not at that time so divide the joys of Heaven, as to cast any part
thereof on the memory of their felicities which remain in the world.
No, be their estates greater than ever the world gave, we shall (by
the difference known unto us) even detest their consideration. And
whatsoever comfort shall remain of all forepast, the same will consist
in the charity which we exercised living; and in that piety, justice,
and firm faith, for which it pleased the infinite mercy of God to
accept of us, and receive us. Shall we therefore value honor and
riches at nothing? and neglect them, as unnecessary and vain?
Certainly no. For that infinite wisdom of God, which hath
distinguished his angels by degrees; which hath given greater and
less light and beauty to heavenly bodies; which hath made differences
between beasts and birds; created the eagle and the fly, the cedar and
the shrub; and among stones, given the fairest tincture to the ruby,
and the quickest light to the diamond; hath also ordained kings,
dukes, or leaders of the people, magistrates, judges, and other
degrees among men. And as honor is left to posterity, for a mark and
ensign of the virtue and understanding of their ancestors: so (seeing
Siracides preferreth death before beggary: and that titles, without
proportionable estates, fall under the miserable succor of other men's
pity) I account it foolishness to condemn such a care: provided, that
worldly goods be well gotten, and that we raise not our own buildings
out of other men's ruins. For, as Plato doth first prefer the
perfection of bodily health; secondly, the form and beauty; and
thirdly, "Divitias nulla fraude quaesitas":[15] so Jeremiah cries,
"Woe unto them that erect their houses by unrighteousness, and their
chambers without equity": and Isaiah the same, "Woe to those that
spoil and were not spoiled." And it was out of the true wisdom of
Solomon, that he commandeth us, "not to drink the wine of violence;
not to lie in wait for blood, and not to swallow them up alive, whose