THE ART OF Giving. Describing the true Nature, and right use of Liberality: And proving That these days of the Gospel have far exceeded the former times of Superstition in true Charity and Magnificence. BY THOMAS COOPER. LONDON, Printed for T. Pauter, and are to be sold in ivy Lane. 1615. TO THE RIGHT Worshipful, Sir john Rotheram, and Sir Gilbert Wakering, Knights, and their virtuous Ladies, especial Patrons of my studies, T. C. wisheth all increase of the blessings of Heaven and Earth. Right Worshipful: THe occasions that hath moved me to treat of this subject of true Beneficence in these latter days are First, to propose it as a lively Touchstone for the trial of our holy entertainment of the glorious Gospel of jesus Christ: Secondly, to confound hereby the vain confidence of this deceitful generation, which seem to be somewhat herein, when indeed they are nothing; deceiving themselves, even as clouds without water, in their false liberality. And so to convince the Atheist, that saith, where is the promise of his coming? seeing this very decay of true love, is among other, one of those pregnant signs, that the day of the Lord jesus is near at hand, that so the wise in heart may see the plague, and hide himself. And seeing he that is coming will come quickly, with his reward with him, to give unto every one according to his work, yea, will come suddenly in an hour, that no man knows of, ought we not always to have Oil ready in our Lamps, that so we may enter in unto our master's joy? Surely were there nothing else to move us hereunto, but the commandment of our heavenly Master, this should provoke us to love one another, this should adjure us to abound in Charity, that so we might avoid eternal vengeance, seeing all the commandments are fulfilled in this, that we love each other, & to fail in one duty is guilty of the breach of all. But behold what love the Father hath showed us, that, what was impossible to the commandment in regard of the transgression, whereby sin revived & became 〈◊〉 of measure sinful: and so the hatred increasing, we had no hope, but were as water spilled upon the ground, that we could not be gathered up again: Our God which is rich in mercy through his great love, wherewith he loved us, supplied by a most gracious and wonderful remedy, namely, the precious blood of his dear son, as of a Lamb undefiled & without spot. This is that blood that hath spoken better things for us then the blood of Abel, not only stopping that loud cry of Vengeance which our sins called for, but opening unto us the gates of righteousness, and enabling us to walk in the similitude of the death and resurrection of jesus Christ, that so we might be partakers with him of eternal glory. And this is that blessed Lord jesus, who hath not been a stranger unto us, or soiournour with us for a season, but hath been lively described in our sight, and even crucified among us, in the glorious and constant publishing of the Gospel of Peace. And could greater love be showed to us by any then that the son of God should lay down his life for his? And if the Lord so loved us, ought we not to love one another? Is not this our evidence that we love God whom we have not seen, in that we love our brethren whom we see daily? Is not this our warrant that we are translated from death to life, because we love the brethren? Behold then our trial of the right entertainment of the Gospel. And have we brought forth this fruit to repentance and amendment of life? Surely we must needs acknowledge that our glorious God can truly justify him against us: What could he have done unto us which he hath not done? Inquire we, in the name of God, of the days that are past, which were before us, since the day that God created man upon the earth, and ask from one end of heaven to the other; if there came to pass such a great thing as this, or whither any such like thing hath been heard: What nation is so great unto whom the Gods come so near as the Lord our God is near unto us in all that we call unto him for? Had ever nation the Gospel of jesus Christ so long continued with such constant outward peace and prosperity for the better entertainment thereof? Was ever nation delivered out of so horrible a pit, as was the Gunpowder treason? Thus may the Lord justify himself against us, but how have we justified our God in a conscionable embracing of so great salvation, bringing forth fruit answerable thereunto? That we have a name to be alive, who may deny us? Is not yet the Gospel preached in our streets? Do we not draw forth with joy out of these fountains of salvation? How is it then that we bring forth wild grapes? are we not for all this even now dead, and plucked up by the roots? Yea, if we may be believed ourselves, we say that we are rich, and increased with goods, and have need of nothing? But is not this because we know not that we are poor, and lame, and blind, and miserable? Are we not willingly ignorant of the truth of our estates, judging of the same by false rules, as Opinion, Custom, Estimation, Multitude, and such like: and so are deceived in our imagination, esteeming ourselves to be somewhat, when we are nothing, at leastwise nothing to what we should be? Have we brought forth fruit answerable to the time of our visitation? Surely, if there were nothing else to convince our barrenness & unprofitableness in the entertainment of so great salvation, the very bleating of the Sheep, and lowing of the Oxen; the cries and complaints of the poor, ringing daily, and piercing the heavens for their contempt, and desolations: the divisions of Reuben, should cause great sorrow of heart; this might justly challenge a great decay of unfeigned love. Is not Ephraim against Manasses, and Manasses against Ephraim, and both against juda? Hath not the abundance of self-love eaten out all hearty and true affection to each other, while every one seeks his own, and not that which may concern the common good: nay, with the general wrack of the public weal? And if we thus bite and tear one another, shall we not be devoured of each other? Learn we hence, in the name of God, to see the plague, and hide ourselves. Is it not already begun; shall I say in the uttermost part of the host, or not rather in the host and eyes thereof? And is not the Kite ready to seize upon both? The Lord give us understanding in all things. Is not this the day of Jacob's travail? Doth not the judge stand at the door? Will not the Master come in an hour which that servant dreameth not of, and give him his portion with Hypocrites, where shall be weeping and wailing, and gnashing of teeth? Surely, were it not that the Lord had reserved a remnant of the holy seed among us, we had long since been as Sodom and Gomorrha: And is not the righteous daily taken from the evil to come? Is not Ezekiell daily made a sign to the house of Israel? And is not the hand of the Lord stretched out still? Who so is wise let him understand these things, and to whom the Lord shall reveal them; for the ways of God are holy and righteous, and the just shall walk therein, but the w●●ked shall fall in the same. Must not the Gospel be a stumbling-block to the jew, and foolish to the Grecians? Do any of the Rulers believe in him? nay, is it not an offence that the poor receive the Gospel? And shall not the Lord stay his hand till Lot be removed out of Sodom? shall not the Gospel be continued till the remnant be gathered in? And may we not daily observe a great Harvest abroad, even the barren and desolate corners of the Land, hungering after the Word, and catching the Kingdom, with all holy violence? And why then stand we idle in the Marketplace? Why help we not the Lord against the mighty? Is not the Canaanite yet in the Land? Hath he not increased by our contentions and security? Why join we not together against the common enemy? Doth he not beast of false liberality? Doth not the harlot begin to encroach upon us by her offerings of Peace and pretences of reconciliation, by her glorious shows, and sugared greetings, intending more desperately to kill, when she kisseth and croucheth, that heaps of men may fall by her might? Can we ever forget that hidden Mine? Shall we not ever suspect such fawning Absalon's, and deep Achitophel's? Is not this the age of compliments, and formalities, vanishing merely in shows and bodily worships? Was ever deadly hatred carried more cunningly under sugared words, and feigned devotions? Is not our friendship turned into flattery, our hospitality to stately houses, and gay clothes, our Beneficence to vain boastings, and cold words: Nay, to evil deeds? Witness our enclosures and turning out of our brethren from their ancient habitations, and placing in their rooms herds of beasts: Were it not better to be such gentlemen's sheep then their Tenants? Were it not better that such great ones had not a foot of the earth, then that hereby they should endanger the loss of heaven? What shall we think of that innaturall encroaching and undermining of each other in their callings and livelihoods? Trades-man eating out Tradesman, Merchant supplanting Merchant, one Brother undermining another, the common wisdom and misery of the times? Do not they argue that both conscience and charity is dead among us? And ought we not then to strengthen the things that are ready to die, that so we may recover our first love? Surely what these poor labours shall come short of herein, that shall I not fail to make up with my best desires: All which I do here, with whatsoever I humbly commend unto your Worship's good acceptance in jesus Christ, as acknowledging hereby myself, and all mine deeply indebted unto your Worships for your fatherly love unto us in our afflictions, and binding myself hereby in all hearty affections and endeavours, at least to take away just imputation of unthankfulness. And thus commending your Worships to the grace of God in jesus Christ, I ever rest: Your Worship's poor kinsman, ever bounden in jesus Christ THOMAS COOPER. The Contents. FIrst, it is declared what Giving is, generally. Chap. 1 The kinds of Liberality described. Chap. 2 Is discovered who is the true giver. Chap. 3 The true nature of Liberality is declared. Chap. 4 Together with the properties thereof, as that, first, it must be free. Chap. 5 Secondly, we must give of our own. Chap. 6 Thirdly, we must be wise in our bounty. Chap. 7 First providing for ourselves. 2 Giving where there is most need. 3. Providing that we may be still able to give. Yet, 4. Keeping within the compass of our ability. 5. Not endamaging any by our bounty. 6. We must give in faith, that is, 1. Believing that our persons are accepted, and so are our endeavours. 2. Not looking for recompense again. Where especially is taught that we must love our enemies, and how far. Chap. 8 We must give out of a loving and affectionate heart. Chap. 9 We must give constantly. Chap. 10 We must propose right ends in our giving, which are: 1. Assurance of salvation to ourselves. 2. Benefit to others in soul and body. 3. The good of the Church. 4. Furtherance of Divine worship. 5. The glory of God. Chap. 11 The vices contrary to Beneficence are laid down generally, both such as hinder altogether, as also such as corrupt the sincerity thereof, both on the left hand, and on the right. Chap. 12 Certain motives are laid down to provoke to bounty. Chap. 13 And so are commended divers helps and preparatives to Liberality. Chap. 14 As also it is observed what punishments are due, and have been inflicted upon the breach of this duty, and exercise of cruelty and unmercifulness. Chap. 15 Together with the use of these punishments. Chap. 16 The several lets and rentations against beneficence are laid open in their places, As, 1. Because they are our own. 2. All little enough for ourselves. 3. We shall be soon emptied, and become beggars. These are urged and answered. Cham 17 Other lets are proposed, as 1. Care of posterity. 2. Marriage of daughters, etc. Chap▪ 18 A third sort of temptations, arising from the unworthiness of such as need, and little good redounds thereby. These are answered, and in special is declared how Witches may be relieved, & though the poor be unthankful, yet we must relieve them; yea, though dissemblers, yet must not be neglected. Chap. 19 Other temptations discovered, whereby liberality is excused, as charge for the commonwealth, lays for the Church, maintenance of the Ministry and such charges, for the Sacrament, assessings for the poor, etc. these are removed. Chap. 20 A fifth sort of temptations proposed for the hindrance of bounty, namely, Christmas-feasts: these are answered. Chap. 21 divers special practices of Satan are further detected, whereby he hath and doth hinder Beneficence. As 1. Enclosing of land, together with the remedy thereof. Chap. 22 2. Excess in diet, with the remedy thereof. Chap. 23 3. Pride, and excess in apparel, with the remedy thereof. Chap. 24 4. That excessine hunting is an enemy to bounty, with the remedy thereof. Chap. 25 Of fear to be accounted Papists, that it is an enemy to liberality, with the remedy thereof. Chap. 26 The tentation, that we sin in the best, and will do no good lest we should sin, discovered and removed. Chap. 27 That idleness is an enemy to true bounty, and that it abounds in this age, with the remedy thereof. Chap. 28 The last and main enemy to liberality is unthrifty and unlawful games. Here is first proved, that they are unlawful. As namely, Dicing. 2 Carding. 3 Cock fight and bearbaiting. 4 stage-plays and Interludes. 5 Dancing. Chap. 29 Certain general remedies are proposed, and commended against these unlawful delights. Chap. 30 Conclusion of the whole. Chap. 31 THE ART OF Giving. CHAP. I. What Giving is in general, namely: AN imparting of what the Lord hath given us, as either cast upon us extraordinarily by his providence, or obtained by ordinary means of our labour and industry. 2 To the necessity of our poor brother, as he is nearest unto us in the Lord: And that both willingly, and bountifully, to his sound comfort▪ And wisely also, providing especially and principally for ourselves. And that, in all holiness and humility unto God. Giving him the glory of what he hath enabled us to give unto others, and laying up thereby a good foundation, by making us friends of this unrighteous Mammon, against the day of Christ jesus, that we may be received into everlasting habitations. 1 Tim. 6. 19 Luke 16 11. 12. etc. CHAP. II. Observe we the divers kinds of Liberality, and that to good ends. THe first and special work of Charity is to provide for the salvation of the soul. Sect. 1. To this end serve, 1 Provision, that it be instructed by the word of God. Rome 10. 10. 2 Reproof for sin, and plucking it out of the fire. jud. 2. 2. 3 Comfort, and consolation, raising it up out of the deep and pit of despair. Gal. 6. 1. jam. 5. 4 Chastisement, and humbling of the flesh, that the soul may be saved. 1 Cor. 5. 5 To this end serves the maintenance of the Ministry, as a special work of bounty, as also 1 Cor. 9 2. Cor. 11. 6 The erecting and maintaining of the Universities, and Free-schooles, for the instructing of youth, etc. A second and next work of Beneficence is, Sect. 2. to relieve the body of our poor Brother: And this is properly called Alms: this is done; 1 By giving freely unto him to supply his want. Hebr. 13. Math. 5. 2 We must also lend unto him, which steeds him more sometime then giving. 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 unto him. Pro. 24 10. 11. 12. As also, as our callings will allow, to right him therein, and to be avenged of those that offer them. 6 Yea, to this end we are to provoke others to tender his case, by making it known. 7 Hitherto serve set contributions, and treasuries for the poor. 8 By conscionable selling, we perform true bounty. A third kind of Beneficence is where gifts are given between parties for civil respects. Sect. 3. 1 Are gratulatory, such as Gen. 45. 23 2 Or placatory to appease wrath, as jacob to Esau, Gen. 34. 3 Some for reward, as those of the Prince to the Subject. Dan. 2. 48. Hest. 6. 2. 4 Or to procure favour of those of the meaner to the superior. 1 Sam. 15. Pro. 21. 14. 5 Some to help and promote just causes as jacob to his son joseph. Gen. 43. 11. 6 And also to maintain mutual love and friendship. Nehem. 8. 1 Reg. 10▪ 11. 12. 7 To the advancing of the worship of God. 1 Chron. 19 Exod. 35. 20. 8 By thankfulness we are given unto God. 9 Also gifts are given in sign of homage and subjection. 1 Sam. 10. 27. Secondly some are to evil ends. Sect. 4. 1 As to the erecting of Idolatry. Exod. 32. 2 To the coruprting and enthralling of the soul. Revel. 17. 3 To the corrupting of judgement and justice. 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 serve the world's turn. 6 To obtain greater benefits again, fishing with a Gudgeon to catch a Pipe. CHAP. III. Of the true Giver. 1 GEnerally only the regenerate man may truly give, Sect. 1. because he only hath right in what he hath. The wicked being no better than thieves. 2 Particularly the rich are bound to give. 1 john. 3. 17.. 2 Cor. 8. 14. 3 The poor even of that little that they have, are also bound to give. joh. 13. 29. Eph. 4. 28. As the widow must give her mite, servants must give of their wages. 4 Yea we must impoverish ourselves in some cases, to give to others in cases of necessity. Act. 5. Nehem. 5. Exception. 1 Those that are in paricular subjection to others, Sect. 2. as Servants to Masters; these may not give in selling, etc. unless it be out of their wages. 2 Subjects cannot give, but from that general authority committed by the laws of the land, unto them, answerable to the laws of God, concerning relieving of the poor, etc. 3 The Wife may not give in some cases, unless it be of such things as are common to both. 2 As also of that which she hath excepted from manage. 3 And that with the consent of her Husband, either expressed, or presumed, from the general liberty given to her. 4 In a case of extremity, when all is like to be lost, and the Husband unfit to govern the family. 1 Samuel 25. 19 CHAP. FOUR Observe more especially what true giving is, as it properly belongeth to the elect of God, and of the several properties thereof: Namely: A Most free, frank, and liberal imparting some meet and convenient portion of that wherewith God of his goodness hath blessed every man. 1 To the maintenance and advancement of God's pure religion and worship. Hebr. 8. 3. 2 To the merciful relieving, comforting, and succouring of all such as we see: or for want of such, of those whom we do by credible report understand at any time, to be in any present necessity and need. And that in such manner as God himself would have his own worship to be upheld and furthered: And the poor among his people in all Christian Churches, to be comfortably relieved and succoured. CHAP. V. Of the conditions and property, of true liberality, gathered out of the former definition. 1 IT must be free, Sect. 1. and from a frank mind, First it must be free. Luke 6. 33. 34. 35. Prou. 25. 21. 22. even to our enemies. Math. 5. 2 To those that cannot requite us again. 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 loveth 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 josiah, Deut. 20. 8. Exod. 36. Marks of this free giving: Sect. 2. Are, 1 To give bountifully of a little, so the widow. Luke 21. 2 To strain ourselves even above our ability. 2 Cor. 8. 4. 3 To prevent importunate ask. 4 Not to defer and put off till to morrow. Pro. 3. 28. 5 To give with joy and gladness of heart. 1 Chron. 19 Deut. 26. 10. 11. 14. yea, to rejoice therein as well done. 6 To give of the best, and costliest, as is fitting to the party. john. 12. 3. 7 And that accordingly as God hath blessed us. 1 or. 16. 2. 8 Yea, according as he 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 do over and above according to our ability. Provided. 1 That others be eased, and we ourselves not grieved. 2 Cor. 8. 13. Pro. 5. 16. 17. Luke 3. 11. 2 In a case of extremity to relieve others, we must sell even our possessions, Luke 12. 33. Psa. 112. 9 of which more afterward. Now that we may give cheerfully, Sect. 3. these things are required; 1 A delight in the thing to whom we show our beneficence. Helps hereunto. Psa. 131. 2. 1 Chro. 29. 2 Sam. 6. Psa. 16. 2 Faith: both that we are persuaded that this well-doing is acceptable to God, Heb. 13. 16. Phillip 4. 18. Hose 6. 2. That God also will bless and provide for those that are liberal, notwithstanding the fear of after wants. 3 A third help is Humility, acknowledge ourselves unworthy of those blessings which yet our gracious God hath made us stewards of, to give to others. Gen. 32. 10. 1 Tim. 6. 17. 18. 19 4 Consider we the uncertainty of our life, that if we neglect to day we may be cut off tomorrow. Gal. 6. 10. 5 Meditate we daily on the free and and undeserved bounty of our God towards us, how seasonably it cometh, how plentifully above our desires. Considerations and motives to give bountifully and freely: Sect. 4. Are, 1 Hereby we come nearest the nature of God. 2 We provide wisely for ourselves, as undoubtedly being assured that we shall be plentifully rewarded. 2 Cor. 9 10. 11. of the Lord. 3 We make us more friends of our unrighteous Mammon in the world. Luke 16. to further us to heaven. 4 We give sound contentment to the receiver hereby: whom if we should defer, we provoke to despair, murmuring, etc. 5 We turn that which is usually a snare, hereby to be a blessing and good foundation against the life to come. Luke 16. 1 Tim. 6. 19 6 Whatsoever we give unto the poor, we give it unto Christ jesus himself. Math. 25. 44. 45. CHAP. VI A second thing in beneficence is, that we must give of our own, that wherewith God hath blessed us. That is: We must give in righteousness, 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 approved hereby of God: as being the lively fruit of faith. Heb. 11. 6. without which all liberality is theft, etc. Esay. 61. 8. Deut. 23. 18. 2 Hereby only it will prosper, and benefit the giver. 3 Yea, he to whom it is given can have no assurance of blessing and comfort, but that it may be a snare unto him, unless it be given in righteousness, because he is the receiver to a Thief. This condemneth. 1 Those that rob the poor, to grease the rich. 2 That hope to make amends for their ill gotten-goods, by a little charity at their deaths. 3 Colour their injustice with cloaks of authority, necessity; etc. 4 As also such receivers, as indeed are no better than brokers, and sharers with those thieves. Now we give in righteousness. Sect. 2. 1 When we give of our own, that is, what we have gotten by holy and conscionable labour. 2 What comes unto us by inhetance, gift, etc. 3 And that is then truly our own which we do sanctify both by the acceptance of our persons in the sight of God, as also by daily prayer for the blessing of God upon it: unless these latter be added nothing is truly our own. 4 Then also a thing is our own truly, when as we have gotten it honestly, or it comes to us by inheritance, etc. so we employ it faithfully in some honest calling. And this, 1 Reproveth Gentlemen and others, that having goods & possessions, either gotten, or come unto them by inheritance, think their only end is to spend it in housekeeping, and worse, never respecting the poor, otherwise: neither walking in any calling, etc. 2 Generally the profanes of all that make no conscience of sanctifying the blessings of God, nothing regard how their persons are accepted, only stand upon the credit of these things. We give in righteousness when we give where there is best desert, Sect. 3. and more bonds to tie us thereto: here then, 1 We must give to the household of faith. Gal. 6. 10. and Church of God. And that not for any by-respects, but even because they are beloved of God. Mat. 10. 41. 42. 43. 2 To our country & common Parent. 3 To our natural parents and kinsfolks. 1 Tim. 5. 4. 4 Leaving these, we may make a difference, giving one more than the other, as they are purest in religion, or likeliest in condition, or nearer in blood. So jacob loved joseph, joseph Benjamin, etc. Gen. 37 Gen. 43. 44, etc. Ob. But our saviours lesson is, we must love our neighbour as ourselves: therefore there must be no difference in our affections. Again this may seem to be partiality. An. There may be degrees in love, & yet all may be loved truly: our Saviour bidding that we love our brother; it hinders the quality of our love, not the quantity. 5 Next these are our friends. 6 Then our neighbours. 7 Strangers. 8 Our enemies Rom. 15. 24. CHAP. VII. A third point in beneficence is Wisdom: Sect. 2. wherein observe, Psal. 112. that first I must provide for myself before others. Pro. 20. Here then is condemned, Pro. 5. 15. 1 COmmunity of goods, Mat. 22. as if all should be common, none should have any propriety in any thing, compare the 19 of Mat. with the 5 of Acts. & the 4. verse. 2 Giving of our patrimonies, and whole estates to the maintenance of idle Monks and Friars: which is the best charity of the Papists. 1 As being unfit for such men to manage. 2 Unconscionable for any to give, because he robs his present issue, and posterity of what the Lord hath cast upon him. 3 He renounceth his right in the heavenly possession: whereof the earthly was a sign. And therefore we shall find that the Lord gave strait charge that the jews should at no hand part with their possessions: if for want they were compelled to sell them, yet they were to redeem them after, if they were able: if not, they were freely to be restored, and return unto them at the year of jubilee. Leuit. 25. 23. 24. 25. 26. 27. 28. 1 Reg. 21. 3. 4 He maintains idleness, and so all kind of wickedness. 3 This also condemneth that vainglorious and foolish charity of many, who to be counted maintainers of others empty themselves, and so bring untimely and unjust misery: yet most justly upon themselves. A second point of wisdom is, Sect. 2. that we must give where there is most need presently, so that without our help, life will perish. And that because, 1 This is most impartial; when we simply respect our own flesh, and are not led with any more special circumstances. Esay. 58. 2 This is most seasonable, because now it doth good: And, 3 Generally every one beareth the Image of God, and so we are to relieve him, lest in him we reject God himself. Math. 25. And this condemneth: 1 Those that neglect well-doing in such extremities, upon pretence that such are forsaken of God, and so to be left to his justice; as presuming that if they were Gods they should not be left to such extremity: whereas the Lord doth this either to try our charity, or show his extraordinary mercy, etc. 2 Those, that cast water into the Sea, pouring in where there is no want. 3 Those, that because they fear they may bestow amiss, therefore they will not relieve at all, much less in this extremity. A third point of this wisdom is, That we not only give as present occasion is offered, Sect. 3. but, That we set apart a moiety of our substance, as the Lord increaseth it, to be as a Treasury continually, as occasion is offered to draw forth for the poor. Pro. 5. 15. To this purpose compared to a Cistern, etc. 1 Cor. 16. 2. For 1 Hereby we show our determinate purpose to give. 2 Cor. 8. which is discovered by actual giving upon occasions. 2 We provide for constancy, and scasonablenesse of bounty, as having somewhat always ready, and so continue to such end. And this serveth, 1 To reprove those that among their bags have forgotten this: Or, 2 Think so of themselves, as that they ought not to let their stock lie dead, and thinking, whereas they may employ their stock for the further maintenance of the poor. Hereunto appertaineth, 1 The appointing of set officers, Sect. 4. for the distribution of the Alms unto the poor. These in the Primitive Church were called Deacons, and are used in all reformed Churches; like unto which are our Collectors for the poor. Whose office was. 1 To have a particular Catalogue of the names of the poor. 2 To discern the measure of their poverty, and to this end to oversee them weekly, And, 3 So to distribute the relief of the Church among them, by such portions as may not linger them in a pinching famine, but indeed cheer them, and make them serviceable to God, the commonwealth, or both. 4 That they should give an account of this their distribution to the Pastors and governors of the Church. 2. To this purpose ought there a public Treasury to be provided. Sect. 5. 1 Not only of those weekly contributions, which are ministered by the Saints: 2 As also of those pledges of thankfulness which are given at the Sacrament: But, Further, every man is monthly, or quarterly, as he is able, to cast in his mite into the Treasury, for the increase and continuance of the common Treasury, not only to relieve their own poor, but if occasion shall serve, to comfort other Churches in their afflictions and wants. A fourth point of wisdom in giving, is to keep within the bounds of our ability. That is, 1 First to provide necessary things for ourselves, and so consequently to distribute. 2 To measure our ability, not by what may be, as fearing by giving to diminish it, but by what is; so depending upon the providence 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 compass: not only not to respect the time to come, but so far to enlarge ourselves for the time present, as to part with the inheritance of our Fathers, and to sell our possessions, for the relief of the Saints, reserving some part for our necessary relief: and herein also for the time to come resting on the providence 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 trial of our faith to Godward, if we will lay down our lives for his sake: so, if the Lord do spare us herein, yet seeing we must suffer with our brethren, therefore we must manifest our love by parting with our possessions to their relief. 2 If we ought to part with our lives for our brethren sake, then much more with our goods. 1 john 3. 16. Rom. 9 Provided that this be in times extraornary, and cases of extremity, otherwise we are not bound to diminish our estates. This 1 Reproveth all Popish charity and profession of wilful poverty. 2 As also those that only of their superfluity do bestow, thinking it in no sort lawful to impart their patrimonies to this end, whereas such will make no bones to sell away whole Lordships, etc. to maintain dicing, whoring, etc. 3 Hereby the love of the Saints may be tried abundantly. Appoint of wisdom is, Sect. 7. That none may be any way damaged or hindered by our benefice. This may be, 1 When sin is manifested by the same: As in the maintenance of Rogues and idle Beggars, which though they can yet will not work. Quest. Are not these then to be relieved? Ans. Yes, if they begin extreme necessitiy. 2 And be first punished for the breach of the Law. 3 And so tied to work when they are able, that so they may live of their own: otherwise both the giver sins in breaking the law, 2 Thes. 2. 12. and the receivers sin is maintained, by nourishing idleness, etc. 4 If they be impotent, they are to be relieved at their houses, and not suffered to wander. 2. When our estates are lavished and consumed hereby, To this end we must give: Ordinarily 1 As God increaseth our estate. 2 As may satisfy only the present necessity of our brother, that so he may as well depend upon the providence of God as we. 3 When Superstition and Idolatry is maintained thereby. Exod. 23. such is the Popish charity, in maintaining jesuits, etc. 4 When idleness and vanity is thereby maintained, and this is the usual bounty of our land: whose housekeeping and excess, what else doth it maintain, at solemn times, but gaming, and all excess of sin; tending to the hurt both of the giver and receiver? CHAP. VIII. A fourth circumstance and condition of Beneficence, that it to be done in Faith: That is, 1 THe person that performeth it; must believe in the son of God. Sect. 1. because whatsoever is not of faith is sin, Rom. 14▪ 2 Cor. 8. 5. And this, Reproveth the liberality & munificence of all Atheists, Papists and profane persons whatsoever, yea, the hypocrites Alms is here 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 reproved, as also that depends only on man's law. 3 We must give with assurance that though man do forget, yet God will recompense, and abundantly repay both in this life, and the life to come. 4 To this end we are to join prayer with our liberality. And this condemneth. The infidelity of believers, Sect. 3. that doubt of this. As also the profanes of the world, that expects it not. Another note of faith in giving, is, that we give, looking for no recompense again from man, yea, there cast our bread, where there is no likelihood, even upon the waters. Eccles. 5. This we shall perform If we give, 1 To the poor, etc. that are not able to recompense us. Math. 5. 2 To our enemies, and such as instead of good, usually recompense evil unto us. Math. 5. Rom. 12. Pro. 25. etc. And that because, 1 Herein we come nearest unto God, who loved us when we were his enemies. Rom. 5. 6. Math. 5. 45. 2 We obtain a most glorious conquest over our own corrupt nature mastering hereby the pride of ou● hearts; whose fruit is anger; and effect revenge. Rom. 12. 3 We attain not only the spiritual meaning, but the most difficult practice of the law of God, and so hasten to perfection. 4 Hereby also we may win them or make them inexcusable, or bridle them at the least. Pro. 25. Pro. 16. Now the love that we ought to show to our enemy, Is, 1 In heart lovingly and heartily to affect him, so far forth as that we desire even the salvation of his soul, and s● consequently of his body, etc. 2 Secondly in speech. Math. 5. 21 Bless them that curse you. 1 Sam. 24. 7. 3 In action, etc. Do good to them 1 john. 3. 18. Exod. 23. 4. Prou. 25. 21 2 Reg. 6. 14. 19 21. 4 Yea, in that action which may mos● benefit their souls, namely Prayer Luke 23. 34. Act. 7. 60. Exception. 1 We must put a difference between the cause and the person, the person we must love, but hate the cause. Psal. 139. 21. 22. 2 Some enemies are published and professed against God and his truth: Others private to ourselves and secret, these we must love, the other we may hate. 1 Cor. 16. 22. 3 Public enemies are either curable, such as will receive instruction, etc. these we must pray for, etc. or incurable, such as scorn instruction and prosecute the means; these to be prayed against: and so David & Peter, Psal. 109. 10. etc. prayed against God's enemies, as having a special insight into their final estates, Act. 8. 19 by extraordinary illumination, 2 Tim. 4. 14. and spirit of prophecy, which because we have not, therefore we are 1. not to pray peremptorily against them, as if we did judge them finally, 2. but conditionally, & only respecting their present estate, where in they do desperately oppose the truth: 3. yea rather praying that by some temporal judgement the LORD would cross their purposes, and bring them to repentance, then that they might be left to final vengeance. So these places are to be expounded. 1 joh. 5. 16. Deut. 7. 2. And this reproveth 1 The Popish love, Use. which hold, that we are bound not to hate, but not always to love our enemies, save in two cases: 1. When he is in necessity. Note. 2. In the case of scandal; we give offence to others in not relieving him. 2 The practice of the world, which rendereth what evil it may, and pretendeth cause. 3 Though it forgive, yet it will not forget. 4 We must not profess enmity against any. 5 Nor speak evil of them, etc. CHAP. IX. A fifth point in Beneficence, Sect. 1. is, that it be done in love: That is, THat my bounty proceed from a tender heart, in true compassion of my neighbour's estate, Mat. 15. 3●. and hearty desire, to give him sound comfort hereby: This shall appear, 1 If I principally respect his soul, and in all my bounty labour the good thereof. 2 When together with my outward relief I join loving speech, and sweet behaviour, and make myself equal with him of low degree. Esay. 58. 7. Hide not thyself, etc. 3 When together with my well-doing I prevent such evils as are inward: by reproof, exhortation, etc. 4 And do it, also to that end, that God may enlarge his bounty over him, not to hinder him from further comforts, either from God or man. 5 And be not weary hereof, but rather provoke to ask, then deny being asked. 6 To this end join we prayer to our bounty, that God may bless it; else it may prove a curse to ourselves, and to the receiver. Pro. 12. 10. 7 And be we not driven off from well-doing, either by the malice of the world, or unthankfulness of receivers, or hardness of the times, or example of oppressors, but know we that true love respects none of these. 8 And to testify our love herein, we are bound not only to give when it is demanded, but even privately to inquire and seek out the poor among us, (because the most honest poor will hardly discover their wants) and so accordingly minister unto them. 9 To this end it is not amiss, even with our own hands to distribute what God hath enlarged us to, to the greater comfort of the poor, and better security of our Alms: not to reserve it to the end of our lives, when we must part with it, whether we will or no, etc. 10 Yea hitherto appertaineth, that we receive such small tokens as the poor offer us, to testify their thankfulness, etc. 11 Then also do I give in love when I so provide that my charity may do good. To this purpose is required. Sect. 3. Charity when it doth good. 1 That I give not niggardly, to linger them in misery, but plentifully, that so I may recover them out of the estate of pinching famine, and so enable them to strength, and labouring for themselves. 2 As I relieve them thus far; so here I must not cease, lest health not employed make way for idleness, and so for all manner of sin. And therefore now I must provide that idleness be prevented, by seeing them employed in some handie-craft, or such like, whereunto they are fittest, and if they will not labour not to relieve them. 3 I am bound to testify this love by reproving them for their idleness, and furthering them by the help of the Magistrate to punishment, if need be, for the same; yea, I am to supply them with some stock as their trustiness shall be, and to watch over them brotherly, that they may follow their callings, taking some account of them, and withal advising them as occasion shall serve. CHAP. X. A sixth Circumstance in Beneficence is, that it be constant, and unchangeable: As Pro. 5. 15. HErein, best resembling the mercy of God, which is continual. 2 Best trying our faith: And, 3 Seruiug most for the comfort, and occasions of the poor, who if they shall be always with us, than we must not omit to relieve them. This is seen, 1 In relieving him so often as his occasion shall require, if we be able; not putting him off with this; that he must now seek elsewhere, but rejoicing that we have still this means to sanctify our estate; and being glad herein to prevent others. Math. 26. 11. Pro. 22. 2. Rom. 12. 13. Gal. 6. Because, 1 Our God deals so with us, as often as we seek, he supplies; and we must be merciful as our heavenly Father is merciful. 2 Hereby we prevent much distraction and endless labour, which otherwise we put him to, in putting him over 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 serves that common treasury, to be levied and stored up for the poor, of which before. CHAP. XI. A seventh thing to be considered in Beneficence is the ends thereof, Which are, 1 THe assurance of salvation to the giver, who testifieth hereby the truth of his faith. 1 jam. 23. And layeth up a good foundation against the day of Christ 1 Tim. 6. 2 Is the benefit of the party, both in soul and body, to whom he giveth. 3 The good of the Church of God which is hereby both honoured by the maintenance of her members. Leuit. 25. 2. And provoked to the like by such examples. Deut. 15. 2. 3 And 3. hereby enabled and outwardly preserved, when the word and means 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 Alms, but due, Luke 10. 7. 1 Tim. 5. 3. 4 This Beneficence hath good place in the solemn duties of God's worship, as a part and inseparable companion thereof, So 1 It is a part of the sanctifying of the Sabbath in general. 1 Cor. 16. 1. 2 A necessary companion of public thanksgivings. Hest. 9 Nehem. 8. 3 As also public fasts are not well solemnized without it. Leuit. 25. 4 It doth accompany the ministery of the word. Nehem. 8. 5 Hitherto also belongeth those revenues which have been given to the maintenance, and repair of the house of God. Which howsoever in some part to superstitious uses, yet by the godly have been well converted, 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 Gospel, where less outward pomp is required▪ then under the law. Exod. 36. 5. 6. Hagg. 1. Mala. 1. etc. 2 Where the Lord is to be worshipped in spirit and truth, and not in outward ceremonies & unnecessary vanity. 3 Where we are sometimes to remit of our right, rather than to stand upon unnecessary 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 stop the mouth of false Prophets and accusers, that condemn the Ministry as mercenary, and that they do all for what will you give. And this 1 Condemneth the unsatiable ambition and covetousness of the Church of Rome. 2 And generally all such as would bring religion from the heart to the eye, and set up a pompous and carnal worship. 3 It teacheth all faithful Pastors to be content with a sober maintenance, and to bear a part of the burden of the Church in all the difficulties & straits thereof. 5 And lastly and especially, as above all, the main end is, The glory of God. 1 Cor. 10. 31. Which we wholly respect by, 1 Private & secret liberality, not blowing a trumpet, etc. 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 hypocrisy and vainglory, it skills not though the gift be open. 3 By thankfulness unto God that hath made us, not only able, but wiling to part with our own, and that in such good order and measure as that we may be persuaded of the acceptance thereof. 2 Chron. 29. 14. CHAP. XII. Now because things will better appear by comparison of their contraries, therefore having showed, the good properties belonging to Beneficence; let us now in the second place consider of such Vices as are contrary to godly and Christian Beneficence. These are of two sorts. 1 Such as hinder the same altogether. Of the Vices contrary to Beneficence. 2 Such as corrupt and pervert the power and sincerity thereof. Those which hinder altogether are, Sect. 1. 1 Covetousness, whereby we think we never have enough for ourselves. Haba. 2. 2. And so in steed of giving, rake what we can from others. 2 Churlishness, whereby we cannot endure to do good to others, as neglecting society, etc. 3 Pride, as thinking ourselves worthy of all things, and therefore we will not part with any thing. 4 Envy, as not enduring the good of another, and therefore we will rather choke ourselves then others shall have good by us, nay we will hurt ourselves, that we may hurt others. 5 A base account of God and his worship, and his servants. 2 Sam. 25. Who is David? 6 Distrust in God's providence, as if we should want ourselves if we should distribute to others. 7 Confidence in riches which hath so possessed and forestalled our hearts, as that they have no corner to admit compassion to others. 8 Self-love, as if all were too little for us, & we could not bestow too much cost on ourselves, being only borne for ourselves. 9 Voluptuousness which so employeth our state, and drowneth us in pleasure, as that we regard not the afflictions of joseph. 10 Atheism, thinking this life to be only our happiness, and therefore we will take our fill, & wholly possess it ourselves, & none shall share with us therein. 11 Unnaturalness, as having broken the bands of nature, and so neglecting all duties thereto. 1 Rom. 27. 2 Tim. 3. 5. 6. Those which seek to corrupt our Beneficence are, Sect. 2. 1. On the left hand. 1 Hypocrisy, whereby we make show of what we mean not to do. 2 Vainglory, doing it to be magnified of men. 3 Conceit of merit, as if God were beholding to us, and we did a work of supererogation. 4 Injustice, giving of ill gotten goods. 5 Superstition, when we do good to maintain Idolatry, etc. 6 Policy, when we do good for a greater hurt, or to procure unto ourselves some greater benefit of men. 2 On the right hand, 7 Prodigality, giving beyond our ability. 8 Presumption of God's providence hence. 9 Neglect of spiritual and civil means to uphold our estates. 10 unthankfulness unto God for enabling us hereto. CHAP. XIII. Further consider we such Motives as may stir us up to the performance thereof: These are, 1 THe commandment of God, expressly enjoining the same. Galat. 10. Math. 6. 2 The examples of the Saints that have been plentiful herein. Our Saviour himself though he lived of Alms, yet he gave bountifully. Math. 15. 32. so Abraham, Lot, jacob, joseph, etc. Gen. 18. Gen. 19 Gen. 47. Exod. 2. Exod. 18. Moses, etc. 3 The benefits that do redound to God's children hereby, which are manifold. 1 What we do here inconscionably, it is accepted as done to God, and Christ themselves. Math. 10. 40. 41. Math. 25. 2 The Lord will recompense it, according to the excellency of the occasion which he vouchsafeth to give, whether greater or lesser, and according to the greater, or lesser measure of saith and love, wherein the same duties are performed: yet so as the least kindness done in truth, shall be requited with manifold advantage. Gal. 6. 6. 1 Tim. 6. 1. Hagg. 8. 3 This will be a great comfort unto us in the time of trouble. job. 30. As also a pledge of our recovery 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 provoked and emboldened 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 have been blessed for their beneficence to the Saints. Act. 28. Gen. 42. 43. 44. etc. 6 It is a means to establish and continue our estates for ever. Psal. 122. 6. 9 10. to our posterity. etc. Pro. 13. 22. 7 Yea, an undoubted pledge of our right, and enjoying of everlasting happiness. Math. 25. 40. Pro. 11. 17. 8 The more we scatter, the more we increase our estate in this life. Pro. 11. 24. 25. Pro. 28. 27. 9 We make the Lord hereby a debtor unto us. Pro. 19 17. 10 Hereby ill gotten goods are sanctified. Ezech. 18. 7. 8. Luke. 19 11 It is the means to make our prayers accepted of God. Esay. 58. 7. 8. 9 12 Yea, hereby we have received Angels into our houses. Hebr. 13. 13 Observe we how job, Ezechiah and others, were abundantly recompensed. job. 42. 14 Hereby we gather much assurance that we are in the favour of God 1 john. 3. 14. 15 We approve ourselves to be living and true members of jesus Christ. 1 Cor. 12. john 15. 16 And manifest ourselves to be like unto our heavenly Father. jam. 1. 5. 6. Math. 5. 17 And do witness that we are partakers of the holy Ghost. 18 We adorn and beautify our profession. 19 And make our calling sure. 2 Pet. 1. 9 Motives hereto, 4 Weigh we the uncertainty & danger of riches, and think we how by liberality we make them durable and eternal. 5 By liberality to the poor all superfluous expenses are cut off in Diet, and Apparel, and the like, Buildings, Plate, and so, much sin prevented. 6 Hereby we show ourselves faithful Stewards unto God in a right bestowing of the blessings he hath put us in trust withal. Math. 25. 7 We make the lives of the Saints comfortable, and ease them of many grievous burdens. CHAP. XIIII. Consider we wisely some helps and preparatives to Beneficence: And for our better encouragement herein. 1 WE must consider wisely of the poor and needy, that is, judge 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 ourselves, we are moved to comfort them. 4 Hereupou yet to move compassion more, we proceed to take notice of their misery, to reason with them of it, to enter into the house of mourning; and discern the particulars thereof. 5 Hereupon we con●●●ue the necessity, and equity of doing good, and so are convinced in conscience, that it must be done. 6 And so as we are persuaded in our hearts, we proceed to seasonable bounty, and so cause the loins of the poor to bless us. job. 30. 7 To this purpose consider we, that the poor in their need are true owners of what God hath made us Stewards of. Pro. 3. 27. 8 And that we may be willing to power out to others, set we not our hearts upon these things. Psal. 62. 9 Consider that these blessings are burdens unto us, and therefore by giving to the poor, we ease ourselves of this burden, and go lightlier to heaven. 10 Yea, we ease them of their burden of poverty, that they may also be more cheerful companions in our heavenly journey with us. CHAP. XV. Observe we the punishments that are due and have been inflicted upon such as have failed in this duty of Beneficence, and exercised the contrary sin of Cruelty and unmercifulness. 1 THe neglect of this duty hath been punished with famine. Hag. 2. Esr. 7. 23. Mal, 3. 8. 9 11. Pro. 20. 25. 2 The unmerciful man is utterly deprived of all comfort in his soul, from God, of all his riches. Eccl. 6. 1. & 59 3 God esteemeth these as usurpers of such blessings which they do not sanctify through liberality. 4 God takes away riches when they are not thus employed. 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 do not hinder what we may the cruelty of others, there is grievous punishment threatened. Pro. 24. 10. 11. 12. 1 Sam. 14. 45. 7 This want of bounty is a means to shorten the days of men, as Pro. 55. 23. Psal. 140. 11. 12. Psal. 11. 26. 8 Hereby men do expose themselves to the curses of the poor. Pro. 11. 26. Exod. 22. 23. 24. which God will take notice of and avenge. 9 Yea, this is the means to bring a curse, not only on themselves, but on their posterity. Psalm. 109. 6. Nehem. 5. 10 Sudden death is likewise a fruit of this sin. 1 Sam 25. 9 Psal. 73. 19 20. 11 Yea, it is the cause of a most shameful and dishonourable death. jerem. 22. 13. Esay. 14. 3. 4. 5. 6. and that such shall become a proverb, and byword to all posterity. Abac▪ 2. 6. 12 This was one of the sins, for which Sodom was so destroyed. Ezec. 16. 49. & the old world drowned. Gen. 6. 13. 13 The unmerciful person is no better than a rotten branch cut off from the true Communion of Christ, howsoever he be in the Church, and in show a member thereof. 1 Cor. 11. 1 Tim. 6. 5 14 The covetous person shall not inherit the Kingdom of heaven. 1 Cor. 6. 10. Ephes. 5. 5. Psal. 17. 14. 1 Tim. 6. 9 10. Psal. 69. 22. jam. 2. 13. judgement merciless. Math. 25. 41. 42. 15 Hereby a wicked man doth most resemble his father the devil; john 8. and so hath his condemnation already. 16 It transforms men into bruit beasts: so the holy Ghost calls oppressors. Amos 4. Psal. 10. to a Lion, etc. CHAP. XVI. here than is a Glass for divers sorts of men to look their faces in. 1 FOr those that rob their Ministers in tithes and offerings. The use to be made of these punishments. Mal. 1. 2 That deny contributions to the poor, and enlarge not towards them. 3 For Officers in corporations, who are put in trust with Legacies given to the poor, that they employ them to the best advantage. 4 For such overseers of Testaments, that they lick not their own fingers, but faithfully distribute. 5 For masters of Hospitals, that they make not their places matter of preferment, but indeed, as they were first intended, places of bounty, etc. 6 For Almoners, etc. that they bear not the bag as judas did, and think the cost ill bestowed that is employed on Christ's poor members. 7 For every private Christian to make him friends of his Mammon, etc. CHAP. XVII. Lastly observe we such Lets and temptations, as Satan useth to hinder this duty, Sect. 1. and how we are to overcome the same. Of temptations. 1 COncerning their own estate: Tent. Satan allegeth, that they are our own, and therefore we may dispose them as we list: and why not wholly for our pleasure and profit? 2 They are no otherwise our own, Reply. then that we are God's Stewards to dispense them according to his word, which seeing it commandeth us to employ them on the poor, therefore we may not lay them all on our own backs and bellies, lest they prove nothing less than goods unto us. But all is little enough for myself, Sect. 1. (may the miser reply,) Tent. charges are so great, and gettings so rare: and therefore though I have more than many thousands, yet I have enough to do for myself. 1 If thou which hast such abundance, Conquest. hast tittle enough for thyself, how little then have they, that have nothing to take to? 2 If God then will provide for these, dost thou doubt, by obeying God's commandment in relieviug these, to be scanted? 3 Who hast already experience of God's mercy above these, and if thou believest shalt see greater things than these. 4 And hast this abundance given thee, to impart unto these, that by this means thy store may be increased. Fear not thou want where God commands to distribute, and believe the promise, that thou shalt have plenty. 5 And as God restraineth his hand in such scarce and miserable times, so restrain thou thy unnecessary expense in apparel and diet, and so thou shalt have yet to spare, for thy needful brother. 6 And live here by faith, and not by sense, so shalt thou be increased, though thou mayest fear the contrary. If I should give to every one, Sect. 1. I may soon give all away, and so I shall make myself a beggar. 1 God would have thee in giving first to provide for thyself, and therefore thou mayst not give to all. Neither 2 God hath so enlarged thee, as that thou canst give unto all, and therefore he requires no more than for what he gives. 3 Thou art to give only to such, concerning whom present occasion is offered, in discovering their present necessity, and so much only as in good discretion is meet, upon such special occasion. 4 Thy rule here must be thy ability, and from thy love to thyself must proceed thy love to thy neighbour. CHAP. XVIII. Of temptations concerning care of our Posterity. Sect. 1. ay But (saith Satan) thou must provide for thy posterity. Tent. 1 Tim. 5. to leave them portions, they are nearest thee, etc. 1 Thou shalt best provide for them by sanctifying thine estate, Conquest. and laying up for them in the Treasury of the poor. 2 As also by leaving the care of them to God, in the obedience to his commandment: who either will so bless thy beneficence that thou shalt be able to leave them sufficient: or if necessary occasion require thy further employing, or the Lord hereby have a purpose to try thy faith: know thou, that the posterity of the faithful are the Lords portion, and he will see them provided for abundantly. 3 No Scripture enjoineth us to leave a set portion to our children: that which is implied thereby is, that we be not guilty of neglect and carelessness herein. 4 The best patrimony Parents can leave their children is true Godliness. Psal. 37. 26. Psal. 112. 2. 5 And therefore so to provide for our children, as that we neglect this principal duty of charity, is to betray our children, and expose them to all misery. Psal. 109. 6 Yea, hereby Parents commit a double sin. First in not taking a right course for the provision of his children. Secondly, hereby also he provoketh his children to esteem more their earthly, than their heavenly Patrimony, and so with the Cadarens, to prefer their Swine before jesus Christ. 7 Because the children of rich men are usually graceless, etc. therefore it is far better to be a father to many Orphans, or fatherless children, in feeding and cherishing them, of Christian love and pity, for the Lords sake, who professeth himself a father unto them, then to leave the greatest abundance that may be to such children of a man's own, as for want of grace show themselves so lewdly minded, that they will wanton and unthriftily spend all that shall be left unto them. And therefore it hath been the practice of many godly Christians to supply for the present, where there hath been need in God's Church. As for their children, they have rather in their life time put them to honest trades, whereby they might be able to live of themselves, then to leave them any great portion after their deaths. 8 The sum is, that we know the commandments of God are not contrary to each other: as if because the Lord bids us provide for our families, this did contrary that other commandment, to distribute to the poor▪ But rather that the one is a means to the performance of the other. They both implying frugality, and conscionable carriage in our civil callings: Note. by which we shall be enabled to both these duties, and each of them furthering the other: namely, that in pitying the poor, we shall provide for our family, because there is an extraordinary promise of God to such beneficence, and in careful providing for our family, we shall also be moved to relieve the poor: because they are our flesh also, Esay. 58. So that in truth he doth not provide truly for his children that respects not the poor: Neither doth he wisely respect the poor, that is not moved to begin at home, because he cannot continue herein. But yet Satan replies further. Sect. 2. Thou hast Daughters as well as Sons: Tent. these will not be preferred without portions, their bringing up will becostly, etc. My Daughter's virtue and godliness shall be her best portion, Resist. which that she may be furnished withal. Her education shall be such, as may humble her, and subdue the corruption of nature: little cost will serve this turn. As for a portion of goods, he that will have my Daughter shall give me somewhat for her. So was it among the jews, so it was among the Saints. If her virtue will not marry her, a portion will rather mar her marriage: for so long as it lasts, so long shall my daughter be beloved, and it is not my daughter, but her portion that shall be married. And seeing my purpose is that my daughter shall have the blessing of manage, therefore I will rather make choice of a man who will take my daughter for love, and if there be love, there will be no lack: and what need then my portion? Notwithstanding I will respect my daughter in her place. My God shall first be honoured with my substance, and next his poor Saints, my daughter if she stand more in need than they, shall not want necessary comfort; otherwise she shall depend on the providence of God, as I have done, and what is her portion she shall have it in her place. CHAP. XIX. Other temptations there are in regard of the pretended unworthiness of those that stand in need to be relieved. 1 SAtan objects: Tent. That hereby many shall be, first maintained in their idleness. Secondly, Which will be hurtful to the commonwealth. 1 Though it be a sin for the poor, Reply. etc. to live idly, yet my intent is not by my liberality to maintain them in sin, but relieve their want, and so to obey the commandment of God. If they abuse my mercy, it is their greater sin. 2 Yet that they may not abuse it, I will see they shall be set on work, if they be able, if not I will relieve them that they may be able, and then if they will not work, they shall not eat. 3 Because I have not authority to set them on work, therefore I will acquaint the Magistrate, who will supply in this behalf. 4 And what is in my power shall not be wanting: Namely, godly exhortation and admonition to leave their sin, as also more sparing relief, as a kind of punishment of their idleness. By this means I shall perform relief both to soul and body. Seeing some poor folks are suspected of witchcraft, Ob. and some convinced, shall I therefore give to those? If they be but suspected, Answ. than they are to be relieved, because Charity is not suspicious. If convinced, yet I am to relieve them, because hereby I shall heap coals on their head: And still they are my flesh, yea hereby I may be a means to bring them to repentance. But if I give them, Reply. they by this means have power over me, etc. If I accept of their company, Answ. and yet suspect them to be such, and so for fear, that they may not hurt me, do give them, than it is just with God to punish my infidelity. But if they have extreme need, and so are relieved not of fear but love, because my flesh, I shall either prevent their malice, or all will be for the best. But Satan replies. Though thou give them never so much, Tent. 3. they are never the better, for it all goes down the throat, it is little seen on them, they have still as much need as ever they had, and therefore it may seem that God doth not bless it unto them: and therefore secretly seems to forbid thy charity towards them. 1 Indeed to give usually, as the world, doth sparingly and miserable, rather to linger on a pining state then to set the poor on their feet, as we say, that they may be able to work for themselves: this as it doth them little good, so it is not accepted of God, who willeth us to give, not sparingly, but plentifully. 2 And therefore I will give, that it may do good, with a large hand, as God hath given, to set them up, and provide them of some stock, and withal to see to their following of their calling, and thriving therein. 3 If for all my pains and cost I yet see them never the better: yet here is my comfort: that God accepteth my purpose, and my faith is hereby more tried: that I cast my bread upon the waters. 4 Yet if still I see that no good will follow, but rather my bounty is wilfully abused, to be a cloak for sin; here I may lawfully change my soil, and sow my seed where there is better hope. 5 And yet rather than the vilest should perish, I am bound and will relieve them, though he sin in receiving; yet I shall not sin in giving: and my well-doing shall return into mine own bosom. Oh but (saith Satan) the poor are the most unthankful wretches that may be, Tent. 3. and therefore what comfort canst thou have in relieving them? 1 I do not relieve them, Reply. that they may be thankful, but because God hath commanded so, and promised to recompense, whose faithfulness shall content me, notwithstanding man's unthankfulness. And 2 If I should seek praise of men, I should dishonour my God, and therefore it is his mercy that men should be unthankful, that so I might give him the whole glory of the work. Yet 3 though I find men unthankful, yet let me not cease to do good: for hereby I shall in the end overcome evil with good. Rom. 12. Seest thou not (saith Satan) what dissemblers these professors are, Tent. 4. while they have need of thee, who so holy as they, but yet when their turn is served, they embrace the world. And therefore, seeing thou knowest not who are the household of faith: nay indeed; canst have little hope, but rather to maintain hypocrisy, cast not away thy money, etc. 1 Though men may deceive me, yet my God will not. 2 And therefore my well-doing is not cast away, though the person may be a castaway. 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 add sin to sin: First in not relieving him: Secondly, in judging him an hypocrite, seeing the sin of hypocrisy is so hardly discerned? 5 Howsoever, the person may be: yet will I not be cast off from doing good unto him, because it is not for his sake, but for the Lords cause, that I do it, who will accept my single heart herein, howsoever he may punish the others hypocrisy. 6 Lastly, if I should play the hypocrite, in not giving where God commands, upon such and the like pretences, where as indeed my wretched and covetous heart is the cause thereof: What will it advantage me to complain of the hypocrisy of others, seeing therein I do condemn myself? And this will be the issue, that he will one day condemn me of hypocrisy for not giving, who now pretends his hypocrisy, as not worthy to receive. CHAP. XX. Other temptations whereby covetous men would excuse one charge with another. Hearken I pray how Satan assaults them. 1 WHat art thou not charged sufficiently with expenses for the Commonwealth, Tent. 4. and to the Prince, how many occasions are offered to draw money from thee? Is not this sufficient for one, are not these to go for beneficence: and may they not excuse thee to be more sparing another way? Nay, dost thou not give (as thou art ceased,) weekly contributions? dost thou not moreover give some Alms at thy door, and what more can they require at thy hands? I call to mind my offences this day: Answ. indeed it is unmercifulness that is the especial means to draw down judgements upon the land, as famine, wars, etc. and I cannot excuse myself herein: And shall I seek to remove the judgement by the increase of my sin? shall I help forward he affliction by my unmercifulness? 2 If God hath enabled me to do the greater good, namely, to relieve my Prince and Country, shall I disenable myself to do the less, seeing the charges of the Prince are so moderate and conscionable? 3 If my Prince be partaker of my goods, etc. is it any more than is due unto 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 myself? nay, do not rich men bear least of this burden? Is not the protection of the Prince a sufficient recompense hereof? Am I not hereby better enabled to do good to others? 4 Besides, what trial is this of my bounty to do that which is due? Nay what will be exacted of me whether I will or no? Ought I not therefore to do good otherwise, where it is in my choice? 5 If the Lord offer extraordinary public occasions: this shall not hinder me to show my willing mind: what I am able (God willing) I will bear a part in the burden, and ease the affliction. 6 As for determining what is sufficient it is not in my choice where God commands the contrary, and therefore I may not neglect the poor, though I think I am sufficiently charged elsewhere, seeing the same God that commands, will enable me to perform. 7 And what if I give weekly to the poor? this I am compelled to: and what trial is here? this I may do of vainglory: and where is then my reward? doth not my God daily give? doth he stint his mercies? Is not his hand continually enlarged? and shall I shut my bounty? where he offers occasion? 8 As for the Alms that is given at my door, this is wrung from me, and done usually for custom: I must moreover visit the fatherless, if I will be truly religious: and seek out where I may do good, not only be sought to for it. 9 It is not what man may require or be contented withal, but what my God requires and enables me to perform, my conscience witnessing hereunto, and occasions offered to manifest the same. A second Tentation that sets upon us, in this kind, is drawn from 1 Such contributions and lays as are levied about the Church, for reparations. 2 That which goes out towards the maintenance of the Ministry. 3 For Bread and Wine at the Communion, etc. Hereupon Satan urgeth thus. God is a Spirit, and he will be worshipped in Spirit, what then need so much about outward decency and comeliness? 1 Why should the Ministers take Tithes in these days? This is judaism, which they say, is abolished; 2. Why ought they not to labour with their hands, as the Apostles did, to ease the charge of the people. 3 Why will not a reading Minister serve the turn, who will serve for less? Seeing thou mayest as well edify by him, as by a Preacher, whom thou canst not understand, who will seek to curb thee, and cross 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 answer hereunto. 1 Know we that spiritual worship cannot be performed publicly without the help of the body: Answ. for which, seeing there must be a set place of God's worship; therefore it is fit it be so provided, that not only the body be sheltered from injury and danger, but fitted also by decency and order to the service of God. 2 Which seeing it may be done without excessive charge, therefore much the rather ought convenient cost to be bestowed hereupon. 3 And if the Lord be at the cost to bestow his son upon us, is it not reasonable that we should be at the charge of such sacramental signs as may represent and seal up the benefit of our salvation unto us? 4 As for Tithes due to the maintenance of the Ministry, howsoever they were enjoined by the ceremonial law, yet the equity of them is moral, and so to continue for ever. 1 Because they were paid by the law of Nature, before ever the Ceremonial 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 moral duty, to the upholding and maintenance of the divine worship, according to the affirmative part of the second commandment, of the first Table: And as a duty of civil honour and justice, according to the fifth & eight commandment of the second Table. 3 As the Sabbath remains, though the Ceremony be changed, so ought Tithes to remain for the maintenance of the ministry, to the sanctifying of the Sabbath, the Ceremony being removed. 4 Unless the Christian Magistrate (in whose hands the ordering of such things doth lie) shall determine of a like bountiful and constant course for the set maintenance of the Ministry. As for the example of the Apostle Paul in working with his own hands. 1 There was no other of the Apostles but he, that did so. 2 He presseth none to do the like by his example, unless upon very special and extraordinary occasion as 1 Cor. 11. 7. 8. 9 10. 3 Nay as allowing a certain and settled course of maintenance, he prevents & meets with this unkind objection of this kind 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 she is in her growth, than not established by the Magistrate, who is the approver and confirmer of the maintenance of Ministers, as now it is. 2 Then the Apostles were furnished with extraordinary gifts of miracles, etc. to procure and compel extraordinary maintenance. Act. 5. Now these gifts are ceased. 3 Then men's hearts were inflamed with the power of godliness. For than happy was he that could lay down his possessions at the feet of the Apostles. But Now the form of Godliness hath bred coldness of compassion, so that glad is he that can withdraw from the Ministry. 4 There the zeal of teaching subdued men to the Church. Now the zeal of teaching, because the Harvest is well in, drives hypocrites out of the Church. And winnowe the Wheat into a narrow compass. And therefore if the ministery should not have a set maintenance, seeing it necessarily provokes enmity, and maintains such opposition against the world, little voluntary devotion would appear. Lastly, let these consider what their forefathers have parted with to the Queen of heaven, and the Golden Calf, etc. jer. 44. Exod. 32. And see whether their blind devotion will not condemn this repining of their children to maintain the sincerity of God's worship. Nay let them wisely consider whether they spend not more unnecessarily and wickedly upon the idols of their belly and back, then upon the maintenance of the worship of God. And if they can content themselves with a Levite that will serve for ten Sheckels, and a suit of raiment, because they will not be at the charge of the preaching of the Gospel, let them look to be served as Micha was, their Levite will be the man to betray their souls, through ignorance, profaneness and the like, and if he can find a better Master, their hireling will show them a fair pair of heels. CHAP. XXI. Another tentation which Satan hath to hinder true bounty and liberality to the poor, Is FRom pretence of such expenses as are wastefully employed in keeping great excess at Christmas, etc. whereupon he inferreth that the poor being sufficiently relieved the in, they may be excused all there year after: and so hath brought it to pass among great ones generally, that so they keep jolly rout and riot at that time, they privilege themselves from further hospitality. For the encountering 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 compass of that Quere. Who required these things at their hands. Esay. 1. 2 Admit it were lawful to use such excess at that time, yet is it far from true bounty. 1 Because the poor have least part thereof, they are no fit guests at these times, especially religious poor will mar the sport. 2 What they have is not wholesome and of the better, but the refuse, that which the Dogs and Swine do leave. 3 They have it also with sauce of swearing and cursing, and that is far from sanctifying the devotion unto them. 4 The glut that they have at such times, makes them more greedy & dainty, yea, more idle, and unfit for their calling, and spare diet all the year after. 5 That which they then have, will not maintain them all the year, as they must be relieved. Nay. 6 Usually to maintain such Bacchus feasts, the poor are racked, and fined and grinded to powder. 7 And this Charity is also subject to such vanity and ostentation, as that happy it is, if it hath it reward in this life. And therefore, Seeing what is wastefully spent at such times would maintain many poor, even a whole year, it were much better to abate such unnecessary expenses, and so at convenient times to distribute to the necessity of the Saints. Besides these temptations, consider we certain main policies of Satan, whereby he hath in these late days, even stocked up liberality, and utterly abolished the same. CHAP. XXII. The first main policy which Satan hath used in these latter days to prevent liberality, is, Enclosing of grounds, etc. BY which his drift is, that the people of God being turned out of their dwellings might so perish through the unmercifulness of the weather, & so the Land being dispeopled, these cormorants might riot freely, no more might be troubled with the cries of the poor, might themselves wholly consume, that they call, their own, without envy or controlment, and so fat up themselves against the day of slaughter. jer. 12. 3. For remedy of which mischief I would such did consider these things. 1 That the rich and the poor go together, the Lord is the ordainer of them both. If the Lord had not seen it fit they should be together, he might and would, no doubt, have made all rich. Pro. 22. 2. But as our Saviour saith, likewise the poor we shall have always with us. To what end I pray you with us? surely, 1 That the poor might be a means to humble the rich: And 2 The rich might be a means to comfort the poor. 3 That so the loins of the poor might bless the rich. 4 And the fleece of the rich might clothe the poor: And so of either, such as do belong to God might by this means further each other unto God. And As for such as do not belong to the Election, the Lord hath also appointed this mixture of the poor with the rich, for the contrary end: Namely, 1 That the estate of the poor might breed contempt and hardness of heart in the rich. And The oppression of the mighty might nourish discontentedness and worldly sorrow in the poor. That the poor hereby being often provoked to spoil the rich. The rich might be enraged to make havoc of the poor, and so the justice 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 blood, and out of evil manners establishing good laws, yea hereby proceeding for the better execution of them. And therefore, Know we that they which by enclosures would root and weary out the poor. 1 They fight against God's ordinance, and therefore they shall not prosper; as may appear by the visible judgements of God daily brought to light upon such Nimrods' and devourers. Habac. 2. 2 They are enemies to Religion, and the worship of God, being occasions that the houses of God are laid waste & converted to Barnes, Stables, and kennels for hounds, whereby Atheism & profaneness is set in the seat of the scorners. 3 They are also enemies to the commonwealths: First, in decaying tillage, which maintains labour, and so keeps in humility: so that in steed thereof, idleness and pride is maintained. Secondly, in decaying the people, which are the glory of the Prince, & strength of the land whereupon the land is exposed to the spoil of the enemy, as also civil wars are hereby oft times occasioned, & the Famine, Pestilence, etc. procured. Thirdly, hereby also the estate of Princes is endangered: In that great ones having now no inferiors to be humbled by, through the insatiableness of pride and ambition grow to envy, and so to levy at the highest: whereupon proceeds treasons, and subversion of Kingdoms. 4 Our neighbour is many ways exceedingly injuried. And that 1 As being outlawed, and deprived of the common benefit of habitation. 2 Driven most inconscionable to the cursed estate of beggary. Gen. 4. 3 Compelled even to steal, and so the Author of his own destruction. 4 Deprived of the public benefit of God's worship. 5 Forced to a most discontented and desperate estate. 5 The greatest wrong of enclosing, redounds to the Authors themselves. Because, 1 They exclude themselves out of God's protection, in excluding the poor out of their protection. 2 They lie open to God's heavy curse in this oppression of the poor. 3 They deprive themselves of the use of Charity, whereby they argue themselves to be no better than infidels. 5 As also they strip themselves of the use of society, and so grow savage and brutish. 6 They also exclude themselves from the necessary protection of their own flesh. 7 And arm the same with cruelty against them. 8 Hereby they make way to pride, and all kind of impiety. 9 As also they do expose themselves to beggary, etc. 10 And not only so, but their posterity is liable to the curse, and so to desolation. And that we may grow to an healing of this evil: Consider we wisely the causes hereof, which are: 1 Atheism and contempt of God, for if we were contented to be under God, and did acknowledge we held of him, we would then suffer others to live both by us and under us. 2 Pride, which cannot endure either equal or inferior. 3 Covetousness, as if all were too little for ourselves. 4 Distrust of God's providence, as if God were not able to provide for us, if so be that others lived by us. 5 Hatred of mankind, in that we cannot endure his presence and society. 6 Inordinate love of this world, and these corruptible things. 7 Setting up our rest in the happiness of this life. 8 As also a secret renouncing of the heavenly bliss. 9 Envy of Superiors and discontentedness, which are forerunners of treasons, etc. 10 A bloody and cruel mind devoid of all remorse and pity. 3 Observe we the particular remedies of the same, Which are either. 1 Inward, concerning the reformation of the mind. 2 Outward, reforming the party. Outward are these, 1 Sincere love of God, whom we have not seen. 2 Consideration of our wants and infinite occasions, and then we shall see that he is a very mean one, whom we may not stand in need of, and therefore despise we none. 3 Contentedness with our estate, and so shall we endure the poor to live under us. 4 Remember we the day of account, that as now we would have all, so we must give up the larger account, and think we if it were not much better to have others to ease us? 5 Know we that so much as we exceed in enclosing and coveting, so much we do detract from the holy use of God's blessings, and so shall be guilty of cruelty against ourselves, because we shall want whereon to employ them. 6 Meditate we on death, etc. when all our glory shall be confounded, that seven foot long at most must contain us. 7 Record we the curses of God which are threatened and executed against joiners of house to house, etc. Esay. 5. Hab. 2. Mich. 3. etc. The outward Remedies are, 1 Frugality in apparel and diet, whereby being good examples to those with whom we live, as we shall not be driven to spoil them, so not using them as instruments of our lusts, they shall not lie open to our cruelty. 2 Care, that we and our Tenants prosper in religion and honesty, for the neglect of these, and contrary, bolstering of them in sin, is an occasion to make us tyrannize over them. 3 Conscionable obedience in our own persons to those that are set over us, so shall we continue merciful to those that are under us. 4 Conversing lovingly, &c. with those of the lower sort, inviting them to our society, Tables, etc. 5 Maintenance of Tillage. 6 Moderation of hunting, and such outward pleasures. 7 Necessary provision by Musters and trained Soldiers, against the days of war. 8 Progress of Princes, to view their people, and rejoice them by seeing their faces. 9 Wholesome laws against depopulation, and conscionably executed. 11 The estimation of the subject with the Prince, and preciousness of the life of man is a special means hereto, whose example will be the best law to those great ones that are under him. CHAP. XXIII. A second enemy to Charity is excess in Diet: either by 1 GLuttony, or 2 Drunkenness: Whereby 1 Self-love being nourished, And 2 The flesh pampered, And 3 Sin growing insatiable. 4 And so others drawn into the same excess. 5 And our estate wasted, etc. Hereby 1 The love of our brother groweth cold. 2 Their bellies are pinched. 3 And all being thought too little for ourselves, every thing is thought too much for others. 4 And that which we impart to others, as the intent is to draw them into fellowship of sin; so hereby not only they become thieves to their families, but draw down the judgements of God upon them, as famine, etc. 6 Yea, in that hereby our estates are wasted and consumed: are not great ones hereby driven to the spoil? and who more likely to be spoiled, than those that have been instruments in sin? 7 Carnal love doth most usually end in extreme hatred. 2 Sam. 14. And so the weakest goeth to the wall. 8 And how can we but be cruel unto others, when we are not merciful to our own souls. And therefore 1 In vain do Epicures boast of false liberality. 2 And extreme cruelty is the best fellowship of drunkards. 3 Little comfort in that speech, that a belly-god is no man's foe but his own, seeing he is an enemy to God, to his neighbour, to the creatures, and his own soul and body. 4 Less warrant therein, that they spend but of their own, seeing their spending is abuse, and abuse makes it not their own. 5 And for the cloak of hospitality, what shall it avail, seeing the poor are more pinched: and fat hogs are only fed up to the slaughter. Learn we in the second place to remedy this evil: And that 1 By informing the judgement aright, concerning our liberty in these things. Here first know we that what liberty and Lordship we had over these things, was utterly lost in Adam, so that by nature the best are slaves to the creatures: being so far off from any right over them, or ability to use them well, as that our best right in them is, that they are executioners of the divine vengeance against us, and our best use is by abusing them to provoke them to a more speedy and sharp execution thereof. 2 Consider we hence that it is not because we have most of them cast upon us, therefore we deserve them, and so have power to use them well, seeing usually they are the wickeds portion in this life, to fatten them up to the day of slaughter. Psal. 17. 14. jerem. 12. 3. 3 Neither if we are scanted of them, ought we to flatter ourselves, that we are beloved of God, in that he diets us of these things: seeing it is a punishment of sin to be stripped of these comforts. Deut. 28. joel. 1. Psal. 107. And therefore, That we may use them aright, we are to seek for the recovery of our right in jesus Christ, who being given us of the Father, doth give us with him all good things else: so that in jesus Christ we are restored again both to our Lordship over the Creature, and holy liberty also to use them aright for God's glory, and our eternal salvation. 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 aim at God's glory. 1 Cor. 10. 30. and therefore so to use our liberty in Diet, as first, may especially further the sanctifying of the Sabbath: Secondly, and fit us to all holy duties: Thirdly, may empty us of carnal love to, and confidence in, the creature: fourthly, may keep still our power and liberty over the same. 2 In the use of these outward things, we must have respect to the salvation of the soul. And therefore, We must first sanctify them unto us, that the soul may have aright in them, and grace to use them holily. 1 Tim. 4. 4. 2 We must discern that in the use thereof, the soul be especially furthered. 1 As discerning insufficiency in them to satisfy the soul, and therefore being weaned from the love of them, even by the use thereof. 2 And yet discerning in the least of them, a pledge of God's love, & so being contented with our own, and returning the strength unto our God in more conscionable obedience. 3 Still being provoked by experience of God's providence in these things, to hunger after the best graces. 4 And communicating, even of our ●ittle, to the good of others. job 31. 5 abstaining from our liberty herein, that we may be fitter for heavenly duties. 6 Seeking rather to satisfy necessity then the eye or palate. 7 And still when the body is satisfied, discerning the soul's want. And 8 Redeeming wisely the one with the loss of the other. 3 We must in the use 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 serve for the measure thereof. 3 Using that which our own country best affords, and most cheap. And lastly being laws unto ourselves, where otherwise we may exceed, not considering what our purse can do, or our callings will allow, but wherein we may best be examples of frugality to others, and best able to maintain the common charge; especially may be a mean to stand in the gap to keep out the common scourge. CHAP. XXIIII. A third enemy to Bounty is, Pride, and excess of Apparel. AS not only exceeding herein our callings. But also stretching beyond our abilities, Putting even whole Lordships not so much upon our backs, as upon 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 deep into the tradesmen's books, yea, undoing of them. Maintenance of all riot and excess in sin, etc. In fine, the Prison, and beggary. The Remedy is partly, as before in Diet, concerning the general: Unto which we may add these following in particular. First that we use such apparel as may best serve to express and adorn our Christian callings, furthering to mortification and abasing of the flesh. And secondly such as may serve to maintain humane society, by keeping the common fashion of the Country, and such as beseems our several places, in the commonwealth. Esay 3. Zeph. 1. Wisely admitting such civil distinctions, as by the wisdom of state are devised, both for ornament, and difference of callings. Avoiding, as on the one side slovenly and brutish attire, so on the other, curiosity and preciseness. And rejecting all divices, to adulterate nature; making us fair; straighter, etc. as painting, etc. And so endeavouring to express all modesty and gravity therein. CHAP. XXV. Of Hunting, that it is an Enemy to Liberality: And how many ways. With the Remedy thereof. And first, that Hunting is an enemy to Liberality appears, Because, 1 IT intendeth too much the satisfying of our own pleasures, and so hindereth from respecting the necessities of others, 1 Cor. 13. 2 Tim. 3. 2. Lovers of pleasures, and without natural affection, go together. 2 It withdraweth natural affection from our own flesh: and converteth it to dogs, so that it were better to be a huntsman's dog, than his poor neighbour. 3 It breedeth unnaturallnesse and cruelty, in that the sport thereof is in shedding of blood, and bathing their hands therein, whereupon it cometh to pass, that by degrees the blood of the poor is as little regarded, as the blood of a beast, yea it maketh more delight in the company of beasts, then to converse with men. 4 Hereby Gentlemen are provoked to rack their Tenants and spoil the poor, to turn them out, etc. even to maintain stables for their hunting horses, and kennels for their hounds. 5 Also much good ground is restrained for the maintenance of such wild game, which otherwise might be converted to tillage for the relief of the poor. 6 Much good grain is consumed in maintenance of Dear, and Dogs, which the poor aught to be relieved with. 7 Yea, Gentlemen think themselves excused from relief of the poor, in that so many quarters of grain goes out to such pleasurable provision. 8 Yea, much grain is spoiled on the ground by the unreasonable pursuit of this unbridled sport. 9 Herein also much precious time is so wasted and rioted, that the estate of the poor cannot be intended, and looked into: much less relieved. 10 For this abuse of creatures, the Lord many times punisheth a Land with famine, and so the poor are further pinched for the offence of the great ones. 11 Yea, the poor hereby are so grieved and enraged many times, that being thus despised above wild beasts, they grow wild and outrageous, and so give such bloody hunters even their fill of blood. The Remedies hereof is, 1 That we be able to discern of the true bounds of our Christian liberty: that so we do not turn the same; as an occasion of wantonness. Gal. 5. 11. 2 That we consider of the preciousness of time, and so learn to redeem it, in making sure our election. Ephe. 5. 16. 3 Consider we wisely whether we can make one corn, etc. or hair, etc. and then lay we it to our hearts, what a grievous sin it is to riot and waist out so many creatures of God: yea wilfully to kill such serviceable horses, etc. 4 Know we that hunting is a recreation to make ourselves and other fitter for our better callings: not to rob ourselves and others of health and means of life: not to cut off employment in more serious affairs. 5 Resolve we that our private pleasures must be submitted to the public good, so that both expediency must be respected, aswell as what is lawful: yea we must in no case offend the weak brother, 1 Cor. 8. lest otherwise while we satisfy our lusts without respect of offending others, we lose our natural affection, and so loose the affection of others, 2 Sam. 20. 6 Expect we undoubtedly that if we neglect our own flesh, and set our affections upon brute beasts: we shall make our flesh savage against us, either the Lord for our unnaturallnesse, shall make man precious, as the gold of Ophir; so that for want of help, we may be exposed to be a pray unto the beasts; or the rage of our enemies shallbe so great that no gold shallable to redeem us out of their hands. Esay 13. 12. 13. Pro. 11. 8. CHAP. XXVI. A fifth Policy, whereby Satan keeps men from charity and true bounty, is a foolish fear that they may be esteemed Papists, and therefore they will do no good works, because the Papists glory therein, because this is a mark (as they say) of their Religion. Yea, are they not hereby condemned; as merit-mongers? etc. Are not their goodly monuments cast down and demolished? Are we not taught justification by Faith, so that good works may seem to be thrust out of doors? The Remedy hereof is. 1 TO consider, that the Lord hath commanded us to abound in good works, and therefore we should (not casting these fears) be obedient to his will. 2 We teach justification by Faith, which worketh by love, so that howsoever by faith in jesus Christ we justify God's righteousness in pardoning our sins through Christ his merit, in whom we apprehend the acceptance and justification of our persons, as standing righteous through him in the sight of God. So by the virtue of Christ his righteousness, we are invested with a true inherent righteous, whereby first in thankfulness unto our God, we abound in good works: secondly, to declare that we are justified, both to our own consciences: thirdly, and also unto men. james 2. fourthly, to approve our conformity unto our head Christ, as living members: five to be made meet for that glorious inheritance with the Saints in light. And therefore We condemn the Papists, and have demolished their glorious sepulchres: that their rotten and stinking bones being discovered, their faces may be covered with shame, that they might seek the face of God in Christ jesus, whom they did daily crusifie by their abominable Masses, Hori Murders of infants, Thefts, Rapines, which were discovered in the demolishing of those abominable sinks and cages of all uncleanness. And though we have converted some few of those houses to be places of God's worship, purging them of the idolatrous use and end, by which they were abused. Yet have we wisely defaced the multitude of them, as being altogether unnecessary, to cut off the hope of nursing Popery again. To restore to the Commonwealth, what hath unjustly been extorted from thence, by the covetousness and feigned devotions of those Abbey-lubbers. To root out idleness, and such other mischiefs as were nourished in those abominable Stews. To restore the people to their liberty, who were very fearfully enthralled, not only in their souls, but even in their bodies, by those towers of Babel. Specially to make free way to the execution of justice which was defeated by such sinful Sanctuaries. And to restore the Tithes for the maintenance of a learned Ministry which we wish may (as in part it hath been begun) be further converted to that end. And have we not since the time of the gospel restored, exceeded them notwithstanding, in true bounty? Yea surely: Blessed be God, in jesus Christ, that hath confounded the false charity of the Papists, by discovering the rotten foundation and cruel ends thereof: Blessed be the name of his Majesty for ever, that hath confuted their slanderous imputations against the glorious Gospel of his Son jesus, as if it abolished good works, had banished all true love and charity. Hath not the glorious Lord advanced and justified the power of the Gospel, in kindling the hearts of the true professors thereof to perform such renowned and glorious works as cannot be matched in any age of Popery? Hath not these times of the Gospel yielded the supply of four new stately and magnificent Colleges in the Universities, very richly endowed for the maintenance of true religion and learning to all posterity? Have they not furnished the honourable City of London with a most ample and worthy College, endowed with constant and sufficient maintenance both for a Reader of Divinity, as also with several Readers of the seven liberal Sciences, to prepare the better for the Universities, and so to ease such of that journey which will receive their seasoning here? And are not the foundations laid of another famous College, by the pious and magnificent authority of our Sovereign Lord King james, the most constant enemy of Antichrist, and defender of the true Christian, ancient, and Apostolic faith, for the maintenance of such worthies of our Church, to employ their studies in refuting the adversary, and justifying the truth of jesus Christ? Is not a good part of that College already erected? Is it not still furthered and undertaken by the Sovereign Majesty, who for the glory of GOD will finish that glorious work? What should we speak of those hundreds of free-Schooles, that have been erected since the days of glorious Queen Elizabeth, of happy memory, for the rooting out of ignorance; the very nurse of Popery, and training up of youth in Learning and Religion? Shall we not ever remember, not only how many sinks of Antichrist were converted to Hospitals, for the cure of the diseased, and nourishing of Orphans in the City of London, By king Edward. and elsewhere, and have not their revenues been much increased by worthy Citizens from time to time? Have there not been scores of new Hospitals erected and endowed in each part of the land, for the relief of decayed and decrepet persons? Shall not the memory of Sutton be glorious to posterity, for that his magnificent College, so stately for the House, so bountiful for the Revenue of at least six thousand pound by the year, for the sustentation of decayed Soldiers, Scholars, Citizens, etc. to continue for ever? And hath not the stream of this bounty, yet flowed more boundantly to our Universities? Is there any College almost in the Universities, which hath not received, even new glory from these times of the Gospel, not only by enlarging of the buildings and beautifying thereof, but by addition of large maintenance for the increase of their Fellowship and Scholers-places, to continue for ever? It not that glorious Library, exceeding the Vatican, or any now extant in the World, furnished with all sorts of books, and constant maintenance for a Keeper thereof, and continual supply for the same, a very true and blessed monument of the bounty of these times, a very lively fruit of the true Religion of jesus Christ? Shall not the memory of devout Bodley be blessed for ever? And can we forget what is now by God's mercy even finished, that magnificent building of the University Schools, so stately for the structure, so sufficient for maintenance, begun even from the foundation, and finished by the procurement and charge, especially, of those most worthy instruments: The Right Reverend Father in God, the Lord Bishop of London, a true Kingly and heroical Spirit; and that illustrious Sir john Bennet, both living members of the Church of Christ jesus, both sometimes brought up in that magnificent College of Christ Church. Surely if we shall add unto these, the multitude of new Bridges, erected substantially in the needful places of the Land of free stone etc. The building of many Gates in the C●tie of London, etc. It may appear that the Gospel of Christ hath been most fruitful in good works. Especially if we be wise to distinguish of the times, it will appear that the charges of such great buildings and endowments do in these days far exceed those of former ages, though of the like bulk 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. And so in regard hereof the prices of all things being much prized, 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 dearer, in that men are better enabled thereby to procure their necessaries: so doth this serve for the great enriching and contentment of the Land. That our inbred commodities shall pass at a round price, as hath elsewhere been truly and sufficiently proved: see my Lord Coke preface to his Reports. Lastly, if we shall consider, that as the doctrine of the Gospel teacheth what is the nature and property of true bounty, so also it enableth to an holy practice of well-doing. It will easily appear, that though it should be granted that the former times hath exceeded us in the outward work, yet seeing they failed in the true use and end of well-doing, they cannot justly compare herein, with the times of the Gospel. And that well manifestly be discovered by these differences. 1 Because the good works of popery were done in darkness; 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 Gospel teacheth to do all things by a good warrant from the Word, and in the faith of JESUS CHRIST, doing all things in thankfulness unto God for his love unto us in jesus Christ, informing us, first to labour the acceptance of our persons, in the Lord jesus, and so through him to offer up this sacrifice. 2 Popish works, as they wanted a good foundation, so they failed in the manner and means. Either doing evil that good might come thereof, Rom. 3. Or being stinted in well-doing, not by the word, but by the orders of their superiors, and several rules of their professions. Whereas the Gospel teacheth, to do good by good means, not according to the will of man, in a voluntary devotion & imitation of angelical perfection, but according to the blessed will of God, each keeping himself within the bounds of his calling. Whereas in Popery, either the calling is not lawful at all, and so no good can truly be there done; or else liberty is taken to usurp an other calling, as that of the Magistrate: or else they presume of an extraordinary calling, as the best ground of all their heroical and great exploits, as they call them, indeed, their devilish, and monstrous enterprises upon States, Princes, whosoever stands in their way. 3 Popish works fail in the true end, which is to give glory unto God, and procure salvation to the soul, as being done, first, to merit by them and so to rob God of the glory of his free mercy, and Christ jesus of the efficacy of his all-sufficient merit: secondly, being done to deprive the soul of it salvation, as teaching it; first, to rest in the outward works, without faith: secondly, by outward works to excuse and satisfy for any gross and notorious wickedness, and so gives the bridle to all sin, with greediness, and utterly excludes true repentance. 3 By their good works to merit heaven, and so to deprive themselves of the only true way thereto. 4 Only tending to the maintenance of present credit and profit, and so to build up an imaginary happiness in this life, and thereby to exclude themselves eternal happiness. But the Gospel teacheth to aim in all things at God's glory. 1 Cor. 10. 13. To propose salvation not any present respect only as the mark 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 evangelical counsels, but by the warrant of the word. And in this, confounding all Popish well-doing, that we especially aim at the sincerity of the heart, and yet deny still our own righteousness, that we may be found in Christ jesus. And that, wherein the Papists do well, therein we may be like unto them, and have exceeded them: but we must not be stinted by their measure, nor misled by their ends. They do well without knowledge, without Faith, to merit thereby, excusing hereby their ignorance, Idolatries, and all other kind of abominations. We do good works out of knowledge of the will of God, out of Conscience to obey God's will, as true branches, deriving our goodness from the Vine Christ jesus, performing and bringing forth fruit only as we are engrafted in the Vine, and daily receive virtue and sap from thence to enable thereto; having the imperfection of our goodness daily covered with the righteousness of Christ, that we may be accepted of our God, etc. By the power of Christ dwelling in us; we are daily led on to perfection, daily ascribing our righteousness to our maker. CHAP. XXVII. Hereunto appertaineth that Tentation. That because, 1 WE sin in the best we do, Stherefore we will do no good at all, lest we should sin. To which we may answer, 1 That it is a sin to omit well-doing, as well as to do evil. 2 That sin which accompanies well-doing shall not be imputed, if there be a willing mind. 3 Our persons are accepted in Christ, and therefore our failings are covered with his righteousness. 4 This life is not a time of perfection, but of growing and hastening thereto, and therefore though we be not perfect without sin, yet if we do it truly without hypocrisy, it shall be accepted. 5 The sin which accompanies well-doing is not ours, and therefore we shall not answer for it. And yet by 6 Sin we are still humbled to give glory unto Christ. CHAP. XXVIII. A seventh device to draw men from true bounty, is by nourishing them in Idleness, and so disinabling thereto. And that this sin abounds in this age is manifest. 1 BY the general poverty of the Tradesman and Artificer, each labouring only from hand to mouth, to maintain life and soul together (as we say:) the rest of the time being spent in idleness and unthrifty sports, etc. Whereas the hand of the diligent might have plenty. 2 By that ordinary sleightness to which all Trades are grown, each making things only saleable to the eye, without substance, etc. Idleness, having found out a nearer way to deceive itself and others. And is it not just with God to give up the deceiver, to be deceived? Is not the deceitful Artificer, that works slightly, because he loves idleness, and cannot, through his poverty, forbear payment; is he not, I say, met with all by as cunning as himself? Hath not idleness bred up the Coney-catcher to strip him of his deceitful gain. Hath not idleness fostered and instructed the sly and deceitful gamester, to fleece him threadbare? Is not the Stage-player, a right bird of this idle nest, ready to entice him yet to more idleness? Is not the Tavern and Alehouse door open to receive such a guest? Is not the bawdy house ready to send home this Prodigal by weeping-crosse, that he may cry late repentance? Doth not the abundance of these nurseries of idleness, convince the raiging of this sin in these times? would not the fire be quenched, if there were not such fuel? What should we speak of those swarms of sturdy rogues, and Idle beggars, whose meat is for the most part ease and idleness, who had rather starve then be set a work? And are not such usually forced to steal, that they may not starve? do not the abundance of these convince the Land to swarm with idleness? And by your leave, is it not now a fashion to live in idleness? My high born younger-Brothers, because they have no lands, therefore they have nothing to do what they should; they cannot dig, to beg they are ashamed: meet the enemy they dare not, and therefore they will be meet with their friend, if they can, by cheating, if not by plain cutting, and so they will do what they should not, and so in the end suffer what they would not. Well then it is apparent that idleness abounds. Learn we now in the next place, the remedy hereof. 1 Labour we to get grace in our hearts, for he that is in Christ will be always bringing forth fruit in due season, he cannot be idle that hath the spirit working in him. 2 And therefore let us stir up the spirit by prayer and holy duties, that howsoever the world count, the service of God idleness, yet we may find, that when our God is honoured he will honour us before men, in giving us diligence, that we may stand before Princes, and giving us wisdom and faithfulness in the least. 3 And give we not our hearts to pleasures and delights, abuse we not our liberty in the creatures of God, for these will draw on and confirm in idleness. 4 Consider we how the creatures are in continual employment. 5 And observe we that the devil is never idle to hurt us. 6 Remember we how unprofitably we have spent the time past, and consider we what warrant we have for the time to come. 7 And know we that the mind can never be idle, if not working for good, then certainly for evil. CHAP. XXIX. An eight practice of Satan to hinder bounty is, by enticing men to exhaust their estates in unlawfnll recreations. As DIcing. Carding. cockfighting. bearbaiting. stage-plays, etc. As 1 Being the common Recreations of the time. 2 Taken up not by the basest, but even by the best, and so countenanced by example. 3 Having some pretence of Christian liberty. 4 Having also some sweet baits of profit and pleasure. 5 And being good means to pass away the time. For the remedy of this evil know we, 1 That these recreations are utterly unlawful. As 1 Dicing. Because It consists in hazard and casting of a Lot, which being a religious ordinance, appointed of the Lord in weighty evasions, to determine the doubtfulness thereof, ought not to be transferred to matter of recreation. Act. 1. 2 It is performed by many cunning and deceitful sleights, not so much depending upon the bare chance, as by advantage of dice, etc. intending to overrule the hazard, and by the chance to rob and spoil others. 3 And so, besides the occasions of swearing, loss of time, corruption of manners accompanying these sports. Is not satisfied usually without spoil of estate, yea, many times of lives also. 2 Carding unlawful. 1 And that because it partly consists of hazard, and therefore is an abuse of divine ordinance. 2 The skill thereof consists in cozenage and outfacing tricks. 3 It maintains Covetousness, and hunts after gain by unlawful sleights. 4 And so in stead of recreating the mind, doth much distract the same with hopes to win, and fear to lose. 5 It steals away our precious time, and nourisheth in idleness and effeminate delights. 6 And is not usually performed without blasphemies against God, and tearings of each other. 7 At the best, it is but an indifferent thing, and therefore being more subject to abuse, is wisely to be avoided. 8 Especially seeing it is a sport of no good report, used especially by the profane, and by them grossly abused, and taken up to ease a troubled spirit. 3 Cocke-fighting and Bearbaiting unlawful. 1 Because the ground of them is the enmity of the creature, which was the punishment of sin. 2 They provoke to cruelty, and unmercifulness. 3 And withdraw the mind from the right use of the creature, which is to contemplate the justice and mercy of God in the preservation and government thereof. 4 It is contrary to the nature of a just man, who is merciful to his beast. 5 By this unmercifulness to the creature, unnaturalness, and brutish tyranny is oft-times discovered and maintained. 6 And the creature eft 'zounds provoked to cry quittance with man. 7 Besides, the profanation of the Sabbaths, blasphemies & whoredoms, the drunkenness, etc. that accompany these games. 4 That Interludes, etc. First because, 1 They are expressly forbidden by the Lord, who hath commanded than we should not imitate the heathen in their sports and pastimes. 2 They were first invented and appointed by the Devil, Tit. Liu. Decad. to pacify his wrath in the time of a famine, as if he were the author of the judgement of God: And so 3 They were invented to the high derogation of the power and Majesty of God. 4 They are the teachers of sin, yea, enemies to Repentance, as both expressing sin lively, and making a mock● of it. 5 They are the very bands to all hypocrisy and dissimulation, as making show of what they are not, and expressing vice under the habit of virtue. 6 They alter the order that God hath placed in his creatures, changing the resemblance. 4 stage-plays are unlawful and abominable. Of men into women, a thing expressly forbidden by the law of God. Deut. 22. They are means to exclude the preaching of the Gospel, as contenting the people with such formal shows, and so thereby persuading them, that because they can learn more at a play, then at a Sermon, therefore, the play is better, the Sermon needless. And seeing the people can endure sin to be reproved in a play, which they will not abide in the Pulpit: This causeth not only to despise the power of the word, but even to make a mock of sin. And so are the means to nourish Atheism, and all desperate impiety. Of dancing: That it is an enemy to liberality, and utterly unlawful as it is now used generally. Howsoever the Scripture doth commend unto us some kinds of dancing. Namely, That of David, to show his joy and thankfulness unto God for the reducing of the Ark: as also 2 Sam. 6. Those holy dance of Moses and Miriam, in thankfulness unto God for their great deliverance. Exod. 15. 1. 2. Yet are those no warrants to justify the profane and lascivious dancing of these ages. 1 These were performed in an holy manner: namely, in modesty, and great wisdom, to avoid occasion and appearance of evil, the men by themselves, and the women also together. 2 These dance, of old, were performed to holy ends, namely, to express thankfulness unto God for his mercies vouchsafed unto them. But as for the dance of these times. They are both occasions of evil in regard of the promiscuous dancing of men and women together, as also, because of those lascivious gestures and behaviours that accompany the same. Especially they intend most wicked ends; as uncleanness, wantonness, effeminateness, etc. if not murder and adultery follows the same. And are they not also main enemies against liberality? Yea certainly, As not only exhausting our estate in vanity of apparel; maskings, etc. whereby we are usually disenabled from performing this duty. But by these vain recreations inflaming the heart with pride, etc. whereby it is alienated from the poor. Yea nourishing in idleness, and provoking thereby to all excess of lust, whereby still the estate is more emptied, and misery hastened. And so exposing oft-times to the just scorn of the world, and necessity of relief from others. And thereby thrusting forward to shifting and spoiling of our brethren, whom we should and might relieve. And doth not open robbery and murders usually hence ensue? Will such gallants labour? are they not ashamed to beg, and must they not live? Will they not have it by hook or by crook, as we say? must they not cut it out of the hides of others? CHAP. XXX. How to abstain from these delights. 1 COnsider we that at the best they are subject to much abuse: And therefore choose we rather such recreation as may turn good to the soul, may provoke to see our vileness, and humble to repentance. If we will needs try conclusions in these sports, 2 Then resolve we to play freely, and so we shall shortly play alone: secondly, if we play for aught, let us then use ourselves to give a way whatsoever we win, and to pay of our own what we lose, and this will also quickly end us of our company, and ease us of our labour. 3 Instead of these, we choose such as are of honest report, as shooting, etc. Secondly such as are not so subject to sleights and advantages to deceive: such as may further the health of the body, as exercises of running, wrestling, etc. Such as may fit us the better to the service of our country, as handling the Pike, feats of activity, and such as are performed laudably in the Artillery garden; shooting with the Piece. And such as in general may further to spiritual duties of Prayer, thanksgiving, may provoke to contemplate the power and wisdom of God, in the variety of his work, and such as may serve to humble the flesh, and may enable us the better to this grace of liberality, as tillage of the earth, grafting, and may imitate even childish simplicity. But especially labour we to wean our souls from these delights. And therefore, That our hearts may be weaned by degrees from these perilous vanities. 1 Let us consider, not so much how we may pass away the time present, as how we have misspent the time past, and therefore have deserved that time should be no more, and this will even work this conclusion, that it is sufficient that we have spent time passed after the manner of the Gentiles, that it is the mercies of the Lord, that we have not been over taken in our foils, that it now stands us upon to walk more circumspectly, redeeming the time, because the days are evil. 2 Consider we what fruit we have in those things whereof we are now ashamed, at the best, no better than vanity and vexation of spirit. 3 Observe we the reason and common ground of these sports, namely, to ease a troubled mind: and judge we wisely what unfit and desperate Physic this proves thereto; serving at the best to dead the conscience, to exclude Repentance, to increase sin: and so to hasten to vengeance. 4 Consider we that the practice of these sports tends not only to the profaning of the Sabbath, but to justify this profaneness, under pretence of Christian liberty, and recreation. 5 And so consider we wisely the companions of these games, as whoring, drunkenness, murder, cozenage, and swearing. 6 Resolve we daily to reckon with ourselves for the expense of time, and then we shall be ill paid to bring any such stuff into reckoning. 7 We shall have enough to do to account for ordinary escapes, and sins that hangs so fast upon us, so that we shall have little need, to draw on sin with cart-ropes, to make a sport of it. And therefore in all these recreations labour we to become fools, not affecting any extraordinary skill in them, neither seeking for masteries by them, unless they be such as may make us serviceable to the common good, observing daily the vanity of them, or at least their insufficiency to give content to the pure mind: and considering the shortness of our lives, and suddenness of Christ's coming to judgement, imagine we whether these will prove Oil in our Lamps, to meet the Bridegroom withal, or not rather stubble to help to kindle the fire of God's jealousy, to burn us unquenchably? And learn we to make God our delight, by walking always in his presence. Rejoicing in his word. Meditating of his admirable power and wisdom in all his works, especially refreshing our souls in the beauty of his face in jesus Christ. And rejoicing in the hope of that love that shall be revealed. Delighting in the excellent that ar● earth. Psal. 16. and labouring to ma●●tayne the fellowship by walking as lights amidst the darkness of this world, saving some by fear, plucking out of the fire. jud. 22. Exhorting each other daily, that we be not hardened by the deceitfulness of sin. Hebr. 3. 13. And waiting for the glorious revelation of the sons of God. Labouring especially to avoid the causes and occasions of these vanities. Namely, pretence of Christian liberty as before. 2 Idleness. Being diligent in our callings, and committing the issue to God. 3 Security, as because we are safe, all is well, therefore we may be merry, we may take our fill of pleasure. 4 Atheism, as thinking all our happiness consists in this life, and that this happiness appears in the satisfying of the flesh, and therefore let us eat and drink, play and sport, for to morrow we shall die. 1 Cor. 13. 5 Lastly, consider we that these sport's 〈◊〉 the most part, as they were banished by the wiser heathen out of their commonwealths, so they are also condemned by the laws of our land. The parties using many of them, accounted no better than common rogues, as Players, Bearwards, etc. And so as Rogues to be dealt withal. FINIS.