Fruitful Instructions and Necessary Doctrines, Part 67 – Part 77
67 Of riches and how they hurt.
OVr Lorde Ieſus Chriſt verye aptly in his Goſpel, compareth riches and worldly pleaſures to thornes, for as thornes hauehave fayre greene leaues, and beautifull bloſſomes, and flowers, that may allure a man to reach at them, ſo if he take holde of them haſtily, he ſhalbe ſure to be pricked with them.Mat. 13.22. So there ſeemeth to be a certaine beautie, and ſweeteneſſe in riches, therby to purchaſe worldly pompe and pleaſures: but if a mā with greedy deſire reach at thē,1. Tim. 6.9 they will wound him & pearce him to the hart. For riches & worldly pleaſures, pricke in getting, they pricke in keeping, and they pricke in departing: and cōmonly they wound a man ſo greuouſly, that without repentance they kil him for euer. Rightly therfore are they reſembled to pricking & dangerous thornes, & there is nothing that doth ſo fully poſſeſſe the minde of man, nor ſo mightely pull it from God, and the care of ſaluation: as the ſtudie of riches and worldlye pleaſures. Wherefore our Sauiour Chriſt ſayth, that it was as eaſie for a Camel to paſſe thorough the eye of a needle,Mat. 19.14 as for one, whoſe heart was poſſeſſed with deſire of riches to enter into the kingdome of God. The ſame thing in effect, he alſo teacheth in the parable of the rich man, that made a feaſt for the marriage of his ſonne, and ſent his meſſengers to bid the gueſtes, and they refuſed to come, pretending ſundrie excuſes:Math. 22.1. &c. One ſayd I hauehave bought fiue yoke of Oxen, and muſt needes goe proue them, I pray thee hauehave me excuſed: Another ſayd, I hauehave bought a farme, and muſt go ſee it, I pray thee hauehave mee excuſed. The thirde ſayde,Luk. 14.16 I hauehave married a wife, and therefore I cannot come. By this feaſt is meant ye communion of the goſpel & benefit of our ſaluatiō purchaſed by Chriſt. To this feaſt mē are called by Gods meſſengers, that is by the faithfull miniſters of Gods worde, the excuſes made ſhewe what cauſes commonly they are, that with hold mens minds frō obeying ye word of God, & cōming to the goſpel: yt is, the cares of the world, the ſtudy of riches, & the pleaſure & pompe of this life noted by theſe 3 kinde of things, whereof our ſauiour Chriſt ſpeaketh in the ſame place. And would to God theſe impedimentes had choaked the word of God, & hindered ye hearing of the goſpel in Chriſtes time onelyonly, & were not of greater force in the harts of men at this day in England.Mat. 6.24.27. &c. And the cauſe thereof, is the care of the world & louelove of riches, which maketh thē to hauehave no regard of the worde of God, nor of their owne ſaluation.
68 Howe riches ought to be vſed.
IF a man be rich, hee muſt vſe the goods he hath in his handes, and that in doing homage vntounto God: which he cannot doe, vnleſſe he be cō tent therwithal to reſigne thē vp, & to forgoe them: & then vſe them as it is meete. There are two thinges requiſite, if they yt hauehave, & poſſeſſe riches,Mat. 5.3. Pſ. 62.10. will vſe them aright. Firſt of al, they muſt be poore in ſpirit, that is to ſay, they muſt not be tied to their riches, but when it ſhall pleaſe God to make them poore, they render vp the whole into his handes, and deſire nothing, but to hauehave their cōtentation in him. Secondly, while it pleaſeth God they ſhall enioye their riches which they poſſeſſe, that they knowe howe to vſe thē moderately that it be not to glut themſelues with them, and to hurte their neighbours to make themſelues gorgeous & braue aboue their eſtate, but alwaies vſe them ſo, as God hath commanded.1. Pet. 5.7. And if we be poore, God will prooue our patience by this meanes, and hauehave vsus to depende wholely vppon him.Pſ. 40.17. Hee that hath much muſt not truſt in his wealthe, he that is poore and low, muſt know that hee hath his Father in heauen, and that the bleſſing of God is better then all the kingdomes and treaſures of this worlde. When we hauehave ſcraped togeather, all that wee can poſſiblie deſire, if God blowe vppon it, it will all goe to winde: but if God bleſſe vsus,Eſa. 40.24 bee it neuer ſo little, that hee hath giuen vsus, it will ſuffice vsus, it will be ynough for vsus, to liue from hande to mouth, for Gods hand ſhall continually be ſtretched out vppon vsus to content vsus. So then ſeeing God, hath ſet downe this rule that men content themſelues with that he giueth to euerie one: it is certaine,1. Tim. 6 9 that whoſoeuer coueteth to be riche, he cleane caſteth off the yooke, & ſubmitteth not himſelfe to Gods order. Wherefore let vsus take heede to our ſelues, & be content to be nouriſhed in this worlde, knowing that God hath reſerued this office to himſelf, as yt we aſke & craue at his handes our dayly bread. Let vsus worke,Mat. 6.11. & do our duties in our vocations.Luk. 11.3. And if it pleaſe god to encreſe vsus moreouer & beyond our hope, and cauſe our riches to growe: let vsus yeelde him praiſe and thankes for the ſame.
69 We muſt hauehave an aſſured faith, and a contented minde.
THere are two things without the which we ſhall neuer be able to performe any acceptable obedience vntounto God, in this eight cōmandement. The firſt is an aſſured faith in the promiſes of God, that he will prouide for vsus thinges neceſſarie, aſwell for the bodie, as the ſoule: and that he hath charged himſelfe, aſwell with the care & prouiſion for the one,1. Pet. 5.7 as for the other. This faith (if it were true) would conſume many feares, & cares of our minde for worldly matters:Mat. 6.33. ſo yt we might apply our ſelues vponupon the care of better things. This did the holy ghoſt knowe very wel, & therfore mening to cure couetouſnes, he maketh the plaiſter of faith ſaying Let your conuerſation be without couetouſnes,Heb. 13.5.6. Ioſh. 1.5. Pſ. 118.6. for he hath ſaid, I wil not faile thee nor forſake thee. When our heartes ſhalbe fully perſwaded that the Lorde will not leaue vsus, nor forſake vsus, we cannot be ſo greatly tormented, with the care to liue and to obtaine neceſſarie things for vsus: hauing ſo ſtrong aſſurance for it, as is his promiſe, who hath made al things of nothing with his worde. The ſeconde thing is,Pſ. 33.6. to finde a contented mind with yt which we hauehave already. And therfore to ſtay in it, as in a poreportion. wt great thankfulnes of hart to our God for it, bearing our port & countenance in all our doings accordingly, without any exceeding whatſoeuer. For if once our affections ſhal ouerflow the bankes of our conditiō, ſo that in mind we burne with the deſire of a better, our dooinges can neuer be perſwaded, that they muſt ſo neerely be looked at, but yt they may borrowe a little of conſcience & equitie, to make the prouiſiō according as the deſire directeth. This doth the Apoſtle cōfirme in plaine ſpeech to Timothy, where after perſwaſion to be content with yt we hauehave (becauſe the gaine of godlines is great) he telleth vsus plainly, yt they who wilbe rich,1. Tim. 6.9. fal into many temptations, ſnares, and many noiſome luſts. This is the danger of them that are fallen ſo fa… into friendſhip of a better eſtate that they wilbe rich. This being once ſet down and determined, not only cōſcience is conſtrained to depart, but alſo thankfulnes to God for our preſent eſtate doth in like manner forſake vsus.
70 The expoſition of the ninth commandement.
IN the fift commaundement of the ſeconde Table, the Lorde our God vnderunder one kinde,Eph. 4.25. Pſ. 15.2. doeth giuegive vsus a generall doctrine, meaning, that wee may not ſpeake any thing to the reproch of our neighbour falſely,Pro. 21.1. that we ſhould neither lye, flatter, nor diſſemble, that we ſhould neuer tell falſe tales behinde our neighbours backe, that wee ſhould not in priuate offences ſpeake any thing,1. Co. 13.7 1. Pet. 4.8. Pro. 11.12 Mat. 18.15 16.17.18. although it be true, to the hurting of our brothers good name, if by priuate admonitions he may be woone. Hee heareth falſe witneſſe, that of hatred, enuie, friendſhippe, or affections, eyther concealeth, or vttereth not the truth, or by his witneſſe ouerturneth the ſame. Truth in all matters, by this lawe is commaunded, and lyes diſſimulation, flatterie, and whatſoeuer is falſe and fained is forbidden.
71 What it is to beare falſe witnes.
IF wee will obey God, wee muſt maintaine the honour and credite of our neighbours, as much as lyeth in vsus. For when hee hath forbidden vsus to hurt his good name, he willeth alſo on the contrary ſide, yt we maintaine ye honor & eſtimatiō of al.Deu. 5.20. Now it is not ſufficiently maintayned in his eſtate, when we harme it not, except we withall procure the good therof.Ex. 20. i6 Therefore when we ſhall come into iudgement, we muſt take heede of hurting thoſe by any falſe report, any lying, or any forſwearing,Leu. 19.16 whoſe honor and good we are bounde to procure. For he which ſhall beare falſe witneſſe againſt his neighbour, hee killeth and robbeth him, aſmuch as he can, and he doth all the euill whiche proceedeth from periury. And this is the cauſe why God commaunded in his Lawe, that the witneſſes ſhoulde be the firſt which ſhould lay hands to the execution of him that was puniſhed for any euill deede,Deut. 17, 7 to the ende it might be knowne, that by their voices and by their tongues, they had putte him to death, and that the witneſſes ſhould be put in greater feare of ſpeaking otherwiſe then the trueth, when eueryevery one ſhoulde think he hath to render an accompt to God, if he ſhall hauehave beene a witneſſe againſt anye man.
So then when queſtion is of being a witneſſe, eueryevery one muſt deepelie conſider of the matter, and take diligent heede, he enlarge not his conſcience, but that he ſpeake in pure ſimplicity, that which he knoweth to bee true before God. And here we are to think not onelyonly of falſe witneſſinges, which ſhalbe againſt the life of a man but of ſuch alſo which concerne their goodes and eſtimation. And thus are we warned in all reſpectes, to procure the honor and profit of our neighbours,Pro. 10, 12 when we are to beare witnes. And yet not ſo, that vnderunder this ſhadowe of couering the iniury of him that hath offended, or of preſeruinge his goods, we lie before God. For if the honor of men be deare vntounto vsus, what ought the honor of God to bee, if we will make compariſon?
If God hauehave a regarde and care of vsus which are but poore creatures: let vsus not thinke that in the meane time he will forget himſelfe. But if by falſe witneſſe, wee ſeeke to beare out and bolſter him that hath offended: if we couer the faulte and diſſemble it: It is certaine, that wee blaſpheme the name of God and deface his glory aſmuch as lyeth in vsus.
72 Againſt ſlaundederes and lyars.
THere is no man, but deſireth to hauehave a priuie freinde which is no talker, and babler, to the end that if he hauehave any thing in his heart, which doeth trouble and grieue him, that he may ſafely open the ſame vntounto his freind, & yt he may be ſomwhat eaſed and relieued: he hopeth alſo, that that which he hath declared, ſhall be kept ſecret, or at leaſtwiſe that the thing, ſhall not bee expounded otherwiſe, then it was ſpoken: and that hee will not labour to hurte him, nor to bring him into hatred with his neighbour,Ex. 20.16 Deu. 5.20 Leu. 19. i6 according to this commaundement: Thou ſhalt not beare falſe witneſſe againſt thy neighbour. There ar ſome which think and beleeue, that it is not euill done, to reueale ſecretes to condemne their neighboures, and to publiſh their imperfections: but the holye Ghoſte heere condemneth all ſuche perſonnes, calling them ſlaunderers, by the mouth of Solomon.Pro. 12.13 And it is notwithout good cauſe that ſuch people are condemned. For firſt of all they are hipocrits, ſecondly they are tranſgreſſors of the Law:Mat. 7.5.
Thirdlye, they ſet themſelues before the Law, in condemning it. Speake not euill one of another brethren, He that ſpeaketh euill of his brother ſpeaketh euill of the Lawe,Iam. 4.11. and condemneth the Law, and if thou condemneſt the Law, thou art not an obſeruer of the Lawe, but a iudge. Infideiitye & vnfaithfulneſſe hath taken roote in their harts, whereby they are ledd to betray their neighbors, in diſcouering that which they ought to keepe ſecret. Moreouer, if we be not ledde by louelove, we cannot be faithful vntounto our neighbors: for to diſſemble their imperfections,1. Cor. 13. there is no ſtrength in vsus that is worth any thing, except it bee exerciſed by louelove. And if by louelove we muſt exerciſe faithfulneſſe, the whiche is ſet againſt falſe witneſſe bearing: it followeth that the ſlaunderer, is ledde with hatred to diſcouer the ſecret, and conſequently that he is a murtherer.1. Io. 3.15. 1. Io. 3.14.25. For whoſoeuer hateth his brother is a manſlear. He that loueth not his brother, abideth in death. Yet neuertheleſſe let vsus not feare to bee accuſed of ſlaunder, though we accuſe them which leade a ſlaunderous life, though we rebuke them, reprooue them, and threaten them either priuatly or publickly: and though we labor to gette them puniſhed and chaſtened, to the end that ſlaunders may be taken away from the people of God,Ma. 18.17 1. Tim. 5.20. 2. Tim. 4.2 and the offendors brought again vntounto God by true repentaunce ſo much as we can.
Otherwiſe we ſhould be vnfaithfull vntounto GOD, and to his Church, we ſhoulde be like them which ſuffer the ſheepe to be deuoured, in ſparing the Wolues.
73 Of true and falſe witneſſes.
VVHEN we witneſſe or ſpeake truth againſt the wicked, for to ſend him to death: though we ſaue not his life: Yet do we not ceaſe to be true witneſſes, and to ſaue liues. For in purchaſing the puniſhment of the wicked, wee are cauſe that diuers doe liue in peace and reſte: and thus doe wee preſerue and ſaue liues, the which is a very acceptable thing before GOD who will hauehave the Magiſtrates to puniſh the malefactor,Deu. 17.9 Ro. 13.3 i. Tim. 2.2 vppon the othe of two or three witneſſes, that the euill being purged, we might lyue in peace.
Nowe if the Lorde be carefull of ſuch temporall and corporall ſauing and preſeruing: Let vsus vnderſtande that by a farre ſtronger reaſon he taketh care for the ſpirituall and eternall ſauing of liues: as he hath alwayes ſhewed, when he rayſed vp true men, which hauehave geuen themſelues to ſhew the way of trueth vntounto his people: as were Noah, Abraham, Lot, Moyſes, Ioſua, the iudges, the holy kings and Prophets.
And not content heerewith, Hee hath ſent his owne ſonne, who not onelyonly was a true and faithful witnes for to preache deliuerance as a miniſter and ſeruaunt, but by himſelfe hath made the purgation of our ſins, ſheading his moſte precious bloode for the eternall redemption of our ſoules.
And if the deliueraunce of our ſoules be ſo pretious before God,Heb. 1.3. & 9.12. Ro. 8.32. that he hath not ſpared his owne ſonne: It folloeth therefore, that we muſt be careful thereof, before all other thinges: Otherwiſe we are great contemners of God, and renounce to be ſaued and redeemed by Ieſus Chriſt: the which is to do him great iniury, and conſequently to put our ſoules in bondage with the Deuill.
Nowe for to be carefull of our deliueraunce, we muſt as Ieſus Chriſt hath ſent vsus his Apoſtles and diſciples for to be true witneſſes vntounto vsus, and aſmuth as lay in their miniſterye hauehave deliuered vsus from death and dā nation: euen ſo ſtill now we ſhoulde demaunde of him ſuch Paſtors and Miniſters, which wil be true witneſſes, and declare nothing vntounto vsus, but the pure word of God, to the which if we cleaue by faith & repentance,2. Tim. 4.3. Io. 8.44. they ſhall deliuer our ſoules. But as they are the moſt profitable witneſſe, which preach vntounto vsus Ieſus C. euen ſo the moſt exquiſit deceiuers ar they which vnderunder ye ſhadow of religiō, do ſet forth mens traditiōs, & doctrines of diuels vaine ſpeculatiōs and ſubtil queſtiōs. For ſuch, ſo much as they can do ſhut vp the kingdome of heauen from men and doe deliuer them vntounto the Deuill.
74 Wee muſte not vpholde the ſlaunderer, but beare with our brethrens infirmitie.
IN the worde of God, not only thoſe are charged with this ſinne of falſe witneſſe, that firſt ſet on foote, and erect a falſe tale to the diſcredite of their neighbour, but thoſe alſo that by their approuing of it, and eares willingly opened vntounto it, doe vphold the ſame. For notwithſtanding it were ſet vp, yet muſt it of neceſſity fal down againe, if it ſhoulde finde none that would by ye receiuing and approuing thereof, vnderpropp it, and (as it wer) lende their ſhoulders vntounto it. Therfore it is ſaid by the holy Ghoſte in Exodus: Thou ſhalt not receaue a falſe tale,Ex. 23.1. neither ſhalt thou put thy hande with the wicked, to be a falſe witneſſe.
It ſhall not excuſe vsus, that we were not the firſt authors of it, neither yet that many aſwell as we, did beleeue it, but we are taught to take heede, how we giuegive credite to report, euen ſtrengthened with the approbation of many (whereof notwithſtanding wee our ſelues hauehave no certayne knowledge) that we be not ſo haſty to giuegive ſentence in our hart, and much leſſe in place of iuſtice vſe our teſtimonye againſt any, vponupon no ſufficient ground, moued onelyonly by the ſpeech & reportes that runne abroad. We are taught, neither to goe, nor ioyne with the mightie to witneſſe a falſe matter for fauour or feare: neither yet vponupon a kinde of fooliſh pittie, to honor the poore, and to ioyne with them in their vniuſt cauſe: ſo pretious woulde the Lorde that the regarde of his trueth ſhould be. It is not lawfull for vsus to agree with any againſt God. And as for the eaſie eare that ſo ſoone receiueth the ſlaunderers report, the holye Ghoſt geueth the medicine for it in the prouerbes:Pro. 25.23 As the North winde (ſaith he) driueth awaye the rayne, ſo doth an angry countenance the ſlaundering tongue. It is the ouer good entertainement, that the ſlaunderous tongue findeth that cheriſheth it: for the heauie countenance driueth ſuch gueſtes cleane away. It is forbidden as a ſinne againſt this ix. commaundement, to blaze abroad the infirmities of our brethren: and therefore wee muſt admoniſh one another, and ſo to hide ſinne and iniquitie: we deſire you brethren (ſaith S. Paule) admoniſh them that are vnruly:1 The. 5.14. comfort the feeble minded: beare with the weake: be patient towardes all men. It is forbidden to expounde thinges that might bee well taken, into the worſe parte: and for ſome litle blemiſh to deface the whole. It is commaunded vsus to ſhew foorth our zeale againſt ſinnes that be alreadye rype in our ſelues,Mat. 7.3.4. and to turne it that way to be reuenged vponupon them, when it woulde be ſo gladly occupyed in ſuſpecting and ſurmiſing euil in others, which either is not ſo at all, or at the leaſt, not ſo cleare as in our ſelues.
So that alwaies this bee our rule, from the ſight of our owne ſinnes, to proceede to the reprouing of others.
75 The expoſition of the laſt commandement.
IN the former commaundementes,Ro. 7.7. Ge. 6.5. & 8.12. God would ſuppreſſe our will and affections, but in this tenth commandement in playne wordes hee forbiddeth all inwarde deſire, whatſoeuer is vnlawfull to be done, as the rebellion of the fleſh, all corruption of the olde man, all blot of originall ſinne: he vtterly inhibiteth al euil thoughts, light motions, ſodaine affections, yea though we neuer fully purpoſe them, neither conſent willingly to do them.Pro. 20.9 Ro. 7.23. Ep. 4.22. Col. 3.9. Ro. 6.6. Concupiſcence wherewith wee louelove our ſelues, and ſeeke our owne cōmodity only, not caring for others, and are wholy in our nature corrupted, is the very ſelfe ſame vice or originall ſinne, wherunto we are borne or ſubiect. God requireth of vsus holines and cleannes, and not onelye outwarde righteouſnes of works, but the mind, ſpirite, and the powers of the mind, & perfection and holines, ſuch as he him ſelfe is indued withal. And becauſe yt al mē are corrupted, & therfore vnperfect by nature, in mind & thought, & alſo in it ſelfe: by this commaundement we are all conuicted and found guiltie of ſinne before God, as is more at large taught in the ſeauenth and eight chapters of S. Paules Epiſtles vntounto the Romaines.
76 What is ment by the word couet.
TO couet, ſometimes importeth the will which is in a mā, as whē one ſhall caſt his eye vponupon the goodes of his neighbour, if he ſhall be tempted to couetouſnes, and that he noriſh ſuch a temptation in him, and geue himſelfe the bridle: ſinne then hath wonne ſo much,Ex. 20.17. Deu. 5.21 that he hath a reſolute will in him, that he coulde wiſh well, that the ſame were his. This is one kind of deſire which importeth withall a will, when a man ſhall conſent vntounto ſinne, and if he had the meane, he would put in practiſe his wicked will and purpoſe which he hath conceiued. Now ſuch wicked deſires hauehave bene already forbidden,Deu. 5.18 19. Ex. 20.14 15. when it hath bene ſaid, Thou ſhalt not ſteale: thou ſhalt not commit adultery. For God hath not onelyonly forbidden the acte of fornication, and ſtealing, but to deſire and luſt after either the wife of another, or his goodes and ſubſtaunce. But there are other deſires and luſts, to the which we cleaue not at all, to conſent vntounto them, which oftentimes tickle and ſtirre vsus vp, and wee perceiue ſome motion in vsus which is againſt God, and is rebellious to the integrytye and vprightnes which is conteined in the law, and ſuch deſires are forbidden in this place. For God not without cauſe, hauing condemned all euil deſires, and affections, annexeth that this is not yet ſuch a perfection as hee requireth: but wee muſt know, that eueryevery affection which ſtirreth vsus vp vntounto euill, (although wee conclude not anye thing within our ſelues, neither reſt our ſelues vponupon it, that if onelyonly a concupiſcence forceably breake forth in vsus and wee ſtriue therewith:) that this is a ſinne committed: and wee are culpable before God. And thus we ſee what integrytye the Lorde requireth of vsus in this commandement,Deu. 6.5. Mat. 22 37. Mat. 12.29.30. whē hauing forbidden wicked deſires, he adioyneth that both our ſences and mindes muſt bee locked vp in ſuch ſort vnderunder his feare and inflamed with ſuch a louelove and deſire, to walke in all holines, that we be not moued or driuen either on one ſide or other, by any wicked paſſion, to deſire either the goodes or the wife of another.
77 What is ment by the word neighbour.
BY the word neighbour, God meaneth not onelyonly our kinred and frends, at whoſe hands we hope for ſome profit and aduauntage, or which hauehave deſerued ſome recompēce at our hands: but hee wil hauehave vsus to hauehave an eie, to the cōmō aliāce, which he hath ſet among vsus: for therfore are we all formed after his Image, and beare his marke.Deu. 5.21. Ex. 20.17 Luk. 10.29.37. Pro. 27.10 Beſides this, we bee al of one nature, the which ought to hold vsus in true vnity and brotherlye louelove: but many make themſelues vnworthy of it: for ſome be ful of wilines and malice: ſome are full of pride▪ & otherſome are ful of harmefulnes: ſo that (aſmuch as lyeth in thē) they do cut off themſelues, from the araye and cōpany of neighbours: & yet notwithſtanding, although men deſerue not …o be counted and taken for neighbours: yet in bearing them louelove, wee ſhewe it is good reaſon, that God ſhould ouerweigh our owne naughtines. Such as are our enimies & labor to deuour vsus, do notwithſtāding, not ceaſe to be our neighbours, in reſpect of ye order that God hath ſet. And for the ſame cauſe alſo our Lorde Ieſus Chriſt telleth vsus, that it is no charity to recompence him, that hath done vsus a good turne or ſeruice, nor to louelove thoſe whō we like of,Mat. 5.46. Luk. 6.27. Act. 7.60. 1. Cor. 4.13. or at whoſe hāds we looke for ſome profit. For the heathen do aſmuch as that commeth too, but they do it not to obey god and his law, and when we hauehave regard of our owne profit, it is rather a louing of our ſelues, then any point of charitye. For the markes that charity ſhooteth at, are god, and the communion or felowſhip that ought to be among vsus: & then it is a true proofe yt we are deſirous to louelove God, when we endeuour to do good, euen to them yt are vnworthy of it. But becauſe we are very far from the perfection of ye law: it behooueth vsus to fight againſt our owne nature, that we may obey God. For the true exerciſe of chriſtianity is, to acknowledge and bewaile our own ſinfulnes and infirmitie in diſcharging our duety towards God, and therupon to labour and endeuour to winne of our ſelues from day to daye, ſo as our luſtes maye not ouermaiſter vsus, but rather that God may hauehave ſuch ſuperioritye, that in ſtead of louinge our ſelues, we may labour to imploy our ſelues in doing good whereſoeuer he calleth vsus.