Though we might compass wealth with a word or two, with the bow of a knee only the one way, where as we must travel, and toil and moil much ere we come by it the other way: tho we might attain to it within a day, or a week the one way, whereas we are like to stay long, many years, it may be, ere we come at it, the other way: yet this way must we keep, andt refuse all the world with our Saviour, if it be offered us to entice us out of it. Otherwise as theu Israelites, when they went out of Gods precincts, they went withal out of Gods protection, and so fell before their foes, into whose hands they fell, forsaking Gods shelter and safeguard: Sox those that make more haste than good speed to be rich, that balk Gods paths, and step aside out of Gods way, to compass wealth, shall undoubtedly come to evil. Fory those that will be rich, saith the Apostle, that set this down,z rich they will be, howsoever they come by it, per fas & nefas, by hook or crook, as we say, by right or by wrong, they pierce their hearts through with many sorrows, pester their minds with many fond and noisome lusts and desires, and plunge themselves into many dangerous snares, that at length drown their souls in destruction. Yea the very desire of bettering a mans estate by such means, is an evident argument of discontent: when it grieveth a man at the heart, that his conscience will not give him leave, or that Gods law will not suffer him to use those means that he seeth worldly men grow wealthy withal.a He is out of Gods way, though he seem to be yet in it, though he stride not outwardly out of it, that misliketh it, that liketh any other way better than it, that walketh in it with an evil will. Andb as Adam and Eve sinned and were evil even in desiring to eat, before ever they tasted of the forbidden fruit: So the very desire of liberty for such courses argueth evidently so far forth a mind irreligious, though the heart never consent to put them in practice.
Though wee might compasse wealth with a word or two, with the bow of a knee only the one way, where as we must travell, and toile and moile much ere wee come by it the other way: tho wee might attaine to it within a day, or a weeke the one way, whereas we are like to stay long, many yeers, it may be, ere we come at it, the other way: yet this way must we keepe, andt refuse all the world with our Saviour, if it be offered us to intice us out of it. Otherwise as theu Israelites, when they went out of Gods precincts, they went withall out of Gods protection, and so fell before their foes, into whose hands they fell, forsaking Gods shelter and savegard: Sox those that make more haste than good speed to be rich, that balke Gods paths, and step aside out of Gods way, to compasse wealth, shall undoubtedly come to evill. Fory those that will be rich, saith the Apostle, that set this downe,z rich they will be, howsoever they come by it, per fas & nefas, by hooke or crooke, as we say, by right or by wrong, they pierce their hearts through with many sorrowes, pester their minds with many fond and noisome lusts and desires, and plunge themselves into many dangerous snares, that at length drowne their soules in destruction. Yea the very desire of bettering a mans estate by such means, is an evident argument of discontent: when it grieveth a man at the heart, that his conscience will not give him leave, or that Gods law will not suffer him to use those means that he seeth worldly men grow wealthy withall.a He is out of Gods way, though he seeme to be yet in it, though he stride not outwardly out of it, that misliketh it, that liketh any other way better than it, that walketh in it with an evill will. Andb as Adam and Eve sinned and were evill even in desiring to eat, before ever they tasted of the forbidden fruit: So the very desire of liberty for such courses argueth evidently so far forth a minde irreligious, though the heart never consent to put them in practice.
- tMatth. 4.10.
- uNum. 14.44, 45.
- xQui properat ditescere. Prov. 28.20, 22. [Greek or Hebrew]. Menand. Nam dives qui fieri vult, Et citò vult fieri: sed quae reverentia legum, Quis metus aut pudor est unquam properantis avari. Juven. sat. 11.Qui properat ditescere. Prov. 28.20, 22. 〈non-Latin alphabet〉. Menand. Nam dives qui fieri vult, Et citò vult fieri: sed quae reverentia legum, Quis metus aut pudor est unquam properantis avari. Iuven. sat. 11.
- yQui volunt ditari. 1 Tim. 6.9. Non ait, qui sunt, sed qui fieri volunt. Bern. de divers. 36. Qui volunt, non qui sunt. cupiditates accusat, non facultates. August. hom. 13. & de temp. 205. Qui augere opes ambit, vitare peccatum negligit, & more avium dumb escam terrenarum rerum avidè conspicit, quo stranguletur peccati laqueo non agnoscit. Greg. pastor. l. 3. c. 1. §. 21.Qui volunt ditari. 1 Tim. 6.9. Non ait, qui sunt, sed qui fieri volunt. Bern. de divers. 36. Qui volunt, non qui sunt. cupiditates accusat, non facultates. August. hom. 13. & de temp. 205. Qui augere opes ambit, vitare peccatum negligit, & more avium dum escam terrenarum rerum avidè conspicit, quo stranguletur peccati laqueo non agnoscit. Greg. pastor. l. 3. c. 1. §. 21.
- zUnde habeas, quaerit nemo; sed oportet habere. Juvenal. sat. 14.Vnde habeas, quaerit nemo; sed oportet habere. Iuvenal. sat. 14.
- aMalus miles est, qui Imperatorem gemens sequitur. Sen. epist. 107. & de vita beata cap. 15. [Greek or Hebrew]. Arian. dissert. l. 2. c. 16.Malus miles est, qui Imperatorem gemens sequitur. Sen. epist. 107. & de vita beata cap. 15. 〈non-Latin alphabet〉. Arrian. dissert. l. 2. c. 16.
