A very soueraigne oyle to restore debtors; being rightly and seasonably vsed Extracted out of that most tried and quintessensed oyle, by the prophet Elisha. By vertue whereof the vviddovv indebted, (mentioned in the second booke of the Kings) was restored out of debt, and her children released of the bondage whereof they were in danger. Written by Samuel Cotesford, late minister at Stepney: and now newly published by W. Crashavve ...

2 KINGS 4. 1, 2, 3, 4, 5, 6, 7.

1 ANd one of the Wiues of the sonnes of the Prophets cried vnto Elizha, saying: Thy seruant (mine Husband) is dead, and thou knowest, that thy seruant did feare the Lord: and the Creditor is come to take my two sonnes to be his Bond men.

2 Then Elizha said vnto her, What shall I doe for thee? Tell me what hast thou at home: And she said, Thine Hand∣maid hath nothing at home, saue a Pitcher of Oyle.

3 And he said, Goe and borrow thee vessels abroad of all thy neighbours emptie vessels, and spare not.

4 And when thou art come in, thou shall shut the doore vpon thee, and thy sonnes, and power out into all those Ves∣sels, and set aside those that are full.

5 So she departed from him, and shut the doore vpon her, and vpon her sons, and they brought to her, and she powred out.

6 And when the Vessels were full, she said vnto her sonne, bring me yet a Vessel; And he said vnto her, there is no more Vessels: and the Oyle ceased.

7 Then she came and told the man of God, and hee said, Goe and sell the Oyle, and pay them that thou art indebted vn∣to; Liue thou and thy children with the rest.

THE Argument of this History is this, Debts must be paid. The circum∣stances are thele: First, The Persons: Secondly, The meanes whereby the Debt is to be paid: Thirdly, The is∣sue of the meanes. The persons are the Widdow,

her two sonnes, the Prophet, and the Creditour: The meanes, by the miraculous worke of God in the ministery of Elizha, out of the vessell of Oyle: The issue of the meanes, two-fold: First, the Oyle is increased. Secondly, the Debt is paide. The manner of handling this is by Bill and Answer, the complaint of the Widdow, and the answer of the Prophet.

In the circumstances, the first concerning the wid∣dow, are to be examined as they are laid downe in the first Verse, and they are motiues of compassi∣on, whereby she drawes the Prophet to tender her indebted estate: These motiues arise, first, from her selfe, and her two sonnes: secondly, from the con∣dition and credit of her husband: thirdly, from the Creditour, in demanding of his debt by the ex∣tremity of Law then to be executed vpon those who were no way able to pay, that is, in requi∣ring her two sonnes to be his Bond-men.

The first motiue in these words, And one of the wiues of the sonnes of the Prophets, wherein she layes downe her selfe to be a sole-woman or widdow; a good motiue of compassion, as in the Law of Mo∣ses and throughout the whole Booke of God is to be seene.* 1.1 Ye shall not trouble any Widdow, nor father∣lesse Childe: If thou vexe and trouble such, and so hee shall call and cry vnto me, I will surely heare his cry, then shall my wrath be kindled, and I will kill you with the sword, and your Wiues shall be Widdowes, and your Children fatherlesse. The other part of this motiue concerning her two sonnes, in these words: And

the Creditour is come to take my two Sonnes to be his Bond-men: A wonderfull motiue to enforce, from the naturalnesse of a mother; wherein she first com∣plaines that shee was to be depriued of her speciall ioyes and comforts in her widdowhood, viz. of her two sonnes, who were to her as the Images of her Husband, by whom also she found perhaps some meanes of helpe for their mutuall reliefe, as small helpes from children to the fathers and mothers seeme great: Besides she complains that she should not onely be depriued of them, but they should al∣so be taken as Bond-slaues, their bones and tender bodies day and night to be worne and tyred out with most hard and grieuous labors. A very strong argument to breake a stony heart that otherwise would not be mooued.

Another motiue from the condition and credit of her Husband; first, a Prophets sonne. Prophets seldome haue meanes to leaue their wiues and chil∣dren rich: Secondly, a man also that feared God, (and therefore seldome without the crosse,) where∣by she bindes the Prophet the more strongly to her suite.* 1.2 Good is to bee done indeede to all, but specially (saith the Apostle Paul) to the houshold of faith.

Another motiue from the person of the Credi∣tour, who came to take her two sonnes to be his bond-men, whose seueritie (or extremitie rather, because either so hee must doe or loose all) is not so much to be censured, as shee was to be pittied who was no otherwise able to discharge the debt but by the losse of these her two sonnes.

Now that I may lay downe some Lessons as they arise out of the Text: The first generall Lesson from the Widdow to all sorts of people oppressed is this, That in any wise they faile not in their mise∣ries and comfortlesse estates to vse all good helpes and meanes, both for their comfort, and the curing of their decaies. In this the manifold examples in the Scripture are Presidents for our instruction, ac∣cording to proportion in the like, euen from the greatest persons to the least, and so relatiuely of all to all,* 1.3 as each stands in need of other. Pharaoh and Nabuchadnezzar are not reproued for seeking the one to Ioseph,* 1.4 the other to Daniel, for the perswa∣ding of themselues in their fearefull and trouble∣some dreames, by the interpretation of them: Yea, how often was Pharaoh inforced to vse and call for the ministry of Moses, in praying to God for him, and his people, to deliuer them from the plagues that iustly befall them.* 1.5 In the 20. of Genesis, God by a dreame informeth Abimilech King of Gerar, to deale well with Abraham as concerning Sarah his wife, because (saith God) he is a Prophet, and hee shall pray for thee that thou maiest liue. How ne∣cessary meanes the Prophets are betweene God and his people, the very wicked are driuen to con∣fesse and against their wils to seeke to them: As Ie∣roboam stretching out his hand to lay hold vpon the Prophet that had denounced Gods iudge∣ments against him, and his idolatrous Altars; that persecuting hand of his, that stretched out it selfe, being dried vp, he was inforced to intreat the Pro∣phet

to pray for him as it is said,* 1.6 I beseech thee, saith he, pray vnto the Lord thy God, and make intercession for me, that mine hand may be restored vnto me. Like∣wise in the New Testament,* 1.7 the Leper came to Ie∣sus for himselfe,* 1.8 the Centusion for his seruant, the Canaanitish woman for her daughter:* 1.9 Likewise to the Disciples of Christ came the Creeple, euen to Peter and Iohn to receiue an almes.

But some perhaps may thinke this lesson need∣lesse, because euery one is forward enough to pro∣mote his owne cause, and to seeke helpe for him∣selfe. Whereunto I answer negatiuely, because what in the pride we haue of our selues, as thinking that God doth ouermuch wrong vs, when he doth any way take vs downe short, or on the other side, by an ouerweening of our too great abasement, vn∣der our afflictions through the corruption of our distrustfull hearts, wee, in the dayes of our peace, wealth, and welfare, not hauing once sought for a∣ny meanes to succour vs in our aduersities, as if it should alwaies goe well with vs, doe many times both shrinke & sinke in the necessary suits for our reliefe, especially in the changes of our estates from riches to pouerty. To omit them who in the matters of fleshly & inordinate loue, because they cannot at∣taine to their burning and lustfull desires, neuer v∣sing any good, lawfull, holy, and commaunded meanes, doe most Heathen-like, as people with∣out God, as by faithlesse despaire, desperately vn∣twist their threede of this life: To omit all them, who, because they cannot bee liked, fauoured,

and counsels, are ready with Achitophel to cut them∣selues off from the world, as we reade of him, &c. Now when Achitophel saw that his counsell was not followed,* 1.10 he sadled his Asse, and arose and went home vnto his City, and put his houshold in order, and hanged himselfe, and dyed. Such are the dangers that will fearefully befall them, who in not acquainting themselues with God in his holy Word, doe faile in depending vpon him, according to the ordinary meanes prescribed by himselfe, and to be vsed by all his people, in and vnder the burthen of their griefes and calamities: The not vsing whereof, cau∣ses one misery to follow another, to the increase not onely of miseries here, but to the procuring most commonly of endlesse miseries of soule and body after this life for euer.

Indeede many are the discouragements that step in betwixt vs and our afflictions, as first the base conceit that we are brought into of our selues, as if wee were the lesse in Gods fauour, because of our present punishments, which (we being of Gods cho∣sen in Christ) is but a conceit of ours, arising from the frailty of our faith, without any iust ground of the word of truth. Secondly, the slacknesse, (nay, the feare of the slacknesse) and delay of iustice by our superiours; for we complaine many times with∣out a cause. Thirdly, the vnmercifulnesse of the time. Fourthly, the disdaine of our neighbours, bre∣thren, and friends. Fiftly, the readinesse of the wic∣ked cormorants, that still seeke to prey vpon our miseries, (they be of many sorts) iudge who they

be, who neuer giue ouer so long as there be any thing for them to prey vpon. Sixtly, the hard ac∣count that the World maketh of vs in their sini∣sterly iudging vs to be so much the more wicked, by how much the more the Lord doth humble vs: All these to vndergoe, being sore & grieuous temp∣tations, is not in our owne power, without the law∣full and timely vse of the Ministers of God, or of the Magistrates, or of both, whom respectiuely vsed, and in their due seasons, God hath sanctified for the comforts of our soules, as also of our bodies during this life.

Another danger may befall vs, a fore-runner of these extreames before mentioned, which is a con∣tempt of Gods holy Commandement, the very path way to Anabaptisme, an heresie wherein the most necessary vse of the Christian Magistrate is de∣nied, whose vse and end God, by Moses, sets downe to his people, in all manner of trespasse, (whither it be for Oxen, for Asse, for Sheepe, for rayment, or for any manner of lost thing which another chal∣lengeth to be his, the cause of both parties shall come before the Iudges, and whom the Iudges con∣demne, (for euery one may not be his owne Iudge) hee shall pay the double vnto his Neighbour.* 1.11 Like∣wise the Apostle Paul sets downe the cause why tri∣bute is to them paid:* 1.12 For this cause ye also pay tri∣bute, for they are Gods Ministers, applying themselues for the same thing; that is, as in the fourth verse he saith, He is the Minister of God for thy wealth. To conclude this point, doubtlesse as we cannot continue long

in our bodies in this life without foode, or such like; no more can we (considering the disordered course of our wrangling and contentious dispositions be, or hold out long without the Magistrate, or the Minister.

The vse then that we must make of this doctrine,* 1.13 is first to make triall of our selues, (by calling our former wayes to remembrance, especially how it hath fared with vs in our sundry afflictions) whe∣ther we haue fainted at any time vnder the burden: For as Salomon saith;* 1.14 If thou be faint in the day of ad∣uersity, thy strength is small: or whether wee euer found comfort in the Crosse, and thereafter to pro∣ceede with our selues by humble and hearty prayer vnto God to arme vs with patience, and to teach vs the best wayes vnder our troubles, and to leade vs on chearefully to vse them, whereby we may not onely be comforted, but also (if God see it good for vs) be restored. Herein also wee must proceede with continuance, waiting the happy issue of them, (yea, and that vntill the Lord haue mercy vpon vs) whereunto let the widdow that importuned the vniust Iudge, and yet (though long first) in the end preuailed; stirre vs vp to steady proceeding on in our suites, which Iudge though hee neither feared God, nor reuerenced man, yet because this widdow saith he, troubleth me, I will doe her right, lest at the last shee come and make me weary: And so much the more to hearten vs on, let vs not forget in our prayers our Magistrates, then especially when any of our iust causes are vpon trialls to the which pur∣pose

the Psalmist directeth vs in these words;* 1.15 Giue thy iudgements to the King, O God, and thy righteous∣nesse to the Kings Sonne: Then shall hee iudge the people in righteousnesse, and the poore with equitie. This is the way to keepe our faith vpright in God, still to relie vpon him in the blessing of the meanes to vs. Last of all, let vs looke backe to Gods for∣mer care ouer vs, and from an experimentall fee∣ling of that his goodnesse, let vs quicken vp our dull and heauy soules, ••aying confidently, as from the assurance of faith,* 1.16 with Dauid; Though my Father and Mother forsake me, yet the Lord will gather me vp. And with the Apostle Paul, to testifie of God in this sort:* 1.17 Who hath deliuered vs from so great a death, doth deliuer vs, and in whom we trust that he will deli∣uer vs.* 1.18 Againe, God is faithfull, which will not suffer you to be tempted aboue that you be able, but will euen giue the issue with the tentation, that you may be able to beare it.

Now let vs proceede to some particular obser∣uations further, to be drawne out of the words of her Petition: Thy seruant mine Husband is dead, and thou knowest thy seruant did feare the Lord, and the Creditor is come, &c. It is as cleare as the Sunne that her Husband left her indebted, and not that shee fell into debt after, because the words are inse∣parably conioyned, as also from the custome of cre∣ditors, who immediately vpon the death of their debtors doe seeke into their estates, and with all ex∣pedition call home their owne. But the thing to be obserued vpon this place, in the mention making of

her Husband to feare God, and therein appealing to the testimony of the Prophet himselfe, is this, that against the practise of most women shee forgets her pouerty, preuailing mightily against the male-con∣tentednesse of her estate, or rather the hard estate her Husband left her in, and with the comfortable remembrance of her Husbands piety, and feare of God, shee doth as it were feede and satisfie her selfe.

The lesson that is taught women aboue others in this place, is, that in their chaste and sincere loue they ought (inasmuch as in them lieth) to couer the trespasses of their Husbands, especially they failing but in matters of worldly wants, or in such like, whereof God depriues them for some thing best knowne to himselfe. Doubtlesse, worldly encom∣brances doe breede much discontentednesse be∣tweene Husband and Wife, where Gods feare ouer∣rules not in each; to which purpose, the Apostle Paul speaketh as by way of comparison betweene the marryed estate and single life;* 1.19 The marryed man (saith he) careth for the things of the World, and how he may please his wife; which in the things more indif∣ferent of this life to doe, is no disparagement to the Husband at all, being done in knowledge: accor∣ding also to which the Wife is to walke, yea, so farre as behoueth her place, and that for the nourishing of houshold peace, yea, as a teacher of honest things; which lesson howsoeuer it concerne; specially the elder women, yet all women are (being come to that holy degree of the married estate) not onely to

know for themselues, but for their Husbands, Chil∣dren, Seruants, and Neighbours: and herein the A∣postle Peter doth affirme,* 1.20 that the knowledge of the Wife how to walke in all good and due subiection to her Husband, and so to doe, (for there be too many that know and doe not,) is as an excellent meanes preparatory to draw on an vntoward Hus∣band to the profession of faith, to which purpose these words tend: Likewise let the Wiues be subiect to their Husbands, that euen they which obey not the Word, may without the Word be wonne by the conuersa∣tion of the Wiues. But what if the Wife doe in some good measure of knowledge goe beyond the Hus∣band, and able perhaps to direct her Husband? (God willing it should be so vpon some occasions) not ordinarily:* 1.21 for the Husband is the Wiues head, and Husbands should dwell with their Wiues as men of knowledge. Such a Wife had Manoach the Father of Sampson,* 1.22 as wee reade; such a Wife was Abigal to Nabal, that man of Belial: few such Wiues, but too too many such Nabals. I feare this age is replenished with, separating, to the end Husbands may follow their strange lusts: But to goe on, herein let not the Wife in her knowledge vsurpe a dominion ouer her Husband, nor yet in pride of heart insult ouer him, for that is rather to destroy then to build, and buil∣ders ought, good Wiues to be, as Salomon teacheth. A wise woman buildeth her House.* 1.23 This then is re∣quired further of a Wife, that shee doe carry her selfe in all temperance and sobriety, with a meeke and quiet spirit, which is before God a thing much

set by, and therein as a fellow-helper, comforter, and counsellor, so speaking to & for her Husband, as if he knowing all already, and more then she can tel & aduise him, may be, and so stand, as his remem∣brancer, seeking with this widdow in al she may, the honor, credit, and estimation of her husbands good name, thogh dead, much more liuing; not admitting (thogh perhaps there be some cause) any one, thogh vniustly, to estrange her heart from her Husband.

The consideration of this Doctrine may serue all good and Christian Wiues,* 1.24 either so being, or ha∣uing beene Widdowes, those especially vnto whom (vpon too sudden a change of their estates) often∣times there fall out many discontentments, to teach them by all meanes to auoide all vnseemely, quar∣rellous, and contentious speeches, and no way di∣stemperately to vexe, grieue, thwart, and crosse their Husbands, but in all good peace so to carry themselues towards them, though perhaps irreligi∣ous and farre out of order, as that they rather learne to take, and so take these troubles of theirs, which in want of fore-sight they haue brought vp∣on themselues, as not onely tryals of their faith and patience sent from God, but also medicinable corrections for their further amendment. If this then be the duty of Wiues to Husbands who feare not God, what is then to be required of those Wiues, whose Husbands, in a good and conscio∣nable regard of them and theirs, doe labour in their profession, and according to their place, to walke according to all godlinesse and piety? These I say,

(by the wiues in all mildnesse) are much more in all subiection to be yeelded vnto.

Thus then you see this woman, vpon the loue to her Husband, not so soone forgotten, was com∣forted to sollicite Elizha in her owne behalfe, by an argument drawne from the feare of God, that was in him well knowne to Elizha himselfe, as shee saith; And thou knowest that thy seruant did feare the Lord: whereby also the Prophet was so much the more willing to listen carefully to her suite. Good indeede is to be done for all,* 1.25 but especially to them who are of the Houshold of Faith.

Another doctrine also out of the words of the woman doe issue,* 1.26 in that shee speaking to Elizha, calles her Husband his Seruant, and afterward her selfe his Hand-maide; and it is this: That the Pro∣phets of God, as now the Ministers of the Gospell, are each to respect other with a speciall respect, and that betweene themselues, with difference, accor∣ding to age, grauity, knowledge, vnderstanding, and the differing gifts of Gods grace in them; as is here somewhat to be seene: A lesson slenderly respected in these dayes, wherein all things goe out of square, so great is the pride and disdaine each of other, yea, and that among the teachers themselues. But to the purpose in hand: It appeares that her said husband deceased, brought vp in one of the Schooles of the Prophets, whether Bethel or Iericho, as an ordinary Minister of the Church, accordingly trayned vp, did, whether in prayer, interpretation of the Scrip∣tures, doctrine, or exhortation, performe his duty

in the Churches seruice, according to the ordina∣ry calling whereunto he was, and that by ordinary labour and trauaile, prepared. But in that shee submits her husband so low, as to terme him Eliz∣haes seruant, she may seeme too much to abase her Husband, and too highly to aduance Elizha: No∣thing lesse: She speakes of them both, according to the seuerall gifts that were in them, wherein Elisha extraordinarily called, did thereafter shine in gifts extraordinary, worthy therefore in her account of double honour. By occasion whereof, somewhat may be said as concerning the titles of the Lord Bishops now amongst vs, and that very fitly, al∣though they can no way approue themselues e∣quall to Elisha: neither doe they seeke it, in respect of that calling, and those extraordinary gifts of working miraculously being ceased. But the rather to lay it downe, not as an answere to those who doe dispitefully in tearmes carry themselues towards the Church-gouernours, disdayning them for their titles sake (for they are such as will neuer be answe∣red) and indeede are not worthy an answere: but for the further confirming of them in the truth, who are in the same already; this is the thing. It is not forbidden simply to giue to the Ministers of the Church honourable titles; proui∣ded alwaies that it be not done in flattery, or be∣sides true knowledge: Neither are those places; Be not called Rabbi;* 1.27 Call no man Father vpon earth; Be not called Doctors, any way of force to abridge the Ministers of the Gospel of their due honour: It

serued indeed to restraine the ambitious Pharisees' who hunting after vaine titles, desired so to be cal∣led; and would also that the people should whol∣ly rest themselues vpon whatsoeuer was propoun∣ded vnder their names, as meerely authenticall, and no way to be gain-said:* 1.28 Neither that of Elihu; For I may not giue titles, left my Maker should take mee a∣way suddenly.* 1.29 Neither that of Iames; Be not many Masters so to be taken? as if all title of honour, or re∣uerend estimation, were taken away, or forbidden to be giuen to the Ministers of the Church: This is onely forbidden them and thee; Them, that they doe not ambitiously seeke and hunt after the titles of those places and callings, for the honour and titles sake, without purpose to doe the duties be∣seeming those places and callings; or, as if vnder that name or title of honour, whatsoeuer seemed good in their eies, they might propound, and it not to be refused; which to doe were meere Papal and antichristian: Thee, that thou also doe not tie thy iudgement, or faith, (concerning God and holy things) to men; for their outward respects sake: But let them be called Fathers of the Church, and so call thou them,* 1.30 for so Paul was called, and so called he himselfe: For though ye haue ten thousand in∣structors in Christ, yet haue yee not many Fathers (saith hee) for in Christ Iesus I haue begotten you, through the Gospel: yea, hee called himselfe the Do∣ctor and teacher of the Gentiles; and thus they are, and may be called, so as they doe wholly and sim∣ply submit themselues to Christ, as to their onely

Master, sent of God; and seeke also to subiect and bring thee and thine, by their authoritie, vnder the obedience, soueraignty, and dominion of Christ himselfe, their teacher, and thy teacher; their Lord and thy Lord; their Master, and thy Master. And thus much by the way, vpon that the Widdow called her Husband, Elisha his Seruant, and her∣selfe his Hand-maide.

There is further vpon this poynt, that hee feared God, notwithstanding hee died in debt, this Do∣ctrine to be obserued, that a man may be indebted, and yet be free from the common fame of the World, that is, to be an ill Man: Which is no more true, then on the other side to say such and such are wealthy, rich, and of good credit in the World, and therefore they must needes be good, honest, and godly men, when as yet perhaps they neuer knew what true godlinesse meant. But how can this agree then with those places (will some say) where God makes a large promise to his people, vpon condition that they hearken to the voyce of their God, to obserue and doe all his commaunde∣ments, as by Moses is written:* 1.31 Then thou shalt lend to many Nations, and not borrow thy selfe. And a∣gaine the Prophet Dauid saith, A good man is mer∣cifull, and lendeth.* 1.32 And on the other side, the Pro∣phet Dauid, hee sets it downe as a speciall marke of a wicked man, to borrow and not to restore. The wicked man borroweth,* 1.33 and (saith hee) payeth not a∣gaine? &c.

I answer. Howsoeuer the promise of Gods bles∣sings

to the whole body of the people of Israel, is no longer proper to them, then they shall ioynt∣ly and together bind themselues sincerely and sim∣ply to keepe, and in so being bound, doe indeede keepe Gods Commaundements; yet in some other respect God both may, and at his pleasure doth of∣tentimes temporally punish the godly with the wicked (as the Apostle Peter layeth it downe in these wordes:* 1.34) For the time is come, that iudgement must beginne at the house of God: Yea, and amongst other punishments, with this as one, God punisheth thee, it being incident to the children of God, ra∣ther to want then to abound, and this as hee doth iustly inflict vpon man for sinne, as Ieremy saith; Man suffereth for sinne:* 1.35 Yet some other ends there may be and are with God▪ as the triall of the faith and patience of his seruants vnder the crosse, where∣by, to the further glory of his name, some hidden vertues may more fully appeare out of them which before were not knowne. A second end may be, a greater manifestation of Gods care ouer them vn∣der present wants,* 1.36 as ouer Eliah the Prophet, for whose reliefe God had prouided the Rauens to feede him; and by the widdow of Sareptha; and his mightie protection, which neuer shews it selfe more, then when his people are in the greatest danger, as in the time when the people of Israel were in the Red-Sea; as also, whilest in the change of their condition and estates from wealth to po∣uerty; he againe, of poore makes them rich, by re∣storing them to their first or former estate, as hee

did Iob.* 1.37 Thirdly, for the taming or restrayning of some one or other sinne, God oftentimes meetes with his children (after their long security and care∣lesse regard of the Word, calling them to repen∣tance, they not repenting) by the rod of affliction: Whereupon he hauing, as Elihu saith, set to his seale, ordaining it as the pruining-knife, to the cutting off the superfluous branches, for the causing of them to bring forth fruit the better, he faith: Then he o∣peneth the eyes of men,* 1.38 euen by their corrections, which he had sealed. Whereby he hauing (as the Prouerbe is) strooke the nayle to the head, the heart and the affections once renewed and changed, then hee brings vnder obedience all those wandring lusts, which before-time went astray from Gods holy Commandements: to the which purpose the Pro∣phet Dauid confesseth, as is 119. Psalme: Before I was afflicted, I went astray: as for that of the good man, to be mercifull, and to lend, it rather describeth the true propertie of a good man already inrich∣ed, for the disposing of his riches to the good of o∣thers, then otherwise in any vngodly care to get or increase his wealth: which (by occasion of the next place) viz.* 1.39 (The wicked man borroweth, and payeth not againe) as afore is more fitly met withall; which words of the Prophet doe not concere those who ordinarily being poore and needy, are infor∣ced to borrow directly for the supply of their pre∣sent wants, being also godlily minded, vpon good fore-sight, and hope of meanes in like manner to make restitution by: But it concernes all sorts and

degrees both of rich and poore, who any way vn∣iustly minded, doe take into their hands the goods of other men, for their present vse, without any pur∣pose of restoring; of whom those monsters amongst men, who immediately borrowing without need, vpon purpose to breake, doe (by the spoyle of o∣ther their creditors, inforced to stand at their cour∣tesie for present payment,) hastily become rich vp∣on other mens goods: Some other there are, who vnder the name of a more strict course of godli∣nesse in the profession of the Gospel then others, hauing yet a mind that they liue, but are dead, (be∣ing indeed ashamed to acknowledge their mother, in whose wombe they had their first conception vnto life) these in like manner (omitting their ho∣nest and lawfull callings, being weary of well-do∣ing) as busie-bodies, whilest they will become planters, and reformers of Churches, strayning beyond their Last, till all cracke againe, hauing run themselues out of breath, are brought to borrow; and this also they hold they may doe, not purpo∣sing euer to make restitution, accounting in their Anabaptisticall community, as a speciall point of Diuinitie with them, the goods of them of whom they make thus bold with, euen the goods of the Church (the spoyle of Babel, as they tearme it) as if they had by some Oracle from Heauen, with the Israelites,* 1.40 receiued a warrant from God so to doe. To omit all other needlesse borrowers for the cunning ingrossement of commodities of all sorts into their hands by way of Monopolie, not caring what become of the Common-wealth so they a∣lone

may liue; to omit all other borrowers vpon vsury, to the end they may to a further and greater exacting againe, vpon vsury, lend, All these, ioyne them in one, are of the number of those, and may well so be reckoned, of whom Dauid speaketh; The wicked borroweth, and payeth not againe.

Out of this which hath beene spoken, euery true member of the Church is to learne; first, for his set∣led course of conuersing and making trafficke with men;* 1.41 That if he desire to haue the report of one that feareth God,* 1.42 and that in singlenesse of heart; he must take heede (as the Apostle Paul teacheth) that he op∣presse not,* 1.43 nor defraude his brother in any matter. And then, that he trie and examine himselfe by the two looking-glasses of the Law, and the Gospel, the two parts of the Word of God, wherein hee may finde out whether he truly feare God, or no; a point very necessary to be stood vpon. Doubtlesse in the one and first, which is the Law, he shall find out in himselfe nothing but sin and iniquity, and thereby that he stands in the seuerity of Gods extreame iu∣stice, in and vnder the danger of eternall death and condemnation: In the other, he shall find that God according to his owne goodnesse, will looke vpon him with an amiable and chearefull countenance, and discouer vnto him Iesus Christ his Sonne, as the onely washer, purger, and cleanser of him from his sinne, not onely by forgiuenesse, but also by his sanctifying Spirit; taking away the power of sinne, that it shall not rule or raigne any longer in his mor∣tall body,* 1.44 to obey it in the lusts thereof: And because

there is iust occasion offered to speake of this point in these words (And thou knowest thy seruant did feare God) it is not from the purpose, that I set downe thus much more vpon it, before euery one that reades it; (viz.) that according as God did worke formerly in men a true care of performance of the duties, whatsoeuer of equity, honesty, or charity between themselues, so he measured his owne loue to them-ward, by an assurance of faith vnto eter∣nall life accordingly: For men are reputed no fur∣ther to haue profited in the sound knowledge of God, according to the rules of the first Table of the Law, then they are ready to expresse the same by doing the duties of the second: For by this rule did both the holy Prophets and Apostles measure out the assurance of the loue of God to themselues, and the people. Micah the Prophet expostulating this point with the people of Israel in his dayes, who satisfied themselues, as they doe now, with an out∣ward shew of seruing of God, by their sacrifices; when in the meane time they were full of cruelty, and oppression, voide of all mercy to their Neigh∣bours. Will the Lord (saith he) be pleased with thou∣sands of Rammes,* 1.45 or with ten thousand Riuers of Oyle? shall I giue my first borne for my transgression, euen the fruite of my body for the sinne of my soule? And there∣to he answereth. 8. He hath shewed thee O man what is good, and what the Lord requireth of thee; surely to doe iustly, and to loue mercy, and to humble thy selfe to walke with thy God: And thus must euery debtor, yea, and creditor also, trie himselfe whether he feare

God, or no; euen by the Offices of borrowing and lending, according to good and pure loue, laide downe in the Word. For saith the Apostle Iohn; Whosoeuer doth not righteousnesse,* 1.46 is not of God; neither he that loueth not his brother. All which duties of the Law also, concerning God and man, must be done in like manner wholly, and that from a sound heart: And therefore if thou shalt soothe vp thy selfe in some duties doing, and shalt in the meane while faile in other; know this from the Apostle Iames, who saith:* 1.47 For whosoeuer shall keepe the whole Law, and yet faileth in one point, is guilty in all. Where then the true feare of God is, there is first integrity of heart, and then whole obedience, that is, a conti∣nuall striuing vnto the performance of all and euery duty, with care of doing what wee doe for Gods cause, or because of the loue that wee doe beare to God constrayning vs thereunto.

But because in either getting, or keeping a good report, whilest men dealet together in matters of this World, as in borrowing and lending, there be many windings and turnings, so that it is hard for a man to passe away without some staine of his credit (espe∣cially if hee bee one that striueth vnto godlinesse, whom all the World seeketh to speake ill of,) it stands euery man in hand therefore, so much the more truly to ••ift himselfe, especially when Gods hand is vpon him in this affliction of being in debt. He therefore that will not be deceiued in himselfe, in looking vpon the Law of the ten Commande∣ments, as vpon a looking-glasse, wherein he desires

to behold the errors of his life; let him cast his eye aside, and with good care looke into the extreame part of that Glasse, euen the tenth Commande∣ment: Thou shalt not couet, &c. Or as the Apostle saith,* 1.48 Thou shalt not lust; and there shall hee learne this lesson, that if hee haue giuen but way to any sinne to make proffer to him, and so suffer it to rest, and Sathan the first mouer or suggester to sinne, with any, though neuer so small an entertainment of him; yea, if he haue but granted time, (vpon the motion and first suggestion thereunto) to demurre, and as it were to aduise whether it be best to thinke, or not to thinke, to doe, or not to doe, thereby cal∣ling the Law of God into question or doubt, put the case it be vpon this point of borrowing, vpon a deceiueable purpose to serue thy present neede; if that party whosoeuer hath not giuen either in the point in hand, as borrowing vpon deceiueable pur∣poses, or any the like motion or prompting vnto sinne, (as our Sauiour Christ) did vnto Sathan, the present auant or auoid Sathan,* 1.49 and with Dauid, Away from me all yee workers of iniquitie;* 1.50 or rather with the same Prophet, in the like words; Away from me yee wicked,* 1.51 I will keepe the Commaundements of my God; let him know that hee hath sinned al∣ready against his owne soule, euen in this, that by demurring with Sathan, as by way of counsaile∣taking, he hath giuen him some hope to preuaile at the last; which to doe is sinne with God: and there∣fore to this purpose speaketh the holy Apostle Paul:* 1.52 Let not the Sunne goe downe vpon your wrath,

neither giue place to the Deuill. For how small soeuer a sinne (not to resist sinne vpon the first sight,) in outward seeming appeares to be, because the be∣ginnings of sinne are very deceitful, it being a com∣mon saying, A little is not so much: Yet so great it is doubtlesse, as once being entred vpon thee, hardly after, if euer, vntill thy dying day, will it be got out: for the very regenerate haue their sinnes, vnder the which they doe continually labour, which maketh them goe heauily mourning all the day long, and oftentimes to water their couch with their teares, as Dauid did, who complained saying;* 1.53 I fainted in my mourning, I cause my bedde euery night to swimme, and water my couch with my teares: and this doth the looking into this first glasse of the Law cause, yea, in them who truely feare God. But here they must not stand: There is another more cleare cristalline and comfortable glasse of the Gospel, which also they must with all good speed looke into, where they shall euen vpon the very first view, so sodainly behold Christ Iesus, that onely comforter of them that mourne in Sion, and the refresher of those that goe heauily laden vn∣der the burthen of their sinne, and seeke their re∣freshing where it is to be had: for faith in Christ Iesus, is the onely marke of that filial, son-like, and true feare of God, without the which faith, there is no true feare of God at all; and when thou seest him, goe to him, lay hold on him, make thy moane to him, shew him thy soares, thy wounds, certifie him of the foyles thou hast had since thou entredst

thy selfe a Souldier vnder his Banner, challenge him for thy Captaine, acknowledge thy strayings and wandring out of his Campe; let him know thy se∣uerall and particular sinnes, hide nothing from him, (though he know all before) it shall be his greater glory, and in the end thy greater comfort: bewaile his so long absence from thee, with the great dangers thou wast in whilest thou wast left to thy selfe: Say with the Church in Salomons Song. I sought him,* 1.54 but I found him not; I called vpon him, and he answered me not. Giue me leaue a little longer, because this feare of God,* 1.55 as is said; Hoc est totum ho∣minis: it is all that God requires of man, and it is that thou must haue, and it is a point whereupon thou must trie, and often examine thy selfe; euen King, Queene, Prince, Nobles, Gouernours, Mi∣nisters, Husband, Wife, Father, Children, Ma∣sters, Seruants. I cannot therefore end, I am as in a maze; giue me leaue yet in a word, who is it that as the Church before saith, hath not called vpon God often, and yet hath not preuailed; and what then, shall he therefore giue ouer? No, shall he not still pray? Yes. Wilt thou aske how long, leaue him not vntill he haue mercy vpon thee; let not the terriblenesse of thine enemy (although he be as a roaring and deuouring Lyon,* 1.56 laid downe by the Apo∣stle Peter before thee, let it not daunt thee, but a∣waken thy spirits the more, the rather; and there∣fore to the purpose it is, that the Apostle saith: Watch ye, stand fast in the Faith; quit you like men,* 1.57 and be strong. And as in the Ephesians: Hauing finished

all things, stand, and to thy greater hope of pre∣uailing, adde (as the Apostle Paul in that very place immediatly after saith,* 1.58 thereunto Prayer: And pray alwayes (saith he) with all manner prayer and suppli∣cation in the spirit, and faint not. And howsoeuer euery sinne, whereof Sathan will (hauing beene the first mouer of thee thereunto) be thy accuser, shall ap∣peare to thy wounded conscience as a most feare∣full and terrible monster, greedily, and with open mouth gaping wide, doe seeke to swallow and de∣uoure thee vp euen aliue; yet as thou fearest God, and desirest the report thereof in the World, in life, in death, and after death, as this poore Widdowes Husband, haue faith in God, and shrinke not; behold his loue to thee in Christ, and be of good cheare: although thou hast liued in the wayes of the World, without regard of God and his Law heretofore, yet vpon this thy faith, fruitfull in re∣pentance, be comforted with Paul; It is not thou, but sinne in thee,* 1.59 as is said: It is no more I, (for now thou beleeuest, thou art another person in Christ Iesus before God, thy sinne is not looked vpon) but saith he, It is sinne that dwelleth in me: For I allow not (saith he) that which I doe, for what I would, that doe I not; but what I hate, that doe I. It is that naturall cor∣ruption, which doubtlesse cleaueth to them who are regenerate, and although daily in conquering, yet not cleane conquered. But in this triall of thy selfe, as concerning the true feare of God to be in thee; if thou feelest that thou hast thus farre profi∣ted, goe on still with the blessed Apostle, as one wea∣ried

with these miserable conflicts of Sathan, and shew thy faith more and more, by still going to God, as thy onely helper, and crie aloud with groanes and sighes;* 1.60 Oh wretched man that I am, who shall deliuer me from this body of death? And againe, to despite Sathan to his teeth, as if thou hadst al∣ready gotten the victory, (for Faith, whose obiect is Christ, with all the graces of his Spirit, giueth to each beleeuer things absent, as already present) be bold to out-face him,* 1.61 and say as Dauid to Saul; Thou hast thrust sore at me, that I might fall; but the Lord he hath holpen me. To the end then that all iust su∣spitions of deceitfull shifts in borrowing may be ta∣ken from thee, and that thy name may be free from all iust slander,* 1.62 pray with Dauid to God, and giue not ouer; Remoue from me shame and contempt: and againe in the 39.* 1.63 verse. Take away my rebuke that I feare, &c. And in thus doing, and preuailing, thou shalt reape vnto thee, for thy comfort, both liuing and dead, this report; that thou haft feared God. Now to proceede to that which followeth, concer∣ning the Creditor, in these words of her complaint: And the Creditor is come to take my two Sonnes to be his bond-men.

The Law of bondage, as appeareth both by the Scriptures, as also by the Law of Nations hath been ancient; which also may be found to haue beene a∣mongst vs, as by certaine Instruments of Manu∣mission for the release of bond-men or villaines; and this before the time of the Gospell may eui∣dently appeare. By the Law of Nations it appeares

so to haue beene.* 1.64 It was decreed (saith Aulus Gellius) by the Iudge, that after the Debtor was demaunded by the Creditor his debt, hee not ha∣uing to pay at the instant, that then hee should haue thirtie dayes more giuen him, and if within that time he could not make satisfaction, then the poore man was fettered by the feete; and further, being fast bound with a cord or long line, was so deliuered ouer to the Creditor; who leading him home as an Oxe or an Asse, hee put him to what seruile worke soeuer, vntill that by his most slauish and more perhaps then Egyptian-like bondage, he had by all toylesome labour wrought out vnto his Master ful satisfaction of his debt; and thus for the time of their bondage were they bought and sold from one to another, as beasts are sold in a market: For proofe wherof, vnder the law of Moses, we read, If thou buy an Hebrew seruant,* 1.65 hee shall serue sixe yeares, and in the seauenth he shall goe out free for no∣thing:* 1.66 Before the Law written, we read of Ioseph, who was twice sold; once by his brethren to the Ishmaelites,* 1.67 and then after by them to Potiphar, an Eunuch of King Pharaohs. In the Booke of the Psalmes, the Prophet Dauid, setting downe as by way of bewayling the miserie of Gods people, to God himselfe, vnder the hard seruitude wherewith they were oppressed:* 1.68 Thou sellest thy people for nought. (saith hee) and thou doest not increase their price: And in the Prophesie of Esay, saith the Pro∣phet, as in the person of God;* 1.69 who is the creditor to whom I sold you? Behold, for your iniquities are yee

sold, &c. As if he should say; You are indeed vn∣der bondage, but your selues haue made slaues of your selues, by your owne vngodlinesse. Likewise, vnder the New Testament, where our Sauiour like∣neth the Kingdome of Heauen to a certaine King which would take account of his seruants,* 1.70 and when hee had begun to reckon, one was brought vnto him which ought him 10000. talents, and because he had nothing to pay, he commaunded him to be sold, and his wife, and his children, and all that hee had, and the debt to be paid, &c.

So that the creditor did the widdow no wrong▪ shee being insufficient, to take her two sonnes to be his Bond-men; and yet shee complaines to the Prophet, I will not say of the cruelty of the Credi∣tor, the Law then so requiring it, but rather of her owne distressed estate, who was in danger of the losse of so great comforts, the losse whereof how great it was, may appeare by the example of a poore man, of whom Saint Basil writes, who ha∣uing many children, in a heauie time of Famine, was with all of them euen at the point of a famish∣ment, ready to starue for want of food: for the re∣lieuing of whom, one of them must be sold, to buy corne and victuals withall, to saue all the rest aliue. The father cals his wife, and causes her to call all his children together, they aduise each with other which of them they should depart from, and so, not without teares, the father beholding the eldest, the beginning of his strength, the excellencie of his dig∣nitie, the first that called him father; the second,

too young; the third, like the father; the fourth, the mothers darling; the fift, the expresse image of the grand-father; the sixt, well made, and like to proue a souldier; the last, wittie, ingenious, and very fit to make a Schollar: so tender-hearted was this kinde and naturall father, as that he could not find any one amongst them, from whom he might depart, chusing rather to redeeme all their liues with his owne perill and danger, then to suffer any one of them to depart vpon so hard conditions. Blame not then this poore woman, although shee complaine for this her losse of the hope of her com∣fort in both her sonnes, at once; considering that the sodainenesse of her change vpon the death of her husband, together with the hastinesse of the Creditor to see his owne, perhaps was such as it could not but moue her greatly to labour euery way for her release. But on the other side, (to this of debts to be payed by the taking of the debtor, his wife and children, to be as bond-men to the Creditors behoofe, by their labours and trauailes, so to be imployed vntill the debt be satisfied,) I heare some carelesse altogether of all good credit, and iust dealing, to say and giue out; Tush I feare no such bondage, the Gospel hath taken away all the straitnesse that was in the Law, of that slauish seruitude in former ages; I will deale well enough, although I pay not any thing. I answer thee, Thou doest greatly abuse the libertie of the Gospel, which is inward, and stands most in the peace of a good conscience, by our Lord Iesus Christ, whereof thou

hast made ship wracke, whilest thou giuest thy selfe liberty to liue in all iniustice, vpon the spoyle of o∣ther mens goods: Yea, know this in time whilest thou mayest know it, that thou art but a prophane and an vnbeleeuing wretch; thou doest blaspheme God, and takest the name of the Gospel in vaine in thy mouth, whilest hauing borrowed, and out of other mens estates hast gathered vnto thy selfe Lands and liuing, goods and money, which vpon a false trust into other mens hands, as ill as thy selfe, thou hast turned ouer, to deceiue by, and vt∣terly refusest to pay, or at least will pay at thy pleasure what thou seest good: Know this, that howsoeuer it fall out with thee to escape the hands of men, and perhaps vnder colour of Law doest impudently couer thy deceits, yet assuredly in seeking to rid thy selfe from the dangers of men, thou hast sold thy selfe, and art become a very vil∣laine and bond-slaue to the Deuill, whose hands thou canst not escape; vnder whose custody if once, (not preuenting thy fearefull estate in due time, by returning to God whilest thou art called to repen∣tance) be assured of it, hell hauing receyued thy soule and body, thence, there neither is nor euer can be redemption; but as in the Parable of the Rich-man and Lazarus, as vnder the speech of A∣braham to the Rich-man being in hel in torments, lifting vp his eyes, seeing Abraham a farre off, and Lazarus in his bosome:* 1.71 Then hee cried, and said; Father Abraham, haue mercy vpon me, and send La∣zarus, that he may dip the tippe of his finger in water,

and coole my tongue, for I am tormented in this flame: But Abraham said; Sonne, remember that thou in thy life time receiuedst thy pleasure, but Lazarus paines; now therefore he is comforted, and thou art tor∣mented. Besides all this, betweene you and vs there is a great gulfe set, so that they which would goe from hence to you cannot, neither can they come from hence to vs, &c. So that once with the Deuill in hel, thy Mittimus be∣ing once vnder seale, & charge to the Iaylor giuen, Take him, bind him hand and foot, with that most wo∣full sentence of the Iudge: Depart thou cursed one into Hell, there to be tormented with the Deuill and his An∣gels for euer, neuer after looke to be released.

But, what is laid downe in the case of an vniust Debtor, is and may fitly be applyed vnto a hard, mercilesse, and vnconscionable Creditor, who is like to drinke of the same Cup, euen the Cup of Gods eternall wrath; whom to lay downe I can∣not better, then from the out-cry of a poore, ho∣nest, and well-minded Debtor, whose pittifull moane and complaint goes in this manner: Alas, (saith hee) I doe indeed owe much, and haue not presently to pay, but as it arises out of my trade, and honest labour; little I haue, but that little I am willing to depart from vnto satisfaction: Yea fur∣ther, my selfe, my wife, and children, all of vs, will ioyne together in one▪ freely, to the vttermost by our labours and trauailes, to worke out what is in our power for the Creditors best profit: But alas this will not serue his turne, he will haue all (and all he may haue in time vnder Gods blessing, if hee

would but a while depend with vs vpon Gods pro∣uidence, whose blessing alone makes rich,* 1.72 but hee will haue it presently, or else no way with him but one: all his Song is, To prison with him, I wil haue my penni-worths of his carkeise, I will make dice of his bones: And thus, like the vnmercifull Cre∣ditor in the 18.* 1.73 of S. Matthewes Gospel, 28. verse, he vrges all extreame courses that may be. Besides, he hath made mee spend as much in Law for the keeping of my liberty, and the freeing of my bo∣dy from hard imprisonment, as would haue payed a quarter of the debt: Hee can no way endure to heare of the mitigation of iustice, letters of Com∣mission from the supreame Magistrates, for the or∣dering of the debt to the equall good of both par∣ties, by indifferent men, lawfully appointed to that businesse, hee cannot abide: Is it true (saith he) doth Law consist vpon two parts, (viz.) of ex∣treamitie, and moderation? I will then doe well e∣nough with the beggarly knaue: He will haue what Law will giue him to the vttermost, body and goods, yea all will not serue his vnmercifull and bloud-thirstie humour: And whereas wee are in hand with the Law of bondage, (as before) where∣in Husband, Wife, and Children, were by their ho∣nest labours to trauaile euery way at the Creditors pleasure, and for his best auaile: hee will no way yeeld to haue his mony paid in that sort by peece∣meale: Hee will rather (if by and vnder the Letter of the Law he may haue it,) see him rot in prison, and wife and children starue all at home, then to

accept of such beggarly payment, wherein I may compare this bloud-thirstie wretch vnto a certaine Iew, of whom wee reade, who hauing lent money to a Christian, the day being come, and the poore Christian not able to make payment, the Iew was contented, so he might haue a pound of the Chri∣stians flesh, to loose the nine hundred crownes, for so much was the debt that the Christian ought him. But this hard and vnequall course is no way befit∣ting the Church or people of God, in a Christian Common-wealth: Nay rather, the rich Creditor abounding in all wealth, if hee will approue him∣selfe to be a good man, not before men, (because of his wealth, for that may deceiue) but before God in Christ Iesus, (being mercifull as Christ is merci∣full) he must rather forgoe all, and simply forgiue the debt, then vpon a wilfull reuenge to attempt to doe any thing that may endanger the life of that his poore Debtor: or if not wholly to forgiue, which is an extreame on his part, yet at the least to haue a conscionable regard of his inability, and therein so to accept of his debt, as by day and day he may at the last (God so seeing it good for both) receiue his owne in part or in whole, without the hurt of any one of them both.

Whereunto if parties cannot be drawn betweene themselues, rather then by their owne violent and delatory courses, for the gaine onely of time, with∣out the good of any one of them, they shall spoile each other, it is not amisse the Iudge himselfe vp∣on the iust notice of the cause doth doe, by enfor∣cing

whithersoeuer of them is faulty by his power and authority, immediately to yeeld to what indif∣ferent course, for both their goods he shall at the ve∣ry instant assigne them vnto.

For doubtlesse it is generally supposed, that euery Law of Iustice, especially amongst vs Christians, hath these two things in it; that is, the very extre∣mity in plaine termes, according to the letter of the Law, and the mitigation of the extreamity, accor∣ding to circumstances implyed in it; because o∣therwise, Summum ius (cannot be) but Summa in∣iuria.

And this seemeth the Prophet Dauid to teach from himselfe, in his owne person, when he saith; I will sing mercy, and iudgement. But to what end is all this, will some say? Truly not beside the matter in hand, wherein my purpose is to iustifie the execu∣tion of both these parts of the Law (viz.) Extrea∣mity and Mitigation, each of them, according to their times, and this to doe, as in other cases, so in the case of the Creditor and Debtor: first as any one of them shall be spyed out to exceede in op∣pressing each other, that then according to the ex∣presse letter of the Law, (the intent of the Law be∣ing the good of the people) they be so dealt with∣all, thereby to breake the necke of the stubborne and contentious party, to make him to know him∣selfe, as yet the other point of mitigation closely concealed, without the which no Law intented to be, may for the ioynt good of either, according to equity, be duely also and seasonably by the Iudge

executed; prouided alwayes that this moderation of Law in the extreamity thereof, come not too late, when (if not at all) yet the greatest part of that worth of that which is sued for, is come already in∣to the Lawyers Coffers, a little perhaps remaining behind for the suing party himselfe, and this doubt∣lesse is the generall complaint throughout the Land.

I know againe it will be said, that I goe ouer-far in this point, medling with the Law, beyond my limits: To this I answere, that when a meere cruell oppressour shall vnder colour of Law to get his owne, where perhaps it is not possibly to be had, and in all extreamity to wreake his wroth by it, keepe that his poore debtor in prison so long vntill he be ready to starue, and so endanger his life, which is an entrance vpon the Kings free-hold; yea, and this to doe as vnder the Kings name, in the abuse of the Kings Writ, making the Law and the King ioyntly partakers of this their cruelty, to the ouer∣throw many times of a better Subiect to the King then himselfe is: It is time then that equity, the fountaine whereof is the Word of God, and we as the buckets by whom ye all must draw forth, as out of the holy and heauenly wells,* 1.74 the comfortable waters of your saluation, it is high time for vs to put in fact, considering that it is a doctrine which Salomon as from Gods speciall instinct hath left vs to teach;* 1.75 In the multitude of a people, is the honour of a King (saith he) and for want of people, commeth the destruction of the Prince: Whence thus I reason; If Kings them∣selues

by all equity and clemency are to encrease, and not by tyranny to lessen their people, as doubt∣lesse they are, and good reason, because where this care is not, their Territories and Countries are ea∣sily subdued, and the borders of their gouernment diminished: Much lesse are they to suffer the people one to eate vp and deuoure another; yea, if so be the people will, and doe generally condemne tyran∣nous cruelty and oppression in their Kings to them, much more were it to be condemned betweene themselues.

The doctrine then hence is, that all Kings, Magi∣strates, and people, must by all meanes auoide all occasions of bloud-shedding, or wilfull murdering of any, because God will not suffer the life of a man to goe vnreuenged: as it is said;* 1.76 At the hand of a mans brother will I require the life of man. Who so sheddeth mans bloud, by man shall his bloud be shed: For in the Image of God he made man. Whereunto let me adde this, that not onely murder it selfe is forbidden, but euery tracke or path that leadeth to it.

The vse that we must make of this point is, al∣wayes vpon the troublesome and furious motions of our wrathfull and reuengefull affections and fie∣rie passions, to looke backe to the holy Word of God, and thereby so to temper our selues, as that we suffer not our rage in any wise to breake out; because, if God, (as it is said) will put the teares of his Saints into the bottle of his remembrance, much more shall he auenge himselfe of the bloud of any of his people. But now to returne againe to the Widdow,

so pittifully complaining to the Prophet vpon the Creditor, his taking her two sonnes to be his bond∣men, concerning whom, her sorrow being then so great vpon the losse of her two sonnes, if thou shalt by comparing time past with the present time, and the courses which then were vsed for the satisfying of debts to the Creditors, with those straight courses that now are vsed, and shalt finde, and as it were sensibly feele, that the Creditors of these dayes, and the meanes they vse towards those poore debtors of theirs, are more hard and grieuous; learne thou, first, whilest thou art at liberty and thy state sound, learne betimes to auoide all occasions of falling in∣to the hands of so vnmercifull men, and no further deale with them if it be possible, then thou mayest at thine owne pleasure easily escape out of their hands. If thy liberty, thy state, thy Wife, thy Chil∣dren, yea, thy life be so deare vnto thee, and the losse of them so sharpe and grieuous, let not present pleasures, nor the seruing of thy turne to prodigall, or vnnecessary vses, or any way besides the duties of thy calling, so soon, or so easily draw thee to buy repentance at so hard a rate.

But doth this lesson come a little too late, art thou already caught by the heele? learne then from this Widdow a second lesson; lie not thou still in thy wofull and perplexed estate, but speedily repaire for remedy and comfort where it is to be had, to God first by prayer, for the remedying or reforming rather of what master-sinne soeuer is in thee, or for patience vnder this thy crosse; then to the Mini∣ster,

to the Magistrate, to thy Creditor, to thy Friends, as helpers and sollicitors for thee, loose no time, redeeme it rather, it is the Wisedome of God by Salomon;* 1.77 Doe this now my sonne, and deliuer thy selfe, seeing thou art come into the hand of thy neighbour, goe and humble thy selfe, and sollicite thy friends, giue no sleepe to thine eyes, nor slumber to thine eye-liddes, de∣liuer thy selfe as a Doe from the hand of the Hunter, and as a Bird from the hand of a Fowler. What thou doest herein doe speedily, (Mora trahit periculum) make proofe at once of the lawfull meanes, and leaue the successe to God; knowing this, that he it is that hath the hearts of men in his hands, yea, and for thy good:* 1.78 So saith Salomon. The Kings heart is in the hands of the Lord, as the Riuers of waters he turneth it whithersoeuer it pleaseth him. Let nothing step in thy way to discourage thee in the lawfull and seasona∣ble vsing of these meanes for thy remedy, for, for thee, euen for thee, and for thy reliefe are all Kings, Princes, Iudges, Magistrates, Ministers, appointed, and by him set vp:* 1.79 For he is the Minister of God for thy wealth.

But because where such popular oppressions doe grow, and as by way of example one from another they doe daily increase, it argues remissenesse both in the Gouernours and gouernment, and some hea∣uy iudgement (of what kinde he best knowes that is the Iudge of all) to hang ouer that Land; for so it appeares to haue beene in the dayes of the Pro∣phet Esay, who prophecying of a desolation to fall vpon the people of Ierusalem and Iudah, as is to see

in these words:* 1.80 For loe the Lord of Hosts will take a∣way from Ierusalem and Iudah the stay and the strength, &c. In the fifth verse he saith, to the purpose I haue in hand: The people shall be oppressed one of another, and euery one by his Neighbour: the children shall pre∣sume against the ancient; and the vile against the honou∣rable. But because when these grieuous sinnes of oppression and vndutifulnesse doe exceede, it stands the Magistrates in hand first in themselues to begin to reforme, and then to proceede not onely to make Lawes of reformation for the cleansing of the Church and Common-wealth of their enormities, but to proceede with all seuerity and celerity vnto execution; and because hereunto examples doe much prouoke, let me be bold a little to lay downe before all, who are in place of Magistracy vnder the supreame Magistrate, the example of that worthy Gouernour Nehemiah: It is yet time, while then it is called to day (as is said.) All you who would be ac∣counted the Fathers of your Countries, reade him, and follow him. Fathers must not be oppressors; Fathers must be helpers, comforters, and nouri∣shers of their Children: Fathers must not suffer op∣pression in their Families, one Childe to oppresse another; so the Fathers ouer Churches and Com∣mon-wealthes, must not take vpon them those pla∣ces of honour and renowne for their owne credit, gaine, or ease, but to be good ouer-seers of their people, carefull punishers of oppression; and not to suffer (inasmuch as in them lieth) one to oppresse a∣nother, one to lay ouer-heauy yoakes or burdens,

one vpou another. Nehemiah 5. 1. verse, to the end of the 13. Reade it I beseech you, marke it, make vse of it, and God assisting you, doe it; the words are these.

Now there was a great crie of the people, and of their wiues against their brethren the Iewes. 2. For there were that said, We, our Sonnes and our Daughters, are many; therefore we take vp Corne, that we may eate, and liue. 3. And there were that said, we must gage our Lands, our Vineyards, and our Houses, and take vp Corne for the famine. 4. There were also that said, we haue borrowed money for the Kings tribute vpon our Lands, and vpon our Vineyards. 5. And now our flesh is as the flesh of our brethren, and our sonnes as their sonnes, and loe (saith he) we bring into subiection our sonnes and daughters as seruants, and there be of our daughters now in subiection, and there is no power in our hands; for other men haue our Lands, and our Vine∣yards. 6. Then was I very angry, when I heard their cry, and these words. 7. And I thought in my minde, and I rebuked their Princes and Rulers, and said vnto them; Ye lay burdens euery one vpon his brethren, and I set a great Assembly against them. 8. And I said vn∣to them, We (according to our ability) haue redeemed our brethren the Iewes, which were solde vnto the Heathen, and will you sell your brethren againe, or shall they be solde vnto vs? Then helde they their peace, and could not answere. 9. I said also, that which you doe, is not good; ought you not to walke in the feare of God, for the reproach of the Heathen our enemies? 10. For I, euen I, my brethren and seruants doe lend them money and

corne: I pray you let vs leaue off this burthen. 11. Re∣store vnto them, I pray you, this day their Lands, their Vineyards, their Oliues, and their houses, and remit the 100. part of the siluer, and of the corne, of the Wine, and of the Oyle that you exact of them. 12. Then, said they, we will restore it, and will not require it of them: We will doe as thou hast said. Then I called the Priests, and caused them to sweare that they should doe according to this promise. 13. So, I shooke my lappe, and said: So, let God shake out euery man, that will not performe this promise, from his house, and from his la∣bour: euen thus let him be shaken out, and emptied. And all the Congregation said, Amen, and praysed the Lord, and the people did according to this promise: Oh blessed Ruler, O blessed People; and so much for this point. Now followeth, the Answer of the Prophet to the Widdow, by way of conference together, which is a declaration of the meanes whereby the debt is to be payed, in these words:

Verse 2. Then Elizha said vnto her; What shall I doe for thee? Tell mee, What hast thou at home? And she said, Thine hand-maid hath nothing at home, saue a pitcher of Oyle. Verse 3. And he said; Goe, borrow thee vessels abroad of all thy neighbours, emp∣tie vessels, and spare not. Verse 4. And when thou art come in, thou shalt shut the doore vpon thee, and vpon thy sonnes, and powre out into all those vessels, and set aside those that are full.

In this answer to her complaint by the Prophet, there are two things to be obserued: First, a Que∣stion: Secondly, a Counsaile. The question, two-fold:

First, What shall I doe for thee? Secondly, What hast thou at home, &c. The Counsaile, Goe, and bor∣row thee vessels abroad, &c. From the Prophets ex∣ample, wee are to obserue a generall poynt for our practise (viz.) The care that he had ouer the poore widdow, which appeares in his first demaund; What shall I doe for thee? We ought to doe the like, a question most fit for all fathers of Countries, Ci∣ties, and Common-wealths; For all the reuerend Fathers of Churches, as Bishops, Pastors, and Tea∣chers, yea, for all whom it concernes to be as the Eares, Eyes, Mouth, Hands, Feete, and what not, for the poore fatherlesse, the stranger, the oppres∣sed, the widdow, and who are no way able to helpe or speake for themselues. Such a one was Iob; I was (saith he) the Eyes to the blinde, and I was the feet to the lame; I was as a Father vnto the poore, and when I knew not the cause, I searched it out diligently; I brake also the iawes of the vnrighteous man, and pluckt the pray out of his mouth: This is, to doe for the op∣pressed, not barely to speake for; and yet in some respect, speaking may be doing, as this very same Prophet, in a care hee had for the woman of Shunem, and in part of requitall of her kinde care ouer him in his trauaile: He said to his man in these words, Verse 13. Then he said to him (that is, to his man) say vnto her now; Behold, thou hast had all this great care ouer vs: What shall wee doe for thee? Is there any thing to be spoken for thee to the King, or to the Captaine of the Hoste? Vnder which words, speaking for, and doing, are ioyned together, as of like

nature and condition: as also, the Ministers of the Gospell, men of Law in the cases of their Clients, who in no wise are to spare to speake in the cause of the distressed, what repulse soeuer they haue; so it be according to equitie, whose speaking may be (being throughly and seasonable performed, in a case of iustice and iudgement) as a deed done; for certainly words auaile not, where deedes are not: Deedes are the testifications of a fruitfull and liue∣ly faith, which faith, if it haue no deedes, is dead in it selfe.* 1.81 So saith the Apostle Iames: For if a bro∣ther, or a sister, be naked, and destitute of daily food, and one of you say to them; Depart in peace, warme your selues, and fill your bellies, notwithstanding yee giue them not those things that are needfull for the bo∣dy, What helpeth it? Euen so the faith, if it haue no workes, is dead in it selfe. But this spe••ch of the Pro∣phet, doubtlesse, was powerfull and fruitfull: Bare words would haue done to her small comfort; they were then, and are now, Deedes that must cheare vp the hearts of the affl••cted; or, (as I may say) words that carry deedes with them, as these of the Prophets: What shall I doe for thee? But, alas, wordes tending to the good of the poore, especial∣ly in cases of suit, are growne to so high a rate, as they can hardly reach.

But let each party that reades this, vpon view-taking of the slender deedes of charitie that these dayes affoord, (especially where the Lawyer must be vsed in the helping of the distressed, and oppres∣sed, to his right) let him not weigh with himselfe

what the World doth, but let him see into the ex∣ample of this Prophet, what himselfe should doe, and doe it; and hauing considered what, when, to whom, and in that kinde hee may doe good, let him resolutely, and speedily, as occasion serueth, doe it: For true is the Prouerbe, Qui cito dat, bis dat, He giueth two gifts at once, who giueth one speedily: and let Solomon herein be thy director, who teacheth thus;* 1.82 Say not vnto thy neighbour, Goe, and come againe, and to morrow will I giue thee, if thou now haue it.* 1.83 Be not as the Priest, and Leuite, to him that fell among Theeues; the one of them, making daintie to giue so much as the cast of the eye; the other, though crossing the way to looke on him, yet not sparing a word of comfort to the distressed; doth of them leaning him helplesse; But with the good Samaritane, goe to him, and doe to him (as the Prophet saith) What shall I doe for thee? And as it followeth, 34. Verse; Hee came neere to him, he had compassion of him, he bound vp his wounds, hee powred in Oyle, and Wine, and put him on his owne beast, and brought him to an Inne, and made prouision for him, to the end, &c. Thus, vpon the proffer of a poore man that wants thy helpe, when God will make proofe of thy faith, according to thy fruitfulnesse in mercy; bethinke thee then with this Prophett, and say: What shall I doe for such a one for his reliefe? and doe it; for assure thy selfe, what faire shew soeuer thou makest in the profession of the Gospel, denoting thy selfe to all holy exercises of faith and holinesse, without works

of mercie to testifie the same, woefull is thy profes∣sion: for, as Saint Iames saith, Pure Religion, and vn∣defiled before God,* 1.84 euen the Father, is this; To visit the Fatherlesse, and Widdowes in their aduersitie, and to keepe himselfe vnspotted in the World.

Seeing then wee can no further approue our selues to God, then wee finde and feele our hearts inclinable to pitty, and mercy, and such other fruits of the spirit, and to the vnreuocably, reso∣lute execution of them; because it in not enough to thinke, purpose, and resolue to doe good, but we must do it.

Let euery one, great and small, make a holy and a good vse of this point, examining our selues, what we haue beene formerly, what we should be, and how vnapt and vnready wee haue beene and are to that which we should both be, and doe: and as thou feelest thine errour, finding out thine vn∣mercifull and hard heart, how vnready to doe any good to the poore and needy, how strait a hand thou hast held ouer thy Tenants, thy Worke∣men, thy Seruants, thy Debtors, and all other thy poore Neighbours; making alwaies gaine out of the dung-hill (with him that said, Lucri sua∣vis odor est ex re qualibet) to be thy godlinesse, acknowledge thy selfe, and lay downe thine owne wayes, as Dauid did, before the Lord in these words:* 1.85 I haue declared my wayes, and thou heardest mee; for God loueth men when they can confesse against themselues their sinnes with remorse, and as in touch of conscience,* 1.86 to say as it is in Iob, speak∣ing

in the person of a true Conuert: I haue sinned, and peruerted righteousnesse, and it doth no way profit mee. And hauing gone thus farre in examining thy selfe, both of what thou hast beene in former time, with a dislike of the wayes of sinne, wherein thou before thy effectuall calling walkedst, especi∣ally those thy sinnes of cruell, hard, rigorous, and vnmercifull dealing with all men; as also, if thou findest in thee a desire to be ridde of all those olde and tattered ragges of worldlinesse, which thou diddest weare in the dayes of thine oppression, and cruelty, at what time thy money, thy lands, thy cattle, thy corne, were as thy gods: and doest on the other side desire to be mercifull, and tender hear∣ted, putting vpon thee a new liuery, euen the robe of Christs righteousnesse, and the liuery garment of Christ Iesus himselfe, in all tender compassion, then shalt thou, vpon this sodaine change of thy affections, bethinke thy selfe, and seeke how thou mayest from henceforth with thy wealth, money, lands, and liuing, doe good to the Church, to the Common-wealth, to the poore, miserable, and nee∣die; how thou mayest bestow thy goods to the restoring of the decayed, setting at libertie the poore, that are indebted, out of hard bondage, and imprisonment:* 1.87 Then with Zaccheus, (as it is writ∣ten of him) so soone as Iesus hath taken vp his lodging in thy heart, as hee did in Zaccheus house and heart, also thou wilt not thinke it any losse for thee to say, and doe as hee did: Lord, Behold, the halfe of my goods I doe giue to the poore: and if I haue

taken from any man by forged cauillation▪ I restore him foure-fold, &c. But in thus beeing minded, if thou findest it hard for thee to performe, and art driuen to say with Paul:* 1.88 For to will is present with mee, but I finde no meanes to performe that which is good, &c. Goe on yet still, and lay downe, as before, thy wants, and weakenesses, neuer giue ouer to con∣fesse against thy selfe, against thy best-beloued sin, and pray withall, and say: Lord, thou that hast set at libertie the feete of the lame, hast commaunded the sicknesses and diseases of men and women to depart and to leaue them, and hast made them, by the word of thy mouth, whole and sound, to goe and walke about their affaires: so I come to thee, O Father, I come to thee for my sicke, sinnefull, leprous, blinde, halt, lame, couetous, and adulterous soule, possessed with a legion of vn∣cleane Deuills: and I say to thee, and beseech thee, with the Centurion,* 1.89 speake thou the word onely, and I shall be healed, cleansed, and deliuered from the power of sinne: set my soule at libertie, and giue me thine holy Spirit,* 1.90 then shall I be free: For, as the Apostle Paul saith: Where the Spirit of the Lord is, there is libertie, yea perfect and full libertie indeed. Then, and neuer before shalt thou be able to preuaile against all thy corruptions, then shall neither Idolatry nor Blas∣phemy, nor Sabboth-breaking, no Rebellion, no dishonourable account of thy naturall Fathers, of Magistrates, or Ministers, no malice, no murde∣ring affections, no deceit, no adultery; then shall neither sinne nor Sathan preuaile ouer thee, to thy destruction. Acknowledge God mightie in mercy,

and say to him in Prayer from thy heart: Lord, say Lord to mee, speake but the word, and commaund my heart to feare thee, commaund thou my soule and body to leaue off to doe euill, and to doe the thing that is iust and vpright, and I know I shall feare thee. Yea, with the Prophet Dauid say to God as he said;* 1.91 I will, yea I shall, runne the way of thy Commaundements, when thou shalt enlarge my heart. And let thy louing kind∣nesse come to mee, and thy saluation, according to thy promise. And in this thy asking, make sure to thy selfe, that thou mayest be able to charge God with his promise, and that thou art of them to whom all Gods promises doe appertaine, that so thou mayest be able to say and pray to thy Lord God with feeling, as Dauid, and doubtlesse thou shalt finde a comfortable change vpon this thy thus ex∣amining, and further proceeding with thy selfe in forme aforesaid.

Now it followeth; What hast thou at home? Whereof, as briefely as I may, and so to the An∣swere of the Widdow, and the Counsaile of the Prophet vpon this her answer. Wherein, as well may be gathered out of the Prophets words follow∣ing her Answer, this, in the 3. and 4. Verses, that each person that is indebted, is, out of that which remaines ouer and aboue his ordinary prouision for meat, drinke, and necessary apparell, to make state of the rest, to the Creditours best behoofe, without further fraud, couin, or deceit: This al∣waies reserued, that nothing of present vse, where∣in rests the continuing estate of present life, as

meat, drinke, and necessary apparrell is to be taken away, or detained from him: and to that purpose speakes Moses:* 1.92 If thou lend money to my people, that is, to the poore with thee, thou shalt not be as an V∣surer to him, yee shall not oppresse him with Vsury. 26. If thou take thy Neighbours rayment to pledge, thou shalt restore it before the Sunne goe downe. 27. For that is his couering onely, and this is his garment for his skinne: Wherein shall hee sleepe? Therefore when he crieth vnto mee, I will heare him, for I am merci∣full. Doubtlesse, the Prophet did not aske her, of her estate, to the end hee might fleece her to his owne behoofe, as the present age of this World doth, that is, to lye in wait for aduantage, and so long as there remaines any flesh at all vpon the bone to picke, yea so long with the Crowes, Ca∣dowes, Kites, and Cormorants in the World, to be praying vpon it: But, as a man of God, by godly counsaile, in due season, taking occasion to helpe her distressed estate, and out of that her small store that remained, he aduises her in the feare of God, and ioynes with her vnto God, that as by his spe∣ciall helpe (when all helpes faile) hee will (as the e∣uent shewes he did) so vouch-safe her deliuerance, out of this her present griefe, to the glory of his owne name, the comfort of her, and credit of her children; as also, to the continuance of her Hus∣bands good report, in the full satisfaction of the Creditor. Hee doth not herein, as the men of the World in their selfe-loue, narrowly searching by themselues, and their spies, factors for that pur∣pose,

where and whence any gaine, neuer so course, vile, base, shucking, and abhominable, is to be had and gotten, vsually to lay hold of it: He doth not enquire of that small remainder she had, to buy it of her for little or naught, taking occasion of her necessitie, that afterwards he might make his boast of his great penniworths: For this is the World; happy is hee that can ouer-reach others in bargai∣ning, that can buy cheape, and sell deare, hauing a tongue that can change note vpon a sodaine: as before he buy the thing, when he sees commodity to be had, to say it is naught, the time serues not, it will decay in your hand; the longer you keepe it the lesse you will make of it; the sooner you make it off, the better: but hauing laid wait for it by some other (if his owne perswasion will not preuaile) and so by cunning sleight, at the last hauing got it into his hands; then, at an instant, it is good, and very good, and so according to the person that enioy∣eth any matter of commoditie, the price to be, as doubtlesse it is and may well be in some cases, the things with the circumstances and persons well weighed. Salomon to the like purpose speakes of the craftie and deceiuable fashions of the World, where hee saith:* 1.93 It is naught, it is naught, saith the buyer; but when he is gone apart, he boasleth: So doe men in these dayes, (sinne and iniquitie hauing got the vpper hand,) they sinne, and that egregiously, in what kind (suppose it) whatsoeuer, as the Pro∣phet Isay saith; They declare their sinnes, as Sodome, and hide them not: But this Prophet in his demand

of the Widdow what shee had at home, doth it wholly with respect of the care he had to relieue the Widdowes distresse by his counsell, and by what comfortable manner he might indeed performe the same. In whose example rests a good instruction for all whom in such a case it may concerne, espe∣cially the very Creditor himselfe, because this Scrip∣ture is occupyed wholly in the things concerning the Creditor and the Debtor, that hee doe not by casting his eye too much vpon what his poore Debtor hath left, (hauing nothing left, but what must serue present necessity perhaps) to lust after it, and to seeke to wind it wholly out of his hands to his owne vse; but he must rather forget himselfe, and set vp all his thoughts how that which remai∣neth may be disposed of to the mutuall good of them both, according as God may blesse it in time to both their goods, choosing rather to loose all his debt, then so hardly to draw from the poore distres∣sed man that thing, the losse whereof cannot but withall hazard his life. There be that make godli∣nesse, in the profession thereof, to be a very large cloake to gaine by, but such persons are condem∣ned as hypocrites, according as the Prophet Esay sets them downe in their colours; seeking as it were to out-face God, by iustifying their holy Fasts a∣gainst him, when indeede there was nothing but cruelty in their hearts, and vnmercifulnesse in their deedes:* 1.94 Wherefore haue we fasted, and thou seest it not? (say they) on the one side we haue punished our selues, and thou regardest it not: the Lord answeres them as

a iust Iudge and searcher of their hearts: Behold, in the day of your fast you will seeke your will (saith the Lord) and require all your debts: As if he would say; The true fast that I make reckoning of, is to fast from your owne gaine, and testifying it by relea∣sing of your poore Debtors of the straight bonds you haue them in: and thus much for that point. Onely I adde this with the Apostle Paul;* 1.95 God loueth a chearefull giuer, to stirre thee vp, that whatsoeuer thou doest in any worke of Christian compassion to thy Neighbour, to doe it freely and chearefully, knowing that what thou doest so, thou doest it to the Lord, who will recompence it againe, as Salo∣mon saith:* 1.96 He that hath mercy vpon the poore, lendeth to the Lord, and the Lord will recompence him that he hath giuen. And thus hauing set downe that both the Debtor and the Creditor are each to respect o∣ther, according to the rule of Christian equity; I will proceede to the answere of the Widdow, with the Prophets replie, wherein he counsels her what to deo for her reliefe, vpon that poore remainder of her Pitcher of Oyle: Her answere in the end of the second verse; Thine Hand-maide hath nothing at home saue a Pitcher of Oyle.

It appeares in the holy Scriptures that Oyle was of speciall vse, and thereafter also in great request, and according to their seuerall vses, so the kindes were sundry, some seruiceable vnto the sacrifices, some to the annointing of Kings, Priests, and Pro∣phets, some other to the chearing and refreshing of mens countenances, some more common to the

seruice of their cakes, or bread-making, instead of other liquour, to that of sacrifices as Moses prescri∣beth: After,* 1.97 thou shalt put Oyle vpon it, and lay in∣cense thereon, for it is a meate offering. In the annoin∣ting of Kings,* 1.98 it is said; Then Samuel tooke a Viall of Oyle, and poured it vpon Sauls head, &c. For the chearing of the heauy countenance: It is said; And wine that maketh glad the heart of man:* 1.99 and also in the 92. Psalme and the 10. And I shall be annointed with fresh Oyle: Oyle that maketh the face to shine. And to this our Sauiour opposeth sowre lookes, when he saith, to the beating downe of hypocrisie in religious fasts; But when thou fastest,* 1.100 annoint thine head, &c. to com∣mon vses, where the Widdow of Sareptah saide to Eliah:* 1.101 As the Lord thy God liueth, I haue not a cake, but euen a handfull of meale in a barrell, and a little oyle in a cruse: Of this Oyle, which appeares to be of the most vsuall and common kinde, shee had but a small quantity, farre vnfit to pay debt withall, euen one poore Pitcher of Oyle.

But thus doth God most vsually deale with his dearest seruants, to bring them very low, yea, to beggars estate; wherein our Sauiour himselfe did seeme to walke, and that to speciall purpose: first, to teach that his Kingdome was not of this world, neither came he to abound with earthly riches, as where hee affirmes to the Scribe;* 1.102 The Foxes haue holes, and the Birds of the Ayre haue nests, but the Son of man hath not where to lay his head: which also he doth as to another and second end, that is, to teach his Disciples not to set vp their rest in him, as vnder

hope to obtaine, as from him, either profits, promo∣tions, or pleasures, here on the earth; but rather to looke vpward to Heauen, and there setting their af∣fections where he is, to seeke the endlesse comforts of euerlasting ioy, according to which purpose, the Apostle Paul speaketh. 1. If ye be risen then with Christ, seeke those things which are aboue,* 1.103 where Christ sitteth at the right hand of God. 2. Set your affections on things which are aboue, and not on things which are on earth, (saith he.) Which whilest men shall seeke to doe vnfainedly, it cannot possibly be auoyded, but that by how much they shall finde out his goodnesse in small things, by so much the more their tongues shall be occasioned to acknowledge the greatnesse of his power, Maiesty, and mercy towards them, and so finally to returne the praise of them all to him againe. Which is a speciall vse that we must make of this point (viz.) that although wee are poore, not to esteeme the more meanely of our selues, as in Gods presence, considering that he hath sent his owne Sonne our Lord and Master Christ Iesus, in a base estate, to fulfill his seruice here vpon earth, to his glory and our good, vnto whom as his seruants wee to conforme our selues, are not to ac∣count of it as any disparagement at all. These les∣sons are to be laboured vpon, very much: first, the corrupt iudgement of the World, which doth make reckoning of men who are poore, needy, indebted, and out of credit with the World, to be no other∣wise with God; besides (the feare that many men haue to fall into pouerty thereby) keeping them

from the performing of the workes of mercy and iust dealing, arising from the great distrust that is in them to God-ward, because of the care ouer their owne: These two are mightily to be withstood, vp∣on this point, that this poore widdow had no more then one poore pitcher of Oyle.

But now to proceede, to shew to what end the Prophet would know what she had at home, which was doubtles to this end, that he might aduise her, as also deale for her with God, how out of that lit∣tle which shee had remaining, some release of her selfe from care and griefe, as also some satisfaction of the Creditor might be wrought; and indeede that is the maine point that ouer-spreadeth it selfe in this Treatise (viz.) Debts (in all that possibly may be) must be paide.

To the speeding whereunto, one generall point is to be obserued vpon the Prophets counselling of her, as in part hath beene laide downe before, and it doth concerne principally all Ministers, and as from them all other Christians; the Ministers to stand vp as in Gods behalfe, to minister words of diuine and holy comfort to all Gods afflicted peo∣ple, and that in due season: To the which purpose the Prophet Esay doth in the person of Christ Iesus himselfe the true comforter, represent them who are called to the Ministery of Gods Word. The Lord Gods hath giuen me (saith he) a tongue of the learned,* 1.104 that I should know to minister a word in time to him that is weary; that is, to him who is any way distres∣sed in conscience, or oppressed by affliction and mi∣serie,

and that so wearyed comes to me: and of this mercy of God in Christ, the Ministers should be a∣ble, as from not onely knowledge out of the Word of God, but vpon experience also, to speake com∣fortably to the soules of the people. The Apostle Paul speaketh to that purpose,* 1.105 when he saith; Which comforteth vs in all our tribulation, that wee may be able to comfort them who are in any affliction, by the comfort wherewith we our selues are comforted of God; for as the sufferings of Christ abound in vs, so our consolation aboundeth through Christ.* 1.106 The like is said of Christ: For in that hee suffered and was tempted, hee is able to succour them that are tempted. What comfort also the people doe reape from the Ministers, they are mutually as neede requires each to comfort other, which are vnder any heauinesse or affliction; and this is the generall point to be obserued vpon the Prophets counsell-giuing to the Widdow: Now let vs see the counsell it selfe.

And he said, goe borrow thee vessels abroad of all thy Neighbours, empty vessels, and spare not. 4. And when thou art come in, thou shalt shut the doore vpon thee, and vpon thy sonnes, and poure out into all those vessels, and set aside those that are full. The generall obseruation in this counsell of the Prophet, and the putting it in practise by the Widdow, is this: All persons, in all cases of extreamity, are mutually to aide and assist each other, in the restoring of any decayed amongst them; as here first the Prophet in his counsel-giuing, then Neighbours in their lending, the Widdow in her working, together by her sonnes, vpon the

emptie vessels of Oyle, her sonnes in going vp and downe, fetching, carrying, pouring out of the full vessell, sorting, and setting aside the empty from the full, to their right ends: And this is taught by way of similitude, in the Epistle to the Romans, where the Apostle speaking of the Church in Christ, as of the members in one body,* 1.107 saith; For as we haue many members in one body, and all members haue not one office; so we being many, are one body in Christ, and euery one anothers members: and as one member in the naturall body, according as it is in want and weakenesse, is to be respected with care by that o∣ther which is aboue it in power, and ability; so it ought to be much more in the mysticall body of Christ Iesus, who are mutually to serue one another in loue, But that the members should haue the same care one for another (saith the Apostle:* 1.108) 26. There∣fore if one member suffer, all suffer with it; if one mem∣ber be had in honour, all the members reioyce with it: and to this purpose each person and thing, in Gods prouidence, are ordayned for the succour and re∣liefe of his Children vnder the Crosse. Thus God wrought for Dauid by Ionathan, by Ionathans boy, and by the arrowes that Ionathan shot beyond the marke, for the informing of Dauid how Saul stood affected towards him, each person and thing wor∣king together for Dauids safe deliuery out of the ma∣licious hands of Saul, who sought his vtter ouer∣throw. If this were duely obserued by all, that none, no, not the mightiest can stand alone by themselues without helpe, in case of extreamity, it would make

them more carefull, and ready to relieue each other in their miseries.

The vse then that is to be made of this point is, vpon the knowledge thereof to remember our selues how dead spirited, and dull we haue been in former times to discharge this duty, and thereup∣on to goe to God by, and in, prayer, for the graci∣ous assistance of his holy Spirit, thereby to quicken vs vp vnto a further and more compassionate care in all Christian loue, to and for the good of others, for the time to come.

Now where he saith, Goe, and borrow thee vessels abroade, of all thy Neighbours, empty vessels, and spare not; or not a few, but as many as thou mayest get, that there be no want of vessels to worke into; The Prophets counsell as a command from God, doth animate and encourage the Widdow to vse all her Neigh∣bours, as helpers with her vnto this her restoring a∣gaine: Wherein giue mee leaue by the way to set downe from the Prophets counselling of the Wid∣dow, and the Widdow her acceptance of his coun∣sell, and putting it in practise, with the happy suc∣cesse of the same, this vndoubted truth; that is, who so heares the Prophets, Apostles, and Mini∣sters of God, teaching them the way to euerlasting life, by Iesus Christ alone, the onely doore thereun∣to, and that by the written Word of God, the holy Scriptures, so called, must so heare them, receiue them, and beleeue them and their doctrine, as in full perswasion of their hearts that what they haue heard, and doe heare, is the very speech of God him∣selfe,

as our Sauiour Christ Iesus assureth his Disci∣ples, when he saith;* 1.109 He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despi∣seth me, despiseth him that sent me. The want then of such hearers and thus hearing, is it that causes so little practise in doing the will of God; for many, if not the most, doe heare, but doe not: This is the cause why Papisme, Athiesme, Turkisme, Heathe∣nisme, yea, Sathanisme, the fulnesse of all sinne, (O woe is me to say it) doth so fast and speedily creepe into, and grow vp in the Land, threatning from day to day, as we grow worse and worse, the remouall of the glorious light of the Gospel, which God forbid, out of this our most glorious, glittering, and golden Candlesticke of the Church of God, in this our happy England. Oh happy long, to his good pleasure, may it be, yea, so happy, as that the glorious light of the Gospell that maketh it to shine so gloriously, may be so farre from euer being ex∣tinguished, as that it may be rather like to the light of the righteous, whereof Salomon speaketh, when he saith;* 1.110 The way of the righteous shineth, as the light, that shineth more and more vnto the perfect day: so oh Lord, if it seeme good in thine eyes, let not this light of ours, how outragiously soeuer the wicked enemies, both without and within the Land, doe oppose themselues to it to extinguish it: let it not O Lord, be euer put out, vntill that perfect and euerlasting Sonne of righteousnesse, Christ Iesus himselfe doe come triumphantly in the cloudes to make a full end of all! for the accomplishment whereof, let euery one that waites for, and loues his ap∣pearing,

say with mee, Come Lord Iesu, come quickly,* 1.111 Amen; Euen so be it: Lord, so be it.

But now to returne to our Widdow againe. Had not the Prophets Counsaile wrought in her, as the commaund of God himselfe, and that by his speciall instinct through faith, and animating or in∣couraging of her, to the vsing of her neighbours, she might haue beene dishartened at his Counsaile, in willing her to goe to her neighbours, and to borrow of them: Alas, she might haue said to her selfe; No neighbour will lend me ought, they will be jealous of me, that I should make it away; and because my debt is so great already, I may perish before I get ought: Nay, this is the course of the World, they will answer negatiuely, and by way of preuention; they will discourage me from asking, before euer I aske: But if I doe aske, they haue their Answere ready: Nay truely, I cannot lend, I haue sworne to the contrary, I haue bound my selfe in bonds, I haue promised all my friends, not to lend: So farre are men from the true know∣ledge of walking in that golden meane, betweene two extreames: Or else they will (not with the Prophets minde, but for their owne gaine) aske of me, what I haue, if I haue a faire pawne, a pledge, or a suretie, perhaps somewhat may be had: or if I haue any thing to sell out-right, they will then try their friend to buy it, if they may haue a penni∣worth, or if I will vse reason: Now this reason, vp∣on extremity, you must vnderstand is as much as little or nothing: For it is commonly held, that

those goods of the decayed, though as good as the Rich mans euery way for value, and price, yet being in a ruinated, decayed, and a poore broken mans hands, is worth some fourth part or lesse perhaps: This is the fashion of the World, whereunto euery man fashioneth himselfe; that is, rather to keepe him downe, that is downe; or, if not downe, but going in the way, to beat him downe altogether, rather then to helpe to raise him vp againe.

This is one discouragement, that might haue stai∣ed this Widdow, (especially had she liued in this Iron or steely age of ours) from following the good Prophets Counsaile: Another stay, (arising also from the frailty of an vnbeleeuing heart) had not God wrought faith in her, might haue stopped her course of being contented to be directed by the Prophet (as thus:) Alas, might she haue said, what should I doe thus troubling so many of my neigh∣bours, in borrowing so many empty vessels? Why, what good will emptie vessels doe mee? mine owne poore pitcher of Oyle is not able to fill it selfe, how then shall it be able to fill any one o∣ther, much lesse so many as may amount to the price or value of my debt?

Vnfaithfulnes, or distrust in God, is able to discou∣rage flesh & bloud from vsing meanes seeming vn∣likely to mans conceit; yea, it hath bred great doubt∣fulnesse in the very deare children of God; yea, so far it hath preuailed, as that they haue expostulated the matter with Gods messengers, as in a thing not possibly to be effected:* 1.112 as that of Zachary, about the

birth of Iohn Baptist, where he reasons with the An∣gel thus: Then said Zacharias to the Angell, Where∣by shall I know this, for I am an olde man, and my wife is of great age? Likewise the blessed Virgin Marie, vpon the salutation of the Angel,* 1.113 Verse 28 where the Angel certifies her, that she shall conceiue, and beare a sonne;* 1.114 in the 34. Verse, shee enquires of him about the point: How shall this be (saith shee) seeing I know not man? This troubled the blessed Virgin greatly, as is set downe in the 29. Verse; so as after shee had heard the saluation of the An∣gel, as is written, she said thus: And when shee saw him, she was troubled at his saying, and thought what manner of Salutation this should be: So that wee see, where faith in God is not fully setled (as in a con∣tinuall groath it must be in vs during life) by ma∣ny turbulent distractions, vnbeliefe wil breake out, and cause many times a yeelding to doe that which may be very ill for vs, and a leauing off to doe what otherwise may be and is warrantable for vs to doe, the doing whereof may turne to our great good; the not doing, to our greater hurt. Indeed this increase of Oyle, as out of it selfe without fur∣ther meanes, by the power of God in the ministry of Elizha, was miraculous, and may seeme incredi∣ble, wherein if I should take occasion to speake of miracles, how they were then, and afterwards vn∣der the dayes of the Gospel, and to what end they tended, and vnto what time they were limited; If also I should speake of the abuse of the Church of Rome, in that poynt of miraculous working (a

meere illusion to deceiue the people by,) I should not take my selfe vp in any good time; yet thus farre to say, because they onely are the miracle∣mongers, we seeke not to take the credit of work∣ing miracles out of their hands. If counterfaited signes, and lying wonders, by the working of Sa∣than, with all power to deceiue by, (which they ar∣rogate to themselues) and that among them that perish, spoken off by the Apostle Paul, as purpose∣ly to set forth in some of his colours their Anti∣christ, be miracles, I yeeld it to them: For wee of the Gospels profession, doe not require any iug∣gling, or apish trickes, to bleare our peoples eyes withall; we hold them close to the holy and one∣ly Word of truth, for the working of faith in them, and that by the preaching of the same, as the Apostle Paul saith:* 1.115 Receiued you the Spirit, by the workes of the Law, or by the hearing of Faith prea∣ched?

A time there was, when before the whole truth of Gods Word, in the holy Scriptures, was come in, and digested into those two Testaments, the Old and the New, as they now are, and so haue beene miraculously preserued, through the dangers of many ages, and reserued to the Churches perpe∣tuall vse, as also, propounded to the view of the whole World, to the end that the preachings of the Prophets, as also, the Doctrine of our Sauiour Christ himselfe, and of his Apostles, might be the more beleeued and rested vpon, as the very truth of God himselfe, they had power to worke mira∣mircales,

as this Prophet three times in this Chapter did, besides this in hand, thereby to testifie to the people, that he was the true Prophet of God. Con∣cerning the which point, the Prophet Eliah vpon the triall of the true worship of God, and the idola∣trous worship of Baal, betweene him and those foure hundred and fiftie false Prophets, doth ratifie and confirme both himselfe, and his religion, and his Doctrine, to be of God, and from Heauen, by hauing power from that God of heauen and earth, to commaund the fire to descend from heauen to consume the sacrifice,* 1.116 according as wee find it in that his most diuine and holy prayer in these words:

36 Let it be knowne this day that thou art the God of Israel, and that I am thy seruant, and that I haue done all these things at thy commandement. 37. Heare mee, O Lord, heare mee, and let this people know that thou art the Lord God, and that thou hast turned their heart againe at the last. By which it may ap∣peare also, that miracles were not to be done at the pleasure of man, but at the will and pleasure of God: Of which miracles, wee reade there are two kindes; one pure, and the other mixt, as one wri∣teth very learnedly of them: The pure, are they which without meanes or creatures, God wor∣keth alone: he calleth them mixt, where God by the ministry of any of his seruants, doth worke strangely, in and by creatures, as in stretching out beyond nature their vigor or strength, in causing them extraordinarily to increase, to the seruing of

his will at an instant, for the good of any of his people. The like did our Sauiour Christ himselfe, in that kinde of pure and simple miracles, when by his Word alone hee commaunded the Deuils, and diseases;* 1.117 the one, & the other, to come out of them, and to leaue the possessed and diseased. The like did Peter to the Creeple, that was so from his mothers wombe, when he said to him: In the name of Iesus Christ of Nazaret,* 1.118 rise vp, and walke.

But in speaking vpon the counsaile of the Pro∣phet giuen to the Widdow, in these words: Goe, borrow thee vessels abroad; and if it shall be further asked by what warrant the Prophet did this, to commaund, as in the name of God, and to assure the Widdow of these vnlikelihoods; first, to bor∣row of her Neighbours, &c. and then, how that one full vessell of Oyle should hold out to fill those other emptie Vessels that were borrowed. The answere is made by the Prophet himselfe, in the 43. Verse of this Chapter, where the Pro∣phets Seruant, questioning with his Master about the twentie Loaues to be distributed to an hun∣dred men, as if they were vnlikely to suffice so ma∣ny: The Prophet replies againe vpon him with a second commaund: Giue vnto the people, that they may eate: For (saith Elisha) thus saith the Lord, They shall eate, and there shall remaine: So that (thus saith the Lord) is the Prophets warrant: and that be∣yond Gods Word he went not, the sequell of the successe doth manifestly declare, he not being able any way to performe so strange a worke, to the

comfort of this Widdow, in her sonnes, and the sa∣tisfying of the Creditor, had not God himselfe gra∣ced him with his owne power, and as it were stou∣ped downe to worke together with him. Mightie then is this word of God, where God himselfe in∣forceth it by his Spirit, yea, mightily it preuaileth both in that executing his iudgements in iustice vpon the wicked contemners of his seruants, as in that where Eliah called for fire vpon the two cap∣taines of the fifties,* 1.119 & thereafter it fell vpon them: As also,* 1.120 in that of Peter, where Ananias and Sa∣phirah, were stroken dead vpon the word immedi∣ately spoken by the Apostle, for their sacrilegious lying and hypocrisie: As also, in the strange and wonderfull meanes, whereby he extraordinarily worketh by his seruants for the Churches good, as where Peter, by the power of the Word (God working with him) to the comfort of the Church,* 1.121 raised vp Dorcas from death to life.

Yea, but I heare some say me thinkes, Tush, the ministry of men vnder the Gospell, is weake e∣nough, there is none of them all can doe any such strange worke, we need not feare; their big thun∣der-bolts are but crackes: But the reason of their so blasphemous speeches, in their carelesse regard to feare God, is because God meeteth not with them in their present sinning, as he did with Zimri and Cozbi, euen in the committing, of fornication together (by the hands of Phinehas hee slew them both) in their Tents, as is written in the Booke of Number, 25. 9. They presumptuously thinke,

and say in their hearts, there is no God, no Deuill, no Heauen, no Hell, they be but tales that our Preachers doe tell vs: But of these like persons, the Apostle Peter prophesieth,* 1.122 and these are the dayes of the fulfilling of his prophesie. This first vnderstand, that there shall come in the last dayes, mockers, who will walke after their lusts, and say, Where is the promise of his comming? &c. Thus the Deuill is very busie to with-draw mens mindes, yea let euery one obserue it; the more the ministerie of the Gospel increaseth, the more he rageth, by causing men to seeke after that that is not necessa∣ry, and to leaue vnsought after that which maketh most for the saluation of soule and body eternally: For Sathan hath his instruments in euery place, who labour to obscure in what they may, and to make inglorious the eternall Word of our immor∣tall, inuisible, and onely wise God, in the holy mi∣nistery of the Gospell, which presages, and that tru∣ly, that he feares that his time is not long, but that he is neere, and very neere, to his vtter and finall casting out. Let them therefore know, and that speedily, and let them assure themselues, that the Word of God is no lesse effectuall now, neither is his arme any whit more shortened in the power∣full Gospell of his Sonne Christ Iesus, although it appeare so to be to the wicked world: Onely this is the difference, the iudgements of God, (for I speake now to them onely that make a mocke of God) doe not to them appeare so great and hea∣uy, because he comes not so immediately and pre∣sently

vpon their seueral wickednesses committing to execute those his iudgements; yea, he seemes to them to haue forgotten to bee iust; but let them know, that not one iot, or tittle of Gods word shall fall to the ground; for whatsoeuer wants in the exe∣cution of these his punishments for the present, shall be doubtlesse doubled, and redoubled, accor∣ding to the delay and putting off the same: so that when he doth or shall strike indeede, his hand shall fall so heauily, hauing beene long in lifting of it vp, and when he beginnes to lift it vp, he will lift his rod so high, to the fetching of a greater stroke, that he will make the proudest Ruffian of them all like to a Potters vessell, which he will so breake to shiuers, that there shall not be found any one sheard to car∣rie fire in.* 1.123 Thou shalt crush them (saith Dauid the Pro∣phet) with a Scepter of yron, and breake them in pieces like a Potters vessell.

But what matters it to answer the prophane min∣ded, vtterly answerlesse? Let so many then as are contented to stoope downe to the holy Word of God, in the Ministery of men, and to learne there∣by soberly to be wise, know of a surety, that how∣soeuer God did limit the times and seasons past, wherein those persons whom he had also more spe∣cially giuen power vnto, as the Prophets and Apo∣stles, to worke strangely in and about the things of this life, for the confirmation of that Doctrine which they brought vnto the World, whereof men being more earthly minded, did also take a greater view, then thereby to be ledde to the apprehension

of the truth in Christ Iesus, for euerlasting life; yet is not the power of God in his Word any whit aba∣ted the more now, but rather aduanced to a further and a more eminent working in, and about, the tur∣ning of mens hearts from gazing or looking vpon the things of this life, vnto the longing, lusting, and thirsting after the righteousnesse of God in Christ Iesus, to their euerlasting comfort in the Kingdome of Heauen. And yet giue mee leaue, his care is no lesse for vs now, (if we feare him) then it was in for∣mer times, and according to his care ouer vs, so his power and will, yea, in prouiding for vs in our wants; indeede we are blinde and see it not, because wee doe not continually referre our selues in the things we haue, or in the things whereby hee hath relieued vs beyond expectation in our distresses; we doe not, I say, referre our selues to Gods proui∣dence, for the beholding of it as we ought: for truly howsoeuer he doe not encrease our Pitcher of Oyle so miraculously as we see here he did to the poore indebted Widdow, and in that manner, yet when he worketh mens hearts towards thee, for thy re∣liefe, yea, to make thine aduersaries thy friends, is it not worth the obseruation? He is the same God to vs that he was in Iobs dayes, who speaking of the wicked,* 1.124 faith; Though he should heape vp siluer as the dust, and prepare rayment as the clay; he may prepare it, but the iust shall put it on, and the innocent shall diuide the siluer:* 1.125 and againe, where Salomon saith; The riches of the sinner is laid vp for the iust: and this he hath done, and doth daily performe, onely our vnbe∣liefe,

our vnthankfulnesse, our deadnesse of faith, keepes vs from seeing it, to our shames.

But to end this point ordinarily, the worke of the Ministery of the Gospell, is a greater worke then healing, or curing the bodily diseases of men, by speaking the word, whither from Peter, or from Paul, or by whomsoeuer, although it be indeed mi∣raculous; yea, as much as the soule is beyond the body in excellency, by so much is the holy worke of the Gospell of Christ, conuersant wholly in the restoring of the dead soules of men from death to life, more excellent; for loe, now the dead soules of men and women, that haue long slept in sinne, and haue beene dead, as doubtlesse all are vntill by the power of the Word of God, they haue life put into them, euen the life of the Spirit, whereof Paul spea∣keth, when he saith:* 1.126 Thus I liue, yet not I now, but Christ liueth in me; and in that I now liue in the flesh, I liue by the faith in the Sonne of God, who hath loued me, and giuen himselfe for me. Of this life speakes our Sa∣uiour himselfe:* 1.127 Verily verily, I say vnto you, the houre shall come, and now is, when the dead shall heare the voyce of the Sonne of God, and they that heare it, shall liue.

The Vse to be made of these last and former do∣ctrines, is this, that whensoeuer the word of Faith hath entred the possession of Iesus Christ into our soules, whensoeuer you thinke of him, meditate vp∣on him, seeke him in your prayers, follow after him in the publike preachings of that his most glorious & comfortable Gospel, be sure so to think of him as

of your Sauiour and deliuerer, not from bodi••l sicknesses, or other perills or dangers of this life, but as he is indeed, by God his father, appointed to saue thee, and deliuer thee from hell, death, and eternall condemnation, as a Sauiour of thee from thy sinnes, and a deliuerer of thee from those mise∣ries whereinto thou hast ouer-plunged thy selfe in soule and body by thy sinne: as Paul the Apostle teacheth thee in these words, concerning Christ le∣sus, and the working by the Gospel in all those that beleeue,* 1.128 Who (saith he) hath abolished death, and hath brought life, and immortality vnto light, through the Gospell.* 1.129 And as againe he saith, Iesus Christ came into the World to saue sinners, of whom I am chiefe. Let the thought of his very name be comfortable to thee, from the remembrance of his being first named by the Angel at his entrance into the World,* 1.130 as is written: And thou shalt call his name Iesus, for hee shall saue his people from their sinnes. Finally, thinke and meditate vpon him, as vpon an heauenly, not an earthly King; hee is come for thy good euery way, but especially to deliuer thee, so as that after the fulnesse of thy deliuerance, thou mightest neuer be in danger after; his deliuerance being spirituall, not corporall, heauenly not earth∣ly, as he is further described, where it is said: First vnto you (meaning the Iewes) hath God raised vp his Sonne Iesus,* 1.131 and him he hath sent to blesse you, in tur∣ning euery one of you from your iniquities.

Seeke then to him, as to one in whom you are begotten againe, and in him cast as in a new mould,

to become new creatures,* 1.132 (as the Apostle Peter saith:) Blessed be God, the father of our Lord Iesus Christ, which, according to his abundant mercie, hath begotten vs againe vnto a liuely hope, by the resurre∣ction of Iesus Christ from the dead, to an inheritance immortall, vndefiled, and that fadeth not away, &c. For to this end is his comming into the world: first, to take the burthen of thy sinne, lying heauie vpon thee, vpon himselfe: secondly, to discharge thee from the guilt of sinne: thirdly, to take away the power and strength of sin, that after once thou art a true member of that his body the Church, where∣of he is Head,* 1.133 sinne may no longer haue that do∣minion ouer thee, as before.

Now it followeth in the Text. 5. So shee depar∣ted from him, and shut the doore vpon her two sonnes, and they brought to her, and she poured out. 6. And when the vessels were full, shee said vnto her sonne, bring yet a Vessell; and he said vnto her, There are no more Vessels: And the Oyle ceased.

Now we are come to the third point, which is, (the issue of the meanes, consisting vpon the words or command of the Prophet, in the obedience of the Widdow.) This issue of the meanes beeing two-fold, the increase of the Oyle, and the paying of the debt; from that the obedience of the Wid∣dow in these words: So she departed from him, and shut the doore, &c. As the words lye in the Text, they all are liuelily described, the mother, and her two sonnes, to settle themselues to their businesse; her sons they bring, the mother she powers o••••, no

hand at all idle amongst them. Whence I ga∣ther for instruction, from the Womans example, this; that shee in finding out the readinesse of her Neighbours to helpe her with those emptie Ves∣sels which she borrowed of them, is heartened on cheerefully to proceed in her labours, and that without delay, assuring her selfe that God, who had begun so fauourably with her, would not giue o∣uer vntill he had performed what he had set her a∣bout, not doubting but that the Prophets Coun∣saile was as the Lords owne commaundement, and the commaund of the Lord, as the deed done.

We then, from her, being thus aduised by the Prophet, and so resolutely and readily putting his Counsaile in execution, wee are taught in all our honest and necessary affaires to doe the like, and af∣ter mature, holy, and deliberate Counsaile taken, not to delay to performe what wee haue well adui∣sed vpon, for delayes often proue dangerous. Sa∣lomon in those words,* 1.134 (Establish thoughts by coun∣saile) doth teach indeed this, to be well aduised vp∣on mens thoughts first, before they be set on foot, but after once counsaile is aduisedly taken, then to settle, stablish, and to execute, not giuing ouer vn∣till wee haue attained the end of our first well-ad∣uised purposes. Well (said he) whosoeuer he was, That as an vnconstant, changeable, and wauering minded man, is vnfit for societie, because there is neither assurance of his words, nor of his purposes: so he makes himselfe ridiculous to the world, in en∣terprising that, to his ouer-great losse, which hee

neuer brings to any good end: whereas the end of a thing is said to be better then the beginning. Vp∣on the which poynt, our Sauiour doth seuerely tax all those that vndertake the profession of the Gos∣pel, and giue ouer in the mid-way:* 1.135 and this hee doth vnder two similitudes, the one of a Builder, the other of a King, (reade the places.)

The Vse that we must make of this Doctrine, a∣rising from the Widdowes resolution, is to exa∣mine our selues, concerning the ill successes wee haue had in our former businesse, and whence they haue arisen (dealing soundly with our selues,) and then if we finde that either they haue come from a rash, heady, and vndiscreet proceeding, without counsaile-taking, or else from an vnstable, waue∣ring, and a cowardly minde, that yet durst not re∣solue vpon good counsaile had; let vs then pro∣ceede with our selues, according to the finding out of our errours, to repaire to him who is able to re∣paire in vs all our decayes, and will at his pleasure; (if once we can assure our selues, and make good to our soules that we are his children, to whom all the promises of God in Christ Iesus do appertaine) let vs then without delay, goe to him, and aske a greater measure of wisdome for the going on in our businesse, then before time we had. The Apo∣stle Iames teacheth so to doe:* 1.136 If any of you lacke wisdome, let him aske of God, which giueth to all men liberally, and reproacheth no man, and it shall be giuen him.* 1.137 So did Salomon, hee asked a wise and an vn∣derstanding heart, and had it graunted him, with

riches, and honour, beyond all that were before him. Let vs also craue a stable and a setled heart for execution, after that by good aduice we haue attai∣ned vnto resolution: let vs doe this with Dauid, see∣ing also all that we doe is euill, and cannot but be so where the heart is euill, that is, let vs goe to God, and say with him;* 1.138 Create in me a cleane heart, and renew a right spirit within me: and againe, stablish me with a free spirit.

There is further from the obedience of this Wid∣dow, in setling her se fe and her sonnes so readily and vpon the instant to labour, a good lesson to be learned by all Fathers and Mothers, to bring vp their Children as in all good knowledge, and nur∣ture; so from the very Cradle to acquaint them with, and accustome them vnto all good and honest labour and trauell: and this to doe, for the anoy∣ding of idlenesse, because in doing nothing (as one saith) we learne for the most part to doe euill, and to be idle is very dangerous, especially to youth. Therefore Salomon in his Prouerbs giueth a good precept to all Fathers and Tutors ouer children & young folkes:* 1.139 Teach a Child in the trade of his way, and when he is old, he shall not depart from it. It is a fit lesson to be renewed in this age, and vpon our peo∣ple, because many walke as if they were priuiledged to liue out of any calling at all, and so to liue as no way helpfull, but hurtfull both to the Church and Common-wealth; they thinke they may doe it in all licentious idlenesse, inordinately, without the check of the Magistrate. Against this idlenesse, oppose this

Law of God set to Adam after his fall: In the sweate of thy face thou shalt eate thy bread,* 1.140 till thou re∣turne to earth: Not that Adam was before idle, or wrought not at all, but that the labour he tooke af∣ter that he had broken Gods Commandement, was not without wearisome tediousnesse, whereof be∣fore he was free. To liue idle, and in no good, set, certaine, and lawfull calling; the Apostle Paul cal∣leth it an inordinate,* 1.141 or disordered kinde of liuing: We heare that there are among you some (saith he) who walke inordinately, and worke not at all, but are busie-bodies. This great sinne of the Land, as it is seuere∣ly to be met withall, by the continuall teaching and sharpe reprehension of the Ministers, so in no wise to be permitted in the Houses of our Church-Go∣uernours, who by occasion of their large and spa∣cious mansions, and their many businesses, by rea∣son of their wide circuites, are to retaine and inter∣taine many followers, and therefore to take heede, may I be bold to speake, (Bona cum venia) that not one be towards them, whom they may not, or doe not applie to some ordinary businesses in their pla∣ces; not fostering this sinne of idlenesse within their walles: and howsoeuer the common desire of those who will be towards them in seruice is, that they may liue at ease, or idlely; considering that the ho∣ly Apostle Paul, enforming Timothy concerning a Bishop,* 1.142 that he must be watchfull himselfe in his place, as also one that loueth goodnesse, hauing faithfull chil∣dren, which are not slandered of riot,* 1.143 neither are diso∣bedient: much more is he, yea, with a more straight

eye, to see that none about him, as a seruant, be without his place of employment, and that to good purpose. It was one of the sinnes that Ezechiel re∣porteth to haue beene the great sinne of Sodome, fore-running the destruction thereof; and this hee doth, thereby to take vp roundly the people of Is∣rael and Iudah, affirming that the sinnes of Sodome were not greater then their sinnes:* 1.144 Behold (saith he) this was the iniquity of thy Sister Sodome▪ pride, fulnesse of bread, and abundance of idlenesse, was in her, and in her daughters: neither did shee strengthen the hands of the poore and needy, &c. But when this sinne shall grow vp (notwithstanding the teaching of the Ministers, and the care of Church-Gouernours, in∣asmuch as in them lyeth;) The ciuill Magistrate is then to step in, euen from him that is in the high∣est and most honourable place of all, vnto him who is the most inferiour in respect of gouernment, ac∣cording to the Lawes prouided in that case, for the remedying of this sinne, as also for the prouiding reliefe for the poore, to see that execution without intermission of those Statutes be had; and not to spare to punish the idle and vnprofitable person within his or their libertie or liberties; and beyond all, first, to prouide that themselues be watchfull, diligent, and carefull in their owne places of go∣uernment, as also ouer those who are within their roofes, because themselues are exemplary presi∣dents, and as high Beacons set vpon the toppes of the highest places of aduantage, to giue warning by to the Countrey, of any danger present, or neare

it is lamentable to see and heare the inordinate and more then Sodomitish behauiour of those persons and seruants in Noble and great mens Houses, who for want of employment, being idle, yea, very babes new out of the shell, doe exceede in all man∣ner of impiety and abomination; such as I am asha∣med once to name: Let it suffice in a word, onely this as a watch word (giue me leaue to set downe to the view of all great ones;) Consider I beseech you, consider how your Houses are receptacles of the sonnes and daughters of many Families in your Countries, who desire to liue vnder your seruice, and that many Fathers and Mothers doe make great suite that their Children may be your atten∣dants and seruants, perhaps they looke no further then that they may in time get somewhat vnder you to liue vpon; but to liue honestly, soberly, and religiously, perhaps they neuer looke after; yet how carelesse soeuer they haue beene, in you must (and God requireth it at your hands) O ye noble per∣sons, whose greatest honour it is, and ought to be to feare God, with your whole Families; you must see (I say) that all within your walles, without excep∣tion, euen all your sons, your daughters, your men∣seruants your maid-seruants, euery one of them so to bestow themselues vnder your gouernements, as that according to their places aboue and vnder each other, they may be fitted to the Church or Common-wealthes vses, as God shall see it good for them, to the seruice of the Age succeeding: If other∣wise there be any that will not fall to some businesse

or other, but liue of the sweate of other mens la∣bours, then doe as the profitable and most labori∣ous Bees in their Common-wealth doe; let euery one as he is in place, take those idle luskes and sloth∣full droanes, within his limits, and cast them out as not meete for the society of men. For thus are the Bees said to doe, Ignauum fucos pecus a praesepibus ar∣cent; They take the droanes, and ioyntly they hurle them out of their Hiues: Much like as we vse to doe with our vagrant rogues, whip them out at a Carts arse to the Townes end, and so let them goe.

But to this Widdow, in her employment, let me returne. Shee seeing her owne present misery, and the miseries of her two sonnes, whereinto they were likely to fall, on the one side; as also that God had offered her so great hope, first, by the Prophets ad∣uising of her, and then by the successe in her neigh∣bours ioyning with her willingly, euery one to helpe her by the loane of their empty caske of vessels, tending to all their goods; on the other side, she lo∣ses no time, shee spares no labour, her sonnes in like manner as ready at hand, it being euery one of their cases, they shake off idlenesse, and giue not ouer their worke, vntill they had attained the thing they laboured for.

But because all Scripture is written for vs, euen for vs to vse, let vs euery one from the highest to the lowest, especially those of vs who haue been endan∣gered by debt, howsoeuer befallen vpon vs, because debts must be paid; let vs I say, vse the example of

this Widdow and her two sonnes aright, let vs doe as they did, worke vpon the remainder of that which we haue, be it but one poore full pitcher of Oyle; let vs goe to worke, and make triall what may be done; let not one hand be idle, considering there remaines still a promise vnto vs, as to our fore-fa∣thers, God will vndoubtedly blesse thee in vsing all good, holy, and commanded meanes. The wise man Salomon telleth thee;* 1.145 In all labour there is abun∣dance; and againe in another place, he encourageth thee who hast made thy selfe a bond man to thy Creditor, if thou instead of being bound, wouldest be free and a commander in thine owne house, and haue power ouer thine owne goods, and comfort in thy wife and children, heare his counsell, and fol∣low his direction:* 1.146 The hand of the diligent shall beare rule, but the idle shall be vnder tribute.

Make then this vse of it, euery one that beareth the name of a Christian; for I tell thee howsoeuer by the Law of nature thou art tyed to giue suum cui{que}, that is, to euery one his owne, and to make difference betweene meum and tuum, yet thou art doubly bound in the Law of Christianity, and that to thy further condemnation (if thou doe not per∣forme it,) for there is afforded vnto thee by the Go∣spell (if thou receiue it) the holy Ghost, for the in∣abling of thee to doe what by the Law of nature thou canst not haue, which if thou attaine not vn∣to, it is thine owne fault: Examine thy selfe in this point, and see into thine owne first estate, how thou hast liued out of any commendable and lawfull cal∣ling

before time: for to be a Gentleman, which is the thing that many base liuers doe challenge to themselues, and no way to haue beene either pub∣likely, or priuately seruiceable to the Church, the Prince, the Common-wealth, or any one priuate fa∣mily for the gouernment thereof. If thy conscience therefore accuse thee in this behalfe, returne be∣times, repent thee of thy former wayes, and take a more Christian course, and instead of walking wholly after thy delights and inordinate pleasures any longer, see into the wants of the Church and of the Common-wealth, and giue thy helping hand to repaire the ruines or decayes either of the one, or of the other, which way soeuer God shall incline thy heart vnto, and make thee fit for; knowing this for a surety, that idlenesse, is a step vnto all manner of wickednesse: yea, the eight Commandement, Thou shalt not steale, will take thee suspicious as a transgressor thereof: Be well aduised therefore, and follow the holy Apostle Pauls counsell, who saith to thee, to me, and to euery one that liueth, or hath liued, or beene a nourisher of them who haue liued inordinately:* 1.147 Let him that stole, steale no more; but la∣bour the thing that is good, that hee may haue to giue to him that needeth. And thus much for that point; Now it followeth:

And the Oyle ceased, stood at a stay, or left off to in∣crease.

Now that the Widdow hath gotten into her hands the possession of meanes enough, out of this Gods good, (as I may call it) this so plentifull en∣crease

for the release of her selfe from care, from debt, and of her sonnes from seruitude or bondage, God stayes his hand, hee knowes what is enough, the Oyle giues ouer and increases no more Doubt∣lesse God is wise in the performance of the worke of mercy, according to time & measure, vpon whom∣soeuer of his Children; neither is any other reason to be rendered thereof, besides his good pleasure; as also in the execution of his iudgements, when he seeth meete to punish them whom he meaneth to punish: wherein for the measure and time of stay∣ing of these his iudgements when he pleaseth, he is not to be questioned with.* 1.148 In the second Booke of Samuel, it is recorded, that after the Lord had slaine with the pestilence threescore and ten thousand of the people of Israel, because Dauid had caused his whole people in the Land to be numbred, as a great pride; and the Angell of the Lord stretched out his hand vpon Ierusalem to destroy it;* 1.149 it is said, that the Lord repented of the euill, and said to the Angell that destroyed the people; It is sufficient, hold now thy hand.

The first thing that is to be obserued vpon this point is, that all Creatures are at the command of the Creator, to liue or to die at his pleasure, they haue their time to serue him in for the good of his Children, they haue their spring time, their haruest, and their fall of leafe, their time to liue and grow vp in, their time to cease growing, or any way increa∣sing; and this commeth to passe wonderfully, al∣though ordinarily man knoweth not how: But as

the Apostle speaketh of the Corne that is sowen, Each Corne hath his owne body after he is sowen,* 1.150 euen to euery seede his owne body, at Gods owne pleasure: So that it is not the wit of man, nor his labour, with all his skill; it is not the goodnesse of the soyle, it is not the seasonablenesse of the weather, but it is God himselfe who bringeth these mighty things to passe. It is he, euen he alone, and none but hee that ma∣keth this encrease.

Obserue it also in another thing: Man feedes vp∣on bread and other foode, which of themselues haue no life at all, whilest they feede him; nay, eue∣ry thing must change, and be changed, before it proue, or can be meete nourishment for him, it is by God that they turne as the preseruatiue Instru∣ments of life:* 1.151 To this purpose speaketh Moses to the Children of Israel, and as from him our Saui∣our, to stop Sathans mouth:* 1.152 Man liueth not by bread alone, but by euery word that proceedeth out of the mouth of God. How then this Oyle encreaseth, and stayeth from encreasing, let vs not stand as at a gaze to admire, and goe no further; but goe on to make a holy and profitable vse of it, thereby to be led to glorifie God, who is, as the Lord of Heauen and Earth, so of the times and seasons, wherein his Creatures are to serue him to their seuerall ends, or to rest from doing any seruice at all.

Whereas these words (And the Oyle ceased) doe seeme to yeeld small matter, let me be bold yet in the power of the Spirit, euen of the Spirit of our Lord Iesus, who hath taken me (vnworthy though)

into his seruice, and according to my poore mea∣sure and place, hath giuen me to be faithfull, who also vpon this Scripture hath drawne me along thus furre, whereof in the many dayes of my distra∣ctions, in the case which presently I doe here han∣dle, I haue made some vse, and receiued some com∣fortable hope of the goodnesse of that God, euen my God (giue me leaue) the God of vs all, the mer∣cifull God of this Widdow; yet vpon this very cea∣sing of the Oyle, ariseth most worthy doctrine, ten∣ding to the teaching of euery Christian man and woman contentednesse of his, her, or their estates, euen that wherein God hath set them.

The doctrine then is this. That as God doth giue or take away from thee, as God encreaseth or aba∣teth of thy stocke or store, be thou alwayes ready to set vp the rest in Gods good pleasure, and not as the World doth, in that Heathenish and Idolatrous goddesse, blinde and vnstable Fortune, an vtter enemy to Gods most certaine, and vndoubted pro∣uidence. It is a lesson fit for this time, wherein the bottomlesse & vnsatiable hearts of couetous men and women of all sorts, rich and poore, may be met withall, whose nature is so repining, that if the Lord doe but stop the course of any earthly increase, by what meanes soeuer, forth-with they fall into such grudgings, and vntoward repinings against God himselfe, as if he denyed them once to be their own caruers, and did cause them to stand to his appoint∣ment, he then could not but doe them great wrong. Such male contents all the sort of vs doe, and will

proue, if God, as he doe with-draw his hand from relieuing vs, and from the increasing of our store, he doe with-draw our hearts in like manner from a setled and quiet contentment of enioying what he sees good for vs.

But to the curing of this malady, this example of the Widdow, and of the Lords hand, in staying further then her neede was to relieue her, with some few other Scriptures that follow, may be, if they be vsed accordingly, very soueraigne and medicinable remidies. Let vs then with this, vse also that prayer that is set downe for our instruction in the Prouerbs; Giue me not pouerty,* 1.153 nor riches, feede me with foode conuenient for me, lest I be full and denie thee, and say, who is the Lord? or lest I be poore, and steale, and take the name of my God in vaine. When those empty vessels, (and borrowed) of the widdowes, were once filled, the Oyle ceased, as if God saide; It is enough, vse it well, and be content. The care then which we ought to haue for the things of this life, is, as from the teaching of the Apostle Paul, by God himselfe limited: Therefore when we haue foode and ray∣ment, let vs therewith be contented. The holy Pa∣triarke Iacob, although conditionally as the words doe import, did solemnely binde himselfe to God, and as by prayer entreating God to testifie himselfe to be his God:* 1.154 In these words; If God (saith he) will be with me, and will keepe me in this iourney which I goe, and will giue me bread to eate, and cloathes to put on, so that I come againe vnto my Fathers House in safe∣tie, then shall the Lord be my God. As if hee should

say; I desire no Kingdomes, nor Lordships, I de∣sire but competency, with Gods fauour. Let vs al∣so to the same purpose, behold Paul in himselfe, for vs to follow:* 1.155 For I haue learned (saith he) in what∣soeuer state I am, therewith to be content; I can be aba∣sed, and I can abound, euery where, in all things; I am in∣structed both to be full, and to be hungry, and to abound, and to haue want. All which lessons, how farre they are off from hauing learned, who resolue themselues they will be rich, and doe make their reckoning be∣fore hand, that they will not leaue vntill they haue attained to so many thousands, giuing themselues liberty to get or gaine howsoeuer? This is the great sinne, both in Church and Common-wealth, and such there are doubtlesse too many. These are they of whom the holy Ghost speakes:* 1.156 For they that will be rich, (saith he) fall into tentations and snares, and many foolish and noysome lusts, which drowne men in perdition and destruction: For the desire of money is the roote of all euill, which while some haue lu∣sted after, they haue erred from the Faith: And haue not many amongst vs done so? Haue they not turned Turkes, Papists, Athiests, and what not, for Lands, liuing, honour, and credit?) and then saith the holy Ghost, and haue pierced themselues tho∣row with many sorrowes. How farre are these from this contentednesse, or that before spoken of Ia∣cobs meate, drinke, and apparell, who by inordinate couetousnesse, and vsury of all sorts, deceit and op∣pression, idlenesse, and such like, haue gone out of the way of Gods Commandements? let euery in∣different

Reader iudge vprightly. But to thee I speake, to thee I write, who art desirous to returne out of these ill and peruerse wayes, who art not wilfull and obstinate, but desirest to walke with an vpright heart, to the well-pleasing of God: before thee it is that I haue laide downe the example of this Widdow and her two sonnes, learne then from her, for the redeeming of thy selfe, if thou hast en∣dangered thy estate by debt any way▪ to labour from hence forth so as thou mayest in thy honest and iust trauailes both liue and satisfie; and as thou doest taste of Gods goodnesse towards thee, so lift vp thine heart and glorifie God, being contented with whatsoeuer God in his prouidence shall pre∣pare for thee; and when thou seest thou art at a stay, God not pleasing that thou shalt abound with wealth, but onely haue from hand to mouth, bread for the day; with this (and the Oyle ceased) set vp thy rest wholly in the Lord. Thus much for that point. Now it followeth.

7. Then shee came, and tolde the man of God, and he saide; Goe, and sell the Oyle, and pay them that thou art indebted vnto, and liue thou and thy children of the rest, &c.

The thing that is to be obserued in the Widdow in her comming the second time to the Prophet, is, that shee doth not satisfie her selfe in requiring the Prophet as at the first which way her present need might be supplyed; but her turne being serued, she goes to him againe, and desires aduice how she may dispose of that to her best auaile. Whence we are to

learne in euery seuerall action to goe to God for his counsell, and not to suffer any thing to be done by vs without the further direction of his holy Word: Indeede to aske at Gods hands we will be ready, and to take also all that he giues with a common or course acknowledgement of the giuer, asking perhaps of him, what if we obtaine to consume it on our lusts;* 1.157 which also is the cause, that often wee aske, and goe empty away, and receiue not.

But when we haue gotten of him ought any way, how then to dispose of it, therein we will make stay to goe to him: for euery one thinkes that being interessed, or possessed of ought, it is then his owne, and lawfull for him to dispose of it at his pleasure. Is it not the common answere of euery one; May I not doe with mine owne what I please? I answere thee no: for thou art vnder the subiection of the Almighty, who hath thee and all thine vnder his command, to dispose of, according as he hath pre∣scribed thee in his holy Word: Otherwise thou art an vsurper, howsoeuer perhaps thou wilt not sticke to equall thy selfe to Christ Iesus, who to stop the mouthes of the enuious, murmuring, and repining labourers,* 1.158 recorded in Matthewes Gospell, answeres them as by right he might, being Lord of Heauen and Earth; Is it not lawfull for mee to doe what I will with mine owne? There is a difference betweene Christ Iesus thy Soueraigne Lord and Master and thee, he being out of all command, and thou alto∣gether vnder him: for no otherwise canst thou challenge a property in the least of Gods blessings

vpon thee, but as thou art in him.

But to the further proofe of the matter in hand; how that in each particular action, both for the ha∣uing what we want, and the vsing it when we haue it aright, we ought not to goe without counsell. There is one example in Scripture to confirme vs, in the Booke of Iudges,* 1.159 and it is of one Manoah, whose Wife was barren, to whom the Lord sent his Angell, euen to the woman to certifie her, that she should conceiue and beare a sonne; whereof when shee had certified her Husband with euery circum∣stance, as in the 3. 4. and 5. verses: Manoah not so satisfied, as in the 8. verse, prayed to the Lord that he would send the Man of God again to him, which accordingly the Lord did, and sent his Angell the second time to his Wife, as in the 9. verse: which comming of his, when his Wife had discouered vn∣to him, he then went with her, as in the 11. verse, and in the 12. verse, Manoah saide; Well, be it so, we will expect a childe, as thou sayest: But as if Manoah should say further; It is not enough for one to haue a childe, but (saith he) how shall we order the childe, and doe vnto him, &c? Many desire to haue Husbands, Wiues, Children, Lands, liuings, and goods, but to aduise out of the Word of God how to order or behaue themselues in the rightly vsing of them to the glory of God and their owne good, that they care not for at all; which is a principall cause that makes all goe wrong in Countries, Cities, Townes, and Families. Herein the very Children of God haue beene ouertaken by an ouer-great perswasion

they haue had of the goodnesse of the matter pur∣posed vpon.* 1.160 Dauid being purposed to build an House to God: The Prophet Nathan in like man∣ner approuing his intent, because it seemed to be a worthy thing to build God a House, they both were deceiued: for as it is in the 4. and 5. verses; The same night the Word of the Lord came vnto Na∣than saying, 5. Goe, and tell my seruant Dauid, Thus saith the Lord: shalt thou build me an House for my dwelling? As if the Lord should say; Thou shalt not. But speaking of Salomon, he saith; He shall build a House for my name. So that how good soeuer our matters seeme to be, God will haue vs in them all to take his Law to be our Counsellors, yea, aswell in the manner, as in the matter; otherwise, the failing in the manner of proceeding, and that in a good cause, it selfe may worke the ouerthrow of the cause.

It followeth in the answere of the Prophet: Goe, and sell the Oyle, and pay to them thou art indebted vn∣to, and liue thou and thy children of the rest.

In these words, the holy man of God counselleth her, as from God, what vse shee must make of the supplie that God had made vnto her out of her small store: The first is, Pay thy debts. The second, Liue of the rest. The first vse is, the shutting vp of the point; that is, the maine argument of this Hi∣story: viz. Debts must be paid. Whereof to speake more fully, I will set downe some reasons to inforce thereunto: the first is drawne from our selues, in our owne desires, who would not willingly permit

any man to with-draw from vs, or to incroch vpon vs, for any part of those our goods, which God hath giuen vs for our necessary vses, and that a∣gainst our willes. To this purpose our Sauiour speaketh:* 1.161 As ye would that men should doe to you, so doe you to them.* 1.162

A second reason is from Gods Commandement in things of lesse account then borrowed goods are, as in finding things lost of another mans, in keeping things committed to his custodie. Againe: In finding thine enemies Oxe or Asse going astray,* 1.163 thou shalt bring him to him againe; or if thou seest thine enemies Asse lying vnder his burthen, wilt thou cease to helpe him vp? (as if it were a most in∣humane point) and then he enioynes him straight∣ly; Thou shalt helpe him vp againe: Much more then it behoueth a man or woman of God, with care and great consideration, nay, conscience also of that which was lent to him vpon loue, and whereof he hath had long vse perhaps, to make to the vttermost of his power honest, iust, and seasonable resti∣tution.* 1.164

A third reason may be drawne from the wrong that thou offerest thy selfe, or any other that stands, or shall so stand in neede for the time to come; for thou causest thy mercifull friend, a pitiful and com∣passionate lender perhaps to many in former times, now to close vp his heart, and stiffely to strengthen it from respecting thee, or any other in thine, or their necessities: for doubtlesse a chiefe cause of so little lending, is euill and vniust payment.

Fourthly,* 1.165 thou hast opened a doore of liberty to thine owne heart, vnto all fraud, subtilty, and de∣ceit, if not to flat theeuery, at one time or at other, by thy carelesse regard ouer thy liuing Neighbours goods, in not repaying that againe which thou hadst borrowed, for no liberty at all must any man giue, no, not to himselfe of doing the least wrong, if it be but once in his life; because custome in euill, if it doe but sauour of any present good to the flesh, breedes hardnesse of heart for the continuance in the same: yea, know for a certainty, that these kindes of wrongs are brought vnder the compasse of the breach of the eight Commandement. Thou shalt not steale: Wherein whatsoeuer Lands, liuing, or goods, not thine owne, but another mans, subtilly, secretly, cunningly, and vniustly incroched vpon by thee, whereinto thou hast entred possession, as from a false clayme or title, and doest onely enioy it by might, against right, and that vnder colour of Law onely, gayning time vpon the innocent, not being able to match thee by the purse, or otherwise by some ouer-sight in not timely seeking his owne; know this, that howsoeuer the Law of man may priuiledge thee to hold that which thou hast vniust∣ly gotten, yet the Law of God will not take from thee the guilt of that sinne, vntill that faith of thine, hauing opened thy heart vnto true remorse for that sinne of thine, doe wash thee thorowly from the same, in the bloud of Iesus Christ, for thy full for∣giuenesse.

A fift reason,* 1.166 why thou art to regard the paying

of debts, ariseth from the slauery or bondage a man brings himselfe into, by either borrowing ouer∣greedily, or vnto ill and vnnecessary purposes, what bitter reproaches, taunts, checkes, reproofes, slan∣ders, doest thou make thy selfe subiect vnto, of the greatest company of lenders, those especially who in their lending respected no way loue, but their owne gaine, if at the very day thou hast not to re∣pay them againe? These reasons might induce thee to haue a better regard of thy credit, liberty, ease, and comfort of heart, then formerly thou hast had; whereof, by thy carelesnesse, thou hast depriued thy selfe.* 1.167 It is a most true saying by Salomon: The rich man ruleth the poore, and the borrower is a seruant to the lender; The latter part of the sentence is it that serueth this purpose, wherein the holy-Ghost doth not iustifie the pride, and tyranny of those vnmer∣cifull lenders; but rather sets it downe as a caueat for Gods Children to take heed how they enter in∣to the hands of such vnmercifull men. I doe the rather presse this point, and vrge it vpon vniust and base minded borrowers, towards them who are conscionable and neighbourly friends, who vopn meere loue were willing to depart from their goods for a season, to pleasure the borrower with; because, such is the iniquity of the time, that there are that take other mens goods into their hands, howsoe∣uer in faire words, and colourably, vnder cloake of Religion, they carry the matter with faire promi∣ses, till their turne be serued; yet, before-hand, they resolue to breake time, yea, and that although they

neede not; some other, not euer purposing to pay: but whereunto may such deceitful debtors be com∣pared? they are like to a faire Horse of some hope, whereupon, when the Master hath bestowed all his cost by prouandar, and other keeping, to his great charge; euen then, when hee thinkes him fit, and lookes for seruice at his hands, hee proues a very Iade; and withall, suddenly turnes vp his heeles: Euen so is a dissembling debtor to an honest lender; or rather, like to a piece of ground, whereon a man setting his hope, and thereafter bestoweth his la∣bour; first his rent, then his labour, his manure and his seede in all good Husbandry, with long expe∣ctation; euen then, when hee should receiue the fruites of his tedious toyle, he looses all, and scarce receiues his seede againe. Take heede then to thy selfe, if thou wilt not be accounted of as a stinking lade, of whose carkeise comes carrion for the Kites and Crowes to picke on; or, if thou wilt not be as the ground, which is reproued, and is neere vnto cursing, whose end is to be burned; keepe then a good conscience, that may be thy comfort when the World speakes ill of thee; know thine owne from other mens, feare God, deale iustly, giue to euery man his owne, hauing especially receiued (as this Widdow hath, although not in that man∣ner) some good increase from God: let not in any wise the feare of thine owne want, make thee cor∣rupt in paying to them that thou owest. God is rich both for the one and the other: (Pay saith the Prophet) to them thou art indebted; for debts must be

paid. But if thou wilt say, thou hast it not, and in so saying, speakest simply; I yet aduise thee with him who said it, and that most truly: Si non effectu, affectu tamen: If thou canst not come any thing neere to pay the whole debt, yet come as neere as thou canst; shew thy readinesse out of that little that thou hast remaining, if not any thing neere to a full, yet toward satisfaction: and howsoeuer it will not perhaps please men, yet in hauing a good con∣science, God will be well pleased.

One other reason may induce vs to restitution, and that is, that loue of God wherewith he hath lo∣ued thee, and caused thee by the power of that his loue, to loue him againe; let this loue of God infi∣nitely shewing it selfe to thee both for soule and body, worke in thee a care of iust and equall dea∣ling with men, according as God is iust, and requires it of thee, that therein thou resembling him, mayest also reape the comfortable witnesse fo God and thine owne conscience, which neuer goes without her true and endlesse ioy.

Besides these reasons already, let me be bold to stirre vp all sorts and degrees of people, both Ho∣nourable, Worshipfull, and others, by the example of a meane and poore labourer, to discharge this du∣ty of equity and vprightnesse, in making care to pay to euery man his owne, neither let the mean∣nesse of the person cause thee lesse to esteeme the truth, but rather respect it highly, vnder whose per∣son soeuer it be brought to thee, because it is the Word of the onely true, and eternall God. The

thing is this:* 1.168 A poore labourer being taken to fell timber for the building of a House for the Chil∣dren of the Prophets, as is said, verse 5. As he was felling of a Tree, the yron fell from the helue into the water: Then he cryed, and said to Elizha; Alas Master, it was but borrowed: as if the poore man should say; The losse of the Axe head doth not so much grieue me, as that I borrowed it, and must re∣store it againe. The example of Paul to Philemon, brought in before, to teach all lenders mercy to their distressed prisoners, for debt, where no meanes is otherwise to be had for satisfaction, may also serue to this purpose of iust dealing, without oppression any way of any man: Where mention being made of Philemon,* 1.169 hauing an vntrusty seruant, called One∣simus, who had runne away with his Masters goods, being caught vp in the prison where Paul was, by Gods prouidence, being there stayed, became (as appeares) Pauls conuert, for whom Paul writeth to Philemon, that he would receiue him agine, and that very earnestly; and lest that Philemon should grudge so to doe, vnlesse there were withall made restitution of those things that Onesimus had pur∣loyned away; the holy Apostle, who made care of every thing that he did, and person to whom to doe it, without offence, in the eighteenth verse of that Epistle vndertook for Onesimus in these words; If he hath hurt thee, or oweth thee ought, that put on my accounts, I Paul have written this with mine owne hands, I will recompence it: As if the Apostle should inferre thus much; I should Philemon, I confesse,

doe thee great wrong, if as I doe intreat for thy ser∣uant, I should not withall either draw him to re∣store what he hath deceiued thee of, or else assume my selfe to satisfie thee.

The vse that may be made of these reasons and proofes of this point, (that debts must be paid) from this Widdow, is first, as of a Looking-glasse for all the loofe, carelesse, vncharitable, vnnaturll, (many of them) and vnconscionable Widdowes in all parts of our Countries to looke themselues in; such Widdowes as in whom there in little feare of God appearing, nor any true loue to Husband while hee liued, without care or conscience of the Creditors, who without all equity or honesty, (instead of going to the Prophets, the Ministers of God, such as are men of God, who dare not but giue good counsell) seeke out to themselues the most subtill, cunning, and crafty-headed mates, by whom they may learne how to strip, if possibly they may the Creditors of the whole; or else by delayes, when they neede not, (hauing enough, if not some of them more then enough) to put them off from their owne vntill they can be at leasure. This Wid∣dow, if they looke well into her, will reach them another lesson; that is, as before is saide, to conceale the Husbands weakenesses, to doe all what may re∣turne him credit, yea, after his death, so often as oc∣casion is offered to speake of him: this Widdow, wil teach them to goe to God, and by their Ministers to be enformed to doe what is meete to be done, concerning hauing or leauing the things of this

life, and how to vse them in all good conscience, for the good of those with whom they haue to deale, as also for their owne both credit and com∣fort. And as for Widdowes (for such there are) this is a good looking-glasse, so it may be vsed by all manner of persons whomsoeuer, to behold them∣selues in, thereby to discouer vnto them their ma∣nifold blemishes in the matter of borrowings and lendings, of the which kindes, there are of borrow∣ers, if I should say one hundred for one, I might perhaps be thought to ouer-reach farre, but who sees it not, and that too plainely? and herein who sees not withall, the very liuely portraiture of a declining and decaying age, enery way both in Church and Common-wealth approaching very neere, and that vnder these happy dayes of prospe∣rity and plenty, both of Preachers and preaching, blessed be God, wherein yet (might I speake freely without offence) what I feare, (Oh were it but one mans feare) I would say, not to the laying of any stumbling blocke before the profession of the Gospell, and the Professors, there be too many stumbling blockes already, (Oh woe is me) there be too many rockes of occasion, and stones to stum∣ble at, there be too many lies in the way; the reports of these occasions are sounded throughout the World, Fame with her light and swift wings hath soared aloft, and cryes out, and cannot be stopped, to the heartening of our aduersaries, vnder hope of a day, which hope yet of their God destroy, as he hath hitherto done, and rather (as Dauid desired,

when he was put to the choyce which of the three punishments he would rather require) for God had decreed, and punished the Land and people must be, for Dauids sinne, in the numoring of his peo∣ple, the decree was already out, and not to be called in: Heare the words of Dauid, and let vs making vse of them all, euen all of vs say, and that with the spirit of Dauid; I am in a wonderfull straight, (saith he) Let vs fall now into the hands of the Lord, for his m••rcies are great, and let vs not fall into the hands of men. But what is the crie in the Land? The crie is this, that Popery, and all manner of prophane wic∣kednesse, couers it selfe vnder the cloake of holi∣nesse; yea, and where it enters, it preuailes beyond holinesse and the thruth it selfe: this is the crie; but to the purpose in hand. The crie is as the Prophet I say sets it downe.* 1.170 Behold, there shall be like People, like Priest; like Seruant, like Master; like Maide, like Mi∣stresse; like buyer, like seller; like lender, like borrower; like giuer, like taker to vsury, &c. This is the crie of the Prophet, fore-speaking the curse of God ready to light vpon the people for their sinnes.

But my purpose is (after this parentheticall di∣gression) not altogether from the purpose, to be vnto you (Oh ye rich and wealthy of the Land, who haue huge Territories, and great possessions) an humble suiter, that yet I may be to you as the poore Israelitish Mayden, taken captiue in the Hoast, was vnto Naaman the Sarian, & a Captaine, a great man, honourable, mighty, and valiant, yet a Leper: Shee was as an occasion of the healing of the leprosie

of him her Lord and Master, by the report shee made of Elisha the Prophet vnto him. Let me also as by the way of passage, and walke through the Wildernesse of this wretched life, the full period whereof I am almost at; let me be to some of you and yours, Oh that I might but be, as an occasion any way of your good, either for soule, or body, or for both: For doubtlesse there is a creeping lepro∣sie, a spiritual and a soule-leprosie entring into your houses, if not entred, (Principijs obsta:) it is this le∣prosie of oppression, of this kinde whereof my Treatise is, that is; Debts must be paid: Oh that I might (if not by my selfe) which I cannot, my phy∣sicke being (although I dare assure you it is of the right balme in Gilead) not so fit for your Honours perhaps.

Yet Oh that I might be as this poore wench was vnto Naaman, an occasion, by report vnto you of some one or other, such as Elisha was, as doubtlesse there be among you men of great worth, to whom I would breede no disparagement; yet because the malady is dangerous, and no leprosie so infectious as it is,* 1.171 and as the Wise man saith; Where many Counsellors are▪ there is health: And why should I be so foolish as to require the nomination of him vnto you, who might worke out the cure thorowly? Giue me leaue therefore, there is but one, and hee alone, who can make the medicinable potions mi∣nistred vnto you by your skilfull Physicians effe∣ctuall, vnto the curing of this disease, euen God himselfe; to whom Dauid prayed, Psalme 119. most

earnestly:* 1.172 Incline my heart vnto thy Testimonies, and not to couetousnesse; if it be for the leprosie of volup∣tuousnesse and inordinate pleasure, for the curing whereof we your Ministers are appointed to make you medicines, and to lay them to your running soares: yet the same Prophet in the same Psalme al∣so craueth of God, that hee will cause it to worke effectually, to the curing thereof, where he prayeth. Turne away mine eyes from beholding vanity,* 1.173 (and where is more vanity then in Kings Courts, nay, can there be any Kings or Princes Courts without vanity?) and quicken me (saith he) in thy way. He it is that I must make report of to you, for where he workes not, there is no prosperous hope of do∣ing good by the Physicians of your soules, nor of your receiuing good from them without him: In∣treate him therefore earnestly, that himselfe will take you his Patients to cure, and doubtlesse you shall be cured.

But you must not then (Oh ye Sonnes of Men) you must not let your greatnesse priuiledge you a∣gainst your Teachers, but you must heare them, be∣leeue them, and follow them: giue not eare to any Syrens charme, let not the counsell of Wife, Friend, Counsellor of Law; let no Steward, Bayliffe, or Of∣ficer, nor ought else preuaile with you in this point, to cause you at any hand to oppresse your Tenants ouer-heauily, to borrow of them and not to pay againe: Beare them not downe with your great∣nesse, nor let any towards you, in your names, de∣taine from them what is due debt on your parts to

them, but pay them, and they shall the better be able both to pay you, and ready to serue you in all necessary seruices they may. Farre be it from vs that you, or any of the Church-Ministery, should giue vs cause to crie out so bitterly against you, as the Prophet Micah did against the Rulers and false Prophets of his time.* 1.174 2. They hate the good, and loue the euill; they plucke off their skinnes from them, and their flesh from their bones. 3. And they eate also the flesh of my people, &c. Reade further at your leasures. And for the Prophets,* 1.175 he saith, (But can this time of the Gospell breed any such couetous false prophets thinke you?) Such there were then, and such may be where God takes away his grace: Thus saith the Lord, concerning the Prophets that deceiue my people, and bite them with their teeth, and cry peace; but if a man put not into their mouthes, they prepare warre a∣gainst him. But you wealthy ones, who cannot en∣dure bondage on any hand, keepe your selues then free, and discharge whatsoeuer any meane person can iustly challenge of you: pay your debts to the meanest person, yea, the rather, because he is base or meane, be you the lesse beholding to him. A wofull Age we liue in, who lookes abroade, sees it, yea, he sees more then he that is shut vp: Euery one cries out of wrong, when in the meane while, who is it, if aduantage may be had vpon neuer so small a straine, but will be ready to offer it, and that with∣out remorse. And so to hast to an end of this point; Would God there were not iust cause to cry out with the Prophet Ieremy:* 1.176 Euery one from the least

to the greatest, is giuen to couetousnesse; and from the Prophet to the Priest, euery one dealeth falsely.

That last lesson (somewhat spoken of before in this Treatise) which ariseth out of these words (and liue thou and thy children of the rest) is to be renewed againe vpon vs for our further instruction.

First then God will haue the poore comforted, with this example, that they in whom it pleaseth him to worke a good conscience, and in it a care of iust dealing with euery man, and meanes that so it may be (videlicet) in this one kinde, that the poore man doe testifie his vprightnesse, by liuing of him∣selfe by his labour, and paying where he borrow∣eth; he shall not then, neither his, be destituted of what necessary prouision is meete for him, and his to liue vpon during life: alwayes this prouided, that hauing foode and rayment according to his, or their places, without excesse, therewith to learne to be content.

Another lesson as naturally issuing out of this bountifulnesse of God to this Widdow, in proui∣ding for her maintenance, besides for her and hers, ouer and aboue that which paid the Creditor: The rich man as from God himselfe, is to learne a lesson of tender pitty and compassion, to be extended by them vnto their Debtors, when they shall come to make restitution of what they borrowed being not so able as willing to make satisfaction, without their great hurt, that the man of wealth doe not so nar∣rowly deale with him or them, as vtterly to strip them of all, but rather (if not to forgiue) yet to

leaue vntill a further time, what is most neces∣sary for their present vse, vntill by their honest and seasonable labour they haue gotten some∣what more to worke out in the end full content∣ment.

Whereunto, that Gods Spirit may worke in all an honest heart, for iust and vpright dealing be∣tweene man and man; as also in the rich, a good care of shewing themselues pitifull where God requires it at their hands; let them be well pleased to heare what charge God hath giuen to them in that first Epist.* 1.177 of Paul to Timothy, in these words: 17. Charge them that are rich in this World, that they be not high minded, and that they trust not in vncertaine riches, but in the liuing God, which giueth vs abundantly all things to enioy. 18. That they doe good, and be rich in good workes, and be ready to distribute, and communicate. 19. Laying vp in store for themselues a good foundation against the time to come. Heare also, O ye, whose state is very low, who are oppressed with pouerty, in the dangers of men indebted, and neere to vtter ouer∣throw; heare O ye who are of an honest heart, and loue iust and vpright wayes, to walke in them. Heare what Dauid teacheth you.* 1.178 3. Trust in the Lord (saith he) and doe good, dwell in the Land, and thou shalt be fedde assuredly. 4. Delight thy selfe in the Lord, and he shall giue thee thine hearts desire. 5. Com∣mit thy way vnto the Lord, and trust in him, and hee shall bring it to passe. 7. Waite patiently vpon the Lord, and hope in him: fret not thy selfe for him which pros∣pereth in his way; nor for the man that bringeth his en∣terprises

to passe: These, and such like, meditate day and night vpon; let them be vnto thee as speciall preseruatiues against pride, disdaine, enuy, grudging and repining at the rich, because they are rich, and against thy murmuring at the Lord himselfe, be∣cause thou art poore: for what thou art, thou art by his prouidence, and it is a fruite of our originall and naturall corruption, to enuie and repine at o∣ther mens prosperity.

And thus I end this Treatise, wherein you haue heard the prosperous successe of this Widdow in her suite, and in the vse of all good meanes by her, according as shee was prescribed by the Prophet; and of her being made able to pay, where shee was left by her Husband indebted; whom when we be∣ganne with, we found very poore, and full of heaui∣nesse, hauing but one poore Pitcher of Oyle to serue all her turnes withall: Now we must leaue her ioyfull, with many full vessels plentifully in∣creased by the LORD, whereby all her turnes more fully serued, the History of her is now ended.

Now let vs pray vnto our gracious and bounti∣full Lord, the Father of our Lord Iesus Christ, that he will vouchsafe to all persons, (whether borrow∣ers, or lenders, giuers, or takers, buyers, or sel∣lers, rich and poore,) that in all Christian modera∣tion they may walke together to the well-plea∣sing of GOD, in the whole course of this life.

The God of Peace,* 1.179 that brought againe from the dead our Lord Iesus, the great Shepheard of the Sheepe, through the bloud of the euerlasting Couenant, make you perfect in all good workes to doe his will; working in you that which is pleasant in his sight, through Iesus Christ: To whom be praise for euer and euer. Amen. {inverted ⁂}

Notes

• * 1.1

  Exod. 21. 22, 23, 24, verses.
• * 1.2

  Gal. 6. 10.
• * 1.3

  Gen. 41. 14.
• * 1.4

  Dan. 2. 1. 16.
• * 1.5

  Gen. 20. 7.
• * 1.6

  1. Kings 13. 6.
• * 1.7

  Math. 8. 11 verse 5.
• * 1.8

  Matth. 15. 22.
• * 1.9

  Acts 3. 23.
• * 1.10

  2 Sam. 17. 23.
• * 1.11

  Exod. 22. 9.
• * 1.12

  Rom. 13. 4. & 6. verses.
• * 1.13

  Vse.
• * 1.14

  Prou. 34. 10.
• * 1.15

  Psal. 72. 1. 2.
• * 1.16

  Psal. 27. 12.
• * 1.17

  2 Cor. 1. 10.
• * 1.18

  1 Cor. 10. 13.
• * 1.19

  1 Cor. 7. verse 33.
• * 1.20

  1 Pet. 3. vers. 1.
• * 1.21

  1 Pet. 3. 7.
• * 1.22

  Iudge. 13. 23.
• * 1.23

  Prou. 14. 1.
• * 1.24

  Doct.
• * 1.25

  Gal. 6. 10.
• * 1.26

  Doct.
• * 1.27

  Matth. 23. 8. 9. 10.
• * 1.28

  Iob 32. 22.
• * 1.29

  Iames 3. 1.
• * 1.30

  1 Cor. 4. 15.
• * 1.31

  Deut. 15. 6. & 28. 12.
• * 1.32

  Psalme 112. 5.
• * 1.33

  Psalm. 37. 21.
• * 1.34

  1. Pet. 4. 17.
• * 1.35

  Lament. 3. 39.
• * 1.36

  1. Kings 17. 4. 9.
• * 1.37

  Iob 42. 10.
• * 1.38

  Iob 33.
• * 1.39

  Psal. 37. ••1.
• * 1.40

  Exod. 3. 22.
• * 1.41

  Doct.
• * 1.42

  Col. 3. 22.
• * 1.43

  1 Thes. 4. 6.
• * 1.44

  Rom. 6. 12.
• * 1.45

  Micah 6. 6. 7. 8.
• * 1.46

  1 Iohn 3. 10.
• * 1.47

  Iames 2. 10.
• * 1.48

  Rom. 7. 7.
• * 1.49

  Matth. 4. 10.
• * 1.50

  Psal. 6. 8.
• * 1.51

  Psal. 119. 15.
• * 1.52

  Ephes. 4. ••-7.
• * 1.53

  Psalme 6. 6.
• * 1.54

  Song of Salo∣mon, 5. 6.
• * 1.55

  Ecclesiastes 12. 13.
• * 1.56

  1 Pet. 5. 8.
• * 1.57

  1 Cor. 16. 13.
• * 1.58

  Verse 18.
• * 1.59

  Rom. 7. 17. & 15.
• * 1.60

  Verse 24.
• * 1.61

  Psal. 118. 13.
• * 1.62

  Psal. 119. 22.
• * 1.63

  Verse 39.
• * 1.64

  Aul. Gell. lib. 20. cap. 1.
• * 1.65

  Exod. 21. 2.
• * 1.66

  Gene. 37. 27.
• * 1.67

  Gen. 39. 1.
• * 1.68

  Psal. 44. 11.
• * 1.69

  Esay 50. 1.
• * 1.70

  Matth. 18. 23. 24. 25.
• * 1.71

  Luke 16. 23.
• * 1.72

  Prou. 10. 22.
• * 1.73

  Matth. 18. 28.
• * 1.74

  Isay 12. 3.
• * 1.75

  Prou. 14. 28.
• * 1.76

  Gen. 9. 5. 6.
• * 1.77

  Prou. 6. 1. 2. 3. 4. 5. verses.
• * 1.78

  Prou. 21. 1.
• * 1.79

  Rom. 13. 4.
• * 1.80

  Esay 3. 1. 5.
• * 1.81

  Iames 2. 15. 16. 17.
• * 1.82

  Prou. 3. 28.
• * 1.83

  Luke 10. 36. and the 34.
• * 1.84

  Iames 1. 27.
• * 1.85

  Psal. 119. 26.
• * 1.86

  Iob. 33. 27.
• * 1.87

  Luke 19. 8.
• * 1.88

  Rom. 7. 18.
• * 1.89

  Matth. 8. 8.
• * 1.90

  2 Cor. 3. 17.
• * 1.91

  Psal. 119. v. 32
• * 1.92

  Exod. 22. 25. 26. 27.
• * 1.93

  Prou. 20. 14.
• * 1.94

  Esay 58. 3.
• * 1.95

  2 Cor. 9. 7.
• * 1.96

  Prou. 19. 17.
• * 1.97

  Leuit. 2. 15.
• * 1.98

  1 Sam. 10. 1.
• * 1.99

  Psal. 104. 15.
• * 1.100

  Mat. 6. 17.
• * 1.101

  1 King. 17. 12.
• * 1.102

  Mat. 8. 19. 20.
• * 1.103

  Col. 3. 1. 2.
• * 1.104

  Esay 50. 4.
• * 1.105

  2 Cor. 1. 4. 5.
• * 1.106

  Heb. 2. 18.
• * 1.107

  Rom. 12. 4. 5.
• * 1.108

  1 Cor. 12. 25. 26.
• * 1.109

  Luke 10. 16.
• * 1.110

  Prou. 4. 18.
• * 1.111

  2. Tim. 4.
• * 1.112

  Luke 1. 18.
• * 1.113

  Luke 1. 28. 31.
• * 1.114

  34. verse.
• * 1.115

  Gal. 3. 2.
• * 1.116

  1 Kings 18. 36. 37.
• * 1.117

  Matth. 8. 3. & 13.
• * 1.118

  Acts 3. 5.
• * 1.119

  1 King. 1. 9. 10.
• * 1.120

  Acts 5. 1. 2. 3.
• * 1.121

  Acts 9. 40.
• * 1.122

  2 Pet. 3. 4.
• * 1.123

  Psal. 2. 9.
• * 1.124

  Iob 27. 16.
• * 1.125

  Prou. 13. 22.
• * 1.126

  Gal. 2. 20.
• * 1.127

  Iohn 5. 25.
• * 1.128

  2 Tim. 1. 10.
• * 1.129

  1 Tim. 1. 15.
• * 1.130

  Mat. 1. 12.
• * 1.131

  Acts 3.
• * 1.132

  1 Pet. 1. 3. 4.
• * 1.133

  Rom. 6. 12.
• * 1.134

  Prou. 20. 18.
• * 1.135

  Luke 14. 28.
• * 1.136

  Iames 1. 5.
• * 1.137

  1 Kings 3. 9. 11. 12. 13.
• * 1.138

  Psal. 51. 10.
• * 1.139

  Prou. 22. 6.
• * 1.140

  Gen. 3. 19.
• * 1.141

  2 Thes. 3. 11.
• * 1.142

  1 Tim. 3. 2. 3. 4.
• * 1.143

  Tit. 1. 6. 7. 8.
• * 1.144

  Ezech. 16. 47. 48.
• * 1.145

  Prou. 14. 22.
• * 1.146

  Prou. 12. 24.
• * 1.147

  Ephe. 4. 28.
• * 1.148

  2 Sam. ••4. 15.
• * 1.149

  Verse 16.
• * 1.150

  1 Cor. 25. 38. 41.
• * 1.151

  Deut. 8. 3.
• * 1.152

  Mat. 4. 4.
• * 1.153

  Prou. 30. 8.
• * 1.154

  Gen. ••8. 20.
• * 1.155

  Phil. 11. 12.
• * 1.156

  1 Tim. 6. 9. 10. 11.
• * 1.157

  Iames 4. 3.
• * 1.158

  Mat. 20. 15.
• * 1.159

  Iudges 13. 4. 5.
• * 1.160

  2 Sam. 7. 4. 5.
• * 1.161

  Luke 6. 13.
• * 1.162

  2. Reason,
• * 1.163

  Exod. 23. 4. 5.
• * 1.164

  3. Reason.
• * 1.165

  4. Reason.
• * 1.166

  5. Reason.
• * 1.167

  Prou. 22. 7.
• * 1.168

  2 Kings 6.
• * 1.169

  Philemon.
• * 1.170

  Isay 24. 2.
• * 1.171

  Prou. 11. 14.
• * 1.172

  Psal. 119. 3••.
• * 1.173

  Verse 37.
• * 1.174

  Micah. 3. 1. 2. 3.
• * 1.175

  Verse 5.
• * 1.176

  Ier. 8. 10.
• * 1.177

  1 Tim. 6. 17 18. 19.
• * 1.178

  Psal. 37. 3.
• * 1.179

  Heb. 13. 20. 21.