THE
GOLDEN
ART
,
OR
THE
RIGHT
way
of
Enriching
.
The
definition
of
this
art
.
The
Golden
art
,
is
the
right
way
of
getting
,
increasing
,
conseruing
,
and
vsing
goods
with
a
good
conscience
.
I.
Rule
.
The
feare
of
the
Lord
,
and
his
blessing
make
the
poore
man
rich
,
and
the
rich
man
yet
more
rich
.
Probation
,
and
declaration
.
YE
shall
serue
the
Lord
your
God
(
saith
the
Lord
our
God
by
his
holy
seruant
Moses
)
and
he
shall
blesse
thy
bread
,
and
thy
water
.
The
Lord
(
saith
the
godly
woman
Anna
,
the
mother
of
holy
Samuel
in
her
song
)
maketh
poore
,
Thus
yee
see
,
O
yee
students
in
the
art
of
Enriching
,
what
an
excellent
thing
the
feare
of
God
is
;
how
that
she
is
a
pleasant
and
profitable
garden
of
blessing
and
of
blessednes
.
In
this
garden
which
the
hand
of
God
hath
planted
himselfe
,
grow
the
tree
of
knowledge
,
and
the
tree
of
life
,
euen
both
wisdome
and
wealth
:
But
I
know
some
will
obiect
and
say
,
that
euen
the
godlesse
,
and
such
as
will
neither
know
God
,
nor
acknowledge
him
,
neither
loue
him
as
a
Father
,
nor
feare
him
as
a
Lord
,
may
be
likewise
rich
,
and
oftentimes
enioy
great
prosperitie
and
wealth
.
To
which
I
answere
thus
;
such
as
the
feare
of
God
maketh
rich
,
Now
if
a
man
that
loueth
to
studie
this
art
,
will
aske
what
the
feare
of
God
is
,
which
openeth
so
wide
a
doore
vnto
a
man
to
be
rich
,
and
how
such
a
man
may
be
knowne
;
Salomon
,
Now
the
feare
of
God
hath
two
branches
,
the
one
is
,
we
must
feare
to
offend
him
,
because
he
is
our
Father
,
whom
we
must
loue
in
the
highest
degree
:
the
other
is
,
when
we
haue
offended
him
,
we
must
feare
his
furie
and
punishments
,
because
he
is
our
Lord
.
Our
feare
must
not
be
seruile
or
slauish
,
such
as
is
the
bond-mans
feare
of
his
master
,
which
is
onely
and
meerely
because
of
punishment
:
but
our
feare
must
bee
filiall
and
sonly
,
such
as
is
the
childrens
feare
of
their
father
,
In
the
meane
time
let
each
one
that
is
chastised
,
beseech
God
to
doe
it
in
so
mercifull
a
manner
,
that
his
correction
may
serue
for
his
erection
and
direction
all
the
daies
of
his
life
:
That
it
may
serue
for
his
instruction
euer
thereafter
,
and
not
for
his
destruction
,
as
it
doth
to
the
obdured
and
reprobate
:
and
therefore
let
him
say
and
pray
with
the
holy
prophet
Ieremie
,
Lord
,
correct
me
,
Thus
wee
haue
three
true
witnesses
,
and
one
of
them
more
then
a
witnes
,
telling
and
testifying
,
that
correction
&
chastisement
is
a
token
of
Gods
loue
.
And
we
know
,
or
at
least
ought
to
know
,
that
in
the
mouth
of
two
or
three
witnesses
,
being
true
,
euery
word
must
stand
;
so
then
,
if
God
correct
vs
because
he
loueth
vs
,
as
it
is
most
certaine
that
hee
doth
,
we
must
not
doubt
,
but
that
it
is
done
for
our
good
.
And
therefore
the
holy
Prophet
Dauid
,
who
was
as
much
beloued
of
God
as
any
;
and
therfore
as
much
chastised
of
God
as
any
,
and
who
profited
as
much
by
correction
and
affliction
as
any
,
saith
of
himselfe
thus
;
II.
Rule
.
Wisdome
and
vnderstanding
,
that
is
,
the
knowledge
of
God
and
good
things
concerning
the
publicke
good
of
Church
or
Common-wealth
,
with
humane
discretion
,
foresight
and
good
gouernment
about
a
mans
owne
priuate
life
,
make
the
poore
man
rich
,
and
the
rich
man
yet
more
rich
.
Probation
,
and
declaration
.
BLessed
is
the
man
that
findeth
wisedom
(
saith
Salomon
,
Thus
ye
see
,
O
yee
students
in
the
art
of
enriching
,
of
how
great
moment
,
wisedome
and
vnderstanding
are
for
the
attaining
of
riches
.
She
maketh
the
poore
man
plenteous
,
and
garnisheth
the
needy
with
wealth
.
The
man
that
is
low
she
raiseth
aloft
:
she
leadeth
him
by
the
hand
from
among
the
despised
,
and
placeth
him
among
princes
.
She
lifteth
vp
his
head
,
and
as
she
storeth
and
decoreth
his
heart
with
grace
,
so
shee
crowneth
his
head
with
honour
here
,
and
with
happinesse
hereafter
.
It
behoueth
therefore
euery
man
next
after
the
knowledge
of
God
,
and
of
his
dutie
towards
him
(
for
this
is
the
chiefe
)
to
studie
and
learne
the
vnderstanding
and
knowledge
of
that
calling
God
hath
made
him
to
embrace
.
Let
him
labour
then
to
be
wise
and
well
seene
in
his
owne
art
and
occupation
,
be
more
then
any
other
,
and
more
in
it
then
in
any
other
.
The
man
that
followeth
the
liberall
profession
of
letters
,
let
him
endeuour
to
know
and
comprehend
the
condition
and
constitution
,
the
marrow
and
the
mysteries
of
the
art
,
science
,
and
exercise
hee
hath
betaken
himselfe
to
.
Daniel
,
Hananiah
,
Mishael
and
Azariah
,
to
whom
God
gaue
knowledge
and
vnderstanding
in
all
learning
and
wisdome
,
and
fauour
in
King
NebuchadneZZars
eies
?
So
that
the
King
disdained
not
to
commune
with
them
,
though
they
were
but
young
boies
,
who
finding
them
ten
times
more
cunning
then
all
his
other
Wise
men
;
he
began
to
honour
them
with
the
libertie
of
ordinarie
accesse
vnto
his
presence
,
and
appointed
them
alwaies
to
stand
before
him
.
And
as
God
thus
opened
the
Kings
heart
to
loue
them
,
and
like
of
them
more
,
then
of
the
other
wise
men
;
who
were
not
wise
in
God
:
so
afterwards
he
opened
also
the
Kings
hand
vnto
them
in
a
more
liberall
and
bountifull
manner
,
then
vnto
the
other
wise
men
.
For
it
is
said
,
In
one
word
,
the
lettered
man
must
labour
and
endeauour
to
be
such
a
one
as
Iesus
the
sonne
of
Syrach
hath
painted
out
in
these
words
;
And
as
the
literall
man
must
labour
to
be
wise
,
and
well
seene
in
his
liberall
profession
;
so
must
the
merchant
and
trafficking
man
take
pains
to
vnderstand
what
belongeth
to
the
handling
of
merchandise
&
wares
in
the
ship
,
&
in
the
shop
,
at
home
&
abroad
;
that
it
may
be
said
of
him
,
And
as
the
merchant
and
trafficking
man
must
take
paines
to
be
skilfull
in
his
calling
,
so
must
the
husbandman
and
the
labourer
of
the
ground
labor
to
vnderstand
all
things
belonging
to
his
farme
,
his
plough
,
his
cattell
,
his
pasture
,
the
fruits
of
his
land
,
and
the
flockes
of
his
sheepe
.
But
I
know
it
will
bee
obiected
,
that
it
is
oftentimes
seene
,
that
many
ignorant
men
,
many
foolish
and
vnwise
folkes
are
very
rich
:
and
on
the
other
part
,
that
many
wise
,
learned
,
and
well
qualified
men
are
oftentimes
very
poore
;
so
that
it
may
seeme
that
this
second
rule
doth
not
hold
true
,
&c.
Hereunto
I
answere
thus
;
It
is
very
true
which
the
Preacher
of
Ierusalem
hath
said
,
As
for
the
other
part
of
the
obiection
touching
the
pouertie
and
need
of
many
men
that
both
feare
God
,
and
are
wise
and
endued
with
great
vnderstanding
,
and
for
the
more
full
satisfaction
thereof
;
it
is
to
bee
considered
,
that
about
pouertie
and
riches
,
there
doe
occurre
three
diuers
indeauours
of
men
diuerslie
disposed
.
Some
are
voluntarie
yoke-embracers
,
others
are
voluntarie
yoke-bearers
,
and
other
some
are
voluntarie
yoke-breakers
;
and
all
the
three
orders
are
praisable
,
though
in
a
different
degree
.
The
first
two
are
properly
students
in
the
art
of
pouertie
;
for
there
is
a
kind
of
pouertie
that
doth
require
both
great
skil
and
great
courage
to
embrace
it
,
or
to
beare
it
,
as
it
should
,
and
ought
to
bee
embraced
or
borne
.
So
that
the
rules
and
precepts
of
this
art
do
not
concerne
them
who
are
either
willing
embracers
,
or
patient
bearers
of
pouerties
yoke
,
but
onely
the
third
kind
,
who
are
yoke-breakers
,
that
is
,
such
as
labour
and
studie
to
breake
in
peeces
pouerties
yoke
,
and
to
wind
themselues
out
of
want
by
winning
of
wealth
by
their
vertuous
endeauours
.
For
this
art
teacheth
a
man
,
not
how
to
make
himselfe
poore
for
Christs
sake
(
which
is
an
attempt
and
studie
of
an
higher
pitch
)
but
how
to
make
himselfe
rich
in
God
and
with
a
good
conscience
,
that
hee
may
haue
whereupon
to
impart
vnto
the
poore
for
Christs
sake
.
And
to
speak
a
little
more
of
the
two
first
kinds
of
men
;
the
voluntarie
yoke-embracers
,
I
call
such
as
being
rich
,
doe
willingly
abandon
their
riches
to
embrace
pouerties
yoke
;
either
by
forsaking
all
that
they
haue
for
Christs
sake
and
the
Gospell
,
as
in
the
times
and
places
of
persecution
;
or
by
giuing
away
all
that
they
haue
,
or
the
most
part
vnto
the
poore
for
Christs
sake
,
and
that
in
the
time
of
peace
and
immunitie
from
persecution
:
The
other
kind
of
voluntarie
poore
men
,
I
call
yoke-bearers
,
who
bee
they
neuer
so
godly
and
wise
,
yet
they
may
be
and
are
ordinarily
poore
,
because
they
take
not
care
to
bee
rich
,
their
chiefe
studie
being
to
beare
the
yoke
of
pouertie
patiently
,
with
an
inuincible
courage
&
fortitude
of
mind
,
&
to
learne
to
bee
content
with
a
little
for
the
loue
they
beare
vnto
tranquillitie
of
mind
(
as
manie
Philosophers
and
morall
men
haue
done
,
And
so
much
the
more
willing
I
haue
been
in
this
place
vpon
this
occasion
to
discourse
of
the
dignitie
,
and
excellencie
of
the
Ecclesiasticall
calling
,
as
for
that
,
because
lay-men
,
and
chiefly
the
richer
sort
,
are
commonly
so
prone
to
despise
,
and
so
apt
to
vilipend
Churchmen
,
and
that
for
nothing
so
much
as
because
of
their
pouertie
&
base
estate
.
As
also
for
that
the
richer
sort
of
lay-men
be
generally
so
loath
to
consecrate
any
one
of
their
children
to
the
seruice
of
God
,
so
that
they
do
preferre
a
gaineful
calling
,
be
it
neuer
so
base
,
vnto
that
which
is
the
Queen
of
callings
.
If
we
wil
reade
the
histories
of
Kingdomes
and
Countries
,
yea
euen
but
those
of
our
owne
,
we
shal
find
how
in
former
times
,
the
sons
of
Monarches
,
Kings
and
Princes
haue
been
Ministers
,
Preachers
and
priests
in
Gods
house
:
and
yet
now
adaies
,
we
see
that
a
Lawyers
,
a
Merchants
,
yea
,
a
tradesmans
sonne
will
skorne
to
be
a
Minister
,
if
he
haue
any
meanes
.
Alas
miserable
men
that
wee
are
,
wee
are
so
deafe
wee
cannot
heare
what
the
Euangelicall
Prophet
(
who
was
both
a
Preacher
,
and
of
princely
blood
,
euen
brothers
sonne
of
Vzziah
King
of
Iudah
)
proclaimeth
touching
the
dignitie
of
the
Ministers
of
the
Gospell
;
III.
Rule
.
Diligence
in
a
lawfull
calling
,
as
in
labouring
the
ground
,
in
trading
or
trafficking
,
or
in
following
some
literall
profession
,
together
truth
,
temperancie
in
liuing
,
and
flying
of
idlenesse
,
and
excesse
make
the
poore
man
rich
,
and
the
rich
man
yet
more
rich
.
Probation
,
and
declaration
.
It
cannot
be
otherwise
said
then
,
but
that
as
a
vertuous
woman
is
a
most
great
good
,
so
an
idle
vicious
woman
is
a
most
great
euill
.
The
world
now
a
daies
is
combred
with
two
sorts
of
idle
men
;
some
haue
a
calling
,
and
will
not
follow
it
,
and
others
are
ashamed
to
learne
a
manuall
trade
or
occupation
,
because
they
are
Gentlemen
borne
,
though
they
haue
no
lands
.
As
for
the
first
order
of
idle
men
,
it
were
a
pitilesse
pitie
,
to
pitie
such
mens
pouertie
;
for
it
is
good
reason
that
he
be
poore
,
who
hauing
a
calling
to
wind
himselfe
out
of
pouertie
,
will
not
inure
himselfe
to
exercise
and
follow
the
same
.
And
good
reason
that
hee
eate
not
,
but
starue
for
hunger
,
who
may
work
,
and
can
worke
,
and
hath
occasion
offered
him
to
work
,
and
yet
will
not
worke
,
And
not
onely
hath
God
wrought
,
but
also
the
best
Gentlemen
that
euer
were
,
haue
likewise
followed
some
one
laborious
occupation
or
other
,
and
that
both
to
gaine
by
it
,
and
to
keepe
themselues
from
idlenesse
,
which
is
the
roote
of
all
euill
,
and
maketh
a
mans
,
both
soule
and
bodie
poore
.
Lot
,
Isaac
and
Iacob
,
and
their
children
husbandmen
and
shepheards
?
Yea
more
,
all
of
these
had
lands
,
fields
and
pastures
,
besides
houses
and
flockes
,
yea
more
then
many
Lords
and
Knights
,
now
adaies
haue
,
and
yet
wee
see
they
disdained
not
to
labour
;
whereas
many
of
our
Gentlemen
that
haue
none
of
all
these
,
or
but
very
little
,
will
be
ashamed
to
doe
as
they
did
.
But
what
will
our
idle
Gentleman
say
of
Dauid
,
who
being
a
young
man
,
was
the
keeper
of
his
fathers
sheepe
,
Alas
what
will
our
idle
Gentleman
say
,
when
he
shall
be
asked
at
the
last
day
,
concerning
the
calling
he
should
haue
followed
here
in
this
life
?
shall
he
haue
no
other
thing
to
answere
,
but
that
hee
was
of
no
craft
or
occupation
,
because
he
was
a
Gentleman
borne
?
what
an
vnsauorie
answere
will
it
bee
before
God
,
who
not
onely
hath
taught
men
mechanicall
trades
,
but
also
disdained
not
to
worke
himselfe
by
the
word
of
his
mouth
,
in
creating
the
world
,
in
planting
the
garden
of
Paradise
,
and
in
making
of
skinne-cloathes
for
Adam
and
Eue
?
What
an
vnsauourie
answere
shall
it
be
,
I
say
,
before
our
Sauiour
Christ
,
And
therefore
to
conclude
this
present
discourse
concerning
diligence
in
a
lawfull
calling
,
I
wish
the
student
in
this
Art
to
obserue
this
one
thing
,
that
except
hee
begge
dailie
Gods
blessing
to
his
businesse
,
his
diligence
and
industrie
will
but
little
auaile
.
Hee
may
well
carrie
out
much
seede
into
the
field
,
IIII.
Rule
.
The
poore
man
must
not
purchase
,
nor
the
rich
man
increase
his
riches
by
violence
,
oppression
,
theft
,
robberie
,
extortion
,
bribing
,
vniust
detention
,
neither
yet
by
peruerting
of
equitie
,
as
by
false
testimonie
,
pleading
in
an
euill
cause
,
or
vnrighteous
iudgement
.
Probation
,
and
declaration
.
If
in
a
countrey
thou
seest
the
oppression
of
the
poore
,
Some
(
saith
the
holy
man
Iob
)
remooue
the
land-markes
,
that
robbe
the
flockes
,
Also
the
Lord
complaineth
by
his
Prophet
Amos
very
earnestly
of
such
as
turne
iudgement
to
wormewood
,
I
will
visit
(
saith
the
Lord
by
his
Prophet
Zephaniah
)
all
those
which
fill
their
masters
houses
by
crueltie
and
deceit
,
And
therefore
let
all
such
folkes
as
are
excised
and
emploied
about
lawes
,
iustice
and
iudgement
perswade
themselues
of
this
,
that
the
time
shall
come
,
when
a
day
of
law
shall
hold
,
when
all
their
tricks
and
entanglements
,
their
niceties
and
their
nets
,
their
deceits
and
their
delaies
,
their
bribing
and
their
biting
,
their
negligence
in
following
and
furthering
a
good
cause
,
and
their
diligence
in
an
euill
:
And
finallie
,
their
deceitfull
collusions
,
and
vnlawfull
conclusions
shall
bee
laid
open
before
men
and
Angels
.
Then
they
shall
bee
all
tongue-tied
,
and
shall
not
haue
so
much
as
one
word
to
answere
or
pleade
for
themselues
.
No
,
though
all
the
subtiltie
,
policie
,
craft
and
eloquence
of
all
the
Lawyers
and
Iudges
of
the
world
were
to
bee
found
in
any
one
such
man
,
yet
shall
hee
not
haue
so
much
as
one
word
to
vtter
in
his
owne
defence
.
God
shall
intend
processe
against
him
,
the
Angels
both
good
and
bad
shall
pleade
against
him
,
so
shall
good
and
holie
men
:
and
that
which
is
more
,
his
owne
conscience
shall
accuse
him
,
yea
,
his
owne
tongue
shall
condemne
him
.
So
that
it
may
bee
well
said
,
that
as
a
iust
Iudge
is
a
visible
god
,
so
is
an
vniust
Iudge
a
visible
diuell
.
And
as
an
vpright
Lawyer
is
an
earthlie
Saint
,
so
is
an
vnrighteous
Aduocate
,
Pleader
,
Proctour
or
Atturney
,
worse
then
an
hereticke
.
For
the
hereticke
sinneth
most
part
of
ignorance
;
where
as
the
vnrighteous
and
deceitfull
Lawyer
sinneth
against
his
knowledge
both
wittinglie
and
willinglie
.
For
although
hee
know
his
parties
cause
to
bee
euill
,
yet
benefit
and
gaine
will
make
him
to
say
,
that
it
is
good
,
and
his
aduersaries
cause
which
hee
knoweth
to
bee
good
,
the
same
gaine
will
make
him
to
say
,
that
it
is
euill
.
In
which
doing
,
they
make
themselues
obnoxious
vnto
that
fearefull
woe
pronounced
by
the
Lord
and
his
holie
seruant
Isaiah
,
V.
Rule
.
The
poore
man
must
not
purchase
goods
,
nor
the
rich
man
increase
his
goods
alreadie
gotten
by
vsing
of
vsurie
,
or
false
weights
,
by
keeping
of
pledges
,
or
hording
vp
of
corne
to
a
more
deare
time
,
and
by
ouerprising
of
wares
;
by
keeping
or
holding
of
whore-houses
,
by
sinfull
playing
and
gaining
,
nor
yet
by
cosening
,
cogging
,
deceiuing
and
lying
,
for
all
such
wealth
of
vanitie
will
soone
vanish
.
Probation
,
and
declaration
.
Heare
this
,
Now
if
Christians
bee
commanded
by
God
,
by
his
Sonne
Iesus
Christ
,
and
by
his
seruants
,
to
mortifie
,
flie
,
abhorre
and
shunne
all
vncleannesse
and
concupiscence
,
doth
it
not
thence
most
necessarily
follow
,
that
Christian
magistrates
may
not
permit
any
place
for
the
exercise
thereof
?
And
if
whoredome
is
not
to
bee
once
named
amongst
Christians
,
how
much
more
ought
it
not
to
bee
practised
by
priuate
men
,
or
permitted
by
the
Prince
in
the
common-wealth
for
anie
respect
whatsoeuer
?
and
if
God
will
iudge
whooremongers
,
and
not
suffer
them
to
enter
into
his
holy
Citty
,
and
kingdome
,
then
they
that
are
called
Gods
ought
likewise
to
punish
them
,
and
not
suffer
any
such
persons
to
haue
any
place
in
their
citties
or
kingdome
:
But
rather
with
godly
Iehoshaphat
,
Lastly
,
I
say
the
Christian
ought
to
beware
,
least
he
gather
or
increase
his
wealth
,
by
the
endamaging
and
impouerishing
of
his
neighbour
through
playing
and
game
.
If
no
man
wisheth
or
would
willingly
that
another
should
winne
his
money
or
goods
,
by
play
,
then
no
man
ought
to
desire
to
winne
another
mans
money
by
that
way
,
for
it
is
expresly
against
the
law
of
God
;
which
beareth
that
the
thing
a
man
would
not
to
be
done
vnto
himselfe
,
he
ought
not
do
it
to
another
.
Not
that
I
meane
to
condemne
all
playing
at
cards
,
or
any
such
other
games
as
vnlawfull
,
for
there
is
nothing
more
reasonable
,
then
that
a
man
may
well
take
a
little
of
his
time
from
his
more
serious
affaires
,
for
refreshing
of
himselfe
with
any
honest
passetime
,
to
the
end
he
may
be
the
better
enabled
to
follow
the
actions
of
his
ordinary
calling
,
and
yet
must
it
be
but
a
little
time
that
is
this
way
spent
:
for
time
is
pretious
,
and
therefore
ought
to
bee
employed
and
spent
in
pretious
employments
,
neither
must
hee
make
a
vocation
of
a
recreation
,
or
of
an
houres
passe-time
,
an
ordinary
practise
,
for
God
hath
not
called
men
to
play
away
time
,
but
to
spend
time
in
good
and
godly
employments
,
and
to
redeeme
time
by
doubling
our
diligence
,
when
as
we
haue
idily
mispent
any
part
thereof
.
True
it
is
that
diuers
good
men
haue
thought
playing
at
cards
altogether
vnlawfull
,
in
regard
that
they
do
beare
in
their
conceite
,
the
nature
and
quality
of
a
Lot
,
which
being
vsed
to
diuine
purposes
,
ought
not
to
be
abused
to
any
humane
or
prophane
action
or
affaire
.
But
by
their
leaue
,
their
reason
is
not
so
sound
as
they
do
suppose
.
For
if
cardes
be
lots
,
then
it
were
lawfull
for
men
to
vse
cardes
in
the
consulting
of
God
for
the
determination
of
some
certaine
doubtes
,
as
wee
read
both
in
the
old
and
the
new
Testament
,
that
lots
haue
beene
vsed
,
and
if
this
be
absurd
,
then
it
followeth
that
they
are
not
lottes
as
they
do
imagine
.
But
supposing
that
to
be
true
which
they
say
,
euen
that
cardes
are
Lottes
,
I
say
that
it
doth
not
follow
,
but
that
they
may
be
vsed
in
humane
affaires
:
VI.
Rule
.
A
man
must
not
make
haste
to
be
rich
,
as
being
possessed
with
an
immoderate
desire
and
loue
of
riches
,
&
miscaried
with
an
excessiue
care
to
purchase
or
increase
wealth
:
But
ought
rather
to
bee
content
with
little
goods
gotten
with
a
good
conscience
,
and
enioyed
with
quietnesse
of
minde
,
then
to
purchase
or
possesse
much
with
an
euill
conscience
,
with
strife
,
toile
,
and
trouble
of
spirit
.
Probation
and
declaration
.
TRauaile
not
too
much
to
bee
rich
(
saith
Salomon
)
for
riches
taketh
her
to
her
wings
as
an
Eagle
,
and
flyeth
into
the
aire
;
Godlinesse
is
great
gaine
(
saith
the
holy
Apostle
Paul
)
if
a
man
be
content
with
that
he
hath
:
VII
.
Rule
.
The
man
that
would
bee
rich
,
must
before
all
other
things
,
and
more
then
all
other
things
,
with
great
feruency
and
constancy
craue
at
God
spirituall
blessings
;
and
when
he
hath
gotten
riches
as
he
must
not
set
his
affection
thereupon
in
louing
them
too
much
,
so
he
must
not
put
his
affiance
or
confidence
in
them
by
trusting
to
them
,
or
glorying
and
boasting
himselfe
of
them
:
Neither
must
hee
murmure
against
God
if
he
afflict
him
by
the
losse
of
a
part
thereof
,
or
yet
of
the
whole
;
but
ought
to
beare
his
crosse
patiently
and
valiantly
.
Finally
,
he
must
loue
his
riches
so
little
in
comparison
of
Christ
,
and
the
saluation
of
his
owne
soule
that
(
if
the
cause
and
occasion
offer
it selfe
)
hee
bee
content
to
forsake
all
for
Christs
sake
,
and
for
the
sauing
of
his
owne
soule
.
Probation
and
declaration
.
Heereby
Christians
are
taught
,
not
to
grudge
against
God
,
if
at
any
time
hee
crosse
vs
in
our
prosperity
,
and
take
from
vs
our
substance
,
whether
in
part
,
or
whole
:
yea
wee
ought
to
confide
so
farre
in
Gods
goodnesse
,
that
hee
will
send
vs
againe
,
that
which
hee
hath
taken
from
vs
,
and
restore
it
with
aduantage
,
if
hee
seeth
that
it
shall
bee
expedient
for
vs
,
and
profitable
for
our
soules
health
.
Otherwise
we
ought
to
thinke
that
it
is
farre
better
for
vs
to
want
goods
,
then
to
be
voyd
of
goodnesse
,
and
that
our
case
is
more
blessed
to
lacke
or
loose
goods
,
then
to
enioy
them
,
and
withall
to
abuse
them
to
luxury
,
superfluity
,
licentiousnes
,
and
sin
.
And
what
was
the
pouertie
of
Christ
Iesus
the
Sonne
of
God
,
in
his
birth
,
life
,
and
death
,
it
is
more
then
manifest
;
And
as
for
the
Apostles
,
how
poore
&
indigent
they
were
,
Wherby
Christians
are
taught
to
be
ready
and
willing
to
forsake
all
their
goods
,
bee
they
neuer
so
precious
and
copious
,
rather
then
to
forsake
God
,
and
a
good
conscience
,
to
leaue
their
inheritance
on
earth
,
rather
then
their
inheritance
in
heauen
,
and
to
loose
the
life
temporall
rather
then
the
eternall
.
Thus
we
see
that
rich
men
must
be
so
farre
from
louing
their
riches
too
much
,
Ephesus
,
Timothie
:
VIII
.
Rule
.
The
man
that
would
procure
Gods
blessing
for
the
augmentation
,
and
conseruation
of
his
store
,
both
to
himselfe
&
to
his
posterity
,
must
shew
himselfe
thankful
to
God
in
blessing
&
praising
him
for
his
benefites
,
and
in
giuing
vnto
God
that
which
is
Gods
,
to
wit
,
first
fruites
&
tithes
vnto
his
Friests
,
and
likewise
in
giuing
vnto
Caesar
that
which
is
Caesars
.
That
is
to
say
,
he
must
giue
vnto
the
prince
(
but
chiefly
if
he
be
a
Christian
Prince
)
as
being
Gods
great
Minister
and
Deputy
for
the
good
gouernment
of
his
people
,
be
they
Ecclesiasticall
or
secular
persons
,
a
proportionable
proportion
of
his
goods
,
tribute
,
&
subsidie
,
whensoeuer
he
standeth
in
need
.
And
this
ought
each
one
to
do
with
all
possible
good
will
,
readinesse
,
and
cheerfulnes
of
mind
,
without
grudging
resisting
,
and
rebelling
,
loue
we
our
wealth
neuer
so
well
.
Probation
and
Declaration
.
WHen
thou
hast
eaten
and
filled
thy selfe
(
saith
Moses
)
Whereby
we
are
giuen
to
vnderstand
,
that
we
must
not
thinke
,
or
speake
vnreuerently
of
the
Prince
,
for
crauing
of
subsidie
,
or
requiring
of
tribute
:
neither
must
wee
deny
him
,
or
keepe
backe
from
him
a
part
and
portion
of
our
store
,
if
he
stand
in
need
therof
,
or
require
it
at
our
hands
,
as
also
we
must
beware
,
least
by
our
murmuring
against
the
Ruler
wee
doe
procure
vnto
our selues
at
Gods
hands
,
the
diminution
of
our
aboundance
and
store
.
And
truly
if
it
be
a
good
worke
for
the
brother
to
relieue
the
brother
in
his
neede
with
a
portion
of
his
goods
,
it
cannot
but
be
a
farre
better
worke
for
the
children
to
releiue
the
parent
in
his
neede
.
Now
the
Prince
is
the
parent
of
the
patrie
,
and
the
great
and
common
father
of
this
great
family
,
the
subiects
are
the
Princes
children
,
and
therefore
they
are
bound
to
impart
vnto
him
a
part
and
portion
of
their
goods
,
when
as
his
neede
presseth
him
to
require
the
same
at
their
hands
.
And
the
Apostle
telling
vs
that
Princes
are
Gods
Ministers
,
in
the
very
leuying
and
taking
of
tribute
,
doth
teach
vs
that
when
we
pay
tribute
vnto
Princes
,
or
affoord
them
any
such
furtherance
,
subsidie
,
or
reliefe
,
that
we
doe
it
not
so
much
vnto
them
as
vnto
God
himselfe
.
For
what
good
office
soeuer
we
performe
at
any
time
vnto
Gods
Ministers
,
but
chiefly
to
his
chiefe
Minister
,
that
hee
doth
repute
as
done
vnto
himselfe
.
And
therefore
wee
ought
to
obey
the
Prince
in
this
duty
as
in
all
other
,
not
onely
for
feare
of
his
anger
and
indignation
,
but
also
for
the
conscience
we
must
make
of
our
Christian
vocation
,
and
subiectionall
condition
.
And
though
it
bee
true
,
that
Almightie
God
doth
not
stand
in
need
of
any
thing
wee
haue
,
(
for
hee
is
al-sufficient
in
himselfe
)
yet
wee
must
thinke
that
it
is
his
pleasure
to
carrie
himselfe
as
one
that
doth
need
oftentimes
in
the
persons
of
the
Prince
,
the
Priests
,
and
the
Poore
.
And
this
hee
doth
,
to
trie
whether
wee
loue
Almightie
God
and
our
neighbour
better
then
our
goods
,
or
no
,
and
to
knowe
by
the
effect
,
if
wee
haue
as
yet
attained
to
this
perfection
,
as
to
giue
vnto
God
all
that
we
haue
,
if
he
should
require
it
at
our
hands
.
For
the
man
that
will
grudge
to
giue
a
part
vnto
Gods
image
and
chiefe
minister
for
his
sake
,
will
neuer
be
willing
to
forsake
all
for
Gods
sake
:
no
,
hee
would
neuer
be
willing
to
bestowe
his
whole
goods
vpon
God
himselfe
,
that
will
refuse
or
repine
to
giue
a
part
vnto
his
chiefe
minister
.
And
contrariwise
,
the
man
that
doth
cheerefully
bestowe
vpon
the
prince
,
in
regard
that
he
is
Gods
image
and
deputie
,
doth
euidently
shew
that
he
loueth
God
better
then
his
goods
,
and
goodnesse
better
then
his
goods
,
and
that
he
would
make
no
difficultie
to
bestowe
most
willingly
all
that
hee
hath
vpon
God
;
yea
to
forsake
his
whole
goods
for
Gods
sake
.
Wherefore
if
we
resolue
to
giue
cheerefully
vnto
Gods
Vicar
for
his
sake
,
a
proportionable
portion
of
our
goods
,
he
will
both
account
it
as
giuen
vnto
himselfe
,
and
will
reward
the
giuer
for
his
gift
,
Princes
are
likewise
called
Gods
,
to
shewe
vs
that
they
haue
a
right
,
I
say
not
vnto
all
,
but
vnto
a
certaine
part
of
each
of
their
subiects
goods
.
For
as
I
would
be
loath
to
flatter
the
prince
and
wrong
the
people
,
by
affirming
or
maintaining
the
extent
of
his
right
and
interest
to
the
bodies
and
whole
goods
of
his
subiects
(
for
the
most
absolute
Prince
that
is
,
must
not
thinke
himselfe
so
absolute
:
and
as
it
were
a
ridiculous
thing
to
subiect
the
prince
to
his
subiects
lawes
,
so
were
it
an
impious
crime
,
to
exempt
him
from
Gods
lawes
)
as
I
would
be
loath
,
I
say
,
to
flatter
the
prince
,
and
wrong
the
people
,
by
affirming
his
right
to
their
whole
goods
,
so
would
I
be
loath
to
flatter
the
people
,
and
wrong
the
Prince
,
by
denying
his
right
to
a
proportionable
part
of
their
goods
.
And
therefore
as
God
doth
require
at
his
peoples
hands
,
for
the
maintenance
of
his
ministers
,
first
fruits
,
because
he
is
the
first
,
and
tythes
because
he
is
the
last
(
as
an
auncient
writer
yeeldeth
the
reason
)
and
that
in
name
of
an
annuall
and
perpetuall
rent
,
and
in
token
of
a
double
acknowledgement
we
owe
him
:
the
one
,
that
he
is
alpha
and
omega
,
the
beginning
and
the
ending
,
the
first
and
the
last
:
the
other
,
that
all
that
we
haue
,
we
haue
it
and
hold
it
of
him
.
So
Princes
,
who
are
called
Gods
,
of
God
himselfe
,
and
are
his
immediate
subiects
,
and
his
subiects
onely
,
and
are
liable
,
if
they
offend
,
to
the
punishment
of
his
hand
onely
,
they
may
iustly
claime
and
require
at
their
subiects
hands
a
competent
portion
of
their
goods
,
for
the
maintenance
of
themselues
,
their
families
,
and
seruants
,
as
the
holy
Prophet
Samuel
describing
the
qualitie
and
priuiledge
of
an
absolute
Prince
,
doth
aboundantly
testifie
.
For
the
holy
Prophet
disswading
the
Israelites
from
the
seeking
of
a
King
as
yet
,
But
hereof
wee
shall
entreat
more
fully
in
our
Alboni
,
or
Patterne
of
a
perfit
Subiect
;
wherein
we
shall
God-willing
discourse
substantially
and
soundly
of
the
seuerall
duties
of
subiects
,
in
the
behalfe
of
Princes
.
And
out
of
doubt
,
their
first
king
Saul
raigned
in
this
manner
ouer
them
,
and
yet
wee
find
him
not
blamed
for
any
tyrannicall
oppression
,
extortion
,
or
exaction
practised
vpon
his
people
:
whereof
,
if
hee
had
beene
guiltie
,
it
should
haue
beene
recorded
,
no
doubt
,
amongst
his
other
grieuous
trespasses
.
Likewise
king
Dauid
,
who
was
their
first
king
,
by
Gods
absolute
approbation
(
and
therefore
the
spirit
of
God
hath
begun
with
Dauid
the
first
Booke
of
the
Kings
)
euen
a
man
after
Gods
own
heart
,
And
as
for
Salomon
,
king
Dauids
sonne
and
successor
,
it
is
more
then
manifest
,
that
he
did
put
in
practise
this
foresaid
kingly
power
,
Wherefore
wee
must
not
thinke
that
hee
was
guiltie
of
tyrannie
,
oppression
,
or
exaction
in
the
behalfe
of
his
people
:
but
rather
that
his
leuying
of
the
Tenths
of
his
subiects
substance
,
was
an
effect
of
his
diuine
wisedome
,
and
the
lawfull
meanes
whereby
hee
gathered
together
so
much
wealth
,
and
so
great
riches
as
he
did
,
And
it
is
to
be
noted
,
that
the
people
of
Iudah
and
Israel
by
their
cheerefull
readinesse
and
willingnesse
in
yeelding
vnto
Salomon
their
king
the
Tenthes
of
their
fruites
and
of
their
flockes
,
for
the
monthly
prouision
of
his
houshold
,
procured
at
Gods
hands
the
blessing
of
great
prosperitie
,
securitie
,
and
peace
,
which
hee
powred
vpon
Israel
and
Iudah
in
Salomons
daies
.
And
though
after
the
death
of
Salomon
the
people
did
insinuate
vnto
his
sonne
Rehoboam
,
Where
it
is
to
bee
noted
,
that
the
Lord
punished
this
their
couetous
and
grudging
disposition
,
with
the
diminution
of
their
wealth
;
so
that
their
condition
became
much
vnlike
vnto
that
it
had
beene
in
the
daies
of
Salomon
.
And
certainly
,
As
the
Prince
,
I
say
,
must
not
with
wretchlesse
Rehoboam
,
make
the
peoples
yoake
more
heauie
then
it
ought
to
bee
by
right
:
so
must
not
the
people
,
with
the
murmuring
and
complaining
Israelites
,
call
that
a
grieuance
,
or
a
grieuous
yoake
,
which
is
not
so
indeede
,
but
onely
in
the
apprehension
of
their
couetous
conceit
.
Finally
,
a
Prince
all
made
of
bountie
and
beneficence
,
to
whom
God
hath
giuen
(
as
vnto
Salomon
)
a
large
heart
,
In
the
next
place
it
followeth
,
that
we
speake
of
the
maintenance
of
his
other
Ministers
,
to
wit
,
the
Priests
,
which
rule
or
serue
in
the
Church
,
either
in
keeping
of
vniformity
and
good
order
amongst
the
Cleargie
themselues
,
or
in
reading
publickly
,
and
expounding
the
word
,
and
ministring
the
sacraments
vnto
the
people
.
All
the
tithe
of
the
land
,
And
as
the
Lord
expostulating
with
his
people
for
their
idolatry
,
saith
vnto
them
:
But
it
will
bee
said
of
some
,
and
chiefly
of
such
as
loue
more
to
prey
vpon
the
Church
,
then
to
pray
in
the
Church
,
that
the
paying
of
first
fruites
and
tithes
doth
belong
to
the
Ceremoniall
law
of
the
Iewes
,
and
therefore
doth
not
oblige
vs
Christians
to
the
obseruing
thereof
.
Secondly
,
the
maintenance
of
such
as
are
worthy
of
maintenance
,
is
no
ceremoniall
,
but
a
morall
thing
.
But
so
it
is
,
that
the
paying
of
first
fruits
and
tithes
is
the
maintenance
of
such
as
are
worthy
of
maintenance
,
euen
of
Gods
Ministers
,
and
such
as
serue
him
in
his
house
,
and
therefore
paying
of
tithes
is
no
ceremoniall
,
but
a
morall
,
and
perpetuall
dutie
.
Thirdly
,
Fourthly
,
VIII
.
Euery
prouident
and
wise
master
prouideth
for
his
houshold
and
seruants
;
wherefore
it
followeth
,
IX
.
XI
.
The
holy
Scriptures
set
downe
the
paying
of
these
yearely
Church-rents
,
amongst
morall
duties
,
and
accounteth
of
Sacriledge
,
not
as
if
it
were
the
meere
transgression
of
a
ceremoniall
ordinance
,
but
euen
the
violation
of
a
morall
law
.
Will
a
man
spoyle
his
gods
?
And
as
for
such
ministers
as
disdaine
to
bee
called
by
the
name
of
priests
,
but
delight
in
new
names
and
new
opinions
,
and
would
rather
want
tythes
then
be
called
priests
,
to
the
end
they
may
be
vnlike
vnto
other
Churches
of
Christendome
,
and
the
Church-men
thereof
:
I
wil
say
no
more
,
but
that
it
is
a
great
pittie
that
the
Church
of
God
should
be
troubled
with
such
newfanglednesse
,
and
that
any
of
Gods
ministers
should
bee
misse-led
with
such
fond
and
friuolous
,
yea
vnministerly
opinions
.
As
learned
,
godly
,
&
holy
men
as
they
are
said
to
bee
,
or
thought
to
bee
,
they
are
much
deceiued
,
if
they
doe
thinke
otherwise
,
but
that
more
learned
,
more
wise
,
and
holy
Church-men
haue
bin
called
by
the
name
of
priests
,
then
they
:
If
the
whole
people
of
God
be
called
a
royall
priesthood
by
the
holy
Apostle
S.
Peter
;
XIII
.
And
lastly
,
the
holy
Apostle
Paul
,
not
onely
exhorteth
Christians
to
remember
them
which
haue
the
ouersight
of
them
,
In
one
word
,
it
is
this
horrible
sin
of
sacriledge
that
hath
ouerthrowne
the
strength
and
glory
of
diuers
mighty
and
wealthy
houses
;
God
in
his
most
iust
iudgement
shutting
such
from
their
inheritance
,
as
were
so
audacious
and
bold
as
to
robbe
him
of
his
.
And
therfore
to
shut
vp
this
pleading
for
Gods
Priestes
,
let
mee
say
vnto
euery
Student
in
this
Art
of
Enriching
,
that
desireth
to
be
rich
,
heere
,
and
happie
hence
,
that
which
rich
Zacheus
promised
to
doe
,
IX
.
Rule
.
A
man
,
to
whom
God
hath
giuen
riches
and
store
,
ought
to
take
his
owne
part
thereof
cheerefully
,
so
long
as
hee
enioyeth
the
same
:
yet
so
that
in
the
meane
time
hee
keepe
himselfe
from
all
excesse
in
dyet
,
or
apparrell
;
all
intemperancy
,
luxurie
,
superfluity
,
drunkennesse
,
gluttony
,
and
prodigality
,
least
God
punish
the
abuse
of
his
benefits
with
penury
and
pouerty
.
Probation
and
declaration
.
Riches
are
not
comely
for
a
niggard
(
saith
Iesus
the
sonne
of
Sirach
)
and
what
should
he
doe
with
money
?
But
as
a
man
that
hath
wealth
should
take
his
part
thereof
in
all
cheerefull
and
hearty
manner
:
(
for
what
profiteth
it
for
a
man
to
haue
goods
,
and
to
want
the
good
vse
therof
?
)
So
must
he
beware
on
the
other
hand
,
of
abusing
Gods
benefits
to
intemperancy
,
luxurie
,
gluttony
,
drunkennesse
,
superfluity
,
and
excesse
,
whether
in
table
or
attire
.
For
by
this
meanes
hee
shall
both
prouoke
God
to
anger
against
him
,
and
bring
himselfe
into
pouerty
,
necessity
,
and
neede
.
Besides
that
it
is
the
custome
of
men
,
for
the
most
part
,
not
to
pitty
such
a
one
,
as
through
his
owne
miscariage
hath
made
himselfe
poore
,
whereas
,
by
good
gouernment
,
hee
might
haue
had
sufficient
for
himselfe
,
yea
also
whereupon
to
gratifie
his
friends
,
and
to
relieue
the
poore
.
Keepe
not
company
(
saith
Salomon
)
with
drunkards
,
nor
with
gluttons
,
Therefore
(
saith
hee
)
bee
not
greedy
in
all
delights
,
Whereby
we
are
taught
,
that
excesse
and
superfluity
doth
occasion
many
incommodities
to
man
,
not
onely
in
his
substance
,
but
also
in
his
body
,
and
in
his
soule
,
and
that
it
maketh
many
a
soule
sinfull
,
many
a
body
sickly
,
and
many
a
man
miserable
and
poore
.
Wine
and
strong
drinke
,
immoderately
vsed
,
will
steale
away
a
mans
strength
,
be
he
neuer
so
strong
:
yea
it
will
steale
away
the
strength
of
his
soule
:
for
true
fortitude
cannot
harbour
in
that
heart
,
that
is
alwaies
swimming
and
bathing
in
the
barrell
of
strong
drinke
.
The
head
that
cannot
bee
holden
from
the
Hogs-head
,
but
must
alwaies
be
tumbling
and
tipling
in
the
Tunne
,
is
more
like
vnto
a
hogs
head
indeed
,
then
a
mans
head
,
&
the
heart
of
him
likewise
:
yea
not
only
shall
strong
drinke
immoderately
vsed
,
wound
the
man
that
vseth
it
in
his
soule
,
in
his
body
,
and
in
his
substance
,
besides
his
offensiue
wounding
and
hurting
of
others
,
but
also
(
saith
Salomon
)
it
will
in
the
end
bite
him
like
a
serpent
,
and
hurt
him
,
or
rather
kill
him
like
a
cockatrice
.
It
will
euen
slay
him
,
both
in
his
soule
and
in
his
substance
;
for
as
the
drunkard
and
the
glutton
drinketh
away
and
deuoureth
his
inheritance
on
earth
,
whereby
hee
becommeth
poore
,
so
he
drinketh
&
eateth
away
his
inheritance
in
heauen
,
to
please
his
belly
hee
selleth
away
his
part
of
paradice
,
whereby
he
becommeth
miserable
both
heere
and
hence
,
and
this
is
that
which
the
Apostle
saith
,
The
Christian
that
would
bee
rich
must
likewise
beware
of
excesse
and
all
pompousnes
of
apparell
.
Iohn
Baptist
,
then
with
the
soft
and
silken
raiment
of
courtiers
,
or
with
the
purple
,
and
fine
linnen
of
Diues
.
The
king
of
Niniue
lying
vpon
the
earth
,
Thus
wee
see
how
displeasing
vnto
God
,
and
how
hurtfull
vnto
man
,
this
vice
of
excesse
is
,
whether
in
diet
or
apparell
,
and
how
that
it
is
an
enemie
both
vnto
mans
prosperitie
on
earth
,
and
his
felicitie
in
heauen
.
It
shutteth
him
out
of
his
inheritance
on
earth
,
and
bereaueth
him
of
his
inheritance
in
heauen
.
And
this
is
not
all
the
euill
that
commeth
by
excesse
,
for
God
oftentimes
punisheth
the
whole
citie
,
the
countrey
,
yea
the
whole
kingdome
with
scarcitie
and
famine
for
this
abuse
of
his
benefit
.
Woe
vnto
them
(
saith
the
Prophet
Isaie
)
that
are
mighty
to
drinke
wine
,
Thus
it
appeareth
manifestly
,
how
horrible
a
sinne
excesse
is
,
and
how
Almightie
God
is
wont
to
punish
the
abuse
of
his
benefits
,
with
famine
,
scarcenesse
,
penurie
,
and
indigence
When
men
in
their
aboundance
wil
needs
play
the
beasts
,
God
will
be
auenged
both
on
them
,
and
on
the
beasts
for
their
cause
:
yea
,
he
will
change
their
diet
,
and
send
them
to
feed
with
the
beasts
.
So
that
they
shall
bee
faine
for
extreame
famine
to
eat
the
grasse
of
the
field
,
and
gnawe
the
barke
and
roots
of
the
trees
,
and
to
drinke
the
water
of
the
flood
,
that
the
table
of
beasts
may
teach
them
not
to
play
the
beasts
any
more
,
in
abusing
Gods
good
creatures
to
excesse
.
And
good
reason
forsooth
,
that
such
as
will
needes
liue
riotously
,
and
quaffe
and
swill
vpon
their
knees
,
should
be
brought
vpon
their
knees
in
good
earnest
,
and
be
made
to
feed
with
the
beasts
,
vntill
they
learne
to
liue
like
reasonable
and
moderate
men
,
and
not
like
vnreasonable
and
intemperate
beasts
.
X.
Rule
.
A
man
to
whom
God
hath
giuen
riches
and
store
,
(
though
but
in
a
meane
measure
)
if
hee
would
haue
God
to
blesse
him
and
it
,
both
with
increase
and
continuance
,
as
hee
ought
to
giue
a
part
thereof
cheerefully
vnto
the
Prince
,
and
another
part
vnto
the
priests
,
and
take
a
third
part
for
himselfe
,
so
ought
he
charitably
to
impart
a
proportionable
part
thereof
to
the
poore
,
by
lending
or
giuing
to
them
according
to
his
power
,
and
their
pouertie
and
need
.
Probation
and
declaration
.
The
righteous
is
mercifull
(
saith
the
prophet
Dauid
)
and
giueth
,
I
say
)
to
loose
the
bands
of
wickednesse
,
to
take
off
the
heauie
burthens
,
and
to
let
the
oppressed
go
free
,
and
that
yee
breake
euery
yoake
?
Is
it
not
to
deale
thy
bread
to
the
hungrie
,
and
that
thou
bring
the
poore
that
wander
to
thine
house
,
when
thou
seest
the
naked
that
thou
couer
him
,
and
hide
not
thy selfe
from
thine
owne
flesh
?
Then
shal
thy
light
breake
forth
as
the
morning
,
and
thine
health
shall
grow
speedily
,
thy
righteousnes
shall
goe
before
thee
,
and
the
glory
of
the
Lord
shall
embrace
thee
:
then
shalt
thou
call
,
and
the
Lord
will
answer
,
thou
shalt
cry
,
and
he
will
say
,
here
I
am
.
If
thou
powre
out
thy
soule
to
the
hungry
,
and
refresh
the
troubled
soule
,
then
shall
thy
light
spring
out
in
the
darknes
,
and
thy
darknes
shall
bee
as
the
noone
day
,
and
the
Lord
shall
guide
thee
continually
,
and
satisfie
thy
soule
in
drought
,
and
make
fat
thy
bones
,
and
thou
shalt
be
like
a
watered
garden
,
and
like
a
spring
of
water
where
waters
faile
not
.
And
they
shall
bee
of
thee
that
shall
build
the
old
waste
places
,
thou
shalt
raise
vp
the
foundations
for
many
generations
,
and
thou
shalt
be
called
,
the
Repairer
of
the
Breach
,
and
the
restorer
of
the
pathes
to
dwell
in
.
Because
that
almes
doth
deliuer
from
death
,
and
suffereth
not
to
come
into
darknesse
:
for
almes
is
a
good
gift
,
or
present
before
the
most
high
,
to
all
them
which
vse
it
.
Giue
of
thy
bread
to
the
hungry
,
and
of
thy
garments
to
them
that
are
naked
;
yea
of
all
thine
aboundance
giue
alms
,
and
let
not
thine
eye
bee
enuious
when
thou
giuest
almes
.
It
is
better
to
giue
almes
then
to
lay
vp
gold
(
saith
the
glorious
Angell
Raphael
to
Tobias
)
for
almes
doth
deliuer
from
death
,
If
this
be
true
,
which
the
Truth
hath
both
said
,
and
saieth
he
shall
say
,
then
truely
many
Christians
of
this
last
age
,
in
Gods
account
,
are
accursed
,
and
many
of
the
men
of
these
last
daies
,
must
needs
go
at
the
last
day
into
euerlasting
fire
.
Euen
as
many
as
doe
now
refuse
to
feed
and
refresh
,
to
cloth
and
to
lodge
,
to
visit
&
to
comfort
Christ
Iesus
,
liuing
,
or
rather
dying
daily
amongst
vs
,
in
the
persons
of
poore
,
needie
,
sicke
,
and
comfortlesse
men
.
Charitie
is
growne
so
cold
in
these
last
daies
,
that
Christ
may
well
wander
through
our
streets
,
wee
will
not
bring
him
in
,
hee
may
stand
crying
at
our
doors
,
and
starue
of
hunger
&
cold
,
for
fault
of
food
and
clothes
,
we
will
neither
fill
his
bellie
,
nor
couer
his
backe
;
hee
may
lie
sicke
and
sore
in
the
high
way
,
and
in
the
corners
of
our
townes
,
we
will
not
build
him
an
hospitall
,
or
if
we
doe
,
it
is
so
little
it
can
hardly
lodge
him
,
or
hold
him
,
neither
will
wee
take
the
paines
to
goe
see
him
there
,
to
cause
minister
him
medicine
,
to
bind
vp
his
wounds
,
to
cure
his
sores
,
and
to
comfort
him
in
his
anguish
.
He
may
for
vs
lie
in
prison
with
fetters
on
his
feet
,
and
yet
the
mercilesse
rich
man
that
hath
put
him
in
prison
,
will
not
proue
the
deliuerer
,
and
set
him
free
;
nor
yet
will
one
or
moe
rich
men
prooue
the
redeemer
,
and
pay
his
debts
,
that
he
may
be
set
at
libertie
.
Yea
,
hee
may
lie
dead
at
our
doores
,
or
in
the
high
streets
,
and
scarcely
will
we
burie
him
;
or
if
we
burie
him
,
we
will
be
ashamed
to
accompany
him
to
the
buriall
place
,
hee
is
in
his
members
so
abiect
and
contemptible
in
our
eies
.
Euery
man
findeth
out
some
one
excuse
or
other
,
to
cloake
and
to
couer
this
his
coldnesse
of
charitie
.
The
man
that
hath
much
,
and
may
giue
much
almes
,
saith
,
hee
hath
so
much
adoe
with
it
for
other
vses
,
that
hee
cannot
spare
any
part
thereof
to
releeue
the
poore
.
Christ
in
heauen
(
I
wot
well
saith
hee
)
hath
enough
,
and
needeth
none
of
my
goods
,
and
if
he
were
on
earth
,
&
stood
in
need
,
I
would
not
stand
to
bestowe
vpon
him
all
that
I
haue
.
And
this
may
suffice
.
On
the
other
hand
,
the
man
that
hath
little
(
and
yet
not
so
little
,
but
that
he
might
impart
a
little
thereof
,
vnto
such
as
haue
lesse
then
he
)
saith
,
he
hath
little
enough
for
himselfe
:
So
that
betweene
these
two
sorts
of
men
,
haue
they
much
,
or
haue
they
little
,
Christ
can
haue
nothing
at
all
:
For
both
of
them
pretend
that
they
haue
too
little
for
themselues
,
too
little
meate
for
their
owne
bellies
,
and
therefore
Christ
must
be
hungrie
;
too
little
drinke
for
their
owne
mouthes
,
and
therefore
Christ
must
bee
thirstie
:
too
little
cloathing
for
their
owne
backes
,
and
therefore
Christ
must
goe
vncouered
,
except
hee
be
couered
with
ragges
:
too
little
money
in
their
purses
,
and
therefore
Christ
must
be
still
in
prison
vnredeemed
.
Thus
then
all
plead
they
haue
too
little
,
no
than
is
found
that
thinketh
he
hath
much
,
or
too
much
:
And
yet
Salomon
thought
,
It
is
recorded
of
the
first
Christians
,
Except
your
righteousnesse
(
saith
our
Sauiour
)
exceed
the
rihhteousnesse
of
the
Scribes
&
Pharises
,
EXAMPLES
OF
DIuers
regular
Students
in
the
Art
of
Enrichiching
,
which
did
all
practise
the
Rules
of
this
Art
,
and
were
blessed
of
God
.
HAuing
set
downe
the
precepts
and
rules
of
this
art
,
being
ten
in
number
,
and
hauing
verified
and
iustified
the
same
by
manifold
allegations
of
sacred
Scripture
,
both
of
the
old
and
new
Testament
,
in
the
manner
abouesaid
:
It
followeth
that
in
the
next
place
,
we
mention
certaine
such
examples
as
may
serue
to
illustrate
the
foresaid
rules
,
and
those
we
do
distinguish
into
two
ranckes
;
The
one
is
of
such
notable
persons
as
are
recorded
in
holy
writt
to
haue
attained
to
riches
by
right
meanes
,
and
to
haue
vsed
the
same
according
to
the
rules
of
this
art
,
the
which
haue
bene
blessed
of
God
,
and
haue
prospered
for
their
regularities
sake
.
The
other
rancke
is
of
such
others
,
as
in
labouring
and
studying
to
bee
rich
,
haue
bene
irregulars
:
that
is
,
either
haue
not
attained
to
riches
by
the
right
way
,
or
else
neuer
vsed
them
after
the
right
manner
,
and
therefore
haue
beene
accursed
of
God
.
Of
the
first
ranke
the
examples
are
these
:
Abraham
,
the
father
of
the
faithfull
,
Lot
,
Abrahams
brothers
sonne
,
was
likewise
a
regular
Student
in
this
Art
.
Hee
was
a
man
that
feared
God
,
vpright
in
his
waies
,
hospitable
,
charitable
,
and
diligent
in
his
calling
.
And
the
Lord
blessed
him
with
store
and
aboundance
of
sheepe
,
cattell
,
and
tents
;
so
that
the
land
could
not
beare
them
,
that
hee
and
his
Vncle
might
dwell
together
.
Iacob
,
the
sonne
of
Isaac
,
Ioseph
,
the
sonne
of
Iacob
,
Potiphar
,
Pharaohs
Steward
,
was
his
first
maister
,
who
bought
him
at
the
hands
of
the
Israelites
,
vnto
whom
his
brethren
had
sold
him
.
Potiphar
seeing
that
the
Lord
was
with
him
,
and
that
hee
made
all
that
he
did
to
prosper
in
his
hand
,
of
a
slaue
he
made
him
the
ruler
of
his
house
,
and
put
all
that
hee
had
vnder
his
hand
.
And
the
Lord
blessed
the
Aegyptians
house
for
Iosephs
sake
:
yea
the
blessing
of
the
Lord
was
vpon
all
that
he
had
in
the
house
,
and
in
the
field
.
His
second
maister
was
the
maister
of
the
Kings
prison
house
.
After
that
he
was
put
in
prison
by
the
malitious
craft
of
Potiphars
wife
.
But
euen
there
the
Lord
was
with
Ioseph
,
and
got
him
fauour
in
the
sight
of
the
maister
of
the
prison
;
so
that
he
committed
to
Iosephs
hand
,
all
the
prisoners
that
were
in
the
prison
,
and
looked
vnto
nothing
that
was
vnder
his
hand
,
but
trusted
Ioseph
with
all
,
seeing
the
Lord
was
with
him
:
for
whatsoeuer
he
did
,
the
Lord
made
it
to
prosper
.
His
third
maister
was
King
Pharaoh
himselfe
,
who
sent
for
him
out
of
prison
,
to
interprete
his
dreames
;
and
afterwards
,
for
his
diuine
wisdome
,
made
him
chiefe
ruler
ouer
his
house
,
yea
ouer
all
the
Kingdomes
of
Egypt
▪
so
that
all
the
reuenues
and
riches
thereof
came
vnder
his
hand
.
Thus
we
see
Ioseph
,
of
a
slaue
,
made
a
seruant
,
and
a
ruler
of
seruants
in
his
maister
Potiphars
house
:
and
thereafter
,
of
a
prisoner
,
made
a
ruler
of
prisoners
in
the
prison
;
and
in
the
end
,
of
a
poore
prisoner
made
a
potent
Prince
:
so
that
such
as
hee
once
serued
,
were
made
to
serue
him
,
and
hee
made
the
maister
and
Lord
of
such
as
had
beene
his
maisters
before
.
His
brethren
had
sold
him
for
siluer
into
Egypt
,
Moreouer
,
Pharaoh
said
vnto
Ioseph
,
say
to
thy
brethren
:
This
doe
yee
,
lade
your
beasts
,
and
depart
,
go
to
the
land
of
Canaan
,
and
take
your
father
,
and
your
housholds
,
and
come
to
me
,
and
I
will
giue
you
the
best
of
the
land
of
Aegypt
,
and
yee
shall
eate
of
the
fat
of
the
land
.
And
I
command
thee
:
Thus
doe
ye
;
Take
you
chariots
out
of
the
land
of
Aegypt
,
for
your
children
,
and
for
your
wiues
,
and
bring
your
father
,
and
come
also
;
regard
not
your
stuffe
:
for
the
best
of
all
the
land
of
Aegypt
is
yours
.
And
the
children
of
Israel
did
so
;
and
Ioseph
gaue
them
Chariots
according
to
the
commandement
of
Pharaoh
;
he
gaue
them
victuals
also
for
the
iourney
;
he
gaue
them
all
(
none
excepted
)
change
of
raiment
;
and
vnto
Beniamin
he
gaue
three
hundreth
peeces
of
siluer
,
and
fiue
suites
of
raiment
.
And
vnto
his
father
likewise
he
sent
ten
hee
Asses
laden
with
the
best
things
of
Egypt
,
and
ten
shee
Asses
laden
with
wheat
,
and
bread
,
and
meate
,
for
his
father
by
the
way
.
And
when
as
Iosephs
father
and
his
brethren
were
come
into
Aegypt
,
the
good
King
knowing
thereof
,
Dauid
attained
to
great
riches
and
honour
by
practising
the
rules
of
this
Art
,
Salomon
,
Dauids
sonne
,
did
attaine
to
his
great
riches
by
practising
these
rules
:
and
namely
because
he
did
ask
of
the
Lord
vnderstanding
to
do
iudgment
,
and
not
riches
,
nor
honor
,
nor
long
life
,
nor
yet
the
life
of
his
enemies
;
therfore
the
Lord
gaue
him
not
onely
that
which
he
asked
,
but
also
those
things
he
asked
not
,
euen
riches
and
honor
,
more
then
any
in
Israel
had
before
him
,
or
yet
after
him
.
So
that
hee
builded
houses
,
planted
vineyards
,
pleasant
gardens
,
and
orchards
,
replenished
with
fruitfull
trees
;
purchased
great
possessions
of
Beeues
and
sheep
,
gathered
aboundance
of
siluer
and
gold
:
yea
hee
made
siluer
as
plenteous
as
stones
in
Ierusalem
,
and
exceeded
all
the
Kings
of
the
earth
,
both
in
riches
,
and
in
wisdome
.
Iehosophat
did
attaine
to
great
prosperitie
by
practising
these
Rules
:
Esther
and
Mordecai
attained
to
riches
and
honor
by
these
Rules
:
Daniel
and
his
three
fellowes
,
Obadiah
,
the
gouernour
of
Achabs
house
,
Iob
practised
the
Rules
of
this
Art
,
Zacheus
of
an
irregular
became
a
regular
student
in
this
Art
,
Marie
the
wife
of
Cleophas
,
Iohn
,
Marie
the
mother
of
Iames
and
Ioses
,
Marie
Magdalen
the
sister
of
Lazarus
,
Marie
the
mother
of
Iohn
,
Marke
,
Martha
,
Ioanna
the
wife
of
Chuza
,
Herods
Steward
,
&
vertuous
Susanna
,
together
with
such
other
godly
women
as
ministred
vnto
our
blessed
Sauiour
and
his
disciples
were
such
as
practised
the
Rules
of
this
art
;
had
they
much
,
or
had
they
little
,
they
purchased
it
by
lawfull
meanes
,
and
vsed
the
same
religiously
and
charitably
:
for
they
imparted
thereof
vnto
the
poore
Ministers
and
members
of
Christ
,
according
to
their
power
;
and
therefore
no
doubt
but
they
prospered
.
This
Mary
the
wife
of
Cleophas
,
and
sister
,
as
is
said
,
of
the
Queene
of
Maries
,
yea
the
Queene
of
women
,
the
blessed
Virgin
Mary
is
she
whom
the
Apostle
of
the
gentiles
,
Mary
Magdalene
,
the
sister
of
Lazarus
,
and
Martha
,
that
tooke
a
box
of
oyntment
of
Spikenard
,
very
costly
,
and
annointed
Iesus
,
euen
from
the
head
to
the
feet
,
and
wiped
his
feet
with
the
haire
of
her
head
,
Cornelius
,
a
captaine
of
the
Italian
band
,
Thus
also
did
the
Captaine
ouer
the
fifty
,
Thus
Naaman
,
Thus
wee
see
how
that
this
great
and
mightie
man
called
himselfe
at
euery
word
,
the
seruant
of
Gods
seruant
;
yea
moreouer
he
bare
him
such
honour
,
that
when
as
hee
saw
Gehezi
the
seruant
of
Elisha
running
after
him
,
he
lighted
downe
from
his
Chariot
to
meete
him
,
and
said
:
Is
all
well
?
Thus
wee
see
how
good
and
godly
men
and
women
,
as
well
the
rich
as
the
poore
,
and
as
well
the
noble
as
the
ignoble
haue
honored
the
seruants
of
God
,
and
the
Gouernors
of
his
Church
,
and
called
them
Lords
.
And
yet
this
is
not
all
the
honor
the
Spirit
of
God
giueth
them
in
the
holy
Scripture
.
Rome
,
Ierusalem
,
Geneua
,
or
Amsterdam
,
nor
yet
within
the
compasse
of
some
three
or
foure
kingdomes
;
but
wee
must
beleeue
that
the
Church
of
Christ
is
of
farre
more
ample
and
spacious
bounds
then
so
.
But
to
passe
ouer
this
matter
of
the
large
extent
of
the
Catholick
Church
,
and
to
returne
to
the
honour
the
people
owe
vnto
her
gouernours
,
we
reade
what
was
the
demeanour
of
the
Iayler
toward
Saint
Paul
and
Silas
being
prisoners
,
And
as
the
foure
and
twentie
Elders
glorifie
Christ
for
making
them
Kings
and
Priests
vnto
God
;
so
the
holy
Apostle
and
Prophet
Saint
Iohn
,
And
thus
haue
I
verified
mine
assertion
,
that
the
holy
Scripture
honoreth
the
Gouernors
&
Rulers
of
the
Church
,
with
the
honourable
Titles
,
and
names
of
Fathers
,
Lords
,
Princes
,
Kings
,
and
Angels
.
And
therefore
let
no
man
thinke
that
I
haue
said
too
much
,
for
yet
I
could
say
more
,
and
yet
no
more
then
the
word
of
God
doth
warrant
me
to
say
.
And
therefore
I
wish
all
vs
Lay-men
to
think
,
that
it
is
not
the
peaceable
spirit
of
Gods
Church
,
but
the
popular
perturbing
spirit
of
Amsterdam
,
or
some
such
other
respectlesse
priuate
spirit
,
that
moueth
men
to
dislike
of
the
giuing
of
honourable
titles
to
the
Gouernors
and
Prelates
of
the
Church
.
But
as
the
example
of
Cornelius
his
demeanour
in
the
presence
of
the
great
Apostle
,
doth
teach
vs
Lay-men
humility
and
reuerence
in
the
behalfe
of
Gods
Ministers
:
so
doth
the
example
of
the
modest
demeanour
of
the
first
of
the
Apostles
,
in
the
behalfe
of
godly
Cornelius
,
teach
all
Pastours
,
and
Prelates
,
all
Patriarks
,
Archbishops
and
Bishops
to
shew
and
Practise
all
Christian
modestie
in
the
peoples
behalfe
;
by
letting
them
vnderstand
,
that
all
worship
and
honour
is
properly
due
vnto
God
;
&
that
men
,
whom
God
hath
set
in
authority
,
are
to
bee
respected
and
reuerenced
,
not
for
their
person
,
but
for
their
place
;
not
for
their
owne
sakes
,
but
for
his
sake
whose
seruants
they
are
.
Onesiphorus
was
a
man
that
feared
God
,
Iesus
Christ
.
EXAMPLES
OF
SVCH
As
labouring
to
bee
rich
,
were
Irregulars
;
that
is
,
did
not
study
nor
practise
the
Rules
of
this
Art
,
and
therefore
haue
beene
both
accursed
,
and
punished
of
GOD
.
Balaam
was
as
an
irregular
man
in
the
way
of
Enriching
,
for
hee
loued
the
wages
of
vnrighteousnesse
,
and
was
quite
miscarried
with
couetousnesse
.
Wherefore
the
Lord
opened
the
mouth
of
his
dumbe
asse
wheron
he
rode
,
to
rebuke
him
,
&
to
forbid
his
foolishnes
as
if
the
poore
asse
should
haue
said
,
Master
,
wilt
thou
needs
play
the
asse
,
to
curse
the
people
of
God
for
gold
?
doe
not
so
I
pray
thee
,
lest
thine
end
be
worse
then
mine
:
doe
not
that
which
king
Balaac
biddeth
thee
,
but
rather
that
which
thine
owne
poore
asse
aduiseth
thee
,
that
so
it
may
be
well
with
my
master
&
mee
too
.
For
if
thou
curse
Gods
people
,
God
,
yea
thine
owne
asse
,
wil
likewise
curse
thee
;
and
so
thy
case
will
bee
more
miserable
then
mine
.
The
man
may
oftentimes
be
wiser
then
his
master
,
but
yet
it
is
a
rare
thing
,
to
find
a
beast
wiser
then
the
owner
:
and
yet
we
see
here
is
one
,
and
none
but
one
,
euen
Balaams
asse
wiser
then
Balaam
himselfe
,
who
rode
therupon
.
And
what
was
his
end
?
was
it
not
almost
as
ill
as
his
asses
,
when
as
the
gold-thirsty
wretch
lost
his
life
amongst
the
Midianites
,
and
fell
by
the
sword
of
the
people
of
Israel
?
By
this
example
,
all
men
,
but
chiefly
Church-men
,
are
taught
to
abhorre
couetousnesse
,
and
to
flie
from
it
,
Isaie
,
Ieremie
,
Nabal
was
an
irregular
rich
man
,
destitute
of
the
feare
of
the
Lord
,
couetous
,
churlish
,
&
il-conditioned
.
The
wretch
would
not
releeue
the
necessities
of
worthy
Dauid
,
and
his
distressed
seruants
:
In
reuenge
whereof
,
the
Lord
smote
the
couetous
churles
heart
with
amasement
and
feare
,
so
that
about
10
daies
after
that
he
died
.
I
wish
all
rich
subiects
should
beware
of
Nabals
niggardlines
,
&
that
they
no
wise
refuse
or
repine
grudgingly
to
impart
a
part
of
their
wealth
to
Dauid
,
that
is
,
to
the
prince
,
when
he
standeth
in
need
thereof
,
and
requireth
their
supply
.
And
therefore
,
let
them
alwaies
remember
how
that
the
Lord
punished
the
churlish
and
couetous
refusall
of
niggardly
Nabal
,
both
by
bereauing
him
of
his
goods
,
&
of
his
life
at
once
Besides
that
,
a
good
part
of
his
wealth
fell
presently
thereafter
,
into
the
hands
of
godly
and
bountifull
Dauid
,
by
the
means
of
Nabals
widow
,
the
vertuous
and
wise
Abigail
,
whom
he
tooke
to
wife
.
Gehezi
,
the
seruant
of
Elisha
,
the
man
of
God
,
Diues
,
the
rich
glutton
,
was
an
irregular
rich
man
,
his
soule
was
hunger-bit
and
bare
,
in
the
meane
while
that
his
backe
was
clothed
with
purple
and
fine
linnen
,
and
his
belly
fed
euery
day
with
dainty
and
delicate
dishes
,
like
that
other
rich
man
whose
ground
brought
forth
fruites
aboundantly
;
so
that
hee
had
scarcely
roome
enough
to
lay
vp
his
fruits
till
hee
pulled
downe
his
barnes
,
and
builded
greater
:
and
in
the
meane
time
the
belly-god
saith
to
his
barren
soule
:
Soule
thou
hast
much
goods
laid
vp
for
many
yeares
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
pastime
.
The
wretch
had
much
goods
for
his
body
,
but
little
goodnesse
,
and
no
godlinesse
at
all
in
his
soule
:
For
hee
was
so
vncharitable
that
hee
would
not
vouchsafe
so
much
as
the
very
crummes
of
his
Table
to
refresh
poore
Lazarus
,
who
was
layed
at
his
gate
full
of
soares
:
No
,
the
little
dogs
were
more
pittifull
&
kind
in
the
poore
mans
behalfe
,
then
this
vnnatural
mastie
,
the
miserable
maister
of
these
dogs
was
:
for
they
came
&
licked
the
poore
mans
soares
,
and
so
gaue
him
some
ease
.
When
Diues
hath
dined
,
let
Lazarus
haue
the
crummes
.
Iudas
Iscariot
the
peerelesse
traytour
was
an
irregular
student
in
the
way
of
enriching
,
hee
was
so
miserably
miscarried
with
the
spirit
of
couetousnes
,
that
he
was
sorry
that
the
box
of
costly
oyntment
which
religious
Mary
Magdalen
powred
vpon
our
Sauiours
head
,
should
haue
bene
so
spent
as
it
was
:
for
in
his
opinion
it
was
but
mis-spent
,
and
foolishly
,
and
superstitiously
employed
.
What
needed
this
waste
(
quoth
he
,
with
some
others
of
the
company
as
he
had
moued
to
finde
fault
with
the
godly
womans
praisable
fact
)
why
was
not
this
ointment
sold
for
three
hundreth
pence
,
and
giuen
to
the
poore
?
For
so
he
knew
it
should
haue
come
into
his
bagge
,
and
being
bag-bearer
he
thought
all
that
lost
that
passed
by
his
bag
,
yea
though
it
had
bene
bestowed
vpon
Christs
owne
blessed
body
.
The
couetous
wretch
pleaded
for
his
bagge
and
his
belly
,
but
pretended
to
pleade
for
the
poore
and
their
belly
;
yea
though
hee
had
pleaded
sincerely
for
the
poore
,
yet
in
this
case
he
did
greatly
offend
:
for
Christs
body
was
to
be
preferred
befote
the
bellies
:
of
the
poore
.
There
was
some
other
meanes
to
relieue
them
,
then
by
conuerting
this
oyntment
to
their
vse
.
And
therefore
Iesus
knowing
of
this
their
preposterous
pleading
for
the
poore
,
said
vnto
them
:
Why
trouble
yee
the
woman
?
For
shee
hath
wrought
a
good
worke
vpon
me
:
for
yee
haue
the
poore
with
you
alwaies
,
and
when
yee
will
,
yee
may
do
them
good
,
but
me
yee
shall
not
haue
alwaies
.
Shee
hath
done
that
shee
could
:
she
came
aforehand
to
anoint
my
body
to
the
burying
.
Verily
I
say
vnto
you
,
wheresoeuer
this
gospell
shall
bee
preached
,
throughout
the
whole
world
,
this
also
that
shee
hath
done
shall
be
spoken
of
in
remembrance
of
her
.
Of
such
bagge-bearing
Indases
,
now
a
daies
there
is
not
a
few
,
who
will
bestowe
nothing
vpon
Christ
and
his
seruants
themselues
,
and
yet
grudge
at
the
charitie
and
liberalitie
of
others
,
and
blame
the
good
and
godly
men
of
the
former
times
,
for
bestowing
of
their
goods
,
lands
,
and
liuings
,
vpon
the
Church
.
Let
a
man
talke
with
these
bagge-bearing
Church-banes
,
touching
the
great
care
the
good
men
of
old
haue
had
to
supply
the
wants
,
and
relieue
the
necessities
of
Gods
ministers
,
by
their
charitable
donations
,
and
liberall
endowments
;
they
will
tell
you
againe
,
that
they
were
silly
simple
idiots
,
that
liued
in
the
time
of
darkenesse
and
ignorance
,
But
let
it
be
so
as
they
say
,
that
they
liued
in
a
darke
age
,
for
so
me
thinketh
it
was
in
some
respect
,
if
it
bee
compared
with
ours
,
(
wherein
,
to
speake
with
a
moderne
Diuine
,
there
is
more
science
,
and
lesse
conscience
,
then
was
in
theirs
:
)
shal
it
follow
therefore
,
that
their
liberalitie
towards
the
ministers
of
God
,
was
a
worke
of
darkenesse
also
?
If
any
man
thinketh
so
,
mee
thinketh
he
hath
good
cause
to
feare
and
tremble
,
lest
at
the
last
day
darkenesse
bee
his
doome
.
No
rather
,
as
Christ
Iesus
said
once
to
the
Scribes
and
Pharisees
,
requiring
a
signe
.
The
men
of
Niniueh
shall
rise
in
iudgement
with
this
generation
,
and
condemne
it
:
for
they
repented
at
the
preaching
of
Ionas
,
and
behold
,
a
greater
then
Ionas
is
heere
.
So
may
it
be
well
said
in
this
matter
.
The
owle-eied
Christians
of
the
old
time
shall
rise
in
iudgement
with
this
eagle-eied
generation
,
and
condemne
it
:
for
those
blinde
beleeuers
were
more
bountifull
and
beneficiall
vnto
Gods
Ministers
,
then
our
sharpe-sighted
professors
and
protesters
are
now
:
and
behold
,
a
greater
light
then
was
then
,
is
now
,
and
greater
knowledge
,
by
many
degrees
.
And
yet
for
all
that
,
our
conscience
and
charity
is
as
many
degrees
inferiour
to
theirs
,
as
their
science
and
knowledge
commeth
short
of
ours
.
Their
night
was
more
fruitfull
in
good
workes
then
our
light
;
their
darknesse
more
deuout
then
our
day
.
And
who
seeth
not
,
but
that
all
the
shame
redoundeth
vnto
our selues
.
When
any
motion
chanceth
to
bee
made
for
the
building
and
repairing
of
Churches
,
the
decking
or
adorning
of
the
same
,
or
for
the
furnishing
of
Gods
house
with
such
implements
and
instruments
,
as
are
requisite
for
the
reuerent
performing
of
his
seruice
,
and
the
decent
celebration
of
his
Sacraments
;
forthwith
will
these
Church-banes
,
obiect
with
Iudas
:
What
needes
all
this
waste
?
were
it
not
better
to
bestow
all
this
geare
vpon
the
poore
,
then
to
spend
or
imploy
the
same
about
such
needlesse
vses
?
They
pleade
for
the
poore
in
shew
,
but
for
their
owne
purses
in
substance
:
for
they
will
not
feare
to
pull
from
the
poore
,
both
with
tooth
and
naile
,
all
that
they
can
,
and
from
Gods
Priestes
likewise
:
yea
they
will
bestow
more
vpon
their
horses
,
their
haukes
,
and
their
hounds
,
then
they
will
doe
vpon
both
;
More
vpon
the
building
of
a
Kitchin
,
then
of
a
Kyrke
;
more
vpon
a
stable
then
the
Lords
Table
.
No
,
Iudas
was
not
so
loath
that
the
three
hundreth
pence
worth
of
oyntment
should
passe
by
his
bagge
,
and
be
spent
vpon
the
Lords
body
,
as
these
men
are
that
once
one
peece
of
money
should
go
out
of
their
bagges
to
any
such
religious
vse
.
And
yet
to
say
the
very
truth
,
our
Sauiours
sweet
body
stood
not
so
much
in
need
of
any
such
anoynting
with
balme
,
spikenard
,
or
any
such
sweet
smelling
oyntment
,
as
we
do
of
buildings
,
and
Churches
to
worship
God
in
,
and
of
externall
furniture
for
the
comely
execution
of
his
seruice
in
his
house
.
And
wherupon
can
our
siluer
and
gold
be
better
imployed
then
vpon
Gods
seruice
?
To
which
purpose
the
Euangelicall
Prophet
hath
foretold
,
that
in
the
last
times
,
Thus
we
see
how
sharply
God
hath
punished
mens
niggardnesse
and
slownesse
about
the
building
and
beautifying
of
his
house
;
And
are
not
we
as
much
bound
to
haue
an
house
of
praier
to
pray
in
to
God
,
as
were
the
Israelites
of
old
?
and
is
not
God
to
bee
honoured
with
our
riches
and
treasure
now
,
as
well
as
he
was
then
?
And
is
not
our
niggardnesse
and
slownesse
in
doing
of
such
duties
,
as
punishable
as
theirs
?
But
to
returne
from
pleading
against
our
yong
Iudases
,
Demetrius
the
siluer-smith
,
Demas
and
Alexander
the
Copper-smith
,
Iohn
Smith
,
the
father
of
the
few
re-baptized
Brownists
,
hath
not
beene
the
first
Smith
,
that
hath
proued
the
perturber
of
the
peace
of
Christs
Church
.
God
graunt
hee
may
make
some
better
vse
of
his
good
parts
hereafter
,
then
to
play
the
forger
of
a
new
faith
,
and
of
a
new
Church
,
vpon
the
anuill
of
his
owne
wit
,
and
that
hee
play
not
the
Smith
in
this
manner
any
more
.
For
though
Almightie
GOD
is
not
woont
now
a
daies
,
to
raine
downe
fire
and
brimstone
vpon
sinfull
Cities
and
Townes
,
as
hee
did
of
old
vpon
the
fiue
Cities
of
Sodome
;
yet
hee
threatneth
them
both
with
fire
and
water
,
as
often
as
he
commaundeth
the
fire
to
consume
,
and
the
water
to
ouerflow
,
not
a
few
of
our
houses
and
habitations
.
And
though
sinfull
Cities
escape
here
in
this
life
fire
and
brimstone
from
aboue
,
yet
must
they
remember
,
that
God
hath
in
store
,
flouds
and
riuers
of
fire
and
brimstone
below
,
much
more
durable
&
terrible
,
wherin
they
must
euerlastingly
swimme
after
this
life
,
except
,
with
the
Citie
of
Niniueh
,
The
inhabitants
of
Babel
,
Flie
out
of
the
middest
of
Babel
,
and
deliuer
euery
man
his
soule
:
bee
not
destroyed
in
her
iniquity
:
for
this
is
the
time
of
the
Lords
vengeance
,
hee
will
render
vnto
her
a
recompence
.
Babel
is
suddenly
fallen
and
destroyed
,
howle
for
her
,
bring
balme
for
her
soare
,
if
that
shee
may
bee
healed
:
Forsake
her
,
and
let
vs
goe
euery
one
into
his
owne
Country
;
for
her
iudgement
is
come
vp
into
heauen
,
and
is
lifted
vp
to
the
cloudes
.
Thine
heart
(
saith
the
Lord
by
his
holy
Prophet
EZEKIEL
,
vnto
the
Prince
,
)
is
lifted
vp
because
of
thy
riches
,
and
by
the
multitude
of
thy
marchandise
they
haue
filled
the
middest
of
thee
with
cruelty
,
by
the
iniquity
of
thy
marchandise
hast
thou
defiled
thy selfe
;
therefore
will
I
cast
thee
as
prophane
,
out
of
the
mountaine
of
God
.
I
will
bring
forth
a
fire
from
the
middest
of
thee
,
which
shall
deuoure
thee
;
and
I
will
bring
thee
to
ashes
vpon
the
earth
in
the
sight
of
all
them
that
behold
thee
;
all
they
that
know
thee
amongst
the
people
,
shall
bee
astonished
at
thee
,
thou
shalt
bee
a
terrour
,
and
neuer
shalt
thou
be
any
more
.
The
Citie
of
Ierusalem
had
many
irregulars
in
the
way
of
enriching
,
before
the
time
of
her
great
desolation
.
Likewise
the
Prophet
Ieremie
complaineth
,
Conclusion
.
Thus
you
see
,
most
noble
Cities
,
what
hath
beene
the
fortune
and
fall
of
a
most
noble
Citie
,
and
a
citie
(
if
euer
any
in
the
wide
world
)
beloued
of
God
:
yee
see
the
greatnesse
of
her
desolation
,
and
that
her
great
sinnes
(
for
commonly
in
great
Cities
dwell
great
sinnes
)
did
occasion
the
same
;
Considering
the
which
,
my
thrise
hearty
wish
vnto
God
for
you
is
that
her
desolation
may
serue
for
your
edification
,
and
her
lamentable
destruction
may
be
vnto
you
a
profitable
instruction
:
That
auoiding
and
shunning
her
sins
,
and
all
kinde
of
enormous
and
heinous
impietie
,
all
sacriledge
,
idololatrie
,
pride
,
adulterie
,
couetousnesse
,
crueltie
,
deceit
,
briberie
,
extortion
,
oppression
,
vsurie
,
and
vnmercifulnesse
to
the
poore
;
Finally
,
all
prophanation
of
Gods
holy
name
,
by
vnreuerent
,
and
vnrespectfull
naming
thereof
;
by
swearing
,
and
forswearing
;
and
all
vnhallowing
of
his
holy
name
,
in
whole
,
or
in
part
,
by
flying
from
the
congregation
,
and
following
our
owne
waies
of
profite
and
of
pleasure
,
and
forsaking
the
Lords
waies
of
piety
and
of
charitie
,
yee
may
likewise
escape
her
plagues
,
ye
may
be
free
from
her
wormwood
bread
,
her
waters
of
gall
,
her
famine
,
her
sword
,
her
pestilence
,
her
captiuity
,
her
scattering
,
her
reproach
,
her
astonishment
,
her
shame
,
her
seruitude
,
her
desolation
and
destruction
.
That
so
,
right
noble
and
flourishing
Cities
,
yee
may
long
continue
noble
,
and
long
flourish
in
piety
and
prosperity
,
your
Citizens
and
inhabitants
may
be
long
rich
,
and
euery
day
more
and
more
rich
,
both
in
goods
and
goodnesse
,
that
being
rich
in
God
heere
on
earth
,
yee
may
be
rich
with
God
hereafter
in
heauen
.
And
that
this
Art
may
end
whereas
it
did
begin
,
euen
at
God
;
who
as
he
is
the
Alpha
and
the
Omega
,
the
beginning
,
and
the
ending
of
all
things
:
so
me
thinketh
is
it
good
reason
,
that
he
be
the
Alpha
and
the
Omega
of
this
Art
.
FINJS
.