Seuen treatises containing such direction as is gathered out of the Holie Scriptures, leading and guiding to true happines, both in this life, and in the life to come: and may be called the practise of Christianitie. Profitable for all such as heartily desire the same: in the which, more particularly true Christians may learne how to leade a godly and comfortable life euery day. Penned by Richard Rogers, preacher of the word of God at Wethersfield in Essex.

CHAP. 17. Of some duties to men in the 8.9. and 10. commaundements.

ANother part of righteous dealing with our brethren is,* 1.1 that they be not iniured by vs in their goods, which God hath giuen them, for their necessarie vse and comfort in this life:* 1.2 And therefore, as we would desire our selues to inioy with safetie, and without feare, the portion which by Gods [ E] goodnes is fallen vnto vs, euen so should our neighbour liue by vs without daunger, or iust cause of complaining, that he is any way annoyed by vs. Loe this is the order which God hath taken and strongly prouided for, that if he be regarded amongst vs, we shall not dare be bold to iniurie one another in the smallest piece of his commodities, but giue him his owne, as the commaundement chargeth vs, saying, Thou shalt not steale:* 1.3 and as another Scripture saith: Owe nothing to any man but this, that ye loue him.

And if we loue him, how can we grieue him, in withholding that from him, [ F] (as was said before) which is deare vnto him?

* 1.4So 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 vs. But seeing it is doubt∣full oft times whose the right is; and the most contentions, and vncharitable∣nesses arise from hence,* 1.5 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 loue and righteous dealing: That partly they shall forgoe somewhat of their owne right,* 1.6 as Abraham did to Lot (if it shall be thought expedient) rather then to breake the bond of loue; partly, if it bee in such a [ G] 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 be∣twixt themselues be determined, let other men of wisedome take it in hand, that if it be possible,* 1.7 suite of law may be auoyded; and yet if that cannot be, let it in loue be prosecuted.

Thus much generally, to shew, that God will haue equitie maintained in the comming by, and inioying of our commodities, and no man wronged in the least part of his goods by vs. But for the more cleere beholding of our [ H] duties in this branch of obedience,* 1.8 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 bor∣rowing of them:* 1.9 and the third sort is able to lend, or to giue, or to do both: therefore according to these diuers sorts of men, the seuerall points of righ∣teous dealing one with another, must be spoken of: and those which are be∣side this, shall be considered afterwards.

* 1.10They who haue no other way to liue, or to be maintained, but by recei∣uing [ I] mens beneuolence, haue their proper dutie assigned them of God, a∣bout 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,* 1.11 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:* 1.12 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 [ K] tolerable in him,* 1.13 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,* 1.14 and as it were his hands, wher∣by he ministreth to his necessities. And because the people of God, which either sent reliefe to the poore of other Churches,* 1.15 as they of Macedonia, and

[ A] Corinth to Ierusalem; or who prouided for their poore,* 1.16 as they in the Acts; they did it to incourage them, to remaine and abide constant in the do∣ctrine of the Gospell: therefore the poore which liue with vs, 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,* 1.17 to glad their hearts, who refresh their bodies, when they may see their inno∣cent conuersation, and zeale to Godward according to their knowledge.

But I lament the estate of the poore,* 1.18 euen as I doe many thousands of o∣thers, 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 [ B] 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 vnto 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 haue been vsuall a∣mong 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 in∣quirie, found, that there were few that sought the truth, he said:* 1.19 Surely they are poore; for they know not the law of the Lord: I will get me to the great men, for they haue knowne the way of the Lord: but these haue altogether broke the yoke, and burst the bonds. God moue the hearts of them (in whom it lieth to redresse [ C] it) to pitie the one and the other: and to haue a greater care of their good (by prouiding that they may bee taught the saluation, and happines of Chri∣stians) then they (being yet ignorant) haue care of themselues: Euen to be meanes to bring light to some of them, who haue long sate in darknes,* 1.20 and e∣specially 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 Chri∣stians about the goods of their neighbours: although intire pitie hath mo∣ued 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 bo∣dilie [ D] infirmities of age, blindnes, lamenes, and such other, will suffer them,* 1.21 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 borrow∣ing 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.* 1.22 [ E] 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,* 1.23 is euill paying. It is further required of them, that they borrow not without neede;* 1.24 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 [ F] 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 vnto: for many vndoe themselues, and others, by that meanes: much lesse may they borrow to lend to another for vsurie, as we call it.* 1.25 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 con∣tent him, with promising new day, and paying part, and euery way that they can (except it be forgiuen them altogether) to shew, that they were not faul∣tie, nor negligent in this matter. [ G]

* 1.26And this for the borrower: now as concerning such as are able to giue, 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.

* 1.27They who giue, must giue freely, not by compulsion, and cheerfully, de∣siring thereby to relieue and comfort them who receiue it, for charitie and conscience sake; as the necessitie of the poore body requireth, and their abi∣litie [ H] will giue leaue: and so, as they may giue to one, as well as to another, and continue the same duty:* 1.28 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.

* 1.29The lender is bound to helpe his neighbour, such an one (I meane) as I haue 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 com∣pound or agree with him for any: for whiles he pretendeth to seeke his poore neighbours commoditie, and yet thereby laboureth to seeke his owne [ I] 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,* 1.30 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 vnto him.* 1.31

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 [ K] neede both in giuing and lending, and there especially, where God hath placed them,* 1.32 and to their owne kindred? And for this cause, men ought to know, that they should be more moderate in spending wastfully vpon o∣thers (where they neede not, neither doth any charitie binde them) or vp∣on themselues in diet, apparrell, or such like: considering that he which hath made them able to giue, might and could haue made them stand in

[ A] neede to receiue: and therefore we haue the poore alwayes amongst vs,* 1.33 that we may doe good to them. But all is too little for mens selues, by meanes either of a li∣centious 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 haue 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 [ B] 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 haue goods for their destruction:* 1.34 the one hath no other thought abiding with him, but about encreasing, though he know not why, and perhaps haue neither childe nor brother: of whom it is veri∣fied, that the couetous neuer doth good, till he be dead,* 1.35 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 haue that, which they would, that in stead of giuing and lending, they haue not sufficient at the yeares [ C] 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,* 1.36 who might with Iob haue 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 haue 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 haue seene vnder the sunne: to wit, riches reserue to the owners thereof for their hurt.

And thus much of lending, whereby this one thing may appeare,* 1.37 that lending is an helpe appointed of God, for the reliefe and ease of the poore [ D] (without taking any thing for it, and so oppressing him thereby with vsurie) which could not otherwise maintaine their charge;* 1.38 rather then for the be∣nefit and behoofe of such as are well able to liue. Which sort of men yet if in some extremitie, they stand in neede, and haue 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,* 1.39 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 increa∣sing of their patrimonie, or for any long time, and any great summe; other∣wise then by agreement betwixt both parties, that the like gratifying of his [ E] 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 vnto you, the same doe ye vnto them: and contrariwise.* 1.40

Now concerning suretiship,* 1.41 this briefly is to be said (seeing it is of the like nature vnto lending.) Although it should pitie vs to see a man fallen into

daunger to his creditour through any default; yet no dutie bindeth vs to take [ F] vpon vs for him, to meddle where we haue nothing to doe, except it were in a matter of so small value,* 1.42 that by benefiting him, we should not hurt our selues greatly. But otherwise wee haue 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 vpon them∣selues needeles troubles, and are also oft hindred from following their owne calling.

* 1.43But yet least we should thinke that in no case, this dutie were to be per∣formed, we must know, that for such as are knowne of vs to be approued [ G] Christians, or our brethren, with good aduise we may, that is, so farre as we are able to beare the burthen:* 1.44 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 vpon it, as that our vndoing and vtter impouerishing should thereby be procured,* 1.45 I say with Salomon, Why shouldest thou cause thy bed to be taken from vnder 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 [ H] wrong.

* 1.46First therefore let euery 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, Iug∣glers, sturdie Rogues, Players, or other gamesters, dicers, carders, and such like.* 1.47 Then, that they deale lawfully in euery part of it, that righteousnes may be preserued by them: In buying and selling, that the one giue his peny for his penyworth;* 1.48 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,* 1.49 and faithfully: and therefore deceitfull ware, vniust waights, vnequall [ I] 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 pro∣mise is to be kept,* 1.50 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, vn∣till the time agreed vpon,* 1.51 betwixt them, be expired. Partnership and fellow∣ship 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 [ K] may both be partners in losses, and in gaine: neither iustly openeth the mouth of others, to condemne it.

* 1.52These 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 op∣pression in the world, called vsurie, or any other such seeking of mens pri∣uate profit in their dealings, without regard of the common benefit of both:

[ A] 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 benefi∣ted nor inriched; but the one to haue care and consideration of the other,* 1.53 and the commonwealth of both (as I haue said) respected. Which if it were regarded betwixt both parties, could in no wise be iustly complained of; nei∣ther 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 [ B] vtterly to bee condemned. Which if it bee well and duly considered,* 1.54 will soone answere all conscionable men, about the question of vsurie and op∣pression, that there can bee no vse of them in the Church of God,* 1.55 nor the Christian commonwealth: the Law-maker hauing said of both, as of witch∣craft & 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 haue not giuen themselues in full resolution to be guided by Gods word, Preachers may sooner weare their tongues to the stump, then they may pre∣uaile 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 an∣nuities: [ C] and whether they be not vnlawfull.

Of this therefore by so good occasion, as is here offered, I thinke it conue∣nient, to set downe the wil of God and our duties:* 1.56 and the rather for the ig∣norance of many about this point, and for the satisfying and answering of the well disposed Christian. For this purpose, we are to know,* 1.57 that by annui∣ties 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 be∣hoofe, there is no more doubt, then there is of selling his patrimonie or inhe∣ritance it selfe (if it be expedient) which is (as we call it) perpetuall.

Now further,* 1.58 there are two sorts of annuities bought and sold among [ D] 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 commodi∣ties. 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.* 1.59 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,* 1.60 who sell Hops or Corne, before they see whether they shall haue any to performe or no. In this case, the change of the price causeth the one partie to repent him, [ E] and so hee studieth how hee may shift for himselfe, by what meanes soeuer.* 1.61 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 haue said) but that a

man may helpe himselfe with his owne:* 1.62 and therefore such annuities may [ F] be lawfully and Christianly bought and sold. But where (then) is the daun∣ger in this kind of trafficke? I answere, it may be on the behalfe of both par∣ties.* 1.63 On the sellers, by fraudulent and craftie dealing: as if he haue 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 in∣famie and dishonestie by the Lord himselfe, that I need say no more of it. On the buyers behalfe,* 1.64 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 haue it, not according to the worth of it, and as many o∣ther [ G] will giue, but for a little; perhaps halfe the value, and so copeth him vp, and sucketh out of him no small aduauntage.* 1.65 This is a grinder of his neigh∣bour. Thus come in the annuities that gripe more then ten in the hundred, when the seller might, if he had had good measure, haue made his benefit al∣most as much more.* 1.66 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 giue according to the value: but if it be practised vpon 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,* 1.67 who is wealthie, so as there be plaine dealing, he [ H] 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 giue to the vttermost value, and in token that hee doth so, let him not bee vnwilling to release him againe after∣wards: 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 an∣swere 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 dea∣lings 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 [ I] 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.

* 1.68Now 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 faith∣fully 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 vpon 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. [ K] 19.27. euen so may they bee true and iust in that which is committed vnto them. The Lawyer also, to take no causes into his hands, which he seeth can haue 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

[ A] their light may breake foorth cleerely as the noonetide. Which grace is commen∣ded in Iob thorough all the world, where it is heard of,* 1.69 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, lot∣teries, 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 haue set down a summe of the chiefe duties, which our God hath bound vs to performe towards our neighbour, concerning his goods, that we be found no way vnrighteous in our practise [ B] and dealings with him, but suffer him to liue safely by vs, as hee trusteth to doe:* 1.70 wherein though I haue 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 haue 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 [ C] 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 de∣nie himselfe, and his owne will: so his example shall be highly commen∣ded, 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,* 1.71 who professe that they are willing to learne, not the scorner. To conclude: let not onely the forementioned sinnes against this commandement be auoided, and the contrarie duties practised: but let vs euery way so vse our goods, that wee may be thereby more fruitfull in euery good worke, then we could be if we wan∣ted [ D] them: else how shall we be able to giue a good account to our Lord and Master, and to say: Behold, Lord, here are thy fiue, or two talents: I haue gained with them many more? Luk. 19.18.

The next dutie wherein we are to serue our neighbour through loue,* 1.72 and to deale righteously with him, is about his name. Herein our loue 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 haue 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,* 1.73 to reioyce in the good report of as many as we can heare, and be perswaded of: as the Apostle did for the [ E] good name of the elect Ladie, who had so carefully walked after the Gospell her self, y^t 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,* 1.74 and the poysoned desire of vaine glo∣rie, out of our selues; to the which belongeth this: that we sorrow for their in∣firmities: so farre it ought to be off from vs, to report them, or heare them of others with delight.

* 1.75Another is, to hope through patience for better things, then as yet can [ F] be seene in men,* 1.76 remembring what we our selues haue 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 haue 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 vs in giuing war∣ning of them. It is also further required of vs here, that as we shall be able, and may get good oportunitie thereunto,* 1.77 we helpe to couer these faults of theirs through loue, who may be recouered and brought to repentance: and yet not by flattering them therein, or dissembling the same (for that is rancke [ G] hating of them,* 1.78 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,* 1.79 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.

* 1.80Thus 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 pri∣uately, when their slaunder is spred farre, but to be censured by the magi∣strate, [ H] that so taking shame for their sinne, they may be brought to repen∣tance. And this remedie, as it may, so it ought to be sought and vsed in loue, 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.

* 1.81To 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 neigh∣bours, when they heare that we haue no regard of them, where it might doe them good; neither doe spare, by inlarging of the report of that which [ I] was secret before, to encrease their miserie and infamie: though they haue loued vs before, yet now their hearts are turned from vs (though that be their sinne) for that they see vs not bearing a part of their griefe and sorrow with them, but to publish that, which we know of them, by want of loue to them. For euery truth,* 1.82 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,* 1.83 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 haue vsed all meanes which we know, to amend them, and (when there is no other remedie) goe about the ope∣ning [ K] of the same, as it were, vnwillingly; and in louing faithfulnes, reueale it onely to such a one,* 1.84 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,* 1.85 that there were dessentions in the Church of Corinth. But here let this be con∣sidered, 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,

[ A] or coldly reproued, least wee should imbolden the offender, and the com∣mitter 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 with∣out proofe, least the slaunderer should be fleshed: for the which cause Da∣uid said to Saule in this very case, why doth the King giue an eare to them which say, Dauid seeketh to kill thee? 1. Sam. 24.9. It is moreouer required of vs, 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,* 1.86 in such a case, when we may, is little differing from defaming him, our selues. Which [ B] 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 haue 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 giue sentence, the depo∣nent 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 ma∣king a small crime in him to be an odious offence; or when he is innocent [ C] and cleere, yet charge him as a trespasser.

It is our dutie also, by our hand writing,* 1.87 or any other credit bringing vn∣to him, whose good conuersation is approued of vs, 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 loue should shew it selfe towards our neigh∣bour, as necessarily as in any of the rest: And that is, by vprightnes of heart,* 1.88 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 [ D] about that which cannot be proued, and brought to light:* 1.89 As godly Ioseph is commended to haue 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 vpon 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,* 1.90 that when we haue concluded and giuen sentence, as though there were no doubt in the matter, yet it falleth out of∣tentimes, that we were (and that to our great shame) meerely ledde with rashnes, and vtterly deceiued? (which cannot be more cleerely seene, then [ E] 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.* 1.91) 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 vnto him, who had before that, bin an offensiue liuer, proceeded immediatly to this conclusion:

If this man were a prophet, he would surely haue knowne what manner of woman this [ F] is,* 1.92 for she is a greeuous sinner. But this taking all things in ill part will not be a∣mended in vs, before we begin to censure our selues sharpely for knowne of∣fences which lurke in vs: wherein, when we shall see how slenderly and cold∣ly we set vpon 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 de∣ceiued in them, I say it maketh no matter: we haue 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 haue deceiued [ G] 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.* 1.93 Yet let vs 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:* 1.94 and to forget the commaundement of our Sauiour, who saith,* 1.95 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 [ H] to be wicked as they be, and to giue 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,* 1.96 meaning those who had been their com∣panions.

Thus it behooueth vs to examine our dealings with our neighbors cre∣dit, and good name, that as we haue learned to thinke and conceiue: so we teach our tongues to speake the best of all men,* 1.97 and ill of none, whose do∣ings haue not in an obstinate and stifnecked manner spoken worse of them∣selues:* 1.98 so that they haue cast away their good name themselues (although [ I] more pretious then gold) and not we, who giue 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 argu∣ment, let our chiefest care be, that we staine not our owne good name and credit any way, but maintaine and preserue it.

* 1.99The 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,* 1.100 that whatsoeuer in these fiue former precepts and fountaines of neighbourly dutie, we are commaunded to performe to him, the same [ K] by vertue of this, we oft wish, desire, and delight in, seeing our God will haue it so, that thus the contrarie lustings after that which is his, may (as the most vnsauorie vomit) be cast vp, and auoyded of vs. But this dutie of de∣siring that our neighbour may prosper, which should be felt to dwell in vs, as a daily guest,* 1.101 and which should rise vp and lie downe with vs, and through∣out our course accompanie vs, behold it is at this day, such a stranger to the

[ A] most, euen who goe for good Christians,* 1.102 that it is almost buried amongst men, saue that God of his goodnes hath some few, who keepe it in remem∣brance, that the rest may know,* 1.103 that such practise he looketh for of all his ser∣uants. 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 vs for the perfor∣mance of it,* 1.104 because the well regarding of this dutie maketh vs the better able [ B] 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 a∣bide that the like measure should be offered vs? and also because wee haue consecrated our hearts to the Lords vse, to bee taken vp in the delighting in those things which please him? And if wee loue him, wee should consider, that loue 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 loue him: but the Scripture which saith,* 1.105 as ye would that men should doe vnto you, euen so doe ye vnto them, shall condemne vs for it. Alas, doe we not see, that [ C] all the incouragements and helpes, which wee haue in this life (through the exceeding naughtines of our hearts) are all little enough to carrie vs through all hindrances? and shall we then adde sorrow to sorrow vpon 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,* 1.106 I would thou wert altogether as I am (that is, vnfainedly a Christian) but yet without the bands which I haue.

Therefore let vs know, and rest in this, that the marke which we must aime [ D] at, is this: that in liuing with our neighbor, we desire neither his hurt in per∣son, goods, or name; but count it the greatest ioy y^t wee haue by our fellow∣ship and acquaintance with him, when we can reioyce in his welfare & pro∣speritie both outward and inward:* 1.107 and therefore heartily desire and wish it from time to time, and in one thing as well as in another, and giue those thoughts or lusts small rest in vs, which stirre vs to the contrarie: That so wee may declare, that we haue the same spirit which was in the Apostle; which taught him to say; I wish that thou prosperedst, euen as thy soule prospereth.* 1.108 And here to shut vp this matter with a word or two of sobrietie (which is a vertue more properly concerning our selues,* 1.109 rather then the person of God or our [ E] neighbour, consisting in the moderating of our affections in the vse of things lawfull) this I say in few words: that we must haue speciall care to vse al our lawfull liberties, both in the workes of our calling, and in buying, selling, mo∣deratly and aright. And the same I say of eating, drinking, mariage, recrea∣tion, prosperitie, youth, age, beautie, friends, strength; because I would briefly conclude with the Apostle in this wise:* 1.110 This I say (brethren) because the time is short hereafter, that they which haue 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: [ F] and they that buy, as though they possessed not: and they that vse the world, as not a∣busing 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 haue great reioycing, whatsoeuer the world thinke of him.

These duties I haue 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 [ G] of them, or the exact setting downe of all particulars, it was not my pur∣pose, and it would haue 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 vs to walke in, throughout euery 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 [ H] that this renouncing of euill and turning from it, and the contrary practising of dutie,* 1.111 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 righ∣teous, 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 haue laboured much and tra∣uailed 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 [ I] beleeuer in sundrie manners of speech (euery 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 haue 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,* 1.112 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 forgiue∣nes of his sinnes, to turne to the Lord, and to come vnder his gouernment, from the power of Sathan and sinne? and in full purpose of heart to labour [ K] 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 haue chiefly handled; which may especially instruct the beleeuer,* 1.113 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 vpon the word of God, with full purpose to be guided by it, either by resting vpon his

[ A] 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 vs to beleeue, that he will inable vs thereto, and blesse vs 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 tem∣porall promises of this life, must be conceiued and wrought in vs, before we [ B] 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,* 1.114 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 haue whatsoeuer is expe∣dient to bring vs safely thither, giuen vs freely by the Lord in this life: I say,* 1.115 faith reacheth to, and laieth hold of the promises of both, euen as God hath giuen vs both. So that to liue by faith, is a most glorious and rich preroga∣tiue, 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 sweet∣nes that it bringeth: for if we did but taste of it, wee would neuer suffer our [ C] selues to be withdrawne and plucked from it any more, as farre as in vs lieth.* 1.116 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 vnset∣led, euen the best; and therefore much disquieted. By this, we walke in new∣nes 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 haue the rage of our strong lusts weakned: and to haue grace against them, although not alwaies to preuaile (which were not expedient for vs) 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 fur∣ther; [ D] by this, if we liue by it, we haue deliuerance from many sharpe and bit∣ter afflictions, and beare those which we must goe vnder, more meekely and patiently, because it maketh vs 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 haue all shifts, and cunning sleights and deuices to gaine by: I say that which is incredible to the worldlings, po∣litikes, 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 per∣swaded, that our callings are approoued of God, and profitable to men,* 1.117 by [ E] maintaining the state of Church, common-wealth, or any familie; and that they are those, in which God will bee serued of vs: 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 bounti∣full paymaster, and hath promised a large blessing vnto vs: and because wee doe Gods worke and busines; therefore we are assured that he will assist and

further vs therein, that both we may goe about it more willingly, and that it [ F] 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,* 1.118 for I will care for you.) Neither doe we make reckoning of our commoditie what it shall be, before God doe shew vs; but when wee haue 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.* 1.119 And if we be crossed in the good things which wee goe about (as euery calling and tra∣uaile 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 [ G] pleasure of God, who sometime crosseth our good and lawfull attempts, least wee should be glued too fast to these earthly things: and wee remem∣bring, that God loueth vs deerely, and that of loue he chastiseth vs, 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 haue warrant in the word of God: assuring our selues, that whiles wee see God euer going before vs in them (as wee should more looke to it,* 1.120 that we finde it so, then to our greatest profits and weightiest dea∣lings) this faith shall vphold vs in the quietest estate and most sweete peace: [ H] such as all the carnall wisedome of man shall neuer finde nor inioy. For to speake,* 1.121 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 com∣mit in all kindes of their dealings, to the end they may bring that to passe which they would haue? for in God they haue 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 igno∣rant like themselues; yet I would haue them answere me to this: From whence is it,* 1.122 that they are often arraigned and forced to crie out fearefully; they are damned, and there is no mercie for them from God; they haue [ I] 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?* 1.123 and that God will be reuenged vpon 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 [ K] 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 haue what they would: whereas if they did by faith build on Gods promises, they

[ A] 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 bet∣ter 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, haue also more time to looke after the heauenly life.

Notes

• * 1.1

  The 8. com∣mandement.
• * 1.2

  Not to iniurie in his goods.
• * 1.3

  Rom. 13.8.
• * 1.4

  Not lay claime to that which is another mans.
• * 1.5

  In controuersie.
• * 1.6

  Gen. 13.8. To forgoe part of our right.
• * 1.7

  1. Cor. 6.5. Matth. 5.40.
• * 1.8

  Diuers states.
• * 1.9

  Luk. 3.10.
• * 1.10

  The dutie of them who liue by almes.
• * 1.11

  1. Sam. 2.7. Contentation.
• * 1.12

  1. Tim. 6.8.
• * 1.13

  Not to grudge. Matth. 20.15.
• * 1.14

  Rom. 16.3.4.
• * 1.15

  Rom. 15.26.
• * 1.16

  2. Cor 9.2. Act. 4.34.35.
• * 1.17

  Liue godly.
• * 1.18

  Iust complaint of our poore.
• * 1.19

  Ierem. 5.4.
• * 1.20

  Act. 26.18.
• * 1.21

  Auoid idlenes.
• * 1.22

  The dutie of the borrower. Repay truly.
• * 1.23

  Kind of these. Psal. 15.14.
• * 1.24

  Borrow not without need.
• * 1.25

  If they cannot keepe day.
• * 1.26

  The dutie of the giuer.
• * 1.27

  How to giue freely. Matth. 5.42. Rom. 12.8. Philem. 7.
• * 1.28

  Iam. 2.16. 2. Cor. 8.3. Act. 4.35. Numb. 36.12.
• * 1.29

  The dutie of the lender.
• * 1.30

  Exod. 21.26.
• * 1.31

  Matth. 18.25.
• * 1.32

  Men ought to be moderate in spending, that they may lend.
• * 1.33

  Deut. 15.11.
• * 1.34

  Two sortes haue goods to their destruction.
• * 1.35

  The couetous doth no good, while he liueth.
• * 1.36

  The lauishing spenders hurt such as they should doe good to.
• * 1.37

  Lending neede∣full.
• * 1.38

  Exod. 22.25. Luk. 6.33.
• * 1.39

  Rich borrowing should recom∣pence the len∣der.
• * 1.40

  Matth. 7.12▪
• * 1.41

  Of suretiship,
• * 1.42

  Luk. 10.35. Pro. 22.26. & 6.1.
• * 1.43

  How farre we may be surety.
• * 1.44

  Genes. 42.37.
• * 1.45

  Pro. 22.27.
• * 1.46

  Lawfull voca∣tion. 1. Pet. 4.10.
• * 1.47

  Deale lawfully.
• * 1.48

  Deut. 15.15. Leuit. 25.14.
• * 1.49

  Amos. 8.5.
• * 1.50

  Psalm. 15.4.
• * 1.51

  Partnership.
• * 1.52

  Vsury vnlaw∣full.
• * 1.53

  Regard had of both parties is no vsurie.
• * 1.54

  Matth. 7.12.
• * 1.55

  Vsury and op∣pression haue no place among Christians.
• * 1.56

  Of annuities.
• * 1.57

  VVhat they be
• * 1.58

  Two kinds of them.
• * 1.59

  The first kind full of danger.
• * 1.60

  Men must not sell that which they haue not.
• * 1.61

  Forehand bar∣gaines seldome end well.
• * 1.62

  The second kind not vnlaw∣full.
• * 1.63

  Yet abused on the sellers be∣halfe.
• * 1.64

  On the behalfe of the buyer.
• * 1.65

  Such buyers are grinders.
• * 1.66

  Some annuities worse then ten in the hundred.
• * 1.67

  How to redresse such abuse.
• * 1.68

  Restitution.
• * 1.69

  Iob. 31.16.
• * 1.70

  Prou. 3.29.
• * 1.71

  Prou. 21.15.
• * 1.72

  The 9. com∣mandement.
• * 1.73

  To reioyce in our neighboure credit. 3. Iohn 2.
• * 1.74

  Gal. 5.26. 1. Thess. 5.14. Sorrow for their infirmi∣ties.
• * 1.75

  Hope the best.
• * 1.76

  Ephes. 2.5. 1. Cor. 6.11. Matth. 7.1. Tit. 3.2.
• * 1.77

  To couer faults.
• * 1.78

  Leuit. 19.17.
• * 1.79

  Iam. 5.20.
• * 1.80

  Rebuke.
• * 1.81

  Not to disclose vnmeete se∣crets.
• * 1.82

  Note.
• * 1.83

  Not to speake of faults.
• * 1.84

  Matth. 18.15.
• * 1.85

  1. Cor. 1.11.
• * 1.86

  Pro. 14.25. To defend his credit. Act. 26.15.
• * 1.87

  To giue testi∣monie.
• * 1.88

  Take all in best part.
• * 1.89

  Matth. 1.19.
• * 1.90

  Iohn. 13.28.
• * 1.91

  Luk. 7.39.
• * 1.92

  We should cen∣sure our selues.
• * 1.93

  Not too credu∣lous.
• * 1.94

  Matth. 10.17.
• * 1.95

  To note out euill men.
• * 1.96

  Act. 2.40.
• * 1.97

  Tit. 3.2.
• * 1.98

  Pro. 15.1.
• * 1.99

  The tenth com¦maundement
• * 1.100

  To acquaint our hearts with desires of our neighbours good.
• * 1.101

  This is a great stranger.
• * 1.102

  Note.
• * 1.103

  Few examples.
• * 1.104

  This a helpe to all the rest.
• * 1.105

  Matth. 7.19.
• * 1.106

  Act. 26.29.
• * 1.107

  Reioyce in his welfare.
• * 1.108

  3. Ioh. 2.
• * 1.109

  We ought to liue soberly.
• * 1.110

  1. Cor. 7.29.
• * 1.111

  The renoun∣cing of euill and the contra∣rie, is all one with repen∣tance.
• * 1.112

  Act. 26.18.
• * 1.113

  Liuing by faith and liuing god∣ly, all one.
• * 1.114

  Phil. 1.29. The godly liue by faith.
• * 1.115

  1. Tim. 4.8.
• * 1.116

  The fruite of such a life.
• * 1.117

  Faith maketh earthly busines to be done cheerefully.
• * 1.118

  Heb. 13.5.
• * 1.119

  Faith maketh our crosses more easily borne.
• * 1.120

  Act. 2.25.
• * 1.121

  The vnbelee∣uers life mise∣rable.
• * 1.122

  The proofe of it.
• * 1.123

  1. Sam. 28.15.