AN imparting of what the Lord hath giuen vs, as eyther cast vpon vs ex­traordinarily by his pro­uidence, or obtayned by ordinary meanes of our labour and industry.

2 To the necessitie of our poore brother, as he is neerest vnto vs in the Lord: And that both willingly, and bountifully, to his sound comfort▪ And wisely also, prouiding especially and principally for our selues. And that, in all holinesse and humility vnto God.

[Page 2] Giuing him the glory of what hee hath enabled vs to giue vnto others, and lay­ing vp thereby a good foundation, by making vs friends of this vnrighteous Mammon, against the day of Christ Ie­sus, that we may be receiued into euerla­sting habitations. 1 Tim. 6. 19. Luke 16 11. 12. &c.

THe first and speciall worke of Cha­rity is to prouide for the saluation of the soule. Sect. 1.

To this end serue,

1 Prouision, that it be instructed by the word of God. Rom 10. 10.

2 Reproofe for sinne, and plucking it out of the fire. Iud. 2. 2.

3 Comfort, and consolation, raising it vp out of the deepe and pit of despayre. Gal. 6. 1. Iam. 5.

4 Chastisement, and humbling of the flesh, that the soule may be saued. 1 Cor. 5.

5 To this end serues the mainte­nance of the Ministry, as a speciall worke of bounty, as also 1 Cor. 9. 2. Cor. 11.

[Page 3] 6 The erecting and maintayning of the Vniuersities, and Free-schooles, for the instructing of youth, &c.

A second and next worke of Beneficence is, Sect. 2. to relieue the body of our poore Bro­ther: And this is properly cal­led Almes: this is done;

1 By giuing freely vnto him to sup­ply his want. Hebr. 13. Math. 5.

2 We must also lend vnto him, which steeds him more sometime then giuing. Deut. 5. 8. Luke 6. 35. Exod. 22. 25.

3 We must remit due debt, or mo­ney lent, if the party be not able to repay. Exod. 22. 26. Nehem. 5, 11.

4 We are to hinder and put off such wrongs as may be done vnto him. Pro. 24 10. 11. 12. As also, as our callings will al­low, to right him therein, and to be auen­ged of those that offer them.

6 Yea, to this end we are to prouoke o­thers to tender his case, by making it knowne.

7 Hitherto serue set contributions, and treasuries for the poore.

8 By conscionable selling, we performe true bounty.

A third kinde of Beneficence is where gifts are giuen betweene parties for ciuill respects. Sect. 3.

1 Are gratulatory, such as Gen. 45. 23

2 Or placatory to appease wrath, as Iacob to Esau, Gen. 34.

3 Some for reward, as those of the Prince to the Subiect. Dan. 2. 48. Hest. 6. 2.

4 Or to procure fauour of those of the meaner to the superiour. 1 Sam. 15. Pro. 21. 14.

5 Some to helpe and promote iust causes as Iacob to his sonne Ioseph. Gen. 43. 11.

6 And also to maintayne mutuall loue and friendship. Nehem. 8. 1 Reg. 10▪ 11. 12.

7 To the aduancing of the worship of God. 1 Chron. 19. Exod. 35. 20.

8 By thankfulnesse we are giuen vn­to God.

9 Also gifts are giuen in signe of ho­mage and subiection. 1 Sam. 10. 27.

Secondly some are to euill ends. Sect. 4.

1 As to the erecting of Idolatry. Exod. 32.

2 To the coruprting and enthral­ling [Page 5] of the soule. Reuel. 17.

3 To the corrupting of iudgement and iustice. Pro. 17. 23. 2 Sam. 16. Pro. 17. 8.

4 To the ensnaring, and entrapping into danger. 1 Sam. 18.

5 To the enthralling and abasing of men to serue the worlds turne.

6 To obtaine greater benefits againe, fishing with a Gudgeon to catch a Pipe.

1 GEnerally onely the regenerate man may truly giue, Sect. 1. because he onely hath right in what he hath. The wicked being no better then theeues.

2 Particularly the rich are bound to giue. 1 Iohn. 3. 17.. 2 Cor. 8. 14.

3 The poore euen of that little that they haue, are also bound to giue. Ioh. 13. 29. Eph. 4. 28. As the widow must giue her mite, seruants must giue of their wages.

4 Yea we must empouerish our selues in some cases, to giue to others in cases of necessitie. Act. 5. Nehem. 5.

Exception.

1 Those that are in paricular subie­ction to others, Sect. 2. as Seruants to Masters; these may not giue in selling, &c. vnlesse it be out of their wages.

2 Subiects cannot giue, but from that generall authority committed by the lawes of the land, vnto them, answerable to the lawes of God, concerning relie­uing of the poore, &c.

3 The Wife may not giue in some ca­ses, vnlesse it be of such things as are common to both. 2 As also of that which she hath excepted from man­nage.

3 And that with the consent of her Husband, eyther expressed, or presu­med, from the generall liberty giuen to her.

4 In a case of extremitie, when all is like to be lost, and the Husband vn­fit to gouerne the family. 1 Samuel 25. 19.

Namely:

A Most free, franke, and liberall im­parting some meet and conuenient portion of that wherewith God of his goodnesse hath blessed euery man.

1 To the maintenance and aduance­ment of Gods pure religion and worship. Hebr. 8. 3.

2 To the mercifull relieuing, com­forting, and succouring of all such as we see: or for want of such, of those whom we doe by credible report vnderstand at any time, to be in any present necessity and neede. And that in such manner as God himselfe would haue his owne wor­ship to be vpheld and furthered: And the poore among his people in all Chri­stian Churches, to be comfortably relie­ued and succoured.

1 IT must be free, Sect. 1. and from a franke minde, First it must be free. Luke 6. 33. 34. 35. Prou. 25. 21. 22. euen to our enemies. Math. 5.

2 To those that cannot requite vs againe. Luke 14. 12. 13 14.

3 And that not sparingly and grud­gingly, but bountifully. 2 Cor. 9. 5. Phi­lem. 14. Luke 19. 1 Pet. 4. 9.

Because. Reason.

1 It must be from the heart. 2 Cor. 9. 7.

2 This is it that God loueth and accep­teth. 2 Cor. 8. 12.

3 Yea, though the gift be small, yet the heart makes it acceptable. Luke 21. Act. 9. 36. 1 King. 18. 3. 4. Obadiah and Lydia, Act. 16. Exod. 35. 20. 2 Chron. 39. 31. 36. & 35. 8. sub Hezekiah and Iosiah, Deut. 20. 8. Exod. 36.

Markes of this free giuing: Sect. 2. Are,

1 To giue bountifully of a little, so the widow. Luke 21.

2 To straine our selues euen aboue our ability. 2 Cor. 8. 4.

3 To preuent importunate asking.

4 Not to defer and put off til to mor­row. Pro. 3. 28.

5 To giue with ioy and gladnesse of heart. 1 Chron. 19. Deut. 26. 10. 11. 14. yea, to reioyce theerein as well done.

6 To giue of the best, and costliest, as is fitting to the party. Iohn. 12. 3.

7 And that accordingly as God hath blessed vs. 1 or. 16. 2.

8 Yea, according as hee hath deter­mined in his heart 2 Cor. 9. 7.

9 Not to tie our liberality strictly to the law of men, but besides that, to doe ouer and aboue according to our a­bilitie.

Prouided.

1 That others be eased, and wee our selues not grieued. 2 Cor. 8. 13. Pro. 5. 16. 17. Luke 3. 11.

[Page 10] 2 In a case of extreamity to relieue o­thers, we must sell euen our possessions, Luke 12. 33. Psa. 112. 9. of which more afterward.

Now that we may giue cheerefully, Sect. 3. these things are required;

1 A delight in the thing to whom we shew our beneficence. Helpes hereunto. Psa. 131. 2. 1 Chro. 29. 2 Sam. 6. Psa. 16.

2 Faith: both that we are perswaded that this wel-doing is acceptable to God, Heb. 13. 16. Phil 4. 18. Hose 6. 2. That God also wil blesse and prouide for those that are liberall, notwithstanding the feare of after wants.

3 A third helpe is Humility, acknow­ledge our selues vnworthy of those bles­sings which yet our gracious God hath made vs stewards of, to giue to others. Gen. 32. 10. 1 Tim. 6. 17. 18. 19.

4 Consider we the vncertainty of our life, that if we neglect to day wee may be cut off tomorrow. Gal. 6. 10.

5 Meditate we daily on the free and and vndeserued bounty of our God to­wards vs, how seasonably it commeth, how plentifully aboue our desires.

Considerations and motiues to giue bountifully and freely: Sect. 4. Are,

1 Heereby we come neerest the na­ture of God.

2 We prouide wisely for our selues, as vndoubtedly being assured that we shall be plentifully rewarded. 2 Cor. 9. 10. 11. of the Lord.

3 Wee make vs more friends of our vnrighteous Mammon in the world. Luke 16. to further vs to heauen.

4 We giue sound contentment to the receiuer hereby: whom if we should de­fer, wee prouoke to despayre, murmu­ring, &c.

5 Wee turne that which is vsually a snare, hereby to be a blessing and good foundation against the life to come. Luke 16. 1 Tim. 6. 19.

6 Whatsoeuer we giue vnto the poore, wee giue it vnto Christ Iesus himselfe. Math. 25. 44. 45.

That is:

VVe must giue in righteousnesse, Sect. 1: Psal. 106. Deut. 24. 13. Dan. 4. 24. Psal. 112. vers. 2. 2 Cor. 9. 9. Mat. 6. Pro. 5. 25. 1 Chron. 21. 24. Luke 19.

And that because.

1 It is approued hereby of God: as being the liuely fruit of faith. Heb. 11. 6. without which all liberality is theft, &c. Esay. 61. 8. Deut. 23. 18.

2 Hereby onely it will prosper, and benefit the giuer.

3 Yea, hee to whom it is giuen can haue no assurance of blessing and com­fort, but that it may be a snare vnto him, vnlesse it be giuen in righteousnesse, be­cause he is the receiuer to a Thiefe.

This condemneth.

1 Those that rob the poore, to grease the rich.

[Page 13] 2 That hope to make amends for their ill gotten-goods, by a little charity at their deaths.

3 Colour their iniustice with cloaks of authority, necessity; &c.

4 As also such receiuers, as indeed are no better then brokers, and sharers with those theeues.

Now we giue in righteousnesse. Sect. 2.

1 When we giue of our owne, that is, what we haue gotten by holy and con­scionable labour.

2 What comes vnto vs by inhe­tance, gift, &c.

3 And that is then truly our owne which we doe sanctifie both by the ac­ceptance of our persons in the sight of God, as also by daily prayer for the bles­sing of God vpon it: vnlesse these latter be added nothing is truly our owne.

4 Then also a thing is our owne tru­ly, when as we haue gotten it honestly, or it comes to vs by inheritance, &c. so wee imploy it faithfully in some ho­nest calling.

And this,

1 Reproueth Gentlemen and others, that hauing goods & possessions, eyther gotten, or come vnto them by inheri­tance, thinke their onely end is to spend it in housekeeping, and worse, neuer respe­cting the poore, otherwise: neyther wal­king in any calling, &c.

2 Generally the prophanes of all that make no conscience of sanctifying the blessings of God, nothing regard how their persons are accepted, onely stand vpon the credit of these things.

We give in righteousnesse when we giue where there is best desert, Sect. 3. and more bonds to tye vs thereto: Heere then,

1 Wee must giue to the household of faith. Gal. 6. 10. and Church of God. And that not for any by-respects, but euen be­cause they are beloued of God. Mat. 10. 41. 42. 43.

2 To our country & common Parent.

3 To our naturall parents and kinse­folkes. 1 Tim. 5. 4.

4 Leauing these, we may make a diffe­rence, giuing one more then the other, as [Page 15] they are purest in religion, or likeliest in condition, or neerer in bloud. So Iacob loued Ioseph, Ioseph Beniamin, &c. Gen. 37 Gen. 43. 44, &c.

Ob. But our Sauiours lesson is, we must loue our neighbor as our selues: therfore ther must be no difference in our affecti­ons. Againe this may seeme to be par­tiality.

An. There may be degrees in loue, & yet all may be loued truly: our Sauiour bid­ding that we loue our brother; it hinders the quality of our loue, not the quantity.

5 Next these are our friends.

6 Then our neighbours.

7 Strangers.

8 Our enemies Rom. 15. 24.

1 COmmunity of goods, Mat. 22. as if all should be common, none should haue any propriety in any thing, compare the 19. of Mat. with the 5 of Acts. & the 4. vers.

[Page 16] 2 Giuing of our patrimonies, and whole estates to the maintenance of idle Monkes and Friers: which is the best charity of the Papists.

1 As being vnfit for such men to manage.

2 Vnconscionable for any to giue, be­cause he robs his present issue, and po­sterity of what the Lord hath cast vpon him.

3 He renounceth his right in the hea­uenly possession: wherof the earthly was a signe. And therefore wee shall finde that the Lord gaue straight charge that the Iewes should at no hand part with their possessions: if for want they were compelled to sell them, yet they were to redeeme them after, if they were able: if not, they were freely to be restored, and returne vnto them at the yeere of Iubily. Leuit. 25. 23. 24. 25. 26. 27. 28. 1 Reg. 21. 3.

4 He maintaynes idlenesse, and so all kinde of wickednesse.

3 This also condemneth that vaine­glorious and foolish charity of many, who to bee counted maintayners of [Page 17] others emptie themselues, and so bring vntimely and vniust misery: yet most iustly vpon themselues.

A second poynt of wisedome is, Sect. 2. that we must giue where there is most neede presently, so that without our helpe, life will perish. And that because,

1 This is most impartiall; when we simply respect our owne flesh, and are not led with any more speciall circum­stances. Esay. 58.

2 This is most seasonable, because now it doth good: And,

3 Generally euery one beareth the Image of God, and so we are to relieue him, least in him we reiect God himselfe. Math. 25.

And this condemneth:

1 Those that neglect well-doing in such extremities, vpon pretence that such are forsaken of God, and so to be left to his iustice; as presuming that if they were Gods they should not be left [Page 18] to such extremity: whereas the Lord doth this eyther to trie our charity, or shew his extraordinary mercy, &c.

2 Those, that cast water into the Sea, powring in where there is no want.

3 Those, that because they feare they may bestow amisse, therefore they will not relieue at all, much lesse in this ex­tremitie.

A third poynt of this wisedome is,

That we not onely giue as present oc­casion is offered, Sect. 3. but, That we set apart a moitie of our substance, as the Lord en­creaseth it, to be as a Treasurie continu­ally, as occasion is offered to draw forth for the poore. Pro. 5. 15. To this pur­pose compared to a Cesterne, &c. 1 Cor. 16. 2. For

1 Hereby we shew our determinate purpose to giue. 2 Cor. 8. which is discouered by actuall giuing vpon oc­casions.

2 We prouide for constancy, and sca­sonablenesse of bounty, as hauing some­what alwayes ready, and so continue to such end.

And this serueth,

1 To reproue those that among their bagges haue forgotten this: Or,

2 Thinke so of themselues, as that they ought not to let their stocke lie dead, and thinking, whereas they may imploy their stocke for the further maintenance of the poore.

Hereunto appertayneth,

1 The appoynting of set officers, Sect. 4. for the distribution of the Almes vnto the poore. These in the Primitiue Church were called Deacons, and are vsed in all reformed Churches; like vnto which are our Collectors for the poore.

Whose office was.

1 To haue a particular Catalogue of the names of the poore.

2 To discerne the measure of their pouerty, and to this end to ouersee them weekely, And,

3 So to distribute the reliefe of the Church among them, by such portions as may not linger them in a pinching [Page 20] famine, but indeede cheere them, and make them seruiceable to God, the com­mon-wealth, or both.

4 That they should giue an account of this their distribution to the Pastors and gouernours of the Church.

2. To this purpose ought there a pub­like Treasury to be prouided. Sect. 5.

1 Not only of those weekely contribu­tions, which are ministred by the Saints:

2 As also of those pledges of thankfulnes which are giuen at the Sacrament: But,

Further, euery man is monethly, or quarterly, as he is able, to cast in his mite into the Treasurie, for the increase and continuance of the common Treasurie, not onely to relieue their owne poore, but if occasion shall serue, to comfort o­ther Churches in their afflictions and wants.

A fourth poynt of wisedome in giuing, is to keepe within the bounds of our abilitie. That is,

1 First to prouide necessary things [Page 21] for our selues, and so consequently to di­stribute.

2 To measure our ability, not by what may be, as fearing by giuing to diminish it, but by what is; so depending vpon the prouidence of God for the in­crease of our estate, if we bestow on our Brother. Pro. 11. 24.

3 If the case of the Church so require, our ability must come within a narrower compasse: not onely not to respect the time to come, but so farre to enlarge our selues for the time present, as to part with the inheritance of our Fathers, and to sell our possessions, for the reliefe of the Saints, reseruing some part for our necessary reliefe: and herein also for the time to come resting on the prouidence of God. Luke. 3. Luke 21. Widow. 2 Chron. 31. 3. 4. Hezekiah. Nehem. 10. 32. 33. Num. 31. 25. Act. 4. 32.

Reasons,

1 Because, as it is a triall of our faith to Godward, if we will lay downe our liues for his sake: so, if the Lord doe spare vs herein, yet seeing we must suf­fer with our brethren, therefore wee [Page 22] must manifest our loue by parting with our possessions to their reliefe.

2 If we ought to part with our liues for our brethren sake, then much more with our goods. 1 Iohn 3. 16. Rom. 9.

Prouided that this be in times extraor­nary, and cases of extremity, otherwise we are not bound to diminish our estates.

This

1 Reproueth all Popish charity and profession of wilfull pouerty.

2 As also those that onely of their superfluity doe bestow, thinking it in no sort lawfull to impart their patrimonies to this end, whereas such will make no bones to sell away whole Lordships, &c. to maintayne dicing, whoring, &c.

3 Hereby the loue of the Saints may be tried abundantly.

Apoynt of wisedome is, Sect. 7. That none may be any way dammaged or hindred by our benefice. This may be,

1 When sinne is manifested by the same: As in the maintenance of Rogues [Page 23] and idle Beggars, which though they can yet will not worke.

Quest. Are not these then to be relieued?

Ans. Yes, if they begin extreame ne­cessitiy.

2 And be first punished for the breach of the Law.

3 And so tied to worke when they are able, that so they may liue of their owne: otherwise both the giuer sins in breaking the law, 2 Thes. 2. 12. and the receiuers sinne is maintayned, by nou­rishing idlenesse, &c.

4 If they be impotent, they are to be relieued at their houses, and not suffe­red to wander. 2. When our estates are lauished and consumed hereby,

To this end we must giue: Ordinarily

1 As God encreaseth our estate.

2 As may satisfie onely the present ne­cessity of our brother, that so he may as well depend vpon the prouidence of God as wee.

3 When Superstition and Idolatry is maintained therby. Exod. 23. such is the Popish charity, in maintaining Iesuits, &c.

[Page 24] 4 When idlenesse and vanity is thereby maintayned, and this is the vsuall bounty of our land: whose house-keeping and excesse, what else doth it maintayne, at solemne times, but gaming, and all ex­cesse of sinne; tending to the hurt both of the giuer and receiuer?

That is,

1 THe person that performeth it; must beleeue in the sonne of God. Sect. 1. because whatsoeuer is not of faith is sin, Rom. 14▪ 2 Cor. 8. 5.

And this,

Reproueth the liberality & munificence of all Atheists, Papists and prophane persons whatsoeuer, yea, the hypocrites Almes is heere condemned. Math. 6.

2 It must be done according to the word, Sect. 2. Leuit. 19. 2 Deut. 24. 19. and so all voluntary and conceited charity is also reproued, as also that de­pends onely on mans law.

[Page 25] 3 We must giue with assurance that though man doe forget, yet God will re­compence, and aboundantly repay both in this life, and the life to come.

4 To this end we are to ioyne prayer with our liberality.

And this condemneth.

The infidelity of beleeuers, Sect. 3. that doubt of this. As also the prophanes of the world, that expects it not.

Another note of faith in giuing, is, that we giue, looking for no recompence againe from man, yea, there cast our bread, where there is no likelihood, e­uen vpon the waters. Eccles. 5. This we shall performe

If we giue,

1 To the poore, &c. that are not able to recompence vs. Math. 5.

2 To our enemies, and such as in­steed of good, vsually recompence euill vnto vs. Math. 5. Rom. 12. Pro. 25. &c.

And that because,

1 Herein we come neerest vnto God, who loued vs when we were his enemies. Rom. 5. 6. Math. 5. 45.

[Page 26] 2 We obtayne a most glorious con­quest ouer our owne corrupt nature mastering heereby the pride of ou [...] hearts; whose fruit is anger; and effec [...] reuenge. Rom. 12.

3 We attaine not onely the spiritua [...] meaning, but the most difficult practis [...] of the law of God, and so hasten to per­fection.

4 Heereby also we may winne them or make them inexcusable, or bridl [...] them at the least. Pro. 25. Pro. 16.

Now the loue that we ought to shew to our enemie, Is,

1 In heart louingly and heartily to affect him, so far forth as that we desir [...] euen the saluation of his soule, and s [...] consequently of his body, &c.

2 Secondly in speech. Math. 5. 21 Blesse them that curse you. 1 Sam. 24. 7.

3 In action, &c. Doe good to them 1 Iohn. 3. 18. Exod. 23. 4. Prou. 25. 21 2 Reg. 6. 14. 19. 21.

4 Yea, in that action which may mos [...] benefit their soules, namely Prayer Luke 23. 34. Act. 7. 60.

Exception.

1 We must put a difference betweene the cause and the person, the person we must loue, but hate the cause. Psal. 139. 21. 22.

2 Some enemies are publisht and pro­fest against God and his truth: Others priuate to our selues and secret, these we must loue, the other we may hate. 1 Cor. 16. 22.

3 Publike enemies are either cura­ble, such as will receiue instruction, &c. these we must pray for, &c. or incurable, such as scorne instruction and prosecute the meanes; these to be prayed against: and so Dauid & Peter, Psal. 109. 10. &c. prayed against Gods enemies, as hauing a speciall in­sight into their finall estates, Act. 8. 19. by extraor­dinary illumination, 2 Tim. 4. 14. and spirit of pro­phecy, which because wee haue not, therefore we are 1. not to pray peremp­torily against them, as if we did iudge them finally, 2. but conditionally, & one­ly respecting their present estate, where in they do desperately oppose the truth: 3. yea rather praying that by some tem­porall iudgement the LORD would [Page 28] crosse their purposes, and bring them to repentance, then that they might be left to finall vengeance. So these places are to be expounded. 1 Ioh. 5. 16. Deut. 7. 2.

And this reproueth

1 The Popish loue, Vse. which hold, that we are bound not to hate, but not alwaies to loue our enemies, saue in two cases: 1. When he is in necessity. Note. 2. In the case of scandall; we giue offence to others in not relieuing him.

2 The practise of the world, which rendreth what euill it may, and preten­deth cause.

3 Though it forgiue, yet it will not forget.

4 We must not professe enmity a­gainst any.

5 Nor speake euill of them, &c.

That is,

THat my bounty proceede from a tender heart, in true compassion of [Page 29] my neighbours estate, Mat. 15. 3 [...]. and hearty desire, to giue him sound comfort hereby:

This shall appeare,

1 If I principally respect his soule, and in all my bounty labour the good thereof.

2 When together with my outward reliefe I ioyne louing speech, and sweete behauiour, and make my selfe equall with him of low degree. Esay. 58. 7. Hide not thy selfe, &c.

3 When together with my well-doing I preuent such euils as are inward: by re­proofe, exhortation, &c.

4 And doe it, also to that end, that God may enlarge his bounty ouer him, not to hinder him from further com­forts, eyther from God or man.

5 And be not weary hereof, but ra­ther prouoke to aske, then denie being asked.

6 To this end ioyne we prayer to our bounty, that God may blesse it; else it may proue a curse to our selues, and to the receiuer. Pro. 12. 10.

7 And be wee not driuen off from [Page 30] well-doing, eyther by the malice of the world, or vnthankfulnesse of receiuers, or hardnesse of the times, or example of oppressors, but know we that true loue respects none of these.

8 And to testifie our loue herein, we are bound not onely to giue when it is demanded, but euen priuately to enquire and seeke out the poore among vs, (be­cause the most honest poore will hardly discouer their wants) and so ac­cordingly minister vnto them.

9 To this end it is not amisse, euen with our owne hands to distribute what God hath enlarged vs to, to the greater comfort of the poore, and better securi­tie of our Almes: not to reserue it to the end of our liues, when wee must part with it, whether we will or no, &c.

10 Yea hitherto appertayneth, that we receiue such small tokens as the poore offer vs, to testifie their thankful­nesse, &c.

11 Then also doe I giue in loue when I so prouide that my charity may doe good.

To this purpose is required. Sect. 3. Charitie when it doth good.

1 That I giue not niggardly, to linger them in misery, but plentifully, that so I may recouer them out of the estate of pinching famine, and so enable them to strength, and labouring for themselues.

2 As I relieue them thus farre; so here I must not cease, least health not im­ployed make way for idlenesse, and so for all manner of sinne. And therefore now I must prouide that idlenesse be preuented, by seeing them imployed in some handie-craft, or such like, where­vnto they are fittest, and if they will not labour not to relieue them.

3 I am bound to testifie this loue by re­prouing them for their idlenesse, and fur­thering them by the helpe of the Ma­gistrate to punishment, if neede be, for the same; yea, I am to supply them with some stocke as their trustinesse shall be, and to watch ouer them brotherly, that they may follow their callings, taking some account of them, and withall adui­sing them as occasion shall serue.

As Pro. 5. 15.

HErein, best resembling the mercy of God, which is continuall.

2 Best trying our faith: And,

3 Seruiug most for the comfort, and occasions of the poore, who if they shall be alwaies with vs, then we must not omit to relieue them.

This is seene,

1 In relieuing him so often as his oc­casion shall require, if wee be able; not putting him off with this; that he must now seeke elsewhere, but reioycing that we haue still this meanes to sanctifie our estate; and being glad herein to preuent others. Math. 26. 11. Pro. 22. 2. Rom. 12. 13. Gal. 6.

Because,

1 Our God deales so with vs, as of­ten as we seeke, he supplies; and we must [Page 33] be mercifull as our heauenly Father is mercifull.

2 Hereby we preuent much distra­ction and endlesse labour, which other­wise we put him to, in putting him ouer to others.

3 The Church is freed from inordi­nate and idle persons, by this constant contribution. 2 Thess. 3. 6. 7. 8. 9.

4 To this end serues that common treasury, to be leauied and stored vp for the poore, of which before.

Which are,

1 THe assurance of saluation to the giuer, who testifieth hereby the truth of his faith. 1 Iam. 23. And layeth vp a good foundation against the day of Christ 1 Tim. 6.

2 Is the benefit of the party, both in soule and body, to whom he giueth.

3 The good of the Church of God which is hereby both honoured by the [Page 34] maintenance of her members. Leuit. 25. 2. And prouoked to the like by such examples. Deut. 15. 2.

3 And 3. hereby enabled and out­wardly preserued, when the word and meanes thereof are maintained.

Hence followeth the

1 Necessity of the maintenance for Ministers, 1 Cor. 94. Gal. 6. 6.

2 The equity of Tithes to this pur­pose. Deut. 16. 16. 12. 19. Act. 21. 24. not as a matter of Almes, but due, Luke 10. 7. 1 Tim. 5. 3.

4 This Beneficence hath good place in the solemne duties of Gods worship, as a part and inseparable companion thereof, So

1 It is a part of the sanctifying of the Sabbath in generall. 1 Cor. 16. 1.

2 A necessary companion of pub­like Thankesgiuings. Hest. 9. Nehem. 8.

3 As also publike fasts are not well solemnized without it. Leuit. 25.

4 It doth accompany the Ministerie of the word. Nehem. 8.

5 Hitherto also belongeth those re­uenewes which haue beene giuen to the [Page 35] maintenance, and repayre of the house of God. Which howsoeuer in some part to superstitious vses, yet by the godly haue beene well conuerted, and esta­blished to such good ends.

And so are to be continued and increased,

1 So that we remember we are in the time of the Gospell, where lesse outward pompe is required▪ then vnder the law. Exod. 36. 5. 6. Hagg. 1. Mala. 1. &c.

2 Where the Lord is to be worship­ped in spirit and truth, and not in out­ward ceremonies & vnnecessary vanity.

3 Where we are sometimes to remit of our right, rather then to stand vpon vn­necessary and superfluous maintenance. Ezra. 8. 22. Act. 20. 33. 34▪ 1 Cor. 4. 12. 2 Cor. 12. 13. 1 Thessa. 2. 3. 4. 5. 17. 9. 2 Thess. 3. 8.

1 As when the Church is in some ex­traordinary persecution and difficulty.

2 To stoppe the mouth of false Pro­phets and accusers, that condemne the Ministery as mercenary, and that they doe all for what will you giue.

And this

1 Condemneth the vnsatiable ambi­tion and couetousnesse of the Church of Rome.

2 And generally all such as would bring religion from the heart to the eye, and set vp a pompous and carnall wor­ship.

3 It teacheth all faithfull Pastors to be content with a sober maintenance, and to beare a part of the burthen of the Church in all the difficulties & streights thereof.

5 And lastly and especially, as aboue all, the maine end is, The glory of God. 1 Cor. 10. 31.

Which we wholy respect by,

1 Priuate & secret liberality, not blow­ing a trumpet, &c. but so that our right hand may not know what our left hand doth, Math. 6.

2 This principally reports the hu­mility of the heart, which if it be free from hypocrisie and vaine-glory, it skills not though the gift be open.

[Page 37] 3 By thankefulnesse vnto God that hath made vs, not onely able, but wil­ing to part with our owne, and that in such good order and measure as that we may be perswaded of the acceptance thereof. 2 Chron. 29. 14.

These are of two sorts.

1 SVch as hinder the same altoge­ther. Of the Vi­ces contra­ry to Be­neficence.

2 Such as corrupt and peruert the power and sincerity thereof.

Those which hinder altogether are, Sect. 1.

1 Couetousnesse, whereby we thinke we neuer haue enough for our selues. Haba. 2. 2. And so in steed of giuing, rake what we can from others.

2 Churlishnesse, whereby we cannot [Page 38] endure to doe good to others, as neg­lecting society, &c.

3 Pride, as thinking our selues worthy of all things, and therefore wee will not part with any thing.

4 Enuy, as not enduring the good of another, and therefore wee will rather choake our selues then others shall haue good by vs, nay we will hurt our selues, that we may hurt others.

5 A base account of God and his wor­ship, and his seruants. 2 Sam. 25. Who is Dauid?

6 Distrust in Gods prouidence, as if we should want our selues if we should distribute to others.

7 Confidence in riches which hath so possessed and forestalled our hearts, as that they haue no corner to admit com­passion to others.

8 Selfe-loue, as if all were too little for vs, & we could not bestow too much cost on our selues, being onely borne for our selues.

9 Voluptuousnes which so imploy­eth our state, and drowneth vs in pleasure, as that wee regard not the af­flictions [Page 39] of Ioseph.

10 Atheisme, thinking this life to be onely our happinesse, and therefore wee will take our fill, & wholy possesse it our selues, & none shall share with vs therein.

11 Vnnaturalnesse, as hauing broken the bands of nature, and so neglecting all duties thereto. 1 Rom. 27. 2 Tim. 3. 5. 6.

Those which seeke to corrupt our Beneficence are, Sect. 2.

1. On the left hand.

1 Hypocrisie, whereby we make shew of what we meane not to doe.

2 Vaine-glory, doing it to be magnifi­ed of men.

3 Conceit of merit, as if God were be­holding to vs, and we did a worke of su­pererogation.

4 Iniustice, giuing of ill gotten goods.

5 Superstition, when we doe good to maintayne Idolatry, &c.

6 Pollicy, when we do good for a grea­ter hurt, or to procure vnto our selues some greater benefit of men.

2 On the right hand,

7 Prodigality, giuing beyond our a­bility.

8 Presumption of Gods prouidence hence.

9 Neglect of spirituall and ciuill meanes to vphold our estates.

10 Vnthankefulnesse vnto God for enabling vs hereto.

These are,

1 THe commandement of God, ex­presly enioyning the same. Galat. 10. Math. 6.

2 The examples of the Saints that haue beene plentifull herein. Our Saui­our himselfe though he liued of Almes, yet he gaue bountifully. Math. 15. 32. so Abraham, Lot, Iacob, Ioseph, &c. Gen. 18. Gen. 19. Gen. 47. Exod. 2. Exod. 18. Mo­ses, &c.

[Page 41] 3 The benefits that doe redound to Gods children hereby, which are ma­nifolde.

1 What we doe here inconscionably, it is accepted as done to God, and Christ themselues. Math. 10. 40. 41. Math. 25.

2 The Lord will recompence it, ac­cording to the excellency of the occasi­on which he vouchsafeth to giue, whe­ther greater or lesser, and according to the greater, or lesser measure of saith and loue, wherein the same duties are per­formed: yet so as the least kindnesse done in truth, shall be requited with ma­nifolde aduantage. Gal. 6. 6. 1 Tim. 6. 1. Hagg. 8.

3 This will be a great comfort vnto vs in the time of trouble. Iob. 30. As also a pledge of our recouery out of the same. Esay. 58. 2 Chron. 31. 1 King. 18. 13. Psal. 37. 25. 26. Pro. 13. 22.

4 Yea, hereby the Saints are prouo­ked and emboldned to pray for mercy for others: and so cannot be denied it. 2 Tim. 1. 16. 17. 18. Phil. 4. 17. 18. 19. 10. 1 Reg. 17. 15. 2 Reg. 48.

5 The very wicked haue beene blessed [Page 42] for their beneficence to the Saints. Act. 28. Gen. 42. 43. 44. &c.

6 It is a meanes to establish and con­tinue our estates for euer. Psal. 122. 6. 9. 10. to our posterity. &c. Pro. 13. 22.

7 Yea, an vndoubted pledge of our right, and enioying of euerlasting happi­nesse. Math. 25. 40. Pro. 11. 17.

8 The more we scatter, the more we encrease our estate in this life. Pro. 11. 24. 25. Pro. 28. 27.

9 We make the Lord hereby a deb­tor vnto vs. Pro. 19. 17.

10 Hereby ill gotten goods are san­ctified. Ezech. 18. 7. 8. Luke. 19.

11 It is the meanes to make our pray­ers accepted of God. Esay. 58. 7. 8. 9.

12 Yea, hereby we haue receiued An­gels into our houses. Hebr. 13.

13 Obserue we how Iob, Ezechiah and others, were abundantly recompen­ced. Iob. 42.

14 Hereby wee gather much assu­rance that we are in the fauour of God 1 Iohn. 3. 14.

15 We approue our selues to be li­uing [Page 43] and true members of Iesus Christ. 1 Cor. 12. Iohn. 15.

16 And manifest our selues to be like vnto our heauenly Father. Iam. 1. 5. 6. Math. 5.

17 And doe witnesse that we are per­takers of the holy Ghost.

18 We adorne and beautifie our pro­fession.

19 And make our calling sure. 2 Pet. 1. 9

Motiues hereto,

4 Weigh we the vncertainty & danger of riches, and thinke we how by libera­lity we make them durable and eternall.

5 By liberality to the poore all super­fluous expences are cut off in Diet, and Apparrell, and the like, Buildings, Plate, and so, much sinne preuented.

6 Hereby we shew our selves faithfull Stewards vnto God in a right bestowing of the blessings hee hath put vs in trust withall. Math. 25.

7 VVe make the liues of the Saints comfortable, and ease them of many grieuous burthens.

And for our better encourage­ment herein.

1 VVE must consider wisely of the poore and needy, that is, Iudge charitably of them. Psal. 41. 1. 2.

2 Hereupon will follow: a taking to heart of their estate, and true compas­sion thereof.

3 This will be furthered by conside­ring that it may be our case, and so as we would be comforted our selues, we are moued to comfort them.

4 Hereupou yet to moue compas­sion more, we proceed to take notice of their misery, to reason with them of it, to enter into the house of mourning; and discerne the particulers thereof.

5 Hereupon we con [...]ue the necessi­tie, and equity of doing good, and so are conuinced in conscience, that it must be done.

6 And so as we are perswaded in our [Page 45] hearts, we proceede to seasonable boun­ty, and so cause the loynes of the poore to blesse vs. Iob. 30.

7 To this purpose consider we, that the poore in their neede are true ow­ners of what God hath made vs Ste­wards of. Pro. 3. 27.

8 And that wee may be willing to powre out to others, set wee not our hearts vpon these things. Psal. 62.

9 Consider that these blessings are burthens vnto vs, and therefore by giuing to the poore, we ease our selues of this burthen, and goe lightlier to heauen.

10 Yea, wee ease them of their bur­then of pouerty, that they may also be more cheerefull companions in our hea­uenly iourney with vs.

1 THe neglect of this duety hath been punished with famine. Hag. 2. Esr. 7. 23. Mal, 3. 8. 9. 11. Pro. 20. 25.

2 The vnmercifull man is vtterly de­priued of all comfort in his soule, from God, of all his riches. Eccl. 6. 1. & 59.

3 God esteemeth these as vsurpers of such blessings which they doe not san­ctifie through liberality.

4 God takes away riches when they are not thus imployed. Pro. 11. 24.

5 Yea, when they are in need he re­fuseth to succour them. Pro. 13. 21. Zac. 7. 8. Mich. 3. 1. 2. 3. 4.

6 If we doe not hinder what we may the cruelty of others, there is grieuous punishment threatned. Pro. 24. 10. 11. 12. 1 Sam. 14. 45.

[Page 47] 7 This want of bounty is a meanes to shorten the dayes of men, as Pro. 55. 23. Psal. 140. 11. 12. Psal. 11. 26.

8 Heereby men doe expose them­selues to the curses of the poore. Pro. 11. 26. Exod. 22. 23. 24. which God will take notice of and auenge.

9 Yea, this is the meanes to bring a curse, not onely on themselues, but on their posteritie. Psalm. 109. 6. Ne­hem. 5.

10 Sodaine death is likewise a fruit of this sinne. 1 Sam 25. 9. Psal. 73. 19. 20.

11 Yea, it is the cause of a most shame­full and dishonourable death. Ierem. 22. 13. Esay. 14. 3. 4. 5. 6. and that such shall become a prouerbe, and by-word to all posterity. Abac▪ 2. 6.

12 This was one of the sinnes, for which Sodom was so destroyed. Ezec. 16. 49. & the old world drowned. Gen. 6. 13.

13 The vnmercifull person is no bet­ter then a rotten braunch cut off from the true Communion of Christ, how­soeuer hee be in the Church, and in shew a member thereof. 1 Cor. 11. 1 Tim. 6. 5

[Page 48] 14 The couetous person shall not in­herit the Kingdome of heauen. 1 Cor. 6. 10. Ephes. 5. 5. Psal. 17. 14. 1 Tim. 6. 9. 10. Psal. 69. 22. Iam. 2. 13. iudgement merci­lesse. Math. 25. 41. 42.

15 Hereby a wicked man doth most resemble his father the diuell; Iohn 8. and so hath his condemnation already.

16 It transformes men into bruite beasts: so the holy Ghost calls oppres­sors. Amos 4. Psal. 10. to a Lion, &c.

1 FOr those that rob their Ministers in tithes and offerings. The vse to be made of these pu­nishments. Mal. 1.

2 That deny contributions to the poore, and enlarge not towards them.

3 For Officers in corporations, who are put in trust with Legacies giuen to the poore, that they imploy them to the best aduantage.

4 For such ouerseers of Testaments, that they licke not their owne fingers, but faithfully distribute.

[Page 39] 5 For masters of Hospitals, that they make not their places matter of prefer­ment, but indeed, as they were first in­tended, places of bounty, &c.

6 For Almoners, &c. that they beare not the bagge as Iudas did, and thinke the cost ill bestowed that is imployed on Christs poore members.

7 For euery priuate Christian to make him friends of his Mammon, &c.

Of Tentations.

1 COncerning their owne estate: Tent. Sa­tan alledgeth, that they are our owne, and therefore we may dispose them as we list: and why not wholly for our pleasure and profit?

2 They are no otherwise our owne, Reply. then that wee are Gods Stewards to dispence them according to his word, which see­ing it commandeth vs to imploy them [Page 40] on the poore, therefore we may not lay them all on our owne backes and bellies, least they proue nothing lesse then goods vnto vs.

But all is little enough for my selfe, Sect. 1. (may the miser reply,) Tent. charges are so great, and gettings so rare: and therefore though I haue more then many thou­sands, yet I haue enough to doe for my selfe.

1 If thou which hast such abundance, Conquest. hast tittle enough for thy selfe, how little then haue they, that haue nothing to take to?

2 If God then will prouide for these, doest thou doubt, by obeying Gods commandement in relieuiug these, to be scanted?

3 Who hast already experience of Gods mercy aboue these, and if thou be­leeuest shalt see greater things then these.

4 And hast this abundance giuen thee, to impart vnto these, that by this means thy store may be increased. Feare not thou want where God commands to distribute, and beleeue the promise, that thou shalt haue plenty.

[Page 41] 5 And as God restrayneth his hand in such scarce and miserable times, so re­straine thou thy vnnecessary expence in apparrell and diet, and so thou shalt haue yet to spare, for thy needfull brother.

6 And liue here by faith, and not by sence, so shalt thou be encreased, though thou mayest feare the contrary.

If I should giue to euery one, Sect. 1. I may soone giue all away, and so I shall make my selfe a beggar.

1 God would haue thee in giuing first to prouide for thy selfe, and therefore thou maist not giue to all. Neither

2 God hath so enlarged thee, as that thou canst giue vnto all, and there­fore he requires no more then for what he giues.

3 Thou art to giue onely to such, con­cerning whom present occasion is offred, in discouering their present necessity, and so much onely as in good discretion is meete, vpon such speciall occasion.

4 Thy rule here must be thy ability, and from thy loue to thy selfe must pro­ceed thy loue to thy neighbour.

I But (saith Satan) thou must prouide for thy posterity. Tent. 1 Tim. 5. to leaue them portions, they are neerest thee, &c.

1 Thou shalt best prouide for them by sanctifying thine estate, Conquest. and lay­ing vp for them in the Treasurie of the poore.

2 As also by leauing the care of them to God, in the obedience to his com­mandement: who eyther will so blesse thy beneficence that thou shalt be able to leaue them sufficient: or if necessary occasion require thy further employing, or the Lord hereby haue a purpose to try thy faith: know thou, that the po­sterity of the faithfull are the Lords por­tion, and he will see them prouided for abundantly.

3 No Scripture enioyneth vs to leaue a set portion to our children: that which is implyed thereby is, that wee [Page 43] be not guiltie of neglect and carelesnesse herein.

4 The best patrimony Parents can leaue their children is true Godlinesse. Psal. 37. 26. Psal. 112. 2.

5 And therefore so to prouide for our children, as that wee neglect this principall duety of charity, is to betray our children, and expose them to all misery. Psal. 109.

6 Yea, hereby Parents commit a double sinne. First in not taking a right course for the prouision of his children. Secondly, hereby also he prouoketh his children to esteeme more their earthly, then their heauenly Patrimony, and so with the Cadarens, to preferre their Swine before Iesus Christ.

7 Because the children of rich men are vsually gracelesse, &c. therefore it is farre better to be a father to many Or­phanes, or fatherlesse children, in feeding and cherishing them, of Christian loue and pitie, for the Lords sake, who pro­fesseth himselfe a father vnto them, then to leaue the greatest abundance that may be to such children of a mans owne, as [Page 44] for want of grace shew themselues so lewdly minded, that they will wantonly and vnthriftily spend all that shall be left vnto them. And therefore it hath beene the practise of many godly Christians to supply for the present, where there hath beene neede in Gods Church. As for their children, they haue rather in their life time put them to honest trades, whereby they might be able to liue of themselues, then to leaue them any great portion after their deaths.

8 The summe is, that we know the commandements of God are not con­trary to each other: as if because the Lord bids vs prouide for our families, this did contrary that other commaun­dement, to distribute to the poore▪ But rather that the one is a meanes to the performance of the other. They both implying frugality, and conscio­nable cariage in our ciuill callings: Note. by which wee shall be inabled to both these duties, and each of them furthering the other: namely, that in pitying the poore, wee shall prouide for our fami­ly, because there is an extraordinary [Page 45] promise of God to such beneficence, and in carefull prouiding for our family, we shall also be moued to relieue the poore: because they are our flesh al­so, Esay. 58. So that in trueth he doth not prouide truely for his children that respects not the poore: Neyther doth he wisely respect the poore, that is not moued to begin at home, because he can­not continue herein.

But yet Satan replyes further. Sect. 2.

Thou hast Daughters as well as Sonnes: Tent. these will not be preferred without portions, their bringing vp will becostly, &c.

My Daughters vertue and godli­nesse shall be her best portion, Resist. which that she may be furnished withall. Her education shall be such, as may hum­ble her, and subdue the corruption of nature: little cost will serue this turne. As for a portion of goods, hee that will haue my Daughter shall giue mee somewhat for her. So was it [Page 46] among the Iewes, so it was among the Saints. If her vertue will not marry her, a portion will rather marre her marri­age: for so long as it lasts, so long shall my daughter be beloued, and it is not my daughter, but her portion that shall be maried.

And seeing my purpose is that my daughter shall haue the blessing of man­nage, therefore I will rather make choice of a man who will take my daughter for loue, and if there be loue, there will be no lacke: and what neede then my por­tion? Notwithstanding I will respect my daughter in her place. My God shall first be honoured with my substance, and next his poore Saints, my daughter if she stand more in neede then they, shall not want necessary comfort; otherwise she shall depend on the prouidence of God, as I haue done, and what is her por­tion she shall haue it in her place.

1 SAtan obiects: Tent. That hereby many shall be, first maintayned in their idlenesse. Secondly, Which will be hurtfull to the common-wealth.

1 Though it be a sinne for the poore, Reply. &c. to liue idlely, yet my entent is not by my liberality to maintayne them in sinne, but relieue their want, and so to obey the commandement of God. If they abuse my mercy, it is their greater sinne.

2 Yet that they may not abuse it, I will see they shall be set on worke, if they be able, if not I will relieue them that they may be able, and then if they will not worke, they shall not eate.

3 Because I haue not authority to set them on worke, therefore I will acquaint the Magistrate, who will supply in this behalfe.

4 And what is in my power shall not [Page 48] be wanting: Namely, godly exhorta­tion and admonition to leaue their sinne, as also more sparing reliefe, as a kinde of punishment of their idlenesse. By this meanes I shall performe reliefe both to soule and body.

Seeing some poore folkes are suspe­cted of witchcraft, Ob. and some conuinced, shall I therefore giue to those?

If they be but suspected, Answ. then they are to be relieued, because Charity is not su­spicious. If conuinced, yet I am to re­lieue them, because hereby I shall heape coales on their head: And still they are my flesh, yea hereby I may be a meanes to bring them to repentance.

But if I giue them, Reply. they by this means haue power ouer me, &c.

If I accept of their company, Answ. and yet suspect them to be such, and so for feare, that they may not hurt me, doe giue them, then it is iust with God to punish my infidelity. But if they haue extreame neede, and so are relieued not of feare but loue, because my flesh, I shall ey­ther preuent their malice, or all will be for the best.

But Satan replies.

Though thou giue them neuer so much, Tent. 3. they are neuer the better, for it all goes downe the throat, it is little seene on them, they haue still as much neede as euer they had, and therefore it may seeme that God doth not blesse it vnto them: and therefore secretly seemes to forbid thy charity towards them.

1 Indeede to giue vsually, as the world, doth sparingly and miserable, ra­ther to linger on a pining state then to set the poore on their feete, as wee say, that they may be able to worke for themselues: this as it doth them little good, so it is not accepted of God, who willeth vs to giue, not sparingly, but plen­tifully.

2 And therefore I will giue, that it may doe good, with a large hand, as God hath giuen, to set them vp, and prouide them of some stocke, and withall to see to their following of their calling, and thriuing therein.

3 If for all my paines and cost I yet see them neuer the better: yet heere is [Page 50] my comfort: that God accepteth my purpose, and my faith is heereby more tried: that I cast my bread vpon the waters.

4 Yet if still I see that no good will follow, but rather my bounty is wilful­ly abused, to be a cloake for sinne; here I may lawfully change my soyle, and sow my seede where there is better hope.

5 And yet rather then the vilest should perish, I am bound and wil relieue them, though he sinne in receiuing; yet I shall not sinne in giuing: and my well-doing shall returne into mine owne bosome.

Oh but (saith Satan) the poore are the most vnthankfull wretches that may be, Tent. 3. and therefore what comfort canst thou haue in relieuing them?

1 I doe not relieue them, Reply. that they may be thankefull, but because God hath commanded so, and promised to recom­pence, whose faithfulnesse shall content mee, notwithstanding mans vnthanke­fulnesse. And

2 If I should seeke praise of men, I should dishonour my God, and there­fore [Page 51] it is his mercy that men should be vnthankefull, that so I might giue him the whole glory of the worke. Yet

3 Though I finde men vnthankfull, yet let me not cease to doe good: for hereby I shall in the end ouercome euill with good. Rom. 12.

Seest thou not (saith Satan) what dis­semblers these professors are, Tent. 4. while they haue neede of thee, who so holy as they, but yet when their turne is serued, they embrace the world. And therefore, see­ing thou knowest not who are the hous­hold of faith: nay indeede; canst haue little hope, but rather to maintaine hypocrisie, cast not away thy mony, &c.

1 Though men may deceiue mee, yet my God will not.

2 And therefore my well-doing is not cast away, though the person may be a cast-away.

3 It may be I may win him hereby: If not, I make him without excuse.

4 And what know I whether I may not adde sinne to sinne: First in not re­lieuing him: Secondly, in iudging him an hypocrite, seeing the sinne of hy­pocrisie [Page 52] is so hardly discerned?

5 Howsoeuer, the person may be: yet will I not be cast off from doing good vnto him, because it is not for his sake, but for the Lords cause, that I doe it, who will accept my single heart herein, [...]owsoeuer he may punish the o­thers hypocrisie.

6 Lastly, if I should play the hypo­crite, in not giuing where God com­mands, vpon such and the like pretences, where as indeede my wretched and co­uetous heart is the cause thereof: What will it aduantage mee to complayne of the hypocrisie of others, seeing therein I doe condemne my selfe? And this will be the issue, that hee will one day con­demne me of hypocrisie for not giuing, who now pretends his hypocrisie, as not worthy to receiue.

Hearken I pray how Satan assa [...]ts them.

1 VVHat art thou not charged suffi­ciently with expences for the Common-wealth, Tent. 4. and to the Prince, how many occasions are offered to draw mony from thee? Is not this sufficient for one, are not these to goe for beneficence: and may they not excuse thee to be more sparing another way? Nay, doest thou not giue (as thou art ceased,) weekely contributions? doest thou not more­ouer giue some Almes at thy doore, and what more can they require at thy hands?

I call to minde my offences this day: Answ. indeede it is vnmercifulnesse that is the especiall meanes to draw downe iudge­ments vpon the land, as famine, wars, &c. and I cannot excuse my self herein: And shall I seeke to remoue the iudgement [Page 45] by the encrease of my sinne? shall I help forward he affliction by my vnmerci­fulnesse?

2 If God hath enabled mee to doe the greater good, namely, to relieue my Prince and Country, shall I disinable my selfe to doe the lesse, seeing the char­ges of the Prince are so moderate and conscionable?

3 If my Prince be partaker of my goods, &c. is it any more then is due vnto him? Nay, owe I him not my body goods and all? And doth not he plenti­fully make me amends by the benefit of the law? May I not ease my selfe? nay, do not rich men beare least of this burthen? Is not the protection of the Prince a suf­ficient recompence hereof? Am I not hereby better enabled to doe good to others?

4 Besides, what triall is this of my bounty to doe that which is due? Nay what will be exacted of mee whether I will or no? Ought I not therefore to doe good otherwise, where it is in my choyce?

5 If the Lord offer extraordinarie [Page 55] publike occasions: this shall not hinder me to shew my willing minde: what I am able (God willing) I will beare a part in the burthen, and ease the affliction.

6 As for determining what is suffici­ent it is not in my choyse where God commands the contrary, and therefore I may not neglect the poore, though I thinke I am sufficiently charged else­where, seeing the same God that com­mands, will enable me to performe.

7 And what if I giue weekely to the poore? this I am compelled to: and what triall is heere? this I may doe of vaine-glory: and where is then my re­ward? doth not my God daily giue? doth hee stint his mercies? Is not his hand continually enlarged? and shall I shut my bounty? where he offers occa­sion?

8 As for the Almes that is giuen at my doore, this is wrung from me, and done vsually for custome: I must moreouer visite the fatherlesse, if I will be truely religious: and seeke out where I may doe good, not onely be sought to for it.

[Page 56] 9 It is not what man may require or be contented withall, but what my God requires and enables me to per­forme, my conscience witnessing here­vnto, and occasions offered to manifest the same.

A second Tentation that sets vpon vs, in this kinde, is drawne from

1 Such contributions and layes as are leauied about the Church, for repa­rations.

2 That which goes out towards the maintenance of the Ministery.

3 For Bread and Wine at the Com­munion, &c.

Hereupon Satan vrgeth thus.

God is a Spirit, and he will be worship­ped in Spirit, what then neede so much about outward decencie and comeli­nesse?

1 Why should the Ministers take Tythes in these dayes? This is Iudaisme, which they say, is abolished; 2. Why ought they not to labour with their [Page 57] hands, as the Apostles did, to ease the charge of the people.

3 Why will not a reading Minister serue the turne, who will serue for lesse? Seeing thou mayest as well edifie by him, as by a Preacher, whom thou canst not vnderstand, who will seeke to curbe thee, and crosse thee in thy pleasures? And if I must needs be charged with all these, is not this great liberality? Can you require more at my hands?

For answere hereunto.

1 Know wee that spirituall worship cannot be performed publikely without the helpe of the body: Answ. for which, seeing there must be a set place of Gods wor­ship; therefore it is fit it be so prouided, that not onely the body be sheltred from iniury and danger, but fitted also by de­cency and order to the seruice of God.

2 Which seeing it may be done with­out excessiue charge, therefore much the rather ought conuenient cost to be bestowed hereupon.

3 And if the Lord be at the cost to bestow his sonne vpon vs, is it not reaso­nable [Page 58] that we should be at the charge of such sacramentall signes as may repre­sent and seale vp the benefit of our sal­uation vnto vs?

4 As for Tithes due to the maintenance of the Ministery, howsoeuer they were inioyned by the ceremoniall law, yet the equity of them is morall, and so to con­tinue for euer.

1 Because they were paid by the law of Nature, before euer the Ceremoniall law was instituted. Heb. 7. 9. 10.

2 They are not now required to be paid in any ceremonious or figurate re­spect, but as a morall duty, to the vphol­ding and maintenance of the diuine wor­ship, according to the affirmatiue part of the second commandement, of the first Table: And as a duty of ciuill honour and iustice, according to the fift & eight commandement of the second Table.

3 As the Sabbath remaynes, though the Ceremony be changed, so ought Tithes to remayne for the maintenance of the ministery, to the sanctifying of the Sabbath, the Ceremony being re­moued.

[Page 59] 4 Vnlesse the Christian Magistrate (in whose hands the ordering of such things doth lie) shall determine of a like bountifull and constant course for the set maintenance of the Ministery.

As for the example of the Apostle Paul in working with his owne hands.

1 There was no other of the Apostles but he, that did so.

2 He presseth none to doe the like by his example, vnlesse vpon very speciall and extraordinary occasion as 1 Cor. 11. 7. 8. 9. 10.

3 Nay as allowing a certayne and set­led course of maintenance, he preuents & meets with this vnkinde obiection of this kinde of people, as 1 Cor. 9. 1 Tim. 5. 17. 18.

4 Besides the times then and now are different.

1 Then the Church was in her cradle, now shee is in her growth, then not e­stablished by the Magistrate, who is the approuer and confirmer of the mainte­nance of Ministers, as now it is. 2 Then the Apostles were furnished with extra­ordinary gifts of miracles, &c. to procure [Page 60] and compel extraordinary maintenance. Act. 5. Now these gifts are ceased.

3 Then mens hearts were inflamed with the power of godlinesse. For then happy was hee that could lay downe his possessions at the feete of the A­postles. But

Now the forme of Godlinesse hath bred coldnesse of compassion, so that glad is hee that can withdraw from the Ministery.

4 There the zeale of teaching sub­dued men to the Church. Now the zeale of teaching, because the Haruest is well in, driues hypocrites out of the Church. And winnowes the Wheat into a narrow compasse. And therefore if the Ministe­rie should not haue a set maintenance, seeing it necessarily prouokes enmitie, and maintaynes such opposition against the world, little voluntary deuotion would appeare.

Lastly, let these consider what their fore­fathers haue parted with to the Queene of heauen, and the Golden Calfe, &c. Ier. 44. Exod. 32. And see whether their blinde deuotion will not condemne this [Page 61] repining of their children to maintaine the sinceritie of Gods worship.

Nay let them wisely consider whe­ther they spend not more vnnecessarily and wickedly vpon the idols of their belly and backe, then vpon the mainte­nance of the worship of God.

And if they can content themselues with a Leuite that wil serue for ten Shec­kels, and a suite of rayment, because they will not be at the charge of the preach­ing of the Gospell, let them looke to be serued as Micha was, their Leuite will be the man to betray their soules, through ignorance, prophannesse and the like, and if he can finde a better Master, their hireling will shew them a fayre payre of heeles.

FRom pretence of such expences as are wastfully imployed in keeping great excesse at Christmas, &c. where­vpon [Page 62] he inferreth that the poore being fufficiently relieued the in, they may be excused all there yeere after: and so hath brought it to passe among great ones generally, that so they keepe iolly rout and riot at that time, they priuiledge themselues from further hospitality.

For the encountring of which Ten­tation.

1 Know they, that this solemnity of feastings at that time, is one of those works of supererogation which one day will be brought within the compasse of that Quere. VVho required these things at their hands. Esay. 1.

2 Admit it were lawfull to vse such excesse at that time, yet is it farre from true bounty.

1 Because the poore haue least part thereof, they are no fit guests at these times, especially religious poore will marre the sport.

2 What they haue is not wholesome and of the better, but the refuse, that which the Dogs and Swine doe leaue.

3 They haue it also with sauce of [Page 63] swearing and cursing, and that is farre from sanctifying the deuotion vnto them.

4 The glut that they haue at such times, makes them more greedy & dain­ty, yea, more idle, and vnfit for their cal­ling, and spare diet all the yeere after.

5 That which they then haue, will not maintayne them all the yeere, as they must be relieued. Nay.

6 Vsually to maintayne such Bacchus feasts, the poore are racked, and fined and grinded to powder.

7 And this Charity is also subiect to such vanity and ostentation, as that hap­py it is, if it hath it reward in this life.

And therefore,

Seeing what is wastfully spent at such times would maintayne many poore, euen a whole yeere, it were much better to abate such vnnecessary expences, and so at conuenient times to distribute to the necessity of the Saints.

Besides these tentations, consider we certain maine pollicies of Satan, whereby he hath in these late daies, euen stockt vp liberality, and vtterly abolished the same.

BY which his drift is, that the people of God being turned out of their dwellings might so perish through the vnmercifulnesse of the weather, & so the Land being dispeopled, these cormo­rants might riot freely, no more might be troubled with the cries of the poore, might themselues wholly consume, that they call, their owne, without enuy or controulement, and so fat vp themselues against the day of slaughter. Ier. 12. 3.

For remedy of which mischiefe I would such did consider these things.

1 That the rich and the poore goe together, the Lord is the ordayner of them both. If the Lord had not seene it fit they should be together, he might and would, no doubt, haue made all rich. Pro. 22. 2. But as our Sauiour saith, like­wise [Page 65] the poore wee shall haue alwayes with vs.

To what end I pray you with vs? surely,

1 That the poore might be a means to humble the rich: And

2 The rich might be a meanes to comfort the poore.

3 That so the loynes of the poore might blesse the rich.

4 And the fleece of the rich might cloth the poore: And so of either, such as doe belong to God might by this means further each other vnto God. And

As for such as doe not belong to the Election, the Lord hath also appointed this mixture of the poore with the rich, for the contrary end: Namely,

1 That the estate of the poore might breede contempt and hardnesse of heart in the rich. And

The oppression of the mighty might nourish discontentednesse and worldly sorrow in the poore.

That the poore hereby being often prouoked to spoyle the rich.

The rich might be enraged to make [Page 66] hauocke of the poore, and so the iustice of God wonderfully accomplished in making each other the instrument of their destruction. And yet all for his glory and good of his children in pur­ging a Land hereby of much corrupt bloud, and out of euill manners esta­blishing good lawes, yea hereby procee­ding for the better execution of them.

And therefore,

Know we that they which by enclo­sures would roote and weary out the poore.

1 They fight against Gods ordinance, and therefore they shall not prosper; as may appeare by the visible iudgements of God daily brought to light vpon such Nimrods and deuourers. Habac. 2.

2 They are enemies to Religion, and the worship of God, being occasions that the houses of God are laid waste & con­uerted to Barnes, Stables, and kennels for hounds, whereby Atheisme & pro­phanenesse is set in the seat of the scor­ners.

3 They are also enemies to the com­mon-wealths: First, in decaying tillage, [Page 67] which maintains labour, and so keepes in humility: so that in steede therof, idlenes and pride is maintained. Secondly, in de­caying the people, which are the glory of the Prince, & strength of the land where­vpon the land is exposed to the spoyle of the enemy, as also ciuill wars are here­by oft times occasioned, & the Famine, Pestilence, &c. procured. Thirdly, here­by also the estate of Princes is endan­gered: In that great ones hauing now no inferiours to be humbled by, through the insatiablenesse of pride and ambition grow to enuy, and so to leauy at the highest: whereupon proceeds treasons, and subuersion of Kingdomes.

4 Our neighbour is many wayes ex­ceedingly iniuried.

And that

1 As being outlawed, and depriued of the common benefit of habitation.

2 Driuen most inconscionable to the cursed estate of beggery. Gen. 4.

3 Compelled euen to steale, and so the Author of his owne destruction.

4 Depriued of the publike benefit of Gods worship.

[Page 68] 5 Forced to a most discontented and desperate estate.

5 The greatest wrong of enclosing, redounds to the Authors themselues.

Because,

1 They exclude themselues out of Gods protection, in excluding the poore out of their protection.

2 They lye open to Gods heauy curse in this oppression of the poore.

3 They depriue themselues of the vse of Charity, whereby they argue them­selues to be no better then infidels.

5 As also they strip themselues of the vse of society, and so grow sauage and brutish.

6 They also exclude themselues from the necessary protection of their owne flesh.

7 And arme the same with crueltie against them.

8 Hereby they make way to pride, and all kinde of impiety.

9 As also they doe expose themselues to beggery, &c.

10 And not onely so, but their po­sterity [Page 69] is lyable to the curse, and so to desolation.

And that we may grow to an healing of this euill: Consider we wisely the cau­ses hereof, which are:

1 Atheisme and contempt of God, for if wee were contented to be vnder God, and did acknowledge we held of him, we would then suffer others to liue both by vs and vnder vs.

2 Pride, which cannot endure eyther equall or inferiour.

3 Couetousnesse, as if all were too little for our selues.

4 Distrust of Gods prouidence, as if God were not able to prouide for vs, if so be that others liued by vs.

5 Hatred of mankinde, in that we can­not endure his presence and society.

6 Inordinate loue of this world, and these corruptible things.

7 Setting vp our rest in the happi­nesse of this life.

8 As also a secret renouncing of the heauenly blisse.

[Page 70] 9 Enuy of Superiours and disconten­tednesse, which are forerunners of trea­sons, &c.

10 A bloudy and cruell minde de­uoyd of all remorse and pitie.

3 Obserue we the particular reme­dies of the same,

VVhich are eyther.

1 Inward, concerning the reforma­tion of the minde.

2 Outward, reforming the party.

Outward are these,

1 Sincere loue of God, whom wee haue not seene.

2 Consideration of our wants and in­finite occasions, and then wee shall see that he is a very meane one, whom wee may not stand in neede of, and there­fore despise we none.

3 Contentednesse with our estate, and so shall we endure the poore to liue vnder vs.

4 Remember we the day of account, that as now we would haue all, so we [Page 71] must giue vp the larger account, and thinke we if it were not much better to haue others to ease vs?

5 Know wee that so much as we ex­ceed in enclosing and coueting, so much we doe detract from the holy vse of Gods blessings, and so shall be guilty of cruelty against our selues, because wee shall want whereon to imploy them.

6 Meditate we on death, &c. when all our glory shall be confounded, that seauen foote long at most must con­tayne vs.

7 Record we the curses of God which are threatned and executed against ioy­ners of house to house, &c. Esay. 5. Hab. 2. Mich. 3. &c.

The outward Remedies are,

1 Frugality in apparell and diet, whereby being good examples to those with whom we liue, as wee shall not be driuen to spoyle them, so not vsing them as instruments of our lusts, they shall not lye open to our cruelty.

2 Care, that wee and our Tenants prosper in religion and honesty, for the [Page 72] neglect of these, and contrary, bolstering of them in sinne, is an occasion to make vs tyrannise ouer them.

3 Conscionable obedience in our owne persons to those that are set ouer vs, so shall wee continue mercifull to those that are vnder vs.

4 Conuersing louingly, &c. with those of the lower sort, inuiting them to our society, Tables, &c.

5 Maintenance of Tillage.

6 Moderation of hunting, and such outward pleasures.

7 Necessary prouision by Musters and trained Souldiers, against the dayes of warre.

8 Progresse of Princes, to view their people, and reioyce them by seeing their faces.

9 Wholesome lawes against depopu­lation, and conscionably executed.

11 The estimation of the subiect with the Prince, and pretiousnesse of the life of man is a speciall meanes hereto, whose example will be the best law to those great ones that are vnder him.

1 GLuttony, or

2 Drunkennesse: Whereby

1 Selfe-loue being nourished, And

2 The flesh pampered, And

3 Sinne growing insatiable.

4 And so others drawne into the same excesse.

5 And our estate wasted, &c. Hereby

1 The loue of our brother groweth cold.

2 Their bellies are pinched.

3 And all being thought too little for our selues, euery thing is thought too much for others.

4 And that which wee impart to o­thers, as the intent is to draw them into fellowship of sinne; so hereby not onely they become thieues to their families, but draw downe the iudgements of God vpon them, as famine, &c.

6 Yea, in that hereby our estates are wasted and consumed: are not great ones hereby driuen to the spoyle? and [Page 74] who more likely to be spoyled, then those that haue beene instruments in sinne?

7 Carnall loue doth most vsually end in extreame hatred. 2 Sam. 14. And so the weakest goeth to the wall.

8 And how can we but be cruell vn­to others, when we are not mercifull to our owne soules.

And therefore

1 In vaine doe Epicures boast of false liberality.

2 And extreame cruelty is the best fellowship of drunkards.

3 Little comfort in that speech, that a belly-god is no mans foe but his owne, seeing he is an enemy to God, to his neighbour, to the creatures, and his owne soule and body.

4 Lesse warrant therein, that they spend but of their owne, seeing their spending is abuse, and abuse makes it not their owne.

5 And for the cloake of hospitali­tie, what shall it auaile, seeing the poore are more pinched: and fat hogs are [Page 75] onely fed vp to the slaughter.

Learne we in the second place to re­medie this euill: And that

1 By enforming the iudgement a­right, concerning our liberty in these things.

Here first know we that what liberty and Lordship we had ouer these things, was vtterly lost in Adam, so that by na­ture the best are slaues to the creatures: being so farre off from any right ouer them, or ability to vse them well, as that our best right in them is, that they are executioners of the diuine vengeance a­gainst vs, and our best vse is by abusing them to prouoke them to a more spee­dy and sharpe execution thereof.

2 Consider we hence that it is not be­cause we haue most of them cast vpon vs, therefore we deserue them, and so haue power to vse them well, seeing v­sually they are the wickeds portion in this life, to fatten them vp to the day of slaughter. Psal. 17. 14. Ierem. 12. 3.

3 Neyther if we are scanted of them, ought we to flatter our selues, that wee [Page 76] are beloued of God, in that he diets vs of these things: seeing it is a punish­ment of sinne to be stripped of these comforts. Deut. 28. Ioel. 1. Psal. 107.

And therefore,

That we may vse them aright, wee are to seek for the recouery of our right in Iesus Christ, who being giuen vs of the Father, doth giue vs with him all good things else: so that in Iesus Christ we are restored againe both to our Lord­ship ouer the Creature, and holy liberty also to vse them aright for Gods glory, and our eternall saluation.

Now being restored to an holy Liberty in these things, we are to know in the second place, that this liberty is bounded within these limits.

1 We must in all these things ayme at Gods glory. 1 Cor. 10. 30. and there­fore so to vse our liberty in Diet, as first, may especially further the sanctifying of the Sabbath: Secondly, and fit vs to all holy duties: Thirdly, may empty vs of [Page 77] carnall loue to, and confidence in, the creature: fourthly, may keepe still our power and liberty ouer the same.

2 In the vse of these outward things, we must haue respect to the saluation of the soule.

And therefore,

We must first sanctifie them vnto vs, that the soule may haue aright in them, and grace to vse them holily. 1 Tim. 4. 4.

2 Wee must discerne that in the vse thereof, the soule be especially fur­thered.

1 As discerning insufficiency in them to satisfie the soule, and therefore being weaned from the loue of them, euen by the vse thereof.

2 And yet discerning in the least of them, a pledge of Gods loue, & so being contented with our owne, and returning the strength vnto our God in more conscionable obedience.

3 Still being prouoked by experience of Gods prouidence in these things, to hunger after the best graces.

[Page 78] 4 And communicating, euen of our [...]ittle, to the good of others. Iob 31.

5 Abstayning from our liberty here­in, that wee may be fitter for heauenly duties.

6 Seeking rather to satisfie necessity then the eye or palate.

7 And still when the body is satisfied, discerning the soules want. And

8 Redeeming wisely the one with the losse of the other.

3 We must in the vse of these things, respect a common good: And therefore,

1 To be ordered herein for the qua­lity of our diet, by the authority of the Magistrate, As also,

2 As occasions shall serue for the measure thereof.

3 Vsing that which our owne coun­try best affords, and most cheape. And lastly being lawes vnto our selues, where otherwise we may exceed, not conside­ring what our purse can doe, or our cal­lings will allow, but wherein we may [Page 79] best be examples of frugality to others, and best able to maintaine the common charge; especially may be a meane to stand in the gappe to keepe out the common scourge.

AS not onely exceeding herein our callings.

But also stretching beyond our abilities, Putting euen whole Lordships not so much vpon our backes, as vpon our shoes, yea sometimes our very garters and shoes-strings.

And so hence follow racking and tur­ning out of Tenants. Eating out of Ho­spitality.

Running deepe into the Tradesmens bookes, yea, vndoing of them. Mainte­nance of all riot and excesse in sinne, &c. In fine, the Prison, and beggery.

The Remedy is partly, as before in Diet, con­cerning the generall: Vnto which we may adde these follow­ing in particular.

First that we vse such apparell as may best serue to expresse and adorne our Christian callings, furthering to morti­fication and abasing of the flesh.

And secondly such as may serue to maintaine humaine society, by keeping the common fashion of the Country, and such as beseemes our seuerall places, in the common-wealth. Esay 3. Zeph. 1. Wisely admitting such ciuil distinctions, as by the wisedome of state are deuised, both for ornament, and difference of callings.

Auoyding, as on the one side slouenly and brutish attire, so on the other, cu­riosity and precisenesse.

And reiecting all diuices, to adulte­rate nature; making vs faire; straigh­ter, &c. as painting, &c.

And so endeauouring to expresse all modesty and grauity therein.

And first, that Hunting is an enemy to Li­berality appeares, Because,

1 IT entendeth too much the satis­fying of our owne pleasures, and so hindereth from respecting the nece­ssities of others, 1 Cor. 13. 2 Tim. 3. 2. Louers of pleasures, and without natu­rall affection, goe together.

2 It with-draweth naturall affection from our owne flesh: and conuerteth it to dogs, so that it were better to be a huntsmans dog, then his poore neigh­bour.

3 It breedeth vnnaturallnesse and cruelty, in that the sport thereof is in shedding of bloud, and bathing their hands therein, wherevpon it commeth to passe, that by degrees the blood of the poore is as little regarded, as the blood of a beast, yea it maketh more de­light in the company of beasts, then to conuerse with men.

[Page 82] 4 Hereby Gentlemen are prouoked to racke their Tenants and spoyle the poore, to turne them out, &c. euen to maintayne stables for their hunting hor­ses, and kennels for their hounds.

5 Also much good ground is restray­ned for the maintenance of such wilde game, which otherwise might be conuer­ted to tillage for the relief of the poore.

6 Much good graine is consumed in maintenance of Deare, and Dogs, which the poore ought to be relieued with.

7 Yea, Gentlemen thinke themselues excused from reliefe of the poore, in that so many quarters of graine goes out to such pleasurable prouision.

8 Yea, much graine is spoyled on the ground by the vnreasonable pursuit of this vnbridled sport.

9 Herein also much precious time is so wasted and rioted, that the estate of the poore cannot be entended, and loo­ked into: much lesse relieued.

10 For this abuse of creatures, the Lord many times punisheth a Land with fa­mine, and so the poore are further pin­ched for the offence of the great ones.

[Page 83] 11 Yea, the poore hereby are so grie­ued and enraged many times, that being thus despised aboue wilde beasts, they grow wilde and outragious, and so giue such bloudy hunters euen their fill of blood.

The Remedies hereof is,

1 That we be able to discerne of the true bounds of our Christian liberty: that so wee doe not turne the same; as an occasion of wantonnesse. Gal. 5. 11.

2 That wee consider of the pretious­nesse of time, and so learne to redeeme it, in making sure our election. Ephe. 5. 16.

3 Consider wee wisely whether wee can make one corne, &c. or hayre, &c. and then lay we it to our hearts, what a grieuous sinne it is to riot and wast out so many creatures of God: yea wilfully to kill such seruiceable horses, &c.

4 Know wee that hunting is a recre­ation to make our selues and other fitter for our better callings: not to rob our selues and others of health and meanes of life: not to cut off imployment in more serious affaires.

[Page 84] 5 Resolue wee that our priuate plea­sures must be submitted to the publike good, so that both expediency must be respected, aswell as what is lawfull: yea wee must in no case offend the weake brother, 1 Cor. 8. least otherwise while we satisfie our lusts without respect of offending others, wee loose our naturall affection, and so loose the affection of o­thers, 2 Sam. 20.

6 Expect wee vndoubtedly that if wee neglect our owne flesh, and set our affections vpon brute beasts: wee shall make our flesh sauadge against vs, either the Lord for our vnnaturallnesse, shall make man pretious, as the gold of Ophir; so that for want of help, wee may be exposed to be a pray vnto the beasts; or the rage of our enimes shalbe so great that no gold shalbe ble to redeeme vs out of their hands. Esay 13. 12. 13. Pro. 11. 8.

The Remedy hereof is.

1 TO consider, that the Lord hath commanded vs to abound in good workes, and therefore wee should (not casting these feares) be obedient to his will.

2 Wee teach iustification by Faith, which worketh by loue, so that how­soeuer by faith in Iesus Christ we iustifie [Page 86] Gods righteousnesse in pardoning our sinnes through Christ his merit, in whom wee apprehend the acceptance and iu­stification of our persons, as standing righteous through him in the sight of God. So by the vertue of Christ his righteousnes, wee are inuested with a true inherent righteous, whereby first in thankefulnes vnto our God, we abound in good workes: secondly, to declare that wee are iustified, both to our owne consciences: thirdly, and also vnto men. Iames 2. fourthly, to approue our conformitie vnto our head Christ, as liuing members: fiftly to be made meet for that glorious inheritance with the Saints in light.

And therefore

Wee condemne the Papists, and haue demolished their glorious Se­pulchers: that their rotten and stin­king bones being discouered, their faces may be couered with shame, that they might seeke the face of God in Christ Iesus, whom they did daily crusi­fie by their abhominable Masses, Hori| [Page 87] Murthers of infants, Thefts, Rapines, which were discouered in the demolish­ing of those abhominable sinkes and cages of all vncleannesse.

And though we haue conuerted some few of those houses to be places of Gods worship, purging them of the idolatrous vse and end, by which they were abused. Yet haue wee wisely defaced the multi­tude of them, as being altogether vnne­cessary, to cut off the hope of nurcing Popery againe.

To restore to the Common-wealth, what hath vniustly beene extorted from thence, by the couetousnesse and fayned deuotions of those Abbey-lubbers.

To roote out idlenesse, and such other mischiefes as were nourished in those abhominable Stewes.

To restore the people to their liberty, who were very fearefully enthralled, not onely in their soules, but euen in their bodies, by those towers of Babell.

Specially to make free way to the exe­cution of Iustice which was defeated by such sinfull Sanctuaries. And to restore the Tithes for the maintenance of a lear­ned [Page 88] Ministery which we wish may (as in part it hath bin begun) be further con­uerted to that end. And haue we not since the time of the gospel restored, exceeded them notwithstanding, in true bounty?

Yea surely:

Blessed be God, in Iesus Christ, that hath confounded the false charity of the Papists, by discouering the rotten foun­dation and cruell ends thereof: Blessed be the name of his Maiesty for euer, that hath confuted their slaunderous impu­tations against the glorious Gospell of his Sonne Iesus, as if it abolished good workes, had banished all true loue and charity. Hath not the glorious Lord ad­uanced and iustified the power of the Gospell, in kindling the hearts of the true professors thereof to performe such renowned and glorious workes as can­not be matched in any age of Popery? Hath not these times of the Gospell yeelded the supply of foure new stately and magnificent Colledges in the Vni­uersities, very richly endowed for the maintenance of true religion and lear­ning to all posterity?

[Page 89] Haue they not furnished the honou­rable Citie of London with a most ample and worthy Colledge, endowed with constant and sufficient mayntenance both for a Reader of Diuinity, as also with seuerall Readers of the seauen libe­ral Sciences, to prepare the better for the Vniuersities, and so to ease such of that iourney which will receiue their seaso­ning heere?

And are not the foundations laid of another famous Colledge, by the pious and magnificent authority of our Soue­raigne Lord King Iames, the most con­stant enemy of Antichrist, and de­fender of the true Christian, ancient, and Apostolike faith, for the mainte­nance of such worthies of our Church, to employ their studies in refuting the aduersary, and iustifying the truth of Ie­sus Christ?

Is not a good part of that Colledge alreadie erected? Is it not still fur­thered and vndertaken by the So­ueraigne Maiesty, who for the glo­ry of GOD will finish that glorious worke?

[Page 90] What should wee speake of those hundreds of free-Schooles, that haue beene erected since the dayes of glori­ous Queene Elizabeth, of happy memo­ry, for the rooting out of ignorance; the very nurse of Popery, and trayning vp of youth in Learning and Religion? Shall we not euer remember, not only how many sinkes of Antichrist were conuerted to Hospitals, for the cure of the diseased, and nourishing of Orphanes in the Citie of London, By king Edward. and elsewhere, and haue not their reuenewes beene much encreased by worthy Citizens from time to time?

Haue there not beene scores of new Hospitals erected and endowed in each part of the land, for the reliefe of decay­ed and decrepet persons?

Shall not the memory of Sutton be glorious to posterity, for that his mag­nificent Colledge, so stately for the House, so bountifull for the Reuenue of at lest sixe thousand pound by the yeere, for the sustentation of decayed Souldiers, Scholers, Citizens, &c. to continue for euer?

And hath not the streame of this [Page 91] bounty, yet flowed more boundantly to our Vniuersities?

Is there any Colledge almost in the Vniuersities, which hath not receiued, euen new glory from thes [...] times of the Gospell, not onely by enlarging of the buildings and beautifying there­of, but by addition of large mainte­nance for the encrease of their Fel­lowship and Scholers-places, to continue for euer?

It not that glorious Library, excee­ding the Vatican, or any now extant in the World, furnished with all sorts of bookes, and constant mayntenance for a Keeper therof, and continuall sup­ply for the same, a very true and blessed monument of the bounty of these times, a very liuely fruit of the true Re­ligion of Iesus Christ? Shall not the memory of deuout Bodley be blessed for euer?

And can wee forget what is now by Gods mercy euen finished, that magnificent building of the Vniuersitie Schooles, so stately for the structure, so sufficient for mayntenance, begunne [Page 92] euen from the foundation, and finished by the procurement and charge, especi­ally, of those most worthy instruments: The Right Reuerend Father in God, the Lord Bishop of London, a true Kingly and Hieroicall Spirit; and that illustrious Sir Iohn Bennet, both liuing members of the Church of Christ Iesus, both some­times brought vp in that magnificent Colledge of Christ Church.

Surely if we shall adde vnto these, the multitude of new Bridges, erected substan­tially in the needfull places of the Land of free stone &c. The building of many Gates in the C [...]tie of London, &c. It may appeare that the Gospell of Christ hath beene most fruitfull in good workes.

Especially if we be wise to distinguish of the times, it will appeare that the char­ges of such great buildings and en­dowments doe in these dayes farre ex­ceede those of former ages, though of the like bulke and quantity. Both in that the Land doth now much more abound with people then in former ages, in regard of the long peace our good God hath vouchsafed. [Page 93] And so in regard heereof the prices of all things being much enhansed, charges of building must needs be so much the greater.

And this the rather, because the wise and gracious Lord, hath also furnished the Land with more abundance of trea­sure then formerly: which as it is an oc­casion to make things deerer, in that men are better enabled thereby to pro­cure their necessaries: so doth this serue for the great enriching and contentment of the Land.

That our inbred commodities shall passe at a round price, as hath else-where beene truly and sufficiently proued: see my Lord Cokes preface to his Reports.

Lastly, if we shall consider, that as the doctrine of the Gospell teacheth what is the nature and property of true boun­ty, so also it enableth to an holy practise of well-doing. It will easily appeare, that though it should be granted that the former times hath exceeded vs in the outward worke, yet seeing they fayled in the true vse and end of well-do­ing, they cannot iustly compare herein, [Page 94] with the times of the Gospell. And that well manifestly be discouerd by these differences.

1 Because the good workes of popery were done in darknesse; refused the light and true touchstone thereof, and there­fore wanting knowledge wherefore, and faith to make the person acceptable, they could not be good in the sight of God.

Whereas the Gospell teacheth to doe all things by a good warrant from the Word, and in the faith of IESVS CHRIST, doing all things in thank­fulnesse vnto God for his loue vnto vs in Iesus Christ, informing vs, first to la­bour the acceptance of our persons, in the Lord Iesus, and so through him to offer vp this sacrifice.

2 Popish workes, as they wanted a good foundation, so they fayled in the manner and meanes.

Either doing euill that good might come thereof, Rom. 3.

Or being stinted in well-doing, not by the word, but by the orders of their superiours, and seuerall rules of their professions.

[Page 95] Whereas the Gospell teacheth, to doe good by good meanes, not according to the will of man, in a voluntary deuotion & imitation of angelicall perfection, but according to the blessed will of God, each keeping him-selfe within the bounds of his calling. Whereas in Po­pery, either the calling is not lawfull at all, and so no good can truely be there done; or else liberty is taken to vsurpe an other calling, as that of the Magi­strate: or else they presume of an ex­traordinary calling, as the best ground of all their heroicall and great exploits, as they call them, indeed, their diuelish, and monstrous enterprises vpon States, Princes, whosoeuer stands in their way.

3 Popish workes faile in the true end, which is to giue glory vnto God, and procure saluation to the soule, as being done, first, to merit by them and so to rob God of the glory of his free mercy, and Christ Iesus of the efficacie of his all-sufficient merit: secondly, be­ing done to depriue the soule of it salua­tion, as teaching it; first, to rest in the outward workes, without faith: secondly, [Page 96] by outward workes to excuse and sa­tisfie for any grose and notorious wicked­nesse, and so giues the bridle to all sinne, with greedinesse, and vtterly excludes true repentance.

3 By their good workes to merit heauen, and so to depriue themselues of the onely true way thereto.

4 Onely tending to the maintenance of present credit and profit, and so to build vp an imaginary happinesse in this life, and thereby to exclude them­selues eternall happinesse.

But the Gospell teacheth to ayme in all things at Gods glory. 1 Cor. 10. 13. To propose saluation not any present respect onely as the marke of well-do­ing. 3 Phil. 13.

Not to rest in the thing done but in the acceptance thereof.

To labour perfection of well-doing, not by Euangelicall councels, but by the warrant of the word. And in this, con­founding all Popish well-doing, that we especially ayme at the sincerity of the heart, and yet deny still our owne righ­teousnesse, that wee may be found in Christ Iesus.

[Page 97] And that, wherein the Papists doe well, therein wee may be like vnto them, and haue exceeded them: but we must not be stinted by their measure, nor misled by their ends.

They doe well without knowledge, without Faith, to merit thereby, ex­cusing hereby their ignorance, Ido­latries, and all other kinde of abhomina­tions.

We doe good workes out of know­ledge of the will of God, out of Consci­ence to obey Gods will, as true branches, deriuing our goodnesse from the Vine Christ Iesus, performing and brin­ging forth fruit onely as we are engrafted in the Vine, and daily receiue vertue and sap from thence to enable thereto; hauing the imperfection of our good­nesse daily couered with the righteous­nesse of Christ, that we may be accepted of our God, &c. By the power of Christ dwelling in vs; we are daily led on to per­fection, daily ascribing our righteous­nesse to our maker.

That because,

1 VVE sinne in the best wee doe, Stherefore we will doe no good at all, least we should sinne.

To which we may answere,

1 That it is a sinne to omit wel-doing, as well as to doe euill.

2 That sinne which accompanies well-doing shall not be imputed, if there be a willing minde.

3 Our persons are accepted in Christ, and therefore our faylings are couered with his righteousnesse.

4 This life is not a time of perfection, but of growing and hastening thereto, and therefore though we be not perfect without sinne, yet if we doe it truly with­out hypocrisie, it shall be accepted.

5 The sinne which accompanies wel-doing is not ours, and therefore we shall not answere for it.

And yet by

6 Sinne we are still humbled to giue glory vnto Christ.

And that this sinne abounds in this age is manifest.

1 BY the generall pouerty of the Trades-man and Artificer, each labouring onely from hand to mouth, to maintaine life and soule together (as wee say:) the rest of the time being spent in idlenesse and vnthrifty sports, &c. Whereas the hand of the di­ligent might haue plenty.

2 By that ordinary sleightnesse to which all Trades are growne, each ma­king things onely saleable to the eye, without substance, &c. Idlenesse, hauing found out a neerer way to deceiue it selfe and others.

And is it not iust with God to giue [Page 100] vp the deceiuer, to be deceiued? Is not the deceitfull Artificer, that workes sleightly, because hee loues idlenesse, and cannot, through his pouerty, for­beare payment; is hee not, I say, met with all by as cunning as himselfe? Hath not idlenesse bred vp the Cony-catcher to strip him of his deceitfull gaine.

Hath not idlenesse fostred and in­structed the slye and deceitfull game­ster, to fleece him thread-bare?

Is not the Stage-plaier, a right bird of this idle neast, ready to entice him yet to more idlenesse? Is not the Tauerne and Alehouse dore open to receiue such a guest? Is not the bawdie house readie to send home this Prodigall by wee­ping-crosse, that hee may crie late repentance?

Doth not the abundance of these nur­series of idlenesse, conuince the raiging of this sinne in these times? would not the fire be quenched, if there were not such fuell?

What should wee speake of those swarmes of sturdy roagues, and Idle beg­gers, whose meat is for the most part ease [Page 101] and idlenesse, who had rather starue then be set a worke?

And are not such vsually forced to steale, that they may not starue? doe not the abundance of these conuince the Land to swarme with idlenesse?

And by your leaue, is it not now a fashion to liue in idlenesse? My high borne younger-Brothers, because they haue no lands, therefore they haue no­thing to doe what they should; they can­not digge, to begge they are ashamed: meete the enemy they dare not, and ther­fore they wil be meet with their friend, if they can, by cheating, if not by plain cut­ting, and so they will doe what they should not, and so in the end suffer what they would not.

Well then it is apparant that idlenesse abounds. Learne we now in the next place, the remedy hereof.

1 Labour we to get grace in our hearts, for he that is in Christ wil be alwaies brin­ging forth fruit in due season, he can­not [Page 102] be idle that hath the spirit working in him.

2 And therefore let vs stir vp the spirit by prayer and holy duties, that how­soeuer the world count, the seruice of God idlenesse, yet wee may finde, that when our God is honoured he will honour vs before men, in giuing vs di­ligence, that we may stand before Prin­ces, and giuing vs wisdome and faith­fulnesse in the least.

3 And giue wee not our hearts to pleasures and delights, abuse we not our liberty in the creatures of God, for these will draw on and confirme in idlenesse.

4 Consider wee how the creatures are in continuall imployment.

5 And obserue wee that the diuell is neuer idle to hurt vs.

6 Remember wee how vnprofitably wee haue spent the time past, and con­sider wee what warrant wee haue for the time to come.

7 And know wee that the minde can neuer be idle, if not working for good, then certainely for euill.

As

DIcing.

Carding.

Cock-fighting.

Beare-bayting.

Stage-Playes, &c.

As

1 Being the common Recreations of the time.

2 Taken vp not by the basest, but euen by the best, and so countenanced by example.

3 Hauing some pretence of Christian liberty.

4 Hauing also some sweete baites of profit and pleasure.

5 And being good meanes to passe away the time.

For the remedy of this euill know we,

1 That these recreations are vtterly vnlawfull. As

1 Dicing. Because

It consists in hazard and casting of a Lot, which being a religious ordinance, appointed of the Lord in waighty euasi­ons, to determine the doubtfulnesse thereof, ought not to be transferred to matter of recreation. Act. 1.

2 It is performed by many cunning and deceitfull sleights, not so much depending vpon the bare chance, as by aduantage of dice, &c. intending to o­uer-rule the hazard, and by the chance to rob and spoyle others.

3 And so, besides the occasions of swearing, losse of time, corruption of manners accompanying these sports. Is not satisfied vsually without spoyle of estate, yea, many times of liues also.

2 Carding vnlawfull.

1 And that because it partly consists of hazard, and therefore is an abuse of diuine ordinance.

2 The skill thereof consists in couse­nage and out-facing trickes.

3 It maintaynes Couetousnesse, and hunts after gaine by vnlawfull sleights.

4 And so in steade of recreating the minde, doth much distract the same with hopes to winne, and feare to loose.

5 It steales away our pretious time, and nourisheth in idlenesse and effemi­nate delights.

6 And is not vsually performed with­out blasphemies against God, and tea­rings of each other.

7 At the best, it is but an indifferent thing, and therefore being more subiect to abuse, is wisely to be auoyded.

8 Especially seeing it is a sport of no good report, vsed especially by the pro­phane, and by them grossely abused, and taken vp to ease a troubled spirit.

3 Cocke-fighting and Beare-baiting vnlawfull.

1 Because the ground of them is the enmity of the creature, which was the pu­nishment of sinne.

2 They prouoke to cruelty, and vn­mercifulnesse.

3 And withdraw the minde from the right vse of the creature, which is to contemplate the iustice and mercy of God in the preseruation and gouernment thereof.

4 It is contrary to the nature of a iust man, who is mercifull to his beast.

5 By this vnmercifulnesse to the crea­ture, vnnaturalnesse, and brutish tyranny is oft-times discouered and maintayned.

6 And the creature eft soones pro­uoked to crie quittance with man.

7 Besides, the prophanation of the Sabbaths, blasphemies & whoredomes, the drunkennesse, &c. that accompany these games.

4 That Enterludes, &c.

First because,

1 They are expressely forbidden by [Page 107] the Lord, who hath commanded tha we should not imitate the heathen in their sports and pastimes.

2 They were first inuented and ap­poynted by the Diuell, Tit. Liu. Decad. to pacifie his wrath in the time of a famine, as if hee were the author of the iudgement of God: And so

3 They were inuented to the high derogation of the power and Maiesty of God.

4 They are the teachers of sinne, yea, enemies to Repentance, as both expres­sing sinne liuely, and making a mock [...] of it.

5 They are the very bands to all hy­pocrisie and dissimulation, as making shew of what they are not, and expres­sing vice vnder the habite of vertue.

6 They alter the order that God hath placed in his creatures, changing the re­semblance.

4 Stage-Playes are vnlawfull and abhominable.

Of men into women, a thing expres­ly forbidden by the law of God. Deut. 22.

They are meanes to exclude the [Page 108] preaching of the Gospell, as contenting the people with such formall shewes, and so thereby perswading them, that because they can learne more at a play, then at a Sermon, therefore, the play is better, the Sermon needlesse.

And seeing the people can endure sin to be reproued in a play, which they will not abide in the Pulpet: This causeth not onely to despise the power of the word, but euen to make a mocke of sinne.

And so are the meanes to nourish Atheisme, and all desperate impiety.

Of dancing: That it is an enemy to libe­rality, and vtterly vnlawfull as it is now vsed generally.

Howsoeuer the Scripture doth com­mend vnto vs some kindes of dancing.

Namely,

That of Dauid, to shew his ioy and thankfulnesse vnto God for the redu­cing of the Arke: as also 2 Sam. 6.

Those holy dancings of Moses and Mi­riam, [Page 109] in thankfulnesse vnto God for their great deliuerance. Exod. 15. 1. 2.

Yet are those no warrants to iustifie the prophane and lasciuious dancing of these ages.

1 These were performed in an ho­ly manner: namely, in modesty, and great wisedome, to auoid occasion and appearance of euill, the men by them­selues, and the women also together.

2 These dancings, of old, were per­formed to holy ends, namely, to ex­presse thankfulnesse vnto God for his mercies vouchsafed vnto them.

But as for the dancings of these times.

They are both occasions of euill in regard of the promiscuous dancing of men and women together, as also, be­cause of those lasciuious gestures and behauiours that accompany the same.

Especially they entend most wick­ed ends; as vncleannesse, wanton­nesse, effeminatenesse, &c. if not mur­ther and adultery followes the same. And are they not also maine enemies against liberality?

Yea certainly,

As not onely exhausting our estate in vanity of apparrell; maskings, &c. where­by we are vsually disenabled from per­forming this duety.

But by these vaine recreations enfla­ming the heart with pride, &c. whereby it is alienated from the poore. Yea nou­rishing in idlenesse, and prouoking thereby to all excesse of lust, whereby still the estate is more emptied, and mi­sery hastened.

And so exposing oft-times to the iust scorne of the world, and necessity of re­liefe from others.

And thereby thrusting forward to shif­ting and spoyling of our brethren, whom we should and might relieue. And doth not open robbery and murthers vsually hence ensue? Will such gallants labour? are they not ashamed to begge, and must they not liue? Will they not haue it by hooke or by crooke, as we say? must they not cut it out of the hides of others?

1 COnsider wee that at the best they are subiect to much abuse: And therefore choose we rather such recrea­tion as may turne good to the soule, may prouoke to see our vilenesse, and humble to repentance.

If we will needs try conclusions in these sports,

2 Then resolue we to play freely, and so we shall shortly play alone: secondly, if we play for ought, let vs then vse our selues to giue a way whatsoeuer we win, and to pay of our owne what we loose, and this will also quickly end vs of our company, and ease vs of our labour.

3 Insteed of these, we choose such as are of honest report, as shooting, &c. Secondly such as are not so subiect to sleights and aduantages to deceiue: such as may further the health of the body, as exercises of running, wrestling, &c.

Such as may fit vs the better to the [Page 112] seruice of our country, as handling the Pike, feates of actiuity, and such as are performed laudably in the Artillery gar­den; shooting with the Peece.

And such as in generall may further to spirituall duties of Prayer, thankesgi­uing, may prouoke to contemplate the power and wisedome of God, in the va­riety of his worke, and such as may serue to humble the flesh, and may enable vs the better to this grace of liberality, as tillage of the earth, graf­ting, and may imitate euen childish simplicity.

But especially labour we to weane our soules from these delights.

And therefore,

That our hearts may be weaned by degrees from these perillous vanities.

1 Let vs consider, not so much how we may passe away the time present, as how we haue mispent the time past, and therefore haue deserued that time should be no more, and this wil euen worke this conclusion, that it is sufficient that wee haue spent time past after the manner of the Gentiles, that it is the mercies of [Page 113] the Lord, that wee haue not beene ouer taken in our foiles, that it now stands vs vpon to walke more circumspectly, redeeming the time, because the daies are euill.

2 Consider wee what fruit wee haue in those things whereof wee are now ashamed, at the best, no better then vanity and vexation of spirit.

3 Obserue wee the reason and com­mon ground of these sports, namely, to ease a troubled minde: and iudge wee wisely what vnfit and desperate Phy­sicke this proues thereto; seruing at the best to dead the conscience, to ex­clude Repentance, to encrease sinne: and so to hasten to vengeance.

4 Consider wee that the practise of these sports tends not onely to the pro­phaning of the Sabbath, but to iustifie this prophannesse, vnder pretence of Christian liberty, and recreation.

5 And so consider wee wisely the companions of these games, as who­ring, drunkennesse, murther, cousenage, and swearing.

[Page 114] 6 Resolue we daily to reckon with our selues for the expence of time, and then we shall be ill apaid to bring any such stuffe into reckoning.

7 We shall haue enough to doe to account for ordinary escapes, and sins that hangs so fast vpon vs, so that wee shall haue little need, to draw on sinne with cart-ropes, to make a sport of it.

And therefore in all these recreations labour we to become fooles, not affe­cting any extraordinary skill in them, neyther seeking for masteries by them, vnlesse they be such as may make vs ser­uiceable to the common good, obser­uing daily the vanity of them, or at least their insufficiency to giue content to the pure minde: and considering the short­nesse of our liues, and suddennesse of Christs comming to iudgement, imagine we whether these will proue Oyle in our Lampes, to meete the Bridegroome withall, or not rather stubble to helpe to kindle the fire of Gods iealousie, to burne vs vnquenchably?

And learne we to make God our de­light, by walking alwayes in his pre­sence. [Page 115] Reioycing in his word.

Meditating of his admirable power and wisedome in all his workes, especially re­freshing our soules in the beauty of his face in Iesus Christ. And reioycing in the hope of that loue that shall be re­uealed.

Delighting in the excellent that ar [...] earth. Psal. 16. and labouring to ma [...]tayne the fellowship by walking as lights amidst the darknesse of this world, sa­uing some by feare, plucking out of the fire. Iud. 22.

Exhorting each other daily, that wee be not hardned by the deceitfulnesse of sinne. Hebr. 3. 13.

And waiting for the glorious reuela­tion of the sonnes of God.

Labouring especially to auoid the cau­ses and occasions of these vanities.

Namely, pretence of Christian liber­ty as before.

2 Idlenesse. Being diligent in our cal­lings, and committing the issue to God.

3 Security, as because wee are safe, all is well, therefore wee may be merry, wee may take our fill of pleasure.

[Page 116] 4 Atheisme, as thinking all our hap­pinesse consists in this life, and that this happinesse appeares in the satisfying of the flesh, and therefore let vs eate and drinke, play and sport, for to morrow we shall die. 1 Cor. 13.

5 Lastly, consider we that these sports [...] the most part, as they were banished by the wiser heathen out of their com­mon-wealths, so they are also condem­ned by the lawes of our land.

The parties vsing many of them, ac­counted no better then common rogues, as Players, Bearewards, &c. And so as Rogues to be dealt withall.