Seven Treatises, Treatise 2 · Chapter 17
CHAP. 17. Of ſome duties to men in the 8.9. and 10. commaundements.
ANother part of righteous dealing with our brethren is,The 8. commandement. that they be not iniured by vsus in their goods, which God hath giuen them, for their neceſſarie vſe and comfort in this life:Not to iniurie in his goods. And therefore, as we would deſire our ſelues to inioy with ſafetie, and without feare, the portion which by Gods goodnes is fallen vntounto vsus, euen ſo ſhould our neighbour liue by vsus without daunger, or iuſt cauſe of complaining, that he is any way annoyed by vsus. Loe this is the order which God hath taken and ſtrongly prouided for, that if he be regarded amongſt vsus, we ſhall not dare be bold to iniurie one another in the ſmalleſt piece of his commodities, but giuegive him his owne, as the commaundement chargeth vsus, ſaying, Thou ſhalt not ſteale: Rom. 13.8.and as another Scripture ſaith: Owe nothing to any man but this, that ye louelove him. And if we louelove him, how can we grieue him, in withholding that from him, (as was ſaid before) which is deare vntounto him?
Not lay claime to that which is another mans.So that, where the caſe is plaine, that any thing is another mans, we cannot ſo much as lay claime to it, but God is deſpiſed of vsus. But ſeeing it is doubtfull oft times whoſe the right is; and the moſt contentions, and vncharitableneſſes ariſe from hence,In controuerſie. that it cannot eaſily nor cleerely be ſeene into, whoſe it is indeed: here therefore, although men without Chriſt, will not eaſily be aduiſed, yet the Lord hath prouided, …hat his ſeruants ſhall be ordered, for the retaining of louelove and righteous dealing: That partly they ſhall forgoe ſomewhat of their owne right,Gen. 13.8. To forgoe part of our right. as Abraham did to Lot (if it ſhall be thought expedient) rather then to breake the bond of louelove; partly, if it bee in ſuch a matter as is made doubtfull by the ſubtiltie, negligence, or other default of either partie (as when a bargaine is made, and yet left vncertaine in ſome point, which after breedeth contention) the damage ought to fall on him, through whom it came: and if it be otherwiſe ſo difficult, that it cannot betwixt themſelues be determined, let other men of wiſedome take it in hand, that if it be poſſible,1. Cor. 6.5. Matth. 5.40. ſuite of law may be auoyded; and yet if that cannot be, let it in louelove be proſecuted.
Thus much generally, to ſhew, that God will hauehave equitie maintained in the comming by, and inioying of our commodities, and no man wronged in the leaſt part of his goods by vsus. But for the more cleere beholding of our duties in this branch of obedience,Diuers ſtates. or righteouſnes (ſeeing they are many) it is very expedient, to lay them foorth more particularly, according to the diuers ſtates of men. Therefore, as ſome are meerely poore men, and by Gods appointment and ordinance, doe liue by almes: other can in ſome ſort partly maintaine themſelues, but not without the helpe of others, by borrowing of them:Luk. 3.10. and the third ſort is able to lend, or to giuegive, or to do both: therefore according to theſe diuers ſorts of men, the ſeuerall points of righteous dealing one with another, muſt be ſpoken of: and thoſe which are beſide this, ſhall be conſidered afterwards.
The dutie of them who liue by almes.They who hauehave no other way to liue, or to be maintained, but by receiuing mens beneuolence, hauehave their proper dutie aſſigned them of God, about their neighbours goods, firſt to know, that their poore eſtate is allotted them of God, as the rich mans is alſo: according to the Scripture, which ſaith,1. Sam. 2.7. Contentation. The Lord maketh poore, and he maketh rich: and therefore he is to liue in it with contentation. As alſo hee may doe, if hee know God to be his father through Chriſt his redeemer:1. Tim. 6.8. for there is incouragement enough from thence, to liue contentedly and comfortably in any condition, in the which God ſhall ſet him: For want of the which, it is, that neither poore nor rich are contented without hunting after that which is another mans. Now as it is the poore mans dutie, to be contented with his portion: ſo it is in no ſort tolerable in him,Not to grudge. Matth. 20.15. to grudge at other mens abundance; for ſhall his eye be euill ſeeing God is good? Neither ought he ſo much as to wiſh the ſame, and ſo to iniurie his neighbour: but to receiue thankfully that which befalleth him, acknowledging ſuch to be Gods inſtruments,Rom. 16.3.4. and as it were his hands, wherby he miniſtreth to his neceſſities. And becauſe the people of God, which either ſent reliefe to the poore of other Churches,Rom. 15.26. as they of Macedonia, and Corinth to Ieruſalem; or who prouided for their poore,2. Cor 9.2. Act. 4.34.35. as they in the Acts; they did it to incourage them, to remaine and abide conſtant in the doctrine of the Goſpell: therefore the poore which liue with vsus, muſt know this, and looke to performe this dutie alſo, that hauing ſuch incouragement, they make it their chiefe worke to liue godly and obediently: That is to ſay,Liue godly. to glad their hearts, who refreſh their bodies, when they may ſee their innocent conuerſation, and zeale to Godward according to their knowledge.
But I lament the eſtate of the poore,Iuſt complaint of our poore. euen as I doe many thouſands of others, to thinke how few of them are fit to heare this their dutie with any hope to be the better for it: and what an vniuerſall blindnes and ſecuritie is amongſt them; ſeeing they are as farre from the deſire of true knowledge, as they are from poſſibilitie of obtaining it, yea though there bee offered vntounto them a plaine and eaſie manner of teaching them: which as it is at this day for the moſt part, in that eſtate to be ſeene, ſo it ſeemeth to hauehave been vſuall among ſuch long agoe; that the poore liued for the moſt part without care of religion, as by Ieremy his words doth appeare. Who when he had, after inquirie, found, that there were few that ſought the truth, he ſaid:Ierem. 5.4. Surely they are poore; for they know not the law of the Lord: I will get me to the great men, for they hauehave knowne the way of the Lord: but theſe hauehave altogether broke the yoke, and burſt the bonds. God moue the hearts of them (in whom it lieth to redreſſe it) to pitie the one and the other: and to hauehave a greater care of their good (by prouiding that they may bee taught the ſaluation, and happines of Chriſtians) then they (being yet ignorant) hauehave care of themſelues: Euen to be meanes to bring light to ſome of them, who hauehave long ſate in darknes,Act. 26.18. and eſpecially for the obtaining of the forgiuenes of their ſinnes, and the change of their liues.
But I muſt remember, that I am in ſetting downe the duties of all Chriſtians about the goods of their neighbours: although intire pitie hath moued me to make this ſhort digreſſion. The laſt dutie therefore of this ſort of poore people, is, with the former, that as much as they be able, and their bodilie infirmities of age, blindnes, lamenes, and ſuch other, will ſuffer them,Auoid idlenes. that they redeeme their time from idlenes, and conſequently from other euill paſſing of the ſame, to doe any profitable worke which they are fit for, euer tying their hearts, eyes, and hands from pulling to them, or deſiring that which is anothers.
The ſecond ſort that I am to deale with here, are they, who cannot liue by their labour alone, but ſtand in neede of the helpe of others by borrowing ſome thing of them, that ſo they may the better prouide for themſelues, and theirs. Their dutie is, carefully and faithfully to purpoſe the reſtoring of that, which they borrowed, at the day appointed, and that with thanks.The dutie of the borrower. Repay truly. And therefore in no wiſe to abuſe their creditor, by a diſhoneſt denying of it, or vnwillingnes to repay it: thereby, and by other delayes ſeeking to defraude him, and thinke hardly of him, if he requireth it; which to doe, is as if they counted it their owne, and a kinde of theft: and ſo they ſhut vp mens compaſſion from lending: For a chiefe cauſe of little lending,Kind of theſe. Pſal. 15.14. is euill paying. It is further required of them, that they borrow not without neede;Borrow not without need. as many doe, to maintaine themſelues in play, and idlenes: for by that meanes they depriue him, who hath neede indeede to borrow, ſeeing the lender cannot pleaſure both. And although they finde fauour to borrow for their neceſſitie, yet they muſt not looke to borrow that, which they are not like to pay againe, by taking more dealings into their hands, then their abilitie will ſerue vntounto: for many vndoe themſelues, and others, by that meanes: much leſſe may they borrow to lend to another for vſurie, as we call it.If they cannot keepe day. Laſtly, if their ſimple meaning in purpoſing to repay it at the due time, be diſappointed; yet their care muſt be, to ſatisfie their creditor, and content him, with promiſing new day, and paying part, and eueryevery way that they can (except it be forgiuen them altogether) to ſhew, that they were not faultie, nor negligent in this matter.
The dutie of the giuer.And this for the borrower: now as concerning ſuch as are able to giuegive, and to lend, firſt I will ſet downe their duties in thoſe reſpects, and how they ſhould vſe their goods, to the end they may continue this dutie of lending and giuing ſtill: after, I will ſhew what rules of righteous dealing they muſt vſe in the getting and increaſing of their goods, with all men, and in all kindes of their dealings, that ſo they may be free from this common euill, of wronging any, in their commodities.
How to giuegive freely. Matth. 5.42. Rom. 12.8. Philem. 7.They who giuegive, muſt giuegive freely, not by compulſion, and cheerfully, deſiring thereby to relieue and comfort them who receiue it, for charitie and conſcience ſake; as the neceſſitie of the poore body requireth, and their abilitie will giuegive leaue: and ſo, as they may giuegive to one, as well as to another, and continue the ſame duty:Iam. 2.16. 2. Cor. 8.3. Act. 4.35. Numb. 36.12. and in greateſt neceſſitie to ſtretch out their hand the more largely, without the which neceſſitie they may continue their patrimonie and inheritance, to their poſteritie.
The dutie of the lender.The lender is bound to helpe his neighbour, ſuch an one (I meane) as I hauehave deſcribed the borrower to bee: if hee bee able to forgoe it, and for the appointed time that he hath lent it, not to require it againe: and to receiue it at the due time without any commoditie; much leſſe to compound or agree with him for any: for whiles he pretendeth to ſeeke his poore neighbours commoditie, and yet thereby laboureth to ſeeke his owne aduantage, with the others hurt, that were intolerable. But yet it is lawfull for him to take a pledge of him, if he doubt of his credit, ſo that it bee not his bed,Exod. 21.26. or ſuch a neceſſarie thing as he cannot well ſpare: And yet if he ſee that it cannot be repayed without hazard of his vndoing, he muſt beare with him, and ſhew compaſſion either for a time, or forgiuing it wholy vntounto him.Matth. 18.25.
Theſe things conſidered and wiſely regarded, what ſhould it greeue them, whom God hath indued with riches, and the commodities of this life, more then they neede (to the end he may proue them, what liberalitie they will ſhew to their poore fleſh) to reach out their hand, as they ſee moſt neede both in giuing and lending, and there eſpecially, where God hath placed them,Men ought to be moderate in ſpending, that they may lend. and to their owne kindred? And for this cauſe, men ought to know, that they ſhould be more moderate in ſpending waſtfully vponupon others (where they neede not, neither doth any charitie binde them) or vponupon themſelues in diet, apparrell, or ſuch like: conſidering that he which hath made them able to giuegive, might and could hauehave made them ſtand in neede to receiue: and therefore we hauehave the poore alwayes amongſt vsus, Deut. 15.11.that we may doe good to them. But all is too little for mens ſelues, by meanes either of a licentious waſting; as exceſſe and needeles ſumptuouſnes of clothing, and prouiding for their bodies, or by a miſerable pinching and hoarding vp for their poſteritie; that they may exceede and paſſe their bounds; and that they may match any of their equalles to the vtmoſt: whatſoeuer commeth in by the yeare, or by the quarter, they hauehave a bottomles bag to put it in; none are the better for it, but themſelues and theirs: whereas indeede, none are more the worſe for it, then themſelues, and theirs, as we ſee it oft to come to paſſe; they themſelues comming to an heauie reckoning for it, their children for the moſt part, ſpending it waſtfully. But I cannot now bring examples, which in ſcripture and experience, are innumerable. And whereas there are two ſortes of them, who hauehave goods for their deſtruction:Two ſortes hauehave goods to their deſtruction. the one hath no other thought abiding with him, but about encreaſing, though he know not why, and perhaps hauehave neither childe nor brother: of whom it is verified, that the couetous neuer doth good, till he be dead,The couetous doth no good, while he liueth. like the water in the ice, which neuer is profitable, vntill it be thawed. The other ſort goe ſo farre in ſatisfying the deſire of the heart, and the luſt of the eye, and take ſuch pride, and iolitie in their life, whiles they hauehave that, which they would, that in ſtead of giuing and lending, they hauehave not ſufficient at the yeares end to ſatisfie all their expences: what doe I ſay, to ſatisfie, when they are a whole yeares reuenue afore hand in charges, beſides other debt: ſo that they,The lauiſhing ſpenders hurt ſuch as they ſhould doe good to. who might with Iob hauehave comforted the hearts of many poore men by lending, are faine to greeue the hearts of many, and thoſe meaner then themſelues, by borrowing; or which is all one, by deferring of them, who hauehave neede to vſe it being their owne, that they may verifie the words of the wiſe man chap. 5.12. There is an euill ſicknes that I hauehave ſeene vnderunder the ſunne: to wit, riches reſerue to the owners thereof for their hurt.
And thus much of lending, whereby this one thing may appeare,Lending needefull. that lending is an helpe appointed of God, for the reliefe and eaſe of the poore (without taking any thing for it, and ſo oppreſſing him thereby with vſurie) which could not otherwiſe maintaine their charge;Exod. 22.25. Luk. 6.33. rather then for the benefit and behoofe of ſuch as are well able to liue. Which ſort of men yet if in ſome extremitie, they ſtand in neede, and hauehave no way to prouide for it, but by diminiſhing of their inheritance, or by impairing their ſtocke and trade, in ſuch a caſe for a preſent neceſſitie, ſhall not offend,Rich borrowing ſhould recompence the lender. if they require and ſeeke helpe by borrowing, for ſome ſhort time (ſo as they be readie to affoord the like helpe againe in the like neede:) But to do this for the increaſing of their patrimonie, or for any long time, and any great ſumme; otherwiſe then by agreement betwixt both parties, that the like gratifying of his part may be performed, if he will require it, there is no band in Chriſtianitie ſo ſtreight, that it tyeth the one partie to lend it; nor any libertie therein ſo large, that it giueth leaue to the other to requeſt it. Both which, I draw from the generall law, which all muſt be ſubiect to: namely, Whatſoeuer ye would that men ſhould doe vntounto you, the ſame doe ye vntounto them: and contrariwiſe.Matth. 7.12▪
Now concerning ſuretiſhip,Of ſuretiſhip, this briefly is to be ſaid (ſeeing it is of the like nature vntounto lending.) Although it ſhould pitie vsus to ſee a man fallen into daunger to his creditour through any default; yet no dutie bindeth vsus to take vponupon vsus for him, to meddle where we hauehave nothing to doe, except it were in a matter of ſo ſmall value,Luk. 10.35. Pro. 22.26. & 6.1. that by benefiting him, we ſhould not hurt our ſelues greatly. But otherwiſe wee hauehave commaundement oftentimes to beware of it: As where it is ſaid; Be not thou of them who are ſureties for debt: And againe: If thou haſt ſtriken hand, and entred into ſuretiſhip, thou art ſnared: And ſo by needeles dealing in other mens buſines, they bring vponupon themſelues needeles troubles, and are alſo oft hindred from following their owne calling.
How farre we may be ſurety.But yet leaſt we ſhould thinke that in no caſe, this dutie were to be performed, we muſt know, that for ſuch as are knowne of vsus to be approued Chriſtians, or our brethren, with good aduiſe we may, that is, ſo farre as we are able to beare the burthen:Geneſ. 42.37. as Ruben did offer a pledge to his father, for the ſafe bringing backe of Beniamin his younger brother. But if any ſuch weight ſhould lie vponupon it, as that our vndoing and vtter impoueriſhing ſhould thereby be procured,Pro. 22.27. I ſay with Salomon, Why ſhouldeſt thou cauſe thy bed to be taken from vnderunder thee, when thou haſt nothing to pay? For of thee it ſhall be required.
Now the duties of righteouſnes which follow, are ſuch, as we are bound to performe towards all in our common dealings, whereby we encreaſe our commodities: that in none of them, we be iuſtly charged to doe them any wrong.
Lawfull vocation. 1. Pet. 4.10.Firſt therefore let eueryevery man ſee, that his vocation and trade, by which he getteth his liuing, be approued of God, and profitable to men, as the Apoſtle willeth: and therefore, that they be no idle perſons, Paraſites, Ieſters, Iugglers, ſturdie Rogues, Players, or other gameſters, dicers, carders, and ſuch like.Deale lawfully. Then, that they deale lawfully in eueryevery part of it, that righteouſnes may be preſerued by them: In buying and ſelling, that the one giuegive his peny for his penyworth;Deut. 15.15. Leuit. 25.14. fully ſatisfying alſo the trauaile of the other, and coſt that he hath been at: and that the ſeller performe his peniworth as good as is agreed for,Amos. 8.5. and faithfully: and therefore deceitfull ware, vniuſt waights, vnequall meaſures, delay in time, wherein it ſhould be performed, and ſuch like, ought to be farre off from the practiſe of a ſound Chriſtian: for herein promiſe is to be kept, Pſalm. 15.4.though to the mans hinderance that made it.
The ſame I ſay of hiring, and letting, that neither partie alone be regarded, but indifference vſed (as much as may be) for the mutuall good of both, vntill the time agreed vponupon,Partnerſhip. betwixt them, be expired. Partnerſhip and fellowſhip in bargaining, when both are at the like coſt, or the ones labour and trauaile goeth with the others money, by their mutuall agreement, this kinde of contract (I ſay) giueth no libertie to the one to prouide for himſelfe, without regarding the other; but faithfully and truely to deale, that they may both be partners in loſſes, and in gaine: neither iuſtly openeth the mouth of others, to condemne it.
Vſury vnlawfull.Theſe being the moſt vſuall kindes of contracts, doe ſhew the nature of the reſt, which are in vſe amongſt men, and doe leaue no place to that oppreſſion in the world, called vſurie, or any other ſuch ſeeking of mens priuate profit in their dealings, without regard of the common benefit of both: when both parties are not prouided for, to their contentation and ſatisfying according to equitie, and to the meaning and prouiſion made by God in that behalfe: which is, that the one without the other ſhould not be benefited nor inriched; but the one to hauehave care and conſideration of the other,Regard had of both parties is no vſurie. and the commonwealth of both (as I hauehave ſaid) reſpected. Which if it were regarded betwixt both parties, could in no wiſe be iuſtly complained of; neither is ſuch dealing of the nature and kinde of vſurie, whether it be in hiring and letting, or in any other kinde of contract whatſoeuer: but that common dealing for ten in the hundred, or nine, or eight, or any ſuch like, which is without due conſideration of the commonwealth and vpholding of both, is vtterly to bee condemned. Which if it bee well and duly conſidered,Matth. 7.12. will ſoone anſwere all conſcionable men, about the queſtion of vſurie and oppreſſion, that there can bee no vſe of them in the Church of God,Vſury and oppreſſion hauehave no place among Chriſtians. nor the Chriſtian commonwealth: the Law-maker hauing ſaid of both, as of witchcraft & of idolatrie, there ſhalbe none ſuch in Iſrael, that is, among Gods people. And as for teaching others their dutie (eſpecially in money matters) who hauehave not giuen themſelues in full reſolution to be guided by Gods word, Preachers may ſooner weare their tongues to the ſtump, then they may preuaile with them. But there is another thing, of which, ſome profeſſing the Goſpell, deſire to be reſolued, and that is about the buying and ſelling of annuities: and whether they be not vnlawfull.
Of this therefore by ſo good occaſion, as is here offered, I thinke it conuenient, to ſet downe the wil of God and our duties:Of annuities. and the rather for the ignorance of many about this point, and for the ſatisfying and anſwering of the well diſpoſed Chriſtian. For this purpoſe, we are to know,VVhat they be that by annuities are meant, certaine yeerely rents or reuenewes comming in, for ſome yeeres ſpace: and that the owner may ſell them quite away for his owne behoofe, there is no more doubt, then there is of ſelling his patrimonie or inheritance it ſelfe (if it be expedient) which is (as we call it) perpetuall.
Now further,Two kinds of them. there are two ſorts of annuities bought and ſold among men. The one is, a yeerely ſumme of money for yeeres, when the ſeller hath no ſuch annuitie, but as hee hopeth to make it of his labour and commodities. The other is, a certaine reuenew, rent, or part of rent, which he inioyeth, and is willing to forgoe it. The firſt ſort is full of daunger, and cauſeth much wrangling, diſagreeing, and contention betwixt the buyer and ſeller.The firſt kind full of danger. And no meruaile, when that is bought & ſold which the ſeller hath not: I meane, when there is no ſuch, either for him to inioy at his time, who hath bought it, or for the other to performe that hath ſold it: Much like them,Men muſt not ſell that which they hauehave not. who ſell Hops or Corne, before they ſee whether they ſhall hauehave any to performe or no. In this caſe, the change of the price cauſeth the one partie to repent him, and ſo hee ſtudieth how hee may ſhift for himſelfe, by what meanes ſoeuer.Forehand bargaines ſeldome end well. And indeede no former bargaines doe commonly end without iarres and controuerſies: neither ought any to make them, before the proofe of their commodities, except they be both able to beare, and alſo willing to ſtand to the vttermoſt of the hurt, that may befall them. But to returne to annuities: let not him who is wiſe and peaceable, meddle with this firſt kind of them.
Now concerning the ſecond, there is no doubt (as I hauehave ſaid) but that a man may helpe himſelfe with his owne:The ſecond kind not vnlawfull. and therefore ſuch annuities may be lawfully and Chriſtianly bought and ſold. But where (then) is the daunger in this kind of trafficke? I anſwere, it may be on the behalfe of both parties.Yet abuſed on the ſellers behalfe. On the ſellers, by fraudulent and craftie dealing: as if he hauehave either ſold the ſame annuitie before to another; or if he know it to be litigious, and incumbred, and ſo he ſelleth ſorrow and trouble to his neighbour, in ſteed of a commoditie. This dealing is ſo groſſe, and branded with the marke of infamie and diſhoneſtie by the Lord himſelfe, that I need ſay no more of it. On the buyers behalfe,On the behalfe of the buyer. the ſin and offence is, when he knowing the other muſt ſell, and within a certaine time, holdeth him off, as though hee cared not for it, to the end he may hauehave it, not according to the worth of it, and as many other will giuegive, but for a little; perhaps halfe the value, and ſo copeth him vp, and ſucketh out of him no ſmall aduauntage.Such buyers are grinders. This is a grinder of his neighbour. Thus come in the annuities that gripe more then ten in the hundred, when the ſeller might, if he had had good meaſure, hauehave made his benefit almoſt as much more.Some annuities worſe then ten in the hundred. This dealing, if it be vſed towards the wealthie, is ranke oppreſſion, when the buyer lieth thus in the winde, as it were, and will not giuegive according to the value: but if it be practiſed vponupon the weake ſtated, and men behind hand, it is as the plucking off their skin from their bodie. If it be asked, what commoditie a man may reape lawfully this way: I ſay, if he buy the annuitie or rent of him,How to redreſſe ſuch abuſe. who is wealthie, ſo as there be plaine dealing, he may ſafely inioy the benefit which the other offereth: If he be but weake or in debt who ſelleth it, let him be ſure he giuegive to the vttermoſt value, and in token that hee doth ſo, let him not bee vnwilling to releaſe him againe afterwards: which ſhal alwaies proue, that he ſeeketh no aduantage by him. And this of annuities, both to direct a Chriſtian how to deale in them, and to anſwere ſuch as thinke (without any ground) that no dealing about them is lawfull, what our libertie is. Now that all may come by, and inioy their right in theſe, and in all other vſuall contracts, exchaunges, ſocieties, and dealings amongſt men (for want whereof are the moſt broyles and contentions in the world) let this be, for concluſion marked, that truth in words, equitie in deeds, and ſimple meaning in purpoſes and thoughts, is to be firmely and conſtantly retained: and where that hath not been practiſed, full reſtitution is to be made.
Reſtitution.Now another dutie is, to reſtore to the right owner, the thing which wee finde, if we can know him, and not to count it our own. Alſo to reſtore faithfully and without delay any thing which is committed to our keeping for truſt, and not to defraud the partie: whether executors of the will of the dead, or guardians, that take vponupon them the care of orphanes liuing: that as the beloued Diſciple Iohn being put in truſt by his Lord and Maſter, with Mary his mother to regard her, was faithfull, and tooke her home to him, Ioh. 19.27. euen ſo may they bee true and iuſt in that which is committed vntounto them. The Lawyer alſo, to take no cauſes into his hands, which he ſeeth can hauehave no good end with equitie, and thoſe which he doth become defender of, to ſhew all honeſt faithfulnes, and diligence in following of them: That they in whom it lieth, make no delaies in the ending of the ſuites which come before them, but with all expedition poſſible diſpatch the ſame: that their light may breake foorth cleerely as the noonetide. Which grace is commended in Iob thorough all the world, where it is heard of,Iob. 31.16. that he reſtrained not the poore of their deſire, nor cauſed the eyes of the widow to faile, by long waiting for her requeſt.
Laſt of all, to ſuffer all men to inioy their owne, and as neither by play, lotteries, laying of wagers, neither by force, violence, or any kind of oppreſſion; ſo neither by deceit and craft, we ſeeke or procure the hurt of our neighbour, to increaſe our owne profit. And thus I hauehave ſet down a ſumme of the chiefe duties, which our God hath bound vsus to performe towards our neighbour, concerning his goods, that we be found no way vnrighteous in our practiſe and dealings with him, but ſuffer him to liue ſafely by vsus, as hee truſteth to doe:Prou. 3.29. wherein though I hauehave laid out nothing in any large manner (which was not my purpoſe to doe further then need requireth) yet he that conſidereth how many duties here are to be performed, ſhall ſee it the more needfull to hauehave a briefe rehearſall of them, being ſo many; to the which, as to a glaſſe, he may repaire when hee will, rather then to deſire ſome few of them, handled more largely, with omiſsion of the reſt. In theſe duties performing, who ſo ſetteth himſelfe to delight, and maketh it his pleaſure to walke after theſe rules; and when he can finde by due obſeruing himſelfe (that he hath taken any thing wrongfully) to turne backe vnlawfull gaine: as his libertie ſhal be great with the Lord, and his confidence ſtrong, when hee ſeeth that for his cauſe and for the hope of the reward promiſed him, he can be willing to denie himſelfe, and his owne will: ſo his example ſhall be highly commended, and do much good amongſt men: And yet this ſhould not be to ſeeke with ſuch as goe for Gods ſeruants, as it is written: It is ioy to the iuſt to doe iudgement. And let it bee remembred that I here teach them,Prou. 21.15. who profeſſe that they are willing to learne, not the ſcorner. To conclude: let not onelyonly the forementioned ſinnes againſt this commandement be auoided, and the contrarie duties practiſed: but let vsus eueryevery way ſo vſe our goods, that wee may be thereby more fruitfull in eueryevery good worke, then we could be if we wanted them: elſe how ſhall we be able to giuegive a good account to our Lord and Maſter, and to ſay: Behold, Lord, here are thy fiue, or two talents: I hauehave gained with them many more? Luk. 19.18.
The next dutie wherein we are to ſerue our neighbour through louelove,The 9. commandement. and to deale righteouſly with him, is about his name. Herein our louelove muſt ſhew it ſelfe to be ſuch, that we be afraid to vexe or grieue him this way, as well as in his perſon or goods. The ſinnes hauehave been mentioned more at large, which are committed againſt this commaundement, the duties ſhall bee put in a narrower roome. One of the which is,To reioyce in our neighboure credit. 3. Iohn 2. to reioyce in the good report of as many as we can heare, and be perſwaded of: as the Apoſtle did for the good name of the elect Ladie, who had ſo carefully walked after the Goſpell her ſelf, yt by her feruent trauaile, he had found her children alſo doing the ſame. This reioycing for the good name of others, baniſheth this ſecret repining at the ſame, and enuying them for it,Gal. 5.26. 1. Theſſ. 5.14. Sorrow for their infirmities. and the poyſoned deſire of vaine glorie, out of our ſelues; to the which belongeth this: that we ſorrow for their infirmities: ſo farre it ought to be off from vsus, to report them, or heare them of others with delight.
Hope the beſt.Another is, to hope through patience for better things, then as yet can be ſeene in men,Epheſ. 2.5. 1. Cor. 6.11. Matth. 7.1. Tit. 3.2. remembring what we our ſelues hauehave been ſometime: and therefore not raſhly to iudge and condemne ſuch, ſo much as ſecretly, and leaſt of all to make them odious in company by vttering their crimes, or allowing others to doe ſoe, of whom we hauehave good hope. Concerning the reſt who ſinne boldly, I ſay: Let Baal pleade for himſelfe: for ſuch as defame themſelues by their wicked behauiour, are not iniuried by vsus in giuing warning of them. It is alſo further required of vsus here, that as we ſhall be able, and may get good oportunitie thereunto,To couer faults. we helpe to couer theſe faults of theirs through louelove, who may be recouered and brought to repentance: and yet not by flattering them therein, or diſſembling the ſame (for that is rancke hating of them,Leuit. 19.17. when we by ſuffering them to goe on in their ſinnes, cauſe them thereby to come to ſome open ſhame and puniſhment:) but doe we rather,Iam. 5.20. as the Apoſtle Iames expoundeth this hiding of faults, ſaying: He that ſhall conuert a ſinner from going aſtray, ſhall ſaue a ſoule; and hide the multitude of ſinnes.
Rebuke.Thus we ſhould labour to keepe them from an euill name (who are not ſhameles) and ſo from further daunger, by this our telling them of their faults; which if they be not yet gone abroade, may by it be amended: But as for open and bold defamers of others, they are not to be dealt with priuately, when their ſlaunder is ſpred farre, but to be cenſured by the magiſtrate, that ſo taking ſhame for their ſinne, they may be brought to repentance. And this remedie, as it may, ſo it ought to be ſought and vſed in louelove, euen as the other by reproofe and admonition: and by theſe meanes (the Lord bleſſing them) both ſorts may blot out the remembrance of their ſins, both before God and men.
Not to diſcloſe vnmeete ſecrets.To this dutie belongeth another, much agreeing with the former: that is, not to bewray a ſecret, when it may ſafely and without diſpleaſing of God, be kept in: For both this and the former go ſo heauily to the heart of our neighbours, when they heare that we hauehave no regard of them, where it might doe them good; neither doe ſpare, by inlarging of the report of that which was ſecret before, to encreaſe their miſerie and infamie: though they hauehave loued vsus before, yet now their hearts are turned from vsus (though that be their ſinne) for that they ſee vsus not bearing a part of their griefe and ſorrow with them, but to publiſh that, which we know of them, by want of louelove to them. For eueryevery truth,Note. and the whole truth, is not alwayes to be vttered; although all kinde of lying and ſlaunder be alwayes to be abhorred. I ſay further, if we ſhould ſpeake of mens faults with bewailing them,Not to ſpeake of faults. or with a deſire that they, to whom we vtter them, might helpe to redreſſe them; yet could we not be iuſtified in ſo doing, except we hauehave vſed all meanes which we know, to amend them, and (when there is no other remedie) goe about the opening of the ſame, as it were, vnwillingly; and in louing faithfulnes, reueale it onelyonly to ſuch a one,Matth. 18.15. as is likeſt and fitteſt to reforme them, and not pleaſe our ſelues therein: In which caſe the houſe of Cloe ſent word to the Apoſtle Paul, 1. Cor. 1.11.that there were deſſentions in the Church of Corinth. But here let this be conſidered, that all reports of mens faults are not to be admitted, leaſt we ſhould nouriſh the ſlaunderer, Prouerb. 25.23. nor all ſuch reports to be reiected, or coldly reproued, leaſt wee ſhould imbolden the offender, and the committer of them, 1. Sam. 2.22.23. but ſo farre as they may be prooued; that the guiltie may be duely cenſured, as Paul did the Corinthians: but not without proofe, leaſt the ſlaunderer ſhould be fleſhed: for the which cauſe Dauid ſaid to Saule in this very caſe, why doth the King giuegive an eare to them which ſay, Dauid ſeeketh to kill thee? 1. Sam. 24.9. It is moreouer required of vsus, that we vphold the good name of our neighbour, when we be in place, where he is vnchriſtianly and reprochfully ſpoken of, that ſo we may cauſe ſlaunder and enuie to ceaſe: and not to deliuer him being innocent,Pro. 14.25. To defend his credit. Act. 26.15. in ſuch a caſe, when we may, is little differing from defaming him, our ſelues. Which was the ſinne of thoſe cruell Iewes mentioned in the Acts; who when Paul was accuſed as an euill doer, ſtoode by; allowing the ſame againſt him, who knew, that thoſe things were not ſo; and if they had rightly learned to practiſe this part of dutie, would hauehave anſwered in his defence. But the neglect of this dutie is the greater, if it be done in a publike caſe before many, as that was againſt the Apoſtle, when the Iudge will not giuegive ſentence, the deponent will not ſpeake the truth on the ſide of him, who is falſely and vniuſtly brought in queſtion; and the accuſer will not let his ſuite fall, as they ſee they ought, and ſhould doe: but indirectly at leaſt, doe purſue him, either making a ſmall crime in him to be an odious offence; or when he is innocent and cleere, yet charge him as a treſpaſſer.
It is our dutie alſo, by our hand writing,To giuegive teſtimonie. or any other credit bringing vntounto him, whoſe good conuerſation is approued of vsus, to free his name from vniuſt reproch: yea, and if the caſe be waightie and vrgent, ſo farre as we be priuie to his innocencie, not to be vnwilling to free him by our oath. There is yet another thing, wherein our louelove ſhould ſhew it ſelfe towards our neighbour, as neceſſarily as in any of the reſt: And that is, by vprightnes of heart,Take all in beſt part. and kindnes to interpret all ſuch of his ſayings and doings, as may be well taken, in the beſt part; and not for ſome little blemiſh, and as it were halfe a fault, to deface the whole: and to be free from ſurmizing and conceitednes about that which cannot be proued, and brought to light:Matth. 1.19. As godly Ioſeph is commended to hauehave been in iudging of Mary; and as the Apoſtles, who iudged ſimply of Iudas himſelfe, ſo long as they ſaw him not conuicted. And this wee ſhould doe the rather, not to ſtand vponupon the vttermoſt, as through vncharitablenes being able to beare with nothing: For who doth not know, both how prone our nature is to be medling, and going too farre? about ſuch vncertainties: and alſo,Iohn. 13.28. that when we hauehave concluded and giuen ſentence, as though there were no doubt in the matter, yet it falleth out oftentimes, that we were (and that to our great ſhame) meerely ledde with raſhnes, and vtterly deceiued? (which cannot be more cleerely ſeene, then in Saul againſt Dauid and Ionathan, both by bare conceit againſt both, 1. Sam. 22. and by hearkning amiſſe to Doeg againſt one of them, verſ. 11.Luk. 7.39.) To our ſhame, I ſay, becauſe what ſhame almoſt can be greater, then firſt to take that in the euill part, which was neuer ſo meant? and from ſo thinking of it, to proceede to raſh iudgement accordingly? Like him in the Goſpell, who ſeeing our Sauiour to admit a penitent woman neere vntounto him, who had before that, bin an offenſiue liuer, proceeded immediatly to this concluſion: If this man were a prophet, he would ſurely hauehave knowne what manner of woman this is, We ſhould cenſure our ſelues.for ſhe is a greeuous ſinner. But this taking all things in ill part will not be amended in vsus, before we begin to cenſure our ſelues ſharpely for knowne offences which lurke in vsus: wherein, when we ſhall ſee how ſlenderly and coldly we ſet vponupon them, we ſhall be inforced to confeſſe, that our rigour was too ſeuere againſt others, eſpecially for bare ſurmizes of faults, which had no ſufficient ground. As for thoſe, of whom we through charitie thinke the beſt, when yet we ſometimes ſee them prooue otherwiſe, and our ſelues deceiued in them, I ſay it maketh no matter: we hauehave done but our dutie, to be charitabile minded towards them. And as for them, their ſinne is their owne, and ſhall double their puniſhment, in as much as they hauehave deceiued our hope, which we had of them: for if there were any ſparke of goodnes in them, our good hope of them, would make them aſhamed to deceiue our expectation.Not too credulous. Yet let vsus not be fooles in iudging well of them, whoſe mindes and purpoſes we know to be euill by their words, conuerſation, and long knowledge of them, or by ſuch like teſtimonies of their profanenes and boldnes in ſinne: for that were vnſauorie and ſilly fooliſhnes: and (whiles we would goe about to be charitable) to ſhew our ſelues vngodly in calling euill good: Matth. 10.17.and to forget the commaundement of our Sauiour, who ſaith,To note out euill men. beware of men: therefore much more beware how ye commend them. Of ſuch we ſhould make no ſcruple nor doubt to know, and thinke of them to be wicked as they be, and to giuegive warning to others, who are ſimple and innocent; and therefore might eaſily be deceiued, and mocked by them: as Peter did to them who were conuerted, when he ſaid to them; Saue your ſelues from this froward generation, Act. 2.40.meaning thoſe who had been their companions.
Thus it behooueth vsus to examine our dealings with our neighbors credit, and good name, that as we hauehave learned to thinke and conceiue: ſo we teach our tongues to ſpeake the beſt of all men,Tit. 3.2. and ill of none, whoſe doings hauehave not in an obſtinate and ſtifnecked manner ſpoken worſe of themſelues:Pro. 15.1. ſo that they hauehave caſt away their good name themſelues (although more pretious then gold) and not we, who giuegive that due to them (in making this account of them) which they themſelues ſeeme to deſire, and doe moſt truely deſerue: So we ſhall in this part of righteouſnes alſo, as in the former, make our reioycing ſound. But aboue all that hath been ſaid of this argument, let our chiefeſt care be, that we ſtaine not our owne good name and credit any way, but maintaine and preſerue it.
The tenth commaundementThe laſt part of dutie to our neighbour, is to acquaint our hearts with the thoughts and deſires of his good: and to bring our ſelues to this cuſtome and practiſe,To acquaint our hearts with deſires of our neighbours good. that whatſoeuer in theſe fiue former precepts and fountaines of neighbourly dutie, we are commaunded to performe to him, the ſame by vertue of this, we oft wiſh, deſire, and delight in, ſeeing our God will hauehave it ſo, that thus the contrarie luſtings after that which is his, may (as the moſt vnſauorie vomit) be caſt vp, and auoyded of vsus. But this dutie of deſiring that our neighbour may proſper, which ſhould be felt to dwell in vsus, as a daily gueſt,This is a great ſtranger. and which ſhould riſe vp and lie downe with vsus, and throughout our courſe accompanie vsus, behold it is at this day, ſuch a ſtranger to the moſt, euen who goe for good Chriſtians,Note. that it is almoſt buried amongſt men, ſaue that God of his goodnes hath ſome few, who keepe it in remembrance, that the reſt may know,Few examples. that ſuch practiſe he looketh for of all his ſeruants. For though it be written in the booke of God, neuer to be raced out by the Serpents ſubtiltie, yet except ſome liuely paterne of it may be ſeene in mens liues, the practiſe of it, as of many other excellent truths beſide, doe grow into vnaccuſtomednes, euen as the manifeſt and cleere path, being not vſually troden, is ſoone couered with weedes and graſſe.
And this part of righteouſnes muſt finde more care in vsus for the performance of it,This a helpe to all the reſt. becauſe the well regarding of this dutie maketh vsus the better able to ſerue our neighbour in all the former. And ought we not to weane our hearts from dreaming after any thing that is his, when wee can in no wiſe abide that the like meaſure ſhould be offered vsus? and alſo becauſe wee hauehave conſecrated our hearts to the Lords vſe, to bee taken vp in the delighting in thoſe things which pleaſe him? And if wee louelove him, wee ſhould conſider, that louelove thinketh none euill of our neighbour, nor intendeth any hurt againſt him: yet when his profits, and lawfull liberties, and delights are wiſhed to be ours, I denie not but we can and doe perſwade our ſelues, that for all this we louelove him: but the Scripture which ſaith,Matth. 7.19. as ye would that men ſhould doe vntounto you, euen ſo doe ye vntounto them, ſhall condemne vsus for it. Alas, doe we not ſee, that all the incouragements and helpes, which wee hauehave in this life (through the exceeding naughtines of our hearts) are all little enough to carrie vsus through all hindrances? and ſhall we then adde ſorrow to ſorrow vponupon ſuch, as wee our ſelues are? or repine, that they may more eaſily go on to eternall life, by ſuch helpes as God giueth them? and therefore deſire that which is pretious to them, that ſo they may be holden backe, if not vtterly oppreſſed, through the want of them with heauines? It was farre from him, who ſaid,Act. 26.29. I would thou wert altogether as I am (that is, vnfainedly a Chriſtian) but yet without the bands which I hauehave.
Therefore let vsus know, and reſt in this, that the marke which we muſt aime at, is this: that in liuing with our neighbor, we deſire neither his hurt in perſon, goods, or name; but count it the greateſt ioy yt wee hauehave by our fellowſhip and acquaintance with him, when we can reioyce in his welfare & proſperitie both outward and inward:Reioyce in his welfare. and therefore heartily deſire and wiſh it from time to time, and in one thing as well as in another, and giuegive thoſe thoughts or luſts ſmall reſt in vsus, which ſtirre vsus to the contrarie: That ſo wee may declare, that we hauehave the ſame ſpirit which was in the Apoſtle; which taught him to ſay; I wiſh that thou proſperedſt, euen as thy ſoule proſpereth. 3. Ioh. 2.And here to ſhut vp this matter with a word or two of ſobrietie (which is a vertue more properly concerning our ſelues,We ought to liue ſoberly. rather then the perſon of God or our neighbour, conſiſting in the moderating of our affections in the vſe of things lawfull) this I ſay in few words: that we muſt hauehave ſpeciall care to vſe al our lawfull liberties, both in the workes of our calling, and in buying, ſelling, moderatly and aright. And the ſame I ſay of eating, drinking, mariage, recreation, proſperitie, youth, age, beautie, friends, ſtrength; becauſe I would briefly conclude with the Apoſtle in this wiſe:1. Cor. 7.29. This I ſay (brethren) becauſe the time is ſhort hereafter, that they which hauehave wiues, be as though they had none: and they that weepe, as though they wept not: and they that reioyce, as though they reioyced not: and they that buy, as though they poſſeſſed not: and they that vſe the world, as not abuſing it. For the faſhion of this world goeth away. He therefore that looketh to theſe things ſo, that hee liue in the vſe of his lawfull liberties, to make them ſerue him (that he may better ſerue God) and not he them; that man may be ſaid to be ſober indeed, and he ſhall hauehave great reioycing, whatſoeuer the world thinke of him.
Theſe duties I hauehave thought good to ſet downe together, as it were in one view, before the eyes of the reader, that hee may fetch from hence, light to ſhew him the way, and matter to ſeaſon his heart and life, when he ſhal waxe emptie, barren, and forgetfull. And for the more large and full handling of them, or the exact ſetting downe of all particulars, it was not my purpoſe, and it would hauehave been too large, ſeeing in one Catechiſme or other, and in ſundrie treatiſes, as alſo by ordinarie teaching (ſuch as inioy the ſame) may be ſatisfied in that thing: which particulars, all true Chriſtians muſt be very carefull to know, after that they be willing to be directed. Now after what manner wee may draw a daily direction out of this whole treaſurie of godlines, it ſhall in fit place hereafter appeare, when I come to ſhew what way God hath taught vsus to walke in, throughout eueryevery day.
And now I hauing finiſhed that which I purpoſed about the ſinnes to bee renounced, and the duties to bee practiſed in a godly life; here vnderſtand that this renouncing of euill and turning from it, and the contrary practiſing of dutie,The renouncing of euill and the contrarie, is all one with repentance. is nothing els but repentance, and the ſelfeſame thing. And the bringing foorth of the fruites of amendement or of repentance, is all one with that liuing by faith, which the Scripture calleth the life of the righteous, or a Chriſtian conuerſation. The which I make mention of, that none may thinke, that the godly life, the liuing by faith, and the repentant life, are diuers things the one from the other: which might raiſe much trouble in many to thinke: ſo that when they hauehave laboured much and trauailed painfully in one of them, they ſhould bee new to begin in the other. But ſeeing the holie Ghoſt in the Scriptures doth lay foorth the life of the beleeuer in ſundrie manners of ſpeech (eueryevery one ſetting out the nature and propertie thereof for the more full and cleere vnderſtanding of it) it is meete we ſhould not be ignorant of it.
And as I ſaid, that this godly life which I hauehave written of, is all one with the bringing forth fruits of amendement or of repentance, & liuing by faith, and no ſtraunge nor new or diuers thing from it, thus in few words I ſhew. Concerning the one,Act. 26.18. I meane the bringing foorth the fruites of repentance, what is it els, but for the perſon who is aſſured of ſaluation and of the forgiuenes of his ſinnes, to turne to the Lord, and to come vnderunder his gouernment, from the power of Sathan and ſinne? and in full purpoſe of heart to labour to be reformed from day to day more and more? And what other thing in ſubſtance, hath been ſpoken by me in the deſcription of a godly life? And thoſe things about it I hauehave chiefly handled; which may eſpecially inſtruct the beleeuer,Liuing by faith and liuing godly, all one. what true godlines is, and how hee may bee able to practiſe it. Now for the other, of liuing by faith, what is it alſo but a relying vponupon the word of God, with full purpoſe to be guided by it, either by reſting vponupon his promiſes (I vnderſtand not here the promiſe of ſaluation) or obeying his commaundements? And a godly conuerſation is euen the ſame: that is, an endeuouring to liue after the word of God, which teacheth vsus to beleeue, that he will inable vsus thereto, and bleſſe vsus therein. So that, he that liueth not godly, liueth not by faith: nor hee liueth not by faith, who doth not liue godly.
And now to ſhut vp this point, namely, wherein a godly life doth conſiſt: a little more I will adde, of liuing by faith, as I promiſed in the beginning of this treatiſe, where I ſhewed that this faith to beleeue the ſpirituall and temporall promiſes of this life, muſt be conceiued and wrought in vsus, before we can liue by it. We are therefore to know, that after the Lord hath giuen this gift of faith (for it is the gift of God) he requireth,Phil. 1.29. The godly liue by faith. that wee ſhould liue by the ſame faith: and that is, not only to beleeue throughout our life, that we ſhall be ſaued in the life to come; but alſo, that we ſhall hauehave whatſoeuer is expedient to bring vsus ſafely thither, giuen vsus freely by the Lord in this life: I ſay,1. Tim. 4.8. faith reacheth to, and laieth hold of the promiſes of both, euen as God hath giuen vsus both. So that to liue by faith, is a moſt glorious and rich prerogatiue, as we may ſee: and ſo ſhould we be able by good proofe and experience to ſay, if we would be perſwaded, but to take a taſte of the benefit and ſweetnes that it bringeth: for if we did but taſte of it, wee would neuer ſuffer our ſelues to be withdrawne and plucked from it any more, as farre as in vsus lieth.The fruite of ſuch a life. For by this faith, we are confident, and reſt quietly about our ſaluation from time to time; whereas others, who liue not by it, doe wauer and are oft vnſetled, euen the beſt; and therefore much diſquieted. By this, we walke in newnes of life, and all the parts of it: and by it, we may be aſſured in our prayers to be heard: againſt fearefull ſinnes to be preſerued; to hauehave the rage of our ſtrong luſts weakned: and to hauehave grace againſt them, although not alwaies to preuaile (which were not expedient for vsus) yet at leaſt, to be in combate with them, which is euer a good teſtimonie of our ſafetie: for thereby, wee prooue that wee be of the militant Church of Chriſt. Yea and to goe further; by this, if we liue by it, we hauehave deliuerance from many ſharpe and bitter afflictions, and beare thoſe which we muſt goe vnderunder, more meekely and patiently, becauſe it maketh vsus depend on Gods promiſes, and not to tye or ſtint him to any ſet time, any manner of deliuerance, or any meaſure of affliction. And by it wee walke in our callings more cheerefully, and with leſſe toyle and vexation, then they that hauehave all ſhifts, and cunning ſleights and deuices to gaine by: I ſay that which is incredible to the worldlings, politikes, and hypocrites (but that is a heauie iudgement of God, that though they be told the truth, yet they ſhall not beleeue it.) For when wee are perſwaded, that our callings are approoued of God, and profitable to men,Faith maketh earthly buſines to be done cheerefully. by maintaining the ſtate of Church, common-wealth, or any familie; and that they are thoſe, in which God will bee ſerued of vsus: then wee take them in hand, not like drudges and droyles, who doe their worke for feare of the whip, nor like hirelings, who worke only for wages, and ſo they muſt ſtarue, if they did not worke: but we conſider, we ſerue the Lord, who is a bountifull paymaſter, and hath promiſed a large bleſſing vntounto vsus: and becauſe wee doe Gods worke and buſines; therefore we are aſſured that he will aſſiſt and further vsus therein, that both we may goe about it more willingly, and that it may the better go forward: And therefore we disburden our ſelues of much needleſſe and troubleſome care and thought taking (ſeeing he hath ſaid, Caſt your care on me, Heb. 13.5.for I will care for you.) Neither doe we make reckoning of our commoditie what it ſhall be, before God doe ſhew vsus; but when wee hauehave ſerued Gods prouidence by lawfull labour & trauaile, and vſed the meanes, we commit the ſucceſſe to him: and the fruite of our paine, we receiue with thankfulnes (whatſoeuer it be) and that we take for our daily bread. Faith maketh our croſſes more eaſily borne.And if we be croſſed in the good things which wee goe about (as eueryevery calling and trauaile ſince ſinne came into the world, hath affliction and ſorrow adioyned to it) we doe here, by faith, conſider, that this is by the prouidence and good pleaſure of God, who ſometime croſſeth our good and lawfull attempts, leaſt wee ſhould be glued too faſt to theſe earthly things: and wee remembring, that God loueth vsus deerely, and that of louelove he chaſtiſeth vsus, ſo as they, and all other our miſeries, ſhall in the end turne to our good, and therefore we reſt and vphold our ſelues in our eſtate with contentation. And this may bee vnderſtood of all other earthly dealings and actions, which are lawfull, and for the which we hauehave warrant in the word of God: aſſuring our ſelues, that whiles wee ſee God euer going before vsus in them (as wee ſhould more looke to it,Act. 2.25. that we finde it ſo, then to our greateſt profits and weightieſt dealings) this faith ſhall vphold vsus in the quieteſt eſtate and moſt ſweete peace: ſuch as all the carnall wiſedome of man ſhall neuer finde nor inioy. For to ſpeake,The vnbeleeuers life miſerable. as the truth is, what a life doe the vnbeleeuers of the world leade, who will not learne what this life of faith meaneth? what ſinne doe they commit in all kindes of their dealings, to the end they may bring that to paſſe which they would hauehave? for in God they hauehave no hope (for if they had, they would be counſelled and commaunded by him.) And although this doe not appeare and breake out, by and by, to the ſight of ſuch as are ignorant like themſelues; yet I would hauehave them anſwere me to this: From whence is it,The proofe of it. that they are often arraigned and forced to crie out fearefully; they are damned, and there is no merciemercy for them from God; they hauehave done againſt their conſciences, and what ſhall they doe? &c. From whence come theſe ſpeeches and complaints, I ſay? doe they not prooue, that they ſinned againſt their knowledge dangerouſly, though they would not ſee it then?1. Sam. 28.15. and that God will be reuenged vponupon their wickednes, though for a while they beare al out boldly, as Saul did? Therfore be we well aſſured, that the ſinne of ſuch lieth at their doore: and one time or other it will find them out. For beſides their neceſſarie affaires and buſines, they runne into many needleſſe and ſuperfluous dealings, which muſt needes fill their heads with cares, and their hearts with ſorrow: And in their lawfull labours, they are ſo farre from depending vppon God for ſucceſſe, that they are euer fearing deadly, leaſt they ſhould be croſſed, and inordinately ſet on hope that they ſhall proſper and gaine: in both which, when they be diſappointed, how like to mad men are they? neuer contented with their ſtate and condition. In which caſes, how can it otherwiſe be, but that they be toſſed, as the chaffe with the winde? and neuer quiet nor cheerefull, but when they hauehave what they would: whereas if they did by faith build on Gods promiſes, they ſhould not neede to be vexed, as they are, with ſuch diſtractions, nor to ſpend their precious time as they doe in worldly cares: For they ſhould finde better ſucceſſe and more bleſſing with leſſe care and toyling of themſelues, if they would reſt on God and put their confidence in him, and they ſhould with free hearts and more quiet mindes, hauehave alſo more time to looke after the heauenly life.