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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	signify_v	word_n	1,913	5	4.1167	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58044	Two sermons preached by Brune Ryves.	Ryves, Bruno, 1596-1677.	1652 (1652)	Wing R2452; ESTC R26993	21,750	42

TWO SERMONS PREACHED BY BRVNE RYVES D. D. AND D. of C. St LUKE 12. 15. Take heed and beware of Covetousnesse Printed in the Year 1652. 1 TIM 6. 10. For the Love of money is the Roote of all Evil. SAint Peter speaking of S. Pauls Epistles sayes that there are in them some Things hard to be understood 2 Pet. 3. 16. Though my Text be not to be found in the Catalogue and Number of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood yet experience tels us that it is to be found in the Catalogue and number of those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be believed for while S. Paul before us and we after him preach that the Love of Money is the Root of all Evil yet the small eredit that this Apostolical undoubted truth finds with the children of this world gives us too just cause to take up that complaint which our Apostle borrows from the Prophet Isaiah and apply it to this particular Lord who hath believed our report Rom. 10. 16. While therefore I endeavour to evidence this Truth to the Conscience of every man I shall observe this method 1. I shall open the Nature of this Sin and 〈◊〉 what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Love of Money is 2. I shall make it appear to be as the Apostle here Characterizeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Root of all Evil. 3. In the Last place for Application I shall offer unto you First some motives to dehort and Secondly some helps to preserve you from so dangerous so destructive a Sin First I must shew you what this Love of Money is Part. 1. Two words there are in the new Testament that usually serve to expresse the Nature of this Sin the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually Translated Covetousnesse used by S. Luke Take heed and beware of Covetousnesse Luke 12. 15. The Second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by S. Paul and translated the Love of Money From this double appellation Aquinas observes that Covetousnesse is a 2. 2 ae q. 118. Compound complicate sin opposed to a double vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Rapacious part of Covetousnesse opposed to Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Tenacious part of Covetousnesse opposed to Liberality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Covetousnesse in getting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Covetousnesse in Keeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Large paw to get and gather more then enough and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Mortmaine of Covetousnesse to detain and hold back whatsoever the other hath gotten But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used and Translated The Love of Money is not to be bounded within so narrow a compasse as to signifie but that part only of Covetousness which is opposed to Liberality for as Aquinas speaking of the word Avaritia sayes Nomen Avaritiae ampliandum Ibid. Art 2. est The word Covetousnesse is to be extended to a general signification of every inordinate desire of having any thing And as S. Austin in his book De Doctrinâ Christianâ inlargeth the word Money to signifie not only Mensuram Valoris Rerum the measure of the value of things but the very things themselves Omnia quorū sunt domini pecunia vocantur whatsoever we are owners of may be called our money for so God sayes of a hired Servant Pecunia tua est he is thy money Ex. 21. 21. So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here Nomen ampliandum est is not to be shrunk up to the narrow circle of whose Image and Superscription is this to signifie Coyn only but to be enlarged so far as to comprehend under its Latitude the vast and boundlesse extent both of the desires endeavours and sinfull acts of the sin of Covetousnesse And therefore S. Ambrose S. Austine and the whole stream of the Latin Fathers translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by Avaritia the common word whereby they render both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though Aquinas and after him the Schools have passed 2. 2 ae q. 113. Art 4. an easie censure on this Love of Money and unless upon supposition of Imperfection of the Act or Aversion from Charity have blanched it into a Venial sin yet S. Paul who best knew the nature of this sin points out the malignity of it in a truer Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Love of Money is the Root of all Evil. In a word this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no lesse then Injusta Acquisitio and Illegitima detentio unjust getting of wealth and unlawful keeping of it It is Amor nimius Amor nimii A desire inflamed more then enough of having more then enovgh In a word it is no other then the Adequate subject of S. Augustins Definition of Covetousnesse who sayes that it is Plus velle quàm fatest an Inordinate desire of having and keeping more wealth then what is enough Lib. 3. De Lib. Arb. cap. 17. In which Definition two things need Explanation First what that is that makes the desire of wealth to be Inordinate Secondly how we shall know what is Enough what bounds and limits we shall set unto it since it is evident that it doth not consist In Puncto Indivisibili in any one particular measure or proportion whatsoever For the First divers things there are that render the desire of wealth to be Inordinate First a wrong Method when we seek wealth preposterously when that which should be first is the last thing in our endeavours when contrary to our Saviours Precept Seek ye first the kingdom of God and his Matth. 6. 33. Righteousness c. we suffer this Love of Money to take up if not the whole yet the Principal and first place in our endeavours and affections Secondly when the Love of Money doth rule not only in our affections but in our judgements too so that we esteem it far above its true value and more then its worth can merit when we magnifie wealth so far as to account all men happy that have it and our selves and all others miserable that want it Hence proceed discontent at our present estate murmuring and repining at Gods Providence for denying us such a measure of the Riches of this world expostulating as for an Injury why did not God make me Rich and not onely so but hence springs envey at another mans prosperity and plenty an evil eye at our neighbours wealth and a setled resolution to be rich Per fas nefas to the losse not onely of quietnesse and content but of Justice and Innocency also according to that of Solomon He that makes haste to be Rich shall not be Innocent Prov. 28. 20. and that of S. Paul here They that will be rich that is that are resolved to be so fall into Temptation and a snare at the verse before my Text. Thirdly when that reliance