Prou. 5.26. DRinke the waters of thine owne ciſterne, and of the ſprings out of the middeſt of thine owne well, ſaith Salomon. & 6.6.7.8.9.10.11. Goe to the Piſmire O ſluggard, Behold her waies, and be wiſe, for ſhe hauing no guide, gouernour nor ruler, prepareth her meat in Summer, and gathereth her food in Harueſt. How long wilt thou ſleepe O ſluggard? When wilt thou ariſe out of thy ſleepe? A little ſleepe, a little ſlumber, a little folding of thy hands to ſleep; therfore thy pouertie commeth as one that trauelleth by the way, and thy neceſſitie like an armed man.& 10.4.5. A ſlothfull hand maketh poore, but the hand of the diligent maketh rich, he that gathereth in ſummer, is the ſonne of wiſdome, but hee that ſleepeth in harueſt, is the ſonne of confuſion. Hee that tilleth his land,& 12.11.14.24.27. Eccleſ. 10.28. & 22.1, 2. ſhall be ſatisfied with bread: but he that followeth the idle, is deſtitute of vnderſtanding. A man ſhall bee ſatiate with good things by the fruit of his mouth, and the recompenſe of a mans hands ſhall God giue vnto him. The hand of the diligent ſhall beare rule, but the idle ſhall bee vnder tribute; whereas the riches of the diligent man are pretious. Where none oxen are,Prou. 14.4.23. there the crib is emptie, but much increaſe commeth by the ſtrength of the oxe. Where by the oxe is meant labour, and by the crib the barne, ſignifying, that without labour there is no profit. For in all labour,& 28.19. ſaith hee, there is abundance, but he that followeth the idle, ſhall be filled with pouertie.& 13.4. The ſluggard luſteth and hath nought, but the ſoule of the diligent ſhall haue plentie. Loue not ſleepe,& 20.13. Eccleſ. 40.28. leſt thou come vnto pouertie, open thine eies, and thou ſhalt be ſatisfied with bread.& 20.4. & 19.24. & 21.5.17.25.26. The ſlothfull will not plow becauſe of winter; therefore ſhall he begge in ſummer, and haue nothing. The thoughts of the diligent doe ſurely bring abundance, but whoſoeuer is haſtie, doth come to pouertie. He that loueth paſtime, ſhall be a poore man, and he that loueth oyle and wine, ſhall not be rich. The deſire of the ſlothfull ſlaieth him, for his hands refuſe to worke. Hee coueteth euer more greedily, but the righteous giueth and ſpareth not.& 22.29. Wiſd. 3.15. Prou. 23.20.21.22.29.30.31.32. 1. Cor. 5.11. & 26 14.15. Prou. 24.30. A diligent man in his buſineſſe ſtandeth before Kings, and not before the baſer ſort: for glorious is the fruit of good labours. Keepe not companie with drunkards, and with gluttons, for the drunkard, and the glutton ſhall be poore, and the ſleeper ſhal be cloathed with ragges. I paſſed by the field of the ſloathfull, and by the vineyard of the man deſtitute of vnderſtanding. And loe, it was all growne ouer with thornes, and nettles had couered the face thereof,31.32.33.34. and the ſtonewall thereof was broken downe. Then I beheld, and I conſidered it well: I looked vpon it, and receiued inſtruction; yet a little ſleepe, a little ſlumber, a little folding of the hands to ſleepe; ſo thy pouertie commeth as one that trauelleth by the way,& 26.14.15. and thy neceſſitie like an armed man. As the doore turneth vpon his hinges: ſo doth the ſlothfull man vpon his bed: hee hideth his hand in his boſome, and it grieueth him to put it againe to his mouth.& 27.23.24.25.26.27. Bee diligent therefore to know the ſtate of thy flocke, and take heed to the heards. For riches remaine not alwaies, nor the crowne from generation to generation. The hay diſcouereth it ſelfe, and the graſſe appeareth, and the hearbs of the mountaines are gathered. The lambes are for thy clothing, and the goates are the price of the field; and let the milke of the goates be ſufficient for thy food, for the food of thy familie, and for the ſuſtenance of thy maids.

& 31.10. to 31.Likewiſe Salomons vertuous woman acquireth riches for her ſelfe, and her husband by diligence and induſtrie; for ſhee ouerſeeth the waies of her houſhold, and eateth not the bread of idleneſſe. She ſeeketh wooll and flaxe, and laboureth cheerefullie with her hands. She riſeth while it is yet night, and giueth the portion to her houſhold, and the ordinarie to her maides. Shee conſidereth a field, and getteth it, & with the fruits of her hands, ſhe planteth a vineyard. Her candle is not put out by night, ſhee putteth her hand to the wheele, and her hand handleth the ſpindle. She maketh her ſelfe carpets, fine linnen: and purple is her garment. She maketh ſheets and ſelleth them, ſhe giueth girdles vnto the merchants, and ſhe feeleth that her merchandiſe is good. This womans price the wiſe man accounteth farre aboue the pearles, honour is her clothing, and her children call her bleſſed. Her husband truſteth to her vertue, and by her vertue hee is knowne in the gates. So that he praiſeth her, and crowneth her with this commendation, Manie daughters haue done vertuouſlie, but thou ſurmounteſt them all. But Iſaies idle and carelſſe women are of another nature. They are haughtie,Iſai. 3.16.17.18.19.20.21.22.23.24. & 32.9.10.11.12.13.14. and not humble, they are walkers, and not workers, their feet and their eies are alwaies wandring. They ſpend whole daies and nights in decking themſelues, and in beautifying their bodies; their whole ſtudie is about their onaments of tires, hoods and calles, of ſweete balles, bracelets, and bonets, of tablets, earings, muflers and rings; of vailes, wimpels and criſping pins, of girdles, glaſſes, fine linnen and launes, and ſuch other pieces of coſtly apparrell. And therfore the Prophet ſpeaketh to them in this wiſe: Riſe vp ye women that are at eaſe, heare my voice, ye careleſſe daughters, hearken to my words. Ye women that are careleſſe ſhall be in feare aboue a yeere in daies: for the vintage ſhall faile, and the gathering ſhall come no more: Yee women that be at eaſe be aſtoniſhed: feare O yee idle women: put off the cloathes (meaning their coſtlie and pompous apparrell) make bare, and gird ſackcloth vpon the loines, (as if he ſhould ſay, Turne your ſilkes into ſackcloth, and your odours into aſhes): men ſhall lament for the teates, euen for the pleaſant fields, and the fruitfull vine. Vpon the land of my people ſhall grow thornes and briars: yea vpon all the houſes of ioy in the citie of reioycing.

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.Eccleſ. 10.18. By ſlothfulnes, the roofe of the houſe goeth to decay, and by the idleneſſe of the hands, the houſe droppeth thorow. Hate not labourious worke, (ſaith Ieſus the ſonne of Syrach) neither the husbandrie,Eccleſ. 7.15.22. which the moſt high hath created; and if thou haue cattell, looke well to them.& 9.19. Alſo in the hands of the crafteſman ſhall the workes be commended.& 25.3. If thou haſt gathered nothing in thy youth, what canſt thou find in thine age?& 40.28.29.30. My ſonne leade not a beggers life, for better it were to digge, then to begge. Begging is ſweet in the mouth of the vnſhamefaſt, and in his bellie there burneth a fire.Act. 20.34 35. 1. Theſ. 4.11. 2. Theſ 3.7.10.11.12. 1. Tim. 5.8. 2. Tim. 2.6. Likewiſe the holy Apoſtle, as he laboured with his owne hands, to relieue his owne neceſſities, and thoſe of other poore brethren, ſo he will not haue idle men, and ſuch as will not worke, to eate. And therfore very earneſtly he exhorteth, yea commandeth ſuch folkes to labour with quietneſſe, and to eate their owne bread; for the husband-man muſt labour before he receiue the fruits, and he that prouideth not for his houſehold, is in that part worſe then an Infidell.

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,2. Theſ. 3.8.9.10.11.12. whereby hee may haue what to eate, (for ſo ſaith the Apoſtle) yee that will not imitate the holy Apoſtles example, who wrought with labour, and trauell night and day with his owne hands, leſt hee ſhould haue been chargeable to others. And therefore all that haue betaken themſelues to a gainefull calling ought to imitate the diligence of Salomons vertuous woman, bee they women, or bee they men.Prou. 31.13.15.18. Shee laboureth cheerefully with her hands, yea her candle is not put out by night, for ſhe riſeth while it is yet night, and giueth the portion to her houſhold, and the ordinarie to her maides. As for the other order of idle men, who are gentlemen, but without lands, and yet are aſhamed to betake themſelues to a trade, becauſe of their Gentrie, or Nobilitie of blood. Trulie in my conceit, their pouertie is to be pitied, but yet their idleneſſe me thinketh cannot be excuſed. Neither can I ſee, how a mans Gentilitie can be diſparaged any whit by the meanes of a vertuous art of an honeſt craft or occupation. Neither can I ſee any ſuch antipathie, or oppoſition betweene Gentilitie, and mechanicall induſtrie that they cannot conſiſt together. No, no, they can well enough agree together, though poore Gentlemen be loath and are aſhamed, that in their perſons they ſhould ioyne together. But this ſhame of theirs is not a good ſhame, but ſuch a ſhame as they ought rather to bee aſhamed of. Gentilitie tooke the firſt originall from vertue, and there is no Gentilitie or Nobilitie in blood, but in regard of the ſeeds of vertue, which are ſuppoſed to accompanie the blood of ſuch as are called Gentlemen borne. The which thing being true, as it is moſt true, it followeth that Gentilitie cannot be either extinguiſhed, or impaired by a mechanicall trade, which is likewiſe grounded and founded vpon vertue, and is practiſed for the cheriſhing of vertue, and the quelling of vice. So that Gentilitie, and mechanicall induſtry are ſiſters, euen the daughters of one dame; for vertue is the mother and miſtris of both. Men may well ſet them together by the eares; but (as I ſaid before) they of themſelues could well enough agree.Geneſ. 2.8. The Lord himſelf would not be idle: for beſides the creation of the world, he planted a Garden Eaſtward in Eden, and ſo in a manner played the Gardiner. It is alſo ſaid, that he made skinne-coates for Adam and Eue, & 3.7.21. and ſo for the good of man, and for our good example, he diſdained not in a manner to play the tayler. For whether the Lord himſelfe as hee planted the garden of Eden for our firſt parents, ſo alſo made the skinne-coates for them, as the letter of the text doth import, or whether hee gaue them knowledge to make themſelues cloathes, as ſome doe ſuppoſe; it is not much materiall. It is ſufficient that we learne this leſſon hence,Exod. 28.3. & 31.3.4.5.6. & 35.30.31.32.33.34.35. that a man ought not to be aſhamed to practiſe a mechanicall art, ſeeing God is the author thereof. And therefore God himſelfe by Moſes calleth the making of Aarons garments, a worke of the Spirit of wiſedome: As alſo the working in gold, ſiluer and braſſe, the grauing and ſetting of ſtones, and caruing of wood, the working in broidred and needle worke, in blue ſilke, in purple, in skarlet, and in fine linnen, together with weauing, and the practiſing of ſuch inuentions, and workes as flow from the ſpirit of wiſedome, knowledge and vnderſtanding. And therefore they bee ſuch exerciſes and employments, as a Gentleman borne ought not to bee aſhamed to learn thē, and to practiſe them rather thē to liue in idleneſſe. If then euen almighty God himſelfe diſdained not to worke for the benefit, behoofe, and good example of men (for as for himſelfe, there was neuer yet any that needed leſſe to worke then hee) what reaſon haue wee to bee aſhamed to worke with our hands, chiefly ſuch as haue no other meanes beſides working to liue by?

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.Geneſ. 2.15. & 3.23. & 4.2. & 9.20. & 13. & 26. & 29. &, 0. Adam, the firſt father of mankind, and the monarch of the earth, when as he was yet innocent, (and therefore out of doubt a better Gentleman, then any that are now) was put into the garden to dreſſe it, and to keepe it. Though God was his father by creation, and formation, (for beſides him, he had no other father) yet hee was not brought foorth, or borne to be idle, but to be a gardiner, before his fal, & a labourer of the ground after his fall. Alſo his two ſonnes were men of occupation, Abel a keeper of ſheepe, and Cain a tiller of the ground. And Noah the father and monarch of the renewed earth, was he not an husband man, and did he not plant a vineyard? and were not Abraham and 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,1. Sam. 16.11.12.18.19.21.22.23. & 17.33.34.35.36.37.45.46.47.48.49.50.51. & 8.17.18.20.23.25.27 and who (if God had not taken him from the ſheepe-coate to make him a King, and a keeper of his people) would haue plaied the husbandman ſtill? was not young Dauid a Gentleman, euen then when hee kept the ſheepe? If any one doubt of it, I will ſhew them that he had euen then moe gentlemanlike qualities, then any of our Gentlemen now a daies haue. King Sauls ſeruants reported to their maſter, that Iſhai the Bethlemite had a ſonne, who was a cunning player vpon the harpe, a man of warre, ſtrong and valiant, and wiſe in matters, and a comelie perſon, and ſuch a one as feared the Lord, which is the crowne of al Gentilitie and Nobilitie. Wherefore King Saul ſent meſſengers vnto Iſhai, and ſaid, ſend mee Dauid thy ſonne, which is with the ſheepe. Thus Dauid was fetched from the ſheepe-coate to the Kings court, and brought from feeding of ſheepe, to bee the Kings Fauorite, his Muſition and Phyſition both at once. For when the euill ſpirit came vpon the King, Dauid tooke an harpe, and plaied with his hand, and Saul was refreſhed and was eaſed, for the euil ſpirit departed from him. Alſo he was the Kings armour-bearer; for hee was ſo ſtrong, that when as hee yet kept his fathers ſheepe, he ſlue both a lion and a beare that came among the flocke; and afterwards in the field hee ſlew the mightie Giant Goliah. Finallie, hee behaued himſelfe ſo valiantlie againſt the Philiſtims, who were Gods enemies, that by his vertue and valour, hee deſerued the mariage of the Kings daughter, howſoeuer that hee was (as he ſaith of himſelfe to Saules ſeruants, who in the Kings name made offer to him to bee his ſonne in law) a poore man,Matth. 1.20. & 13.55. Marke 6.3. Luk 1.27. & 2.4.51. & 4.22. and of ſmall reputation. Thus I haue ſhewed then, that Dauid was as good a Gentleman, as any Gentleman of theſe daies is, euen then when hee kept his fathers ſheepe. Moreouer, what can our idle Gentlemen ſay of Ioſeph, the husband of the bleſſed virgin, who was a man of the houſe and linage of Dauid, and by the Angell, called the ſonne of Dauid; was he not of as good an houſe, and of as Gentle blood as any of our idle Gentlemen are, yea, and better by many degrees? and yet he for all that, diſdained not to bee a Carpenter, and to follow this trade. Finallie, Chriſt the ſonne of Dauid, yea more, the Son of God, would not be idle, when as he was yet young, but was ſubiect to his ſuppoſed father Ioſeph, and vnto Marie his mother, and exerciſed the Carpenters trade; and therefore the Iewes called him in diſdaine, not onely the Carpenters ſonne, but alſo the Carpenter. Wherefore I wiſh, that neuer a Gentleman borne ſhould be aſhamed of a mechanicall craft after our Sauiour Chriſt, and that no Chriſtian Common-wealth ſhould eſteeme a man to haue loſt his Gentilitie for exerciſing of a trade.

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,Mark. 3.6. Luke 2.51. Matth. 4.18.21 the Sonne of God, who diſdained not to worke in the Carpenters trade in his ſuppoſed fathers houſe Ioſeph, who was of the ſame craft?Iohn 21.3. and before his bleſſed Apoſtles, which were fiſhermen, as Saint Paul was a Tent-maker? Then I feare me,Act. 18 1.2.3. ſhall the idle Gentleman ſay; Would God I had been a Tailer, when I was a ſtealer; a Ropemaker, when as I was a Robber; a Pedler, when as I was a Pirat; a Dier, when as I was a Dicer; a Carter, when as I was a Carder; and a Shoomaker, when as I was a ſwaggerer. Would God I had been of any lawfull calling, when as I was an idle man liuing without all calling. And trulie if a man muſt render an account of euerie idle word hee ſpeaketh in this life,Matth. 12.36. at the day of iudgement (as our Sauiour himſelfe hath ſaid) how much more muſt he render and giue account of his idle liuing in this life at that day? Idleneſſe and exceſſe (as the Prophet teacheth vs) were two of the ſinnes of Sodom;Ezek. 16.49. and therefore if wee would ſhun and eſchew the fire and brimſtone of Sodom, let vs ſhunne and eſchew their ſinnes. Beſides that (as the Wiſe man telleth vs) the drunkard and the glutton ſhall bee poore,Prou. 23.21. and the idle ſleeper ſhall bee clothed with ragges; And the labouring man that is giuen to drunkenneſſe,Eccleſ. 19.1. & 33 26. ſhall not bee rich. Thus we ſee then, that diligence and temperance are of great moment, both to get and augment riches. And trulie as the loue of intemperance and exceſſe doth hold the poore man from being rich, ſo doth the practiſe of exceſſe in table or apparrell make the rich man poore, as wee ſhall ſhew in the declaration of the ninth Rule of this Art.

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,Deut. 28.23.24.38. Micah. 6.14. Haggai. 1.6. Amos 4.7.8.9. but except the Lord bleſſe it, hee ſhall gather but little in, for the graſhoppers ſhall deſtroy it, or the heauen ſhall bee as braſſe aboue it, and the earth as yron vnder it, for the Lord ſhall withhold the firſt, and the latter raine, and ſhall ſhut the windowes of heauen, ſo that it ſhall bee conſumed with drought: or hee will open the windowes of heauen in ſuch a manner,Ioel 1. Geneſ. 7.11. Pſalm. 107.33.34. that either the floods ſhall ouerflow the fields, or the cloudes ſhall powre downe riuers of waters to drowne the cornes, ſo that the ſeed ſhal rot vnder the clods; or elſe will he ſmite them with blaſting and mildew; ſo that howſoeuer he ſow much, yet ſhal he reape but little, except the Lord bleſſe that which he hath ſowen. Hee may well plant a vineyard, or a hopyard, and dreſſe it, but except the Lord bleſſe it, hee ſhall not drinke of it, for the wormes ſhall eate it. Hee may well plant many fruit-trees, fig-trees,Deut. 28.39. Ioel 1.4.12. apple-trees, & plum-trees; but except the bleſſing of the Lord be preſent with his planting, ſwarmes and armies of palmer-wormes, canker-wormes, and caterpillers ſhall deuoute and eate vp his fruites, and the buddes of his trees.Deut. 28.18. Ioel 1.4.18.19.20. Hee may well enioy heardes of cattell and flockes of ſheepe, but except the Lords bleſſing bee with the owner, hee ſhall bee curſed in them all; yea, the Lord ſhall make his beaſts to mourne, his cattell to conſume, and his flockes to fall away for want of paſture, which ſhall either not ſpring out of the earth, being hard as yron, or ſhal be withered away through the exceſſiue heate, or ſhall bee eaten vp by the multitudes of graſhoppers.Zephan. 1.13. Hee may well get goods, and build houſes, but except the Lord bleſſe him in the ſame, his goods ſhall doe him no good, they ſhall goe away from him, or hee ſhall bee ſpoiled of them,Prou. 28.8. Eccleſ. 2.26. or hee ſhall leaue them to ſuch as wil doe more good with them, then he: he ſhall heape vp, to giue and leaue to him that is good before God; and the houſes that hee hath builded, hee and his ſhall not inhabit. In one word, to ſpeake with the Prophet Haggai, Hag. 1.6. Hee may well eate, but hee ſhal not bee ſatisfied, nor haue inough; hee may well drinke, but hee ſhall not bee filled; hee may well cloath himſelfe, but hee ſhall not bee warme; and hee may well earne wages, but hee ſhall put them into a broken bagge. And the cauſe of all this, is the want of the Lords bleſſing.Pſalm. 127.1.2. For as the Kinglie Prophet ſaith, except the Lord build the houſe, they labour in vaine that build it: Except the Lord keepe the citie, the keeper watcheth in vaine. It is in vaine for you to riſe earlie, and to lie downe late, and eate the bread of ſorrow: but hee will ſurelie giue reſt to his beloued. Not that hee will exempt them from labour, but onelie from the vnprofitableneſſe and vncomfortableneſſe thereof. For hee will giue to his beloued, that is, to ſuch as are deare vnto him for the loue and feare of his name, and doe continuallie begge his bleſſing to their adoes, hee will giue them reſt from all, vnprofitable and vncomfortable paines taking;Leuit. 26.20. whereas without his bleſſing, a mans ſtrength ſhall bee ſpent in vaine. Hee may well paſſe and ſpend nights and daies in toiling and moiling, but hee ſhall reape but little profit and leſſe comfort, let him labour neuer ſo much, and neuer ſo long. For diligence is no better then negligence, and buſineſſe is but idleneſſe without the Lords bleſſing.Pſal. 65.9.10.11.12.13. & 107.35.36.37.38.41. & 67.6.7. & 68.9. For it is the Lords bleſſing that watereth the earth, and makes it very rich, euen that watereth abundantly the furrowes of the earth, and cauſeth the raine to deſcend into the valleies thereof, and maketh it ſoft with ſhowers, and droppeth fatneſſe vpon the fieldes, ſo that the hilles are compaſſed with gladneſſe, the paſtures are clad with ſheepe, and the valleies are couered with corne, which maketh men to ſhout for ioy and ſing.

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,Gen. 12.1, 2, 3, 7. & 13.4.18, & 14, 20, & 18.23, & 20.17, & 21.33. & 23.13, & 24.34.35. was a regular ſtudent in this Art: for hee was a man that feared God deuoutly, called vpon his name diligently, obeyed his voice readily, & liued amongſt men vprightly, following the vocation the Lord had called him vnto carefully. Hee was likewiſe carefull for all ſuch as were vnder his charge, that they ſhould doe the like: for he commanded his ſonnes and his ſeruants to keepe the way of the Lord, euen to liue religiouſly, and ſoberly, and iuſtly in this preſent world. And the Lord bleſſed him exceedingly, hee magnified and multiplied him; ſo that he gaue him in great ſtore, men ſeruants, and maid ſeruants, ſiluer and gold, Camels and Aſſes, Sheepe and Beeues.

Gen. 12.5. & 14.12. & 19.1, 2, 3. & 13.5.6.7. 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.

Gen. 26.2, 3, 4.12.13.14.24.25.26.27.28.29.30 Iſaac, the ſonne of Abraham, was alſo a regular Sudent, to wit, a man fearing the Lord, vpright, charitable, and diligent in his calling. And the Lord, whom hee ſerued deuoutly, was with him effectually, and bleſſed him exceedingly: ſo that hee waxed mighty, and ſtill increaſed, his hand brought forth an hundreth fold; hee had flockes of Sheepe, and heardes of cattell, and a mighty houſholde: ſo that the Philiſtines (amongſt whom hee dwelt) enuied his greatneſſe; but king Abimelech ſeeing manifeſtly that the Lord was with his ſeruant Iſaac, made an alliance and couenant of amity & peace with him.

Iacob, the ſonne of Iſaac, Gen. 28.13, 14.15, 16, 17, 18, 19, 20.21.22. & 30.27.43, & 31, 17.18.38.40. & 32.9.10 7. & 33, 4.11 & 35 1, 2, 3.4. & 36.6.7. was a man father-like religious, iuſt, charitable, and diligent: wherefore the Lord was with him whitherſoeuer hee went, ſo that hee became very rich, and increaſed exceedingly: for he had man ſeruants, and maid ſeruants, Camels and Aſſes, and many flockes of ſheepe, and heards of cattell: yea Laban his father in law, who was an Idolater, was bleſſed of God with temporall increaſe for Iacobs ſake. And it is very likely that God bleſſed alſo Eſau with temporall bleſſings for receiuing his brother Iacob at his returne, ſo kindly, and ſo tenderly as hee did, and for being appeaſed towards him. For Eſau hearing that his brother Iacob was comming home againe, hee ranne to meete him, and embraced him, and fell on his necke, and kiſſed him, and they wept: And therefore Iacob called the preſent hee ſent to his brother Eſau of his goods, his bleſſing: I pray thee, quoth hee to him, take my bleſſing that is brought thee; The holy man inſinuating thereby, that as it was a bleſſing from God vnto Iacob, ſo it ſhould bee a bleſſing from God vnto Eſau, by Iacobs hand: And conſequently, a meanes to make Eſau more bleſſed in worldly wealth for Iacobs ſake.

Ioſeph, the ſonne of Iacob, Gen. 37.26.27, 36. was a man that feared God, ſober and chaſte in his carriage, vpright amongſt men, and diligent in his calling: firſt in Potiphars houſe;& 39, 2, 3, 4, 5, 6 20, 21, 22, 23. & 41.14, 38, 39, 40, 41, 42, 43, 44. then in the priſon; and afterwards in the Princes palace. The Lord was with him euery where, and he proſpered: yea all his maiſters proſpered for his ſake. 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,Gen. 45, 4, 5, 6, 7, 8, 9. and hee afterwards ſold them without ſiluer, corne in Egypt, yea ſaued them in Egypt from the great famine, euen his father and all his family. Thus we find it moſt true, which the holy woman Anna ſingeth in her ſong,1 Sam. 2, 7, 8. Pſal 113.7.107, 33, 34, 35, 36, 37, 38, 40, 41 42. and the ſweet ſinger of Iſrael in his Pſalme: The Lord maketh poore, and maketh rich, bringeth low, & exalteth; hee raiſeth vp the poore out of the duſt, and lifteth vp the begger from the dung-hill, to ſet them among Princes, and to make them inherit the ſeate of glory. Hee turneth the wilderneſſe into pooles of water, and the dry land into water ſprings. And there hee placeth the hungry, and they build a Citie to dwell in, and ſow the fields, and plant vineyards, which bring forth fruitfull increaſe: for hee bleſſeth them, and they multiply exceedingly, and hee diminiſheth not their cattell. Hee powreth contempt vpon princes, and turneth the ſprings of water into drineſſe, & a fruitful land into barrenneſſe, for the wickednes of them that dwel therin. Yet he raiſeth vp the poore out of miſery, and maketh him families like a flocke of ſheep. The righteous ſhall ſee it, and reioyce, and all iniquity ſhall ſtop her mouth. And this is that which the holy Pſalmiſt ſingeth of godly Ioſeph more particularly.Pſal. 105.17, 18 19, 20, 21, 22, Ioſeph was ſold for a ſlaue, they held his feete in the ſtockes, and hee was laid in yrons vntill his appointed time came, and the counſell of the Lord tried him. The King ſent and looſed him, he made him Lord of his houſe, euen the ruler of the people deliuered him, and made him ruler of his ſubſtance, yea of his Princes and rulers, that hee ſhould bind them vnto his will, and teach his ancient and wiſe men wiſdome.Gen. 45.16.17.18 19.20.21.22.23. And the Lord that thus gaue Ioſeph fauour in the eyes of Pharaoh, enclined likewiſe the heart of the King to fauour and loue Iacob the father of Ioſeph, and his brethren for his ſake: ſo that when the tidings came vnto Pharaohs houſe, that Ioſephs brethren were come, it pleaſed Pharaoh well and his ſeruants.

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,Gen. 46.33 3 • . & 47.3, 4.5, 6.11, 12. and vnderſtanding that their trade (for they liued not idle) was to be occupied about cattell and ſheepe, as Sheepheards, after that he had admitted them to his preſence, ſpake to Ioſeph ſaying; Thy father and thy brethren are come vnto thee, the land of Egypt is before thee, in the beſt place of the land make thy father and thy brethren dwell; let them dwell in the land of Goſhen; and if thou knoweſt that there be men of actiuity among them, make them rulers ouer my cattell. And godly and happy Ioſeph placed his father and his brethren, and gaue them poſſeſsion in the land of Egypt, in the beſt of the land, euen in the land of Rameſes, as good & bountifull Pharaoh had commanded. And the bleſſed ſon nouriſhed his bleſſed father, and his brethren, and all his fathers houſhold with bread, euen to the yong children.

Dauid attained to great riches and honour by practiſing the rules of this Art,1 Sam. 16, & 17 2 Sam 2, & 5, & 7, & 8, & 22. 1 Chron, 17, & 29. 1 King 3, 6, Pſal. 78, 70, 71.72. hee feared God exceedingly, called vpon him continally, walking before him in truth, in righteouſnes, and in purenes of his ſpirit: yea he was a man after the Lords owne heart: and he that was in his heart, was with his heart, and in his hand alſo, and bleſſed him aboundantly. Hee choſe Dauid his ſeruant, and tooke him from the ſheepe-folds: euen from behind the ewes with young brought hee him to feed his people in Iacob, and his inheritance in Iſrael. So he fed them according to the ſimplicitie of his heart,1 Sam. 18, 18, 23. Pſal. 113.7, and guided them by the diſcretion of his hands. He was, (as hee ſaith of himſelfe) a poore man, and of ſmall reputation; but God, who taketh pleaſure in raiſing vp the poore out of the duſt, and in lifting vp the beggar from the dongue-hil) changed his pouertie into riches, his deſpiſedneſſe into honour, his ſhepheards crooke into a princely ſcepter, his countrey cap into a kingly crowne, his baſe ſheep-cote into a ſtately court, and his paſture of ſmall compaſſe, into an ample kingdome. In one word, God that doth great things tooke him from following the ſheep, that he might rule ouer his people Iſrael.

1 King, 3, 11, 12, 13. & 10.21.23.25.27, 28. 2 Chron. 1. & 8. & 13. Eccleſ. 2.4.5.6.7, 8.9, 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:2. Chro. 17. He ſought the god of his fathers deuoutly, and walked in his commandements diligently, euen in the waies of his forefather Dauid, and therefore the Lord was with him, ſtabliſhed the kingdom in his hand, and all Iudah brought preſents vnto him, ſo that hee had of riches and honor in aboundance.

Eſther and Mordecai attained to riches and honor by theſe Rules:Eſth, 2. & 6. & 8. & 10. The vncle & the neece both of them feared God, and therfore he raiſed them from low degree, vnto princely dignitie, from pouertie aduanced them to great riches: So that Eſther of a poore deſpiſed maid, became a famous and an honourable queene, euen the wife of king Aſhuerus the mightie Monarke of the Medes and Perſians; and Mordecai, of a poore deſpiſed man, was preferred to great riches and honour, ſo that he was made ſecond vnto the king.

Daniel and his three fellowes,Dan. 1, & 3, & 6. commonly called the three children, practiſed the Rules of this art. They excelled in the feare of the Lord, and in wiſdom, which floweth therefro; ſo that of poore captiues and priſoners, hee made them Princes companions, they were promoted in the Prouince of Babel to high honours, and endowed with great riches, and Daniel was ſet ouer the whole gouernours and rulers of the kingdome, and he and his fellowes proſpered exceedingly.

Obadiah, the gouernour of Achabs houſe,1, Kings 18, 3, 4, 12, 13. was a man that feared God greatly, euen from his youth; and when Iezebel deſtroyed the Prophets of the Lord; he tooke an hundreth Prophets, and hid them by fifties in a caue, and fed them there: So that according to his name hee proued a ſeruant of the Lord: yea a ſeruant of his ſeruants, who, at euery word called himſelfe the ſeruant of Eliah, and him his Lord. And no doubt but the Lord bleſſed him aboundantly, and ſo will he do all ſuch Noble men and Gentlemen, as in Kings Courts further either with countenance or maintenance, Gods Miniſters, chiefly in the time of any perſecution raiſed for the Goſpell.

2 King. 4, 8.9.10, 11.12.13.14.15. to 37.The Shunamite Gentlewoman that harboured the man of God Eliſha, obſerued the rules of this Art. Behold (ſaid ſhee to her husband) I know that this is an holy man of God that paſſeth by vs continually; let vs make him a little chamber, I pray thee, with walles, and let vs ſet him there a bed and a table, and a ſtoole and a Candleſticke, that he may turne in hither when he commeth to vs. And in recompence of this her pietie and charity, God bleſſed her houſe, yea and her barren wombe: at the prayer of the man of God hee gaue her a ſonne, when as her husband was now waxed old: and not onely this, but alſo when the child was dead, God, by the hand of the prophet, reſtored him from death to life againe. Whereby we may learne that it is a worke which bringeth with it great reward, to entertaine and cheriſh Gods ſeruants, and not onely to miniſter vnto their neceſsities of our ſubbſtance, but alſo to honour and reuerence them both by geſture and compellation, as wee ſee this worthie gentlewoman did. The Prophet was a poore deſpiſed man, and ſtood in need of help in outward things, and yet becauſe he was the man and ſeruant of God, this noble woman called him at euery word her Lord, and her ſelfe his hand-maid. When ſhee came before him, it was her humble demeanour, to fall at his feet, and to bowe to the ground. So did the Bethelite widow behaue her ſelfe towards the ſame Prophet,2. King. 4.1, 2, 3, 4, 5, 6, 7. and God in requitall of her pietie and reuerence, of one little pitcher of oyle ſhee had, filled many veſſels; euen all the emptie veſſels ſhe had borrowed of her neighbours. Likewiſe the widow of Zarephath, who miniſtred vnto Elias a part of her ſmall portion (for in the great famine that then was,1. King. 17.9, 10 11, 12.13, 14, 15 16, 17, 18, 19, 20 21, 22, 23, 24, all the victuals ſhee had were gone, except a little meale in a barrell, and a little oyle in a cruze) was requited of the Lord, for her feare of God, and her charitie towards his ſeruant. For the meale in the barrell waſted not, neither was the oyle ſpent out of the cruze, according to the word of the Lord, which he ſpake by the hand of his Prophet. Yea more, her dead ſonne was reſtored againe to life, at the prayer and ſupplication of the man of God: So that whatſoeuer benefit we beſtowe vpon Gods ſeruants, God will aboundantly requite it, with ſpirituall and temporall bleſſings, both in this life, and in the life to come.

Iob practiſed the Rules of this Art,Iob. 1.1, 2, 3, 4, & 29.4.12, 13, 14, 15, 16, 17, 18, 19. & 42, 10, 11, 12. hee was an vpright and iuſt man, one that feared God, and eſchewed euill, hee deliuered the poore that cried, helped the fatherleſſe, and him that had none to help him: he cauſed the widows heart to reioyce, he was the eies to the blind, the feet to the lame, a father vnto the fatherleſſe, a protector of the poore mans right: and therefore Gods prouidence was vpon his tabernacle, his roote was ſpread out by the waters, and the dewe did lie vpon his branch, and his familie was ſo great, that he exceeded all the men of the Eaſt. For his ſubſtance was ſeauen thouſand ſheepe, three thouſand camels, fiue hundred yokes of oxen, and fiue hundred ſhee aſſes, beſides gold, ſiluer, houſes, and lands And though hee was for a time ſorely and heauily afflcted with pouertie, ſickneſſe, and ſores, and ſo denuded of all his former proſperity; yet becauſe he perſeuered in Gods feare, no leſſe in his aduerſitie, then in his proſperitie hee had done: therefore the Lord bleſſed his laſt daies more then the firſt, and gaue him euen twiſe ſo much as he had before.

Tobit. 1. & 2. & 8. & 10. & 11. & 14. Tobias practiſed the rules of this Art, hee walked all his life long in the way of iuſtice & truth, he ſhewed much liberalitie and charitie to thoſe of his nation, he offered the firſt fruits & tenths to the prieſts, he gaue much almes to the poore, he gaue his bread to the hungrie, and his cloathes to the naked, he bid to dinner, and feaſted ſuch as feared God, and buried the dead: And therefore God bleſſed him both with ſpirituall and temporall goods. And though his goods were ſpoyled by Senacherib, yet within fiftie fiue daies hee was reſtored: for God made his brothers ſonne Achiacharus to find fauour with Sarchedonus the king of Aſſyria, ſo that he placed him next vnto him, to be cup-bearer, keeper of his ſignet, and ſteward of his houſe. And though that afterwards he was alſo afflicted with blindneſſe, and brought to that exigent, that his wife was conſtrained to labour for her liuing, in taking womens worke to doe: yet ere long, he was reſtored vnto his ſight, and bleſſed with proſperitie and wealth, by the meanes of his ſonne Tobiths mariage with Sara, the onely daughter and heire of rich Raguel.

Zacheus of an irregular became a regular ſtudent in this Art,Luk. 19.1, 2, 3, 7, 8. as ſoone as hee had heard the great Schoolemaſter Ieſus teach him his leſſon in his owne houſe. Beeing a rich man, and a receiuer of Tribute, hee gaue the halfe of his goods vnto the poore, and from whom hee had taken any thing by forged cauillation, he reſtored him foure fold. It were a happy thing, if our Church-robbers, and ſacrilegious God-ſpoylers would follow this happie mans example, and make reſtitution of the Church liuings, which they haue impiouſly poſſeſſed, and godleſly appropriated to their owne priuate vſes.

Marie the wife of Cleophas, Matth. 26.7. & 27.55, 56, 61. Luk 8.2, 3. & 10.38. Ioh. 11.2 29. & 12.3. & 19.25. Act. 12.12. Rom. 16.6. and ſiſter of the bleſſed virgin Marie, the glorious mother of Ieſus, Marie the mother of Iames and 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,Rom. 1.1, to 7. & 16.6. Saint Paul, writing to the Church of Rome, ſaluteth in the end of his Epiſtle, as ſhe that had beſtowed much labour vpon the Miniſters of Chriſt. And it was 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,Mark. 14, 3. & 16.1. Ioh. 12.3. ſo that the houſe was filled with the ſauor of the oyntment. The ſame holy Marie, together with another godly Marie, the mother of Iames, and deuout Salome had prepared coſtly oyntments, to embaulme the balmie and ſweet body of our ſweet Sauiour Ieſus.

Act. 9.36, to 41. Tabitha was a regular ſtudent in this Art, ſhee feared God, ſhee was full of good workes, and almes which ſhee did, a vertuous woman, and diligent in her calling; who by the Lords bleſſing, and her vertuous induſtrie, attained to a competent wealth, and beeing dead, the Lord raiſed her againe from death to life, by the hand of bleſſed S. Peter.

Cornelius, a captaine of the Italian band,Act. 10.1, to 7.11, 22, to 26. practiſed the Rules of this Art: for hee was a deuout man, and one that feared God, with all his houſhold. He prayed vnto God continually, he gaue much almes vnto the people, ſo that his prayers and his almes came vp into remembrance before God: wherefore God bleſſed his temporall ſtore with increaſe, but chiefly his ſoule with ſpirituall grace: for the Lord whom he ſerued inceſſantly, ſent his angel vnto him, to bid him ſend for his ſeruant Saint Peter into his houſe: for hee ſhall ſhew thee (quoth the holy angel) what thou oughteſt to doe. Towards whome,Matth 10, 2. Ioh. 21.15, 16, 17 Luk. 22 31, 32. Act. 2, 14, 41 & 9.42. & 10, 44. to 48 & 11.1, 2, 15, to 18. the godly Captaine behaued himſelfe ſo humbly and reuerently, notwithſtanding his abiect and contemptible eſtate, in regard that hee was appointed of Chriſt, to be the great feeder of his flocke, the ſhepheard and paſtor both of his ſheepe and lambes: that is, the conuerter and ſpirituall ruler, both of Iewes and Gentiles, as alſo the confirmer and eſtabliſher of his brethren, that is, of the reſt of the Apoſtles: towards whom, I ſay, hee behaued himſelfe ſo humbly and reſpectiuely, that he called together his kinſmen and ſpecial friends to goe and meet him, and to doe him honour; So that as ſoone as hee ſawe the bleſſed ſeruant of Chriſt, he fell downe at his feete and worſhipped him. Who on the other part, to ſhew his Chriſtian modeſtie, as the other had done his Chriſtian humilitie, and to ſignifie vnto Cornelius and the reſt, that he craued no ſuch courteſie at his, or their hands, tooke him vp preſently, ſaying to him, ſtand vp; for euen I my ſelfe am a man. The which example, teacheth both Cleargie and Laytie, true humilitie. Firſt, it teacheth the people to reuerence and honour their paſtors, both with humble geſture of bodie, and with compellation of honor: • Sam. 1.14. to 18, for the prieſts and prophets of God, that did beare rule in his Church, haue not onely bin called fathers and Lords, by the people; but alſo they are honoured in the holy Scripture, with the titles of Lords, Princes, and Kings. This holy woman Anna, the mother of Samuel, called the high prieſt Eli, her Lord: who, when as he had thought ſhee had beene dumbe, becauſe that praying in the temple, her lippes did but mooue onely, ſo that her voyce was not heard, ſhee anſwered and ſaid: Not ſo my Lord, I am a woman of a ſorrowfull heart, I haue drunke neither wine nor ſtrong drinke, but haue powred out my ſoule before the Lord. Yea, ſhee calleth her ſelfe by the name of his handmaid; Count not thine handmaid (quoth ſhee) for a wicked woman: and againe, let thine handmaid find grace & fauour in thy ſight. Thus the widow of Zarephath behaued her ſelfe humbly,1. King. 17.28, 24. in the behalfe of the prophet Eliah. Thus godly Obadiah king Achabs ſteward,1 King. 18.3, 4, 7 9, 12, 13. and gouernour of his houſe, who feared God greatly, & hid an hundred prophets in a caue, & nouriſhed them there in the time of Iezebels perſecution, behaued himſelfe in the preſence of the ſame prophet: when as he met him by the way, he fell on his face, and ſaid: Art not thou my Lord Eliſha? Was it not told my Lord what I did when Iezebel ſlue the Prophets of the Lord: not only called he the prophet his Lord, but alſo he called himſelfe the Prophets ſeruant. What haue I ſinned (ſaid hee) that thou wouldeſt deliuer thy ſeruant into the hands of Ahab to be ſlaine? but I thy ſeruant feare the Lord from my youth vpward.

Thus alſo did the Captaine ouer the fifty,2 King 1.13. 14, ſent by Ahaziah the King, behaue himſelfe humbly in the preſence of the man of God: hee fell on his knees before Eliah, and ſaid vnto him: O man of God, I pray thee let my life, and the life of the fifty thy ſeruants, be precious in thy ſight. Thus the Bethelite widow called herſelfe the Prophet Eliſhas ſeruant and hand-maid.& 4, 1.2.16.27.28. And the Shunamite Gentlewoman, whom wee ſpake of before, ſaid vnto the ſame Prophet, when as he had promiſed her from God a childe: O nay my Lord, thou man of God, doe not lie vnto thine hand-maid. And when as her childe afterwards died, ſhee went to the man of God to mount Carmell, and caught him by the feet, and ſaid; Did I deſire a ſonne of my Lord? and when as he had reuiued her ſonne, ſhe fell at his feet, and bowed herſelfe to the ground.

Thus Naaman, 2 King. 5.1.9.10.15.17.18.19.20 21, Captaine of the Hoaſt of the King of Syria, a great and mighty man, expert in warre, and honourable in the ſight of the King his maiſter, as Generall of his Armie, came with his Horſes and Chariots, and ſtoode at the doore of the houſe of Eliſha, till the Prophet ſent his meſſenger vnto him, ſaying: Go and waſh thy ſelfe in Iordane ſeuen times, and thy fleſh ſhall come againe to thee, and thou ſhalt be cleanſed. And when he was cleanſed, according to the ſaying of the man of God, hee turned againe to him, hee and all his company, and ſtood before him, and ſaid: Behold, I know now, that there is no God in all the world, but in Iſrael: Now therefore I pray thee, take a bleſſing of thy ſeruant. And the Prophet hauing refuſed his reward, Naaman ſaid: ſhall there not bee giuen to thy ſeruant, as much of this earth as two Mules may beare? for thy ſeruant will henceforth offer neither burnt ſacrifice nor offering vnto any other God, ſaue vnto the Lord. Herein the Lord be mercifull vnto thy ſeruant, that when my maiſter goeth into the houſe of Rimmon to worſhip there, & leaneth on mine hand, and I bow my ſelfe in the houſe of Rimmon: when I do bow downe, I ſay in the houſe of Rimmon, the Lord be merciful vnto thy ſeruant in this point.

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.2 Chron. 17.7. Pſal. 45.9.13, 16. For the Prophet Dauid as he ſpeaking of the future glory of the Catholicke Church vnder Chriſt the head thereof, ſaith thus: The Kings daughter is all glorious within, her clothing is of broydred gold. Shee ſhall bee brought vnto the King in raiment of needle-work; ſo prophecying of the future ſplendour & dignitie of the fathers and gouernours of the Church, hee vſeth theſe words: In ſtead of thy fathers ſhall thy children be: thou ſhalt make them Princes through all the earth; meaning that of the children of the Church, ſhould be choſen ſuch as ſhould bee Fathers and Rulers of the Church; as Patriarkes, Archbiſhops, and Biſhops, which ſhould bee honored throughout the whole Chriſtian world as Lords and Princes: for the holy Prophet, as hee deſcribeth typically Chriſt, as the King of the Catholike Church, and none but he to bee King, and the Church as the Queene and Spouſe of this King: ſo doth hee ſignifie vnto vs, that the Princes of this King and kingdome, are the Rulers and Gouernours of the Church aboue named, which of children of the Church, ſhould be made Fathers of the Church, and ſhould be honored as Princes through all the earth: for wee muſt not imagine that the kingdome of Chriſt is to bee included within the walles and circuite of one Citie, whether 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.

Pſal. 45, 27.All the ends of the world ſhall remember themſelues (ſaith the Prophet Dauid) and turne to the Lord. And all the kindreds of the Nations ſhall worſhip before thee.& 2.8. Aske of mee (ſaith the eternall father to the ſonne) and I ſhall giue thee the Heathen for thine inheritance, and the ends of the earth for thy poſſeſſion: his dominion ſhall bee from ſea to ſea,& 72.8.11. and from the riuer vnto the ends of the land; yea all kings ſhall worſhip him, all nations ſerue him.

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,Acts 16.24.25. to 34. whoſe hands and feet the Lord looſed, as alſo opened the doores of the priſon, by the meanes of a mighty earth-quake; ſo that the Iayler came trembling, and fell downe before Paul and Silas, and brought them out and ſaid: Sirs (or as the word in the originall alſo importeth) my Lords, what muſt I doe to be ſaued? And they ſaid, beleeue in the Lord Ieſus Chriſt, and thou ſhalt bee ſaued, and thine houſhold. And they preached vnto him the word of the Lord, and to all that were in his houſe; and when he had brought them into his houſe, and had waſhed the ſtripes and wounds of their bodies, and likewiſe they the ſpirituall ſtripes and wounds of the ſoules of him and his houſhold by baptiſme, hee ſet meate before them, and reioyced that hee with all his houſhold beleeued in God. Laſtly,Reuel. 1.11.19.20 & 11.8.12.18. & 3.1.7.14, Saint Iohn writing to the Biſhops of the ſeuen Churches of Aſia, calleth them by the name of ſeuen Angels: or rather our Sauiour and Soueraigne himſelfe calleth them ſo, who alſo expoundeth the ſeuen ſtarres to bee the Angels of the ſeuen Churches, and biddeth him write vnto the Angell of the Church of Epheſus thus; and vnto the Angell of the Church of the Smyrnians thus; and ſo vnto the other Angels of the other Churches. Where note, that although that in euery one of theſe Churches were more Miniſters then one; yea there was many in euery one of them, and namely in Epheſus, as is more then cleare by the tenour of Saint Pauls Epiſtle to Timothie, 1 Tim. 13.4. & 3.1.2. the firſt Biſhop of Epheſus; yet the name of Angell is by the ſpirit of God, the mouth of Chriſt, and the penne of the Apoſtle appropriated vnto onely one of the Miniſters of the foreſaid Churches, euen vnto him who was Biſhop amongſt them.

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, Reuel 5.10. Reuel, 1.4.5.6. writing vnto the ſaid ſeuen Angels or Biſhops of the ſaid ſeuen Churches, in his ſalutation aſcribeth all glory and dominion to Ieſus Chriſt the Prince of the Kings of the earth, who (ſaith he) hath made vs Kings and Prieſtes vnto God the Father.

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.Reuel. 1, 6. And alwaies it becommeth them with the holy Prophet Saint Iohn, to aſcribe all the glory & honour vnto him who hath made them Kings and Prieſts vnto God the father: yea Kings themſelues,Pſal. 82, 1, 6. I meane the Kings and Monarkes of the earth, whom God hath called Gods, becauſe they repreſent him moſt in power, maieſtie, iuſtice, mercy, and bounty, when as they are honoured of their ſubiects, as God with proſtration and adoration of the body, ſupplication of the mouth, and with illuſtrious and lofty compellations, or yet with egregious and great commendations, they muſt remember to giue all this honour they receiue at their ſubiects hands, vnto God, acknowledging themſelues but as the conduit-pipes whereby all honour whatſoeuer, all glory and praiſe is conueied vnto him, to whom it moſt properly belongeth. Otherwiſe God will be auenged on his little Gods, for holding back of his honour from him;Pſal. 107.40. Iob. 12.18, 19, 21. and hee that powreth contempt vpon Princes for contemning of him, and looſeth the coller of Kings; yea and leadeth them as a prey, for not praying and praiſing him, will abate their honour, and turne their glory into ignominie, and their fame into ſhame, as hee did in the behalfe of Herode: Act. 12.21.22.23 of whom it is written, that vpon a day appointed hee arraied himſelfe in royall apparrell, and ſate on the iudgment ſeate, and made an Oration vnto them; and the people gaue a ſhout ſaying: The voice of God, and not of man. But immediatly the Angell of the Lord ſmote him, becauſe hee gaue not glory vnto God; ſo that hee was eaten of wormes, and gaue vp the ghoſt. This godleſſe little God would not giue glory vnto the great God, and therefore the higheſt creature in heauen, and the loweſt creature on earth, conſpired together to be auenged on him for his godleſſe with-holding of Gods honour. Thus hee that was a litle God, and ſpake like a little God, became a Theefe, and robber of the glory of the great God, and therefore died like a man; yea like a beaſt; ſo that the wormes eate vp his fleſh. One part of his fleſh was turned into wormes, and they preyed vpon the other part, till hee gaue vp the ghoſt, which fell into the hands of a worſe worme then all the other wormes,Iſay. 66.2 • . euen a worme that neuer dieth, but alwaies liueth, and neuer leaueth eating.

Pſal. 2.10.11.12And therefore let all Kings hearken vnto the exhortation and admonition of a King: Be wiſe now therefore (O Kings) be learned ye Iudges of the earth; ſerue the Lord in feare, and reioyce in trembling, kiſſe the Sonne leaſt hee bee angry, and yee periſh in the way, when his wrath ſhall ſuddenly burne: bleſſed are all that truſt in him.

Acts 14.15. Lydia, a ſeller of purple, was a regular Student in this Arte, ſhee feared God, and worſhipped him deuoutly, ſhee heard the bleſſed Apoſtle of the Gentiles attentiuely, ſhee beleeued ſtedfaſtly, and was baptiſed, alſo ſhee miniſtred vnto the neceſſities of the Saints liberally, and God bleſſed her both with ſpirituall and temporall bleſſings aboundantly. I wiſh that this godly woman ſhould ſerue for a mirrour to all Merchants,Prou. 31.10. &c. and Salomons vertuous woman for a patterne to all good Chriſtian huſwiues.

Acts 9.43. & 10.32. Simon the Tanner practiſed the Rules of this Art, hee feared God, and entertained his ſeruants, chiefly the chiefe of the Apoſtles Saint Peter, who tarried many daies in his houſe: he was likewiſe diligent in his calling, and doubtleſſe God bleſſed him with proſperity in a competent meaſure.

Oneſiphorus was a man that feared God,2 Tim. 1.16, 17.18. and refreſhed his ſeruants, namely the bleſſed Apoſtle of the Gentiles Saint Paul, neither was hee aſhamed of his chaine, but when hee was at Rome hee ſought him out very diligently, and found him, and in many things hee miniſtred vnto him at Epheſus. Wherefore no doubt but it fared with him according to the holy Apoſtles prayer; The Lord giue mercy vnto the houſe of Oneſiphorus, for hee oft refreſhed mee, and was not aſhamed of my chaine, but when hee was at Rome he ſought mee out very diligently, and found mee. The Lord grant vnto him, that he may finde mercy with the Lord at that day. And the ſame grace and mercy the ſame God graunt vnto all good men, which reſemble good Oneſiphorus in giuing of their goods vnto the Miniſters, and poore members of Ieſus Chriſt.