had the greatest benefite by it in somuch as that he could not haue bin saued without it He is not this true Christe who offred him selfe a sufficient price for al the sinnes of his seruantes for hee leaueth euery one to answere for his owne sinne telling him that he him selfe and no other is to answere for it And therefore looke what the sinnes of H. N. his Christ cost him the same price must they pay for theirs if they will beleeue him All the helpe that they haue from him is that hee hath paide his money before them so that nowe they shall not neede to trouble them selues either about the price to spende any long time in learning what is required neither yet about the manner to vnderstand where and howe it is to be paide If any doe meruell howe H. N. can make away this so plaine an historie let them vnderstande that it is well knowen to those who be any thing acquainted with him that to sinke any historie H. N. will require no more then one single shot of an Allegorie The Lorde graunt that they which thus abolishe the true Christ his office to set vp so cursed a creature in his place may be looked to in time before they shall drawe others into the same condemnation Christ Iesus gaue him self for vs to purge vs that we might be a peculiar people vnto him selfe zealous of good works Here are all the carnal gospellers condemned who liue in hope that vnder the coūtenance of their profession all libertie of life will well enough bee borne out that make Christe his death to be nothing els but a bawde vnder their lewde life Here may we see that the Lorde hath not laide downe his life to purchase no other thing at our handes beside a profession of the trueth but that hee bought with his bloud a zealous addicting of our selues to christian conuersation It is a wonder to see howe the wicked will boast of the benefite of Christ his bloud howe mightie it is to merite howe sufficient to saue from sinne But for all that will they not giue ouer anye libertie of life that before they haue enioyed whereas it was giuē to purchase a newe conuersation aswell as a new professiō For he gaue him selfe for vs that we might giue ourselues vnto him a peculiar people zelous of good works Let vs marke it then my brethren that hee gaue himself for vs to haue the honour of a christian life frō vs He left his life for vs that our life might be let out to honour him He made not so slēder a purchase with so great a price as that if he had a good sigh or a good worde at our last breath that would suffize him his life was giuen for the purchase of a zealous giuing of our liues to the works that please him And therfore doeth the Apostle tel vs that we are not our own mē to frame our life after our owne liking but are to serue the Lorde both with our body and with our spirite because they are the Lordes bought of him with a price If we humble not our selues to a zealous following of good works we withhold the Lords due for he hath paide a great price to purchase a good life at our handes Hee hath with no small price but dearely bought of vs the honor of a life led in zealous obedience vnto his word For we are not barely to giue some good words either els to shew some good countenance towards religion christian conuersation but to haue our conuersation declare that we are affected with the same and become studious of such an estate of life Such men declare themselues to be that peculiar people for whome the Lorde laide out his life As for those who walke so inidifferently betweene true religion and false that a man can not discerne whether they are more enclined vnto As also those that walke so euen betwene a ciuill life and a christianlike behauiour that the difference is not easilie discussed they do declare themselues as yet not to bee affected in desire toward those duties which the Lord hath laid vpon his Nowe where this purchase of his hath taken place they are become a peculiar people zealous of good workes If colde christians haue so litle comfort from the death of Christ what shall become of them that are sworne enimies either to true religion or els to good life christian behauiour It is saide here by the Apostle That we must be purged to become a peculiar people vnto our God zealous of good workes which office of purging the holy Ghost performeth not by miracle but by meanes wherin we haue great cause to be thankfull vnto God that whereas our foode was exceeding grosse vnder the gouernment of the Pope as hauing onely for diet the inuentions of man Nowe that pure and fine foode of the worde of God is not only made lawfull vnto vs but also liberally laid out for vs But herein againe we are both to confesse and acknowledge our want that seeing we are not voyd of sinne while we remaine in this fleshe and therefore haue neede to be often purged clensed our purgations for all this so great a change so good a constitūtion of the minde vnder the Gospel be now at this day nothing diuerse frō those that were vsed in that great grossenes which we had vnder the Pope The Canon lawe I confesse might purge somewhat in those times of ignorance when because the foode was so grosse the minde could not but be full of great and grieuous humors but nowe the constitution of our minds being altered by reason that the foode is so cleane diuerse from that it hath bene howe cā it purge to any purpose Let vs therfore euery one pray that seeing by reason of this good diet of the Gospell the state and constitution of our minde is chaunged in steede of the Canon lawe which passeth ouer many daungerous humors and purgeth them neuer a whit by reason of the great grossenesse that is in it wee may haue rules and Canons out of the worde of God which will pearce further purge other humors whereof we haue great store and those such as do greatly blemishe the Gospel and causeth so great slaunder vnto our profession as hindreth many from cōming therevnto How often doth the whole body of this Realme assemble togither in that high court of Parliament to redresse those euils that are amōg vs either in body goods or name making new statutes and repeling olde according as by that wisedome and experience whiche God hath giuen them they see and perceyue any daunger either present or shortly like to fal vpon them But as for the church which Sathan maliceth infinitly more and therefore maketh many sorer assaultes against the same how slenderly in all such assemblies is her estate thought vpon And what statutes are there made to preuent the practises of Sathan Or what olde
in his worde lesse Religion lesse obedience lesse good conuersation as for them that take his benefits and with them doe warre against him their place is taken vp alreadie in the nethermost pit if the Lorde giue not great repēcance therfore brethren for Gods cause let vs hasten our beeter acquaintance with him who by benefits hath so long time cōmended him selfe vnto vs and let it be our shame that he shoulde thus long bee a stranger vnto vs that of so long time hath had so louing dealing with vs Let vs ioy more in his delights set our heartes more vpon that he commandeth and commendeth vnto vs so shall we come out of their rancke which in heart say Who is the Lorde that wee should serue him Which men by his benefites haue receiued no earnest of their saluation no pledge of any speciall good wil no assurance of true safetie no delight in his loue no more familiarite with him nor greater comfort of him who are no more drawne out of the worlde and her delightes to follow him who hath in so sundrie giftes witnessed his good will called them vnto him and pledged these as earnests that his owne glorie abideth for them Now would I see where wee might set them if not in his ranck who haue so often bene fetched vp from the loue of the world by so many messengers of Gods mercie and yet haue so little ioy to be aboue and so hungerly pursue the pleasures and profites here below as if they had neuer no not in meditation had the sight of any other delights The benefites then lead vs vnto the Lorde when in them we see him to bee our father make the more hast to come to him hauing an eye to the endlesse life he calleth vs vnto comming more in desire from these things here below and getting more holde and more hope aboue shewing as well in prosperitie as aduersitie that we are not wedded in our lust and desire vnto worldly goodes in wealth by not beeing letted by it to followe the way that God doeth set before vs nor yet to deale mercifully with our neighbours and to walke humbly with them in affliction by holding our selues well contented insomuch as we want not him who is a plentifull portion and the best veritage The last note of vngodlinesse is this they say what profite shall we haue if wee call vpon him These are no speeches of the tongue as I haue saide before but the sense of the heart No man so euill that maketh not some reckoning of his prayers howe some do value them we cannot be ignorant The holy Ghost when he hath reproued the people for their out warde worship in sacrisices willeth them to call vpon the Lorde in the day of trouble promising that he will heare them and they shall glorifie him making prayer a special worship of God and setting it before the outwarde sacrifices in the 4. of Deut. it is made the peculiar prerogatiue of the people of God because there are none in such a case as they be who haue their Gods so nigh them as our God is nigh vnto vs in all that we call vnto him for Then must it needes be that they are in an euill taking that see no fruit of their prayers it being the speciall blessing of the people of God to haue him nigh in their prayers by graunting their petitions But for asmuch as it is sayd to be the voice and affection of the heart and no man being asked wil giue out so slenderly of his praiers Let vs come to a further examination of it The most sort of men haue no profite by their prayers because they make not conscience to knowe and doe those things which the Lorde by his worde hath reuealed to be pleasing in his sight Whatsoeuer we aske sayth S. Iohn wee receiue of him because we keepe his commaundements and doe those thinges which are pleasing in his sight No maruail then if those be farre from hauing their prayers heard of the Lorde who haue neither knowledge nor liking of his woorde And a great sort of others who in professiō haue receiued his woorde when they want any thing if they see meanes how to come by it either pray not at all but forthwith vse the meanes either else if they pray it is but of fashion as being in their iudgement sure and safe alreadie if they see no likelihodde to attaine it being without hope they let praier fal So if any thing fal out where there was the worke of an ordinarie meane it steppeth betweene God and his prayse darkeneth the light of prayer If otherwise any thing come where prayer for want of fayth was let downe that is put ouer to miracle or fortune therefore in heart and of experience they cannot say that they are anie whitte beholding vnto their prayers But we learne in the Booke of God that the godly pray in matters moste harde to be brought to passe and most vnlikely in regarde of anie vsuall and ordinarie meanes and yet are heard and giue him the praise There are named in the 107. Psalme diuers matters that seeme to be mere casual comming without all meanes yet prayed for graunted and with prayse returned to the giuer and vnder those are all other also vnderstood that may be thought to be as casuall There is mention made of the mariners in the Sea tossed with tempests now hoysed vp nowe plunged downe till their heartes faile within them yet when they pray vnto the Lorde they are heard of him and then do they giue him thankes Other casuall things are mentioned and all comprehended But in the last verse the holie Ghost maketh it only the wise and godlie mans worke to vnderstand this in trueth to comprehend it and by true and inwarde assurance thereof to giue him the prayse for it The vngodly therfore in ordinary things are hindred by the meanes inextraordinarie they see nothing but chance and therefore they say What profite shall we haue if we pray The children of God knewe that nothing is pure vnto them vnlesse it be sanctified with prayer and therefore they reforte to him in all their necessities by prayer They poure their griefes into his bosome with desire to obteine that they might prayse his mercies and they surely finde if they continue asking either deliueraunce either else a tollerable condition which doth assure them that it is not in vaine to seeke the Lorde and that the ende will be happie Praier for benefites acknowledgeth God to be the giuer and maketh prayse to bee giuen in trueth not to pray to God is to be an vtter enimie to his glorie not to pray particularly as necessitie requireth is to enuie him his praise and the practise of Dauid in particular considerations making his prayers and Psalmes doeth reprooue it The Papists take God his grace to bee throwne downe indifferently And men not experienced of his goodnesse
particularly muste needes thinke that he hath put all thinges vnto a generall gouernment for as for anie particular experience of his good will towardes them they haue it not Wee must denie this vngodlinesse that groweth by prayer into no experience of God his goodnesse Doe we thinke that any man shall euer fafely put himselfe ouer vnto the hope of the promises at the houre of death which all his life long he neuer tried to be true before Wee must also denie worldly lustes and not onely those which tende to hurt our neighbour in bodie goods or good name but euen those that holde vs so in this world as we can get no true taste in the pleasures of an other For we are holden captiue of worldly lustes in one respect or other vntyll we become newe creatures looking for that glory which shall appeare at the comming of Christe The next thing required is to liue soberly This sobrietie is a gifte that moderateth the minde in his delights and affections and may therefore well bee termed The moderatour of the minde It is a gift that doeth keepe the minde from pleasures altogether vnlawful in that these bee lawful it keepeth a man from the excesse abuse of thē That it is not onely restrained to the filthie desires of the flesh may be procued in the xii to the Romans Where the Apostle appointeth this gyfte and grace of God to order euery man in his calling that he take not vpon him but according to that measure which God hath geuen him For in very deede the minde of man hath many thinges besides the filthy desires of the fleshe too ouerturne it wherein this gift of God hath good vse It was this gift that Paule had when as hee professed him selfe to haue learned to bee riche and to bee poore to haue beene instructed to abounde and also to want to to be content with all estates and to holde hymselfe happy in them as in a portion sent him from the lord It may be thought no great gift for a rich man to learne to be rich yet doeth the Apostle say it is a matter that requireth learning and doeth ascribe it vnto Christ his worke within him It is therfore worth the labour to enter into some farther consideration what hee should meane in this matter The meaning he geueth in the same place when he saith I haue learhed in what estate soeuer I am therewith to be content A lesson necessarie for al mē A lessō necessarie for rich men to learne them to be riche that is to hold them selues contented to remember they haue theyr bondes appointed them and there to acquaint their affections to finde contentation sufficiencie and a ryche portion So shal they truely be thankful to God for it For in very deede these heartes of ours must finde them in their owne perswasion richly prouided for ere they shal in crueth and vnfainednesse bee ioyful in the lord Let vs then learne from a contented minde to say vnto our heartes This is thy lot appointed thee of the Lorde heere are thy boundes this estate hath the Lorde distributed vnto thee There is good cause not onely to be content but also wel apaide with it We must learne our heartes to be content with it nay to take it as riche and liberal portions whatsoeuer it be and as a barre to holde in our affections from raunging into greedy desires For our affections are as guifes vnsatiable that woulde neuer rest with contentation in a thing but still be enflamed with the desire of more which would stil draw and hale vs forward and so holde vs in continuall torment The remedy where of the Lord hath appointed our owne estate whatsoeuer to be that it might appease our affections and settle them with the rest peace and good liking as in the seate which our good God hath seene to be conuenient for vs and therefore set vs in it to finde ease quiet comfort and contentment therein For if thine heart be not setled in thine estate with good liking contentation as in a good prouision it is vnpossible that euer thou shouldest become thankful for it For to seeme to ioy without ioy is to play the hypocrite to dissemble with god We must therfore take our selues to be riche already and let goe this desire to be riche For as Paule saith They that desire to be riche fall into snares noysome lustes which drowne men in perdition destruction which while some haue lusted after they haue erred from the faith Wee muste let goe the seeking greedly after that we haue found already for there is riches sufficient treasures in euery estate which must be founde out of vs to quenche this desire to bee riche Let vs learne to be content with our estate and to hold that as a certaine rule for he that hath no sure rule shal be so tossed of his affections so carried hither thither as he shal neuer finde a time to say it behooueth me to hold my selfe here within my bondes Let euery man with S. Paul learne therfore to be rich to take vp good liking of his condition and estate and take heede he conuey not the title of true thankfulnesse from his God while the vnquiet desire of encreasing his condition stealeth all comfort which must be matter of true thankfulnes from his present estate But we must learne also with Paule to bee poore as well as to be riche for he had learned and wee muste in what estate soeuer wee bee therewith to bee contented And this contentation of mindeis a medicine for coue tousnes as the Apostle testifieth saying Let your conuersation be without couctousnesse being content with that you haue The riche man must bee learned to bee poore enen to be ready with contentation of heart to goe vnder a poore estate and to assure him selfe to finde the Lordes blessing and comfort in it Hee must in his riches take out this lesson schoole himselfe herein by exercise and meditation acquaint his minde to the liking of a lower estate yf the Lorde shoulde be so good hoping to finde the Lorde very good vnto him in the same Behold a meditation in riches a lesson that is of all men to be studied and not that onely but learned also taken out that yf theyr estate shoulde yet bee poorer they shoulde perswade them selues to finde the Lord good vnto them in that their condition and therefore before to make theyr reckoning of a poorer estate by much meditation of it and yet a rich blessing in that notwithstanding euen a quiet a contented minde And this would further the account of our present estate when we should assure our selues of a very good portion plentiful yf our estate were yet lower Neither ought we so to learne it as a lesson not likely to come to prartice but as one whose practice were not like to
be deferred This lesson hath in it a very necessarie vse to trie vs by For whatsouer hee bee that cannot beare a lowe estate layde vpon hym by the Lorde yf he haue an higher he wil abuse that in like maner For he that is ashamed of pouertie wil be proude of wealth Hee that is vnpatient when he is humbled wil be insolēr when he is exalted For what can bynde him to true duetie if it be not conscience vnto GOD which yf hee dare dispence withal in pouertie he wyl not greatly regarde in aboundaunce Thus we see for a man to learne to be rich it is expedient hee learne to bee poore For a man to learne to bee honourable it is required hee learned with pacience and contentation to goe vnder an estate without honour This sobrietie then that keepeth the mind from being ouercharged and drunken with the desire of a better estate is principally and chiefly required in a Christian yet rea cheth it further and conteyneth within it those who albeit they bee not greatly seekyng after an other or better estate yet be they too much wrapped and intangled in the cares and delights of that they already haue This doeth the Apostle note vnto vs in the first to the Cor. This I say brethren because the time is short hereafter that both they whiche haue wyues bee as though they haue none and they that weepe as though they wept not and they that reioyse as though they reioysed not and they that buye as though they possessed not And they that vse this worlde as though they vsed it not for the fashion of the world goeth away And hee doeth not onely open the disease but also geue vs the remedy of it the consideration of the shortnesse of this life and the speedy passage thereof Whiche hee woulde haue to season our ioy to season our delightes euen our bying and sellyng As yf hee shoulde say there were no place of ryght ioy ryght griefe true hying true sellyng where the consideration of the shortnesse of this lyfe and the step of the other did not step in to moderat the ioy the griefe the bying selling the cares that doe accompanie a married estate Howe needefull it is that we should euen in lawfull thinges haue our affections temperate The parable in the foureteenth of Luke doth apparanclie declare Where they that are bidde to the Supper make their excuses only by those thynges that of them selues are lawfull and permitted For it is lawful to buye a Farme it is lawful to prooue Oxen it is lawful to marry and to be married Yet it is saide that rather the basest of the people shal be compelled to enter in then that these who haue been bid and are hyndred by these thinges though in themselues not vnlawful should caste of the Supper Wee see then howe needeful this sobrietie is that keepeth vs frō surfetting with these transitorie things The very Ethnickes hane found taught that there is a blessing which a good men hathmay iynde in euery estate Seneca hath these woordes Assuescendum itaque conditioni suae nihiltam acerbum in quo non aequs animus solatiū inueniet If Heathēmen founde ioy in euery estate by custome and contimiance shall we finde none who haue the promise of our GOD for special blessinges and asistaunce Let vs answere our affections which will not heare of our abusing as Dauid did Michol the daughter of Saule 2. Sam. 6 who scornfully checking hym that hee had so abased himselfe in bringing home the Arke of the Lorde and that before the maides of his seruauntes receiued this answeare from him it was before the Lord who chose me rather then thy father and al his house and commaunded me to bee ruler ouer all the people of the Lorde and therefore I wil yet be more byle then this and wil be lowe in my owne sight and of the very same maide seruants which thou hast spoken of shall I be had in honour Let vs I say answeare our affections and say it is before him and for him of whom we holde all let vs say wee are yet ready to be more vile and lowly if neede require and our God see it so good for wee must cheyne vp our affections with consideration that our bondes are limitted vnto vs and that wee are ready to be abased yf suche a condition shoulde he layd vpon vs from the Lord. Let vs learne in the feare of God to take vp our affections from pursuyng these delights remēbryng that the lord hath pledged himselfe for assurance of a sufficient prouision Let your conuersation be without couetousnesse for it is saide I wyll not leaue thee nor forsake thee If wee had but the woorde of some wealthie man to assure vnto vs a sufficiencie howe woulde it comfort our hartes and lessen our labours and cares Beholde the woordes of the highest for him that is content with that he hath yf this will not mooue vs let vs remember that in the eight of Luke there is mention made of a cursed kind of grounde that receiued the precious seede of Gods worde into it but either riches cares or voluptuous lyfe doeth so choake it as there commeth no fruite of it And yf this wil not preuayle with vs let vs cal to mind the watchwoorde that is geuen vs by out Sauiour Christe in the 21. of Luke Take heede least at any time your heartes bee◠oppressed with surfeiting and drunkennesse and cares of this life Now if ther◠happen to bee any who beeing weery with the burden of theyr weaknesse in this par◠shal become earnest suters vnto the Lorde to preuaile against theyr corruption in this behalfe let them assure them selues that the vnfeigned petition and prayer of a man loaden with the burden of his want being continued cannot returne emptie from that GOD who by name calleth out suche to come vnto him with promise that hee wyll heare them Therefore to conclude this matter of sobrietie let our lot geuen vs of the Lorde be our limitte let a lower estate be wel digested by meditation let GOD his assurarmce bee sufficient let his threatnings feare vs let his promise yf wee bee weery incourage vs. To liue righteously is so to order our life as euery man may haue his owne at our hands for iustice is a vertue that geueth to euery mā his due The lord to maintaine brotherly loue among his hath made one the storehouse of necessaries for another So is the welfare of euery man laid out of himself that loue may by such means rather bee mayntained Hee that is in the place of iustice iudgement is to remember that he geue to euery man his owne For the Fatherlesse in his good cause hath the ryght of a father in him The widowe of an husbande the blinde and ignorant man that cannot discerne where the helpe of his cause lieth hath the right and title of an eye in
thy selfe in Cedar Did not thy father eate drinke and prosper whē he executed iustice and iudgement when he iudged the cause of the poore hee prospered was not this because he knewe me saith the Lorde but thine eies and thy heart are only for the couetousnesse and for oppression therfore thus sayth the Lorde of Iehoikim he shal be buried as an Asse is buried The Lawier he must deale iustly geue euery man his owne for hee is the liuing lande marke that limitteth men their inheritaunce that pointeth out their right and title howe farre it goeth and so breaketh controuersie and telleth euery one in his doubtful cause where his clayme and title lieth what lawe and equitie wil beare him in and where it will forsake him Hee I say is a liuing lande marke that by true opening of the lawes boundeth euery man within the compasse of his owne title And because of that doeth highly deserue of the common wealth as a most necessarie and profitable member thereof Suche men are the common treasure house of the Lord whereunto the euidences of euery man are committed and they put in trust withall to reserue for euery man his title that when hee is incombred for his right they shoulde out of that Treasure house of the lawe bryng good euidence for him and so foorthwith cleare his innocencie The lawe is the house of euery man where beeing tossed with many stormes abroade hee findeth a place to hide his head in and beyng in safetie doeth boldly contemne both winde and weather quietly take his rest For being tossed with iniuries either in body goodes or name we haue no house of refuge rest beside the law no sanctuarie in our vniust vexation besides that The place which they serue GOD in who are ministers of the lawe is very high and honourable the good they may doe very muche yf GOD geue them conscience and care of it The hurt in lyke manner is exceeding great where the feare of God doeth not rule For is it not a merueilous mischiefe to remooue the landmarke of any man It is that sinne that had a solemne curse called for against it by the ministerie of the Leuites whereunto al the people were commaunded to saye Amen And what diuersitie or difference is there betweene him that setteth in the lande marke and so boundeth a man shorter and him that eyther by wresting of the lawe or hyding the true meaning of it is an occasion of cuttyng short or empayring the true Title of any man Euery man wil graunt that yf a man of no conscience had the custodie of all the Euidences of this lande hee might doe muche mischiefe by cancellyng crossing interlining putting in and out at his pleasure hidyng or shewyng renting or reseruing as him lusteth And is not this perfourmed whyle the lawe is made to speake that they knewe in trueth it did neuer meane and too burye that in silence which it was appointed to geue testimony and witnesse vnto And if all this were nothyng what can bee so miserable as when a man hath ben al the day abrode in the stormes and tempestes at night when he commeth home hee shal finde his house in that case that it can neither holde out wind nor rayne And do not many who are forced by reason of the Stormes and Tempestes abroade to take them to this their house and harborowe I meane the Law finde the tempest often as grieuous there as before they dyd in the playne woulde to God there were none turned out of theyr owne doores in the middest of the storme without any hope at all of harborowe from thence or if a man that had ben dogged to his owne doores by Theeues hauing gotten his house vpon his head beginneth to breath himselfe and reioyse for his good escape thinking all to be safe and suspecting no harme who coulde sufficiently bewayle him if in the middest of his Triumphe they bee founde in his owne house that fall vppon him and murther him And is not the lawe the house of the troubled and vexed man Yea Westminster Hal is the poore mans house And therefore doeth he pay taxe and subsidies that it might bee an house of defence vnto him able to keepe out winde and weather how tempestious soeuer If a man that is oppressed and wronged abroade in anye part of this lande shall bring his matter vnto hearyng at Westminster Hall looke that yee bee good vnto him in his owne house let him take no harme at home His griefe is great enough abroade It hath alwayes euen by the lawes of man beene counted an haynous offence to vexe and annoy a man in his owne house What ye thynke of the matter I cannot tell this I am assured of it is his due to be well dealt withal there and yee are to answeare the Lorde not onely for denying but also for delaying and deferring of iudgement For why the man hath right and title in his good cause vnto as speedie a dispatche at your handes as possibly may be had And therefore Iob professed that hee had not weeried the eyes of the wydowe with waytyng long for helpe before it came It is a true saying of that Heathen man Bis dat qui citò dat He doubleth his gift that geueth it speedily It was a griefe to Iethro Moses his father in lawe to see the people stande from morning to euening about Mose waiting for the dispatch How would hee haue taken it if hee had seene men which commonly happeneth heere among vs to waite frō tearme to tearme nay from yeere to yeere Wee are all of vs seuerally to deale righteously with our brethren in all our conuersation with them and thereby declare the loue wee beare them And the Lord hath appointed vs to shew this loue not only vnto them but vnto the thinges that bee deare vnto them as goodes and good name euen vnto these hath the Lord bounde vs aswel as to theyr persons For wee muste thus intermedle one with another and finde succour one from another And theyr name and goodes by his appointment goe through our handes and charge aswel as his person and must finde succour there This is the charge from our God that when any thing of theirs passeth through our handes it finde that affection towardes it which may geue testimony of our brotherly good wil to them and witnes our obedience vnto god And the same GOD that forbiddeth the murder of his bodye forbiddeth also the stealth of his goodes And the same God that hath bound ouer our loue good affection to his body hath in like maner doone it towardes his goods Hardly shal any mā be perswaded that he is louing vnto him who is empayryng him in any thing that is deare precious vnto hym alwayes gayning by his losse The poore man whose money muste passe through the handes of the Merchant the Farmer the Draper c. By that time that euery one