A01956:817
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ…
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ hath endowed her considered in some contemplations upon part of the 12. chapter of the Hebrews : together with certain other meditations and discourses upon other portions of Holy Scriptures, the titles whereof immediately precede the book : being the sum of diverse sermons preached in S. Gregory's London / by Thomas Adams ...The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ hath endowed her considered in some contemplations vpon part of the 12. chapter of the Hebrewes : together with certain other meditations and discourses vpon other portions of Holy Scriptures, the titles wherof immediately precede the booke : being the summe of diuerse sermons preached in S. Gregories London / by Thomas Adams ...
London: printed by G.P. for John Grismand, 1619London: printed by G.P. for Iohn Grismand, 1619
THE COSMOPOLITE: OR, WORLDS FAVOURITE. › SumTHE COSMOPOLITE: OR, WORLDS FAVOVRITE. › Summe
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
To conclude, it may yet be objected; that though much wealth can procure to soul, body, or name, no good; yet it may be an antidote to prevent some evil, or a medicine to rid them all of some malady. The insufficiency of such a promise in riches, is punctually also confuted in this Text. For neither the Rich mans Soul, body, nor estate is secured by his abundance. Infernal spirits fetch his soul: temporal men possess his wealth: eternal censures blast his good name: and the worms prey upon his carcass. What evil then can riches either prevent or remove from man?
To conclude, it may yet bee obiected; that though much wealth can procure to soule, body, or name, no good; yet it may be an antidote to preuent some euill, or a medicine to rid them al of some maladie. The insufficiency of such a promise in riches, is punctually also confuted in this Text. For neyther the Rich mans Soule, body, nor estate is secured by his abundance. Infernall spirits fetch his soule: temporall men possesse his wealth: eternall censures blast his good name: and the wormes prey vpon his carkasse. What euill then can riches eyther preuent or remoue from man?
1. Not from the soul: all evil to this, is either Poenae, or Culpae; of sin, or of punishment for sin.
1. Not from the soule: all euill to this, is eyther Poenae, or Culpae; of sinne, or of punishment for sinne.
For Sin, what vice is evacuated by riches? Is the wealthy man humbled by his abundance? no, he is rather swelled into a frothy pride; conceiting himself more then he is, or at least imagining, that he is either ([Greek or Hebrew]) or ([Greek or Hebrew],) the man or some body. And as pride is radix omnis ⟨p. 345⟩