Peter McCullough (ed.), Lancelot Andrewes: Selected Sermons and Lectures
 A sermon preached at the spittle by M[aster] Andrewes the Wednesday in Easter weeke. April. 10. 1588
3 1 Timothy 6. 17. Charge them that are rich in this world, that they be not high 4minded, and that they trust not in vncertaine riches but in the 5living God, which giveth vs abundantly all things we enioy 6 18. That they doe good, and be rich in good workes, and ready to 7distribute, and communicate.
8 19. Laying vp in store for themselves a good foundation against the 9time to come, that they may obteyne eternall life.
10The commendation of the word of God (right honorable, right worship- 11full, and beloved in o[ur] Savio[ur] Iesus Christ) is that every word of it 12(although not every word, in every place, by hymselfe alone) is one thing 13though not alike, for every parcell of scripture hath his owne force, and a 14
full‸fitt‸scripture hath a full‸his fuller‸force in the auditory fitt for yt
15This scripture which I have read, is playne whose it is and to whome it 16belongeth, and as a godly father sayth of Psal.41. Blessed is he that iudgeth 17rightly of the poore, that it is scriptura pauperum, the poore mans scripture; so 18this scripture may be rightly called, (though in a divers sence) scriptura 19divitum; the rich mans scripture. And if this be the rich mans scripture, then 20it is very fit for this place/, for that this auditory (as I thinke) is an auditory of 21rich men/, for no where is ther such vse of merchandize as heer wher the 22princes are marchants, and their cheapemen are the nobles of the earth, 23Isuy. 23.9. Nowher are the like sommes lent vnto princes Ezechiel.27.33. 24Nowhere doe they sucke the abundance of the sea, & the treasures hid in 25the sand in like measure. Deut.33.19. Therfore when as I gave all diligence to 26speake not onely true things, but also seasonable, both for this tyme & place; 27I was directed to this scripture, of which I must say, as St Augustine said in 28the like case, Deus tam faciat commodum quam est accommodum [51v] I will 29pray God to make it as profitable in you, as it is fitt for you.
30This scripture hath his name given it, even in the very first word, Charge 31(saith he) the rich &c it is a charge, as also to whome it is directed; namely to pg 2441the rich of this world. It consisteth of four members, whereof 2 are 2negative; for the removing of 2 abuses; the first, that they be not high minded, 3The second, that they trust not in their riches/, the reason is added, (which is 4a maxime and‸a‸ground in ther law of nature;) that we must trust to no 5vncerteyne thing,) of the vncertainty of riches. The other two are affirmative; 6concerning the true vse of riches,/first charge them that they trust in God; 7the reason, because he giveth them all things aboundantly/, The second that 8they doe good; that is the substance, the quantity, that they be rich in good 9workes; the quality, that they be mercifull to distribute & communicate vnto 10others: and all these are one charge, the occasion of them all doth follow, 11because by this meanes they shall lay vp in store for themselues a good 12foundation aguinst the time to come, the end that they may obteine eternall life.
13And to begin, Charge the rich men of the world &c. My beloved, heer is a 14charge a prœcipe, a p[re]cept, or a write directed vnto Timothy, & to those 15that are of his commission, that he should call before him the rich men of 16Ephesus, & so they the other rich men of the earth, and give them a charge. 17Charges are vsually given at the assises, & in courts, and at the bench, and 18from thence the word is drawen as it appeareth in
Acts. 5.28. Did not we 19charge you straitly said the counsell & the chiefe priest,/ wherby it apeareth 20that in such an assembly as this is, the lord of heaven doth keep a court, 21whervnto all that are in the world, and so they [that] least of all seeme, 22w[hich] are the rich of the world doe owe sute & service/, & as princes & 23kings have their lawes, their commissioners, theyr ministers, their courts, & 24court dayes, for the  mayntenaunce of their peace; so the lord of lords 25hath his lawes & statutes Rom. 7. his p[re]cepts & commissions .Mat. 28 ite 26prœdicate goe preach the gospell his lawyers & counsellors, whom Augustine 27calleth
diem‸diuini‸iuris consultos his courts in occulto conscientiœ, in the hid 28& secret part of the heart and conscience Psal. 7. for the p[re]servation of his 29peace that none of his may be offended or offend in the 165 of psal. 119. or if 30otherwise, that they that give the offence may be seared with an hote iron, 31agaynst the fearfull day of the lord. All men must learn therfore, so to 32p[re]pare themselves to these meetings, as to appeare before the lord in the 33lords court, wher we must receive a charge, which we must thinke how 34to excute when the court is broken vp/who is he that standeth not w[ith] 35feare & reverence, before an earthly barre to receive a charge/heer you must 36come to hear a charge of the lord of hostes: Truly this charge is worthy 37as great attention as the charge of any prince/, weigh w[ith] yo[ur]selves, 38whether it have so much force or no. St Augustine saith, absit ut non sit, sed 39utinam vel sit, it is meet that it should have better attention, I would 40wish it had so much, I would we could say w[ith] a true face that we 41are willing to doe as much for god as for an earthly man, but whether you pg 2451can or no, yet as o[ur] Savio[ur] Christ said of Iohn Baptist, this is that Eliah 2which was to come if you will receive it, so say I of this p[re]cept, this is [that] 3charge if you will receive it, & I will adde further, this is that p[re]cept 4w[hich] concerneth the plentifull vse of all yo[ur] goods and riches, in the 5second verse of my text, and if this be not inough, I will adde further this is 6that p[re]cept which concerneth yo[ur] everlasting life in the last verse of 7my text for in the well hearing or evill hearing of this charge consisteth your 8eternall welbeyng.
9Secondly let vs consider whom this charge doth concerne Charge (saith 10he) [52V] the rich‸of this world.‸shall I tell you, he speaketh to the rich: you 11know yo[ur] owne names: you know best who these rich men are; you are the 12rich men he speaketh vnto. It is the manner and the fault of the world, that 13men will especially exercise their gifts on those that have no need of them. It 14is an old similitude of the cobwebb, that they take fast hold of the litle flyes, 15but the great & mightie ones breake through,/as their are many cobwebbe 16lawes, so the same corruption that was the cause therof would also make 17cobwebbe divinitie, for they would not have this charg given to great & rich 18men. though they are in great daunger, & in many snares, wherby it 19commeth to passe (I know not how, that they are exempted from this 20court, & are not called, either for that they thinke themselves wise inough, 21& so that they need not this admonition, or that it belongeth to those that are 22more noble then
themselves, or at least that they should receive it of those, 23that are more honorable then themselves wherby it falleth out that we of the 24ministery, doe often forget the warning given vs Psal.49.16. not to feare when a 25man is made rich or when the glory of his house encreuseth, the reason is yeelded 26in 17 verse, for that when they dye they shall take nothing away with them, 27neither shall theyr glory descend after them. It may be resting vpon the wrong 28conceiving of the 18 verse if we speake well of them they will do well vnto vs: 29ffor the rich men can be content to thinke well of the ministers, as long as 30they speake well of them, but if they enter once to ransacke their con- 31sciences, then p[re]sently they say odi Micheum filiu[m] Iimlœ I hate 32Micheas the sonne of Iimlah: and who would willing live in the disgrace of 33a mighty man? nay who would beare the wrath of a magistrate, or the heavy 34looke of a man in authoritie? And heerby it commeth to passe, that though 35we will not be like the eunuch, & p[er]swade the p[ro]phet to speake good 36vnto the kinge, 
yet we will learne w[ith] Balaam neither to blesse nor to 37curse. But I will not learne for you the vpholsters science, for this teacheth 38many of vs the vpholsters craft which Ezechiel. 13. speaketh of to stuffe 39quishions & pillowes well & lay them vnder the elbowes, so that we will not 40be of the p[ro]phet Isayahs occupation; that is we will not take a trumpet, & 41sound it aloud, & disease the people, & tell them of their syns, for feare of pg 2461getting Esaus portion, or loosinge Balaams promotion. In a word this 2maketh that Ionah was never more vnwilling to deliver his charge at 3Niniveh, then Tymothy was to deliver it at Ephesus, & therfore the Apostle 4giveth hym another charge even before this charge verse. 13. of this cap. wher 5he hath a new write directed vnto hym, charging hym in the syght of God 6who quickneth all thinges, & before Iesus Christ who vnder Pontius Pilate 7witnessed a good confession, that he should keepe this commaundement 8w[ith]out spott, & vnreproveable vnto the apearing of Iesus Christ, which in 9due tyme he shall shewe &c. This charge is delivered in very peremptory & 10very rigorous termes, so as beyng will [sic] considered it will make vs all to 11tremble. I charge thee (saith he) in the sight of God that quickneth all things, and 12before Iesus Christ, laying before his eies his death & passion, & charging hym 13as he would aunswere it at the dreadfull day of iudgm[ent] that he keepe this 14Commandm[ent] &c. and because he knew that favo[ur] & hono[ur] would 15p[re]vaile w[ith] vs, & that we feared earthly lords & princes, he telleth vs of 16the king of kyngs & lord of lords,
& because he knew we feare the pompe & 17glittering shewes of the world, he telleth vs of one that dwelleth in the light, 18w[hich] none can atteine vnto, whom nevere man saw, neither can see, & 19because he knew we feared the power of this world, w[hich] endureth but for 20a tyme & is mortall, he telleth vs of one whose power is for ever, who onely 21hath immortality. Weigh this I beseech you, nunquid scripsimus nos? [53V] If 22we write it not, & that o[ur] pens dealt not in it, o[ur] pens cannot blot it out, 23vnlesse we o[ur]selves wilbe blotted out of the booke of life, in the last of the 24Revelation. It is not o[ur] charge cogit nos Paulus iste this Paule is a very 25importunate fellow, he forceth vs to give it, for if it were not for that this 26fearfull charge were laid vpon vs, &‸if‸we were
never not threatned 27o[ur]selves we would never execute it, neither would we ever have any 28thing doe w[ith] [sic] the rich of this world, we would never deale in a 29thing so full of daungers, often very chargeable & ever vnsavery. I for my 30p[arte] would say with Augustine in ista otiosa securitate nemo me vinceret, in 31this discreet idlenes, no man should goe beyond me. But this charge 32standing in force cogit nos Paulus iste, this prœcipio tibi compelleth vs 33prœcipere divitibus to charge the rich. Therfore we charge not before we 34are charged o[ur]selves. we terrefy you not but that we fyrst feare 35o[ur]selves, & I would god we did both feare together. This may serve to 36stand betweene vs & yo[ur] displeasure, & seying the commission is penned, 37& that rich men are in it nominatim, except the leaven of affection shew it selfe 38marvelously in vs we cannot but charge you, because otherwise the lords 39wrath could lye heavy vpon vs.
40Charge the rich &c. This is the first poynt of the charge that they be not 41high mynded. This charge is given fyrst against that, w[hich] though a man pg 2471have all other vertues, yet beyng w[ith] them it spoileth them all w[hich] is 2pride. And secondly agaynst that which is the root, prop & stay of this 3bittere branch, namely, trust in o[ur] riches. Ever synce o[ur] first father by 4infection tooke this morbum Sathanium, this divelish disease, o[ur] nature 5hath bene so light, that every little thing puffeth vs vp, & setteth vs alofte, 6yea the chiefe of the children of men are altogether higher then vanitie  7Psal. 62.9. Many times when the gifts are low the mind is high. The bramble 8Iudges 8. had his mind higher then the highest Cedar in Lebanon: when we 9see in o[ur]selves any small thing more then is in o[ur] bretheren, 10p[re]sently we fall into Simons case Acts. 8. we seme to be τὶ μεγα some 11great thing. But if we grow to perfect growth in any thing then p[re]sently it 12is Hamans case Ester 3. who but he? who was he that the kyng could 13hono[ur] more then hym? nay who was ther that the king would hono[ur] 14but him? poore Mordecai might have no hono[ur]. This is that we learne of 15the Devill: Discite a me Diabolo quia superbus sum, but of Christ we must 16learne another lesson Discite a me Christo quia mitis sum, because I am meeke 17& gentle Mat. 11. will soone learne the Devils lesson, w[hich] is pride, but 18we will not learne Christs lesson which is humility, we will not learne of 19Christ but of the devill, we are his schollers: and having once learned this 20lesson of hym, we are ready to corrupt o[ur]selves, & whatsoever
w gifts we 21have, either in wisdome, manhood, law, divinitie, learning, or eloquence, 22every one of them serveth for a stirrope to mount vs aloft, in o[ur] owne 23conceits, & riches doth overrule them all, for whereas every one of the 24former, is of force as it were is w[ith]in his owne circuit, onely riches 25p[re]vaileth beyond all circuite & compasse, let vs examine them all, 26wisdome ruleth in counsell, manhood in the field, law in the iudgment- 27seat, divinity in the pulpit, learning in the schooles, & eloquence in 28p[er]swasion, onely riches raigne w[ith]out limitation, it ruleth all the 29former, it ruleth w[ith] all of them, & it overruleth all of them, his circuite 30is the whole world, for when he saith, charge the rich, he p[re]sently addeth 31of this world, because it standeth altogether at the devotion of riches, & it 32willeth onely w[hat] riches will as the wise man saith Ecclesiastes. 10. 19. 33Pecuniœ obediunt omnia, all things answere mony: riches mustereth all the 34former gifts & all of them [54V] obey it. Let vs goe lightly over them all; 35wisdome ruleth in the court & in counsell, so doe riches. In the court of the 36great‸king‸Artaxerxes Ezra 4. 13. 22. riches p[re]vailed against counsell, & 37hyndered the course of building the temple, & I doubt mony can doe much 38in every court. Manhood ruleth in the warre, so doe riches, experience 39teacheth vs [that] w[ith]out it ther can be no warre: and what els ledd 40(though some say expelled) the Switzers out of ffraunce, w[ith]out striking 41one blow, but in shew only. Phillip of Macedon was wont to win a field, pg 2481when he listed with his mony, as now Phillip of Spayne
doth. Law 2governeth in the seate of iustice, so doe riches, & oftentimes it turneth 3iudgm[ent] into gall, & the frute of righteousnes into wormewood. Amos. 46.12. by the much sharpnes of sentence p[ro]nounced, & offener it turneth it 5into vineger, through long standing & long delaying of sentence. Divinitye 6ruleth in the church & pulpit, so doe riches, for w[ith] a set of sylver peeces 7saith Augustine the high priests brought concionatorem mundi the p[re]acher 8of the world Iesus Christ, to answere at the barre. Learning ruleth in the 9schooles, but now
mony setteth vs all to schoole, it maketh vs all infants, it 10will have cathedram, we must sit in subsellijs, learning is now but the vsher, 11riches sitteth in the chayre, & highest seat. Eloquence ruleth in p[er]swa- 12sion, & so doe riches. When Tertullus Acts. 24. had made a long oration 13against Paule, ffelix looked that another orator should have spoken, namely 14that something should have bene given hym, & if that orator had spoken, 15Tertullus oration had bene cleane dasht: loe this will I give, tantum dabo, is a 16very short but a pithy refutation, tantum dabo did more then all the rest 17could do tantum valent quatuor syllabae foure syllables are of so great force & 18riches raigne every wher. But some thinke that it is not the power
& force of 19riches that beare the great sway, but that it is some sorcery or  20witchcraft [that] lurketh vnder them, for indeed the sorcerer Symon 21Magus Acts. 8. vsed this p[er]swasion to Peter. It is a world to enter into 22discourse what the rich may doe in the world: sith riches may doe so much 23it is no marvell though riches be so much set by, cum magna faciant quid 24mirum si magnifiant, & if they be so much set by, it maketh the rich man also 25to be so much set by, & so they beyng so much esteemed, it maketh the rich 26men so much to esteeme of themselves, & so they are proud & high minded.
27St Augustine saith that all frute nourisheth a worme, as the peare hath his 28worme, the nutt hath his worme, the beane hath his worme, so also riches 29have theyr worme, & the worme of riches is pride. Heer I might take 30occasion to iustefy the wisdome of god in giving this charge, but I beseech 31you lete me not be put vnto it. The prophet David warneth vs psal. 62. 10. 32that if riches encrese we should not set our harts theron, & the wise man Prov. 3330. 8. prayeth the lord saying give me not riches least I be proud, And the 34Apostle Paul saith heer charge the rich men of this world that they be not high 35minded. Hono[ur] god & ease me so much, there was high & iust cause why 36the lord should give commandem[ent] that this charge should be put in 37execution. If any say ther is iust cause & yet goeth on saying what, then? 38that will not serve you are you able to accuse any? My beloved it is not the 39manner of the court, it is o[ur] p[ar]te only to deliver the charge & to exhort 40you that if none be proud, that none would be proude, & if any be proud 41that they would be lesse proud, & if any be humble that they would be pg 2491humble still, & if any be not humble that they would be, we are to charge 2you to enquire & be p[re]sent, & it is yo[ur] p[ar]te [that] shall receive the 3charge to examine if any be high-minded, & to accuse them, & if any be 4accused it is their parts to acquite & defend themselves, & to prove their 5innocencie if they [55V] be innocent, if not to sue to the lord speedely for 6p[ar]don, for feare least his heavy displeasure light vpon them.
7When a Iudge giveth charge concerning treason, he wisheth I dare say 8w[ith] all his hart that his charge might be in vayne, rather then that he 9should fynd any who offend. A Phisition when he hath tempered his 10potio[n] dsyreth that it might be throwen in the chanell so [that] the patient 11may recover by some other meanes, & so it is my desyre that ther may not 12one man be found guiltie amonst all these hearers. I wish that this charge
13might be given in vayne, for those charges are best w[hich] are in vayne, and 14those sermons are best which are p[re]ached in vayne, I meane in vayne 15when ther is no need of them, but not if theyr be cause why
this charge 16should be given such things should be spoken against & it be not corrected, 17so if ther be cause why this charge should be given I am sory. And if it came 18to be but [that] among so great
riches, ther must be some pride, then hear 19the charge & search yo[ur]selves while ther is hope of grace, that you be not 20tried when ther is no hope of mercie, but only feare of damnation w[hich] 21[that] you may doe, I will enforme you how to trie yo[ur]selves, referring 22you to the records & braunches of the statutes of the lords high courte of 23parliament in heaven, laying them out vnto you. The points are .3. first 24whosever he is whose mind is so high, that he looketh on his bretheren as a 25man out of the top of a lead he is high minded, for as St Augustine sayth 26excipe pompatica hœc, et volatica, they are the same that you are;
they have 27not vestem communem the same coate w[ith] you, but they have cutem 28communem the same skinne, and w[ith]in a fewe daies when as you die, if 29a man come w[ith] a Gomer & measure, all that you cary w[ith] you, they 30shall cary awaye as much w[ith] them as you, and w[ith]in a short time, a 31man shall not be able to  discerne betweene their shoulder blade & 32yo[urs], nor betwixt ther skull & yo[urs] ther skinne bone & sinnewes are all 33one w[ith] yours.
34Therfore if any be a child of Anak Nu[m]bers. 13. 34. a looke downe, such a 35one as in whose sight his bretheren seeme like grasshoppers, or whether it 36appeare in drawing vp his eylids Prov. 30. 13. or in a proud looke Psal. 101. 5. 37such a one as David a man after god[es] owne heart could not beare his looke, 38& therfore god will abide it: or if ther be any that vse a proud dialect of 39speech as was that of Saules. 1. Sam. 20. 27. vbi est filius iste Ishai wher is this 40son of Ishai, or if he come to the Pharisees non sum sicut iste Publicanus, or if 41ther be any that be like the pikes that must have a long walke in their pg 2501ponde[s], & none must come in ther way, they will suffer none to be in it but 2themselves, who thinke all the litle fishes to be made for them, & to serve 3them, no, no say of the poore, we care not w[hat] become of them so we may 4welter & wallow still in o[ur] wealth Ezech.113. & (let vs build o[ur] houses 5& encrease o[ur] good[es]) who walke like roaring lyons, & can abide none to 6be w[ith] them Zephan. 3.3. & delight to be much feared, & will never be 7reconciled if they once take an offence, & will not suffer any iniury, but like 8Lamech Gen.4. for one drop of bloud will have a mans life, or they will die 9for it, or will doe iniurye to whome they list, for why? we will have it so like 10Hophni. 1.Sam. 2.15. or except it be so we cannot governe like Iezebell. & 11therefore we will draw them before the iudgm[ent] seat[es] Iames. 2.6. & we 12will weary them out w[ith] law, as ther be many among vs who for trifles and 13matters of no valew will bring their bretheren before the iudgment seat, & 14set them before the throne, I say if ther be any such he is high minded.
15Secondly he that climbeth so high that the boughes will beare hym no 16longer, he & his mind are both to high: if ther be any that beareth [56V] 17hymselfe beyond his abilitie & calling, wherof p[ro]ceed treasons 2. Timoth. 183.4. & are become now despereate for that they have alreadie swolne more 19then their skin can hold, who lash on more of the leather then they are able to 20beare & so they are become προπετεις & their enterprises are προδοται, who 21when as they have lost all in one calling they would seeke to plant it agayne in 22another. Agayne consider whether they passe their calling, whether it be in 23excesse of diet as Nabal would be making a feast like a kyng whenas he was 24neither king nor magistrate but playne M[aster] Nabal, or whether it be in 25excesse of appareil, wherin the pride of England as the pride of Ephraim 26testifieth against her in her face Hosh. 5.5. or whether it be in lifting the gate 27to high, that is in excesse of building Prov. 17.19. or whether it be in keeping 28to great a trayne w[hich] was Esaus fault who must have in his trayne 400 29Gen. 32.6. when as the fourth p[ar]te of them would have served his father 30Iaacob, or whether it be in making to high alliaunce as 2.Kings.14.9. The 31thistle in Lebanon would needs mary the Cedars daughter, wherin they shall 32exceed their condition, or if ther be any who having skill in the law, (w[hich] 33is an excellent thing) or if there be any who be wise & expert in matters of 34pollicie, if they thinke p[re]sently they are so wise as no man is like them, & 35so thinke that by their wisdome they are able to master all cases, & to 36overrule all divinitie, & to teach the Bishops to governe, so stretching 37themselves above their lynes, as the Apostle saith 2.Cor.20.14. & so make 38the people to rise against the priests as the prophet Hoshea 4.4. complayneth, 39& will set themselves over all those that are set overe them in the lord. 401.Thess.5.12. w[hich] the Apostell rep[ro]veth very sharply Rom.12. If I say 41ther be any such, he is high mynded.
pg 2511 Thirdly if any man exalt his mind, any of both these wayes, the lord 2hath appoynted his prophets to prune them Hoshea. 6.5. & his word to pull 3downe all that shalbe exalted against it it [sic]. 2.Cor.20.4. If ther be any man 4that setteth hymselfe w[ith] this shott, & is so high minded as [that] he will 5not beare the words of exhortation, nor cannot hear the charge, this man is 6very high minded. Nabal in 1.Sam. 25.17. was so surrely in his riches, [that] 7he could not abide to be spoken vnto of his faults: & Abner. 2.Sam. 3.7.8. for 8a word of his adulterous life, with one of Sauls minions, layd the plott, that 9cost his M[aster] Ishbosheth his kingdome. Ahab because Miceah the 10prophet would not tell him plausible things as the false prophets did, 11although he told hym true things professed enmitie towards hym, & wheras 12the false prophets were fed at his owne table, he tooke order for Miceahs 13dyet, that he should be fed w[ith] bread & water. If then ther be any that 14will not be trimmed & pruned by the word of god, who when he heareth the 15words of the curse blesseth himselfe in his hart, & promiseth peace vnto 16himselfe when he feeleth no shew of alteration in him, but walketh still 17according to the stubbornes of his owne heart Deut. 29.19. or if ther be any 18[that] in hearing the word of god, beyng but flesh & bloud will take vpon 19him to iudge of it, & say this is well spoken & this is spoken foolishly, so 20giving hymselfe to vaine babling & to counselling w[ith] flesh & bloud Gal. 211.16. this is the Pharisees case & let them know they scoffe at god & not at 22man: or if ther be any to whom the word of god is a reproch, & they be not 23delighted w[ith] it Ierem. 6.20. or if ther be any to whom the ephod seemeth 24contemptible as it did vnto Micol, these are high minded & they lift 25themselves vp not agaynst man but agaynst god, not agaynst the earth but 26agaynst the heaven, & if any man be so high minded he knoweth his case: 27Therfore love & reverence the word of god, it is [the] roote that doth beare 28you, the maiestie wherof keepeth all subiects in obedience: [57V] for if it 29were not for that the lord had saide ego dixi dij estis, a charge out of this o[ur] 30charge, the people would fall a maddering by & by, & the madnes of the 31world would not beare the maiestie of goverment [sic], but they would 32runne headlong & overthrow all chayres of estate, and all authoritie, for the 33rep[re]ssing of w[hich] synne, & punishing of it in Iacke straw you beare a 34worthy memoriall in yo[ur] scuchion of this citie. Therfore you must make 35much & esteeme of the word of God if you will continue long, you must 36hear this charge, for when you shall passe away it shall stand still, & if you 37will hear it, it will make you also to continue for ever.
38This is the first point of the charge, concerning the w[hich] let every man 39doe his endevo[ur], to pull downe this pride, for the lord cannot abide it 40neither in the king Deut. 17.20. nor in the Angels in the epistle of Iude. 6. 41verse, much lesse in mortall men. This pride will never be pluckt vp so long pg 2521as the root of it remayneth: the root of it is a vayne confidence in riches, not 2as some say a subordinary confidence in them, as in secondary meanes, but 3an inordinate confidence in them as [blank] to god, wherby we transfer the 4homage which is due to god, vnto a plate of sylver, or to a wedge of gold, & 5ther by vnto the devill, for Dij gentium dœmonia sunt the gods of the heathen 6are divels & the p[ro]phet David saith, that ther idols are sylver & gold, & 7we by an inversion may well say sylver & gold are the Idols of the rich of 8this world.
9We may examine o[ur]selves heerof namely whether we make them o[ur] 10god[es] or no? by 2 wayes. the first is taken out of Prov. 22. we must search 11whether the lord be o[ur] strength & confidence or no, w[hich] we shall 12know if we consider what it is, which in all the neede we have we cleave 13fastest vnto, & what it is that in these cases cleaveth fastest vnto vs. ffor 14every thinge when as it is assaulted, moveth that first & trusteth that most 15wherin his  principall strength consisteth, whether it be his tuskes or his 16hornes or his taile. The poore man in his need trusteth in god & in his owne 17innocency that is his strength, & the horne of his salvation. Psal. 18. The 18mightie mans trust is in his might, of whom the p[ro]phet Amos. 6.13. sayth 19that they reioyce in a thing of nought, and say have we not gotten vs hornes by 20our owne strength. The rich mans confidence in his riches, so much saith he 21will discharge it, this much mony will dispatch such a case, so much will 22stop such a mans mouth, neither is god in all their cogitations. what will you 23then say vnto me, do you accuse any of this synne? No I accuse none 24p[ar]ticulerly, Aures omniu[m] pulso et mentes I speake in the eares of you all, 25& I speake to the conscience of you all.
26The second meanes to know whether we make o[ur] riches o[ur] confi- 27dence, or no? is this, we must consider that as they be the first things that 28commeth to o[ur] mind, in o[ur] troubles, so whether it be the last meanes 29that we put in execution & the last that we flie vnto, as riches are vnto the 30rich man a strong citie. Prov. 18.11. & a sure castle to w[hich] after they are 31beaten from the walles, they fly for succo[ur]. And they when as they are 32forsaken of god, of all good men, & of the goodnes of ther owne cause & of 33the truth of ther matter, & that none of these will stand by them, yet the 34pride of their owne harts will not suffer them to let their cause fall, & then 35they flie vnto their riches, knowing that they will stand by them, & so 36wheras by reason of their vniust cause, they cannot say vnto the lord thou 37art my trust, then they runne vnto their money & make gold their hope, & 38say vnto the wedge of gold thou art my god & my confidence Iob. 31.14. thou 39shalt deliver me, & as thou hast redeemed me once, so I shalbe againe in the 40like danger redeemed of thee, therby putting his trust in the multitude of 41his riches Psal. 52.7. The p[ro]phet Micah pronounced a woe vnto them that pg 2531imagine iniquitie & worke wickednes because [58v] their hand[es] are 2mightie cap. 2.1. But if any man can say, though I be rich yet w[ith] all 3my riches I have not done any thing against the truth but for the truth. 2. 4Cor. 13.8. or if he can say though I be riche yet to doe evill I am poore, 5although I be wise yet w[ith] all my wisdome I am foolish to doe evill, I dare 6discharge that man the court. Thinke this privately w[ith] yo[ur]selves, & 7I dare warrant you, if good [sic] be god & if ther be any truth in him, that, 8you shall obteyne peace & prosperitie by it, vse yo[ur] selves to this 9examination & you shall find great comfort in it at the last.
10Charge the rich men of this world that they be not high minded, & why not 11high minded? the reason is added because riches are vncerteyne, & how 12vncerteyne, Salomon teacheth vs They will vanish away (saith he) they have 13the wings of an eagle Prov. 23.5. This is the vncertaintie of riches, now we 14have them, now we see them, let vs but turne o[ur]selves & looke for them 15& they are gone. If we could pinion the wings of riches, or as St. Paule saith 16if we could nayle them downe, then were ther some cause why we might 17trust in them, but they are very vncerteyne, the harvest of the land is 18vncerteyne, but the harvest of^the water as^Isayah calleth it is much more 19vncerteyne. I know it is a reason why the m[ar]chants gaine should be the 20greatest gayne, for that he putteth all that he hath on venture, & hazardeth 21his good[es] his body his life & all that he hath, for by sea men often loose 22their good[es], nay their bodies, & I doubt (& for a doubt I feare it is to 23true,) sometime they loose their soules also.
24Agayne if riches be not vncerteine how then commeth it to passe that the 25rich men themselves are so vncerteine, & be so soone vndone, & that he that 26was even a litle before of the greatest credite, now ther bills will not be 27taken, & the rich men themselves when as they deale one w[ith] another, 28doe  acknowledge this to be true in that they seeke such assurances & 29writings, yea more strong then any assurance? ffor why should they seeke 30such assurances? but that they doe acknowledg heerby the vncerteyntie of 31riches. I know they p[re]tend mortalitie, for that men are mortall, but they 32meane indeed the mortality of riches. wherfore they are vncertayne Paule 33telleth vs they are vncerteyne, he calleth them men, but he by & by addeth 34the rich of this world, concerning which addition, divers writers both old & 35new are of the opinion (as of the new M[aster] Calvin, St Augustine of the 36old) that this is an addition w[ith] a diminution, & as it were a barre in the 37armes wherby the vncertantye of riches are shewed, for that they are of this 38world, & as they are of this world, so must they savo[ur] of the same, & as 39the world is fickle, so must they likewise be fickle. Charge them that they 40trust not &c He nameth not riches barely, but the vncertayntie of riches. 41This kind of speech is often vsed in the scriptures. 2.Iohn. 3.17. the holy pg 2541ghost calleth them the world[es] good. Mat. 13.22. o[ur] Savio[ur] Christ 2calleth it the deceitfulnes of riches. David Psal. 49.16. Calleth it the glory of a 3mans house it is not the glory of man but the glory of his house, & Salomon 4Prov. 3.16. calleth them god[es] blessings: but he telleth vs w[ith]all, they are 5but the blessings of his left hand, for the blessings of his right hand are length 6of dayes & immortality, & this the holy ghost setteth downe to the end, [that] 7we should not ioy if we have a few minerals subiect vnto vs, but that in all 8humilitie & weldoyng towards o[ur] bretheren we should write o[ur] names 9certeyne in the booke of life.
10Riches then are vncerteyne, & therfore vncerteyne because they are of 11this world, & you must leave them to the world, they are none of yours. Si 12vestra sint (saith Gregory) tollite ea vobiscum, ac no[n] vestra sunt, hic 13acquirunt[ur] [59V] hic dimittuntur, imò hic amittuntur. If they be yo[urs] 14take them w[ith] you when you goe, but they are none of yo[urs], heer they 15are gotten, heer they are left nay heer they are lost. This is therfore the 16certeyntie of riches that they are vncerteyne, we must leave them when we 17die, or loose them while we live, they have finem tuu[m], or finem suum, thy 18end on their owne end, you must either leave them or they will leave you. 19Iob taried still butt his wealth left him,
Dives went but his riches staid 20behind hym, Abraham & divers others staied & they staid w[ith] them. 21Paule in 2.Cor. 11.26. whenas he would glory he gloryeth in his frailty in that 22he had bene in dangers & perils of waters, of robbers, of his owne nation, 23among the Gentiles, in the citie, in the wildernes, in the sea, and amongst 24false bretheren. Riches are in greater dangers then all these for to compare 25them, the Apostle was in p[er]ils of waters, they are in perill both of fyre 26and water, he was in danger of fyre robbers, they are in danger of robbers by 27land, & rovers by
saye sea, he was in perill of his owne nation, they are in 28danger of o[ur] owne nation, & of others also, he was in danger in the citie, 29they are in danger in the citie, not only of yo[ur] familiar friends, servaunts 30& factors, but of straungers also, he was in perill of the wild beasts in the 31wildernes, they are in daunger both of the wild beast the Sycophant, & of 32the tame beast the flatterer, he was in daunger of the sea, they are in 33daunger both of shipwracke by sea & overthrow by land, he was in daunger 34of false bretheren, & so are they also in perill of false bretheren, namely of 35the wilfull bankrupt, & the deceitfull lawyer who are to deale the one of 36them w[ith] yo[ur] good[es], the other w[ith] yo[ur] deed[es] writings & 37evidences. Musculus writeth that when in a sermon he bad his hearers 38earnestly to beware of mothes, that  they laughed at hym & sayd 39theyr maydes would looke well inough vnto that, but he told them that 40his meaning was not so to be vnderstood as that he ment it of the mothes, 41that corrupted ther garm[ents], but (sayd he) what say you to those vrbanœ pg 2551tineœ those citie mothes those bankrupts, that eate vp & consume yo[ur] 2wealth, & what say you to those forenses tineæ those Westminster hall moths 3(I trust I may speake it w[ith] the favo[ur] of the godlye lawyers ther) who 4devo[ur] & consume yo[ur] deed[es] & evidences. It is almost incredible to 5consyder how great wealth these two mothes doe consume. Let it be that 6riches be certeyne, yet we shall have no certeynty of them, except we 7o[ur]selves also were certeyne, for ther can be no certeyntie of any two 8things to continue together, vnles both of them were certeyne, we take vpon 9vs to make leases of o[ur] land[es] & riches for 60 years when as we 10o[ur]selves cannot have leases of them for 3 houres: when we have built 11o[ur] howses neu[er] so high, & filled o[ur] treasuries never so full, if god 12say vnto vs hac nocte this night shall they take thy soule from thee, we must 13then yeeld them backe to hym from whom we received them: The having of 14them is vncertayne. St lames. 1.11. compareth them to the grasse w[hich] 15withereth & whose dower fadeth. Ther is vncerteyntie in the getting of 16riches, & ther is vncerteyntie of the tarying of riches w[ith] vs, & of o[ur] 17tarying w[ith] them. But what if they were certeyne in their owne nature, 18what were we the better, vnles we were also certeyne to keep them, but this 19vncertainty in the keeping of them is double: the fyrst I know not neither can you 20vnderstand it because of the mercifull governm[ent] of o[ur] 21prince, for some princ[es] when they fynd any one more subtle headed 22then the rest, whom they thinke fitt to serve their tourne, hym they favo[ur] 23& give countenance vnto, & place hym in authoritie abroad in the land, 24vsing them as instrum[ents] to looke into rich mens dealings, & to fynd 25some faults therin, that so vpon the leasat occasion ther [60v] goods must be 26seased into the kings hand to encrease his treasury, & so at length also, 27when as these men themselves have gathered together great store of wealth, 28they will find some peeping hole into there estate also
& empty them, vsing 29them as sponges when they swing about to gather water vntill they be full, 30& then they wring them drye: but I say god be praised by reason of the 31gratious & peaceable governm[ent] of o[ur] prince, neither can I vnderstand 32this my selfe, neither can I make you to vnderstand it.
33The second vncertayntie is by reason of the vnquietnes of the estate, Iob 34compareth riches vnto cobwebs, all that w[hich] a man shall weave all his 35life longe, in one halfe houre a barbarous souldyer shall come w[ith] his 36broome & sweepe it cleane away. Now we looke for great daungers & 37perilous tymes. And good cause why, for he that knoweth his m[asters] 38will & doth it not is worthy to be beaten w[ith] many stripes. We all for the 39most p[ar]te know o[ur] m[asters] will, but few practise it & therfore it must 40needs be that we must be beaten w[ith] many troubles & therfore in this 41respect o[ur] riches remayne vncertayne to be kept.
pg 2561The third vncertentie of riches is in respect of the conveyance of them, 2for when as we are not to keepe them o[ur] selves, yet if we were certeyne to 3whome we should leave them, ther were then some shew of certeyntie in 4them: doe not we say dayly that make enheritances, but god makes heyres, 5many a sonne rosteth not the venison their fathers gate in hunting, & the 6fathers dep[ar]te leaving their chests to theyr sonnes, who spend their 7wealth faster then the snow melteth against the sunne. flatter not yo[ur]- 8selves, deceive not yo[ur]selves, say not this is the way of the world that 9some should get & some should loose no my beloved it is not the course of 10nature, it is the iudgm[ent] of god, for by the course of nature, this  11place might have enriched the realme w[ith] many worshipfull & honorable 12families, but fewe of them remayne now, though we see that by the course 13of nature, some of them have continued 500 yeares. say not therfore that 14this is the way of the world, but it is the way of the iudgm[ent] of the lord 15against some for the evill getting ther good [es], agaynst othersome for the 16evill keeping them, & if you will not hearken to the lords charge you shall 17also tast the same in iudgm[ent] although not in this life yet in the life to 18come.
19The last vncertayntie of riches is in respect of the ten[ure] & possession, 20ther are troubles in the getting of them, troubles in the keeping of them, & 21troubles in the bestowing of them, yet they bring this certeyntie w[ith] 22them in theyr vncerteynty that we must leave them behind vs. Iob sayth 23naked came I into the world, & we must cary away nothing w[ith] vs: but we 24must cary away w[ith] vs all o[ur] syns, yo[ur]s teno[urs] yo[ur] possessions 25yo[ur] fruitions & enioying of them & yo[ur] conveyances are all vncerteine. 26This is a large point & I shold never get out of it except I breake it of: ther is 27one behind w[hich] is worst of all, these things are vncerteine but this is 28certeine, yo[ur] pride will not forsake you it will goe w[ith] you, the synnes 29that you commit will follow you & cleave fast vnto you, when yo[ur] riches 30shall leave you, & this certeyntie of synne breed[es] the vncerteyntie of 31yo[ur] soules, as Iob saith 27.8. what avayleth it the hypocrite when he hath 32heaped up riches if god take awuy his soule: then is he as the staffe of reede 33Isay. 38.6. whervpon if a man leaue it will goe through the hand, I have 34knowen some that have wished that they had never seene the riches w[hich] 35they now see, if at the houre of death they might not see those synnes 36w[hich] they doe see: this poynt would be well stood vpon, for heervpon 37is it that Chrisostome saith if all the creatures in the world [61v] had teares 38they would poure them all fourth for this cause my beloved it is the gratious 39hand of god that the wealth of the world should so totter & reele, because 40we should not set o[ur] stay & rest vpon it, but one the lord of heaven, for if 41now that it is so brickie & so vncerteine fond men set their delight so much pg 2571one it: what would they do if the lord had made it certeyne? then what 2poore mens right? what widowes copy? or what orphanes legacy should be 3free from invasion?
4Charge them that be rich men in this world that they be not high minded 5neither trust in the vncerteinty of riches, but that they trust in God. The 3d 6poynt of the charge is this that they should trust in god. The apostle 7battereth not downe the castle, but that he erecteth them another to trust 8in. So the wise man Salomon Prov. 18.10.11. when he throweth downe the 9castle of the rich man, he opposeth & setteth vp against it the castle of the 10iust, w[hich] is the name of the lord, qui vult securus sperare, speret in eo qui 11non potest perire, who never deceived neither himselfe nor those that trusted 12in hym, in whom is no vncerteyntie, no not so much as any variablenes or 13shadow of change. Iames. 11.1. he faileth none that trust in hym, that look 14vpon hym, that fancy nothing but hym.
15Charge them that they trust in the living God. The reason why he would 16have them trust in god is for that he is a living god, he is no dead Idoll, he is 17not like the canker & moth eaten gods, who are dead, & neither give life to 18themselves, nor to you, nay it cannot p[re]serve life, nor take away the least 19disease from you, neither the ache from yo[ur] teeth, nor the palsie from 20yo[ur] hand[es], nor the gowte from yo[ur] feet, neither can it adde one 21heares breadth to yo[ur] stature, nor one minute to the howre of yo[ur] life 22this canker eaten god (as o[ur] Savio[ur] Christ saith) must be kept vnder 23 locke & key from the thiefe, it is a shame to trust in this moth eaten 24god, w[hich] if you stay but a day or two you shall see inough of it hang out 25in yo[ur] streets: oh trust not in them, let it never be sayd that the livinge 26trust in the dead, as the p[ro]phet Aggai exhorteth, but trust in the living 27God, who giveth you life & is able to quicken you, so p[re]serve, & deliver 28you & for this mortall life to give you an immortall life, qui vivit et dat vitam 29who is not only a living god but he is also a giving God, he geteth vs not 30onely life & yeares, & dayes, but he also giveth vs homes w[ith] w[hich] we 31may both defend o[ur] life, & run agaynst those that would take it from vs, he giveth vs all things, for the 32earth is the lords & all that therin is, all the earth is his temple, silver & gold are the lords, he giveth them vnto
you 33thee, he might have given them to the brother of lowe estate, & he might 34make thee stand at his gate, as he standeth now at thine.
35He geveth vs riches, we gett them not by o[ur] wisdome or pollicie, for 36you see many men wiser then yo[ur] selves who want them many men of 37vnderstanding have them not, neither all those that labo[ur] for them: but 38they are the gift of god, & except the lord blesse yo[ur] labors it is in vayne 39for you to rise earely or to lie downe late & to eate the bread of sorrow Psal. 40127. why are you then so proud of them? The lord giveth them the lord will pg 2581take them away: he giveth vs all things aswell corporall as spirituall aswell 2temporall as eternall he giveth vs althings even a pane nostro quotidiano from 3o[ur] dayly bread vsque ad regnu[m] cœloru[m] to the kingdom of heaven, in 4the end of the same prayer he giveth vs all things even vnto hymselfe, 5himselfe & all.
6Then if all that we have be meere donative, & that we hold all [that] we 7have by franke almoigne at the will of the will of the lord [sic] only [62v] 8consydering ther is no other tenure nor no othere custome in o[ur] lord[es] 9court, If I say it be so why boast you then of any of any thing, quid non 10accepisti, name any one thing that you have not received & boast of that: If 11this be true that you have nothing but that you have received, why boast 12you so of yo[ur] riches? But conclude w[ith] Ciprian who hath a worthy 13sentence often cited by St Augustine De nullo gloriandu[m] est quia nul 14lu[m] est nostru[m], adde vnto it Nulli fidendu[m] est quia nullum est 15nostru[m]. we must glory of nothing for that we have nothing or o[ur] 16owne, neither must we trust any thing, for that we have nothing of 17o[ur]selves, let vs trust in god that giveth all things to every one to enioy, 18for it is the great goodnes of god that not only giveth vs all things to have 19them, but it is the same goodnes of god that giveth vs to enioy them, for to 20have & possesse any thing w[ith]out making vse & benefit of it is an 21vntimely byrth, but blessed be god that hath not onely given vs all things 22plenteously to possess but that hath also given vs health p[ro]speryty & 23peace to enioy them, so that every one may eate his portion w[ith] ioye, he 24hath not dealt w[ith] vs as he hath dealt w[ith] the poore, he hath not given 25vs things for vse onely & necessity, but for fruition & pleasure, he giveth the 26Israelits not only manna for food but also quailes for lust Psal. 78. he giveth 27Salomon not only horse & lynnen for necessity, but apes, ivory & peacocks 28for pleasure 2. Chron.9.12. he hath given the poore indumenta clothing for 29need, but he hath given you ornamenta coverings for comelynes he hath 30given them alimenta norishm[ents] for their food, but he hath given you 31delectamenta delicates for pleasure. Trust therfore in him as he reioiceth in 32you, & hath given you such abundance of good things so 33plenteously, so as plenteously may Israeli now say hath the lord powred his blessings vpon vs, 34you could not alwayes say so, but now you may say blessed be god  that 35blesseth vs w[ith] such blessings, yea blessed be the people w[hich] are so 36blessed, & blessed is the people whose god is the lord. This would move the 37harts of all p[ro]fessors, & stirre them vp to be thankfull vnto the lord who 38giveth all things, ther is no goodnes to the lord[es], he geueth all things 39w[ith]out exprobration, w[ith]out except, beyond compentency, plent 40eously, this is a violent argum[ent], if this will not p[er]swade you to be 41thankfull, you shall not need Moses nor o[ur] Savio[ur] Christ to teach you, pg 2591for the devill hymselfe will teach you, for he saith Iob. 184.108.40.206. vnto the 2lord, doth Iob feare thee for nought, thou hast made a hedge about him &c 3if Iob be so affected then learne you also my beloved to feare god, & to be 4thankfull vnto hym because he hath so blessed you, it must needs be a great 5fault in any man, that the devill findeth fault w[ith], but especially it must 6be a great fault in rich men, & he must need[es] be very vnthankfull when 7the devill reproveth, if the lord will not condemne you for it the devill will.
8Charge the rich of this world that they doe good and be rich in good workes & c 9Ther enioying must be ioyned w[ith] well doyng: this last point was very 10plausible concerning the plenty of those things w[hich] we receive of the 11lord: but heerof the Apostle inferreth this consequent vpon that Antece- 12dent, if [the] lord hath bestowed so many good things vpon you, & hath 13given you all things plenteously to enioy, then you ought also to doe good 14by giveing to others: if god have given you all things then how much the 15more you give to those that want, so much the more like are you vnto hym, 16& if the lord give vnto you to the end that you should distribute & 17p[ar]ticipate vnto others why then should you goe about to make the 18bushell great & the pecke small as the prophet Amos saith, & so bring the 19plenty of heaven into the pe=[63v]nurie of the earth. The Apostle telleth 20you heer that you must be ready to distribute, you must be riche & 21plenteous in all good works, that you may have plenty for ever Prov. 2211.25. and this doth the Apostle inferre very well of a very godly zeale to 23the godly, that if the lord have given you πρὀσκαιρον ἀπὀλαυαιν not for a 24fewe dayes or weeks but for all yo[ur] dayes, then you must bestowe one 25yo[ur] bretheren, that yo[ur] enioying may be ioyned, w[ith] well doyng, 26that you yo[ur] selves may doe well & p[ro]sper, & so the lord bring 27weldoyng vpon England.
28The Apostle could not have devised to have placed it more excellently 29then heer because o[ur] to much enioying spoileth o[ur] weldoing, o[ur] to 30much lavishnes eateth & destroyeth o[ur] riches so that we cannot exercise 31iustice, distributative & commutative w[hich] St Basill com[ar]eth to the 7 32leane kyne that ate vp & devoured the seven fat kine, & to the 7 leane eares 33w[hich] consumed the 7 fatt eares, so p[ro]digalitie destroyeth all good 34doyng as he saith ϕιλοτιμία est ὡς ἀκολασιας ambition is as the whetstone 35of p[ro]digalitie, w[hich] whetteth it to so sharpe, that it maketh it shave so 36cleane & cut so deepe, that it leaveth vs but a little wealth to practise o[ur] 37weldoyng, therfore ther must be lesse pride amongst vs before ther be more 38weldoing for pride breedeth p[ro]digalitie.
39Heer the apostle teacheth vs [that] ther be two vses of o[ur] wealth, the 40first concerning the fruition of it, the second concerning the true vse of it. 41we must not only enioy o[ur] wealth, but we must doe good also, we must pg 2601not doe the one alone, but we must doe both together as the wise man 2techeth vs Prov. 5.15. that ther must be 2 vses of the water in the cisterne, 3fyrst that thou mayst drinke of it thyselfe, they must be thyne & thyne only, 4but yet the founteines must flow foorth into the  streets: So the lord 5hath poured water into o[ur] cisterne, not only that we should enioy it but 6that others also should take good by it: & a wiser then Salomon, o[ur] 7Svio[ur] Iesus Christ Iohn. 13. hath 2 vses of his bagge, the first to furnish 8them w[ith] things necessary: secondly to give to the poore: this was the vse 9of o[ur] Savio[ur] Christs purse, & if yo[urs] be like his it must be the vse of 10yo[urs] also. A great many know no more vse of their wealth then the brute 11beasts & vnreasonable creatures, who reioyce alwaies to have p[ro]vender in 12the manger & to have their furniture fayre & new about them. Many know 13no more vse of their wealth then Dives did Luke. 16.12. to fare deliciously 14every daye, & to pamper their bodies, & if he have any regard of his 15pewfellow the soule, it is w[ith] the other rich epicure in the Gospell who 16said to his soule, my soule take thy rest & be mery for thou hast store laid vp 17for thee for many yeares, who looked for no other ioy in the life to come, but 18we must looke for treasures in heaven, & therefore we are to know another 19vse of o[ur] riches namely to doe good & to be rich in good works, let vs 20thus thinke on god. This wealth that I see heer he hath given me to enioy & 21to doe good w[ith]all, the fyrst vse of my riches I have had long inough, now 22what have I done in the second. These rich men enioy litle ioy that fay le in 23the second vse: The two rich men in the gospell had abundance, they 24enioyed much and so doe I, but the other ioy they had not, why? they did 25no good. Abraham enioyed his riches & had another ioy w[ith]all & received 26lazarus into his bosome because he received hym into his bosome heer vpon 27earth: so also did Iob, & so did zacheus Therfore o lord give me thy grace to 28enioy that ioy heer, that I may enioy the other ioy in heaven w[ith] 29Abraham, & that my life may be like theirs, w[ith] whom I wish my soule 30to be.
31[64v] Thirdly we are to see what it is to doe good. If you aske me what it 32is to doe good, it is not as the world saith not to doe hurt (for men thinke 33now adayes, that he is an honest man who doth no harme to his neighbors) 34but it is facere aliquid boni to doe some good thing. The saying of St 35Augustine is most excellent in this sence, quod non vultis facere illud 36bonu[m] non est, that w[hich] you will not doe that is not good, so [that] 37to doe good is to doe some good thing, & not to doe no harme. It were a 38happy thing if this saying of Augustine might be affirmed of vs all. But the 39Papists speake it to the common obloquy of the whole realm that you will 40not doe that w[hich] is good, they say that in the p[ro]testants religion hath 41an attractive vertue in it, for they draw riches vnto them & hold them very pg 261 1fast but they have the gout in their feet, the palsey in their fingers, & the 2[blank] in theyr bowels, when they should give any thing either to the 3reliefe of the poore, or to the redemption of captives, they say we are 4become as horseleaches, of whom Solomon speaketh who crie still give 5give, bring in bring in, but there is no geving out: have you no regard vnto 6this? be diligent to doe good, give to them that want, I call for it to discharge 7my owne soule, I call for it, & I take God to witnes I call for it: to you 8therfor to you that have wherw[ith] you may doe good I call for it, tell me 9not of yo[ur] faith Iames. 2.18. nor of thy religion, of w[hich] you heard very 10notablie yesterday, if thou doest no good thou hast no faith, thou hast no 11religion, doe good or you will never be able to aunswere it in the iudgment 12day, whenas you shall not be asked of the height & depth of yo[ur] mony, 13neither of the multitude of yo[ur] riches, but captives you have redeemed, 14what fatherles children you have holpen, what widowes you have visited, 15then what will you answere? You have heard what it is to doe good, namely 16to visite the  fatherles & the widowes & to redeeme captives. I beseech 17you therfore to doe that is good. I speake not as though I thought
the 18Papists assertion to be true, but I forbid them in any popish citie in 19christendome to shew such a company of fatherles children brought vp so 20as these are w[hich] are heer before yo[ur] eyes, w[hich] are but a handfull 21of the whole heape, or els to read of the like in all the world, I flatter not, be 22it spoken to the glory of the eternall god, non nobis domine, non nobis sed 23nomini tuo gloriam tribue, not vnto vs lord, not vnto vs, but to thy name geve 24the glory Psal. 115. I will prove it that learning in the foundation & 25amplifying of colledges, & the mayntenance of the poore, in giving per- 26petuities to almes howses is more encreased w[ith]in these 40 yeares last 27past when o[ur] gospell did begin to flourish (& not then first start vp as 28they say) then in any 40 yeares vnder popery. I speake p[ar]tly of myne 29owne knowledge, & p[ar]tly by good information, & so comparing 30
yeares 30w[ith] 30 yeares or 40 yeares w[ith] 40 yeares, so many time for time in the 31time of light, shall match so many in the time of darknes But yet this I must 32say, that we have had a greater peace & a more quiet tyme then ever they 33had, & therfore we should πλεονάζεσθαί 2. Pet. 1.8. we should abound in 34good workes & exceed them. This is more then they reckon of, yet looke not 35to them but to yo[ur]selves & come one so farre that yo[u] may snaffle them 36in this theme, [that] they may not once open their mouthes in this matter, 37thus it should be & thus o[ur] gospell requireth, doe good to others, be 38beneficiall to those that communicate w[ith] you in spirituall things, but so 39also as that you be beneficiall to yo[ur] bretheren in Christ Iesus, for this 40end it may be the lord hath given you yo[ur] wealth. Ester came to the 41kingdome & Nehemiah to his great authoritie for this end, namely that they pg 2621should be covering
the Cherubes to the church of god, & stretch their wings 2over it Ezech.
28. & if you be covering Cherubims to the church of god, & to 3the people in this world you shall [65v] syng w[ith] the Cherubims in the 4world to come: Heer have these two daies bene made very iust complaint of 5symony & selling of spirituall livings wherof the Papists accuse vs not 6seying it in themselves, for the Pope as he hath dispenced w[ith] the 7subiects othes to their princes‸against the 3d commandm[ent], stirring 8[the] subiects to rebellion‸against the their princes whom they depose 9from governm[ent] (as in the bull of Pius Quintus, dicimus Reginam Elizabe- 10tham cecidisse ab omni iure regnandi we affirme that the Queene Elizabeth 11hath no right to governe) against the fift commandment as he hath dis- 12penced w[ith] murther & poisoning of princ[es], as of the late prince of 13Orange against the 6. commandm[ent] (as w[ith] the death of the late prince 14of Orange,) & as he hath dispensed w[ith] fornication & the synne of 15vncleannes (in the mayntenance of their stewes) against the 7 commande- 16ment, so hath he of late also sent over his dispensations & licenses to all 17popish patrones in this land to sell their benefices for as much as they can, 18even if it might be w[ith] the sound of a drumme, so as they send over some 19small portion to the relief of Papists beyond the seas, & to the maintenance 20of their seminaries. But to leave them you must doe good & be plenteous in 21good works, In succoring the necessitie of the Saints you must have yo[ur] 22bosomes open heer to receive Lazarus into yo[ur] bosomes, it were a goodly 23sight to see Lazarus in a rich mans bosome, & ther shall be never a rich man 24w[ith] Lazarus in his bosome in heaven, vnles he have had a lazarus in his 25bosome heer on earth, who hath not relieved the comfortles estate of the 26poore, the weake estate of orphanes, the miserable estate of widowes, the 27distressed estate of strangers, the discouraged estate of poore schollers, all
28those must be succored, but ther are other w[hich] must not be succored, 29w[hich] are those idle vagabond beggers, w[hich] lie in the streets. I hope 30ther wilbe honorable regard taken of this matter The strangers that are 31succored by vs have this care of the poore, that they  relieve them so as 32none of them goe about, shall they have this care of the poore that they 33relieve them, & shall we
that are their succorors be lesse carefull of o[ur] 34poore then they: let vs p[ro]vide for this matter, & so shall we doe great 35good to them in redeeming their bodyes from divers dangerous & noisome 36diseases, to their soules in redeeming them from idlenes & other syns 37w[hich] abound among them, to the common welth in redeeming to it 38many rotten members w[hich] may heerafter doe good in it, & then you 39shall have the blessing of god vpon you, even that
blessing that ther shall 40not be a beggar in the street. You have the substance have also the quality 41be rich in good works, & not in good word [es], not in the goodnes of the pg 2631tongue, but in the goodnes of the hand, be rich in good doyng. you must not 2be like the tree that Plinie speaketh of, that beareth leaves as broad as any 3target, but his frute is not as big as a beane. You must not talke targets & do 4beanes, you must not talke in set speech, & quainted termes wherin much of 5o[ur] religion consisteth now a dayes, but you must doe good, but now men 6had rather build them barnes to put in πἀντα τὰ ἀγαθα all ther good[es], 7then to be rich in good works & releving the poore. what? may not then a 8man be rich? yes, saith the apostle some may be rich, but they must not 9have all in their barnes, the apostle would not have them not to be rich, but 10he would have them to be rich in the world to come. If thou be be [sic] dives 11in arca rich‸in‸the chest, see whether thou be dives in conscientia rich in 12they conscience: thou art so rich in the queenes bookes, so thou be also so 13rich in god[es] booke, thou art so much worth in terra morientiu[m] in the 14land of the dying, see that thou be so much worth in terra vivantiu[m] in 15the land of the living. Paule p[er]swadeth
thee that thou be rich in doyng 16good, [66v] for to doe good sparingly 2. Cor. 8. that belongeth to the brother 17of base estate. It is not yo[ur] worke. in the law at the building of the 18tabernacle, the poore gave hear & badgers skins toward[es] it, the rich gave 19silke purple gold & sylver, & o[ur] Savio[ur] Christ in the gospell requireth 20that they to whom much is geven, should give much, & as you are seased in 21the queenes bookes so are you bound to p[er]forme accordingly:
& as you 22are seased in god[es] books so are ye bound to p[er]forme. you must abound 23in good workes you must περισσεῦσαι Gal. 6.
24And you must
ποστιζεδς‸προίστασθαι‸that is goe before yo[ur] brethe- 25ren Titus. 3.8. as you are knights, Aldermen, m[asters], wardens of the livery 26of yo[ur] companyes & so are in abilitie before others, so must you also in 27good works be before others. Yo[ur] sonnes gayne & prophet is so much, it 28commeth in so fast as great bookes of accounts will scarcely hold it, but a litle 29scrole not to bigge as my hand will hold yo[ur] liberalities, you will spend at a 30banket you know not what, what you will give to the redeeming of
captives 31all the world seeth what. Yo[ur] enioying shall cost you pounds, but for well 32doing pence will suffice. ther is no coherence in this.
33Heer I might charge & exhort you in the name of god the father & the 34lord Iesus Christ, who shall apeare in flames of fire & w[ith] his mightie 35angels, to render vengence to them that obey not the gospell I might pray 36you in the name of the father who hath loved you, & called you to his holy 37calling that you receive not this charge of me but of the lord hymselfe, 38Looke not vpon me I beseech you, for I most willingly acknowledg my selfe 39vnmeet to give this charge, & more fit to receive it my selfe, beyng a man 40compassed w[ith] the same infirmities that you are, although I might 41commaund you, yet according to humanity I bessech you  looke not pg 2641one me but on the lord Iesus Christ, who gave me in charge to speake: 2deceive not yo[ur]selves, surely ther is a heaven, ther is a hell, ther will be a 3iudgm[ent], ther will be day wherin we shalbe demaunded of that we have 4received of the lord. & you of that you have received from vs. thinke not 5that when this charge is ended it will vanish away & so regard it not. But the 6daye will come when it shalbe requyred at yo[ur] hand[es]: w[hich] day 7wilbe fearfull to those who in regard of ther riches thinke basely of ther 8bretheren.
9Therfore when tyme & ability serveth thinke of this day you never stood 10in such need as you doe now, thinke of it that though it tary in comming yet 11when it commeth it wilbe a heavy day, & therfore lay vp for yo[ur]selves a 12sure foundation, against that day by doying good & beyng rich in good 13works & relieving the poore, succoring of the fatherles & redeeming of the 14captivs: This is not a casting away of riches but a treasuring vp of them, it is 15not a doyng of good to others alone but also to yo[ur]selves. And for this 16sandy foundation w[hich] endureth but for a tyme, it is the laying vp of a 17steady foundation on w[hich] you may lift vp yo[ur] stately buildings, 18w[hich] beyng founded they will stand sure. And this is indeed to be high 19minded: oh be so high minded, Paule had this ending in this exhortation & 20this shall be my end, & I beseech god it may be all o[ur] ends.