the judgement seat, such as Are injustice, bribery, corruption, raising favourites upon the ruins of honest Causes and men, etc. But only as one this day in God's room, I am bold to beseech and advise your wisdoms to take heed and beware thereof.
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That is true of the iudgement seate, which Augustine speaketh of kingdomes, that magna regna sine iustitia, are but magna latrocinia. This sinne will turne Guild-hall into a Shooters hill, and Westminster-hall into a Saris-bury plaine. Her rulers loue to say with shame, Giue ye, Hos. 4. 18. And what difference betweene giue ye, and deliuer ye? Indeed giue ye is not so dangerous by the law as deliuer ye; and giue ye goeth oft in chaines of gold,
That is true of the judgement seat, which Augustine speaks of kingdoms, that Magna regna sine iustitia, Are but Magna Thefts. This sin will turn Guild-hall into a Shooters hill, and Westminster hall into a Salisbury plain. Her Rulers love to say with shame, Give you, Hos. 4. 18. And what difference between give you, and deliver you? Indeed give you is not so dangerous by the law as deliver you; and give you Goes oft in chains of gold,
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but in the Court of conscience, & before Gods tribunall, there is no difference betweene theeuery and bribery. For the same commandement that forbiddeth theeuery forbiddeth bribery,
but in the Court of conscience, & before God's tribunal, there is no difference between thievery and bribery. For the same Commandment that forbiddeth thievery forbiddeth bribery,
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That word Hos. 4. 18. translated rulers, Iunius and the margent of our new Translation reade shields. Such indeed should men be that are in place of iustice;
That word Hos. 4. 18. translated Rulers, Iunius and the margin of our new translation read shields. Such indeed should men be that Are in place of Justice;
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Walke in iustice, speake righteous things, refuse the gaine of oppression, shake your hands from taking of gifts, shake them as Paul shooke off the viper, thinke them no lesse dangerous, let them do no more hurt then the viper did him, stop your eares, and shut your eyes from seeing euill.
Walk in Justice, speak righteous things, refuse the gain of oppression, shake your hands from taking of Gifts, shake them as Paul shook off the viper, think them no less dangerous, let them do no more hurt then the viper did him, stop your ears, and shut your eyes from seeing evil.
for fire shall consume the tabernacles of bribery, Iob 15. 34. Let therefore neither gaine nor rewards be the remora to the ship of iustice, let it saile speedily;
for fire shall consume the Tabernacles of bribery, Job 15. 34. Let Therefore neither gain nor rewards be the remora to the ship of Justice, let it sail speedily;
worst of all it would haue angred him to haue seene causes vsed as vnconscionable Chyrurgions vse sore legs, hold them long in hand not for the difficulty of,
worst of all it would have angered him to have seen Causes used as unconscionable Chirurgeons use soar legs, hold them long in hand not for the difficulty of,
Oh that your wisdomes would thinke of some course no lesse for speede then integrity in iustice, that a good cause might not be tired and wearied out with long suite,
O that your wisdoms would think of Some course no less for speed then integrity in Justice, that a good cause might not be tired and wearied out with long suit,
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I may speake to you as the Apostle speaketh to the Corinthians with a little change of his words. 1. Cor. 6. 7. 8. 9. 10. Now there is vtterly a fault amongst you, euen amongst you Lawyers, not because ye go to law one with another, but because many of you out of a couetous desire of gaine, do encourage men that haue bad causes to go to law with others.
I may speak to you as the Apostle speaks to the Corinthians with a little change of his words. 1. Cor. 6. 7. 8. 9. 10. Now there is utterly a fault among you, even among you Lawyers, not Because you go to law one with Another, but Because many of you out of a covetous desire of gain, do encourage men that have bad Causes to go to law with Others.
and do harme, and that to your brethren, whilest out of a squint respect to your owne gaine, you sticke not to pleade such causes as you know to be weake and vniust.
and do harm, and that to your brothers, whilst out of a squint respect to your own gain, you stick not to plead such Causes as you know to be weak and unjust.
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For while with Absalom ye say to euery man, his cause is good, 2. Sam. 15. 3. See, thy matters (saith he) are good and righteous; and this, saith the text, he did to euery man, and so stole away the hearts of the people:
For while with Absalom you say to every man, his cause is good, 2. Sam. 15. 3. See, thy matters (Says he) Are good and righteous; and this, Says the text, he did to every man, and so stole away the hearts of the people:
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Whilest with the men of Abiezer, Iudg. 6. ye will pleade for Baal, will for your gaines pleade in publicke Courts of Iustice for base debauched adulterous drunkards presented and indicted for their notorious irregularities,
Whilst with the men of Abiezer, Judges 6. you will plead for Baal, will for your gains plead in public Courts of justice for base debauched adulterous drunkards presented and indicted for their notorious irregularities,
When an ill cause cometh to you for counsell, say that of it plainly, which the buyer of his commoditie speaketh dissemblingly, Prou. 20. 14. It is naught, it is naught.
When an ill cause comes to you for counsel, say that of it plainly, which the buyer of his commodity speaks dissemblingly, Prou. 20. 14. It is nought, it is nought.
It is not so great a sinne for a chapman to say of a good commoditie, It is naught, it is naught, as for a Lawyer to say of a naughtie cause, It is good, it is good.
It is not so great a sin for a chapman to say of a good commodity, It is nought, it is nought, as for a Lawyer to say of a naughty cause, It is good, it is good.
How thinke ye to haue the Lord Iesus for your Aduocate, that dare be pleading aduocates for Baal and Belial? Therefore all Lawyers, Take heed and beware of couetousnesse.
How think you to have the Lord Iesus for your Advocate, that Dare be pleading advocates for Baal and Belial? Therefore all Lawyers, Take heed and beware of covetousness.
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What is the reason that our Church groanes vnder the heauie burden of so many insufficient ministers? Nothing more then the couetousnes of Church-patrons, who while they looke more at the gifts and gratuities in the hand,
What is the reason that our Church groans under the heavy burden of so many insufficient Ministers? Nothing more then the covetousness of Church-patrons, who while they look more At the Gifts and Gratuities in the hand,
then gifts and graces of the heart, sticke not to bring into Gods Sanctuary those for Leuites to diuide the word, who in good truth, giue them their due, are not worthy the place of Gibeonites to cleaue and diuide wood, and draw water, vnfit for the meanest seruice of the Sanctuary.
then Gifts and graces of the heart, stick not to bring into God's Sanctuary those for Levites to divide the word, who in good truth, give them their endue, Are not worthy the place of Gibeonites to cleave and divide wood, and draw water, unfit for the Meanest service of the Sanctuary.
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Not that I am of that heretical opinion of the old Cainites, of whom Augustiné maketh mention, who held that Iudas betrayed Christ out of a good and an honest mind,
Not that I am of that heretical opinion of the old Cainites, of whom Augustiné makes mention, who held that Iudas betrayed christ out of a good and an honest mind,
He sold but the body, but you sell soules, and so make your selues guilty of the sin of that execrable filth of Babylon, whose merchandize (Apoc. 18. 13.) is not onely pearles, linnen, scarlet, &c. but also the soules of men. Iudas by his barter made but the potters field, you by yours make Christs field, Christs Church,
He sold but the body, but you fell Souls, and so make your selves guilty of the since of that execrable filth of Babylon, whose merchandise (Apocalypse 18. 13.) is not only Pearls, linen, scarlet, etc. but also the Souls of men. Iudas by his barter made but the potters field, you by yours make Christ field, Christ Church,
an Aceldema, a field of bloud, while for your wicked pecuniary respects, in stead of barking dogs to keepe, you put in rauening wolues and sleepie greedy dogs to kill Christs sheepe.
an Aceldama, a field of blood, while for your wicked pecuniary respects, in stead of barking Dogs to keep, you put in ravening wolves and sleepy greedy Dogs to kill Christ sheep.
how then, and what then shall we do? To whom I giue the same answer that Iohn did to the Publicans and the souldiers both, Exact no more then is appointed to you, and Do no man violence, be content with your wages.
how then, and what then shall we do? To whom I give the same answer that John did to the Publicans and the Soldiers both, Exact no more then is appointed to you, and Do no man violence, be content with your wages.
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Take heed and beware of couetousnesse, Take heed of exaction, Take heed of oppression, Take heed of racking your rents, Take heed of tentring your poore Tenants.
Take heed and beware of covetousness, Take heed of exaction, Take heed of oppression, Take heed of racking your rends, Take heed of tentring your poor Tenants.
God hath sworn by his Holinesse, that he will takeaway such oppressors with thornes, and their posteritie with fish-hookes, Am. 4. 2. God will serue them as Gideon serued the men of Succoth, Iudg. 8. 16. whom he did teare with the briers and thornes of the wildernesse.
God hath sworn by his Holiness, that he will takeaway such Oppressors's with thorns, and their posterity with fishhooks, Am. 4. 2. God will serve them as gideon served the men of Succoth, Judges 8. 16. whom he did tear with the briers and thorns of the Wilderness.
If he be a foole which layes but vp his owne goods, Vos inuenite ei nomen qui tollit aliena, find you out a fit name for him that takes away another mans.
If he be a fool which lays but up his own goods, Vos inuenite ei Nome qui Tollit Aliena, find you out a fit name for him that Takes away Another men.
Therefore Zephanie and Nahum make them wolues, euening wolues, Lions, Lions whelpes, roaring and ramping Lions, Zeph. 3. 3. Nah. 2. 11. 12. Beasts they are, beasts of prey, that liue ex rapto. Not onely kine of Bashan, that by oppression trample vnder foote,
Therefore Zephaniah and Nahum make them wolves, evening wolves, Lions, Lions whelps, roaring and ramping Lions, Zephaniah 3. 3. Nah. 2. 11. 12. Beasts they Are, beasts of prey, that live ex rapto. Not only kine of Bashan, that by oppression trample under foot,
How fairely were this Iland blest, if it were as cleare rid of these as it is of other wolues? How happie were it if these Cannibals were amongst the sauage Indians? How well,
How fairly were this Island blessed, if it were as clear rid of these as it is of other wolves? How happy were it if these Cannibals were among the savage Indians? How well,
6. I may not here let passe such as are guiltie of sacriledge, impropriators of Church liuings, together with close and cunning defrauders of the Ministerie, Take ye heed and beware of couetousnesse.
6. I may not Here let pass such as Are guilty of sacrilege, impropriators of Church livings, together with close and cunning defrauders of the Ministry, Take you heed and beware of covetousness.
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They whose forefathers fed and fatted the rich gluttons of Rome, think now the crums that fall vnder their tables too much for the poore Lazarus of the Gospell.
They whose Forefathers fed and fatted the rich gluttons of Room, think now the crumbs that fallen under their tables too much for the poor Lazarus of the Gospel.
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They must needs haue this one feather in their peacockes taile. How should they maintaine that port and pompe in table, apparel, idle and prodigall expences,
They must needs have this one feather in their Peacocks tail. How should they maintain that port and pomp in table, apparel, idle and prodigal expenses,
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Is not this the case of Impropriators? Are they not hard men that reape where they sow not? If we sow spirituall things, what right, what reason hath Couetousnesse to thrust her sickle into our haruest,
Is not this the case of Impropriators? are they not hard men that reap where they sow not? If we sow spiritual things, what right, what reason hath Covetousness to thrust her fickle into our harvest,
I know I do but beate the ayre, but yet Israel must know his transgressions, and Iaacob his iniquities, and couetous ones heare of their impropriations.
I know I do but beat the air, but yet Israel must know his transgressions, and Jacob his iniquities, and covetous ones hear of their impropriations.
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Alas, how many thinke to go to heauen, that yet come farre short of a Pharisees righteousnesse? Luk. 18. 12. I, saith the Pharisee, pay tithe of all that euer I possesse.
Alas, how many think to go to heaven, that yet come Far short of a Pharisees righteousness? Luk. 18. 12. I, Says the Pharisee, pay tithe of all that ever I possess.
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In which speech I should haue feared he had lied, had not our Sauiour elsewhere acknowledged so much of their precisenesse in tithing euen vnto mint and cummin.
In which speech I should have feared he had lied, had not our Saviour elsewhere acknowledged so much of their preciseness in tithing even unto mint and cummin.
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but here I say, caueat venditor, let the seller beware and take heed of couetousnesse. Take heed of false ballances, of a weight and a weight, Prou. 20. 10: of a weight for the hall, and a weight for the stall;
but Here I say, caveat venditor, let the seller beware and take heed of covetousness. Take heed of false balances, of a weight and a weight, Prou. 20. 10: of a weight for the hall, and a weight for the stall;
Euery trade is called a mystery. It were to be wished that in euery mystery, there were not a mystery of iniquitie found out and practised by the iniquitie of couetousnesse.
Every trade is called a mystery. It were to be wished that in every mystery, there were not a mystery of iniquity found out and practised by the iniquity of covetousness.
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I will rather send you to that rule of nature and equitie, the doctrine of the Law and the Prophets, Math. 7. 12. Whatsoeuer ye would that men should do to you,
I will rather send you to that Rule of nature and equity, the Doctrine of the Law and the prophets, Math. 7. 12. Whatsoever you would that men should do to you,
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and would be loath to suffer his heauy iudgements, the curse of God vpon your bodies, the curse of God vpon your goods, the curse of God vpon the fruite of your loynes, the curse of his euerlasting vengeance vpon your soules, so Take heed and beware of couetousnesse. FINIS.
and would be loath to suffer his heavy Judgments, the curse of God upon your bodies, the curse of God upon your goods, the curse of God upon the fruit of your loins, the curse of his everlasting vengeance upon your Souls, so Take heed and beware of covetousness. FINIS.
Nam si sacrificem summo Ioui, Atque in manibus extateneam vt po•riciam: interea loci, Si lucri quid detur, potius rem diuinā deseram. Plaut. in Pseudol.
Nam si sacrificem Summo Jovi, Atque in manibus extateneam vt po•riciam: interea loci, Si lucri quid detur, potius remembering diuinā deseram. Plautus. in Pseudol.
Non adoro, inquit. Quare? quia teipsum non inflectis, & incuruas? multo magis adoras per facta, & res ipsas. Haec enim est maior adoratio, & vt discas vide in Deo. Quinam enim eum magis adorant, ijne qui solum stant in precibus, an qui faciunt eius voluntatem? Chrys. ad Ephes. hom. 18
Non Adore, inquit. Quare? quia teipsum non inflectis, & incuruas? Much magis adoras per facta, & Rest Itself. Haec enim est maior Adoratio, & vt discas vide in God Quinam enim Eum magis adorant, ijne qui solum stant in precibus, an qui faciunt eius voluntatem? Chrys. and Ephesians hom. 18
Et inter alia eius nomina quod Pecuma vocaretur. Et Pecunia, inquiunt, vocatur eo quòd eius sint omnia. O magnam rationem diuini nomims? Sed nimirum hoc auaritia Ioui nomen imposuit, vt quisquis amat pecuniam, non quemlibet Deum, sed ipsum regem omnium sibi amare videatur. Qualis ergo ista theologia debet esse sapienti, vbi rex deorum eius rei nomen accepit quam nemo sapiens concupiuit. August. de Ciuit. Dei. l. 7. c. 12.
Et inter Alias eius nomina quod Pecuma vocaretur. Et Pecunia, inquiunt, vocatur eo quòd eius sint omnia. O magnam rationem Divine nomims? Said Nimirum hoc auaritia Jovi Nome imposuit, vt quisquis amat pecuniam, non quemlibet God, sed ipsum regem omnium sibi amare Videatur. Qualis ergo ista Theology debet esse sapienti, vbi rex Gods eius rei Nome accepit quam nemo sapiens concupiuit. August. de Civil Dei. l. 7. c. 12.
Et maior acquisitio fit ei maior accessio paupertatis. Nā quo plura accesserit, eo plura concupiscit. Quo ergo plura contupiscit, eo magis fit pauper. Qui enim plura concupiscit pauperior est. Quum ergo centum talenta habeat non est valde mendicus, mille enim cupit. Quum autē mille acceperit tum magis fit pauper. Non amplius mille vt prius, sed decem millium se dicit egere. vide plura Chrys. ad 1. Cor. hom. 14. NONLATINALPHABET. Chrysost. ad 1. Cor. hom. 15 Etiam si cellae penatiae impofueris clauem, si ostium, si vectem, frustra facis omnia qui auaritiam pessimum latronem intus incluseris, & qui potest omnia expor•are. Id, ibid.
Et maior acquisitio fit ei maior accessio paupertatis. Nā quo plura accesserit, eo plura concupiscit. Quo ergo plura contupiscit, eo magis fit pauper. Qui enim plura concupiscit pauperior est. Whom ergo centum Talents habeat non est Valde Beggar, mille enim Cupit. Whom autē mille acceperit tum magis fit pauper. Non Amplius mille vt prius, sed Decem millium se dicit egere. vide plura Chrys. and 1. Cor. hom. 14.. Chrysostom ad 1. Cor. hom. 15 Etiam si Cellae penatiae impofueris clauem, si ostium, si vectem, frustra facis omnia qui auaritiam pessimum latronem intus incluseris, & qui potest omnia expor•are. Id, Ibid.
Noli parcere thesauris caducis, thesauris vanis. Noli sub imagine pietatis augere pecuniā. Filijs inquis meis seruo. Palliare se volunt, & dealbare vt quasi propter filios videantur seruare homines quod propter auaritiam seruant. August. de dec. Chord. c. 12. Filijs meis seruo. Haec est vox pietatis, excusatio iniquitatis. Id. in Psal. 38. Habeo filios quibus laborem. Nō est hoc filios amare sed porius necare. Nolo te talem patrem sentiant filij tui, nolo sic prouideas. Id. hom. 48.
Noli parcere thesauris caducis, thesauris vanis. Noli sub imagine pietatis augere pecuniā. Filiius Inquisitors meis seruo. Palliare se volunt, & dealbare vt quasi propter Sons videantur seruare homines quod propter auaritiam servant. August. de dec. Chord. c. 12. Filiius meis seruo. Haec est vox pietatis, excusatio iniquitatis. Id. in Psalm 38. Habeo Sons quibus laborem. Nō est hoc Sons amare sed porius necare. Nolo te talem patrem Sentient filij tui, nolo sic prouideas. Id. hom. 48.
Vis esse haeres terrae, sed non habes in coelo haereditatem. Studium ponis vt alijs relinquas haereditatem, teipsum autem priues? Chrysost. ad Eph. hom. 18.
Vis esse haeres terrae, sed non habes in coelo haereditatem. Studium ponis vt Alijs relinquas haereditatem, teipsum autem priues? Chrysostom and Ephesians hom. 18.
Nemo enim potest nisi cogitare de thesauro suo, & quodam cordis itinere diuitias suas sequi. Et sicut ecclesiam praecessit caput eius, sic Christianum praecedat cor eius. Eamus ergo hinc ex qua parte possumus, sequetur totum nostrum quo praecesserit aliquid nostrū. Aug. serm. de diuers. 44.
Nemo enim potest nisi cogitare de Thesauro Sue, & Quodam Cordis itinere Riches suas sequi. Et sicut Church Praecessit caput eius, sic Christian praecedat cor eius. Eamus ergo hinc ex qua parte possumus, sequetur totum nostrum quo praecesserit Aliquid nostrū. Aug. sermon. the diverse. 44.
Clientes sibi omnes volunt esse multos. Bonine an mali sint, id haud quaeritant. Res magis queritur quàm clientium Fides, cuiusmodi clueat. Plaut. in Menaec.
Clients sibi omnes volunt esse multos. Bonine an mali sint, id haud quaeritant. Rest magis queritur quàm clientium Fides, cuiusmodi clueat. Plautus. in Menaec.
Tantum ergo natum est vt loca non sufficerent quae solebant, & quaerebat consilium miser, non quomodo erogaret quod plus natum erat, sed quomodo reseruaret. Aug. serm. de diuit. 28.
Tantum ergo natum est vt loca non sufficerent Quae Solebant, & quaerebat consilium miser, non quomodo erogaret quod plus natum erat, sed quomodo reseruaret. Aug. sermon. de diuit. 28.
Volunt nunc comparcere micas in alendo misero Lazaro, cum prius effuderint in epulonem omnes opes suas. Dederunt enim episcopis arces & ciuitates, ac nimis splendide, ac laute habuerunt eos. Nunc cum isti alendi sunt qui vere & fideliter docent, vix micas alioqui perituras eis concedunt. Luther. in Gen. 21.
Volunt nunc comparcere micas in alendo misero Lazarus, cum prius effuderint in epulonem omnes opes suas. Dederunt enim episcopis arces & Civitates, ac nimis splendide, ac laute habuerunt eos. Nunc cum Isti alendi sunt qui vere & Fideliter docent, vix micas Otherwise perituras eis concedunt. Luther. in Gen. 21.
