1
TIM.
6.
17.
Charge
them
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
nor
trust
in
vncertaine
riches
,
but
in
the
liuing
God
,
who
giueth
vs
richly
all
things
to
enioy
.
&c.
THOSE
things
which
are
excellent
,
and
beneficiall
in
their
vse
,
are
dangerous
in
their
miscariage
:
It
were
lost
labour
for
me
to
perswade
you
how
good
riches
are
:
your
paines
and
your
cares
are
sufficient
proofes
of
your
estimation
;
And
how
deadly
the
abuse
of
them
is
,
many
a
soule
feeles
that
cannot
returne
to
complaine
;
There
is
nothing
more
necessarie
therefore
,
for
a
Christian
heart
,
than
to
be
rectified
in
the
menaging
of
a
prosperous
estate
;
and
to
learne
so
to
be
happy
here
,
that
it
may
be
more
happy
hereafter
;
A
taske
which
this
Text
of
ours
vndertakes
,
and
(
if
yee
be
not
wanting
to
it
and
your selues
)
will
be
sure
to
performe
:
What
should
I
neede
to
intreat
your
attention
(
Right
Honorable
,
right
Worshipfull
,
and
beloued
)
to
a
busines
so
neerely
concerning
you
?
The
errand
is
Gods
;
the
vse
of
it
yours
.
I
neuer
held
it
safe
to
pull
Scripture
in
peeces
:
These
words
fall
alone
into
their
parts
.
Timothy
is
set
vpon
the
spirituall
Bench
,
and
must
giue
the
charge
.
A
charge
,
to
whom
?
Of
what
?
To
whom
?
To
the
rich
:
Of
what
?
what
they
must
auoide
,
what
they
must
indeuour
:
What
must
they
auoide
?
Hy-mindednesse
,
&
Trust
in
wealth
:
What
are
the
duties
they
must
labour
vnto
?
Confidence
in
God
;
Beneficence
to
men
:
And
euery
one
of
these
is
backed
with
a
reason
to
inforce
it
:
Why
should
they
not
be
hy-minded
?
Their
wealth
is
but
in
this
world
;
Why
should
they
not
trust
in
Riches
?
They
are
vncertaine
.
Why
should
they
trust
in
God
?
He
is
a
liuing
God
,
and
a
liberall
God
:
Why
should
they
extend
their
beneficence
to
men
?
By
this
they
lay
vp
to
themselues
a
sure
foundation
:
Here
is
worke
enough
you
see
for
my
discourse
,
and
your
practise
:
The
God
of
heauen
blesse
it
in
both
our
hands
.
Charge
hath
Ianus-like
)
a
double
aspect
;
S.
Paul
,
the
other
that
lookes
downe
to
Timothy
,
and
from
him
,
to
the
rich
:
In
the
first
there
is
Apostolicall
superiority
;
for
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Charge
thou
,
referres
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
verse
13.
I
Charge
thee
;
so
Paul
charges
Timothy
to
charge
the
rich
;
He
that
giues
the
Charge
,
if
he
be
not
the
cheife
of
the
Bench
,
yet
hee
is
greater
than
the
Iurie
;
The
first
foundation
of
the
Church
is
laid
in
an
inequalitie
;
and
hath
euer
since
so
continued
;
There
can
be
no
harmonie
where
all
the
strings
or
voices
are
of
one
tenour
;
In
the
latter
,
as
it
looks
on
Timothy
,
it
carries
in
it
Episcopall
power
,
Euangelicall
sufficiencie
:
Episcopall
power
;
for
this
Charge
is
by
the
vulgar
turn'd
,
and
the
Translation
of
the
Syriac
,
Praecipe
,
command
;
and
so
doe
we
translate
it
in
the
first
of
this
Epistle
,
and
the
third
verse
;
Timothy
was
left
at
Ephesus
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
command
.
The
rich
are
commonly
great
;
Nobilitie
in
the
account
of
God
is
ioyned
with
wealth
;
Curse
not
the
King
in
thy
thought
,
nor
the
Rich
in
thy
Bed-chamber
,
saith
Salomon
;
so
Diues
at
whose
gates
Lazarus
lay
is
by
some
no
meane
ones
guessed
to
be
Herod
,
in
locum
.
or
some
other
King
;
and
so
are
Iobs
freinds
termd
by
the
seuenty
▪
Yea
the
rich
is
not
onely
a
litle
King
amongst
his
neighbours
,
but
Diues
,
quasi
Diuus
;
as
a
petty
God
to
his
vnderlings
,
and
yet
euen
the
rich
man
that
(
as
Salomon
notes
)
speakes
with
command
vnto
others
,
he
must
be
spoken
to
with
command
.
Command
the
rich
.
That
foolish
shaueling
soared
too
hye
a
pitch
,
when
in
his
imperious
Bull
he
mands
the
Angels
:
Francis
of
Assise
and
hee
,
were
both
of
a
Diet
;
But
we
may
safely
say
that
all
powers
below
the
Angels
,
are
liable
to
our
spirituall
Charge
;
and
this
Command
implies
obedience
;
Els
,
to
what
purpose
doe
we
command
and
go
without
?
Christ
gaue
vs
the
keyes
;
(
for
that
which
the
Romanists
would
plead
out
of
Origen
,
of
Claues
coeli
,
The
keyes
of
heauen
to
the
rest
,
and
Claues
coelorum
,
The
keyes
of
the
heauens
to
Peter
is
a
distinction
without
a
difference
)
;
What
becomes
of
them
?
That
I
may
not
say
on
some
of
our
hands
they
are
suffered
to
rust
for
want
of
vse
;
on
others
,
(
as
the
Pontificians
)
the
wards
are
altered
,
so
as
they
can
neither
open
nor
shut
;
Sure
I
am
that
(
if
they
be
not
lost
on
our
behalfe
whether
in
dis-vse
,
or
abuse
)
the
power
of
them
is
lost
in
the
hearts
of
many
:
They
haue
secret
pick-locks
of
their
owne
making
,
Presumption
and
securitie
,
wherby
they
can
open
heauen
gates
though
double
locked
by
our
censures
,
and
shut
the
gates
of
hell
at
pleasure
,
which
their
owne
sinnes
haue
opened
wide
to
receiue
them
;
What
vse
is
there
of
vs
,
but
in
our
chayre
?
and
there
,
but
to
be
heard
,
and
seene
?
Euen
in
this
sense
spectaculo
facti
sumus
;
we
are
to
gaze
on
,
not
to
imploy
:
Now
yee
are
full
,
now
yee
are
rich
,
yee
raigne
as
Kings
without
vs
;
we
are
weake
,
yee
are
strong
;
yee
are
honorable
,
but
wee
are
despised
;
It
was
well
noted
by
one
,
that
the
good
father
of
the
prodigall
,
though
he
might
himselfe
haue
brought
forth
the
prime
robe
;
or
haue
led
his
sonne
into
his
wardrobe
to
take
it
,
yet
he
commands
his
seruants
to
bring
it
forth
(
Proferte
stolam
)
because
he
would
bring
meanes
into
credit
;
because
he
would
haue
his
sonnes
beholden
to
his
seruants
for
their
glory
.
It
is
a
bold
word
,
but
a
true
one
,
Yee
shall
neuer
weare
the
long
white
robe
,
vnlesse
his
seruants
your
ministers
bring
it
,
and
put
it
on
.
He
that
can
saue
you
without
vs
,
will
not
saue
you
but
by
vs
:
He
hath
not
tyed
himselfe
to
meanes
,
man
he
hath
;
He
could
create
you
immediatly
to
himselfe
,
but
hee
will
haue
you
begotten
by
the
immortall
seed
of
your
spirituall
fathers
:
Woe
be
to
you
therefore
,
if
our
word
haue
lost
the
power
of
it
in
you
:
you
haue
lost
your
right
in
heauen
:
Let
vs
neuer
come
there
if
you
can
come
thither
ordinarily
without
vs
.
The
words
of
the
wife
(
saith
Salomon
)
are
like
goades
,
like
nayles
;
But
if
these
goades
light
vpon
the
skin
of
a
Leuiathan
,
who
esteemes
yron
as
straw
,
and
brasse
as
rotten
wood
;
If
these
nayles
meete
with
yron
,
or
marble
in
their
driuing
,
that
they
turne
againe
;
What
shall
we
say
but
our
Gospell
is
hid
to
them
that
perish
;
and
woe
vnto
your
soules
,
for
yee
haue
rewarded
euill
to
your selues
.
Hitherto
the
power
implyed
in
this
charge
;
the
sufficiencie
followeth
:
This
Euangelicus
must
be
parangelicus
;
Like
as
the
fore-runner
of
Christ
had
a
charge
for
all
sorts
,
so
must
his
followers
;
So
hath
Timothy
in
this
Epistle
,
A
charge
for
wiues
,
for
Bishops
,
for
Deacons
,
for
widdowes
,
for
seruants
,
and
here
for
the
rich
;
He
must
charge
;
and
how
shall
he
charge
,
if
hee
haue
neither
shot
nor
powder
?
It
is
no
brag
to
say
that
no
Nation
vnder
heauen
since
the
Gospell
lookt
forth
into
the
world
,
euer
had
so
many
,
so
learned
teachers
as
this
ILAND
hath
at
this
day
.
Hierom
said
of
old
to
his
Paulinus
,
De
Hierosôlymis
&
de
Britannia
aequaliter
patet
aula
coelestis
;
Heauen
is
as
open
in
Britayne
as
in
Hierusalem
;
It
holds
well
if
you
take
it
for
a
propheticall
comparison
betwixt
Ierusalem
as
it
had
beene
,
and
Britayne
as
it
should
be
:
Ierusalem
the
type
of
Gods
Church
vpon
earth
,
in
the
glory
of
all
her
legall
magnificence
was
neuer
more
blessed
,
then
this
Church
of
ours
:
For
the
Northerne
part
of
it
beyond
the
Twede
,
we
saw
not
,
we
heard
not
of
a
Congregation
(
whereof
indeed
there
is
not
so
great
frequence
)
without
a
preaching
Minister
;
S.
Pauls
change
of
note
;
That
euery
one
which
hath
a
charge
were
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
able
to
giue
the
charge
;
and
euery
hearer
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
ready
to
take
it
:
Wherein
I
cannot
but
thankfully
congratulate
the
happines
of
this
famous
Citie
,
which
if
in
other
riches
it
equalize
the
best
,
I
am
sure
in
this
it
exceeds
all
.
There
is
not
a
Citie
vnder
the
cope
of
heauen
so
wealthy
in
the
spirituall
prouision
;
yea
there
are
whole
countreyes
in
Christendome
,
that
haue
not
so
many
learned
Preachers
,
as
are
within
these
walls
and
liberties
;
Heare
this
,
yee
Citizens
,
and
be
not
proud
,
but
thankful
;
Others
may
exceede
you
in
the
glory
of
outward
structure
,
in
the
largenesse
of
extent
,
in
the
vniforme
proportion
of
streets
,
or
ornaments
of
Temples
,
but
your
pulpits
do
surpasse
theirs
;
&
if
preaching
can
lift
vp
Cities
vnto
heauen
,
yee
are
not
vpon
earth
;
Happy
is
it
for
you
if
yee
be
as
well
fed
as
taught
,
and
woe
be
to
you
if
you
do
not
thinke
your selues
happy
.
Charge
then
,
The
rich
:
Man
that
came
naked
out
of
the
wombe
of
the
earth
,
was
euen
then
so
rich
,
that
all
things
were
his
;
Heauen
was
his
roofe
or
Canopy
,
earth
his
floore
,
the
sea
his
pond
,
the
Sun
and
Moone
his
torches
,
all
creatures
his
vassals
:
And
if
he
lost
the
fulnes
of
this
lordship
by
being
a
slaue
to
sinne
,
yet
we
haue
still
Dominium
gratificum
,
as
Gerson
termes
it
;
Euery
sonne
of
Abraham
is
heire
of
the
world
:
Wiclef
,
and
the
famous
Archbishop
of
Armach
,
and
the
more
famous
Chancelor
of
Paris
(
three
renowmed
Diuines
of
England
,
France
,
and
Ireland
haue
had
much
wrong
,
whiles
they
are
accused
to
teach
,
that
men
in
these
earthly
things
haue
no
tenure
but
grace
,
no
title
but
Charitie
:
Ius
Gentium
,
whereon
the
diuision
of
these
earthly
possessions
are
grounded
,
hee
calls
some
Rich
,
others
,
poore
:
Those
hereticks
which
called
themselues
Apostolique
(
as
some
body
doth
now
at
Rome
)
before
the
time
of
Epiphanius
&
Augustine
,
which
taught
the
vnlawfulnes
of
all
earthly
proprieties
;
seconded
in
Austens
time
,
by
our
country-man
Pelagius
,
and
in
our
times
by
some
of
the
illuminate
Elders
of
Munster
;
are
not
worth
confutation
;
or
,
if
they
were
,
our
Apostle
hath
done
it
to
our
hands
,
in
this
one
word
,
Rich
;
for
there
can
be
neither
Rich
nor
poore
in
a
communitie
;
Neither
doth
he
say
,
Charge
men
that
they
be
not
rich
,
but
Charge
the
rich
that
they
be
not
hye-minded
.
With
these
,
let
vs
couple
our
ignorant
Votaries
,
that
place
holinesse
in
want
;
with
whom
,
their
very
crosses
cannot
deliuer
their
coyne
from
sinne
;
which
,
to
make
good
the
old
rule
,
that
it
is
better
to
giue
then
to
receiue
,
giue
all
they
haue
away
at
once
,
for
but
a
licence
to
begge
for
euer
.
Did
these
men
euer
heare
that
the
Blessing
of
God
maketh
rich
?
That
the
wings
of
riches
carry
them
vp
to
heauen
?
That
the
crowne
of
the
wise
is
their
wealth
?
Doe
they
not
know
that
if
Lazarus
were
poore
,
yet
Abraham
was
rich
,
and
Pium
pauperem
suscepit
sinus
diuitis
;
It
was
the
happines
of
poore
Lazarus
that
he
was
lodged
in
the
bosome
of
rich
Abraham
.
I
am
no
whit
afraid
,
(
ô
yee
rich
Citizens
)
least
this
paradoxe
of
our
holy
Mendicants
shall
make
you
out
of
loue
with
your
wealth
;
I
feare
some
of
you
would
be
rich
,
though
ye
might
not
;
Now
wee
tell
you
from
him
,
whose
title
is
Rich
in
mercy
,
that
yee
may
be
at
once
Rich
and
holy
;
In
diuitijs
cupiditatem
reprehendit
,
non
facultatem
saith
Austen
:
It
is
a
true
word
of
the
sonne
of
Sirach
,
which
I
would
haue
you
carry
home
with
you
,
and
write
it
as
a
fit
Motto
,
in
your
Counting-house
;
Bona
est
substantia
,
si
non
sit
peccatum
in
conscientia
;
Substance
doth
well
in
the
hand
,
if
there
be
not
euill
in
the
heart
.
Ecclesiasticus
13.
25.
Charge
the
Rich
;
Who
are
they
?
There
is
nothing
wherein
is
greater
mesprison
.
One
man
in
a
Laodicean
conceitednes
thinks
himselfe
rich
,
when
he
hath
nothing
;
Another
,
in
a
couetous
humor
thinks
he
hath
nothing
,
when
he
is
rich
;
and
how
easie
is
it
for
another
man
to
mistake
vs
,
if
we
may
thus
easily
mistake
our selues
?
I
feare
some
of
you
are
like
the
Pageants
of
your
great
solemnities
,
wherein
there
is
the
show
of
a
solid
body
,
whether
of
a
Lyon
,
or
Elephant
,
or
Vnicorne
,
but
if
they
be
curiously
look't
into
,
there
is
nothing
but
cloth
,
and
sticks
,
and
ayre
;
Others
of
you
contrarily
are
like
a
dissembling
Couent
,
that
professes
pouerty
,
&
purchases
Lordships
;
The
very
same
did
Salomon
obserue
in
his
time
,
in
the
great
Burgomasters
of
Ierusalem
Pro.
13.
7.
For
the
auoyding
of
both
extremes
,
let
vs
inquire
who
is
rich
.
And
tho
greatnes
and
riches
be
in
the
ranke
of
those
things
,
which
are
held
to
haue
no
absolute
determination
,
but
consist
rather
in
respect
&
comparison
(
for
a
rich
Farmer
is
yet
poore
to
a
rich
Merchant
,
and
a
rich
Merchant
is
but
poore
to
a
Prince
,
and
he
to
some
great
Emperor
;
That
great
Mammonist
would
say
he
is
rich
that
can
maintaine
an
Armie
,
a
poore
man
would
say
according
to
that
Italian
inscription
,
He
is
rich
that
wants
not
bread
)
;
Yet
certainly
there
are
certaine
generall
stakes
and
bounds
,
which
diuide
betwixt
pouerty
and
competence
,
betwixt
competency
and
wealth
;
As
there
were
variety
of
shekels
among
the
Iewes
,
yet
there
was
one
shekell
of
the
Sanctuarie
that
varied
not
;
Who
then
is
rich
?
I
must
giue
you
a
double
answer
;
One
will
not
serue
;
The
one
according
to
true
moralitie
,
the
other
according
to
vulgar
vse
:
In
the
first
he
is
rich
that
hath
enough
,
whether
the
world
thinke
so
or
not
;
Euen
Esau
tho
he
were
poore
in
grace
,
yet
in
estate
he
was
rich
,
I
haue
enough
my
brother
;
And
he
that
said
,
Soule
thou
hast
goods
enow
for
many
yeares
,
was
almost
so
;
It
was
not
his
fault
that
he
thought
he
had
enough
,
but
that
he
meant
to
lye
downe
,
and
wallow
in
it
.
A
mans
wealth
or
pouertie
is
most-what
in
himselfe
;
And
though
nature
haue
professed
to
read
vnto
heathen
men
this
lesson
of
wise
moderation
,
yet
it
hath
beene
seldome
seene
that
any
thing
but
true
piety
,
hath
taught
them
to
take
it
out
;
Godlinesse
is
great
gaine
with
contentment
:
Victus
&
vestitus
diuitiae
Christianorum
,
saith
Hierom:
Food
and
rayment
are
the
Christians
wealth
;
Those
men
therefore
,
which
are
still
in
the
horse
leeches
note
,
sucking
and
crauing
;
which
like
Pharaohs
leane
kine
are
euer
feeding
,
and
neuer
the
fatter
,
are
as
farre
from
true
wealth
,
as
they
would
be
from
pouertie
,
and
further
I
am
sure
they
cannot
be
,
and
not
further
from
wealth
then
godlinesse
;
Hauing
is
the
measure
of
outward
wealth
,
but
it
is
thinking
that
must
measure
the
inward
;
thoughts
,
I
say
,
of
contentment
,
cheerefullnes
,
and
thankfulnes
,
which
if
yee
want
,
it
is
not
either
or
both
the
Indyes
that
can
make
you
rich
.
In
the
latter
,
he
is
rich
that
hath
more
then
enough
,
whether
he
thinke
so
or
no
▪
He
that
hath
the
possession
(
whether
ciuill
,
or
naturall
)
of
more
then
necessarie
:
Now
if
necessarie
and
superfluous
seeme
as
hard
to
define
as
rich
;
know
there
are
iust
limits
for
both
the●●●
Superfluous
is
defined
by
necessarie
;
for
what
is
〈◊〉
necessarie
,
is
superfluous
:
There
is
then
a
double
necessarie
;
One
of
nature
,
the
other
of
estate
:
That
is
necessarie
to
nature
without
which
we
cannot
liue
,
that
to
estate
,
without
which
we
cannot
liue
well
:
That
is
necessarie
to
estate
,
which
were
superfluous
to
nature
;
and
that
which
were
superfluous
to
nature
,
is
not
so
much
as
necessary
to
estate
;
Nature
goes
single
,
and
beares
litle
breadth
;
Estate
goes
euer
with
a
traine
;
The
necessitie
of
nature
admits
litle
difference
,
especially
for
quantities
;
the
necessitie
of
estate
requires
as
many
diuersities
,
as
there
are
seuerall
degrees
of
humane
conditions
,
and
seuerall
circumstances
in
those
degrees
.
Iustly
therefore
doe
the
Scholemen
and
Casuists
teach
,
that
this
necessarie
to
the
decencie
of
estate
doth
not
confist
in
puncto
indiuiduo
,
but
hath
much
latitude
;
That
is
necessarie
to
scarlet
,
which
to
russet
were
superfluous
;
that
is
but
necessarie
to
a
Nobleman
,
which
to
an
Esquire
were
superfluous
;
That
were
●●pe●fluous
to
a
Pere
,
which
to
a
Prince
is
but
necessary
:
That
is
necessary
to
the
father
of
a
familie
,
which
to
a
single
man
were
superfluous
:
Neither
doth
this
necessitie
looke
onely
to
the
present
,
but
to
the
future
;
not
to
what
may
be
(
which
were
an
endlesse
prospect
)
but
to
what
must
be
,
the
mariage
of
a
daughter
,
the
education
of
a
sonne
,
the
honest
prouision
for
posteritie
:
He
that
in
a
iust
estimate
can
goe
beyond
the
bounds
of
this
necessary
,
enters
into
the
superfluous
estate
,
and
may
well
passe
with
the
world
for
rich
.
Such
a
one
is
rich
;
let
him
looke
how
he
became
so
:
That
God
which
can
allow
you
to
be
rich
,
will
not
allow
you
alwaies
to
your
wealth
:
He
hath
set
vp
a
golden
goale
,
to
which
hee
allowes
you
all
to
runne
,
but
yee
must
keepe
the
beaten
rode
of
honestie
,
iustice
,
charity
,
and
truth
;
if
yee
will
leaue
this
path
,
and
will
be
crossing
ouer
a
shorter
cut
through
by-wayes
of
your
owne
,
yee
may
be
rich
with
a
vengeance
.
The
heathen
Poet
(
one
of
them
whom
S.
Paul
cited
)
could
obserue
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
which
Salomon
translates
to
vs
Prou.
28.
20.
He
that
makes
hast
to
be
rich
shall
not
be
innocent
.
If
you
haue
filled
your
bags
with
fraud
,
vsury
,
extortion
,
this
gaine
may
be
hony
in
your
mouth
,
but
it
will
be
grauell
in
your
throat
,
and
poyson
in
your
soule
:
There
are
some
meanes
of
wealth
in
an
ill
name
,
as
those
two
trusty
seruants
of
Mammon
,
vse
and
brocage
;
there
are
others
as
bad
as
they
,
litle
said
to
:
Since
I
speake
to
Citizens
,
let
mee
be
bold
to
say
,
there
is
not
so
errand
vsury
in
letting
of
money
,
as
in
sale
of
wares
.
This
oppression
is
both
more
,
&
more
vniuersall
.
There
are
two
maximes
that
doe
vsually
mis-lead
men
of
Trafique
,
all
the
world
ouer
;
The
one
i
,
Res
valet
quanti
vendi
potest
,
A
thing
is
worth
what
it
may
be
sold
for
;
The
other
,
Caueat
emptor
,
At
the
buyers
perill
:
The
one
is
in
regard
of
the
price
,
the
other
in
regard
of
the
qualitie
of
the
wares
.
In
the
first
,
whereas
our
Casuists
haue
set
three
prices
,
low
,
meane
,
rigorous
,
they
super
adde
a
fourth
,
excessiue
;
and
thinke
they
may
lawfully
get
what
they
can
:
Whereas
they
shall
once
finde
,
that
as
the
rigorous
price
is
a
straine
of
charity
,
so
the
excessiue
is
a
violation
of
iustice
;
neither
doth
this
gaine
differ
ought
from
theft
,
but
that
it
is
honested
by
a
faire
cozenage
.
In
the
second
;
It
matters
not
how
defectiue
the
measure
be
,
how
vicious
the
substance
,
how
false
the
kinde
,
let
this
be
the
buyers
care
;
No
man
is
bound
to
buy
,
no
man
can
do
wrong
to
himselfe
;
Such
wares
must
be
put
off
,
(
perhaps
not
to
customers
)
with
concealment
of
faults
,
if
not
with
protestations
of
faultlesnes
.
In
Salomons
time
,
It
is
naught
,
it
is
naught
said
the
buyer
,
&
when
he
was
gone
apart
,
he
boasted
;
But
now
,
It
is
good
,
it
is
good
,
saith
the
seller
,
and
when
the
buyer
is
gone
,
he
boasteth
of
his
deceit
.
Let
mee
appeale
to
your
bosomes
,
if
these
two
,
Excesse
of
price
,
and
Deficiency
of
worth
haue
not
beene
the
most
seruiceable
factors
to
bring
in
some
of
your
wealth
;
And
let
me
tell
you
,
if
these
be
guilty
of
your
gaines
,
you
may
mis-name
your
trades
,
Mysteries
,
but
sure
these
tricks
are
mysteries
of
iniquitie
.
It
were
enuious
and
infinite
to
arraigne
the
seuerall
sciences
of
their
adulteration
and
fraud
;
let
mee
rather
shut
them
all
vp
together
in
that
fearefull
sentence
of
wise
Salomon
,
Vhe
gathering
of
treasures
by
a
deceitfull
tongue
,
is
a
vanity
tossed
to
and
fro
of
them
that
seeke
death
:
and
(
if
yee
please
)
read
on
in
the
next
verse
,
The
robbery
of
the
wicked
shall
destroy
them
.
Search
your
chests
,
search
your
hearts
(
ô
all
yee
that
heare
me
this
day
)
and
if
any
of
you
finde
any
of
this
adulterine
gold
amongst
your
heapes
,
away
with
it
,
as
ye
loue
your selues
,
away
with
it
;
Else
know
that
(
as
Chrysostome
wittily
)
yee
haue
lockt
vp
a
theefe
in
your
counting-house
,
which
will
carry
away
all
,
and
if
yee
looke
not
to
it
the
sooner
,
your
soules
with
it
.
Rich
,
In
this
world
,
Of
it
.
As
S.
Iohn
distinguisheth
of
being
in
the
Church
,
and
being
of
it
,
so
doth
S.
Paul
of
the
world
;
Those
are
the
rich
of
the
world
which
are
worldlings
in
heart
,
as
well
as
in
estate
;
Those
are
rich
in
the
world
,
whose
estate
is
below
,
whose
hearts
are
aboue
:
The
rich
of
the
world
are
in
it
,
but
the
rich
in
the
world
are
not
of
it
:
Maruell
not
there
should
be
so
much
difference
in
litle
particles
;
The
time
was
when
this
very
difference
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
set
the
the
whole
world
together
by
the
eares
in
the
controuersie
of
Eutyches
,
and
Dioscorus
;
and
here
,
you
see
there
is
no
lesse
distance
betweene
them
,
then
betwixt
heauen
and
earth
:
If
Timothy
,
or
S.
Paul
either
,
should
haue
charged
the
rich
of
the
world
hee
had
charmed
a
deafe
adder
;
Yea
perhaps
euen
with
this
charge
(
like
a
rustie
or
ill-wrought
peece
)
they
had
recoyled
in
his
face
with
those
Athenians
,
What
will
this
babler
say
?
The
Prophet
is
a
foole
,
the
spirituall
man
is
mad
,
as
they
say
in
the
Prophet
:
There
is
no
good
to
be
done
on
a
worldly
heart
;
it
is
both
hard
and
cold
;
Let
the
Smith
strike
a
barre
new-come
out
of
the
fire
(
though
it
be
yron
)
it
bowes
,
let
him
strike
on
his
anvile
neuer
so
long
,
there
is
no
impression
,
but
rather
a
rebound
of
the
stroke
:
The
maker
of
all
hearts
tells
vs
,
that
the
vnregenerate
man
hath
Cor
lapideum
,
an
heart
of
stone
,
and
to
what
purpose
do
we
with
our
venerable
Countryman
preach
to
an
heape
of
stones
?
Will
yee
haue
the
reason
why
we
preach
our selues
hoarse
and
dead
,
and
preuaile
not
?
The
world
is
in
mens
eares
,
the
world
is
in
their
hearts
;
and
they
are
not
in
the
world
,
but
of
it
;
and
there
can
be
nothing
in
them
that
are
of
the
world
,
but
that
which
is
enmitie
to
God
;
and
that
which
God
repayes
with
enmity
,
so
as
there
is
no
way
for
them
but
perishing
with
the
world
:
It
is
for
those
onely
whose
hearts
are
not
in
their
bags
,
to
receiue
the
charge
from
God
for
their
wealth
,
and
to
returne
glory
to
him
by
it
:
To
these
(
whereof
I
hope
here
are
many
before
mee
)
must
Timothies
charge
,
and
my
speech
be
directed
:
Let
these
heare
their
condition
first
,
and
then
their
dutie
:
Their
condition
,
They
are
rich
,
but
In
this
world
;
For
distinction
,
for
limitation
;
one
implyes
the
estate
of
their
riches
,
the
other
the
time
.
Their
estate
,
as
learned
Beza
,
that
they
are
but
worldly
riches
.
The
very
word
imports
that
there
are
other
riches
,
not
of
the
world
;
as
Austen
distinguishes
of
Pauper
in
animo
,
and
in
sacculo
;
poore
in
minde
,
and
in
purse
;
so
may
we
of
the
rich
:
There
is
a
spirituall
wealth
,
as
well
as
a
secular
;
and
so
true
and
precious
is
the
spirituall
,
that
the
secular
wealth
is
but
starke
beggery
to
it
;
This
outward
wealth
is
in
acres
of
earth
,
in
the
bowels
of
the
earth
,
the
fruits
of
the
earth
,
beasts
of
the
earth
;
and
all
of
it
is
valued
by
peeces
of
earth
,
and
one
mouth-full
of
earth
makes
an
end
of
all
;
Who
knowes
not
that
Earth
is
the
basest
peece
of
the
world
,
and
yet
earth
is
at
the
end
of
all
these
riches
,
and
all
of
them
end
in
the
earth
:
See
what
it
is
that
the
world
dotes
and
dreames
of
(
for
these
earthly
hopes
,
as
the
diuine
Philosopher
said
,
are
but
dreames
of
the
waking
)
euen
Nebuchadnezzars
image
,
a
composition
of
mettals
,
and
the
foote
of
all
is
clay
.
Earthly
men
tread
vpon
their
felicitie
,
and
yet
haue
not
the
wit
to
contemne
it
and
to
seeke
a
better
,
which
is
the
spirituall
wealth
;
the
cabinet
whereof
is
the
soule
,
and
the
treasure
in
it
,
God
himselfe
.
Oh
happy
resolution
of
that
blessed
Father
,
He
is
rich
in
God
;
and
therefore
well
may
he
sing
that
contented
ditty
of
the
Psalmist
,
Funes
ceciderunt
mihi
in
praeclaris
,
My
lot
is
falne
in
a
good
ground
,
and
I
haue
a
goodly
heritage
:
Oh
that
it
could
be
our
ambition
that
Nazianzen
reports
of
his
Philagrius
,
lutum
contemnere
,
to
scorne
this
base
and
(
pardon
an
homely
word
)
dirty
God
of
the
world
,
and
to
aspire
vnto
the
true
riches
;
and
when
Satan
shall
offer
to
greaze
vs
in
the
fist
to
remit
but
a
litle
of
the
rigor
of
a
good
conscience
,
we
could
cast
it
in
his
face
with
S.
Peters
indignation
,
Thy
gold
and
thy
siluer
perish
with
thee
.
The
estate
of
wealth
is
not
more
described
by
this
world
,
then
the
time
;
For
(
[
a
](A02585-e1880-b)
a
world
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
when
it
is
absolutely
spoken
,
be
,
as
the
Philosopher
(
[
b
](A02585-e1900-b)
b
euer-being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
yet
when
it
is
restrained
with
a
(
[
c
](A02585-e1920-b)
c
Now.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
it
is
scarce
a
time
;
and
at
the
most
,
is
turned
iustly
seculum
à
sequendo
,
as
Isidore
.
Make
you
friends
of
the
vnrighteous
Mammon
,
that
they
may
receiue
you
into
euerlasting
habitations
:
And
as
a
Father
sayes
sweetly
,
If
yee
will
be
wise
merchants
,
thrifty
and
happy
vsurers
,
part
with
that
which
yee
cannot
keepe
,
that
you
may
gaine
that
which
yee
cannot
loose
;
Which
that
yee
may
do
,
both
in
preparation
of
minde
,
and
(
when
neede
is
)
in
a
charitable
abdication
,
harken
to
the
Duties
which
GOD
layes
vpon
you
.
The
remouall
of
euill
must
make
roome
for
good
;
First
therefore
our
Apostle
would
haue
our
hearts
cleared
of
euill
dispositions
,
then
setled
in
good
:
The
euill
dispositions
that
doe
commonly
attend
wealth
,
are
Pride
and
Mis-confidence
:
Against
these
our
Apostle
bendeth
his
charge
;
That
they
be
not
hye-minded
;
That
they
trust
not
in
vncertaine
riches
.
For
the
first
;
A
free
man
can
be
valued
at
no
price
;
Yet
Salomon
noted
in
his
time
,
The
rich
rules
the
poore
;
not
the
wise
;
and
Siracides
in
his
,
The
rich
speaks
proudly
,
and
what
fellow
is
this
?
and
S.
Iames
in
his
,
The
man
with
the
gold
ring
lookes
to
sit
hyest
.
And
not
to
cast
backe
our
eyes
,
Doe
yee
not
see
it
thus
in
our
times
?
If
a
man
be
but
worth
a
foot-cloth
,
how
big
hee
lookes
on
the
inferior
passengers
?
and
if
he
haue
purchased
a
litle
more
land
,
or
title
then
his
neighbours
,
you
shall
see
it
in
his
garbe
;
If
he
command
,
it
is
imperiously
,
with
sirrah
,
and
fellow
;
If
he
salute
,
it
is
ouerly
,
with
a
surly
and
silent
nod
;
if
he
speake
,
it
is
oracles
;
if
hee
walke
,
it
is
with
a
grace
;
if
he
controll
,
it
is
in
the
killing
accent
;
if
he
intertaine
,
it
is
with
insolence
,
and
whatsoeuer
he
doth
,
he
is
not
as
he
was
,
nor
,
as
the
Pharisee
sayes
,
like
other
men
.
He
looks
vpon
vulgar
men
,
as
if
they
were
made
to
serue
him
,
and
should
thinke
themselues
happy
to
be
commanded
;
and
if
he
be
crossed
a
litle
,
he
swells
like
the
sea
in
a
storme
;
Let
it
be
by
his
equall
,
he
cares
more
for
an
affront
,
then
for
death
,
or
hell
;
Let
it
by
his
inferiour
,
(
although
in
a
iust
cause
)
that
man
shall
be
sure
to
be
crusht
to
death
for
his
presumption
:
And
alas
when
all
is
done
,
after
these
hye
termes
,
all
this
is
but
a
man
,
and
(
God
knowes
)
a
foolish
one
too
,
whom
a
litle
earthly
trash
can
affect
so
deeply
.
Neither
doth
this
pride
raise
a
man
more
aboue
others
,
then
aboue
himself
;
And
what
wonder
is
it
if
he
will
not
know
his
poore
neighbours
,
which
hath
forgotten
himselfe
?
As
Saul
was
changed
to
another
man
presently
vpon
his
anointing
,
so
are
men
vpon
their
aduancement
;
and
according
to
our
ordinary
prouerbe
,
Their
good
and
their
bloud
rises
together
;
Now
it
may
not
be
taken
as
it
hath
beene
;
Other
cariage
,
other
fashions
are
fit
for
them
;
Their
attire
,
fare
,
retinue
,
houses
,
furniture
displease
them
,
new
must
be
had
;
together
with
coaches
,
and
lacquaies
,
and
all
the
equipage
of
greatnes
:
These
things
(
that
no
man
mistake
me
)
I
mislike
not
;
they
are
fit
for
those
that
are
fit
for
them
.
Charity
is
not
strait-laced
,
but
yeelds
much
latitude
to
the
lawfull
vse
of
indifferent
things
;
(
although
it
is
one
of
Salomons
vanities
that
seruants
should
ride
on
horse-backe
,
and
he
tells
vs
it
becomes
not
a
swine
to
be
ringd
with
gold
)
but
it
is
the
heart
that
makes
all
these
euill
;
when
that
is
puft
vp
with
these
windy
vanities
,
and
hath
learned
to
borrow
that
part
of
the
Deuils
speech
,
All
these
things
are
mine
;
and
can
say
with
him
that
was
turnd
into
a
beast
,
Is
not
this
great
Babel
that
I
haue
built
,
or
with
that
other
patterne
of
pride
,
I
sit
as
a
Queene
,
I
am
,
and
there
is
none
beside
me
,
now
all
these
turne
into
sinne
.
The
bush
that
hangs
out
,
showes
what
we
may
looke
for
within
;
Whither
doth
the
conceit
of
a
litle
inheritance
transport
the
Gallants
of
our
time
?
O
God
,
what
a
world
of
vanity
hast
thou
reserv'd
vs
to
?
I
am
asham'd
to
thinke
that
the
Gospell
of
Christ
should
be
disgraced
with
such
disguised
clyents
.
Are
they
Christians
,
or
Antickes
in
some
Carnevale
,
or
childrens
puppets
that
are
thus
dressed
?
Pardon
,
I
beseech
you
,
men
,
brethren
,
and
fathers
,
this
my
iust
and
holy
impatience
,
that
could
neuer
expresse
it selfe
in
a
more
solemne
assembly
(
although
I
perceiue
those
whom
it
most
concernes
,
are
not
so
deuout
as
to
be
present
)
.
Who
can
without
indignation
looke
vpon
the
prodigyes
,
which
this
mis-imagination
produces
in
that
other
sexe
,
to
the
shame
of
their
husbands
,
the
scorne
of
religion
,
the
damnation
of
their
own
soules
.
Imagine
one
of
our
fore-fathers
were
aliue
againe
,
and
should
see
one
of
these
his
gay
daughters
walke
in
Cheapside
before
him
;
what
doe
you
thinke
hee
would
thinke
it
were
?
Here
is
nothing
to
be
seene
but
a
verdingale
,
a
yellow
ruffe
,
and
a
periwig
,
with
perhaps
some
fether
wauing
in
the
top
;
three
things
for
which
he
could
not
tell
how
to
finde
a
name
:
Sure
,
he
could
not
but
stand
amazed
to
thinke
what
new
creature
the
times
had
yeelded
since
he
was
a
man
:
And
if
then
he
should
runne
before
her
,
to
see
if
by
the
fore-side
he
might
guesse
what
it
were
,
when
his
eyes
should
meet
with
a
poudred
firzle
,
a
painted
hide
shadowed
with
a
fan
not
more
painted
,
brests
displayd
,
and
a
loose
lock
erring
wantonly
ouer
her
shoulders
,
betwixt
a
painted
cloth
,
and
skin
,
how
would
he
yet
more
blesse
himselfe
to
thinke
,
what
mixture
in
nature
could
be
guilty
of
such
a
monster
.
Is
this
(
thinks
he
)
the
flesh
and
blood
,
is
this
the
hayre
,
is
this
the
shape
of
a
woman
?
or
hath
nature
repented
of
her
worke
since
my
daies
,
and
begun
a
new
frame
?
It
is
no
maruell
if
their
forefathers
could
not
know
them
;
God
himselfe
that
made
them
,
will
neuer
acknowledge
that
face
he
neuer
made
,
the
hayre
that
he
neuer
made
theirs
,
the
body
that
is
asham'd
of
the
maker
,
the
soule
that
thus
disguises
the
body
;
Let
me
therefore
say
to
these
Dames
,
as
Benet
said
to
Totilaes
seruant
,
Depone
filia
quod
portas
,
quia
non
est
tuum
;
Lay
downe
that
yee
weare
,
it
is
none
of
your
owne
:
Let
me
perswade
them
(
for
that
can
worke
most
)
that
they
do
all
this
in
their
own
wrong
:
All
the
world
knowes
that
no
man
will
rough
cast
a
marble
wall
,
but
mud
,
or
vnpolisht
ragge
:
That
beauty
is
like
truth
,
neuer
so
glorious
,
as
when
it
goes
plainest
;
that
false
art
in
stead
of
mending
nature
,
marres
it
:
But
if
none
of
our
perswasions
can
preuaile
;
Heare
this
yee
garish
popingayes
of
our
time
,
if
you
will
not
be
ashamed
to
cloth
your selues
in
this
shamelesse
fashion
,
God
shall
cloth
you
with
shame
and
confusion
:
Heare
this
,
yee
plaister-faced
Iezebels
,
if
you
will
not
leaue
your
dawbing
and
your
hye
washes
,
God
shall
one
day
wash
them
off
with
fire
and
brimstone
.
I
grant
,
it
is
not
wealth
alone
that
is
accessary
to
this
pride
;
there
are
some
that
(
with
the
Cynick
,
or
that
worse
dog
,
the
patch't
Cistertian
)
are
proud
of
raggs
;
there
are
others
,
that
are
rich
of
nothing
but
clothes
,
somewhat
like
to
Nazianzens
country
of
Ozizala
,
that
abounded
in
flowers
,
but
was
barren
of
corne
;
Their
clothes
are
more
worth
then
all
the
rest
;
as
we
vse
to
say
of
the
Elder
,
that
the
flower
of
it
,
is
more
worth
then
all
the
tree
besides
;
but
if
there
be
any
other
causes
of
our
hye-mindednesse
,
wealth
is
one
,
which
doth
ordinarily
lift
vp
our
heads
,
aboue
our selues
,
aboue
others
;
and
if
there
be
here
any
of
these
empty
bladders
,
that
are
pufft
vp
with
the
winde
of
conceit
,
giue
me
leaue
to
pricke
them
a
litle
;
and
first
,
let
me
tell
them
they
may
haue
much
,
and
be
neuer
the
better
;
The
chimnye
ouer-lookes
all
the
rest
of
the
house
,
is
it
not
(
for
all
that
)
the
very
basest
peece
of
the
building
?
The
very
heathen
man
could
obserue
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
)
dominus
vitae
suae
sed
custos
,
Colonus
,
not
the
Lord
but
the
farmer
:
It
is
a
iust
obseruation
of
Philo
,
that
God
onely
by
a
propriety
is
stiled
the
possessor
of
heauen
and
earth
,
by
Melchisedech
,
in
his
speech
to
Abraham
;
Alas
master
it
is
but
borrowed
;
and
whereof
our
account
shall
be
so
much
more
great
,
and
difficult
,
as
our
receit
is
more
;
Hath
God
therefore
laded
you
with
these
earthly
riches
,
be
yee
like
vnto
the
full
eare
of
corne
,
hange
downe
your
heads
in
true
humilitie
towards
that
earth
from
which
you
came
:
And
if
your
stalke
be
so
stiffe
,
that
it
beares
vp
aboue
the
rest
of
your
ridge
,
looke
vp
to
heauen
,
not
in
the
thoughts
of
pride
,
but
in
the
humble
vowes
of
thankfulnes
,
and
bee
not
hye-minded
,
but
feare
.
Hitherto
of
the
hye-mindednesse
that
followes
wealth
;
The
rich
mans
wealth
is
his
strong
Citie
,
saith
Salomon
,
and
where
should
a
man
thinke
himselfe
safe
but
in
his
fort
?
He
sees
Mammon
can
doe
so
much
,
and
heares
him
talke
of
doing
so
much
more
,
it
is
no
maruell
if
he
yeeld
to
trust
him
,
Mammon
is
so
proud
a
boaster
,
that
his
clients
which
beleeue
in
him
,
cannot
choose
but
be
confident
of
him
;
For
what
doth
he
not
brag
to
do
?
Siluer
answers
to
all
,
saith
Salomon
;
That
wee
grant
;
although
we
would
be
loath
it
could
answer
to
Truth
,
to
iustice
,
to
iudgment
:
But
yet
more
,
he
vaunts
to
procure
all
,
to
pacifie
all
,
to
conquer
all
;
He
sayes
he
can
procure
all
,
secular
offices
,
titles
,
dignities
;
yea
(
I
would
I
might
not
say
in
some
sacrilegious
and
periur'd
wretches
)
the
sacred
promotions
of
the
Church
;
and
yee
know
that
old
song
of
the
Pope
,
and
his
Roman
trafique
,
A
gift
in
the
bosome
appeaseth
wrath
;
yea
he
saies
(
looke
to
it
yee
that
sit
in
the
seates
of
iudicature
)
he
can
sometimes
bribe
off
sins
,
and
peruert
iudgment
:
He
saies
he
can
ouercome
all
,
according
to
the
old
Greeke
verse
,
Fight
with
siluer
launces
,
and
you
cannot
faile
of
victory
;
yea
he
would
make
vs
beleeue
he
thought
this
a
baite
to
catch
the
sonne
of
God
himselfe
withall
(
All
these
will
I
giue
thee
)
,
breifly
hee
saies
according
to
the
French
prouerbe
,
Siluer
does
all
;
And
let
me
tell
you
indeed
,
what
Mammon
can
doe
;
He
can
barre
the
gates
of
heauen
,
hee
can
open
the
gates
of
hell
to
the
vnconscionable
soule
,
and
helpe
his
followers
to
damnation
:
This
he
can
doe
;
but
for
other
things
,
howsoeuer
with
vs
men
,
the
foolish
Siluer-smiths
may
shout
out
,
Great
is
Mammon
of
the
worldlings
,
yet
if
we
weigh
his
power
aright
,
we
shall
conclude
of
Mammon
(
as
Paracelsus
doth
of
the
Deuill
)
that
he
is
a
base
and
beggerly
spirit
:
For
what
I
beseech
you
,
can
he
doe
?
Can
he
make
a
man
honest
?
can
he
make
him
wise
?
can
hee
make
him
healthfull
?
Can
he
giue
a
man
to
liue
more
merrily
,
to
feed
more
heartily
,
to
sleep
more
quietly
?
Can
hee
buy
off
the
gout
,
cares
,
death
,
much
lesse
the
paines
of
another
world
?
nay
,
doth
he
not
bring
all
these
?
Goe
to
then
,
thou
rich
man
;
God
is
offended
with
thee
,
and
meanes
to
plague
thee
with
disease
and
death
;
Now
try
what
thy
bags
can
do
;
Begin
first
with
God
,
&
see
whether
thou
canst
bribe
him
with
thy
gifts
,
and
buy
off
his
displeasure
;
Wherewith
shalt
thou
come
before
the
Lord
and
bow
thy selfe
before
the
hye
God
?
will
the
Lord
be
pleased
with
thousands
of
rams
,
or
with
ten
thousand
riuers
of
oyle
?
The
siluer
is
mine
,
and
the
gold
is
mine
,
saith
the
Lord
of
hosts
,
Haggai
2.
If
that
speed
not
,
go
to
the
sergeant
of
God
,
death
;
see
if
thou
canst
fee
him
,
not
to
arrest
thee
;
He
lookes
thee
sternely
in
the
face
,
and
tells
thee
with
Ehud
hee
hath
a
message
to
thee
from
God
;
and
bids
thee
with
the
Prophet
set
thine
house
in
order
,
for
thou
must
dye
;
Yet
,
if
he
heare
thee
not
,
goe
to
the
vnder-bayliffe
of
Death
,
disease
,
see
if
hee
can
bee
wrought
to
forbeare
thee
;
he
answers
thee
with
Laban
,
This
thing
is
proceeded
of
the
Lord
I
cannot
therefore
say
to
thee
euill
or
good
.
In
summe
,
Disease
will
summon
thee
vnto
death
;
Death
will
arrest
thee
to
the
iudgment
seat
of
God
,
God
will
passe
his
doome
vpon
thee
,
and
in
all
these
Riches
auaile
not
in
the
day
of
wrath
:
And
who
would
be
so
mad
as
to
trust
a
freind
that
he
knowes
will
be
sure
neuer
to
faile
him
,
but
when
hee
hath
most
neede
?
Take
heede
therefore
,
as
yee
loue
your
soules
,
how
yee
bestow
your
Trust
vpon
riches
;
Yee
may
vse
them
,
and
serue
your selues
of
them
;
yea
yee
may
enioy
them
in
a
Christian
moderation
;
God
will
allow
it
you
:
That
praise
which
the
Iesuites
Colledge
at
Granado
giues
of
their
Sanchez
,
Aquitayne
,
was
with
his
play
,
In
bonis
iactibus
tacet
,
in
malis
ridet
,
in
neutris
irascitur
,
in
vtrisque
philosophatur
;
In
good
casts
hee
was
silent
,
in
ill
,
merry
;
in
neither
angry
,
a
philosopher
in
both
.
But
if
we
will
be
making
our
wealth
a
riuall
vnto
God
,
now
the
ielousie
of
God
shall
burne
like
fire
;
this
is
the
way
to
bring
a
curse
vpon
our
riches
,
and
vs
;
If
we
leane
vpon
this
reed
,
it
shall
breake
,
and
runne
into
our
hand
;
and
he
that
trusteth
in
riches
shall
fall
.
Prou.
11.
28.
Now
as
the
disdainfull
riuall
will
be
sure
to
cast
reproches
vpon
his
base
competitor
;
vncertaine
,
As
poore
as
Iob
:
Belisarius
the
great
and
famous
Commander
,
to
whom
Rome
owed
her
life
twise
at
least
,
came
to
Date
obolum
Belisario
;
one
halfe-penny
to
Belisarius
.
What
do
I
instance
?
This
is
a
point
wherein
many
of
you
Citizens
,
that
are
my
auditors
this
day
,
might
rather
read
a
lecture
vnto
mee
;
You
could
tell
mee
how
many
you
haue
knowne
,
reputed
in
your
phrase
,
goodmen
,
which
all
on
the
sudden
haue
shut
vp
the
shop
windowes
,
&
broken
for
thousands
;
You
could
reckon
vp
to
mee
a
catalogue
of
them
,
whom
either
casualty
of
fire
,
or
inundation
of
waters
,
or
robbery
of
theeues
,
or
negligence
of
seruants
,
or
suretyship
for
frends
,
or
ouersight
of
reckonings
,
or
trusting
of
customers
,
or
vnfaithfulnes
of
Factors
,
or
inexpected
falls
of
markets
,
or
pyracie
by
sea
,
or
vnskilfulnes
of
a
pilot
,
or
violence
of
tempests
haue
brought
to
an
hasty
pouertie
;
and
could
tell
mee
that
it
is
in
the
power
of
one
gale
of
winde
to
make
many
of
you
either
rich
Merchants
,
or
beggers
:
Oh
miserable
vncertaintie
of
this
earthly
pelfe
,
that
stands
vpon
so
many
hazards
,
yea
that
falls
vnder
them
!
who
would
trust
it
?
who
can
dote
vpon
it
?
what
madnesse
is
it
in
those
men
,
which
(
as
Menot
sayes
)
like
vnto
hunters
,
that
kill
an
horse
of
price
,
in
the
pursuit
of
an
hare
worth
nothing
,
indanger
yea
cast
away
their
soules
vpon
this
worthlesse
and
fickle
trash
.
Glasses
are
pleasing
vessels
,
yet
because
of
their
brittlenesse
,
who
esteemes
them
precious
?
All
Salomons
state
was
not
comparable
to
one
Tulip
,
his
royall
crowne
was
not
like
the
Crowne
Imperiall
of
our
Gardens
;
and
yet
because
these
are
but
flowers
,
whose
destinie
is
fading
and
burning
,
we
regard
them
thereafter
;
No
wise
man
bestowes
much
cost
in
painting
mud-walls
.
What
meane
wee
(
my
beloued
)
to
spend
our
liues
and
hearts
vpon
these
perishing
treasures
?
It
was
a
wise
meditation
of
Nazianzen
to
his
Asterius
;
that
good
is
to
no
purpose
if
it
continue
not
;
yea
there
is
no
pleasant
thing
in
the
world
,
saith
he
,
that
hath
so
much
ioy
in
the
welcome
,
as
it
hath
sorrow
in
the
farewell
:
Looke
therefore
vpon
these
heapes
,
ô
yee
wise-hearted
Citizens
,
with
carelesse
eyes
,
as
those
things
whose
parting
is
certaine
,
whose
stay
is
vncertaine
;
and
say
with
that
worthy
father
,
By
all
my
wealth
,
and
glory
,
and
greatnes
this
alone
haue
I
gained
,
that
I
had
something
to
which
I
might
preferre
my
Sauiour
.
And
know
that
as
Abraham
whiles
hee
was
in
his
owne
country
(
it
is
Cyrills
note
)
had
neuer
God
appearing
to
him
,
saue
onely
to
bid
him
goe
forth
,
but
after
,
when
hee
was
gone
forth
,
had
frequent
visions
of
his
maker
;
So
whiles
in
our
affections
wee
remaine
here
below
in
our
cofers
,
we
cannot
haue
the
comfortable
assurances
of
the
presence
of
God
;
but
if
we
can
abandon
the
loue
and
trust
of
these
earthly
things
,
in
the
conscience
of
our
obedience
,
now
God
shall
appeare
to
vs
,
and
speake
peace
to
our
soules
;
and
neuer
shall
we
finde
cause
to
repent
vs
of
the
change
.
Let
me
therefore
conclude
this
point
with
that
diuine
charge
of
our
Sauiour
,
Lay
not
vp
for
your selues
treasures
on
earth
,
where
mothe
and
rust
doe
corrupt
,
and
theeues
breake
thorough
and
steale
,
but
lay
vp
for
your selues
treasure
in
heauen
.
Thus
much
of
the
negatiue
part
of
our
charge
;
Wherein
we
haue
dwelt
so
long
,
that
we
may
scarce
soiourne
in
the
other
.
Trust
not
,
Trust
;
The
heart
of
man
is
so
conscious
of
his
owne
weaknes
,
that
it
will
not
goe
without
a
prop
;
and
better
a
weake
stay
then
none
at
all
;
Like
as
in
matter
of
policie
,
the
very
state
of
Tyrannie
is
preferred
to
the
want
of
a
King
;
The
same
breath
therefore
that
withdrawes
one
refuge
from
vs
,
substitutes
a
better
;
and
in
steed
of
Riches
,
which
is
the
false
God
of
the
world
,
commends
to
vs
the
True
and
liuing
God
of
heauen
and
earth
;
Euen
as
some
good
Carpenter
raises
vp
the
studds
,
and
in
steed
of
a
rotten
groundsell
layes
a
sound
;
The
same
trust
then
must
we
giue
to
God
,
which
which
we
may
not
giue
to
Riches
;
The
obiect
onely
is
changed
,
the
act
is
not
changed
.
Him
must
we
esteeme
aboue
all
things
,
to
him
must
we
looke
vp
in
all
,
on
him
must
we
depend
for
all
both
protection
,
and
prouision
;
from
his
goodnesse
and
mercy
must
wee
acknowledge
all
,
and
in
him
must
we
delight
with
contempt
of
all
;
and
this
is
to
Trust
in
God
.
It
was
a
sweet
ditty
of
the
Psalmist
,
which
wee
must
all
learne
to
sing
,
Bonum
est
considere
in
Domino
,
It
is
good
to
trust
in
the
Lord
:
Good
,
in
respect
of
him
,
and
good
for
vs
.
For
him
,
It
is
one
of
the
best
peeces
of
his
glory
,
to
be
Trusted
to
:
as
,
with
vs
,
Ioseph
holds
Potiphar
cannot
doe
him
a
greater
honor
,
then
in
Trusting
him
with
all
;
And
his
glory
is
so
precious
,
that
he
cannot
part
with
that
to
any
creature
;
All
other
things
hee
imparts
willingly
,
and
reserues
nothing
to
himselfe
but
this
:
Being
,
life
,
knowledge
,
happinesse
are
such
blessings
,
as
are
eminently
,
originally
,
essentially
in
God
,
and
yet
,
Being
,
he
giues
to
all
things
,
Life
to
many
,
Knowledge
to
some
kindes
of
creatures
,
happinesse
to
some
of
those
kindes
,
as
for
Riches
,
he
so
giues
them
to
his
creature
,
●hat
he
keeps
them
not
at
all
to
himselfe
;
But
as
for
his
glory
(
whereof
our
trust
is
a
part
)
hee
will
not
indure
it
communicated
to
Angell
,
or
man
;
not
to
the
best
guest
in
heauen
,
much
lesse
to
the
drosse
of
the
earth
;
Whence
is
that
curse
not
without
an
indignation
,
Cursed
be
the
man
trusts
in
man
;
that
maketh
flesh
his
arme
,
yea
or
spirit
either
,
besides
the
God
of
spirits
;
Whom
haue
I
in
heauen
but
thee
?
Herein
therefore
we
doe
iustice
to
God
,
when
wee
giue
him
his
owne
,
that
is
,
his
glory
,
our
confidence
.
But
the
greatest
good
is
our
owne
;
and
God
showes
much
more
mercy
to
vs
in
allowing
and
inabling
vs
to
trust
him
,
then
we
can
doe
iustice
in
trusting
him
;
For
alas
he
could
in
his
iust
iudgment
glorifie
himselfe
in
our
not
Trusting
him
,
in
taking
vengeance
of
vs
for
not
glorifying
him
:
Our
goodnes
reaches
not
to
him
;
but
his
goodnes
reaches
downe
to
vs
in
that
our
hearts
are
raised
vp
to
confidence
in
him
.
For
,
what
safety
,
what
vnspeakable
comfort
is
there
in
Trusting
to
God
?
When
our
Sauiour
in
the
last
words
of
his
diuine-Farewell-Sermon
to
his
Disciples
would
perswade
them
to
confidence
,
he
sayes
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
:
The
Lord
is
my
trust
,
whom
then
can
I
feare
?
In
the
Lord
put
I
my
trust
,
how
say
yee
then
to
my
soule
,
flee
hence
as
a
bird
to
the
hills
?
Yea
how
oft
doth
Dauid
inferre
vpon
this
Trust
,
a
non
confundar
,
I
shall
not
be
ashamed
;
And
this
case
is
generall
,
That
they
that
put
their
trust
in
the
Lord
are
as
mount
Sion
that
cannot
be
moued
;
Faith
can
remoue
mountaines
,
but
the
mountaines
that
are
raisd
on
faith
,
are
vnremoueable
.
Here
is
a
stay
for
you
(
ô
yee
wealthy
and
great
)
worthy
of
your
trust
;
If
yee
were
Monarchs
on
earth
,
or
Angels
in
heauen
,
ye
could
be
no
way
safe
but
in
this
trust
;
How
easie
is
it
for
him
to
inrich
,
or
impouerish
you
,
to
hoyse
you
vp
to
the
seats
of
honor
,
or
to
spurne
you
downe
?
What
mines
,
what
Princes
can
raise
you
vp
to
wealth
,
against
him
,
without
him
?
He
can
bid
the
windes
and
seas
fauour
your
vessels
,
he
can
bid
them
sinke
in
a
calme
.
The
rich
and
the
poore
meet
together
,
God
is
the
maker
of
both
;
Yee
may
trade
,
and
toyle
,
and
carke
,
and
spare
,
and
put
vp
,
and
cast
about
,
and
at
last
sit
you
downe
with
a
sigh
of
late
repentance
and
say
,
Except
the
Lord
build
the
house
,
they
labour
in
vaine
that
build
it
;
It
is
in
vaine
to
rise
early
,
and
lye
downe
late
,
and
eat
the
bread
of
sorrow
.
Vnto
how
many
of
you
may
I
say
with
the
prophet
Haggai
,
Yee
haue
sowen
much
,
and
bring
in
litle
;
Yee
eat
and
haue
not
enough
,
yee
drinke
,
but
yee
are
not
filled
,
yee
cloth
you
,
but
yee
be
not
warme
;
and
he
that
earneth
much
,
puts
his
gaines
into
a
broken
bagg
.
And
whence
is
all
this
?
Yee
looked
for
much
,
and
loe
it
came
to
litle
;
when
yee
brought
it
home
I
did
blow
vpon
it
,
saith
the
Lord
of
hosts
.
Behold
how
easie
a
thing
it
is
for
the
God
of
heauen
to
blast
all
your
substance
;
yea
not
onely
to
diminish
,
but
to
curse
it
vnto
you
,
and
to
make
you
weary
of
it
,
and
of
your selues
.
Oh
cast
your selues
therefore
into
those
Allmighty
hands
,
seeke
him
in
whom
onely
you
shall
finde
true
rest
and
happines
;
Honor
him
with
your
substance
,
that
hath
honored
you
with
it
;
Trust
not
in
riches
,
but
trust
in
GOD
.
It
is
motiue
enough
to
your
Trust
,
that
he
is
a
God
;
all
arguments
are
infolded
in
that
one
;
yet
this
text
giues
you
certaine
explicit
inforcements
of
this
confidence
;
Euery
one
of
these
reasons
(
implying
a
secret
kinde
of
disdainfull
comparison
betwixt
the
true
God
and
the
false
)
perswade
you
to
trust
in
God
;
Riches
are
but
for
this
world
,
the
true
God
is
Lord
of
the
other
,
and
begins
his
glory
where
the
glory
of
the
world
ends
:
therefore
Trust
in
him
.
Riches
are
vncertaine
,
the
true
GOD
is
Amen
,
the
first
and
the
last
;
euer
like
himselfe
,
therefore
trust
in
him
.
Riches
are
but
a
liuelesse
and
senselesse
mettall
,
the
true
God
is
a
liuing
God
,
therefore
trust
in
him
.
Riches
are
but
passiues
in
gift
,
they
cannot
bestow
so
much
as
themselues
,
much
lesse
ought
besides
themselues
,
the
true
God
giues
you
all
things
to
enioy
,
therefore
Trust
in
him
;
the
two
latter
,
because
they
are
more
directly
stood
vpon
,
and
now
fall
into
our
way
,
require
a
further
discourse
.
(
El-chai
)
The
liuing
God
,
S.
Paul
in
his
speech
to
the
Lystrians
,
opposes
to
their
vaine
Idols
,
the
liuing
GOD
.
Viuo
ego
,
As
I
liue
,
is
the
oath
of
God
for
this
purpose
,
as
Hierom
noteth
,
neither
doe
I
remember
any
thing
besides
his
holinesse
,
and
his
life
that
he
sweares
by
:
When
Moses
askt
Gods
name
,
he
describ'd
himselfe
by
,
I
AM
;
He
is
,
he
liues
;
and
nothing
is
,
nothing
liues
absolutely
,
but
he
;
all
other
things
by
participation
from
him
.
In
all
other
things
,
their
life
and
they
are
two
;
but
God
is
his
owne
life
,
and
the
life
of
God
is
no
other
then
the
liuing
God
:
And
because
he
is
his
owne
life
,
he
is
eternall
;
for
(
as
Thomas
argues
truely
against
the
Gentiles
)
Nothing
ceases
to
be
but
by
a
separation
of
life
,
and
nothing
can
be
separated
from
it selfe
;
for
euery
separation
is
a
diuision
of
one
thing
from
another
;
Most
iustly
therefore
is
he
which
is
absolute
,
simple
,
eternall
in
his
being
,
called
the
liuing
God
:
Although
,
not
onely
the
life
that
he
hath
in
himselfe
,
but
the
life
that
he
giues
to
his
creatures
challengeth
a
part
in
this
title
;
A
glimpse
whereof
perhaps
the
Heathen
saw
,
when
they
call'd
their
Iupiter
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
from
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
which
signifies
to
liue
:
In
him
we
liue
(
saith
S.
Paul
to
his
Athenians
)
.
As
light
is
from
the
Sunne
,
so
is
life
from
God
,
(
which
is
the
true
soule
of
the
world
,
and
more
;
for
without
him
it
could
not
be
so
much
as
a
carcasse
;
and
spreads
it selfe
into
all
the
animate
creatures
.
Life
(
we
say
)
is
sweet
;
and
so
it
is
indeed
;
the
most
excellent
and
precious
thing
that
is
deriued
from
the
common
influence
of
God
.
There
is
nothing
before
life
,
but
Being
;
and
Being
makes
no
distinction
of
things
;
for
that
can
be
nothing
,
that
hath
no
Being
;
Life
makes
the
first
and
greatest
diuision
;
Those
creatures
therefore
,
which
haue
life
,
we
esteeme
farre
beyond
those
,
that
haue
it
not
,
how
noble
soeuer
otherwise
;
Those
things
therefore
which
haue
the
perfitest
life
must
needs
be
the
best
;
Needs
then
must
it
follow
that
he
which
is
life
it selfe
,
who
is
absolute
,
simple
,
eternall
,
the
fountaine
of
all
that
life
which
is
in
the
world
,
is
most
worthy
of
all
the
adoration
,
ioy
,
loue
,
and
confidence
of
our
hearts
,
and
of
the
best
improuement
of
that
life
which
he
hath
giuen
vs
.
Trust
therefore
in
the
liuing
GOD
.
Couetousnes
(
the
spirit
of
God
tells
vs
)
is
Idolatry
,
or
(
as
our
old
Translation
turnes
it
)
worshipping
of
Images
.
Euery
stampe
or
impression
in
his
coyne
is
to
the
couetous
man
a
very
Idoll
;
And
what
madnes
is
there
in
this
Idolatry
,
to
dote
vpon
a
base
creature
,
and
to
bestow
that
life
which
wee
haue
from
God
,
vpon
a
creature
that
hath
no
life
in
it selfe
,
and
no
price
but
from
men
:
Let
mee
then
perswade
euery
soule
that
heares
me
this
day
,
as
Iacob
did
his
houshold
,
Put
away
the
strange
Gods
that
are
among
you
,
&
be
cleane
;
and
as
S.
Paul
did
his
Lystrians
;
Oh
turne
away
from
these
vanities
vnto
the
liuing
God
.
The
last
attractiue
of
our
Trust
to
God
is
his
mercy
,
Who
giues
vs
richly
all
things
to
enioy
:
A
theme
,
wherein
yee
will
grant
it
easie
to
leese
our selues
.
First
God
not
only
hath
all
in
himselfe
,
but
he
giues
to
vs
,
Hee
giues
,
not
somewhat
(
though
a
crust
is
more
then
we
are
worthy
of
)
but
all
things
.
And
not
a
litle
of
all
,
but
richly
;
and
all
this
,
not
to
looke
on
,
but
to
enioy
;
Euery
word
would
require
not
a
seuerall
houre
,
but
a
life
to
meditate
of
it
;
and
the
tongue
not
of
men
,
but
Angels
to
expresse
it
.
It
is
here
with
vs
,
as
in
a
throng
;
wee
can
get
neither
in
nor
out
;
But
as
we
vse
to
say
of
Cares
,
so
it
shall
be
with
our
discourse
,
that
the
greatnes
of
it
shall
procure
silence
;
and
the
more
wee
may
say
of
this
head
,
the
lesse
we
will
say
:
It
shal
content
vs
only
to
top
these
sheaues
,
since
we
cannot
stand
to
thresh
them
out
.
Whither
can
yee
turne
your
eyes
to
looke
beside
the
bounty
of
God
?
If
yee
looke
vpward
;
His
mercy
reacheth
to
the
heauens
.
If
downeward
;
The
earth
is
full
of
his
goodnes
,
and
so
is
the
broad
sea
.
If
yee
looke
about
you
;
What
is
it
that
hee
hath
not
giuen
vs
?
Ayre
to
breath
in
,
fire
to
warme
vs
,
water
to
coole
vs
,
clothes
to
couer
vs
,
food
to
nourish
vs
,
fruits
to
refresh
vs
,
yea
delicates
to
please
vs
;
beasts
to
serue
vs
,
Angels
to
attend
vs
,
heauen
to
receiue
vs
,
and
which
is
aboue
all
,
his
owne
Sonne
to
redeeme
vs
.
Lastly
,
if
yee
looke
into
your selues
;
Hath
he
not
giuen
vs
a
soule
to
informe
vs
,
senses
to
informe
our
soule
,
faculties
to
furnish
that
soule
.
Vnderstanding
,
the
great
survayer
of
the
secrets
of
nature
,
and
grace
;
Fantasie
and
Invention
the
master
of
the
workes
;
Memory
the
great
keeper
or
Master
of
the
rolles
of
the
soule
,
a
power
that
can
make
amends
for
the
speede
of
Time
,
in
causing
him
to
leaue
behinde
him
those
things
,
which
else
he
would
so
carry
away
,
as
if
they
had
not
beene
:
Will
,
which
is
the
Lord
Paramount
in
the
state
of
the
soule
,
the
commander
of
our
actions
;
the
elector
of
our
resolutions
.
Iudgement
,
which
is
the
great
Counsellor
of
the
will
:
Affections
,
which
are
the
seruants
of
them
both
.
A
bodie
fit
to
execute
the
charge
of
the
soule
,
so
wondrously
disposed
,
as
that
euery
part
hath
best
oportunitie
to
his
own
functions
;
so
qualified
with
health
arising
from
proportion
of
humors
that
like
a
watch
kept
in
good
tune
it
goes
right
,
and
is
fit
to
serue
the
soule
,
&
maintaine
it selfe
.
An
estate
that
yeelds
all
due
conueniences
for
both
soule
,
and
bodie
;
seasonable
times
,
raine
,
&
sun-shine
;
Peace
in
our
borders
;
competency
,
if
not
plenty
of
all
commodities
,
good
lawes
,
religious
,
wise
,
iust
gouernors
,
happy
and
flourishing
daies
,
and
aboue
all
the
liberty
of
the
Gospel
.
Cast
vp
your
bookes
,
ô
ye
Citizens
,
&
sum
vp
your
receits
,
I
am
decei'd
if
he
that
hath
least
shall
not
confesse
his
obligations
infinite
.
There
are
three
things
especially
wherein
yee
are
beyond
others
,
and
must
acknowledge
your selues
deeper
in
the
bookes
of
God
,
then
the
rest
of
the
world
;
Let
the
first
be
the
cleare
deliuerance
from
that
wofull
iudgement
of
the
Pestilence
.
Oh
remember
those
sorrowfull
times
,
Dauid
;
What
shall
I
render
to
the
Lord
for
all
his
benefits
?
and
to
excite
one
another
vnto
thankfulnesse
with
that
sweet
singer
of
Israel
,
Oh
that
men
would
therefore
praise
the
Lord
for
his
goodnesse
:
and
(
as
beneficence
is
a
binder
)
these
fauors
of
God
call
for
your
confidence
:
What
should
you
do
but
euer
trust
that
God
,
whom
you
haue
found
so
gracious
?
Let
him
be
your
God
,
be
yee
his
people
for
euer
;
and
let
him
make
this
free
and
open
challenge
to
you
all
;
If
there
be
any
power
in
heauen
,
or
in
earth
that
can
doe
more
for
you
then
he
hath
done
let
him
haue
your
hearts
and
yourselues
.
And
thus
from
that
dutie
we
owe
to
God
in
our
confidence
,
and
his
beneficence
to
vs
,
we
descend
to
that
beneficence
which
we
owe
to
men
;
expressed
in
the
variety
of
foure
Epithets
,
Doing
good
,
being
rich
in
good
workes
,
ready
to
distribute
,
willing
to
communicate
;
all
to
one
sense
;
all
is
but
beneficence
:
The
scriptures
of
God
least
any
Atheist
should
quarrell
at
this
waste
,
haue
not
one
word
superfluous
;
Here
is
a
redoubling
of
the
same
words
without
fault
of
Tautologie
;
a
redoubling
of
the
same
sense
in
diuers
words
,
without
idlenes
.
There
is
feruor
in
these
repetitions
,
not
loosenes
;
as
it
was
wont
for
this
cause
to
bee
obserued
both
in
Councels
,
and
acclamations
to
Princes
,
how
oft
the
same
word
was
reiterated
,
that
by
the
frequence
they
might
iudge
of
the
vehemence
of
affection
.
It
were
easie
to
instance
in
many
of
this
kinde
,
as
especially
Exod.
25.
35.
Psal.
89.
30.
Ioh.
1.
20.
and
so
many
more
,
as
that
their
mention
could
not
be
voide
of
that
superfluitie
which
we
disclaime
.
This
heape
of
words
therfore
showes
the
vehement
intention
of
his
desire
of
good
workes
,
and
the
important
necessitie
of
their
performance
;
and
the
manner
of
this
expression
inforces
no
lesse
,
Charge
the
rich
,
that
they
do
good
,
and
be
rich
in
doing
good
.
Harken
then
yee
rich
men
of
the
world
;
it
is
not
left
arbitrary
to
you
,
that
you
may
doe
good
if
you
will
,
but
it
is
laid
vpon
you
as
your
charge
and
dutie
;
You
must
do
good
works
,
and
woe
be
to
you
if
you
doe
not
.
This
is
not
a
counsell
,
but
a
precept
;
Although
I
might
say
of
God
,
as
we
vse
to
say
of
Princes
,
his
will
is
his
command
;
The
same
necessitie
that
there
is
of
Trusting
in
God
,
the
same
is
in
Doing
good
to
men
.
Let
me
sling
this
stone
into
the
brazen
forheads
of
our
aduersaries
,
which
in
their
shamelesse
challenges
of
our
religion
dare
tell
the
world
,
wee
are
all
for
faith
,
nothing
for
works
;
and
that
we
hold
works
to
saluation
as
a
parenthesis
to
a
clause
,
that
it
may
be
perfit
without
them
:
Heauen
and
earth
shall
witnesse
the
iniustice
of
this
calumniation
;
and
your
consciences
shall
be
our
compurgators
this
day
,
which
shall
testifie
to
you
,
both
now
,
and
on
your
death-beds
,
that
we
haue
taught
you
there
is
no
lesse
necessitie
of
good
works
,
then
if
you
should
be
sau'd
by
them
;
and
that
though
you
cannot
be
saued
by
them
,
as
the
meritorious
causes
of
your
glory
,
yet
that
you
cannot
be
saued
without
them
,
as
the
necessarie
effects
of
that
grace
which
brings
glory
.
It
is
an
hard
sentence
of
some
Casuists
(
concerning
their
fellowes
)
that
but
a
few
rich
mens
Confessors
shall
be
saued
;
I
imagine
,
for
that
they
dawbe
vp
their
consciences
with
vntempered
morter
,
and
sooth
them
vp
in
their
sins
;
Let
this
be
the
care
of
them
whom
it
concerneth
;
For
vs
,
we
desire
to
be
faithfull
to
God
,
and
you
;
and
tell
you
roundly
what
you
must
trust
to
;
Do
good
therefore
yee
rich
,
if
euer
yee
looke
to
receiue
good
;
if
euer
yee
looke
to
be
rich
in
heauen
,
be
rich
in
good
works
vpon
earth
:
It
is
a
shame
to
heare
of
a
rich
man
that
dyes
,
and
makes
his
will
of
thousands
,
and
bequeaths
nothing
to
pious
and
charitable
vses
:
God
and
the
poore
are
no
part
of
his
heyre
;
We
doe
not
houer
ouer
your
expiring
soules
on
your
death-beds
,
as
Rauens
ouer
a
carcasse
;
we
doe
not
begge
for
a
Couent
,
nor
fright
you
with
Purgatory
,
nor
chaffer
with
you
,
for
that
invisible
treasure
of
the
Church
whereof
there
is
but
one
Key-keeper
at
Rome
;
but
we
tell
you
that
the
making
of
freinds
with
this
Mammon
of
vnrighteousnes
is
the
way
to
eternall
habitations
:
They
say
of
Cyrus
that
he
wont
to
say
he
laid
vp
treasures
for
himselfe
,
whiles
he
made
his
freinds
rich
;
but
we
say
to
you
,
that
you
lay
vp
treasures
for
your selues
in
heauen
,
whiles
you
make
the
poore
your
freinds
vpon
earth
:
We
tell
you
there
must
be
a
Date
,
ere
there
can
be
a
Dabitur
;
that
hee
which
giues
to
the
poore
,
lends
vpon
vse
to
the
Lord
;
which
payes
large
increase
for
all
he
borrowes
;
and
how
shall
he
giue
you
the
interest
of
glory
,
where
he
hath
not
receiued
the
principall
of
beneficence
?
How
can
that
man
euer
looke
to
be
Gods
heyre
in
the
kingdome
of
heauen
,
that
giues
all
away
to
his
earthly
heyres
,
and
lends
nothing
to
the
God
of
heauen
?
As
that
witty
Graecian
said
of
extreme
tall
men
,
that
they
were
Cypresse-trees
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
faire
and
tall
,
but
fruitlesse
,
so
may
I
say
of
a
strait-handed
rich
man
;
And
these
Cypresses
are
not
for
the
garden
of
paradise
;
none
shall
euer
be
planted
there
but
the
fruitfull
:
And
if
the
first
paradise
had
any
trees
in
it
only
for
pleasure
,
I
am
sure
the
second
,
Dispersit
,
dedit
,
he
disperses
his
goods
,
not
,
he
left
them
behinde
him
;
and
his
distribution
is
seconded
with
the
retribution
of
God
,
His
righteousnesse
endureth
for
euer
,
Psal.
112.
9.
Our
Sauiour
tells
vs
that
our
good
works
are
our
light
,
Let
your
light
so
shine
,
that
men
may
see
your
good
works
;
which
of
you
lets
his
light
goe
behind
him
,
and
hath
it
not
rather
carried
before
him
,
that
he
may
see
which
way
it
goes
,
and
which
way
himself
goes
by
it
?
Do
good
therefore
in
your
life
,
that
you
may
haue
confort
in
your
death
,
and
a
crowne
of
life
after
death
.
Now
all
this
haue
I
spoken
,
not
for
that
I
haue
ought
(
as
S.
Paul
saies
)
whereof
to
accuse
my
Nation
;
Blessed
be
God
,
as
good
works
haue
abounded
in
this
age
,
so
this
place
hath
super-abounded
in
good
works
.
Be
it
spoken
to
the
glory
of
that
God
,
whose
all
our
good
works
are
,
to
the
honor
of
the
Gospell
,
to
the
conviction
of
that
lewd
slander
of
Solifidianisme
.
LONDON
shall
vye
good
works
with
any
Citie
vpon
earth
;
This
day
and
your
eares
are
abundant
witnesses
;
As
those
therefore
that
by
an
handfull
guesse
at
the
whole
sacke
,
it
may
please
you
by
this
yeares
breife
to
iudge
of
the
rest
;
Wherein
I
do
not
feare
least
Enuie
it selfe
shall
accuse
vs
of
a
vaine-glorious
ostentation
;
Those
obstreperous
benefactors
that
(
like
to
hens
which
cannot
lay
an
egge
but
they
must
cackle
straight
)
giue
no
almes
but
with
trumpets
,
loose
their
thankes
with
God
;
Almes
should
bee
like
oyle
,
which
though
it
swim
aloft
when
it
is
fallne
,
yet
makes
no
noyse
in
the
falling
;
not
like
water
,
that
still
sounds
where
it
lights
:
But
howsoeuer
priuate
beneficence
should
not
bee
acquainted
with
both
the
hands
of
the
giuer
,
but
silently
expect
the
reward
of
him
that
seeth
in
secret
,
yet
God
should
be
a
great
looser
,
if
the
publique
fruits
of
charitie
should
be
smothered
in
a
modest
secrecy
:
To
the
praise
therefore
of
that
good
GOD
,
which
giues
vs
to
giue
,
and
rewards
vs
for
giuing
,
to
the
example
of
posteritie
,
to
the
honor
of
our
profession
,
to
the
incouragement
of
the
well-deseruing
,
and
to
the
shame
of
our
malicious
aduersaries
,
heare
what
this
yeare
hath
brought
forth
.
Here
followed
a
breife
memoriall
of
the
charitable
acts
of
the
City
this
yeare
last
past
.
&c.
And
if
the
season
had
not
hindered
,
your
eyes
should
haue
seconded
your
eares
in
the
comfortable
testimonie
of
this
beneficence
,
Euge
&c.
Well
done
good
and
faithfull
seruants
;
Thus
should
your
profession
be
graced
,
thus
should
the
incense
of
your
almes
ascend
in
pillers
of
holy
smoke
into
the
nosthrils
of
God
;
thus
should
your
talents
be
turned
into
Cities
:
This
colour
is
no
other
then
celestiall
,
and
so
shall
your
reward
be
;
Thus
should
the
foundation
be
laid
of
that
building
,
whose
walls
reach
vp
vnto
heauen
,
whose
roofe
is
finished
and
laid
on
,
in
the
heauen
of
heauens
,
in
that
immortalitie
of
glory
,
which
the
God
of
all
glory
,
peace
,
and
comfort
hath
prouided
for
all
that
loue
him
;
Vnto
the
participation
whereof
the
same
God
of
ours
mercifully
bring
vs
,
through
the
sonne
of
his
loue
,
Iesus
Christ
the
righteous
,
to
whom
with
the
Father
,
and
the
Holy
Ghost
,
one
infinite
and
incomprehensible
God
be
giuen
all
praise
,
honor
,
and
glory
now
and
foreuer
.
Amen
.