A SERMON Preached at the SPITTLE Tuesday in EASTER Week, 1672. MATTH. VI. 19, 20, 21. Lay not up for your selves treasures upon Earth, where moth and rust doth corrupt,
A SERMON Preached At the SPITTLE Tuesday in EASTER Week, 1672. MATTHEW. VI. 19, 20, 21. Lay not up for your selves treasures upon Earth, where moth and rust does corrupt,
or much swoln by riches. The Syriack word here NONLATINALPHABET for Treasure comes from the root NONLATINALPHABET to blind; because Wealth often blinds men with Vain glory. And on this score it is, that our Saviour (after having absolved this period) descends unto the discourse about our Eyes, v. 22.
or much swollen by riches. The Syriac word Here for Treasure comes from the root to blind; Because Wealth often blinds men with Vain glory. And on this score it is, that our Saviour (After having absolved this Period) descends unto the discourse about our Eyes, v. 22.
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It is hard if in so great an Assembly as this of Rich men, none need a gentle lesson against vainglory. Does any man here value himself for what he has, not what he is; or think all others do so? Nay for this he is often reproacht and sham'd. One bursting with envy to see his great Estate, presently spits it upon his mean Original. His brave House in which he glories, did it not lift its crest into publick view, the goers by might not mock it,
It is hard if in so great an Assembly as this of Rich men, none need a gentle Lesson against vainglory. Does any man Here valve himself for what he has, not what he is; or think all Others do so? Nay for this he is often reproached and shamed. One bursting with envy to see his great Estate, presently spits it upon his mean Original. His brave House in which he Glories, did it not lift its crest into public view, the goers by might not mock it,
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because wrapt up in a fine garment? Psal. 49.16. The Prophet tells us Emphatically, such things may be the glory of our house, but not of the man. If the house be well adorned, does any man say the man is brave? If the ground be good, may not the Owner be bad? Nay, he is the lower for aspiring so high:
Because wrapped up in a fine garment? Psalm 49.16. The Prophet tells us Emphatically, such things may be the glory of our house, but not of the man. If the house be well adorned, does any man say the man is brave? If the ground be good, may not the Owner be bad? Nay, he is the lower for aspiring so high:
Judas renounc'd Christ for mony. Would not some their Christianity? Let us see whether there be no dulcifying of this harsh Injunction: What is the true intent of our Saviours mind in it:
Judas renounced christ for money. Would not Some their Christianity? Let us see whither there be no dulcifying of this harsh Injunction: What is the true intent of our Saviors mind in it:
1. Beggery, no nor Poverty assumed or by constraint, are here affianced to Christianity; as Salmeron ingeniously grants against the common current of his Popish Brethren:
1. Beggary, not nor Poverty assumed or by constraint, Are Here affianced to Christianity; as Salmeron ingeniously grants against the Common current of his Popish Brothers:
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whose Arguments for it are as poor, as the Clients they plead for: For whose further credit, you may know that it was Coelestius the Heretick's Opinion.
whose Arguments for it Are as poor, as the Clients they plead for: For whose further credit, you may know that it was Coelestius the Heretics Opinion.
But S. Augustine advises us better: Ʋtiliuas terrena opulemia tenetur humiliter, quam superbè relinquitur. Aug. Epist. 34. That wealth is better retain'd humbly, Max. Tyr. diss. 37. N. 220. then discara'ed proudly.
But S. Augustine advises us better: Ʋtiliuas Terrena opulemia tenetur Humiliter, quam superbè relinquitur. Aug. Epistle 34. That wealth is better retained humbly, Max. Tyr. diss. 37. N. 220. then discara'ed proudly.
but by swimming stoutly? 'Tis one thing to be Christ's Apostle, Disciple, and another to be a Christian. To those he commanded this, not us. If we may not care for to Morrow,
but by swimming stoutly? It's one thing to be Christ's Apostle, Disciple, and Another to be a Christian. To those he commanded this, not us. If we may not care for to Morrow,
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Why do we build Houses, plant Vineyards, sow our Grounds, lay up in Barns or Sellars? Zachaeus renounc'd but half; but he has left all (that possesses much) if his heart have forsaken it.
Why do we built Houses, plant Vineyards, sow our Grounds, lay up in Barns or Sellars? Zacchaeus renounced but half; but he has left all (that Possesses much) if his heart have forsaken it.
Witness this prospect of not a dead but living Spring, beautifying this Circle that lyes here before your eyes, of Violets in their Blue Coats, &c. Were all These like Glasses blown up by Air;
Witness this prospect of not a dead but living Spring, beautifying this Circle that lies Here before your eyes, of Violets in their Blue Coats, etc. Were all These like Glasses blown up by Air;
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but does the Scripture countenance Idleness? In the Apostles times, and after, some were seduc'd by a mistake of their Christian liberty, Not to Work; which gave the Rise to Alms-houses, Hospitals, and Zenodochia. Such S. Austin makes the Euchetes to have been.
but does the Scripture countenance Idleness? In the Apostles times, and After, Some were seduced by a mistake of their Christian liberty, Not to Work; which gave the Rise to Almshouses, Hospitals, and Zenodochia. Such S. Austin makes the Euchetes to have been.
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But when they multiplyed too fast, that Charity grew opprest with the burthen, some brisk Laws of the Emperours spur'd them out of this Easy Walk, making them mend their pace, or wear gald sides. And this was Charity too.
But when they multiplied too fast, that Charity grew oppressed with the burden, Some brisk Laws of the emperors spurred them out of this Easy Walk, making them mend their pace, or wear galled sides. And this was Charity too.
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Of the same kind with that of our most excellent K. Edward the 6th. who Endowed not only a S. Thomas 's Hospital, but a Bridewel for Vagrant, and Idle Persons.
Of the same kind with that of our most excellent K. Edward the 6th. who Endowed not only a S. Thomas is Hospital, but a Bridewell for Vagrant, and Idle Persons.
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Witness the naked hunting, sporting Americans: whose first Reduction begins in the fastning them to some Trade, whereby they become Responsible to the places they inhabit, putting in hereby a kind of Hostage to Fortune.
Witness the naked hunting, sporting Americans: whose First Reduction begins in the fastening them to Some Trade, whereby they become Responsible to the places they inhabit, putting in hereby a kind of Hostage to Fortune.
But all the Eastern Civiliz'd parts of the world, were by the Constitution of their Laws compell'd to learn some Trade to fence off the blows of the worlds Casualties: Not excepting the Noble, the Priest, nay the King; which the Emperour of the Turks retains (though but for fashions sake) even to this day.
But all the Eastern Civilized parts of the world, were by the Constitution of their Laws compelled to Learn Some Trade to fence off the blows of the world's Casualties: Not excepting the Noble, the Priest, nay the King; which the Emperor of the Turks retains (though but for fashions sake) even to this day.
So the Jew, NONLATINALPHABET &c. NONLATINALPHABET Let a man teach his Son some Trade or other, if he intend him not a Thief or a Robber. For Trade is the Vulgars Chymistry; The glew of Nations; The Providore for Kingdoms;
So the Jew, etc. Let a man teach his Son Some Trade or other, if he intend him not a Thief or a Robber. For Trade is the Vulgars Chemistry; The glew of nations; The Providore for Kingdoms;
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There is a Law, that the new Erectors of Houses, planters of Vineyards, should be excused from going to War. That Idle persons might not inherit (says Philo ) in case they were slain:
There is a Law, that the new Erectors of Houses, planters of Vineyards, should be excused from going to War. That Idle Persons might not inherit (Says Philo) in case they were slave:
Good humane Laws likewise tended to the cutting off such Idle suckers. Amasis and Solon exacted an yearly Account how men lived. Isay 9.3. tells us, that only the labourers and fighters must divide the spoyl.
Good humane Laws likewise tended to the cutting off such Idle suckers. Amasis and Solon exacted an yearly Account how men lived. Saiah 9.3. tells us, that only the labourers and fighters must divide the spoil.
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You Aldermen and Majors in Reversion, look yonder and learn Faith and diligence. VVhose turn may it not be amongst you, to have his Blew Coat dyed into Scarlet: and in exchange for his chains of servitude, which he thinks he wears now, by a strang Alchymie to turn it into a Chain of Gold hereafter.
You Aldermen and Majors in Reversion, look yonder and Learn Faith and diligence. Whose turn may it not be among you, to have his Blew Coat died into Scarlet: and in exchange for his chains of servitude, which he thinks he wears now, by a strange Alchemy to turn it into a Chain of Gold hereafter.
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3. A new troop remains behind, not intended in this Text; who are so far from laying up treasures, that they prodigally melt away that which others have laid up, to the consumption of themselves, and ruine of many others.
3. A new troop remains behind, not intended in this Text; who Are so Far from laying up treasures, that they prodigally melt away that which Others have laid up, to the consumption of themselves, and ruin of many Others.
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Think we, that among all the Fathers which appear at this Solemnity, there is none that has a Prodigal Son or Servant to weep over? How can such Excesses above most degrees and ranks of men (with the wasling and breaking of others) owe themselves reasonably to any other cause than this? Men are grown too dear for themselves:
Think we, that among all the Father's which appear At this Solemnity, there is none that has a Prodigal Son or Servant to weep over? How can such Excesses above most Degrees and ranks of men (with the wasling and breaking of Others) owe themselves reasonably to any other cause than this? Men Are grown too dear for themselves:
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that they will be at length glad to keep Hoggs, and their delicious palates to take their suppings out of Troughs. Ancient Lawgivers were both very severe to such, and careful over them.
that they will be At length glad to keep Hogs, and their delicious palates to take their suppings out of Troughs. Ancient Lawgivers were both very severe to such, and careful over them.
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Demades was banisht his Country for being seven times accused of not paying his debts, and yet lavishing in Riot profusely himself. The Graecians permitted not such to be Interr'd with their Ancestors. But the Law took care likewise to prevent this:
Demades was banished his Country for being seven times accused of not paying his debts, and yet lavishing in Riot profusely himself. The Greeks permitted not such to be Interred with their Ancestors. But the Law took care likewise to prevent this:
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and permitted them to make no Wills. It seems it lookt upon them as Mad-men (as indeed they are:) And so you have a Bedlam, which would be the best Charity for such a Mad crew.
and permitted them to make no Wills. It seems it looked upon them as Madmen (as indeed they Are:) And so you have a Bedlam, which would be the best Charity for such a Mad crew.
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First of all, We must not restrain the word Treasures here to Moneys, or what we stile Wealth: for we read of other Treasures, Mat. 13.52. whatever a man counts pretious and has a value for:
First of all, We must not restrain the word Treasures Here to Moneys, or what we style Wealth: for we read of other Treasures, Mathew 13.52. whatever a man counts precious and has a valve for:
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Honour is the Ambitious mans Treasure; Pleasure the Delicates; Dalliance the Wantons; Revenge the Cholerick mans: these are sad Treasures which S. Paul shews, Rom. 2.5.
Honour is the Ambitious men Treasure; Pleasure the Delicates; Dalliance the Wantons; Revenge the Choleric men: these Are sad Treasures which S. Paul shows, Rom. 2.5.
Secondly, But the Syriack word used here comes from NONLATINALPHABET Silver, and the residue of the Chapter casts a full aspect on ordering that which we call Wealth; forbidding NONLATINALPHABET, the heaping of it up: which some draw, a NONLATINALPHABET, to the extending our Cares to such long futurities, as not to rest in the Providence of our Alsufficient God who provides for his whole Family in heaven and earth.
Secondly, But the Syriac word used Here comes from Silver, and the residue of the Chapter Cast a full aspect on ordering that which we call Wealth; forbidding, the heaping of it up: which Some draw, a, to the extending our Cares to such long futurities, as not to rest in the Providence of our All-sufficient God who provides for his Whole Family in heaven and earth.
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To condemn that Boulemia or dog-like appetite of greedy Covetousness; Lucra damnosa, or loosing gains, as St. Austin calls them elegantly, condemn'd by Heathens themselves:
To condemn that Boulemia or doglike appetite of greedy Covetousness; Lucra Damnosa, or losing gains, as Saint Austin calls them elegantly, condemned by heathens themselves:
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as Celsus observed (though falsly) that our Saviour borrowed his Rhetorick against this out of Plato. For certainly 'tis a Prohibition hugely stor'd with Religion as well as Reason; That it is better to want little then to possess much:
as Celsus observed (though falsely) that our Saviour borrowed his Rhetoric against this out of Plato. For Certainly it's a Prohibition hugely stored with Religion as well as Reason; That it is better to want little then to possess much:
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not rich men, but men of Riches. Do good Angels Canton out heaven among them? Or the Birds and Beasts, Earth and Air? Nature in life and death knows not this immense appetite, introducing us and carrying us off the Stage of this world naked. Does not overlading ruine a Ship? and slifle a man, making him inert to all business? Therefore Nature wisely ejects all their superfluities, and we can our selves (gravely,
not rich men, but men of Riches. Do good Angels Canton out heaven among them? Or the Birds and Beasts, Earth and Air? Nature in life and death knows not this immense appetite, introducing us and carrying us off the Stage of this world naked. Does not overlading ruin a Ship? and slifle a man, making him inert to all business? Therefore Nature wisely ejects all their superfluities, and we can our selves (gravely,
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and then where had been room for thy impertinent thrift? who now like one of Fortunes Eunuchs sittest embracing what thou canst not enjoy. And how less miserable is he that has but little, then thou, who canst not satisfie thy barking-stomach with much? Tell not me that you are sreed hereby from the importuning cares,
and then where had been room for thy impertinent thrift? who now like one of Fortune's Eunuchs Sittest embracing what thou Canst not enjoy. And how less miserable is he that has but little, then thou, who Canst not satisfy thy barking-stomach with much? Tell not me that you Are sreed hereby from the importuning Cares,
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Thus like slaves we are led about by it, all over the world in triumph, disturbing our ease and others with fumes and pains like the Spleen, which is alwaies drawing,
Thus like slaves we Are led about by it, all over the world in triumph, disturbing our ease and Others with fumes and pains like the Spleen, which is always drawing,
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stopping our mouths (as it were) that we cannot call for help. How can we retain our Faith, love Honesty, if Mony can corrupt us? Or how shall we war with spiritual powers, if we cannot overcome dead matter? O then, subject not thy rational Soul to these irrational things: md lay not up treasures upon Earth.
stopping our mouths (as it were) that we cannot call for help. How can we retain our Faith, love Honesty, if Money can corrupt us? Or how shall we war with spiritual Powers, if we cannot overcome dead matter? Oh then, Subject not thy rational Soul to these irrational things: md lay not up treasures upon Earth.
as this as an arch that supports, so must it be supported. If you will have the Lamp light, you must supply Oyle. And, for this cause, says the Apostle, pay you Tribute, Rom. 13.6. You see even your own grandeur (this day and others) cannot stand without the Contributions of your Inferior Assistants.
as this as an arch that supports, so must it be supported. If you will have the Lamp Light, you must supply Oil. And, for this cause, Says the Apostle, pay you Tribute, Rom. 13.6. You see even your own grandeur (this day and Others) cannot stand without the Contributions of your Inferior Assistants.
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And this famous Opulent City, like Judas, carries the Bag for the whole Nation; but I hope will never be like him in betraying their Master. So was lost Constantinople, the Seat of the Eastern Empire.
And this famous Opulent city, like Judas, carries the Bag for the Whole nation; but I hope will never be like him in betraying their Master. So was lost Constantinople, the Seat of the Eastern Empire.
2. The Church which Anciently had their Treasuries, but now may be called in this City, many of them once again, Pauper Senatus. And for the Structures!
2. The Church which Anciently had their Treasuries, but now may be called in this city, many of them once again, Pauper Senatus. And for the Structures!
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for these, England was once famous, Anglia Mons, Fons, Pons, Ecclesia, &c. But now St. Paul, who lost his head at Rome, hath lost both head and body here in England. So have divers of the other Apostles and Saints suffered, been twice Martyrs, as the Epigrammatist says of Phaeton. And now,
for these, England was once famous, Anglia Mons, Fons, Pons, Ecclesia, etc. But now Saint Paul, who lost his head At Room, hath lost both head and body Here in England. So have diverse of the other Apostles and Saints suffered, been twice Martyrs, as the Epigrammatist Says of Phaeton. And now,
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By which, your selves may gaine the Name of working miracles too, to raise the dead. It might relish of Popery to advise you to pray to Saints: but then I hope it is good Protestanisine to say, the Saints pray to you.
By which, your selves may gain the Name of working Miracles too, to raise the dead. It might relish of Popery to Advice you to pray to Saints: but then I hope it is good Protestanisine to say, the Saints pray to you.
The Widow of Sarepta ventur'd her life to preserve the Prophet, 2 Kings 4. and by a strange Arithmetick, her substraction was blest into a multiplication: This is the benefit of the Clergy. A sinful City may need it as well as an unfortunate man, sometimes.
The Widow of Sarepta ventured her life to preserve the Prophet, 2 Kings 4. and by a strange Arithmetic, her substraction was blessed into a multiplication: This is the benefit of the Clergy. A sinful city may need it as well as an unfortunate man, sometime.
what we eat and drink; what we wear, and Mettals; the first natural, the second artificial Riches. For so the Ancients valued their Apparel into their Stock;
what we eat and drink; what we wear, and Metals; the First natural, the second artificial Riches. For so the Ancients valued their Apparel into their Stock;
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which were according to the Qualities and Ranks of Persons, so that Habit was a kind of superscription directing you to some knowledge of the Person that wore it.
which were according to the Qualities and Ranks of Persons, so that Habit was a kind of superscription directing you to Some knowledge of the Person that wore it.
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and then it became a Revenue, being made Standard, and not Phantastical, as if it were made for the Moon, and not for the Man: Whereby Ancient Codicils came so Repleat with the mention of these in their Wills, and Legacies.
and then it became a Revenue, being made Standard, and not Fantastical, as if it were made for the Moon, and not for the Man: Whereby Ancient Codicils Come so Repleat with the mention of these in their Wills, and Legacies.
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Mat. 12.11, 12. Friend how camest thou in hither, not having on a Weddinggarment. The Romans speak of their Trechedipna. In the Greek Histories NONLATINALPHABET is frequent.
Mathew 12.11, 12. Friend how camest thou in hither, not having on a Wedding garment. The Romans speak of their Trechedipna. In the Greek Histories is frequent.
And therefore some would have this to be infer'd but NONLATINALPHABET, by the figure NONLATINALPHABET, as in James 5.2. 2. And NONLATINALPHABET is a general word, comprehending besides the Moth other things:
And Therefore Some would have this to be inferred but, by the figure, as in James 5.2. 2. And is a general word, comprehending beside the Moth other things:
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for the LXX. do not only Translate NONLATINALPHABET, that which eats wool, by it; as in Isay 51.8: But for NONLATINALPHABET, in Job 4.19. a corroding worm, they have NONLATINALPHABET;
for the LXX. do not only Translate, that which eats wool, by it; as in Saiah 51.8: But for, in Job 4.19. a corroding worm, they have;
and indeed Suidas expounds NONLATINALPHABET by NONLATINALPHABET, a Worm. But in Prov. 14.30. they have the word NONLATINALPHABET again, which is in the Hebrew NONLATINALPHABET to putrifie: Therefore Moth and Rust must not be coupled here by a Hendyadis, because v. 20. they are dis-joyned.
and indeed Suidas expounds by, a Worm. But in Curae 14.30. they have the word again, which is in the Hebrew to putrify: Therefore Moth and Rust must not be coupled Here by a Hendyadis, Because v. 20. they Are disjoined.
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Meat and Fruits, which Men or the Canker; and Mony, or Jewels, which some steal clancularly, and some take by violence; breaking through. And farther,
Meat and Fruits, which Men or the Canker; and Money, or Jewels, which Some steal clancularly, and Some take by violence; breaking through. And farther,
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3. The word NONLATINALPHABET, which we [ word ] to corrupt, has a greater vigour; for the LXX. Translate NONLATINALPHABET by it, or Anathema, Deut. 7.2:
3. The word, which we [ word ] to corrupt, has a greater vigour; for the LXX. Translate by it, or Anathema, Deuteronomy 7.2:
Originally it signifies to disappear. So that our Rich Bank (supposed) examined, yields but thus much really; That all wordly things do impair and end; both, which we can possess, as we that possess them:
Originally it signifies to disappear. So that our Rich Bank (supposed) examined, yields but thus much really; That all wordly things do impair and end; both, which we can possess, as we that possess them:
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That Death has not one, but many avenues to them (the Moth, Rust, Thief ) and that by weakest assailants (even the Moth, and Worme ) undoing us oft by surprize, (for the Moth and Rust beat up no Drums,
That Death has not one, but many avenues to them (the Moth, Rust, Thief) and that by Weakest assailants (even the Moth, and Worm) undoing us oft by surprise, (for the Moth and Rust beatrice up no Drums,
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and Treasure, under surest guards, is given away to the Rust: And if they were not, they will be wrested by violence from us by the Thief: for where there is Necessity there will be Thieves; nor are the Keepers of Treasures ever secure. And there are many Thieves, as Care a Thief, will break into a mans head and heart, depriving him of his rest and sleep, one great piece of Natures treasure. And if after all, we could charge this only on the unkindness or injustice of men, the worlds accidents, or natures imperfection, which cannot subsist of her self, 'twere ease.
and Treasure, under Surest guards, is given away to the Rust: And if they were not, they will be wrested by violence from us by the Thief: for where there is Necessity there will be Thieves; nor Are the Keepers of Treasures ever secure. And there Are many Thieves, as Care a Thief, will break into a men head and heart, depriving him of his rest and sleep, one great piece of Nature's treasure. And if After all, we could charge this only on the unkindness or injustice of men, the world's accidents, or nature's imperfection, which cannot subsist of her self, 'twere ease.
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for who can oppose his brandisht sword? Now as we have some of us stoln secretly, or used bolder violence to strip others of their Goods; so are we by a just Talio, doom'd to be used our selves:
for who can oppose his brandished sword? Now as we have Some of us stolen secretly, or used bolder violence to strip Others of their Goods; so Are we by a just Talio, doomed to be used our selves:
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God shew'd Joseph an image of his Future ascent in his sleep, Gen. 40.9. because when he possest it, he should count it but a dream. As his holy Father Jacob, Gen. 28.12.
God showed Joseph an image of his Future ascent in his sleep, Gen. 40.9. Because when he possessed it, he should count it but a dream. As his holy Father Jacob, Gen. 28.12.
had an Idea given of the World, wherein some were still going up, and others down (as the Jews expound it) to heal the grief of his present expulsion from the warm nest of his Mothers kindness, and to be put upon the wing unto an unknown Land. To agnize which,
had an Idea given of the World, wherein Some were still going up, and Others down (as the jews expound it) to heal the grief of his present expulsion from the warm nest of his Mother's kindness, and to be put upon the wing unto an unknown Land. To agnize which,
from the fair morning of his first state of life he call'd his first Jemima: then clouds and great darkness muffled him, which for the sweet odour of Patience, he calls Cassia: and lastly his Sun breaking out again, according to his dialect for Prosperity he names the last his Hornes Reversion.
from the fair morning of his First state of life he called his First Jemima: then Clouds and great darkness muffled him, which for the sweet odour of Patience, he calls Cassia: and lastly his Sun breaking out again, according to his dialect for Prosperity he names the last his Horns Reversion.
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But to leave the shore, and take a small Brize from the Sea, to see if that will relieve us in this exigent. In the 27 of Ezech. v. 3. you have Tyre, a Maritime City, compared to that goodly sight;
But to leave the shore, and take a small Brize from the Sea, to see if that will relieve us in this exigent. In the 27 of Ezekiel v. 3. you have Tyre, a Maritime city, compared to that goodly sighed;
so that we would think the Shipwright had left nothing un-enterpriz'd that was fit for beauty, much more safety. And yet looking more nearly, I see no Anchor set down in the Catalogue.
so that we would think the Shipwright had left nothing un-enterprized that was fit for beauty, much more safety. And yet looking more nearly, I see no Anchor Set down in the Catalogue.
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A perfect imperfection of a glorious transitory world, wherein we are now tickled with the most pleasing delights, but have no anchor, that is, any thing to fix us;
A perfect imperfection of a glorious transitory world, wherein we Are now tickled with the most pleasing delights, but have no anchor, that is, any thing to fix us;
But we need not gad abroad beyond our own late sad experiences, of the ebbings and flowings, waxing and wainings of this Worlds Treasure, which was sent with too much light, in dreadful Fire, upon this poor City; a demonstration that made its way into the Estates as well as Ʋnderstandings, making;
But we need not gad abroad beyond our own late sad experiences, of the ebbings and flowings, waxing and wainings of this World's Treasure, which was sent with too much Light, in dreadful Fire, upon this poor city; a demonstration that made its Way into the Estates as well as Ʋnderstandings, making;
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This Path hath God trod constantly, and ever will in this World ( that the good men may be tryed, Aug Epist. 7. and the bad men justly tormented ) to let us walk abroad in the day of our life, with all our gaudy braveries for shew put upon us;
This Path hath God trod constantly, and ever will in this World (that the good men may be tried, Aug Epistle 7. and the bad men justly tormented) to let us walk abroad in the day of our life, with all our gaudy Braveries for show put upon us;
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Besides the horrid slavery, that it was alwayes deem'd, to be condemned to the Mines: who can endure this constant cheat of the World (as the Apostle Paul singularly calls it) NONLATINALPHABET 1 Cor. 7.31, to be deluded with a figure and apparancics, without any basis to stand steady upon? Who would desire to lay up his treasures here, where he can neither joy in the possession, nor grieve for the amission? who can neither promise himself the long continuance of them,
Beside the horrid slavery, that it was always deemed, to be condemned to the Mines: who can endure this constant cheat of the World (as the Apostle Paul singularly calls it) 1 Cor. 7.31, to be deluded with a figure and apparancics, without any basis to stand steady upon? Who would desire to lay up his treasures Here, where he can neither joy in the possession, nor grieve for the amission? who can neither promise himself the long Continuance of them,
more slippery then Ice, if thou art so doted upon by us, perishing; what wouldst thou have been alwayes enduring? Thou complainest thou art robb'd, undone; did not Christ forewarne thee not to lay up thy treasure in such a place? What is then to be done by us? O man,
more slippery then Ice, if thou art so doted upon by us, perishing; what Wouldst thou have been always enduring? Thou complainest thou art robbed, undone; did not christ forewarn thee not to lay up thy treasure in such a place? What is then to be done by us? Oh man,
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if thou art to remain alwaies here, lay up thy treasures here; but if thou art to march away, why wilt thou leave thy beloved behind thee? Wouldst thou go light, let thy luggage pass before thee so shalt thou not go,
if thou art to remain always Here, lay up thy treasures Here; but if thou art to march away, why wilt thou leave thy Beloved behind thee? Wouldst thou go Light, let thy luggage pass before thee so shalt thou not go,
nay, to indulge our utmost Covetousness, giving us scope to glut our selves with what is to our palate, To lay up Treasures. Only he advises us where (in Heaven, ) and when you read Rom. 8.22, That the brood of the Creation do groan and long after a future state, be not thou only buried in the present.
nay, to indulge our utmost Covetousness, giving us scope to glut our selves with what is to our palate, To lay up Treasures. Only he advises us where (in Heaven,) and when you read Rom. 8.22, That the brood of the Creation do groan and long After a future state, be not thou only buried in the present.
for she tells us of an Exchequer in her Church that's full of Treasure, nay running over with the Merits of Christ, and his Saints; to be given (I suppose, upon some consideration) to the indigent sinner. But as it happens, that men fall out about Monyes, so do these Tellers; for some will by no means allow the greatest Saint to have any thing to spare;
for she tells us of an Exchequer in her Church that's full of Treasure, nay running over with the Merits of christ, and his Saints; to be given (I suppose, upon Some consideration) to the indigent sinner. But as it happens, that men fallen out about Moneys, so do these Tellers; for Some will by no means allow the greatest Saint to have any thing to spare;
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believing if he had done more, God has sufficiently gratified him. But the tyde of Christs Merits, they say, swell much; and yet, others think not so full, but the Saints streams must flow in to raise it up to the High-water mark.
believing if he had done more, God has sufficiently gratified him. But the tIED of Christ Merits, they say, swell much; and yet, Others think not so full, but the Saints streams must flow in to raise it up to the High-water mark.
coming from Purgatory, not Heaven; and Coyned, as is supposed, not for any rich Veins there were in the Mine; but rather for the poverty of those that were to issue them out: Lay these by, not up.
coming from Purgatory, not Heaven; and Coined, as is supposed, not for any rich veins there were in the Mine; but rather for the poverty of those that were to issue them out: Lay these by, not up.
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2. But God knows, and his Holy Word is the faithful Touch-stone to discern all true from adulterate Mettal. In St. Matth. 13.44. we are told of a great Treasure hid, which some interpret of Christ, hid in the Types of the Scriptures: Or the desire of heavenly things:
2. But God knows, and his Holy Word is the faithful Touchstone to discern all true from adulterate Metal. In Saint Matthew 13.44. we Are told of a great Treasure hid, which Some interpret of christ, hid in the Types of the Scriptures: Or the desire of heavenly things:
Therefore our Saviour wondred not, Mat. 8.10, at the Centurions Honour, nor Riches, but his Faith. These are things so Rich, that if Earthly things were eternal (as they are not) yet these Heavenly treasures were preferrable to them.
Therefore our Saviour wondered not, Mathew 8.10, At the Centurions Honour, nor Riches, but his Faith. These Are things so Rich, that if Earthly things were Eternal (as they Are not) yet these Heavenly treasures were preferable to them.
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3. But there is one Grace that Antonomastically has obtain'd this name, and that's Charity; which is a way, both of convoy to our own Treasures to Heaven, and a rewarding us with greater when we come there, for them.
3. But there is one Grace that Antonomastically has obtained this name, and that's Charity; which is a Way, both of convoy to our own Treasures to Heaven, and a rewarding us with greater when we come there, for them.
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In the Talmud, King Mumboz is introduc'd, as complain'd on by his Relations, for consuming both his own Treasures, and Ancestors on the accounts of Charity: To whom he there shapes this Answer (like Sr. Lawrence, who call'd the Poor the Churches treasure ) NONLATINALPHABET My Fathers laid up treasures on Earth, but I in Heaven:
In the Talmud, King Mumboz is introduced, as complained on by his Relations, for consuming both his own Treasures, and Ancestors on the accounts of Charity: To whom he there shapes this Answer (like Sr. Lawrence, who called the Poor the Churches treasure) My Father's laid up treasures on Earth, but I in Heaven:
For as he that would be Rich, carries to a Port not things that are common there or, a Drug; but what is most rare. So he that would thrive in Heaven, must not carry delights, and joyes, and pleasures,
For as he that would be Rich, carries to a Port not things that Are Common there or, a Drug; but what is most rare. So he that would thrive in Heaven, must not carry delights, and Joys, and pleasures,
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The Arabick Language does well conclude this, the same word NONLATINALPHABET, signifying both Alms and Riches; and reason does accord and experience which is firmest. You know the way to make the Ground rich is to scatter the Dung, not let it lye on an heap:
The Arabic Language does well conclude this, the same word, signifying both Alms and Riches; and reason does accord and experience which is firmest. You know the Way to make the Ground rich is to scatter the Dung, not let it lie on an heap:
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Lend a little to Christ upon Earth, that you may receive greater proportions from him in Heaven. Give Earth that you may receive Heaven; a penny to buy a Kingdome; a mite to gain all good.
Lend a little to christ upon Earth, that you may receive greater proportions from him in Heaven. Give Earth that you may receive Heaven; a penny to buy a Kingdom; a mite to gain all good.
We read in Story of a Bishop of Millan, that bad his Servant give three Crowns to the Poor, but he foolishly wise gave but two. Within a while one sent him 200 Crowns: the Bishop returning to his Man thus accosts him;
We read in Story of a Bishop of Milan, that bade his Servant give three Crowns to the Poor, but he foolishly wise gave but two. Within a while one sent him 200 Crowns: the Bishop returning to his Man thus accosts him;
Ah, saith he, what hast thou done? thou hast lost us 100 Crowns; for if thou hadst given 3, we had receiv'd 300. Thus the Poor are our Porters, we lose not what they carry,
Ah, Says he, what hast thou done? thou hast lost us 100 Crowns; for if thou Hadst given 3, we had received 300. Thus the Poor Are our Porters, we loose not what they carry,
NONLATINALPHABET &c. NONLATINALPHABET (i.e.) Omnis Eleemosyna & pax magna, & advocatus apud patrem Coelestem. So from one crop of Mercy we receive two harvests; one here, and another hereafter.
etc. (i.e.) Omnis Eleemosynary & pax Magna, & Advocatus apud patrem Celestial. So from one crop of Mercy we receive two harvests; one Here, and Another hereafter.
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And now consider, though by Giving thou maist miss some treasure in Earth, yet it is a greater matter to find it in Heaven. For if in this life in which we are strangers, rambling but for a short time, it is so pungent a grief to suffer the hardships and contempts of Poverty; What will it to be for ever in Heaven so? where all the rest are Rich; and to see the Poor of the Earth before thy eyes promoted to Heaven,
And now Consider, though by Giving thou Mayest miss Some treasure in Earth, yet it is a greater matter to find it in Heaven. For if in this life in which we Are Strangers, rambling but for a short time, it is so pungent a grief to suffer the hardships and contempts of Poverty; What will it to be for ever in Heaven so? where all the rest Are Rich; and to see the Poor of the Earth before thy eyes promoted to Heaven,
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so does this dirty Charity; which many think to bribe God withal, when they rob himself, or his People; and with a little laid out in Charity, to make satisfaction for a great deal obtain'd by Injury. Therefore the Jews call Alms by the name of NONLATINALPHABET, Justice, because it should be so gotten. Now there are two ways of sinning thus:
so does this dirty Charity; which many think to bribe God withal, when they rob himself, or his People; and with a little laid out in Charity, to make satisfaction for a great deal obtained by Injury. Therefore the jews call Alms by the name of, justice, Because it should be so got. Now there Are two ways of sinning thus:
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yet the reason is, because 'twas got by Rapine: So have Good men. We read in History, that the Fryers Minors refused a load of Friez sent by Henry the Second, because he opprest;
yet the reason is, Because 'twas god by Rapine: So have Good men. We read in History, that the Friars Minors refused a load of Friez sent by Henry the Second, Because he oppressed;
and which of those two, think you, will God first hear? God bids thou shouldst give of thine own not anothers. How canst thou cloath Christ and rob a Christian?
and which of those two, think you, will God First hear? God bids thou Shouldst give of thine own not another's. How Canst thou cloth christ and rob a Christian?
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because falling within our sad past late times; and perhaps may be adapted to future. And that is, Against those that made use of Gods Judgments to Rob their Fellows:
Because falling within our sad past late times; and perhaps may be adapted to future. And that is, Against those that made use of God's Judgments to Rob their Fellows:
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Epist Con. Plagues, and Fires; And O that in our great Fire, no man had burnt his fingers with this Sin. Like Thieves that steal when they see others on the Gallows for it;
Epistle Con. Plagues, and Fires; And O that in our great Fire, no man had burned his fingers with this Sin. Like Thieves that steal when they see Others on the Gallows for it;
God will tear up their Intrails with his hook for swallowing this Bait. The Arabs cloath it with a pretty Apologue: &c NONLATINALPHABET (i. e) The Wolf had one time forc't away a young Pigg;
God will tear up their Entrails with his hook for swallowing this Bait. The Arabs cloth it with a pretty Apologue: etc. (i. e) The Wolf had one time forced away a young Pigg;
Ha, sayes the Wolf, how could I hope another should not take that from me, which I first took from another? The Civil Law determines, who shall be guilty of the Case I mentioned last (if within a year discovered) should pay fourfold: if after, quantity for quantity singly.
Would, Says the Wolf, how could I hope Another should not take that from me, which I First took from Another? The Civil Law determines, who shall be guilty of the Case I mentioned last (if within a year discovered) should pay fourfold: if After, quantity for quantity singly.
because secret (and that's Fraud and Cheating; ) of doing which there are so many forms and methods (as by false weights, measures, and the ignorance of Buyers wrought upon) that I cannot number them;
Because secret (and that's Fraud and Cheating;) of doing which there Are so many forms and methods (as by false weights, measures, and the ignorance of Buyers wrought upon) that I cannot number them;
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for we have long, and I fear must longer (notwithstanding all our powerful Laws, and Care of some vigilant Magistrates ) with the secret Knavery of such.
for we have long, and I Fear must longer (notwithstanding all our powerful Laws, and Care of Some vigilant Magistrates) with the secret Knavery of such.
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as the gain and unpunishableness by Law, where this sin is undiscernable; and I doubt there is some practice of it, that People exclaim they can hardly safely go into any Shop to Deal,
as the gain and unpunishableness by Law, where this since is undiscernible; and I doubt there is Some practice of it, that People exclaim they can hardly safely go into any Shop to Deal,
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but they are either cozen'd of their mony, or (better) of their expectation, if they be not. The Prophet in Nahum 3.16. calls the Merchants of Niniveh, by the name of Locusts, for their devouring all, and then flying away with it.
but they Are either cozened of their money, or (better) of their expectation, if they be not. The Prophet in Nahum 3.16. calls the Merchant's of Nineveh, by the name of Locusts, for their devouring all, and then flying away with it.
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Jacob was couzen'd into a Marriage with Leah before Rachel: and so Rachels Children were cozen'd of the benefit of their Primogeniture. But Divine Justice and Vengeance will in a short time do right in this case. For in Gen. 48.5. you find Reubens Prerogative reverts back to Rachels Off-spring;
Jacob was cozened into a Marriage with Leah before Rachel: and so Rachels Children were cozened of the benefit of their Primogeniture. But Divine justice and Vengeance will in a short time do right in this case. For in Gen. 48.5. you find Reubens Prerogative reverts back to Rachels Offspring;
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Terra Restituit quod accepit, Gen. 1.11, homines saepe decipiunt; The Earth is faithful in restoring the seed which the Husbandman lent her, Ambr. • 3 E•• c 1. but men are unfaithful.
Terra Restituit quod accepit, Gen. 1.11, homines saepe decipiunt; The Earth is faithful in restoring the seed which the Husbandman lent her, Ambrose • 3 E•• c 1. but men Are unfaithful.
How gravely boldly will some men discourse of Princes? and exclaim, they invade their Subjects Rights, waste their Fortunes, &c. And we our selves do this one to another;
How gravely boldly will Some men discourse of Princes? and exclaim, they invade their Subject's Rights, waste their Fortune's, etc. And we our selves do this one to Another;
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Nay, do not we more, not only because unlawfully, but in value? A Prince raises a Tax for some one difficulty, but this Subject does for all his life long.
Nay, do not we more, not only Because unlawfully, but in valve? A Prince raises a Tax for Some one difficulty, but this Subject does for all his life long.
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Neither let any man think to palliate his Crime, with this ridiculous Salvo, That this is an insensible hurt, being done to so many, and but in a little:
Neither let any man think to palliate his Crime, with this ridiculous Salvo, That this is an insensible hurt, being done to so many, and but in a little:
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In Giving is there not Charity, whether it be much or little? and then in taking away is there not Ʋncharitableness? You would have God reward the two mites put into the Treasury,
In Giving is there not Charity, whither it be much or little? and then in taking away is there not Ʋncharitableness? You would have God reward the two mites put into the Treasury,
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as much as a Talent; and then should he not punish as much for two mites withdrawn? Nay, in some regards, the small cheat out ballances the great: For who takes great things, will many times not stoop to small; but who takes small, will never despise great. Though there be disparity in the Persons, the Law calls it Murther to kill a Beggar as well as Burger; and so 'tis of Theft.
as much as a Talon; and then should he not Punish as much for two mites withdrawn? Nay, in Some regards, the small cheat out balances the great: For who Takes great things, will many times not stoop to small; but who Takes small, will never despise great. Though there be disparity in the Persons, the Law calls it Murder to kill a Beggar as well as Burger; and so it's of Theft.
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The 2. mistake to be prevented about Laying up your Treasures in Heaven, is, That some may hence not think themselves obliged to do their Charity on Earth, or but in the very article of Parting: which,
The 2. mistake to be prevented about Laying up your Treasures in Heaven, is, That Some may hence not think themselves obliged to do their Charity on Earth, or but in the very article of Parting: which,
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God was pleased to ordain, Levit. 19.6, that the relict of the Peace Offering should be eaten the same day, or to morrow; to shew (as the Jews comment) that we should not be dilatory in our Charity:
God was pleased to ordain, Levit. 19.6, that the relict of the Peace Offering should be eaten the same day, or to morrow; to show (as the jews comment) that we should not be dilatory in our Charity:
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NONLATINALPHABET. And yet on this emergency (not to encourage such Givers, but to honour such Receivers ) I should not only count my self Ʋncharitable (whil'st I am speaking of Charity ) but likewise unjust to the Fathers of the Heads of the Tribes in this City, before me,
. And yet on this emergency (not to encourage such Givers, but to honour such Receivers) I should not only count my self Ʋncharitable (whilst I am speaking of Charity) but likewise unjust to the Father's of the Heads of the Tribes in this city, before me,
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That among all the chanels wherein these Interests of the Dead run, none do, I believe, flow more purely, none do come more liberally than those which pass under the publick conduct of the Heads and Companies in this City.
That among all the channels wherein these Interests of the Dead run, none doe, I believe, flow more purely, none do come more liberally than those which pass under the public conduct of the Heads and Companies in this city.
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Of the true experience of which, this Fair shew is an Annual probat: which, may it continue whil'st this World lasts, according to both Givers and Distributers designs;
Of the true experience of which, this Fair show is an Annual Probat: which, may it continue whilst this World lasts, according to both Givers and Distributers designs;
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That there Charityes are eternal, and not invaded by any Thief, nor consumed by any Moth, nor corroded or lessened by any Worm. And that will conduct me to the second Part, The Reason of this Command in the Text;
That there Charities Are Eternal, and not invaded by any Thief, nor consumed by any Moth, nor corroded or lessened by any Worm. And that will conduct me to the second Part, The Reason of this Command in the Text;
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how, and when you are to lay it up there, But the stress of all will lye upon the Reasons moving a man to part with his own: how to unlock the hard mans Heart!
how, and when you Are to lay it up there, But the stress of all will lie upon the Reasons moving a man to part with his own: how to unlock the hard men Heart!
The Jews do illustrate this place with a handsome Parable: &c. NONLATINALPHABET ( i.e. ) There was a man that used every day to cast a Loaf into the Water:
The jews do illustrate this place with a handsome Parable: etc. (i.e.) There was a man that used every day to cast a Loaf into the Water:
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and are not many Volumes of God Security? Some may Reply, Who shall require it? compell him if he fail? I Return; His Truth, Himself, because he cannot lye:
and Are not many Volumes of God Security? some may Reply, Who shall require it? compel him if he fail? I Return; His Truth, Himself, Because he cannot lie:
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Will he be hard in repaying, that has been so liberal in bestowing on us? We will believe our Father on Earth; will we not our Father in Heaven? He cannot keep thine from thee;
Will he be hard in repaying, that has been so liberal in bestowing on us? We will believe our Father on Earth; will we not our Father in Heaven? He cannot keep thine from thee;
If your Friend should tell you, your Corn which with great labour you have collected, would be spoyl'd, lost in a moist Low place, were it not removed to a higher;
If your Friend should tell you, your Corn which with great labour you have collected, would be spoiled, lost in a moist Low place, were it not removed to a higher;
will not you credit him? And will you believe your Friend, not your Saviour? is any so much your Friend? Your Heart pants for the insecurity of Earth, for the theft of Domestiques, the violence of Externs;
will not you credit him? And will you believe your Friend, not your Saviour? is any so much your Friend? Your Heart pants for the insecurity of Earth, for the theft of Domestics, the violence of Externs;
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because you cannot find a stronger. But I can shew you a stronger; Lay them up in Heaven, where neither Rust nor Moth doth corrupt, &c. Did ever any Thief scale Heaven:
Because you cannot find a Stronger. But I can show you a Stronger; Lay them up in Heaven, where neither Rust nor Moth does corrupt, etc. Did ever any Thief scale Heaven:
What need any Bulwarks where the guard is Innocence it self? What Armies must come to take that away, which Charity concredits to so many hands to keep.
What need any Bulwarks where the guard is Innocence it self? What Armies must come to take that away, which Charity concredits to so many hands to keep.
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Where what has not been invaded, removed by changes and alterations in the World? Temples have not been a sanctuary to themselves; nor things devoted to God, free from the prey of rapacious Vultures:
Where what has not been invaded, removed by changes and alterations in the World? Temples have not been a sanctuary to themselves; nor things devoted to God, free from the prey of rapacious Vultures:
But in the great Rotations both of Religion and Governments, the Estates devolved on Charity stand inviolable still: and they that were most weak, have prov'd most strong;
But in the great Rotations both of Religion and Governments, the Estates devolved on Charity stand inviolable still: and they that were most weak, have proved most strong;
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because of the propensions of his heart, which will be anxious alwaies upon his Estate, and turning on that axel where ever it lyes. Which is the third and last Reason.
Because of the propensions of his heart, which will be anxious always upon his Estate, and turning on that axel where ever it lies. Which is the third and last Reason.
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Even God himself does not turn our hearts, but by changing our Treasure, exchanging our Loves. Therefore in our pretended truths, even with God himself (as in Prayer, and other divine Duties, ) our fugitive Souls absent themselves too oft;
Even God himself does not turn our hearts, but by changing our Treasure, exchanging our Loves. Therefore in our pretended truths, even with God himself (as in Prayer, and other divine Duties,) our fugitive Souls absent themselves too oft;
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and are in the mean time ( undoingly ) complemental to pay a Visit to somewhat which they accost as their Treasure. A man s lost to himself and all his Relations, if his desires be vagrant and extern: for he neither regards himself nor others as to Necessities, much less Civilities. His Soul is gone abroad (having left the key under the door,) which he is very uneasy until he take up and follow.
and Are in the mean time (undoingly) complemental to pay a Visit to somewhat which they accost as their Treasure. A man s lost to himself and all his Relations, if his Desires be vagrant and extern: for he neither regards himself nor Others as to Necessities, much less Civilities. His Soul is gone abroad (having left the key under the door,) which he is very uneasy until he take up and follow.
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This is the blind-side of Wisest men, if you can hit them in their delight, there is no Vessel that is so plyant to the winding, conquering Rudder, as they.
This is the blind-side of Wisest men, if you can hit them in their delight, there is no Vessel that is so pliant to the winding, conquering Rudder, as they.
It is remarkt as a kind of a Monstrous thing, that, Numb. 22. 29. (upon Gods opening the mouth of Balaams Asse ) the Prophet was nothing amazed, but parled with her not uncompos'd, but at the common rate.
It is remarked as a kind of a Monstrous thing, that, Numb. 22. 29. (upon God's opening the Mouth of Balaams Ass) the Prophet was nothing amazed, but parled with her not uncomposed, but At the Common rate.
Such an Empire has our Trensure over us, and therefore we had need beware to whom we give up our keys; for as if a mans Amours happen to be plac't in a great inferiority to his Estate, it is lookt upon as the greatest infortune among men:
Such an Empire has our Trensure over us, and Therefore we had need beware to whom we give up our keys; for as if a men Amours happen to be placed in a great inferiority to his Estate, it is looked upon as the greatest infortune among men:
so if the Soul be glewed to the whole World, Will not that sink her low enough think you? And besides, our Souls and Hearts will be embased by the mixture of this mean alloy: We, whose Original was Celestial, shall be metamorphos'd into low pieces of sordidness by this unworthy Truck.
so if the Soul be glued to the Whole World, Will not that sink her low enough think you? And beside, our Souls and Hearts will be embased by the mixture of this mean alloy: We, whose Original was Celestial, shall be metamorphosed into low Pieces of sordidness by this unworthy Truck.
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but above all the intollerable agonyes that will be at the parting of these two dear Friends (at our quitting the Scene of this World, ) which we must do when Death shall storm the Fortress of our Bodies, and force a surrender of our Souls. When there will not be a taking leave, but divorce, and shrewd shrikes (above the feign'd Mandrakes when 'tis violently cruelly torn up,) for the forsaking of our beloved Treasure behind us.
but above all the intolerable agonies that will be At the parting of these two dear Friends (At our quitting the Scene of this World,) which we must do when Death shall storm the Fortress of our Bodies, and force a surrender of our Souls. When there will not be a taking leave, but divorce, and shrewd shrieks (above the feigned Mandrakes when it's violently cruelly torn up,) for the forsaking of our Beloved Treasure behind us.
After which when (like Larks we should be climbing up the blew welkin ) we shall cast so many liquorish eyes of desire, that God will never bid a Soul welcome to Heaven that thus comes not to him;
After which when (like Larks we should be climbing up the blue welkin) we shall cast so many liquorish eyes of desire, that God will never bid a Soul welcome to Heaven that thus comes not to him;
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Therefore as some Kings in their life, by way of Testimony of their Respect unto some Religious Monastiques (above others) have devoted their hearts to be Interr'd among them:
Therefore as Some Kings in their life, by Way of Testimony of their Respect unto Some Religious Monastiques (above Others) have devoted their hearts to be Interred among them:
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Let no dry Miser this day then think, his sagacious Nose has scented out a profound design that was contrived, in this Exhortation, against his Pocket. 'Tis not his but himself that God seeks:
Let no dry Miser this day then think, his sagacious Nose has scented out a profound Design that was contrived, in this Exhortation, against his Pocket. It's not his but himself that God seeks:
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If the Brother of our King, or some grand Favourite of his, should pass through this City, by the presenting of whom we should be sure to purchase his Majesties favour, and abundant compensation;
If the Brother of our King, or Some grand Favourite of his, should pass through this city, by the presenting of whom we should be sure to purchase his Majesties favour, and abundant compensation;
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Think we that God who made all, could not have enricht all? But that some might get Heaven by suffering ill he left some Poor, and made others Rich, that they might get Heaven by doing well.
Think we that God who made all, could not have enriched all? But that Some might get Heaven by suffering ill he left Some Poor, and made Others Rich, that they might get Heaven by doing well.
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His Wisdom, Power and Glory, or his Mercy? So of all your perfections, it is your Mercy that will take God most. Some may think this is said not ill, but 'tis not tim'd well:
His Wisdom, Power and Glory, or his Mercy? So of all your perfections, it is your Mercy that will take God most. some may think this is said not ill, but it's not timed well:
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I hope the Court of Lord Mayor, and Aldermen will not be cruel beyond all places of Judgment, and you know they allow a Suit in Forma Pauperis. If the Body of your City (to allude to St. Paul, 1 Cor. 13.) were burned and you have not Charity it is nothing.
I hope the Court of Lord Mayor, and Aldermen will not be cruel beyond all places of Judgement, and you know they allow a Suit in Forma Pauperis. If the Body of your city (to allude to Saint Paul, 1 Cor. 13.) were burned and you have not Charity it is nothing.
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Was Charity buried in the Rubbish, ruined in the Ruines? Must Fire be an Argument, that Charity must be cold? Then the Needs of many will be increased, and so your Mercy needed;
Was Charity buried in the Rubbish, ruined in the Ruins? Must Fire be an Argument, that Charity must be cold? Then the Needs of many will be increased, and so your Mercy needed;
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But, God be thanked, though this was, 'tis not the state of this sumptuous City; whose Buildings now shine not in flames but Gold: whose Towrs and lofty Stories, seem emulous to vye height with those Affrighting flames. Which,
But, God be thanked, though this was, it's not the state of this sumptuous city; whose Buildings now shine not in flames but Gold: whose Towers and lofty Stories, seem emulous to vie height with those Affrighting flames. Which,
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and shall our Hearts be empty, and our Hands? Who spyes a symptome of sad Want in this days rich solemnity? unless want of Charity. Horses beautifully Caparison'd, champing guilded Bits;
and shall our Hearts be empty, and our Hands? Who spies a Symptom of sad Want in this days rich solemnity? unless want of Charity. Horses beautifully Caparisoned, champing Guilded Bits;
I might grow vehement now upon you, and pray you for the Passion of Christ (which is but newly past by you) that you would extend your Charities. And from his Resurrection (which you now celebrate) that you would pay your Easter Offerings; or,
I might grow vehement now upon you, and pray you for the Passion of christ (which is but newly passed by you) that you would extend your Charities. And from his Resurrection (which you now celebrate) that you would pay your Easter Offerings; or,
You know that by Moses 's Law, the Beast that only chew'd the Cud was unclean, if it did not divide. I leave to your selves to make the application: If you divide nothing,
You know that by Moses is Law, the Beast that only chewed the Cud was unclean, if it did not divide. I leave to your selves to make the application: If you divide nothing,
It is the Head for Greatness; cal it the Hand for Bounty. Let no man hereafter twit your Professions for Mechanick; you have shew'd that they are Liberal: and Novices are now fain to decry their old Dry Sciences, and court (wisely) Mechanisme.
It is the Head for Greatness; call it the Hand for Bounty. Let no man hereafter twit your Professions for Mechanic; you have showed that they Are Liberal: and novices Are now fain to decry their old Dry Sciences, and court (wisely) Mechanism.
Not to make any blasphemous comparison, but a suitable, grateful allusion to our Blessed Saviour. You read, Luke 19.40, That he went in Triumph to Jerusalem, and the people sung Hosanna's before him;
Not to make any blasphemous comparison, but a suitable, grateful allusion to our Blessed Saviour. You read, Lycia 19.40, That he went in Triumph to Jerusalem, and the people sung Hosanna's before him;
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You have this day Rid in Triumph through our Jerusalem. The Young People ( Children of the Hospitals ) have Sung their Hosanna's; their Hospital Psalms: Nay the Mouths of many Babes and Sucklings elsewhere do perfect your Praise: But if these should hold their Tongues,
You have this day Rid in Triumph through our Jerusalem. The Young People (Children of the Hospitals) have Sung their Hosanna's; their Hospital Psalms: Nay the Mouths of many Babes and Sucklings elsewhere do perfect your Praise: But if these should hold their Tongues,
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