Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	law_n	sin_n	transgression_n	4,002	5	11.2412	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21043	A counterpoison against couetousnes in a sermon preached at Pauls-Crosse, May 23. 1619. By Ier. Dyke minister of Gods word at Epping in Essex.	Dyke, Jeremiah, 1584-1639.	1619 (1619)	STC 7412; ESTC S116229	36,623	67

me and hath embraced this present world How easie is it to make him the diuels Priest that is once Mammons Chaplaine What religion or false worship will not that man embrace that hath once embraced this world The world is like the whores of Midian with whom no sooner an Israelite can be familiar but he shall be entised to the sacrifices of the dead to the sacrifices of Baal-Peor To marrie the daughter of a strange god is a grosse transgression of this Law And yet how many sticke not to wed to the Canaanites so get not thornes in their sides but in their consciences and all because their hearts are first wedded to the world 3 Commandement Thou shalt not take the name of the Lord thy God in vaine Alas the couetous man thinkes this a very vaine Commandement Now fie vpon such precisenesse What! may not a man for his aduantage to put off his commodity helpe him selfe now and then with an oath He thinketh this needlesse scupulositie Nay and yet behold a worse abomination then this Paul calleth couetousnesse coloured couetousnesse or the cloke of couetousnesse 1. Thess 2. 5. Now though in the former Commandement it sticketh not for gaine to corrupt religion yet here for aduantage it will paint with religion and put on a religious cloke or habite Thus did the couetous Pharises prophane Gods holy name while they deuoured widdowes houses vnder the colour of long prayer Math. 23. 14. There was couetousnesse coloured with religion Certainly Gods holy name is not more abused by profane couetousnesse when it must be made a broker to helpe off base commodities then it is by seeming-religious couetousnesse when men vse religion for a siluer hook professe it as the Shecemites receiued circumcision Gen. 34. 23. Shall not their flockes and their substance and all their cattell be ours So shall not their custome and their countenance be ours Onely let vs make a shew of their religion for this is a maine principle in a couetous mans Catechisme that gaine is godlinesse 1. Tim. 6. 5. and therefore cares not to make a shew of godlinesse to bring in gaine that so in a profane sence he may say with himselfe Godlinesse pretended is great gaine But such with the Pharises shall receiue the greater damnation 4. Commandement Remember thou keepe holy the Sabboth day The couetous man is of Pharaohs religion He thinkes religion maketh men idle The people are idle therefore they crie Let vs go sacrifice saith Pharaoh Exod. 5. The couetous man thinketh the rest of the Sabboth to be but idlenesse It is a day lost in a weeke seuen weekes and an halfe in a yeare Oh how it grudges the wretch to spare God so much time Therefore they crie Amos 8. 5. When will the Sabboth be gone that we may sell corne Nay he hath not the patience now to stay so long He cries not now When will the Sabboth but when will the Sermon be done Couetousnesse was modest in Amos his dayes it would then stay marketting till the Sabboth were done It is now growne more profligate and impudent and dares impropriate as Gods tenthes in the second so Gods seauenths in the fourth Commandement What makes many keepe their Sabboths in their saddles and not so much as to keepe Sabbatum asinorum in the bare rest from labour but their couetousnesse What is the reason that many Lawyers chambers are in Sabboth afternoones better filled with Clients then many countrie Churches are with people but couetousnesse This this is that sinne that turneth Gods Sabboths into Sabbatum Tyri the Sabboth of Tyrus Nehe. 13. 16. that brought fish and all wares and sold on the Sabboth Ierusalem was troubled with fish-merchants on the Sabboth And many townes and cities in this kingdome are troubled with flesh-merchants wine-merchants ale and beere-merchants cup and tap-merchants and what breedeth these trouble-townes but couetousnesse He that is greedie of gaine troubles not onely his owne house but a whole towne a whole citie And was it better in this your honourable Citie till your worthy Nehemiahs opposed these Tyrian Sabbatarians set themselues religiously and zealously to the suppression of Mammons solemne seruice in the publike shambles and priuate temples of Bacchus Now honoured be their memories that first begun that good worke and no lesse theirs that do and shall continue it What greater honour can this renowned See and famous Citie haue then in their ioynt care and zeale to preserue Gods holy Sabboths from those foule profanations which couetousnesse and the loue of filthy lucre hath inuented Those Iewes Amos 8. cryed When will the Sabboth be gone that we may sell there was some kinde of honesty yet in their couetousnesse But there is a broode now that crie When will the Sabboth come that we may sell ale beere and tipling commodities They long for the Sabboth not that they might enioy God in the publike assemblies of his Saints but that the sonnes of Belial may haue their assemblies and guzzeling Randevous in their houses and cellars Now compare the sinne of Amos his times with the sinne of ours and it is but light in comparison of ours They broke the Sabboth but in thought and desire in word at most but our men grosly profane it by making it both Sabbatum Tyri and Sabbatum Bacchi at once a marketting and a iunketting a selling and a swilling day both And yet as light as their sin was see what an heauie threatning is denounced against them Am. 8. 8. Shall not the land tremble for this and euery one mourne that dwells therein And shall the land tremble for the lighter and not much more for the heauier sinne How great cause haue we to beg of God to giue all such whom it concerneth whether gouernours of the Church or commonwealth zeale and resolution to maintaine Gods honour in this point that in stead of trembling and mourning there may be ioy and reioycing to all good hearts in the flourishing of Gods ordinances Let me adde one thing that may adde encouragemēt to this work Nehemiah after the report of his care for the Sabboths reformation prayeth on this maner verse 22. Remember me ô God concerning this Lay Nehemiahs Memento to Gods Memento lay Gods commandement Nehemiahs prayer together Remember thou keepe holy the Sabboth saith God Nehemiah remembers it and then prayeth Remember me ô God They with comfort and confidence may pray to God to Remember them who with courage and conscience Remember him and his Sabboths But if we forget his Sabboths then God hath sworne by the excellencie of Iaacob Surely he will neuer forget any of these workes Amos 8. 7. 5. Commandement Honour thy father and thy mother That which Moses speaketh of Leui in a good sence Deut. 33. 9. He said to his father and mother I haue not seene him may be said of him in an ill sence He hath an euill a blinde eye that will not see and a deafe

for his Cardinals in present being He could find in his heart with Alexander to weepe heartily that there are not and that he enioyes not more worlds But especially if we take the affirmatiue of this commandement as some to be Contentment with a mans condition then is there no man a more direct transgressor then is the couetous who out of a discōtent with his owne estate as not sufficient enlargeth his desires as hell to couet his neighbours house oxe asse seruant substance goods lands or whatsoeuer else is his Thus we see the first part of this danger and haue found the couetous a transgressor of euery of Gods lawes Go now go silly soules and fondly blesse your selues and thinke your case good because you are free from the blacke crimes and foule sinnes of the world and that you haue no other sinne you hope but onely you are a little couetous None other Thou needest not that art guiltie of it This is a seminary of all sins this breakes all Gods lawes There is no villanie no impietie no iniquitie to which this may not dispose thine heart and hand It is easie to make a couetous man an Atheist a Papist a periurer a profaner of Gods Sabboths an iron-boweld wretch a murtherer an adulterer a theefe a false witnesse or whatsoeuer else the diuell will 2. The second danger followes and that is in the punishments which it brings Heauie and wofull are those iudgements which Gods threatens against this sinne Wo vnto them that ioyne house vnto house Isa 5. 8. We vnto him that increases that which is not his Hab. 2. 6. Wo vnto him that couets an euill couetousnesse vnto his house Hab. 2. 9. See how God thunders out woes thicke and threefold against this sin Indeed the couetous blesseth himselfe Psal 10. 3. but in the same Psalme and verse the Lord abhorres him Yea he so abhorres him that he euen smites his hands at him Ezek. 22. 13. I haue smitten mine hands at thy dishonest gaine Yea he so abhorres him that he not onely smites his hands at him but smites at him with his hands Isa 57. 17. For his wicked couetousnesse I am angry with him and haue smitten him But see we a little in particular what those punishments are wherewith God smites him 1. God often smites him in his body That hunger and hardship and restlesnesse wherewith he wearies and weares out his poore carkasse is but a whip of his owne making but God also lashes and scourges him with his scorpions Iob 20. 20. Surely he shall find no quietnesse in his belly What got Gehezi by his rich bootie The plague of leprosie vpon his bodie 2. Kin. 5. 27. What got Achan by his great prize A great heape of stones vpon his bodie Iosh 7. 26. So Balaam got a sword in his bowels and Iudas an halter about his necke the gaines of many a corne-hoorder and the iust end of many a wretched oppressor And what got Ananias and Sapphira by their proiect but a miserable and sudden end He that hates couetousnesse shall prolong his dayes Prou. 28. 16. but these had their dayes shortened for this sinne Many a faire day might they haue liued if they had kept themselues free from this foule sinne Now let Iudas while he swings in his halter boast of his thirtie peeces Now let Balaam boast of his wages The reward of diuination was sweete in his eye but let him tell vs how sweete is the Israelites sword in his bowels Now Gehezi go blesse thy selfe with thy talent of siluer and thy two changes of raiment but yet tell vs whether is better the body or raiment So iust it is that he that will couet Naamans siluer Naamans raiment should be clothed should be plagued with Naamans leprosie 2. God smites him in his goods And that which is his god his heauen his happinesse God makes a curse a crosse a plague vnto him God plagues him in his goods either in denying him the vse or in depriuing him of the possession of them 1. In denying him the vse of them Eccles 6. 2. God giues him not power to eate thereof All the vse he hath of his riches is but to behold them with his eyes Eccl. 5. 10. The plague of the Prince of Samaria is vpon him who saw great plentie and abundance but might not taste of it All the good he hath of his riches is but for his eye His backe and his belly are oft in his greatest abundance pinched and pined and that pleasure which his eye hath is but a miserable pleasure too for the eye is not satisfied with siluer Eccles 4. 8. They are but Homines ad metalla damnati no better then the miserable Indians worne out in the mines vnder Spanish tyranny Their drinke increases Et maior acquisitio fit ei maior accessio paupertatis Nā quo plura accesserit eo plura concupiscit Quo ergo plura contupiscit eo magis fit pauper Qui enim plura concupiscit pauperior est Quum ergo centum talenta habeat non est valde mendicus mille enim cupit Quum autē mille acceperit tum magis fit pauper Non amplius mille vt prius sed decem millium se dicit egere vide plura Chrys ad 1. Cor. hom 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad 1. Cor. hom 15 Etiam si cellae penatiae impofueris clauem si ostium si vectem frustra facis omnia qui auaritiam pessimum latronem intus incluseris qui potest omnia expor●are Id ibid. their thirst their riches their pouertie their abundance their want Iob 20. 22. In the fulnesse of his sufficiencie he shall be in straits euen in straits of want in the midst of his fulnesse And herein is the couetous the most miserable of sinners For other sinners yet though they lose the pleasures of the life to come yet do they enioy some kind of pleasure in this life but the couetous as God will depriue him of the future so he depriues himselfe of the present world and so enioyes neither 2. But it may be the foole thinkes this no misery God therefore depriues him of the possession and strips him cleane of all his goods God hath a worme to smite their gourds he hath vermine to consume their Manna gathered and hoorded vp against his commandement This sin leaues a mans whole substance with Gods curse which shall make his bagges like his desires bottomlesse and so shall all run out Iob 20. 20. 21. He shall not saue of that which he desired there shall none of his meate be left therefore shall no man looke for his goods The couetous man hath many a one that gapes after his goods but God often deceiues and disappoints them all his goods are often gone before himselfe He hath swallowed downe riches he shall vomite them vp againe God shall cast them out of his belly Iob 20. 15. Greedy gourmandizing trenchermen that swallow