THE
SINCERE
PREACHER
:
PROVING
THAT
IN
whom
is
Adulation
,
Auarice
,
or
Ambition
,
he
cannot
be
sincere
.
DELIVERED
IN
THREE
Sermons
in
Dartmouth
in
Deuon
,
vpon
1.
THES.
2.
5.
6.
By
WALTER
WYLSHMAN
,
Mr.
of
Art
,
and
Minister
of
the
Word
there
.
If
yee
know
these
things
,
blessed
are
yee
if
yee
doe
them
.
decoration or printer's device
AT
LONDON
,
Imprinted
by
Felix
Kyngston
,
for
Ionas
Man
.
1616.
TO
THE
RIGHT
WORSHIPFVLL
AND
right
graue
and
vertuous
Matrone
,
and
my
best
approued
good
Patronesse
at
greatest
neede
;
Mistr●s
MARY
COTTON
,
wise
to
the
right
Reuerend
Father
in
God
,
WILLIAM
the
Lord
Bishop
of
the
Diocesse
of
Exon
;
the
glorious
comforts
of
grace
here
,
and
the
blessednesse
of
immortalitie
and
eternitie
in
glorie
hereafter
.
IT
was
the
assertion
of
the
wisest
of
the
sons
of
men
(
Right
Worshipfull
Patronesse
)
that
all
riuers
goe
into
the
Eccles.
1.
7
Sea
.
Some
think
they
doe
it
to
doe
their
homage
,
and
pay
tribute
to
that
place
,
from
whence
they
receiued
their
beginning
.
So
hath
it
been
my
long
nine
yeeres
longing
desire
,
euer
since
I
haue
had
a
doore
opened
(
by
your
friendly
meanes
)
to
enioy
and
imploy
my
poore
Ministeriall
talent
,
in
testimonie
of
my
grateful
remembrance
of
your
vndeserued
,
though
by
me
of
you
then
desired
fauours
in
those
daies
of
my
trials
(
al
which
trials
the
trier
of
hearts
knowes
came
not
on
me
for
any
singularity
,
but
of
meere
simplicitie
and
sinceritie
of
my
conscience
)
that
there
might
passe
backe
from
me
to
you
some
small
slender
drops
of
those
fuller
streames
of
your
then
more
then
ordinarie
beneuolence
and
beneficence
,
&
euer
since
most
gratious
countenan e
towards
me
.
So
that
I
may
say
to
you
as
S.
Hierome
did
to
a
friend
of
his
,
tibi
quod
possum
debeo
&
quod
non
possum
.
I
am
indebted
to
you
in
the
highest
extent
of
my
abilitie
,
and
in
a
higher
straine
then
I
am
able
to
reach
vnto
.
In
acknowledgement
whereof
(
seeing
other
hoped-for
meanes
faile
me
)
I
beseech
you
to
accept
of
these
three
Sermous
,
treating
of
the
properties
of
a
sincere
Preacher
,
being
the
first
diuulged
fruits
of
mine
aboue
twenty
yeeres
labors
in
the
Ministerie
.
Which
I
present
not
vnto
you
with
the
best
thought
of
requitall
of
your
fauours
,
but
as
a
bill
of
mine
hand
what
I
owe
,
and
how
deeply
I
am
ingaged
.
All
which
if
vpon
perusall
you
finde
(
as
indeede
they
are
)
but
rude
and
rough
hewed
,
yet
I
hope
the
worth
of
their
subiect
(
compared
with
the
rockinesse
and
barrennesse
of
the
soile
and
seate
where
they
were
bred
)
will
winne
some
fauour
from
your
friendly
&
fauourable
aspect
.
Howsoeuer
it
be
,
this
wil
breed
me
some
contentment
,
that
by
these
I
haue
indeuoured
what
in
me
lieth
,
to
make
knowne
mine
vnfayned
sensible
thankfulnes
,
for
your
respectiue
and
vnrequitable
kindnesses
.
And
whatsoeuer
is
wanting
in
me
,
I
pray
the
God
of
all
fulnesse
to
fulfill
in
you
,
making
you
the
plant
of
his
owne
right
hand
,
being
planted
in
the
house
of
the
Lord
to
Psal.
92.
14.
bring
forth
more
fruite
in
your
age
,
and
to
be
fat
and
florishing
.
And
when
death
shall
approch
to
shut
vp
the
full
period
of
your
age-worne
daies
,
for
your
fauours
shewed
to
his
seruants
,
well
may
you
bee
able
then
to
consolate
your
decaied
spirits
,
saying
with
good
Nehemiah
:
Remember
me
O
my
God
concerning
this
:
and
wipe
not
out
the
kindnesse
that
I
haue
shewed
to
the
house
of
God
,
and
on
the
officer
thereof
.
I
humblie
take
my
leaue
,
Dartmouth
in
Deuonshiere
this
October
14.
1614.
Your
Worships
euer
deuoted
in
al
humble
dutie
,
Walter
Wylshman
.
THE
SINCERE
PREACHER
.
1.
THES.
2.
5
,
6.
Neither
did
we
euer
vse
flattering
words
,
as
yee
know
;
nor
coloured
couetousnesse
,
God
is
record
.
Neither
sought
we
praise
of
men
,
neither
of
you
,
nor
of
others
.
THe
whole
scope
and
bent
of
this
our
Apostle
,
in
the
former
part
of
this
Chapter
,
is
,
to
perswode
the
Thessalonians
to
perseuere
in
the
constant
profession
of
that
doctrine
,
which
hee
,
and
his
fellow
teachers
had
taught
them
,
&
they
had
heard
of
them
.
And
to
this
end
he
produceth
diuers
reasons
:
As
first
,
that
V.
1.
their
entrance
was
not
in
vaine
,
but
with
such
sound
doctrine
so
accommodated
with
sincere
liuing
,
as
that
they
dared
to
appeale
to
their
knowledge
and
conscience
for
the
truth
thereof
.
2.
That
it
was
such
V.
2.
doctrine
,
as
that
they
refused
not
to
suffer
at
Philippi
,
many
reprochfull
disgracements
,
wrongs
and
iniuries
,
for
the
confirmation
thereof
.
3.
All
which
notwithstanding
,
they
V.
3.
were
bold
to
preach
the
same
afterward
vnto
them
of
Thessalonīca
.
4.
That
this
was
done
without
all
V.
4.
manner
of
in-sinceritie
in
doctrine
,
in
affection
,
or
in
the
manner
of
doing
:
in
doctrinne
without
errour
,
in
affection
without
vncleannesse
,
in
the
manner
of
doing
without
guile
.
5.
On
the
contrary
,
it
V.
5.
was
done
in
all
manner
of
sinceritie
:
For
as
wee
were
allowed
of
God
(
saith
hee
)
that
the
Gospell
should
bee
committed
vnto
vs
;
so
wee
speake
not
as
they
that
please
men
,
but
God
.
Now
in
this
text
hee
proceedeth
to
proue
his
fourth
reason
,
that
there
was
none
insincerity
in
their
doctrine
at
all
,
by
remouing
such
faults
as
vsually
make
doctrines
vnsound
or
insincere
,
and
the
faults
which
he
laboureth
to
remoue
,
are
three
capitall
faults
in
my
text
,
which
are
as
noysome
to
sincerenesse
in
doctrine
and
religion
,
as
pestilence
,
famine
,
and
sword
,
are
to
soundnesse
in
a
Common-wealth
.
The
first
of
these
is
Adulation
;
the
second
Auarice
;
the
third
Ambition
.
Adulation
;
for
we
vsed
no
flattering
words
as
you
know
:
Auarice
,
nor
coloured
couetousnesse
God
is
record
:
Ambition
,
Neither
sought
we
V.
6.
praise
of
men
,
neither
of
you
,
nor
others
.
For
the
remouing
of
the
first
,
because
it
is
more
palpable
,
hee
appeales
to
their
owne
knowledge
.
For
the
second
,
which
is
more
inward
,
he
appeales
to
Gods
record
.
And
for
the
third
of
Ambition
,
either
for
praise
,
or
promotion
,
hee
cleares
it
in
the
sequels
by
his
owne
practice
,
and
thinkes
if
he
free
himselfe
of
these
three
,
that
he
shall
sufficiently
confirme
his
assertion
of
their
sincerenesse
,
not
onely
in
doctrines
,
but
also
in
the
manner
therof
:
taxing
by
the
way
the
false
teachers
with
these
vices
,
of
flatterie
,
couetousnesse
,
and
ambition
in
their
doctrines
;
which
in
whom
soeuer
they
are
,
they
proue
the
very
corrupters
of
their
ministery
,
and
the
very
cut-throates
of
the
whole
Church
.
I
will
therefore
briefly
speake
of
each
of
these
in
order
,
so
far
as
they
shall
belong
to
our
present
purpose
:
And
first
of
flatterie
;
wherein
I
will
obserue
these
foure
circumstances
:
First
,
what
Adulatition
is
.
2.
How
manifold
it
is
.
3.
How
dangerous
it
is
.
4.
That
the
Minister
that
is
a
flatterer
is
not
sincere
.
For
the
first
;
what
it
is
,
the
Grecians
deriue
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
flatter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
meat
,
because
(
as
the
Apostle
saith
)
they
that
are
such
serue
not
the
Lord
Rom.
16.
18.
Iesus
Christ
,
but
their
owne
bellies
,
and
with
faire
speeches
and
flattering
deceiue
the
hearts
of
the
simple
.
Agreeing
with
which
is
the
Latine
word
Adulari
,
deriued
by
the
Grammarians
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
seruile
or
base
;
for
so
are
all
flatterers
,
becomming
mercenarie
Iude
,
ver.
16.
slaues
,
hauing
mens
persons
in
admiration
because
of
aduantage
.
So
that
flatterie
is
,
when
any
one
regardeth
or
extolleth
others
for
such
things
,
as
they
are
not
to
be
regarded
or
extolled
for
;
and
that
to
this
end
,
that
he
may
obtaine
some
such
thing
,
as
he
leaudly
and
vnlawfully
desireth
to
get
at
their
hands
.
In
which
kinde
of
dealing
there
lie
lurking
two
horrible
vices
:
the
one
,
that
hee
doth
falsly
and
fainedly
,
either
praise
,
or
thinke
,
or
doe
such
things
as
he
thinketh
will
bee
pleasing
to
others
,
so
that
therein
hee
is
a
dissembler
and
slauish
.
The
other
vice
is
,
that
he
doth
not
this
,
either
for
the
glory
of
God
,
or
the
good
of
the
partie
praised
;
but
to
currie
fauour
to
himselfe
,
and
to
seeke
his
owne
aduantage
,
and
this
is
seruile
also
:
and
for
this
cause
flatterers
are
compared
to
dogs
,
which
fawne
to
be
fed
,
as
may
bee
seene
in
Tertullus
,
the
false
fawning
Orator
,
who
to
wrong
innocent
Paul
,
spared
not
Act.
24.
2.
to
extoll
vniust
Felix
.
And
in
the
men
of
Tire
,
who
to
purchase
their
owne
peace
,
forbare
not
,
against
God
and
conscience
,
to
aduance
godlesse
Herod
,
to
bee
as
God
,
which
their
doubling
and
daubing
how
it
discouered
them
to
bee
base
and
seruile
,
all
men
may
iudge
.
The
parts
of
this
false
flatterie
are
two
;
aut
exim
loquendo
discernitur
aut
tacendo
,
by
speaking
,
or
by
concealing
it
is
discerned
.
By
speaking
,
as
when
they
so
seeke
to
please
them
that
they
hope
to
bee
graced
by
,
as
that
they
speake
any
thing
that
will
humour
them
;
as
the
400.
false
prophets
that
were
fat
fed
at
Iezabels
table
,
when
they
perceiued
that
Ahab
their
King
was
disposed
to
make
warre
against
Ramoth
Gilead
,
they
framing
themselues
to
feed
his
fancie
,
said
,
Goe
vp
,
for
the
Lord
shall
deliuer
it
into
the
hands
of
the
King
:
Like
as
the
flatterers
of
Herod
did
,
before
spoken
of
,
who
perceiuing
the
pride
of
Herod
,
a
man
that
desired
so
much
to
bee
great
,
that
hee
shewed
himselfe
to
be
an
angelicall
diuell
:
they
spake
to
him
like
the
diuell
to
Heuah
,
Ye
shall
be
as
Gods
:
Vox
dei
non
hominis
,
the
voice
of
God
and
not
of
man
.
As
the
Pope's
shauelings
now
call
their
horrid
Father
,
Papa
noster
deus
,
the
Pope
our
God
.
Whereas
had
they
any
grace
,
they
would
say
in
effect
,
as
faithfull
Michaiah
said
to
Ahab
,
If
thou
goe
1.
King
.
22.
17.
vp
,
thou
shalt
not
prosper
,
bi
tt
all
Israel
shall
be
as
sheepe
without
a
sheepheard
,
&c.
And
as
Phosion
a
Captaine
,
notably
answered
his
King
Antipater
,
who
reqniring
of
him
a
thing
vnreasonable
,
I
would
(
Sir
)
do
for
your
seruice
all
that
is
reasonable
(
said
he
)
but
you
cannot
haue
me
both
a
friend
and
a
flatterer
.
And
as
Agamemnon
said
in
like
case
to
Menelaus
,
being
requested
to
ioyne
with
him
in
a
thing
vnhonest
;
My
wits
I
would
enioy
with
thee
,
but
mad
with
thee
I
would
not
be
.
The
other
part
of
flattering
is
by
concealing
,
when
as
a
man
remembring
the
Heathens
Maxime
,
Obsequium
amicos
veritas
odium
parit
:
that
is
,
Flatterie
gets
friends
,
and
plaine
dealing
fōes
,
is
afraid
to
reprooue
such
faults
,
as
by
his
place
he
is
bound
to
doe
,
but
either
by
silence
soweth
pillowes
vnder
great
mens
arme-holes
,
as
Ezekiel
saith
,
Ezec.
13.
18.
or
by
his
daubing
healeth
their
hurts
with
sweete
words
,
saying
,
Peace
,
peace
,
when
there
is
no
peace
,
Iere.
6
14
as
Ieremy
reproueth
:
these
like
Satan
beguile
with
vnfaithfulnes
,
and
like
Iudas
desire
to
please
with
killing
kisses
:
whereas
had
they
any
faith
,
charitie
,
or
conscience
,
they
would
with
bold
Paul
tell
reproueable
Gal.
2.
11.
Peter
that
he
is
to
be
blamed
,
and
with
discreet
Nathan
,
discouer
Sam.
12
7.
to
recouerable
Dauid
that
hee
had
sinned
,
and
with
vndaunted
Elias
auow
that
,
to
taunting
King
Ahabs
1.
King
.
18
18.
face
,
that
by
him
and
his
base
Baalim
,
all
Israel
was
troubled
.
And
these
are
the
kinds
of
flatterie
.
Now
followeth
the
third
part
of
my
diuision
,
and
that
is
how
dangerous
flatterie
is
.
It
is
so
dangerous
as
that
Antisthenes
said
fitly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
It
is
farre
better
to
fall
into
the
hands
of
Rauens
,
then
of
flatterers
:
for
Rauens
deuour
but
the
bodies
of
dead
men
,
and
these
many
times
euill
men
:
for
it
is
oftentimes
a
iudgement
of
God
to
be
denied
buriall
,
as
was
seene
in
Iehoiakim
,
that
was
Ier.
22.
19.
buried
as
an
Asse
is
buried
,
that
is
,
was
drawen
and
cast
without
the
gates
of
Ierusalem
:
but
flatterers
oftentimes
corrupt
and
defile
the
mindes
of
liuing
and
good
men
,
as
may
bee
seene
in
Caius
Caligula
,
who
was
for
a
certaine
time
a
good
Prince
,
but
the
flatterers
which
hee
had
about
him
,
by
their
immeasurable
praises
,
made
him
become
(
as
saith
Suetonius
)
a
monster
of
men
,
assuming
on
him
not
only
the
name
of
great
Caesar
,
but
of
Iupiter
,
and
of
the
great
God
himselfe
;
for
seeing
himself
so
much
adored
of
these
sycophants
,
he
fell
perswaded
that
no
man
durst
euer
enterprise
any
thing
against
him
,
and
so
committed
hee
a
thousand
cruelties
,
and
strange
and
horrible
wickednesses
,
spending
his
time
and
power
in
all
excesse
,
wantonnesse
,
and
riotousnesse
;
wherein
hee
neuer
ceased
to
wallow
and
tumble
himselfe
,
till
he
was
suddenly
massacred
and
slaine
:
The
like
you
haue
heard
of
the
flatterers
of
Abab
and
of
Herod
,
who
1.
King
.
12
Acts
12.
brought
them
to
their
fearefull
ruines
and
destructions
.
And
therefore
one
saith
of
flatterers
about
great
men
,
that
they
are
worse
than
the
dogs
about
Lazarus
;
for
these
dogs
licked
Lazarus
his
sores
for
his
good
,
but
flatterers
licke
the
sores
of
great
ones
for
their
hurt
:
for
if
they
perceiue
any
vices
in
them
,
which
are
their
soule-sores
,
presently
they
extoll
these
vices
with
the
names
of
vertues
,
neere
in
alliance
with
these
vices
:
as
their
crueltie
,
they
call
magnanimitie
;
their
prodigalitie
,
liberalitie
;
their
luxurie
,
humanitie
;
their
couetousnes
,
good
husbandry
;
their
pride
,
cleanlinesse
;
reuenge
,
manlinesse
;
and
drunkennesse
,
kindnesse
and
such
like
.
So
that
well
doth
the
Philosopher
compare
a
flatterer
,
for
his
imitating
,
to
an
Ape
that
will
doe
any
thing
;
for
his
counterseiting
,
to
a
false
iemme
or
pretious
stone
that
seems
and
is
not
;
for
his
deceiuing
,
to
a
shadow
that
appeares
and
is
not
;
for
his
biting
,
to
a
viper
that
woundeth
deadly
;
for
his
killing
,
vnto
poyson
that
destroyeth
speedily
:
All
which
dangers
of
flatterers
well
perceiued
Dioclesian
,
who
aduanced
from
a
low
estate
to
bee
Emperour
of
Rome
,
and
feeling
himselfe
not
able
to
endure
those
Syren
songs
of
flatterers
,
willingly
forsooke
all
his
imperiall
dignities
to
liue
againe
in
a
priuate
life
;
which
he
did
for
aboue
tenne
yeeres
space
,
and
neuer
repented
him
whilest
he
was
a
priuate
man
,
that
he
had
dispoyled
himselfe
of
the
Empire
:
for
as
Flauius
Vopiscus
reporteth
of
him
in
the
life
of
Aurelian
,
hee
would
often
confesse
,
that
nothing
was
harder
then
to
know
how
to
rule
well
;
for
foure
or
fiue
(
saith
he
)
will
assemble
and
make
a
plot
together
to
deceiue
the
Emperour
,
after
they
will
say
all
with
one
voyce
what
they
will
haue
him
doe
:
The
Emperour
,
who
is
inclosed
in
his
house
,
cannot
know
the
truth
of
things
as
they
passe
,
but
by
necessitie
is
constrained
to
vnderstand
nothing
but
what
pleaseth
them
to
tel
him
,
and
make
him
vnderstand
;
so
doe
they
cause
him
to
giue
offices
to
men
by
themselues
in
post
,
which
merit
them
not
at
all
,
and
make
him
cast
out
such
as
best
deserue
them
for
the
good
of
the
Common-wealth
.
What
should
be
said
more
?
to
make
short
(
saith
Dioclesian
)
a
good
wife
and
a
vertuous
Prince
is
bought
and
sold
by
such
people
.
Behold
the
words
of
Vopiscus
,
who
euidently
sheweth
that
Dioclesian
was
discontented
to
be
Emperour
,
because
he
was
gouerned
,
mauger
his
beard
(
as
they
say
)
by
flattering
Courtiers
,
which
caused
him
to
abuse
his
estate
.
And
therefore
worthily
delt
Dionysius
the
tyrant
with
Damocles
his
flatterer
,
for
his
faire
words
full
of
perill
,
causing
a
table
to
bee
spread
before
him
with
all
kinde
of
dainties
and
delicates
,
and
withall
enioyning
him
to
sit
at
this
table
,
bid
him
often
to
eate
of
these
delicates
,
who
hauing
a
sharp
sword
hanging
ouer
his
head
by
a
small
haire
with
the
point
downwards
,
durst
not
taste
any
of
them
for
the
feare
of
the
present
danger
;
so
said
Dionysius
are
thy
faire
flatteries
,
howsoeuer
in
shew
very
glorious
,
yet
I
durst
not
taste
of
any
of
them
,
because
of
the
dangers
that
lay
hidden
in
them
.
Thus
you
see
the
danger
of
flatterers
,
they
are
the
canker
and
very
bane
of
Church
&
Common-wealth
.
Now
I
descend
to
the
fourth
part
of
my
diuision
,
to
wit
,
that
the
Minister
that
vseth
it
is
not
sincere
.
My
reasons
are
these
:
First
,
it
is
1.
Cor.
4.
2.
required
of
the
disposers
of
Gods
secrets
,
that
they
should
bee
found
faithfull
:
where
faithfulnesse
is
,
there
is
sincerenesse
;
but
there
is
no
faithfulnesse
at
all
in
them
,
that
for
fauour
or
feare
,
sinne
on
the
right
hand
or
on
the
lest
:
on
the
right
hand
by
flattering
indulgence
,
as
counting
great
sinnes
of
great
men
small
sinnes
,
and
small
sinnes
no
sinnes
,
or
common
sinnes
as
vertues
;
or
at
least
preach
mercy
where
is
no
repentance
;
and
therefore
are
like
those
that
the
Prophet
speaketh
of
,
[
](A15797-e11280-b)a
a
Prou.
28.
21.
Ezech.
13.
18.
Ezech.
22.
28.
Icr.
6.
14.
that
will
transgresse
for
a
morsell
of
bread
:
these
are
they
that
sow
pillowes
vnder
mens
elbowes
,
and
heale
the
breaches
of
the
people
with
sweete
words
.
Wherein
they
deale
like
glosing
Chirurgions
,
that
meeting
with
a
festred
sore
,
or
with
proud
flesh
,
in
stead
of
lancing
&
corrosiuing
,
vse
gentle
strokings
and
incarnatiues
;
and
so
the
one
makes
the
sore
ten
times
worse
,
and
the
other
the
blemish
very
much
greater
;
and
therfore
as
such
patients
in
the
ende
curse
such
daubers
;
so
God
and
man
wil
at
last
curse
such
flatterers
.
For
so
saith
the
Prophet
Isaiah
,
Woe
Isa.
5.
20.
bee
to
them
that
speake
good
of
euill
,
and
euill
of
good
,
which
put
darknes
for
light
,
and
light
for
darknesse
,
that
put
bitter
for
sweete
,
and
sweete
for
sower
.
A
second
reason
why
the
flatterer
is
not
sincere
,
is
,
because
that
whereas
hee
being
a
Minister
and
messenger
of
God
,
should
speake
as
God
speaketh
;
hee
changeth
his
course
,
and
speaketh
as
man
fansieth
.
God
speaketh
deepely
,
and
to
the
heart
,
hee
lanceth
the
spirit
,
and
woundeth
the
inward
parts
:
So
should
the
Minister
speake
.
He
biddeth
Isaiah
shew
the
people
their
Isa.
58.
1.
transgressions
,
and
the
house
of
Iacob
their
sinnes
.
He
must
shew
forth
the
mercy
of
God
,
and
not
hide
his
iudgements
.
He
hath
the
Lords
businesse
in
hand
,
and
therefore
must
be
couragious
.
But
a
flatterer
aimes
at
mens
fauours
,
and
feares
their
displeasures
.
When
he
seeth
a
theefe
,
he
runneth
with
him
,
and
is
partaker
Psalm.
50.
18.
with
the
adulterers
.
Hee
changeth
with
the
times
,
and
will
not
striue
against
the
streames
.
But
what
do
they
?
They
denie
God
,
betray
his
truth
,
and
deceiue
his
people
.
Of
such
the
spirit
speaketh
,
a
Wo
Eccles.
2.
13.
vnto
them
that
haue
a
double
heart
,
and
to
the
wicked
lips
.
And
,
a
double
●am.
1.
18
Luk.
2.
23.
minded
man
is
vnconstant
in
all
his
waies
:
and
,
he
that
is
not
with
mee
is
against
me
:
and
,
hee
that
gathereth
●
.
King
.
8.
21.
not
with
mee
,
scattereth
:
and
,
how
long
halt
yee
betweene
two
opinions
?
If
the
Lord
be
God
,
follow
him
;
but
●
.
Cor.
6.
4.
15.
if
Baal
be
he
,
then
goe
after
him
.
And
againe
,
what
communion
hath
light
with
darknesse
,
and
what
concord
hath
Christ
with
Belial
?
Cursed
is
hee
that
flattereth
the
people
,
and
is
vnfaithfull
in
the
Lords
worke
.
Thus
you
haue
heard
what
flatterie
is
,
and
the
kindes
and
parts
of
it
,
and
the
danger
thereof
,
and
that
there
is
no
sincerenesse
in
the
Minister
that
vseth
it
.
Whence
we
may
see
the
force
of
our
Apostles
assertion
,
Receiue
our
doctrines
for
wee
are
no
flatterers
.
Obserue
the
vses
.
The
first
vse
is
,
It
teacheth
euery
Minister
to
take
heed
of
flattery
,
let
them
vse
gentlenesse
,
but
not
glosing
;
fairnesse
,
but
not
fainednesse
:
let
them
endeauour
to
please
the
people
,
but
no
further
then
God
may
bee
pleased
also
.
It
is
reported
,
that
Alexander
the
Great
had
two
friends
that
he
much
esteemed
;
the
one
for
fairenesse
of
condition
,
and
the
other
for
his
faithfulnesse
in
counsell
:
his
pleasant
friend
was
Hephaestion
,
but
his
faithfull
friend
was
Craterus
.
Hephaestion
his
pleasant
friend
would
displease
him
in
nothing
;
but
Craterus
his
faithfull
friend
would
not
please
him
but
in
iust
and
good
things
:
whereupon
Craterus
was
called
the
friend
of
the
King
,
but
Hephaestion
the
friend
of
Alexander
:
so
that
by
how
much
Alexander
the
King
,
was
greater
then
Alexanders
person
;
by
so
much
a
faithfull
friend
is
better
then
a
pleasant
friend
.
And
thus
must
euery
good
Minister
be
in
respect
of
God
,
hee
must
bee
an
Hephastion
,
please
him
in
euery
thing
;
but
in
respect
of
man
,
hee
must
bee
Craterus
,
please
him
but
in
good
things
;
as
our
Apostle
saith
,
Let
euery
Rom.
15.
2
man
please
his
neighbor
in
that
which
is
good
to
edification
:
but
if
men
will
not
be
pleased
in
this
,
but
looke
to
bee
pleased
in
their
sinnes
,
then
it
is
better
to
please
God
then
men
;
for
as
the
same
Apostle
saith
,
Gal.
1.
10.
If
I
should
so
please
men
,
I
were
not
the
seruant
of
Christ
.
And
to
this
end
,
because
men
wil
not
commonly
be
pleased
with
that
which
God
is
pleased
with
;
therfore
God
commandeth
Ieremie
his
Prophet
,
saying
,
Ier.
1.
7.
8.
9.
10.
Thou
shalt
goe
to
all
that
I
send
thee
,
&
whatsoeuer
I
command
thee
shalt
thou
speake
:
he
saith
further
;
feare
not
their
faces
,
lest
I
destroy
thee
before
them
;
for
behold
,
I
haue
made
thee
this
day
a
defenced
city
,
and
an
iron
pillar
,
&
walles
of
brasse
against
the
whole
land
.
And
againe
he
saith
,
Let
them
returue
vnto
thee
,
but
returne
not
vnto
them
;
thou
Ier.
15.
19.
shalt
bee
a
consuming
fire
,
and
they
shall
bee
stubble
before
thee
.
When
Moses
sought
to
refuse
the
message
and
thought
himselfe
ouer
simple
to
goe
vnto
Pharaoh
,
God
answered
,
certainly
I
will
bee
with
thee
:
Exod.
3.
12.
Exod.
7.
1.
2.
Mat
,
10.
27.
28.
and
after
he
saith
,
I
haue
made
thee
Pharaohs
God
,
and
thou
shalt
speake
all
that
I
command
thee
.
So
Christ
saith
,
What
I
tell
you
in
darknesse
,
that
speake
you
in
the
light
,
&
what
ye
heare
in
the
eare
,
that
speake
ye
on
the
houses
;
and
feare
yee
not
them
that
kill
the
body
,
but
are
not
able
to
kill
the
soule
;
but
rather
feare
him
that
is
able
to
destroy
both
body
and
soule
in
hell
.
The
consideration
hereof
euer
moued
the
Prophets
and
Apostles
to
warrant
their
sayings
with
authority
from
God
,
and
to
set
apart
all
feare
when
they
speake
in
his
name
.
When
Ahab
reproued
Elias
,
Art
not
thou
he
that
troubleth
Israel
?
hee
answered
,
I
1.
King
.
18.
18.
haue
not
troubled
Israel
,
but
thou
and
thy
fathers
house
,
in
that
ye
haue
for
saken
the
commandements
of
the
Lord
,
and
thou
hast
followed
Baalim
.
The
Prophet
Isaiah
is
bold
with
the
Princes
of
Iuda
and
Ierusalem
,
&
saith
,
Heare
the
word
of
the
Lord
Isa.
1.
10.
ye
Princes
of
Sodome
,
hearken
vnto
the
law
of
our
God
,
O
people
of
Gomorrah
.
Iohn
the
Baptist
is
nothing
Mat.
14.
4.
afraid
to
tell
Herod
,
a
mighty
Prince
,
It
is
not
lawfull
for
thee
to
haue
her
to
wife
.
If
Balake
would
Numb.
24.
13.
giue
mee
his
house
fall
of
siluer
and
gold
(
saith
Balaam
)
I
cannot
passe
the
commandement
of
the
Lord
,
to
doe
good
or
bad
of
mine
owne
mind
,
what
the
Lord
shall
command
,
that
same
will
I
speake
.
So
that
these
Ministers
that
for
fauour
or
feare
flatter
the
people
,
are
worse
then
Balaam
that
was
but
a
wizard
.
And
thus
you
heare
what
is
the
Ministers
dutie
,
namely
,
to
deale
sincerely
,
and
not
to
flatter
for
any
respect
.
The
second
dutie
is
for
the
people
,
that
if
the
Minister
ought
to
speake
sincerely
without
flatterie
,
then
the
people
ought
to
haue
sound
eares
and
hearts
,
to
heare
without
pride
;
for
where
pride
is
in
the
heart
of
the
hearer
,
hee
will
not
suffer
wholsome
doctrine
with
2.
Tim.
4.
3.
his
eare
,
but
hauing
his
eares
itching
after
his
owne
praise
,
he
will
after
the
lusts
of
his
proud
heart
,
get
him
an
heape
of
teachers
,
as
the
Apostle
speaketh
;
for
selfe-loue
hauing
blinded
his
iudgement
,
hee
thinkes
he
must
walke
on
without
all
controlement
:
whereupon
Salomon
saith
truly
;
Seest
thou
a
man
Prou.
26.
12.
wise
in
his
own
conceit
,
there
is
more
hope
of
a
foole
then
of
him
:
therefore
his
counsel
is
,
speake
not
in
the
eares
of
a
foole
,
for
he
will
despise
the
wisdome
Pro.
23.
9.
of
thy
words
.
And
hereof
come
these
slanders
against
them
that
speake
with
most
sincerenesse
,
of
describing
of
men
,
and
of
pointing
at
men
in
the
publike
,
and
such
like
;
For
as
Salomon
saith
,
A
wise
man
Pro.
4.
16.
feareth
and
departeth
from
euill
,
but
a
foole
rageth
and
is
carelesse
.
And
,
Prou.
15.
12.
a
scorner
loueth
not
him
that
rebuketh
him
,
neither
will
he
goe
into
the
way
of
the
wise
:
whereas
poore
soules
did
they
know
who
speaketh
in
the
Minister
,
viz.
God
,
and
what
hee
speaketh
,
viz.
his
word
;
and
to
what
end
he
speaketh
,
viz.
for
their
good
,
they
would
feare
the
author
,
and
loue
the
meanes
,
and
imbrace
the
end
,
and
finding
the
secrets
of
their
hearts
to
bee
made
manifest
,
they
would
fall
downe
on
their
faces
and
worship
God
,
&
say
plainly
1.
Cor.
14.
25.
that
God
is
in
the
Minister
indeed
,
as
the
Apostle
saith
.
But
because
hee
hath
no
purpose
to
bee
reformed
,
therefore
he
hath
no
pleasure
to
bee
reproued
.
And
heere
hence
is
it
,
that
when
Ieroboam
1.
King
.
12.
31.
gaue
himselfe
ouer
to
commit
wickednesse
with
greedinesse
,
to
the
intent
that
hee
might
follow
his
prophanesse
without
all
kinde
of
reproofe
,
the
holy
Ghost
noteth
,
that
he
set
vp
to
bee
priests
of
the
lowest
and
basest
of
the
people
;
such
as
had
neither
will
nor
wit
,
knowledge
,
nor
conscience
,
nor
courage
to
reproue
him
;
and
by
this
meanes
he
made
al
Israel
to
sinne
with
him
.
A
policy
that
the
diuell
hath
long
practised
,
as
the
most
strong
stratagemme
still
to
vphold
his
kingdome
of
darkenesse
and
ignorance
by
.
Here
hence
came
in
our
impropriations
of
the
Ecclesiasticall
liuings
,
of
the
most
populous
and
the
most
frequented
places
(
if
you
marke
it
)
in
this
land
,
that
priuate
men
hauing
away
these
Church-liuings
,
the
inhabitants
might
either
content
themselues
with
a
Sir
Iohn
lack-learning
,
as
Micha
did
with
a
running
Leuite
for
ten
shekles
of
siluer
by
Iudg.
17.
10.
the
yeere
,
and
so
be
without
all
instruction
:
or
else
if
they
hire
a
Preacher
by
a
voluntary
contribution
,
their
paying
might
bee
as
a
meanes
of
his
pleasing
them
,
by
flattering
and
soothing
them
in
their
sinnes
.
For
as
Iesus
the
sonne
of
Syrake
Ecclus.
29.
26.
saith
,
where
a
man
is
a
stranger
or
befriended
,
he
dares
not
open
his
mouth
.
And
here
hence
is
it
,
that
in
many
of
these
populous
and
vntaught
places
;
sinne
doth
not
onely
crawle
in
corners
,
but
euen
standeth
vp
and
walketh
and
ietteth
in
the
streets
with
a
whorish
forehead
that
will
Ier.
3.
3.
not
bee
ashamed
,
as
Ieremie
saith
,
and
he
yeelds
a
reason
of
it
,
cap.
23.
14.
For
the
prophets
strengthen
the
hands
of
the
wicked
,
that
none
can
returne
from
their
wickednes
.
Therfore
I
beseech
you
my
brethren
all
present
,
I
beseech
you
,
I
say
,
to
heare
the
word
of
God
with
reuerence
,
and
conscience
,
and
pray
for
mee
that
I
may
deliuer
it
with
such
soundnesse
and
sincerenesse
,
that
Christ
our
Soueraigne
may
keepe
regiment
in
our
hearts
by
the
scepter
of
his
word
,
that
Satan
the
vncleane
spirit
being
cast
out
,
hee
may
no
more
returne
amongst
vs
.
You
know
what
Christ
telleth
his
Disciples
,
Matth.
5.
13.
Ye
are
the
sale
of
the
earth
:
and
,
ye
are
the
light
of
the
world
.
Now
all
know
that
salt
must
needs
be
sharpe
to
a
rotten
or
greene
wound
;
and
light
must
needs
be
painfull
to
a
feeble
or
tender
eye
:
yet
euen
as
the
patient
will
willingly
vndergoe
the
displeasure
of
the
cure
,
rather
then
hee
will
forgoe
the
pleasantnesse
of
the
remedie
;
so
must
we
doe
to
bee
freed
of
our
soules
maladies
and
miseries
.
A
good
Physition
must
needs
disquiet
his
sicke
patient
befor
hee
can
heale
his
disease
:
and
a
good
Chirurgion
must
lance
and
rip
vp
festred
wounds
,
before
he
can
apply
helpfull
and
healing
incarnatiues
.
We
are
spirituall
Physitians
and
Chirurgions
,
the
word
of
God
the
soules
potion
,
and
the
wine
&
oyle
of
the
soules
sores
is
committed
to
vs
,
that
by
vs
it
might
be
applied
to
season
,
supple
,
and
salue
all
maladies
.
If
it
seeme
vnpleasing
,
yet
it
is
most
profitable
,
therefore
endure
it
;
which
that
you
may
doe
with
willingnesse
and
cheerfulnesse
,
I
will
shut
vp
this
point
with
that
worthy
saying
of
a
faithfull
Orator
of
Titus
Liuius
,
lib.
3.
Rome
,
called
Quintius
Capitolinus
,
who
on
a
time
making
an
Oration
to
the
Romans
,
after
hee
had
liuely
shewed
them
their
faults
,
in
that
they
ceased
not
to
disobey
their
superiours
,
whereby
some
great
disorder
and
confusion
might
fall
to
the
Common-wealth
,
addeth
in
the
end
,
these
words
:
Masters
,
I
know
well
that
a
man
may
vtter
more
pleasant
talke
,
and
tel
you
of
things
more
plausible
;
but
as
for
me
,
my
nature
is
not
to
flatter
,
and
the
present
necessity
causeth
that
I
loue
rather
to
tell
you
true
things
then
pleasant
.
I
haue
a
good
mind
to
please
and
content
you
,
but
I
loue
much
better
to
preserue
and
guard
you
from
falling
into
destruction
,
how
little
thanke
soeuer
I
haue
of
you
.
These
remonstrances
and
words
of
this
good
man
were
of
such
efficacie
,
saith
Titus
Liuius
,
by
the
pure
and
natiue
truth
which
he
shewed
vnto
the
people
,
without
flattery
,
that
hee
appeased
the
tumults
and
discontentments
of
the
City
.
So
I
doubt
not
(
my
brethren
)
but
that
seeing
I
may
appeale
(
with
our
Apostle
)
to
your
knowledge
,
and
consciences
,
that
my
carriage
in
speaking
vnto
you
,
hath
been
without
flattery
,
in
sincere
plainnesse
;
but
that
in
the
end
I
shall
attaine
to
Salomons
experience
,
namely
,
he
that
reproueth
a
Prou.
28.
23.
man
,
shall
find
more
fauour
at
the
length
,
then
hee
that
flattereth
with
his
mouth
.
THE
SECOND
SERMON
.
1.
THESS.
2.
5.
Nor
coloured
couetousnesse
,
God
is
record
.
YOu
haue
heard
(
beloued
in
our
best
beloued
Iesus
Christ
)
that
the
Apostles
bent
was
,
to
perswade
the
Thessalonians
to
perseuere
in
that
doctrine
,
which
hee
and
his
fellowes
had
taught
them
.
And
to
this
end
he
produced
diuers
reasons
,
the
last
and
not
the
least
whereof
was
,
that
they
had
taught
them
in
all
sound
sincerenesse
;
and
to
this
end
he
endeuoureth
in
this
verse
and
the
next
to
remoue
such
capitall
faults
,
as
might
taxe
them
of
insincerenesse
,
and
these
are
three
in
number
;
to
wit
,
Adulation
,
Auarice
,
and
Ambition
:
which
three
are
as
noisome
to
sincerenesse
in
religion
and
doctrine
,
as
pestilence
,
sword
,
and
famine
are
to
soundnesse
in
a
Common-wealth
.
Of
the
first
(
of
Adulation
)
I
haue
spoken
alreadie
:
now
followeth
the
second
(
of
Auarice
)
in
these
words
:
Neither
vsed
wee
coloured
couetousnesse
,
God
is
record
.
Wherein
as
in
the
former
of
Adulation
,
because
it
was
more
grosse
and
palpable
,
hee
appealed
to
their
knowledge
;
so
here
in
this
sinne
of
couetousnes
,
because
it
is
more
inward
&
secret
,
he
appeales
to
Gods
record
,
saying
,
Neither
vsed
wee
coloured
couetousnesse
,
God
is
record
.
And
as
for
the
third
,
of
Ambition
,
either
for
praise
or
profit
,
he
cleeres
it
in
the
sequels
by
their
owne
practise
,
and
thinkes
that
if
he
free
himselfe
of
these
three
,
hee
shall
sufficiently
confirme
his
assertion
of
their
sincerenesse
not
only
in
doctrine
,
but
also
in
the
manner
thereof
.
Taxing
by
the
way
the
false
teachers
with
these
three
,
which
in
whom
soeuer
they
are
found
,
they
prooue
the
corrupters
of
their
Ministerie
,
and
the
ruinaters
of
the
Church
.
Now
in
following
of
this
streame
of
couetousnesse
,
I
will
obserue
the
same
order
,
that
I
did
in
the
former
of
flatterie
,
for
I
will
handle
these
foure
circumstances
:
first
I
wil
shew
what
couetousnesse
is
.
Secondly
,
how
manifold
it
is
,
and
what
are
the
parts
thereof
.
Thirdly
,
how
foule
and
monstrous
a
sin
it
is
.
And
fourthly
,
that
the
Minister
that
is
carried
away
with
it
,
cannot
be
sincere
.
Finally
,
these
heads
being
handled
,
I
will
draw
foorth
some
vses
,
and
the
remedies
that
wee
are
to
make
of
it
.
For
the
first
what
it
is
,
the
Latines
deriue
this
word
Auarice
from
Aueo
&
ab
auro
vel
are
,
so
that
they
make
couetousnes
to
bee
an
immoderate
desire
of
mony
or
gold
.
The
Greekes
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
an
immoderate
desire
to
haue
more
;
so
that
how
much
soeuer
the
couetous
man
hath
,
yet
not
therewith
contented
he
still
desireth
more
.
In
like
sense
the
Hebrewes
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
an
ouer
earnest
desire
of
gaine
,
which
is
neuer
without
oppression
and
wrong
.
Hence
then
I
may
thus
define
it
,
viz.
that
Couetousnesse
is
a
base
affection
of
the
minde
,
arising
from
mistrustfulnesse
of
God
in
his
prouidence
,
whereby
one
doth
so
immoderatly
desire
earthly
riches
,
as
that
neuer
contented
with
that
which
he
hath
,
he
still
desireth
more
then
he
hath
,
respecting
neither
right
nor
wrong
done
to
others
,
to
the
intent
that
hee
may
attaine
his
desire
for
himselfe
:
all
which
being
obtained
,
he
still
wanteth
as
well
that
hee
hath
as
that
hee
hath
not
:
for
that
which
he
hath
he
dareth
not
enioy
for
feare
of
necessitie
,
and
hee
still
vexeth
himselfe
with
the
want
of
that
hee
hath
not
,
because
he
would
abound
:
so
that
still
wanting
the
vse
of
that
hee
hath
,
and
the
possession
of
that
he
hath
not
,
he
is
euer
vexed
with
woful
perplexitie
.
Which
definition
considered
with
his
causes
,
will
appeare
to
bee
the
more
absolute
.
The
efficient
cause
whereof
is
infidelitie
,
euen
a
mistrusting
of
God
in
his
alsufficient
prouidence
,
and
a
trusting
in
vncertaine
riches
.
And
therefore
our
Apostle
termes
couetousnesse
idolatrie
,
because
the
couetous
man
attributes
that
to
riches
,
which
belongs
to
God
,
viz.
trust
and
confidence
.
The
matter
of
his
desire
is
worldly
gaine
,
which
(
like
the
world
)
is
mutable
and
fading
.
The
formall
cause
is
his
immoderate
desire
of
riches
,
which
cannot
bee
satisfied
.
The
finall
cause
is
Philautia
,
a
desire
to
set
himselfe
alone
aloft
,
and
this
monster
,
like
a
Cerberus
,
hath
three
heads
,
viz.
feare
of
pouertie
,
loue
of
pleasure
,
and
loue
of
glorie
.
Whereupon
Saint
Ambrose
rightly
compares
Auarice
to
a
strumpet
in
a
Ladies
habit
,
sitting
on
a
chariot
supported
with
foure
wheeles
,
viz.
Faint
courage
,
Inhumane
cariage
,
Contempt
of
God
,
and
Forgetfulnesse
of
death
.
This
chariot
he
makes
to
be
drawne
with
two
blacke
horses
,
the
one
he
nameth
Rauine
,
and
the
other
Nigardship
.
To
these
both
there
is
but
one
carter
,
and
he
is
named
Desire
to
haue
.
This
carter
driueth
with
a
whip
hauing
two
cords
,
the
one
named
Appetite
to
get
,
and
the
other
,
Dread
to
forgoe
.
Thus
you
see
what
couetousnesse
is
,
and
how
she
is
mounted
.
Now
if
yee
expect
,
that
I
should
set
open
and
anatomise
vnto
you
al
the
parts
and
members
of
this
huge
monster
Couetousnesse
,
I
confesse
that
it
surpasseth
my
reach
:
for
as
it
is
seated
in
the
soule
,
which
is
a
spirit
,
so
it
ariseth
from
the
affection
or
desire
,
which
is
infinite
,
and
therefore
it
being
in
nature
infinit
,
her
parts
are
also
infinite
,
they
cannot
bee
numbred
.
Therefore
S.
Paul
speaking
of
this
monster
Couetousnesse
,
which
is
but
one
,
saith
,
that
it
is
the
roote
1.
Tim.
6.
10.
of
all
euill
,
which
is
innumerable
.
So
that
if
it
be
the
roote
of
all
euill
,
then
it
is
the
roote
of
idolatrie
,
the
roote
of
impietie
,
the
roote
of
infidelitie
,
the
roote
of
blasphemie
,
the
roote
of
simonie
,
the
roote
of
vsurie
,
the
roote
of
briberie
,
the
roote
of
parricide
,
the
root
of
homicide
,
the
roote
of
theft
,
the
root
of
lying
,
of
extortion
,
of
oppression
,
of
all
false
dealing
,
of
lying
,
the
roote
of
contentions
in
the
Church
,
the
root
of
brabling
and
brawling
in
the
Common-wealth
.
And
as
it
is
by
nature
spirituall
,
so
it
prieth
into
euery
corner
,
and
pierceth
into
euerie
heart
;
it
annoyeth
our
Physitians
,
it
infecteth
our
Diuines
,
it
choketh
our
Lawyers
,
it
woundeth
our
farmers
,
it
baneth
our
Gentlemen
,
it
murthereth
our
tradesmen
,
it
bewitcheth
our
Merchants
,
it
stingeth
our
Merchants
,
it
stingeth
our
mariners
,
oh
cursed
couetousnesse
!
it
is
the
poyson
of
all
things
,
the
wound
of
Christianitie
,
and
the
bane
of
all
godlinesse
:
for
couetousnesse
marreth
all
,
it
marres
all
euery
where
,
in
all
places
,
in
all
degrees
,
amongst
all
persons
.
It
marreth
mariages
;
for
it
coupleth
old
dotterds
with
young
giglots
;
it
marres
hospitalitie
,
for
it
shuts
the
doores
against
the
poore
;
it
marres
almesdeeds
,
for
it
closeth
the
hand
and
heart
against
the
needie
;
it
marres
religion
,
for
it
makes
a
shew
of
godlinesse
without
the
power
thereof
;
it
marres
professors
,
for
it
barres
their
practise
;
it
marres
the
Ministerie
,
for
it
choketh
zeale
;
it
marres
the
Magistrates
,
for
it
corrupteth
iustice
;
it
marres
all
things
,
for
it
is
a
very
plague
.
By
all
which
you
may
gesse
of
the
vniuersalitie
of
the
parts
of
couetousnesse
.
If
you
will
haue
her
parts
more
compendious
and
more
comprised
,
I
will
gather
my selfe
within
the
bounds
of
Philosophie
,
which
makes
the
parts
of
Auarice
to
bee
these
three
,
according
to
the
three
chiefe
kindes
of
her
actions
:
the
first
is
to
get
greedily
:
the
second
is
to
keepe
needily
:
and
the
third
is
to
spend
sparingly
and
misarly
.
More
briefly
,
her
parts
are
Capacitas
,
repacitas
,
tenacitas
:
that
is
againe
,
her
greedie
getting
,
her
needie
keeping
,
and
her
miserable
sparing
.
For
the
first
part
Capacitie
,
which
is
an
immoderate
and
vniust
holding
of
that
which
he
hath
,
whereby
he
makes
more
reckoning
of
his
riches
and
worldly
mucke
,
then
of
his
neighbours
necessity
and
miserie
:
such
was
the
holdfastnesse
of
Diues
in
the
Gospell
,
that
Luk.
16.
not
once
moued
with
poore
Lazarus
his
miserie
,
would
not
giue
one
crumme
to
ease
his
hunger
;
and
his
reason
was
(
as
it
seemes
)
his
lothnesse
to
depart
from
any
thing
,
being
wedded
to
his
wedge
,
and
his
dispaire
,
as
the
Poet
saith
,
Quod
si
Hor.
Sat.
Lib.
1.
sat.
1.
diminues
,
vilem
redigetur
ad
assem
:
if
he
should
once
lessen
his
mine
,
he
doubted
it
would
come
to
a
mite
:
so
that
in
his
wee
may
see
an
heart
set
vpon
riches
,
and
riches
vpon
an
heart
;
heapes
of
wealth
like
the
hils
that
Wants
cast
vp
,
Cumuli
tumuli
,
euery
hill
is
a
graue
,
and
euery
heap
a
tombe
to
burie
himselfe
in
.
The
second
Rapacity
,
that
is
,
that
greedy
desire
of
gaine
,
which
makes
them
that
are
infected
therewith
,
not
to
reckon
of
the
liues
of
the
owners
thereof
,
as
Salomon
saith
.
Pro.
1.
19.
Nay
they
are
so
greedily
set
vpon
gaine
,
as
that
they
care
not
for
their
owne
liues
neither
,
as
may
be
seene
in
that
golden-humored
Midas
,
who
obtaining
his
request
,
that
all
that
he
touched
should
be
turned
into
gold
,
wrought
his
owne
famishment
,
for
gold
could
not
feede
him
;
and
therfore
Saint
Paul
saith
,
that
they
that
will
be
rich
,
that
is
(
ouer
1.
Tim.
6.
9.
greedily
desire
it
)
fall
into
the
snares
of
the
diuell
.
Whereupon
Salust
saith
,
that
couetousnesse
is
alwaies
infinite
and
vnsatiable
,
which
is
not
lessened
,
either
with
plenty
,
or
want
.
The
third
part
of
couetousnesse
is
Tenacity
,
which
is
a
base
and
miserly
hoording
vp
of
wealth
with
a
mistrustfull
wretchednesse
,
lothing
to
affoord
himselfe
any
comfortable
vse
of
al
his
great
store
and
prouision
of
his
riches
:
but
as
Salomon
Eccles.
5.
16.
saith
,
hee
eateth
his
bread
in
the
darknesse
with
much
griefe
,
and
in
his
sorrow
and
anger
.
And
as
Dauid
saith
,
riseth
early
,
and
goeth
late
to
Psalm.
127.
2.
Hor.
Sat.
Lib.
1.
●at.
1.
bed
,
and
eateth
the
bread
of
carefulnesse
.
Such
an
one
was
Vuidius
,
that
Horace
speaketh
of
,
that
abounding
in
wealth
,
would
not
afford
himselfe
clothes
,
but
went
in
a
curtalized
coate
;
for
which
miserlines
his
seruants
slue
him
,
saith
the
Poet.
And
such
an
one
was
the
churle
in
the
Gospell
(
as
it
seemes
)
for
vntill
he
had
more
corne
then
his
barnes
could
hold
,
hee
neuer
said
to
his
soule
,
Take
thine
ease
,
eate
,
&
drink
,
and
take
thy
pastime
:
but
when
he
thought
hee
had
meate
enough
,
God
would
not
leaue
him
time
enough
,
but
told
him
,
that
in
that
instant
night
his
soule
should
bee
taken
from
him
.
Thus
you
see
couetousnesse
displayed
with
her
parts
.
Now
it
is
easie
to
see
how
fowle
and
monstrous
a
sinne
it
is
.
Couetousnesse
is
so
vgly
and
monstrous
a
sin
(
as
you
haue
heard
)
that
it
is
the
mother-sinne
,
and
beldame
of
all
other
sinnes
,
and
all
other
sinnes
are
but
as
it
were
proctors
and
factors
to
this
sinne
,
and
serue
but
for
porters
,
to
fetch
and
bring
in
her
liuing
.
For
she
makes
Symonie
her
drudge
,
Bribery
her
drudge
,
Vsurie
her
drudge
,
Deceit
her
drudge
,
Swearing
her
drudge
,
Lying
her
drudge
,
&c.
Oh
what
a
diuell
incarnate
is
this
,
that
setteth
so
many
vices
aworke
,
and
hath
so
many
retainers
and
vnderlings
to
serue
her
turne
!
No
maruell
then
if
couetousnesse
bee
compared
to
the
vnmercifull
graue
,
to
vnsatiable
death
,
to
all-deuouring
hell
,
which
can
neuer
be
satisfied
.
Bursa
auari
,
os
diaboli
(
saith
one
)
,
the
purse
of
a
couetous
man
is
the
mouth
of
the
diuell
,
which
is
alwaies
open
to
receiue
,
but
shut
to
giue
:
like
Polyphemus
in
Antro
,
who
had
omnia
se
aduorsum
spectantia
nulla
retrorsum
:
all
towards
him
,
but
none
from
him
:
see
his
picture
in
Alcmeon
,
who
being
willed
by
Croesus
to
goe
into
his
tresure-house
,
and
take
as
much
gold
as
he
could
carrie
away
with
him
,
prouided
for
that
businesse
a
long
hanging
garment
downe
to
his
ankles
,
&
great
bootes
,
and
filled
them
both
;
nay
,
he
stuffed
his
mouth
,
and
tied
wedges
of
gold
to
his
locks
of
his
head
,
and
no
doubt
but
for
hurting
himselfe
,
he
would
haue
forced
his
skul
,
and
bowels
within
his
breast
to
haue
his
load
at
full
.
So
that
you
see
the
vnsatiablenesse
of
couetousnesse
on
gold
,
his
heart
is
so
set
on
it
,
and
it
so
sits
on
his
heart
,
that
there
is
no
roome
at
all
for
any
grace
in
the
couetous
mans
heart
;
but
euen
as
in
the
body
,
when
the
splene
swelles
,
all
other
parts
decay
and
consume
:
so
when
the
heart
swelles
with
ouer
great
desire
of
riches
,
all
the
graces
of
God
consume
and
fade
away
.
Wee
see
the
hawthornes
in
the
spring
time
haue
faire
white
flowers
,
and
pleasant
to
the
sense
,
yet
all
the
while
it
is
but
a
pricking
thorne
,
and
he
that
catcheth
too
hastily
to
these
flowers
shal
pricke
his
hand
:
so
are
riches
,
saith
Christ
,
though
glorious
to
the
eyes
,
Mat.
13.
22.
yet
but
thornes
to
the
couetous
,
they
will
prick
both
hand
and
hart
,
and
the
heart
once
wounded
,
the
whole
man
will
be
consumed
.
Instance
for
this
was
Iudas
,
who
no
doubt
at
first
was
a
man
of
many
good
parts
;
he
forsooke
all
to
follow
his
master
Christ
,
preached
the
Gospell
,
and
wrought
miracles
as
well
as
any
of
the
rest
;
but
once
inamoured
with
the
flowring
white-thorne
of
riches
,
and
eagerly
catching
after
it
,
his
heart
was
pricked
with
the
thorn
that
lay
hid
in
these
flowers
,
in
such
sort
as
that
it
swelled
and
festred
in
him
vnto
death
,
bringing
him
vnto
a
most
fearfull
and
dolefull
downefall
at
the
last
.
And
good
reason
,
for
the
couetous
man
is
vniust
against
God
,
against
man
,
against
himselfe
,
against
his
wealth
.
Against
God
;
for
hee
doubteth
and
denieth
his
prouidence
,
and
preferreth
earthly
trash
to
God
that
should
be
his
heauenly
treasure
.
Against
man
his
neighbour
in
keeping
all
vnto
himselfe
,
whereas
God
hath
made
him
but
a
steward
,
not
a
Lord
thereof
to
dispense
vnto
others
.
Yea
he
doth
not
onely
keepe
his
owne
from
him
,
but
by
force
as
a
Lion
,
and
by
fraud
as
a
Fox
,
he
wringeth
and
wresteth
his
neighbours
wealth
to
himselfe
;
and
therefore
Syrake
calleth
the
defrauder
Ecclus.
11.
32.
Iam.
5.
4.
of
the
poore
,
a
man
of
blood
.
And
S.
Iames
willeth
such
cruell
cormorants
to
weep
and
howle
,
for
the
hire
of
the
labourers
crieth
against
them
,
&c.
He
is
vniust
against
himselfe
;
for
he
doth
euen
sell
himselfe
to
the
diuell
for
wicked
gaine
,
and
like
a
sumpter
horse
,
beareth
burthens
to
the
diuell
all
his
life
time
,
that
in
the
end
of
his
daies
hee
may
bee
thrust
into
the
dirty
stable
of
hell
,
with
a
gald
backe
,
and
a
wounded
conscience
.
Whereupon
Syracides
saith
well
,
There
is
nothing
worse
●●●lus
.
10.
9.
then
a
couetous
man
:
why
art
thou
proud
O
earth
and
ashes
?
there
is
not
a
more
wicked
thing
then
to
loue
money
,
for
such
an
one
would
euen
sell
his
soule
,
and
for
his
life
euery
one
is
compelled
to
put
out
his
owne
bowels
:
agreeing
with
which
is
Salomon
:
He
that
is
greedie
Pro.
1.
1●
of
gaine
,
would
take
away
the
life
of
the
owner
thereof
;
and
by
a
consequent
his
owne
too
,
who
must
go
for
a
recompence
of
his
neighbors
life
.
Finally
,
hee
is
vniust
against
his
wealth
;
for
hee
hideth
it
,
and
depriues
it
of
the
end
wherfore
it
was
ordained
,
&
suffereth
it
to
corrupt
,
and
his
garments
to
be
motheaten
,
(
as
Saint
Iames
saith
)
and
therfore
no
maruell
if
the
wrath
of
God
come
vpon
such
.
And
thus
much
for
the
foulnesse
of
this
sinne
of
couetousnesse
.
Now
I
descend
to
the
fourth
circumstance
of
my
diuision
,
which
is
,
that
no
Minister
,
ouercome
with
this
sinne
,
can
deale
sincerely
.
My
reasons
are
these
:
First
,
euery
Minister
is
,
or
should
be
,
the
messenger
of
the
Lord
of
hosts
:
This
heauenly
Master
,
and
earthly
Mammon
cannot
be
serued
of
one
and
the
same
seruant
together
,
saith
our
Sauiour
,
for
they
are
Mat.
6.
24.
contrary
one
to
the
other
:
therefore
that
Minister
that
is
ouercome
with
couetousnesse
,
is
fallen
from
Christ
,
as
was
seene
in
Iudas
,
&
cannot
be
faithfull
vnto
him
.
Againe
,
Mat.
13.
2.
the
deceitfulnesse
of
riches
,
and
the
cares
of
this
world
,
choke
the
word
(
saith
Christ
)
.
Hence
I
thus
reason
:
where
the
word
is
choked
,
there
the
conscience
is
clogged
;
where
the
conscience
is
clogged
,
the
heart
is
corrupted
;
where
the
heart
is
corrupted
,
that
man
is
not
sincere
:
therfore
the
couetous
Preacher
is
an
vnsincere
Preacher
.
For
euen
as
all
beasts
,
that
go
with
their
breasts
on
the
ground
,
were
accounted
abominable
by
the
law
of
Moses
;
so
are
euit
.
11.
42.
all
those
,
bee
they
Ministers
or
others
,
whose
hearts
are
as
it
were
soddered
vnto
the
earth
.
And
here
hence
is
it
,
that
the
diuell
vsed
this
as
the
last
,
but
not
as
the
least
engine
to
foyle
Christ
himselfe
,
in
tempting
him
,
saying
,
All
this
will
I
giue
thee
:
thinking
with
the
Poet
,
Auri
sacra
fames
quid
non
?
which
certainly
preuaileth
much
where
grace
gardeth
not
.
Therefore
wee
reade
,
Reuel.
12.
4.
That
the
diuell
,
the
great
Dragon
,
drew
the
third
part
of
the
starres
of
heauen
with
his
taile
,
and
cast
them
to
the
earth
;
and
no
maruell
if
hee
thus
striue
to
preuaile
:
for
if
he
once
corrupt
the
shepheards
,
it
is
an
easie
matter
to
consume
the
sheepe
.
It
is
not
therfore
without
good
cause
,
that
our
Apostle
doth
so
much
striue
heere
to
cleare
himselfe
of
all
coloured
couetousnesse
:
for
h●d
he
been
couetous
,
he
could
not
be
sincere
;
for
couetousnesse
and
corruption
are
alwaies
companions
,
as
was
seene
in
Balaam
,
who
louing
the
wages
of
vnrighteousnesse
,
as
Peter
stiles
2.
Pet.
2.
15.
it
,
though
he
protested
,
that
if
Balak
would
giue
him
his
house
filled
Numb.
22.
18.
with
gold
and
siluer
,
yet
hee
could
not
,
nor
would
not
speake
more
or
lesse
then
the
Lord
commanded
him
;
yet
for
the
loue
of
that
wicked
gaine
he
not
only
went
,
though
first
forbidden
of
the
Lord
,
and
after
gaue
wicked
counsell
to
Balake
(
as
Iosephus
reports
)
for
his
gaine
.
Ioseph
.
Josephus
Flauius
.
Antiquit.
Iudaic.
lib.
4.
cap.
6.
The
vse
therfore
of
this
doctrine
is
,
first
to
teach
vs
,
who
are
like
to
proue
sincere
Preachers
,
and
who
not
.
The
Scribes
and
Pharisies
(
saith
Christ
)
deuoured
widowes
houses
,
vnder
a
pretence
of
long
prayer
:
these
Pharisies
haue
their
followers
the
Papists
,
who
through
couetousnesse
make
merchandise
of
all
that
they
doe
.
They
sell
the
vse
of
time
,
of
meates
,
and
of
mariages
;
they
sel
their
Masses
and
their
prayers
,
and
their
pardons
,
and
purgatorie
,
and
heauen
it selfe
;
they
make
mony
of
Peter
,
and
of
Paul
,
of
the
Apostles
,
and
of
Martyrs
,
and
of
Christ
himselfe
.
These
no
doubt
are
they
of
whom
Saint
Peter
speaketh
,
through
couetousnesse
shall
they
with
fained
words
make
merchandise
of
2.
Pet.
2.
3.
you
:
and
therefore
these
men
cannot
in
their
doctrines
bee
sincere
.
Come
we
vnto
others
,
that
through
desire
of
greatnesse
count
gaine
to
bee
godlinesse
,
ioyning
house
vnto
house
,
and
Church
vnto
Church
:
if
these
should
appeale
with
our
Apostle
to
Gods
record
,
I
feare
mee
they
would
make
their
faults
broad
to
their
consciences
.
And
certainly
doubt
is
to
be
taken
of
such
mens
sincerenes
:
for
how
shall
they
teach
others
to
bee
sincere
,
that
are
not
sincere
themselues
?
Yet
heere
wee
must
take
heede
,
that
wee
doe
not
count
al
to
be
couetous
,
that
abound
in
the
vse
of
earthly
riches
;
for
it
is
not
the
hauing
of
riches
,
but
the
trusting
in
riches
that
makes
one
couetous
,
as
our
Sauiour
expounds
Mark
.
1
●
Ecclus.
13.
25.
it
.
Therfore
saith
Syrach
,
Riches
are
good
to
him
that
hath
no
sinne
.
Else
we
shall
condemne
holy
Abraham
,
Iob
,
Dauid
,
Salomon
,
and
such
like
,
who
were
marueilous
rich
,
and
nothing
the
worse
for
their
riches
;
whereas
retchlesse
carelesnesse
and
profuse
prodigalnes
is
a
sin
against
nature
,
for
hee
that
shall
not
in
an
vpright
and
holy
manner
prouide
for
his
owne
,
is
worse
then
an
infidell
:
Tim
5.
yet
we
must
not
so
trust
in
riches
,
as
that
without
these
we
mistrust
Gods
prouidence
and
promises
.
As
pouertie
therefore
is
euill
in
cclus
.
13
25.
the
mouth
of
the
vngodly
,
so
riches
is
not
euill
in
the
heart
sanctified
.
Goods
then
with
godlinesse
is
no
hindrance
to
sincerenesse
;
but
mistrustfulnes
with
much
or
little
riches
,
breeds
neither
soundnesse
nor
sincerenes
.
A
second
vse
is
,
that
such
people
as
in
their
owne
knowledge
and
consciences
,
perceiue
their
Pastors
to
be
faithfull
and
freest
off
couetousnesse
,
these
should
giue
great
credit
to
their
doctrines
for
sincerenes
.
In
the
eleuenth
of
the
Acts
it
is
recorded
,
that
when
the
Church
vnderstood
,
that
a
great
number
at
Antiochia
beleeued
and
turned
vnto
the
Lord
,
they
sent
Barnabas
vnto
them
;
who
when
hee
was
come
and
had
seene
the
grace
of
God
,
in
the
sincerenesse
of
his
heart
,
he
was
glad
(
saith
the
text
)
and
exhorted
all
that
with
purpose
of
heart
they
would
cleaue
vnto
the
Lord
,
Where
the
holy
Ghost
sheweth
,
that
his
so
holy
exhortation
had
a
great
and
a
blessed
effect
,
for
much
people
ioyned
themselues
vnto
the
Lord
.
And
what
was
the
cause
that
should
moue
this
people
thus
to
ioyne
vnto
the
Lord
?
it
is
there
noted
,
that
he
was
a
good
man
and
full
of
the
holy
Act.
11.
24
Ghost
.
As
if
hee
should
say
,
his
goodnesse
and
sincerenesse
was
of
great
force
to
moue
them
to
turne
vnto
the
Lord
.
So
we
reade
of
Herod
,
though
otherwise
a
proud
Prince
and
prophane
,
yet
when
hee
heard
Iohn
Baptist
,
hee
did
many
things
,
Mark
.
6.
20.
21.
and
heard
him
gladly
.
And
what
was
the
cause
that
should
moue
him
hereunto
?
the
holie
Ghost
noteth
the
cause
,
that
it
was
Iohus
sincerenesse
.
For
Herod
feared
Iohn
,
knowing
that
hee
was
a
iust
man
and
an
holy
,
and
reuerenced
him
:
so
that
those
that
will
not
reuerence
their
sincere
Preacher
,
are
more
prosane
then
wicked
Herod
was
.
And
yet
behold
the
proteruitie
of
these
times
,
wherein
all
for
the
most
part
hate
to
be
reproued
,
because
they
haue
no
hearts
to
be
reformed
,
who
like
the
peruerse
Galathians
,
count
him
Gal.
4.
16.
their
enemie
that
tels
then
the
truth
.
The
reason
whereof
our
Sauiour
yeelds
,
namely
,
that
hee
that
euill
Ioh.
3.
20.
doth
,
hateth
the
light
,
neither
commeth
to
the
light
,
lest
his
deedes
should
bee
reproued
.
So
that
the
most
profound
are
esteemed
the
most
profane
,
euen
monstrous
persons
,
Zach.
3.
8.
as
signes
and
wonders
,
Isai.
8.
18.
the
most
conscionable
thought
to
bee
most
contentious
,
Ierem.
15.
20.
But
what
doth
this
bewray
,
but
that
the
whole
body
is
dangerously
sicke
,
and
out
of
order
?
euen
as
a
man
in
a
feuer
,
when
the
gall
hath
dispersed
it selfe
ouer
the
stomacke
,
findes
no
good
taste
or
relish
of
the
best
meates
:
and
as
the
sluggish
sleeper
in
the
lethergie
holds
him
his
greatest
foe
that
is
his
best
friend
,
in
awaking
him
;
so
it
fareth
with
those
poore
soules
,
that
are
most
sicke
with
sinne
,
they
would
goe
to
perdition
in
peace
,
and
cannot
abide
to
be
roused
out
of
their
sinnes
.
Therefore
wee
haue
great
cause
to
pray
with
Dauid
to
establish
vs
with
right
and
free
spirits
,
that
being
spirituall
we
may
be
able
to
discerne
all
things
as
they
are
;
we
may
loue
soundly
them
that
deale
sincerely
,
and
haue
them
in
1.
Thes.
5.
13.
singular
regard
for
their
workes
sake
.
Finally
,
seeing
that
couetousnes
is
so
great
,
so
grosse
,
and
so
generall
a
sinne
,
let
euery
man
betimes
examine
his
own
soule
,
whether
it
haue
taken
any
hold
in
his
heart
:
for
(
assure
our selues
)
their
liues
are
miserable
,
and
their
ends
damnable
,
(
as
Phil.
3.
19
S.
Paul
saith
)
that
liue
and
dye
in
this
sinne
.
And
therefore
seeing
the
danger
is
so
great
,
and
yet
the
sinne
so
common
,
neede
haue
we
(
euerie
one
of
vs
)
to
pray
to
God
with
Dauid
,
to
encline
our
hearts
vnto
his
Psal.
119.
36.
testimonies
,
and
not
to
couetousnes
.
Which
that
wee
may
doe
,
wee
must
labour
to
get
that
blessed
gift
of
contentation
,
that
the
holy
Ghost
Heb.
13.
5
exhorteth
vnto
,
saying
,
Let
not
your
conuersation
be
in
couetousnes
,
but
be
content
with
that
you
haue
:
for
hee
hath
said
,
I
wil
not
faile
thee
,
nor
forsake
thee
.
A
notable
example
of
this
vertue
we
haue
in
the
Apostle
Paul
,
who
had
learned
in
whatsoeuer
state
hee
was
,
therewith
to
be
content
:
Phil.
4.
11.
12.
and
therefore
he
saith
,
I
can
be
abased
,
and
I
can
abound
:
euerie
where
and
in
all
things
I
am
instructed
,
both
to
be
full
,
and
to
be
hungry
,
to
abound
,
and
to
haue
want
.
This
which
Paul
practised
is
soone
said
,
but
not
so
soone
done
.
That
wee
therefore
may
after
his
example
be
content
in
euery
state
of
life
,
and
shunne
this
foule
sinne
of
couetousnesse
,
let
vs
consider
of
these
preseruatiues
.
First
set
before
our
eyes
the
commandement
of
God
that
saith
,
Thou
shalt
not
couet
,
not
thy
neighbours
house
only
,
but
not
any
thing
that
is
his
.
For
looke
what
is
sinne
to
take
in
the
sight
of
man
,
is
sinne
to
wish
in
the
eyes
of
God
;
but
in
mans
sight
,
it
is
sin
to
take
any
thing
that
is
thy
neighbours
,
for
it
is
against
the
law
of
nature
,
that
wils
thee
to
doe
as
thou
wouldest
bee
done
vnto
;
and
against
the
law
of
iustice
,
that
commandeth
to
giue
euery
man
his
due
:
Therefore
(
saith
God
)
thou
shalt
not
couet
any
thing
that
is
thy
neighbours
,
be
it
neuer
so
little
,
it
is
too
much
to
couet
;
and
though
hee
can
spare
it
,
God
will
not
spare
thee
for
wishing
it
:
and
though
it
bee
not
much
wherein
thou
offend'st
,
yet
the
Maiestie
of
God
is
great
,
whom
herein
thou
offend'st
:
therefore
thou
seest
there
is
no
warrant
at
al
,
to
couet
.
Againe
,
consider
that
though
a
man
haue
that
which
hee
doth
couet
▪
yet
it
cannot
profit
him
,
vnlesse
God
blesse
it
.
The
Israelites
(
saith
Dauid
)
coueted
flesh
for
their
lusts
,
and
God
gaue
them
their
desire
;
with
their
desire
he
gaue
them
flesh
,
but
hee
sent
leannesse
withall
Psal.
106.
15
into
their
soules
:
so
,
many
are
sicke
with
Ahabs
disease
,
proposing
to
themselues
if
I
had
such
a
dwelling
,
then
I
should
haue
content
;
if
such
a
liuing
,
them
I
should
haue
no
want
.
But
consider
,
I
pray
you
,
may
not
this
be
a
fond
and
false
perswasion
?
may
not
God
crosse
thee
in
thy
wished-for
dwelling
,
with
vnwished
for
diseases
in
thy
body
,
and
with
torturing
horrour
in
thy
conscience
?
and
then
thy
dwelling
will
not
delight
thee
,
and
thy
couering
will
not
content
thee
.
And
as
for
riches
,
thou
maist
drinke
in
gold
with
Balthazar
,
and
see
with
him
Dan.
5.
thy
doome
and
downfull
grauen
in
the
walles
of
thy
palaces
,
that
may
more
quaile
thee
,
then
thy
gold
and
wine
can
comfort
thee
.
Therefore
Dauids
counsell
is
worthy
,
Psal.
62.
10.
11.
where
he
aduiseth
,
saying
,
If
riches
encrease
,
set
not
thine
heart
vpon
them
.
Why
?
for
three
reasons
:
first
,
for
God
spake
once
or
twice
,
and
I
heard
it
,
that
power
belongeth
to
God
.
As
if
hee
should
say
,
Nothing
hath
any
power
to
do
a
man
good
,
but
only
God
.
Secondly
,
to
thee
,
O
Lord
,
belongeth
mercie
:
noting
,
that
nothing
procureth
pitie
and
mercie
,
but
onely
God
:
and
that
a
man
is
loued
and
kindly
entreated
,
it
is
not
from
his
wealth
,
but
from
God
that
puts
loue
into
mens
hearts
.
Thirdly
,
thou
Lord
rewardest
euery
man
according
to
his
worke
:
teaching
,
that
God
lookes
to
our
works
,
not
to
our
wealth
;
when
hee
comes
to
iudgement
,
sinne
then
shall
haue
shame
,
and
sinceritie
saluation
;
whatsoeuer
our
wealth
hath
been
,
riches
deliuer
not
in
the
day
of
the
Lords
wrath
,
but
righteousnes
deliuereth
from
death
:
riches
then
cannot
helpe
,
why
therefore
should
we
so
much
couet
them
?
Thirdly
,
consider
how
little
will
content
nature
;
we
brought
nothing
with
vs
into
the
world
,
and
we
shall
carrie
nothing
out
.
If
therefore
we
haue
Iacobs
wish
,
food
and
raiment
,
let
vs
therewith
be
content
.
Nay
,
we
haue
warrant
to
craue
no
more
then
Agur
craued
;
Feede
me
with
food
conuenient
for
me
,
Prou.
30.
8.
therefore
our
Sauiour
taught
vs
to
pray
on
this
manner
,
Giue
vs
this
day
our
daily
bread
:
that
is
,
bread
for
our
substances
;
or
such
bread
as
is
sufficient
to
preserue
our
liues
,
And
that
God
is
displeased
at
mens
ouer
greedie
crauing
much
,
hee
would
haue
vs
to
learne
by
his
allowance
in
the
wildernesse
,
for
there
hee
fed
his
children
from
heauen
with
Mannah
Exod.
16.
20
sufficient
for
the
day
;
and
if
any
in
greedinesse
would
bring
in
more
,
he
caused
it
to
putrifie
and
to
be
full
of
wormes
:
to
teach
vs
,
that
he
accurseth
al
that
we
craue
,
more
then
he
alloweth
vs
.
Fourthly
,
consider
that
whatsoeuer
we
haue
,
if
but
meane
fare
,
if
but
poore
rags
,
but
a
ruinous
cottage
,
yet
it
is
farre
better
than
we
deserue
;
bread
or
water
is
too
good
for
the
best
of
vs
:
our
sinnes
can
challenge
nothing
but
sackcloth
to
couer
vs
,
and
if
we
had
our
desert
,
our
houses
should
be
hell
.
And
therefore
striue
to
haue
a
sense
and
feeling
of
the
want
of
Christ
,
and
to
see
our
damnable
estate
in
our selues
without
him
;
and
then
,
though
a
man
were
couetousnesse
it selfe
,
this
will
be
a
meanes
to
turne
his
heart
from
the
pelfe
of
this
world
,
and
to
seeke
wholly
after
spirituall
and
heauenly
things
.
For
the
consideration
of
our
owne
miserie
in
our selues
,
and
a
liuely
sense
of
the
need
we
haue
of
Christ
,
will
make
vs
hunger
after
him
and
his
righteousnesse
aboue
all
things
in
the
world
.
We
finde
by
experience
,
that
many
are
endued
with
good
gifts
of
knowledge
,
of
ioy
in
the
Word
,
of
zeale
in
good
things
,
&c.
who
neuerthelesse
in
their
callings
are
ouercome
with
this
foule
sinne
of
couetousnesse
:
and
the
reason
is
,
because
they
were
neuer
throughly
touched
with
any
sense
or
feeling
of
their
neede
they
had
of
Christ
:
and
therefore
they
neuer
thought
with
S.
Augustine
,
Quid
prodest
,
si
omnia
habes
,
eum
tamen
qui
omnia
dedit
non
habere
?
What
profit
is
it
to
haue
all
things
,
and
to
want
the
giuer
of
all
things
,
without
whom
all
possessions
and
possessors
are
vile
and
miserable
?
The
consideration
whereof
made
Moses
(
when
he
came
to
yeeres
)
to
●eb
.
11.
26.
entertaine
affliction
,
esteeming
the
rebuke
of
Christ
greater
riches
,
then
the
treasures
of
Egypt
:
because
hee
had
respect
to
the
recompence
of
reward
.
So
,
did
wee
(
beloued
)
see
out
vilenesse
without
Christ
,
and
made
once
to
hunger
after
him
,
then
euery
one
would
begin
to
say
with
S.
Paul
,
I
esteeme
all
things
as
dung
,
●hil.
3.
8.
in
regard
of
Christ
:
and
with
Dauid
,
As
the
Hart
brayeth
after
the
riuers
●sal.
42.
1.
of
waters
,
so
thirsteth
my
soule
after
thee
,
O
Lord
.
This
is
the
counsell
of
Christ
,
First
seeke
the
kingdom
●at.
6.
33
of
God
and
his
righteousnesse
.
Wee
must
in
our selues
bee
as
the
wounded
man
,
that
lay
in
the
way
,
that
Christ
Iesus
the
true
Samaritane
may
come
by
vs
to
supple
our
wounds
,
and
to
poure
his
owne
pretious
blood
into
our
soules
;
for
as
Mary
said
,
God
filleth
the
hungry
with
Luk.
1.
53
good
things
,
but
the
rich
hee
sends
empty
away
.
Thus
you
see
that
the
feeling
of
the
want
of
spirituall
grace
,
makes
men
contemne
,
or
to
set
light
of
earthly
riches
.
Finally
,
consider
the
special
,
wise
and
fatherly
prouidence
of
God
,
in
disposing
and
gouerning
the
things
of
the
world
,
hee
hath
riches
enough
in
his
hand
for
all
:
If
then
it
doe
not
seeme
good
to
his
wisedome
to
giue
thee
more
or
better
things
;
know
assuredly
,
that
that
is
best
for
thee
,
who
can
chuse
better
for
thee
,
then
thou
for
thy selfe
;
for
hee
is
a
most
wise
caruer
,
and
Psa.
34.
10.
faithfull
Creator
,
and
can
denie
no
good
thing
to
them
that
feare
him
:
the
consideration
whereof
made
holy
Iob
to
praise
God
in
wealth
and
woe
,
saying
,
The
Lord
Iob.
1.
22.
hath
giuen
,
and
the
Lord
hath
taken
,
blessed
be
the
name
of
the
Lord
.
And
Dauid
comforted
himselfe
vpon
this
speciall
prouidence
of
God
,
acknowledging
,
that
the
Lord
being
his
shepheard
hee
should
want
●sa.
23.
1.
nothing
;
and
therefore
finding
this
Lord
to
be
the
portion
of
his
inheritance
,
and
of
his
cup
:
he
was
sure
hee
would
maintaine
his
lot
;
and
confesseth
that
the
lines
are
fallen
salm
.
16.
5.
6.
vnto
him
in
pleasant
places
;
yea
,
that
he
had
a
faire
heritage
.
Thus
,
if
with
Dauid
,
any
one
can
once
make
the
Lord
his
portion
,
he
cannot
but
bee
full
of
contentation
.
For
how
can
he
want
any
thing
,
that
hath
for
his
portion
the
Lord
,
the
guider
and
giuer
of
all
things
?
THE
THIRD
SERMON
.
1.
THES.
2.
5.
Neither
sought
we
praise
of
men
,
nor
of
you
,
nor
of
any
others
.
HEre
is
the
third
fault
,
which
the
Apostle
laboureth
to
remoue
from
himselfe
,
to
proue
his
sincerenes
by
;
namely
ambition
,
either
for
praise
or
profit
;
of
which
he
laboureth
to
cleare
himselfe
in
the
sequels
,
by
his
,
and
his
fellowes
,
practice
;
and
assures
himselfe
,
that
if
he
can
free
himselfe
and
them
from
this
and
the
two
former
vices
,
that
he
shall
sufficiently
confirme
his
assertion
of
their
sincerenesse
,
not
only
in
doctrine
,
but
also
in
the
manner
thereof
.
In
handling
of
which
fault
of
Ambition
,
I
will
obserue
the
same
order
that
I
did
in
the
former
two
,
of
Adulation
and
Auarice
.
For
I
will
follow
these
foure
circumstances
.
I
will
first
shew
what
Ambition
is
.
2.
How
manifold
,
and
what
are
the
parts
of
it
.
3.
How
foule
and
dangerous
a
sinne
it
is
.
And
4.
that
the
Minister
that
is
ambitious
,
cannot
deale
sincerely
in
his
doctrines
:
and
finally
these
heads
being
handled
,
I
will
draw
out
some
vse
that
we
are
to
make
of
it
,
and
some
remedies
thereof
.
For
the
first
,
what
Ambition
is
,
our
Apostle
saith
in
my
text
,
wee
sought
not
praise
of
men
,
nor
of
you
,
nor
of
any
other
.
Where
our
Apostle
seemes
to
import
,
that
ouer-greedy
seeking
,
&
an
ouer-griple
desire
of
the
praise
of
men
,
is
Ambition
;
and
so
doe
the
very
words
themselues
in
the
Originall
signifie
,
if
wee
well
consider
them
;
for
Ambition
is
a
Latine
word
,
deriued
of
the
verbe
Ambire
,
which
is
,
to
goe
about
,
to
sue
,
seeke
,
and
keepe
a
quoile
in
the
world
for
praise
and
promotion
;
to
which
the
Greeke
word
φιλοτιμία
agreeth
,
which
signifieth
ouer
great
loue
of
honour
,
and
greedie
desire
of
glory
.
Whence
(
I
thinke
)
I
may
thus
define
Ambition
,
viz.
Ambition
is
a
base
sinne
,
whereby
a
man
is
so
carried
away
with
an
inordinate
desire
of
his
owne
praise
and
honour
,
that
whether
he
deserue
it
or
no
,
he
regards
it
more
then
Gods
glory
,
or
his
neighbours
good
.
Which
definition
being
compared
with
her
parts
or
causes
,
will
(
I
gesse
)
appeare
to
be
an
absolute
definition
;
her
parts
I
make
to
bee
her
Kinde
and
Difference
;
her
kind
is
,
that
it
is
a
sinne
,
or
base
sinne
,
her
difference
from
other
sinnes
is
,
that
it
makes
a
man
sicke
with
selfe
loue
:
For
the
kinde
,
that
it
is
a
base
sinne
,
I
proue
by
reasons
natural
,
politick
,
and
diuine
.
Naturall
reason
proues
it
,
For
whereas
man
by
nature
is
a
sociable
creature
of
the
same
matter
and
mould
,
forme
and
fashion
with
others
,
&
therfore
should
affect
and
delight
in
&
with
others
;
the
Ambitious
man
is
so
taken
vp
with
self-loue
,
&
with
a
desire
of
his
own
praise
&
preferment
,
that
he
becomes
a
Timon
,
a
Misanthropos
,
a
despiser
and
hater
of
all
others
in
respect
of
himselfe
.
Tullij
offic.
lib.
3.
Whereupon
Heathen
Tullie
could
say
by
the
light
of
nature
,
that
in
a
free
City
nothing
can
bee
imagined
more
foule
or
monstrous
,
then
the
ambitious
desire
of
preferments
.
To
which
accordeth
diuine
Ierome
,
saying
,
Vilium
est
hominum
alios
viles
facere
,
&
qui
suo
merito
placere
non
potest
,
placere
velle
aliorum
comparatione
:
that
is
,
it
is
the
property
of
vile
and
base
men
to
disgrace
others
,
to
be
graced
themselues
(
as
all
ambitious
men
seeke
to
doe
)
and
hauing
no
merit
of
his
owne
by
comparison
,
to
seeke
to
be
accounted
of
by
others
.
Secondly
,
that
this
is
a
base
sin
,
crossing
pollicy
,
I
proue
;
for
it
seeks
the
downfall
of
all
humane
society
.
For
wheras
one
striues
to
be
aboue
another
,
there
is
nothing
but
enuie
and
destruction
of
one
against
another
:
Epist.
2.
Lib.
12.
whereupon
Seneca
saith
well
,
Take
heed
of
Ambition
,
it
is
a
vaine
swelling
,
and
turbulent
euill
that
hath
none
end
,
and
vexeth
himselfe
as
much
to
see
another
before
him
,
as
himselfe
to
bee
behind
another
;
so
that
it
is
carried
with
a
double
enuie
:
vides
autem
quám
miser
,
si
is
cui
inuidetur
&
inuidet
:
behold
then
(
saith
hee
)
how
miserable
the
Ambitious
man
is
,
if
hee
enuic
him
that
is
enuied
by
him
?
which
thing
Prou.
13.
10.
made
wise
Salomon
to
affirme
,
that
only
by
pride
doth
man
stir
vp
contention
,
but
with
the
well
aduised
is
wisdome
.
Diuine
reason
proues
ambition
to
be
a
base
sinne
;
for
whereas
God
hath
reserued
these
three
things
to
himselfe
,
viz.
Vengeance
,
Iudgement
,
and
Honour
;
the
diuell
by
this
sinne
of
Ambition
,
striuing
to
bee
equall
with
God
,
of
an
Angell
of
light
,
became
a
spirit
of
darkenesse
:
whereupon
Basilius
magnus
calles
it
the
diuels
disease
,
because
it
makes
men
like
the
diuell
;
for
the
ambitious
man
hath
no
beleefe
,
as
our
Sauiour
saith
,
How
can
yee
beleeue
Ioh.
5.
44.
that
receiue
honour
one
of
another
,
and
seeke
not
the
honour
that
commeth
of
God
alone
?
So
that
you
see
proued
by
reasons
naturall
,
ciuill
,
and
diuine
,
this
genus
,
or
kind
of
my
definition
,
that
Ambition
is
a
base
sinne
.
The
difference
of
this
sin
from
others
is
,
that
this
sinne
makes
one
to
be
sicke
of
selfe-loue
,
euen
with
an
inordinate
desire
of
his
owne
praise
and
honour
;
so
that
,
as
Icarus
,
hee
would
mount
aboue
the
mountaines
:
for
whereas
the
couetous
man
desireth
riches
,
and
the
flarterer
bellie-cheere
and
maintenance
,
the
Ambitious
man
aimes
onely
at
honours
;
so
that
hee
regards
not
friend
,
brother
,
nor
father
;
but
with
Absolon
,
will
seeke
his
fathers
head
,
to
haue
his
crowne
.
Hence
we
may
descend
to
consider
the
causes
both
efficient
,
materiall
,
formall
,
and
finall
of
this
soule
sinne
;
the
opening
of
which
will
make
vs
further
and
fuller
to
behold
the
vglinesse
of
this
base
monster
.
The
efficient
cause
of
Ambition
,
is
ignorance
:
for
howsoeuer
some
thinke
,
that
pride
was
the
cause
of
the
fall
of
men
and
Angels
,
though
it
be
not
denied
but
that
pride
was
in
this
sinne
,
yet
the
breeder
of
this
pride
was
follie
,
which
made
them
proud
;
therefore
Iob
(
saith
God
)
found
follie
in
the
Angels
:
so
that
ignorance
being
the
mother
of
follie
,
is
the
first
cause
of
the
pride
and
Ambition
of
Angels
and
men
;
and
good
reason
,
for
no
man
knowing
God
or
himselfe
as
he
ought
,
can
be
proud
:
so
that
one
may
be
bold
to
say
to
the
Ambitious
,
That
folly
was
his
mother
,
and
shame
will
be
his
daughter
.
The
materiall
cause
of
Ambition
is
,
vaine
praise
and
honour
,
which
so
bewitcheth
the
heart
of
the
foolish
,
as
that
their
whole
man
is
set
vpon
it
,
as
S.
Bernard
,
in
lib.
3.
de
consideratione
affirmeth
,
saying
O
ambitio
ambientium
crux
?
quomodo
omnes
torques
?
omnibus
places
?
nil
acerbius
cruciat
,
nil
molestius
inquietat
,
nil
tamen
apud
miseros
mortales
crebrius
negotijs
eius
:
that
is
,
O
Ambition
,
the
crosse
of
the
ambitious
,
how
dost
thou
torment
all
,
and
yet
please
all
?
nothing
doth
more
cruelly
crucifie
,
nothing
doth
more
troublesomly
vex
men
,
and
yet
nothing
is
more
common
with
miserable
mortall
men
then
her
affaires
.
Act.
12
,
23.
We
may
see
,
that
Herod
Agrippa
,
to
win
honour
of
men
,
vsurped
to
himselfe
the
honour
of
God
,
&
for
it
God
made
him
more
base
then
a
worme
.
The
formall
cause
thereof
is
,
an
ouer
greedy
and
inordinate
desire
of
honour
,
such
as
was
seene
in
Iulius
Caesar
,
who
being
ambitious
of
a
Monarchie
,
shamed
not
to
vtter
the
words
of
Euripides
,
Sipeierandum
est
,
regnandi
causa
peierandum
est
:
as
if
he
should
say
,
Sweare
,
and
forsweare
for
a
Kingdome
:
for
the
getting
of
honors
,
forget
God
,
kindred
,
and
conscience
:
so
that
the
end
of
Ambition
is
also
to
preferre
his
owne
honors
before
Gods
glory
,
or
neighbors
good
;
as
was
seene
in
Herod
,
but
specially
in
Ieroboam
,
Act.
12.
who
to
vphold
his
owne
honour
,
set
vp
Idols
in
Bethel
,
and
Dan
;
fearing
lest
if
his
subiects
should
goe
vp
to
Ierusalem
,
to
the
place
of
Gods
worship
,
the
hearts
of
the
people
should
turne
againe
vnto
1.
King
.
12.
27.
the
Lord
,
and
to
Rehoboam
King
of
Iuda
;
and
so
he
preferred
his
owne
honour
to
the
honour
of
God
,
and
the
saluation
of
his
people
,
so
horrid
and
horrible
is
this
sin
of
Ambition
,
whose
kind
is
(
as
you
haue
heard
)
a
base
sinne
,
whose
property
is
,
too
great
a
desire
of
honour
;
follie
is
her
mother
,
and
shame
her
daughter
;
her
matter
,
honour
;
and
forme
,
too
great
a
desire
thereof
,
and
her
end
brings
contempt
of
God
&
man
,
to
commend
her selfe
.
Thus
we
reade
that
Abimelecke
slue
Iudg.
9.
5.
Matth.
2.
2.
Sam.
15
his
owne
brethren
;
Herod
killed
his
owne
sonne
,
&
Absolon
would
haue
slaine
his
owne
father
for
a
kingdome
and
for
honour
.
Let
vs
therefore
in
the
second
place
consider
the
parts
and
litter
of
this
monster
;
for
this
cur'st
mother
,
wants
not
her
accursed
daughters
;
I
will
therefore
obserue
for
her
parts
these
foure
,
viz.
Self-loue
,
Forgetfulnesse
,
A
singular
opinion
,
and
Furie
.
For
the
first
,
that
Selfe-loue
is
Ambitions
daughter
,
or
at
least
her
sister
,
will
easily
appeare
;
for
a
mans
seeking
for
honor
,
at
length
brings
him
to
bee
so
greatly
in
loue
therewith
,
as
that
in
comparison
thereof
he
despiseth
al
others
,
as
Saint
Paul
Gal.
4.
17
speaketh
of
the
false
teachers
,
They
would
exclude
you
(
meaning
from
vs
)
that
yee
might
altogether
loue
them
.
So
there
are
too
many
amongst
vs
in
these
daies
,
that
perceiuing
Satans
kingdome
to
begin
to
be
weakened
,
and
the
Dagon
of
superstition
to
begin
to
fall
downe
,
by
the
faithfull
labours
of
their
brethren
:
yet
because
this
was
not
done
by
them
and
their
aduice
,
that
they
might
haue
the
praise
and
honour
thereof
;
therefore
meerely
through
selfe-loue
they
set
themselues
against
these
good
proceedings
,
and
by
these
meanes
vphold
still
Antichrists
kingdome
,
and
so
become
authours
of
diuision
and
confusion
;
as
S.
Iude
saith
,
these
are
makers
of
sects
:
whom
Saint
Paul
V.
19.
1.
Tim.
4
2.
and
4.
therefore
tearmes
louers
of
themselues
,
and
louers
of
pleasure
more
then
louers
of
God
.
This
is
one
Cub
of
this
cursed
litter
.
A
second
Cub
is
Forgetfulnesse
;
for
a
mans
ouer-weening
desire
of
getting
honours
to
himselfe
,
makes
him
vtterly
forgetfull
of
God
,
of
himselfe
,
of
others
:
for
euen
as
the
stomacke
ouer-stuft
with
winde
,
is
apt
to
receiue
no
nourishing
meate
,
vntill
it
haue
vent
for
that
winde
;
so
the
Ambitious
man
being
ouer-stuft
with
pride
,
hath
no
roome
in
his
heart
all
this
while
for
the
knowledge
of
God
,
himselfe
,
or
other
;
which
knowledge
of
God
,
&c.
if
it
had
once
entred
into
his
heart
,
it
would
presently
make
him
to
fall
from
his
pride
;
for
it
would
tel
him
,
that
God
cannot
endure
the
children
of
pride
,
as
Iob
saith
:
and
that
God
resisteth
Iob
41.
25
the
proud
,
but
giueth
grace
to
the
humble
and
meeke
,
as
Iames
saith
;
Iam.
4.
6.
&
therefore
that
pride
goeth
before
destruction
,
and
a
high
mind
before
Pro.
16.
10.
the
fall
,
as
Salomon
saith
.
Also
,
that
the
pride
of
man
shall
bring
him
low
,
Pro.
29.
23.
but
the
humble
in
spirit
shall
enioy
glory
,
as
he
elsewhere
saith
.
So
that
it
is
not
without
good
cause
affirmed
,
that
è
coelo
descendit
Nosce
teipsum
.
i.
It
is
a
speciall
gift
from
heauen
,
for
a
man
to
know
himself
.
Whence
I
conclude
,
that
where
Ambition
is
,
there
ignorance
of
God
and
himself
is
.
The
third
Cub
of
this
litter
,
is
a
singular
opinion
of
himselfe
:
which
makes
the
ambitious
man
say
to
his
brethren
,
in
comparison
of
himself
,
Stand
there
,
or
sit
heere
vnder
my
Iam.
2.
3.
footstoole
,
as
Iames
reporteth
.
To
which
height
of
pride
,
that
proud
Prelate
and
Antichrist
of
Rome
by
his
ambition
hath
aspired
,
making
Emperours
his
stirrop-holders
,
and
Kings
(
as
did
Adonibezek
,
Iudg.
1.
7.
)
his
footstoole
:
of
such
S.
Ierome
saith
,
Isti
tantam
sibi
assumunt
authoritatem
,
vt
siuè
dextra
docent
siuè
sinistra
,
siuè
bona
,
siuè
mala
,
nolint
discipulos
ratione
discutere
:
These
assume
to
themselues
(
saith
Ierome
)
so
great
authoritie
,
that
whether
they
teach
truth
or
falsehood
,
good
or
euill
,
their
hearers
may
not
enquire
into
it
by
reason
.
And
of
such
the
Prophet
Habakuk
speaketh
,
the
proud
man
is
as
he
that
transgresseth
Hab.
2.
5.
by
wine
:
therefore
shall
hee
not
endure
.
The
fourth
Whelp
of
this
litter
is
Fury
,
as
Salomon
saith
,
Only
by
pride
doth
man
make
contention
,
as
may
Pro.
13.
10
be
seene
in
Nebuchadnezzar
,
who
in
his
ambitious
humour
was
pleased
to
haue
his
image
to
be
set
vp
,
and
adored
,
who
hearing
that
Sadrak
,
Meshak
and
Abednego
would
not
feede
his
proud
fancie
,
and
approoue
of
his
profane
pride
,
brake
out
into
furie
and
rage
,
saying
,
What
disorder
,
&c.
and
when
they
vtterly
refused
to
adore
his
image
,
then
was
Nebuchadnezzar
full
of
rage
,
saith
Dan.
3.
19
the
text
.
So
that
the
ambitious
man
is
for
his
furie
like
a
mad
man
,
and
therefore
not
worthie
to
bee
counted
a
man
.
Thus
you
see
the
parts
of
Ambition
how
deformed
they
are
:
Now
I
will
descend
to
the
third
part
of
my
diuision
,
to
shew
how
foule
this
sinne
is
;
and
it
is
so
soule
a
sinne
,
as
that
Timon
makes
this
sinne
,
as
the
Apostle
doth
couetousnesse
,
to
bee
the
roote
of
all
euill
.
S.
Basil
calles
it
the
Diuels
disease
,
because
it
first
diseased
diuell
and
man
;
for
Lucifer
and
Adams
ambition
to
bee
as
high
as
God
,
made
them
to
be
inferiour
to
all
other
creatures
.
Whereupon
Syrak
saith
,
That
it
is
the
originall
Ecclus.
10.
14.
of
sinne
,
and
hee
that
hath
it
,
shall
poure
out
abomination
,
and
at
length
be
ouerthrowne
.
Therefore
S.
Bernard
termes
Ambition
a
subtill
euill
,
a
secret
poyson
,
an
hidden
plague
,
the
mistris
of
deceit
,
the
mother
of
hypocrisie
,
the
father
of
forgetfulnesse
,
the
originall
of
vices
,
the
food
of
faults
,
the
rust
of
vertues
,
the
moth
of
holinesse
,
the
blinder
of
the
heart
,
making
diseases
out
of
remedies
,
and
begetting
faintnesse
out
of
medicines
.
And
to
this
end
S.
Basil
alleaging
Christs
saying
of
them
that
giue
,
fast
,
and
pray
,
to
bee
seene
of
men
,
that
they
haue
their
reward
,
willeth
all
men
to
take
heed
of
Ambition
,
which
is
(
saith
he
)
the
sweete
spoyler
of
all
spirituall
gifts
,
the
delightsome
enemie
of
our
soules
,
the
moth
of
al
vertues
,
and
the
most
pleasant
betrayer
of
all
happinesse
.
All
which
wee
may
see
most
fully
verified
in
Iulian
the
Apostata
,
of
whom
the
penners
of
the
Tripertite
Historie
write
at
large
in
the
sixth
booke
thereof
,
shewing
that
Iulian
at
the
first
being
an
Emperour
of
many
good
parts
,
after
that
the
Syren
songs
of
flatterers
had
blowne
vp
his
heart
with
Ambition
,
he
was
so
violently
carried
away
with
the
desire
of
glorie
and
honour
,
that
hee
vaunted
that
hee
would
match
Alexander
the
Great
;
yea
hee
was
so
besotted
with
that
humour
,
as
that
hee
fained
that
Alexanders
soule
was
fleeted
into
his
bodie
;
and
perceiuing
the
multitude
to
hate
the
Christians
,
hee
set
himselfe
against
them
to
winne
popular
applause
,
vaunting
that
he
would
pull
down
Christ
the
Galileian
from
heauen
,
and
so
held
on
till
God
from
heauen
caused
a
dart
to
stab
him
to
the
heart
.
So
that
you
may
see
in
Iulian
the
viue
picture
of
Ambition
,
and
withall
a
president
in
him
of
Gods
fierce
wrath
against
this
base
sinne
,
bringing
him
to
a
most
shameful
&
fearful
end
&
destruction
.
Al
which
being
so
apparent
,
together
with
the
crueltie
that
the
ambitious
practise
,
not
sparing
friend
,
brother
,
or
father
,
as
you
haue
heard
,
you
perceiue
the
foulnes
and
ouglinesse
of
this
sinne
:
which
being
so
manifestly
proued
,
I
come
to
the
fourth
part
of
my
diuision
,
that
is
,
that
the
Ambitious
Minister
cannot
be
sincere
.
My
reasons
to
proue
this
are
these
three
,
viz.
First
,
euery
ambitious
man
is
an
hypocrite
,
for
he
doth
al
to
be
seene
of
men
:
where
hypocrisie
is
,
there
can
be
no
sincerenes
,
as
our
Sauiour
proues
at
large
,
Matth.
23.
therefore
a
Minister
ambitious
,
cannot
be
sincere
.
Secondly
,
continuing
in
his
ambition
hee
is
an
heretike
:
for
what
more
palpable
heresie
can
there
be
,
then
to
glorie
in
his
owne
gifts
and
honours
?
What
hast
thou
that
thou
1.
Cor.
4.
hast
not
receiued
?
saith
S.
Paul
:
so
that
for
a
man
to
glorie
in
his
owne
gifts
,
is
to
race
out
the
foundation
,
that
euery
good
and
perfect
gift
commeth
from
God
.
So
to
glorie
in
a
Iam.
1.
17
mans
own
merits
,
is
to
deny
Christs
merits
;
and
to
glorie
in
his
owne
wit
and
freewill
,
is
to
denie
the
holy
Ghost
to
bee
his
guider
;
and
to
seeke
only
his
owne
praise
,
is
to
denie
the
communion
of
Saints
:
which
being
so
,
he
is
an
heretike
,
and
therfore
cannot
be
sincere
.
My
third
reason
is
,
that
the
ambitious
man
is
a
theefe
,
and
therefore
cannot
be
sincere
.
The
ground
of
this
reason
is
the
Maxime
of
Christ
;
He
that
speaketh
of
himselfe
,
oh.
7.
18.
seeketh
his
owne
glorie
:
but
hee
that
seeketh
his
glorie
that
sent
him
,
the
same
is
true
,
and
no
vnrighteousnesse
is
in
him
.
Whence
I
thus
reason
:
Euery
sincere
Minister
is
bound
to
seeke
Gods
glorie
that
sent
him
,
and
not
his
owne
glorie
;
else
hee
is
not
true
nor
sincere
,
but
a
theefe
and
a
rob-god
:
but
euery
ambitious
Minister
seeketh
not
Gods
glorie
,
but
his
owne
:
therefore
he
is
not
true
,
but
a
rob-god
,
and
by
a
consequent
vnsincere
.
That
euery
ambitious
Minister
seeketh
not
Gods
glorie
but
his
owne
,
it
is
manifest
from
the
former
part
of
Christs
assertion
,
for
hee
speaketh
of
himselfe
:
therefore
he
seeketh
his
owne
glorie
,
therefore
not
Gods
,
for
these
are
opposite
:
and
for
this
cause
our
Apostle
Paul
was
willing
to
bee
base
,
that
God
might
be
honorable
:
yea
he
had
a
desire
to
haue
his
name
raced
out
of
the
booke
of
life
,
rather
then
Gods
glorie
should
bee
obscured
;
and
for
this
cause
did
often
hazard
his
owne
life
and
libertie
,
to
vphold
Gods
glorie
:
whence
I
may
boldly
collect
,
that
for
any
Minister
to
seeke
in
his
ministerie
his
owne
praise
and
honour
,
and
for
the
getting
thereof
to
neglect
Gods
praise
and
honour
,
is
to
be
a
theefe
and
rob-god
,
and
therefore
such
an
one
cannot
bee
sincere
.
Hence
then
you
may
see
the
force
of
our
Apostles
reasons
:
Wee
haue
not
vsed
in
our
doctrines
flattering
words
,
nor
coloured
couetousnesse
,
nor
sought
praise
of
men
:
and
therefore
our
doctrines
are
sincere
and
sound
.
If
so
,
then
you
ought
to
bee
constant
followers
of
those
doctrines
,
which
haue
bin
taught
with
such
sincerenesse
.
The
vse
of
this
doctrine
is
,
to
teach
all
in
generall
(
but
specially
Ministers
of
Gods
word
)
to
take
heed
of
this
sin
of
Ambition
,
which
is
so
foule
a
sinne
,
as
that
it
makes
them
that
haue
it
sicke
of
the
Diuels
disease
,
&
will
in
the
end
bring
them
to
the
Diuels
distresse
,
to
bee
cast
out
of
heauen
and
happinesse
,
without
speedie
repentance
:
for
it
makes
them
proue
hypocrites
,
heretikes
,
and
sacrilegious
the
eues
against
God
that
sends
them
:
and
therefore
God
that
makes
not
the
wicked
innocent
,
will
not
,
nor
cannot
Iod.
34.
7.
leaue
them
vncondemned
,
without
amendment
.
It
was
the
rule
of
our
Apostle
,
Whether
yee
eate
or
drinke
,
or
whatsoeuer
yee
doe
,
doe
all
Cor.
10
31.
to
the
glorie
of
God
.
It
was
our
Apostles
Absit
,
God
forbid
that
I
should
reioyce
,
but
in
the
crosse
of
Christ
:
and
therefore
our
reioycing
should
be
in
the
Lord
,
and
for
the
Lord
,
to
his
praise
and
glory
.
And
thus
shunning
our
owne
honour
for
the
honour
of
God
,
God
will
make
greater
honour
to
follow
vs
,
as
the
shadow
followeth
the
bodie
;
for
his
promise
is
past
vnreuocable
,
those
that
honour
me
,
I
will
honour
.
When
God
bid
Moses
to
goe
on
his
message
to
Pharaoh
,
Moses
being
priuie
Exod.
3.
to
his
owne
wants
,
in
humilitie
desired
God
to
send
another
.
But
we
want
not
now
store
of
ambitious
Numb
.
1
Corahs
,
that
will
be
ready
enough
to
step
vp
in
Moses
place
,
and
to
sit
downe
in
his
chaire
too
,
without
bidding
or
sending
at
all
.
Christ
said
to
Simon
Peter
and
his
fellowes
,
Matth.
●
Freely
ye
haue
receiued
,
freely
giue
:
but
now
ambition
makes
many
a
Simon
Magus
to
giue
for
reward
,
before
hee
receiue
of
free
gift
.
So
that
two
such
monsters
meeting
together
in
the
Church
,
as
Simon
speaks
of
,
to
wit
,
πλεοτεξία
and
φιλοδοξια
,
Couetousnesse
and
Ambition
,
they
haue
almost
ouerturned
all
zeale
and
religion
:
for
where
soeuer
these
raigne
,
religion
goes
to
ruine
;
as
may
bee
seene
in
that
Antichristian
darknes
of
Rome
,
that
for
ambitious
desire
of
raigning
,
haue
set
all
things
to
sale
:
they
sell
Sacraments
and
prayers
,
and
Purgatorie
,
and
pardons
,
and
Masses
,
and
merits
,
&c.
So
that
one
may
marueile
,
that
they
vaunt
that
they
succeede
Simon
Peter
,
their
deeds
pleading
so
openly
that
they
succeed
Simon
Magus
.
And
I
wish
that
amongst
vs
Professors
,
this
treasonable
sinne
had
no
treadings
;
which
for
the
ambitious
desire
of
gaine
,
and
greatnesse
in
the
Church-sellers
,
and
of
honours
in
the
Church-buyers
,
haue
eaten
vp
●sai
.
3.
14.
the
Lords
vineyard
,
and
the
spoile
of
the
poore
is
in
their
houses
:
but
the
Lord
will
enter
into
iudgement
with
them
,
saith
Isaiah
.
Seeing
therfore
that
this
sinne
is
so
great
and
grieuous
,
it
stands
euery
man
in
hand
to
striue
against
it
,
and
in
the
feare
of
God
to
desire
his
assistance
,
that
wee
all
may
be
kept
free
from
this
sinne
so
dangerous
.
The
remedies
whereof
are
these
:
first
,
the
feare
of
God
:
for
the
eye
of
the
Lord
Psal.
33.
18.
19.
is
vpon
them
that
feare
him
,
to
deliuer
their
soules
from
death
,
and
to
preserue
them
in
the
time
of
dearth
.
Therefore
Dauid
exhorteth
the
Saints
to
feare
the
Lord
:
His
reason
is
,
for
nothing
wanteth
to
them
that
Psal.
34.
9.
10
feare
him
.
The
lions
doe
lacke
,
and
suffer
hunger
:
but
they
which
seeke
the
Lord
,
shall
want
nothing
that
is
good
.
It
was
Daniels
experience
of
Gods
promise
,
when
he
was
shut
vp
in
the
lions
denne
in
Babylon
,
and
had
now
fasted
three
daies
,
when
God
sent
Habakkuk
to
him
with
his
prouision
,
which
hee
had
made
for
Dan.
14.
37.
38.
his
reapers
,
and
cried
to
him
,
O
Daniel
,
Daniel
,
take
thy
dinner
that
God
hath
sent
thee
:
Then
said
Daniel
,
O
God
,
thou
hast
thought
vpon
me
,
and
thou
neuer
failest
them
that
seeke
thee
,
and
loue
thee
.
And
indeed
it
is
the
faithfulnes
of
Gods
promise
,
I
will
not
faile
thee
,
nor
forsake
Iosua
.
1.
5
Heb.
13.
5
thee
;
and
his
most
wise
prouidence
,
that
made
meate
before
hee
made
man
;
he
cannot
forsake
the
worke
Gen.
1.
2
25.
26.
of
his
owne
hand
;
but
he
that
hath
giuen
vs
his
sonne
,
will
with
him
giue
vs
all
things
also
:
he
that
hath
prepared
a
kingdome
for
his
,
will
not
faile
to
furnish
them
with
things
necessary
to
bring
them
to
that
kingdome
.
Therefore
following
the
counsell
of
Saint
Peter
,
Commit
●
.
Pet.
4.
19.
your selues
to
him
in
al
distresse
,
in
well
doing
,
as
vnto
a
faithful
Creator
.
The
second
remedie
is
godlines
,
which
hath
the
promise
of
the
life
1.
Tim.
4.
8.
that
now
is
,
and
of
that
which
is
to
come
;
and
therefore
godlinesse
is
1.
Tim.
6.
6.
great
gaine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
vse
of
his
sufficiency
,
saith
Tremellius
:
or
with
approuing
of
his
lot
,
saith
Arias
Montanus
,
whereby
the
holy
Ghost
would
teach
,
that
the
godly
mans
lot
is
God
himselfe
,
&
therefore
hee
hath
a
goodly
heritage
,
sal.
16.
6.
as
Dauid
saith
;
for
how
can
hee
want
goods
,
that
hath
God
,
the
authour
of
all
goodnesse
?
how
can
he
want
treasure
,
that
hath
the
treasure
it selfe
?
Thirdly
,
therefore
we
should
follow
the
counsell
of
our
Sauiour
Christ
,
First
seeke
the
kingdome
of
Mat.
6.
33
God
and
the
righteousnesse
thereof
,
and
then
all
other
things
(
bee
it
wealth
,
or
worth
,
or
honour
)
shall
be
cast
vpon
vs
.
Dauid
(
saith
God
)
will
not
famish
the
soule
of
the
righteous
,
and
hee
neuer
saw
the
righteous
forsaken
,
or
their
seed
to
beg
their
bread
.
Fourthly
,
God
hath
promised
to
1.
Sam.
2
30
honour
them
that
honour
him
,
but
hee
reiecteth
the
proud
,
putting
Luk.
1.
5●
downe
the
mighty
from
their
seat
,
and
exalteth
the
humble
and
meek
:
as
Adam
when
he
would
be
cheek-mate
with
God
,
brought
both
himselfe
and
his
posterity
to
a
stale
,
plunging
himselfe
and
them
into
destruction
and
perdition
;
but
Dauid
that
was
despised
in
the
sight
of
2.
Sam.
●
2●
.
Michal
,
for
his
humbling
himselfe
before
God
,
was
by
God
taken
from
the
ewes
great
with
young
,
to
feed
his
people
in
Iacob
,
and
his
inheritance
Psa.
78.
in
Israel
.
Fifthly
,
he
that
is
a
seruant
in
his
fathers
house
,
shall
bee
prouided
with
things
conuenient
;
for
God
will
withhold
no
good
thing
from
him
that
leadeth
a
godly
life
.
Finally
,
hee
is
a
very
ambitious
rob-God
,
that
is
desirous
to
take
that
commendation
to
himselfe
,
that
is
appropriated
onely
to
the
Lord
;
therefore
let
all
walke
humbly
before
God
,
and
surely
in
due
time
they
shall
be
exalted
.
To
conclude
this
text
,
it
is
notable
that
the
Apostle
saith
here
,
that
he
sought
not
praise
,
which
is
to
be
vnderstood
,
that
he
sought
it
not
in
the
first
place
,
or
chiefly
;
else
honour
followeth
the
honorable
,
as
the
shadow
the
body
,
and
bones
est
virtutis
praemium
,
honour
is
the
reward
of
vertue
.
Secondly
,
he
sought
not
honour
by
sinister
and
vnlawfull
means
;
but
by
causing
his
light
to
shine
before
men
,
he
made
them
by
seeing
his
good
workes
to
glorifie
God
,
in
so
doing
,
he
could
not
want
his
owne
glory
too
;
for
God
will
honour
them
that
honour
1.
him
;
and
the
people
are
commanded
1.
Sam.
2.
30.
1.
Thess.
5.
12.
,
13.
to
know
them
,
that
are
ouer
them
in
the
Lord
,
and
admonish
them
,
and
to
haue
them
in
singular
loue
for
their
workes
sake
.
Therefore
he
doth
not
say
,
We
receiued
not
praise
,
but
,
We
,
sought
it
not
.
The
dutie
then
of
the
people
is
,
to
giue
to
euery
man
his
due
,
honour
,
Rom.
13.
,
7.
to
whom
ye
owe
honour
,
as
the
same
Apostle
saith
.
For
this
cause
the
younger
are
commanded
to
honor
the
elder
,
and
the
elder
that
ruleth
well
,
is
worthie
of
double
honour
;
and
this
is
both
iust
and
profitable
.
Iust
,
because
wee
must
doe
good
to
them
that
doe
good
to
vs
,
else
wee
shall
be
vnthankful
,
and
worse
then
sinners
,
and
there
is
not
a
more
proportionable
duite
,
then
to
giue
honour
to
whom
it
is
due
;
therefore
it
is
iust
to
honour
our
teachers
.
It
is
also
profitable
,
as
well
to
our
benefactors
,
as
to
our selues
and
others
.
To
them
,
for
hereby
they
are
encouraged
to
do
their
worke
with
ioy
,
and
not
with
griefe
:
to
themselues
,
leb.
13.
17.
for
else
it
will
bee
vnprofitable
for
them
.
To
others
it
is
profitable
;
for
by
the
iust
praise
giuen
vnto
benefactors
,
others
are
encouraged
to
take
the
greater
benefit
by
them
,
but
cuius
persona
contemnitur
,
eius
oratio
despicitur
,
whose
person
is
contemned
,
his
speech
is
despised
:
there
is
no
such
enemie
to
profit
,
as
preiudicatenesse
;
as
was
seene
in
the
countreymen
of
Christ
himselfe
,
amongst
whom
he
could
doe
no
great
work
because
of
their
vnbeliefe
.
Againe
,
when
others
see
vertue
to
bee
honoured
,
they
are
thereby
the
better
stirred
vp
to
the
studie
of
the
like
vertues
:
so
that
to
giue
deserued
honour
is
both
iust
and
profitable
.
Which
too
much
reproueth
those
that
in
stead
of
giuing
due
honour
and
deseruing
praise
,
loade
the
best
deserued
Ministers
with
reproach
and
disgrace
:
these
should
know
whose
Messengers
they
wrong
&
abuse
,
euen
the
messengers
of
the
Lord
of
hosts
,
who
will
not
suffer
such
wrongs
vnreuenged
.
Therefore
(
beloued
)
let
vs
endeauour
on
all
sides
,
in
the
first
place
to
aduance
Gods
honour
;
and
secondly
,
to
honour
,
that
the
teachers
striuing
to
soundnesse
and
sincerenesse
in
their
doctrines
;
and
they
,
together
with
the
people
,
to
perseuerance
&
constancie
in
faith
,
and
in
manners
,
both
seeking
the
praise
and
honour
of
God
,
neither
may
be
depriued
of
such
honor
&
praise
,
as
God
vseth
to
giue
vnto
his
Saints
&
seruants
.
Now
the
God
of
all
glory
and
honour
,
and
the
giuer
of
all
grace
to
them
that
doe
him
honour
,
make
vs
all
walke
by
one
rule
,
&
to
seeke
that
honour
that
commeth
of
God
,
and
not
of
men
.
To
this
God
onely
wise
,
the
Trinity
in
vnity
,
be
giuen
and
ascribed
in
the
Congregations
,
all
praise
,
and
honour
,
and
glory
,
&
Maiesty
,
and
might
,
by
vs
and
all
,
both
now
and
for
euer
,
Amen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Soli
deo
gloria
.
FINIS
.