Vnum Necessarium: OR, The Poor Man's Case: BEING An Expedient to make Provision for all poor People in the Kingdom.  
Humbly presented to the higher Powers: Begging some Angelical Ordinance, for the speedy abating of the prizes of Corn, without which, the ruin of many thousands (in humane judgement) is inevitable.  
In all humility propounding, that the readiest way is a suppression or regulation of Inns and Alehouses, where half the Barley is wasted in excess: Proving them by Law to be all in a Praemunire, and the grand concernment, that none which have been notoriously disaffected, and enemies to common honesty and civility, should sell any Wine, strong Ale, or Beer, but others to be licenced by a Committee in every County, upon recommendation of the Minister, and such of the Inhabitants in every Parish, where need requires, that have been faithful to the Public.  
Wherein there is a Hue-and-Cry against Drunkards, as the most dangerous Antinomians: And against Engrossers, to make a dearth, and cruel Misers, which are the Caterpillars and Bane of this Kingdom.  
By John Cook, of Gray Inn, Barrister.  Prov. 11.26. He that withholdeth corn, the people shall curse him, but blessing shall be upon the head of him that selleth it. 
LONDON, Printed for Matthew Walbancke at Gray's Inn Gate. 1648.   

The Matters briefly touched are,  

1 THat God suffers some to be poor, that rich men may have occasion to do good.  
2 That it is lawful to hoard up corn to prevent a dearth, but not to make it.  
3 Engrossers of Corn to make a dearth, seldom die unpunished.  
4 That it is treason against the Kingdom; and the Engrosser to be punished as a Patricide.  
5 The scarcity of corn is such, that it is better to restrain maulting, then enforce men to sell at a reasonable rate.  
6 Yet we need not fear a dearth, but for the hardness of some men's hearts, and intemperance of others.  
7 Alehouses the great Nuisance to poor people, like stubborn children, are grown almost masterless.  
8 What punishment a Drunkard deserves this dear year; and that the Statutes ought to be strictly executed against Vintners and Victuallers, which permit excessive drinking.  
9 How Malt would make good English Sack, if Barley were cheap.  
10 That the Magistrate ought to provide bread for every honest poor man; for subjection draws provision with it.  
11 How things were said to be in common among the Primitive Christians  
12 To hold a community is a proditorious position; and to drive at a parity, is a senseless opinion.  
13 What are the true causes of all contracts.  
14 That charity consists as much in lending and selling to the poor at a moderate price, as in giving.  
15 In what sense a famine may be said to follow the sword.  
16 A sad consideration, that Protestants are greater Drinkers than Papists; yet not so libidinous; and German Drunkards chaster than others.  
17 Why the Hollanders call strong beer great Pharaoh, middle beer little Pharaoh, and small beer Israel.  
18 The several ends of meat and drink, and the commendations of bread above all other things edible.  
19 Better Beef should be at ten shillings a stone, than Barley at ten shillings a bushel.  
20 In bargaining the smallest beer ever best for honest men.  
21 Penurious customs, unworthy of Gentlemen, unless the poor be thereby relieved.  
22 The cursedness of that Proverb, Every man for himself, and God for us all.  
23 That Alms this dear year are the best Sermon-notes, and he that is not now charitable, cannot be a Christian.  
24 The merciful man does good to himself, and loses no more, than the Sun by shining.  
25 That this is a special time for rich men to honour the Gospel.  
26 That it is not lawful to get great estates in time of calamities; and whether it be lawful at any time.  
27 No wise Christian will desire more than a competency, for many reasons.  
28 A Law, that no man shall gain above so much by any Profession, or Trade, is both Angelical and politic.  
29 That Brewers and Bakers, that have gained well when Corn and Malt was cheap, ought not to increase their estates this dear year.  
30 A Caveat to such Cormorants, that resemble the ancient Jews, by engrossing all; the poor will not be famished, if they can by any means prevent it.  
31 No man to be poisoned or famished for the greatest offence being against the Law of Nations.  
32 The dismal cries at Newgate, Ludgate, etc. a great dishonour to the City.  
33 More cruelty in English prisons, then in all the world.  
34 English poor rather languish then live, and Farthings made more beggars than ever they relieved.   

Twelve Propositions and Entreaties for the Poor.  

1 That they may have the Forfeitures of all just penal Laws, as the Statutes of 13. Eliz. 8. 39 Eliz. 18. whereby he that takes less than 8. per cent. forfeits the interest only: the Statutes against drinking and tippling, swearing and cursing: the Statutes for charitable uses to be speedily executed, and maintenance for the poor out of Impropriations, by 15. Rich. 2. 6. and 4. H. 4. 12.  
2 That poor people that bring a pledge, may pay no interest.  
3 That all earnest-money is God's money, and to be given to the poor.  
4 That men of estates, who make but one set meal a day, would bestow the other upon the poor.  
5 No health-drinking this dear year, indifferent things to be disused for a general abuser, concerning the holy kiss, and kiss of courtesy.  
6 All money won at play to be given to the poor.  
7 Things lost and casually found, and Mines, which are Nature's presents, to come into the poor man's Box.  
8 What is unnecessarily spent in mourning, might comfortably relieve the poor.  
9 That poor men might have their Grists Toll-free, and the great abuse of the devouring Engine of corn, called a bolting Mill.  
10 That Ministers would be hospitable, and thunder out God's judgements against all oppression, covetousness, and delays of justice.  
11 That Physicians, Chirurgeons and Apothecaries might be assigned in forma pauperis, aswell as Lawyers, Attorneys, etc.  
12 That Lawyers would give every Tenth Fee to the poor. Lastly, concerning good husbandry, and how to make a virtue of necessity.     

The Poor Man's Plea: BEING An expedient to make provision for all poor People in the Kingdom.  
IF all men were rich, Charity would be but little exercised, therefore Christ says, The poor ye have always with you that rich men may have occasion to do good; what a sad thing is it, that in a plentiful Kingdom, any man, woman, or child, should be ready to famish for want of bread: that hunger should kill whom the Sword hath left alive! Of all judgements, Famine is the sorest; to prove which, there need no other argument, but that the Pestilence is more : that which is worse than the Plague, must needs be a most heavy affliction: and this is very considerable, that all evils may be overcome by patience, except Famine; for a hungry man cannot by patience overcome that: For, it still increases, and makes him more and more impatient. There is a Famine of Gods sending, and a scarcity of some men's making. He that stores and hoards up Corn in a plentiful year to prevent a dearth, is a good Commonwealths-man; and he that will sell it in a dear year at a reasonable rate, so as the poor may live by him, is a charitable man: For, when Barley is at 18. pence, or 20. pence a Strike, there is commonly too much havoc and spoil made of it, not eating up our crusts, as we use to say; and brewing Ale and Beer excessive strong, which occasions drunkenness, and many enormities; as if God gave abundance of his good creatures to abuse them; as some that will lie in bed till nine or ten a clock, because they have nothing to do when they are up, which if their hearts were bend heaven-wards, they would find employment. Others, when things are cheap, think they may eat and drink their fill, because God sends plenty: But, as heavenly Doctor Sibbs was wont to say, When thou canst not sleep in the night, that's a special time appointed by God to make thy peace with heaven, for no worldly business can then hinder: So when God sends plenty of grain in this Kingdom, we should consider, that God would have some of it spent another year: The husbandman fills his barns but once a year, and he's all the year long in emptying them; and this year corn goes very close together, as they say, it lies in a little room. But if they complain that have some, what shall the poor do that have none? But now to hoard up corn, or to reserve old stores to make a dearth, as some cruel Hucksters have done in this Kingdom, is like the sin of murder, that is very seldom unpunished in this world: He that fills his coffers and barns, and will not relieve the poor, for whom nothing is prepared, and such it may be for whom Christ died, goes seldom unpunished to his grave: For, it is a double iniquity, the sin of robbery and stealth: as if a man be rob and bound hand and foot, and cast into a wood by the robbers, if an honest man that passes by, will not play the good Samaritan, but suffer the man to perish, whose life he might easily have saved, this man is guilty both of theft and murder.  
There was never more need to make some provision for the poor than this year; for there is less work for them then ever; a Labourer will thrash as much corn in a day, as the last year in two; and corn being dear, those that kept three servants the last year, will keep but two the next; those that had two but one, and those that had one, will do their work themselves; and every one projects for himself, to spend as little as may be, but who takes care for the poor, how shall they be provided for? If a poor man have work all this winter, and get six pence a day; what will three shillings a week do to maintain himself, his wife, and three or four children? For English families commonly consist of six or seven.  
Butter and cheese are excessive dear, by reason of the dry Summer; the earth having not yielded her increase so kindly as other years; and if the poor have not bread to eat, what will become of them? He that will not feast till his neighbours have sufficient to eat, is the most tender-conscienced man; and he that desires it should rain as well in his neighbour's garden as his own, is the best neighbour.  
I know it has been attempted in dear years, to set a rate upon corn, that no man should exceed: every man will agree that this is likely to be an extreme hard year for the poor; for bread is the staff of their life; and he that defrauds them of it, is a man of blood; and it is a truth as clear as Crystal, that as obedience is due to the Magistrate for conscience sake; so it lies upon him in point of conscience to provide for the sustentation of all that are subject to the civil government: for subjection draws protection and provision with it: but the question is, what is the most proper expedient, and speedy way, to abate and bring down the prices of corn, especially Barley: I confess I am out of my proper element, it being a matter rather of discretion and State-policy then of Law: therefore my needle having not been touched in corn matters, if I  a little in the compass, or meet with a rock, & present any thing crude or undigested to mature and deep judgements: If the strength of my affection towards the poor, whose good I hope every honest man will desire, shall discover any weakness in judgement, I hope it will easily find favour with all charitable men; and for others, I know little use of them, especially this dear year: he that will not be liberal this year, does not deserve the name of a Christian.  
Christ was moved with compassion when the people were hungry, and he wrought a miracle to feed their bodies; let every man study this point as the only necessary thing, and be humble suitors to the Parliament all as one man, to ordain some effectual means and present remedy to bring down the price of corn, for poor people must not be famished. I have ridden some miles, to talk with those that are honest and judicious in such matters; and I shall humbly presume to express the result of what I have heard, with all dutiful submission to Authority.  
Some are very zealous that men should be enforced to sell Barley at 10. groats, or 3. shillings 6. pence a Bushel, which in Leicestershire, is our Strike, as thinking there is great store of old Corn in the Kingdom: but herein I rather commend their zeal then discretion, for I do not see how men can be constrained to sell their Corn at a certain rate, they may easily pretend want of it themselves, and who can tell how much of it they may have occasion to use? besides, I suppose the stock of corn would quickly be spent; for if the poor might have as much corn as they would spend, for 3. shillings or 10. groats a Bushel, they would spend more by half then now they do: they are forced to make a Bushel go as fare now, as a Bushel and half the last year: I hear many say, that they which allowed themselves 12. pence bread in a week, make shift with two six penny loaves as formerly, though they be fare lesser; therefore it was a good policy in Caesar, when corn was dear, to command that they should not raise the price of loaves, but make them less, which is well observed still to make half penny and penny loaves, though less than before: I know in other Country's the price of corn is appointed by the Magistrate, the great Baker at Rome has all the Corn brought into his Granary, 
Non Pontifex sed potifex, non potifex sed panifex, non panifex sed carnifex, est Papa pater Pontifex.  and he sells it out as he lists, and so it is in the most free States where there is the least show of Tyranny; but I suppose it was long before things were brought to so good order, and alteration in States are not easily to be admitted, unless in case of pregnant necessity: England is a Kingdom very populous, and people very querimonious, how feign would this Kingdom have made themselves slaves, and fought themselves into a perfect bondage? What says the husbandmen, if Corn be dear but one year in seven, than every one labours to abate the price, but in plentiful years, when the husbandmen can scarce sell for 2. shillings a Bushel, who labours to make it dearer, taxes have been multiplied and much freequarter upon the Yeomanry, and how shall they pay their rents and defray extraordinary charges, unless corn bear a good price? and every man that hath Corn to sell says, let me sell as dear as the Market goes, though I buy again and pay dearer for it; as Sir john Needham always about Michaelmas time goes with his sack to the Market, and must sell what Corn he hath, and buys again about seeds time, so impatient are men of the least restraint and regulation, though it be for the best.  
Others are of opinion, that the best way is to restrain maulting, or to ordain that no man shall sell any Malt this dear time above 4. shillings a Bushel, by which means much Barley will not be maulted, and so they think it a better policy to restrain maulting, or the selling of Malt above such a rate, then to enjoin the selling of Barley at a certain moderate price, as being generally conceived, that above half the Barley in the Kingdom is maulted, and above half that spent in Inns and Alehouses.  
But it will be difficult to prove what is paid for every Bushel of Malt, Ale-men and Tipplers will have it whatever it cost: therefore that which I humbly conceive to be the most effectual remedy pleasing to God and all good men, will be the present suppression and putting down of all Alehouses, and the reforming of Inns, which have been guilty of more enormities, and occasioned more mischiefs and discommodities to this Kingdom, than the Star-chamber, High Commission Court, Council Table, Court of Wards, and all the Arbitrary Courts have done: And new Licences to be granted in every Parish where there is need to such only as know not how to subsist otherways, and are well-affected to the Parliament.  
Some conceive it would be sufficient to reduce and abate the number of Alehouses, as where there is four in a Town to permit but one or two; but this is but pairing the nails or rather drawing the blood into one vein: for, if there be any strong Ale in a County, all the good fellows will flock thither, and good Wine needs no Bush, men naturally run upon things prohibited, one Alehouse will spend as much as those four: rather than so, it were better for the Kingdom that every man that would might brew to sell, for than they would outvie one another, and strive who should make the best drink to gain the confluence of customers: where the most shops are, there is always best choice of commodities; but the first thing absolutely necessary for the safety of this Kingdom in point of reforming general abuses, is a provident care that no debauched, dissolute, or licentious persons, which are notoriously dis-affected to the Parliament, should be permitted to vend any strong Beer or Ale, because it is but putting a sword into a mad man's hand, he that takes away a knife or a sword from a fool or a madman, offends no just Law, to prevent the mischief is not to deprive him of his property; is it fit for madmen to keep Gunpowder-houses? In Sicily no man of a lose behaviour is permitted to wear a sword for fear of doing mischief, preventing justice, like Physic at the Spring taken for prevention, is more noble than executing, because there is neither offence nor punishment.  
Vintners, Innkeepers, Ale-men and Hostesses had need to be the most abstemious, temperate and sober men and women in the Kingdom, because they are most familiar and conversant with persons of contrary dispositions, what the wind is to the waters to make them rage, and the evil Spirit to a wicked man by working upon his corrupt humours, such are licentious and disorderly Innkeepers and Ale-men to their daily customers and associates; they say every man is free to call for what he pleases, but they are displeased if a man depart sober and there be not the Drunkards four outs as they call it, all the money out of the purse, all the wit out of the head, all the grace out of the heart, and all the Ale out of the pot, and then the Host reckons as he list, 2. shillings to pay and you are welcome, and one having so much wit left by the help of his buttons to say, that he had drunk but six pots, says the Host you have six in your belly and six in your head. For as the case stands, any man that will may be drunk when he lists, if he have no company, he knows where the Host is a bonius socius and no starter, it is a sad observation that Drunkards came not into this Kingdom till the Reformation of Religion, and a sadder observation which I have found true, that Protestants generally are greater Drinkers than Papists, who are fare more libidinous and unchaste, what a mercy is it, that in Italy, Spain and those hot Countries, Wine should better agree with the constitution of their bodies then beer, and that with us and in Northern Climates Beer should best agree with our bodies, I verily believe that our English Malt would make such strong beer, being well boiled, hopped and kept its full time, that it might serve instead of sack, and be as pleasing and cordial English sack as the best Canary, to the great encouragement of husbandmen, and improvement of Hop-grounds: but this must be when Barley is about two shillings the Bushel, so as a poor man may get a Bushel of Corn weekly for his Family, and twelve pence for other necessaries; I wish it were high Treason to engross any Corn to make a Dearth, such men deserve the punishment of a Patricide, which was in this cruel but proper manner: He that killed his Father was to be put into a great barrel made of leather, with a Dog, a Jackanapes, a Cock and a Viper, and cast into the Sea, that he might be deprived of all the elements, fire, water, earth and air, (for the leather kept out the water, and no more air came in then to live) whereof all creatures are made, who had killed him that gave him his being, the Dog an unclean yet faithful creature to his Master, to vex him for his unthankfulness, and after for hunger to tear him in pieces, the Ape to show that he that would imbrue his hands in his Father's blood, had nothing of man in him, but a humane figure like an Ape; the Cock that he might never sleep, but be perpetually vexed, and the Cock is an enemy to the Viper, and that Saylors hearing the Cock might know the man, the Viper a thing fearful to men, and obnoxious to the same offence, coming to light by the Parent's death: what gre●ter ingratitude can there be that poor people should take all the pains to plough the ground and bring in the harvest, and then miserable Hucksters should suffer them to be famished for want of bread? a few Engrossers may undo a whole Town or Country: but may not I do with my own what I list? (says the old Cormudgin,) No, that thou mayst not thou Devil in the the shape of a man, a man may not be drunk with his own wine, nor play the Glutton at his own table, but it is none of thine, thou art a Liar, thou miserable wretch, truly miserable in soul and body, thou hast no money, the money hath thee, it is none of thine, it is the poor man's bread which thou lockest up in thy barns, when thou takest six shillings for a Bushel of Barley from him which thou mayst well afford for three shillings, thou squeezest too much blood out of his veins, and God will call thee to an account for it, however the law of man may be defective; if thou escape punishment here, thy reservation is but a preservation to a greater misery; how many Engrossers have had their Barns burnt and Corn consumed that would not sell at reasonable rates? we have good books printed of God's judgements against swearers, and drunkards, and God's revenge against Murders, I wish some able man would take the pains to make a collection of God's revenge against Engrossers and Usurers of Corn, and covetous cruel men of all sorts, who deserve to be kicked out of all honest men's companies, for God abhors them, as being most contrary to his diffusive nature.  
But, what Law is there to punish such men? all the reason in the world for it, for the health of a sick man is the Physicians supreme Law, Law must give place to necessity, if there be such an inundation of waters that a man cannot pass in the ordinary road, a man may justify to go through the next Lands, for the division of Lands was made with this condition, reserving a liberty for every man to pass in such a case of necessity, and so every man must have a way through his neighbour's ground to go to his own Land, for by the grant of the ground all things are granted to make it profitable, and when the Magistrate enforces men to sell their Corn at reasonable rates, 
Non est involuntaria venditio sed accommodatio proximi.  so as the poor may live by the rich, this is not in judgement of Law, an unvoluntary and enforced sale, but an accommodation of ones neighbour in charity, natural equity and humanity, according to the condition of the fields and nature of the place and society of men with whom we live. 
Valde bonum, à commodum Gen. 1.31.  And God saw every thing that he made, and it was very good, the Chaldeans read, very profitable for man.  
At Naples the great treasurer of corn being entrusted with many thousand quarters at 3. s. the bushel for the common-good, finding an opportunity to sell it for 5. shillings the Bushel to foreign Merchants, enriched himself exceedingly thereby, and Corn growing suddenly dear, the Counsel called him to account for it, who proffered to allow 3. shillings for it as it was delivered into his custody, and hoped thereby to escape, but for so great a breach of trust nothing would content the people but to have him hanged, and though there was no positive Law for it to make it Treason, yet it was resolved by the best Politicians, that it was Treason to break so great a trust, by the fundamental Constitution of the Kingdom, which by all intrinsical Rules of Government ought to preserve itself, and that for so great an offence he ought to die, that durst presume to enrich himself by that which might endanger the lives of so many Citizens; for as society is natural, so Governors must of necessity and in all reason provide for the preservation and sustenance of the meanest member, he that is but as the little toe of the Body Politic.  
To speak a word how fare the Magistrate is to regulate and give a Law to the prizes of Commodities for the public good, I agree with Aristotle and all the Roman Authors against that erroneous opinion of Plato, that Property and Divisions of Lands and Goods is by the Law of God and nature, yet so as one man is not to feast and another be famished: Contracts are by a natural Law and right of all Nations, yet so as God's divine Law is the efficient cause of Contracts amongst men, for we are bound to sell to one another by God's Law, else mankind could not continue, for all things are made and created for man's sake, as that Prophetical Psalmist David says, 
Omnia subjecisti sub pedibus ejus.  thou hast put all things in subjection under his feet; the material cause of contracts are all things necessary for man's sustentation: for if there were no means to buy those things we want, or to exchange other things for them, as formerly, men when there was a little money, exchanged Corn for Cattles, we should tear and destroy one another like brute beasts. Now the formal cause is the form and manner of buying and selling, for money, or by way of exchange, if the owner will not sell, than he may lend or pledge, or hire the use of it as he pleaseth; and the final cause of every contract is that we may use and enjoy Gods good creatures honestly and profitably, that one man be not grievous to another, that so a commutative equality may keep the peace, and peace may make the Kingdom happy, wherein we are all, as in the same ship, therefore all Contracts must benefit our neighbours, every wise man looks at the end, when I sell a Bushel of Corn, the Law says I do thereby do good to my neighbour, yet so as that he wants my Corn, so I stand in need of his money, which is a less principal end and consideration in the eye of Law; for money is but artificial, a thing that is turned Trump by policy, not by any natural inherent virtue that there is in it in comparison of living creatures, or the natural fruits of the earth created for man's sustenance; therefore I may take a moderate gain for my Corn, but not excessive, let no man weakly object that, for the Magistrate to set a price upon Corn or Cattell, is against the Freedom and Liberty of the Subject, as if the harmony of health should endanger the body natural, when the spleen swells the body pines; if a cruel miser have 100 quarters of Corn to spare, and 100 of his poor neighbours are ready to famish for want of bread, who have not money to pay him an extraordinary rate, if the Magistrate enforce him to sell it at a reasonable rate, it is but just by the Law of God and nature: we have been so long accustomed to the yoke, that most in this Kingdom had rather be in subjection to their old Taskmasters, then to be set at Liberty by our noble Reformers, if there were 100 Mariners in a ship, and one should keep bread sufficient for 20. and the rest have nothing to eat, does not that Pilot deserve blame who will not force him to contribute of his superfluity to his brethren's necessity? the rule of charity is, that one man's superfluity should give place to another man's conveniency, his conveniency to another's necessity, his lesser necessities to another's extremer necessities, and so the mechanical poor to relieve the mendicant poor in their extremer need, and this is but the Dictate of the Law of Nature: and can any man question but that the Magistrate is empowered by God to command every man to live according to the rule of nature and right reason? The Romans were never more free than when they had a certain price set, and taxed upon all manner of commodities and things which were bought and sold; and so it is for many commodities in that well governed State of Venice, the Magistrate sets the price of all flesh that no man can be deceived in buying in the best ground in Spain: near Granata, the Landlords may not plant Olives, nor make Vineyards as they desire, that so there may be more store of Corn for the poor, and more plentiful pasture for cattles, which are brought to that City: by God's Law a man might refresh his horse upon his neighbour's ground, and himself in the Vineyard, 
Deut. 23. Mark. 12.  though it was not in a case of necessity, as the Disciples plucked the ears of Corn and the glean are reserved for the poor; how much more than may and aught the Magistrate to take special care that corn be sold at such a rate as the poor be not famished, for to offer him a Bushel of Barley for 5. shillings, who hath but 3. shillings to give for it, is to deny him bread to eat, or to set the loaf upon an high place and bid the little child eat, who cannot reach it: every man is bound to love his neighbour more than his own goods, we are commanded to give our goods to save another man's life, much more to sell our goods at a reasonable rate, it is a common error that all charity is in giving, not in selling; if I give I shall be thanked for it, but let me sell as dear as I can, is the language of such as will give away but little.  
He that will sell so much Barley as he can reasonably spare this dear year, to poor men for two shillings or half a Crown a bushel, is a more charitable man than he that now and then gives an Alms to a beggar at his door; no man ought to defraud, or go beyond his brother in bargaining, we say in Law that a thing is worth so much, as it can be sold for, 
Preci●m Suprem●m, medium & infimum.  but in conscience no more than the buyer is able to give: there are three prizes of things, supreme when things are dear, moderate when things are at an ordinary rate, and inferior when things are at a low rate; within which latitude buyers and sellers may deceive one another, because an exact and Mathematical equality of price would hinder contracts: but there is a difference (as we say proverbially) between staring and stark blind, if the thing that is sold for 20. pound be not really worth ten pound, this bargain ought not to stand, for the hurt is above half the just price, I know the price of a thing is prepended by the common estimation of men, not from the nature of the thing, for then every living creature should be dearer than things inanimate, a Pigeon should cost more than a Diamond, but if a man shall sell a Jewel for 100 pound which is not worth 50. pound, this ought not to be suffered in a Kingdom well governed; for the buyer must either be deceived, or was in great necessity, and being against the end of Contracts (which is the good of the party with whom you contract) it is a mere nullity and not binding: that old saying, let the buyer beware, 
Caveat Emptor.  takes all care from the Magistrate, as if men might cousin or surprise one another, and the Judge was not to rectify all abuses and extremities in that kind, whereas it is a sin to offend my brother in bargaining, 
1 Thes. 4. Nemo superveniat. & Leu. 25. Non fratrem tuum.  or to contristate his spirit against commutative Justice, that of Paul to the Thessalonians is, let no man overcome his neighbour; truly, it is a great shame to consider how men (for the most part) abuse their callings, as I have often said.  
The Civilians, who are the best moderatours of natural equity, say, that a Magistrate may enforce a man to sell his Patrimony for public necessity, not for the Prince's pleasure, 
Est necessitas quoad rem non quoad precium. Necessitatem non utiltiate, pro constructione non ampliatione.  but then a reasonable price must be given for it, for the State must not want money in that case: as if any man have a large house which is conceived necessary to make a Court of Justice, the owner ought by the Law of God and nature, to sell it at a reasonable price for that purpose, and so a piece of ground for Martial Discipline, or to erect fortifications for the public service, and the reason is evident, because the right which he hath to his house or land is by the Law of that Kingdom, which cannot be maintained but by doing justice, therefore that which is most conducible to public Justice must be preferred, and every man is to prefer the public good before his own private; a man is bound to do good to his Country and acquaintance when he may do it without his own destruction. Is it not a sad thing that the poor people which plough the ground, manure it, and sow it, weed it, and get in the harvest, and take all the pains, should bring it into a Miser's Barn and then be famished themselves for want of bread? in a time of war corn was so dear that the soldiers had scarce bread: says the Emperor, shall the poor men defend your City, and keep your corn in your Barns, and will you not feed them? and constrained them to relieve the poor.  
Let no man pretend that he may want the next year for his own family, and therefore will not sell to the poor at a moderate price, for this is a manifest distrusting of God's providence, as if he could not send plenty next year, and putting too much confidence in an arm of flesh; how different is this from that excellent Petition of Give us this day our daily bread? not so much corn in my barns this year as may serve me seven years, suppose a man did certainly know, which cannot be imagined, that there were seven years of scarcity approaching, may any man therefore engross all the Corn in the Kingdom to sell it as they please, and suffer the poor to famish in the mean time? nothing less: the Holy Ghost in Deuteronomie most convictingly meets with such Objectors, Beware that there be not a thought in thy wicked heart, 
Deut. 15.9, 10.11.  saying, the seventh year, the year of release is at hand, and thy eye be evil against thy poor brother, and thou givest him nought, and he cry unto the Lord against thee, and it be sin unto thee, thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto, for the poor shall never cease out of the Land; therefore I command thee, saying, thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy in thy Land.  
The Argument is unanswerable, if I must lend to my poor brother when I am sure to lose it, much more am I bound to sell my corn unto him at reasonable rates, though hard time; should come, which yet are not likely; for God that provided for us in times of war, when we had more cause to fear a famine, will undoubtedly bless this Kingdom with increase in times of peace, if our ingratitude and uncharitableness to the poor do not set bounds to his mercies.  
If any man object, that this general suppression of Alehouses is like Lycurgus his Law, to stock up all the vines and suffer no more wine to grow to prevent drunkenness, as if the use of meat should be prohibited, because many Gluttons surfeit upon it, and no use of candles, because some negligent people have thereby set houses on fire: these are as weak Argumentations as that the Poisoner ought not to die, because not he but the poison was the immediate cause of death: to reform abuses is not to extinguish or diminish the use of the creature, there is a necessity to drink, but a greater necessity not to be drunk; as the faithful Messenger, 
Sola necessitas est non peccandi.  who being employed about the safety of a Kingdom, was dissuaded from embarking in a great storm, says he, it is necessary that I go not that I live; 
Peccatum est Semper mavis malum.  a man must suffer the greatest evil of pain rather than commit the least evil of sin, of two evils we must choose the least, but the least sin is the greatest evil: this giving liberty to none, but such as are well-affected to the Parliament, to sell Ale or Beer is to prevent sinful disorders; 
Obstare principiis.  for they are generally such as do not allow drinking of precursory healths, which is like giving the first blow; it hath ever been observed that the first health hath been like opening the floodgates, I have in my thoughts compared it to S. Bartholomewes' Island in Rome, which began by one corn that arrested at a tree, sticks and other things came to it which obdurated; and in process of time became an Island, or as the King of Sweden was wont to say, the loss of a nail may be the loss of an Army; for the loss of a nail may be the loss of the shoe, the loss of a shoe may lame the horse, and so endanger the rider, and the fall of the rider may disorder the Troup till at last all be routed.  
I wish the application were not too true, I am confidently persuaded that the disorders in Taverns, Inns and tippling-houses, have been chief motives and occasions of this Kingdom's miseries; what mischiefs almost are at any time brought to light, but have been hatched and conceived in some of those wombs, to the great dishonour of Almighty God, and the insufferable abuse of his good creatures? and when the goods are ill spent, the master must needs be angry: what a monstrous thing is it for a man to make himself a beast, to unman himself and become a Lion for fierceness, a Hog or a Dog for beastliness, as the boy that waited upon a great Drinker, who gloried in making others drunk, entreated his Master to make him a sheep, how can I do that says the Master, yes Sir, says he, as well as you made Mr. such a one a Lion, and another a Bear, and a third a Hog, why may not you make me a sheep?  
A Drunkard breaks all God's Commandments, he acknowledges no God but his belly, he commits Idolatry, drinking healths always uncovered, many times standing and sometimes upon his knees, a gesture fit for a prayer, unless sitting may better elevate the affections, what fearful Oaths and horrid Execrations are daily belched out in Tippling-houses, no wonder that the plague invades them, how shamefully are Sabbaths profaned, notwithstanding good Laws and Ordinances to the contrary, which are contemned and broken like Spider's webs, for because the doors are kept shut in Sermon time, that good fellows cannot enter, therefore they make a perambulation in moorefield's, Islington and other places, till Sermon be done, and then swallow it down with better appetite, and so make good Laws as good sauces to drink Ale without an Orange.  
These places principally are the corrupters of youth, and the first rise of disobedience to Parents is commonly from a Tavern or a Tippling-house; youth is like a fair built house, an Alehouse is the bad Tenant that lets it rain in: is there any quarrelling? it gins there; as there was seldom or never any Treason in times of Popery, but there was a Priest or a Jesuit in it, so is it in point of murder, the quarrel commences or is fomented in some drinking-house, 
Nunquam Ebrium putabo castum.  the veriest coward is pot-valiant, and never was any English Drunkard chaste: however the Germans and Dutch from whom this Nation hath unhappily contracted the guilt of this bestial sin of drunkenness, are yet accounted chaste, either because their drinking procures speedy sleep and evaporations, as some ground is made fruitful by that rain which gluts other land and hinders it from producing natural operations, or it proceeds from some occult quality in nature, but a particular instance against a general observation is sophistical.  
A Drunkard is the greatest Felon, he robs himself of all that is worth owning, a most odious creature to every honest man, how many Rascals drink the very blood of their poor wives and tender Infants in a Tippling-house, and spending that riotously that would refresh a wearied family? Drunkenness by the Turks Law is punished with death for the second offence, and whether he that steals a strike of Corn this dear year, or he that shall consume 20. strike more than he needs, which is but in effect robbing of the poor, better deserves death, let every sober man seriously consider.  
For my own part, I think it would be a most excellent Law, as the case stands, to make drunkenness for the first offence imprisonment three days, and to live with bread and water; for when a poor man is drunk to make him pay 5. shillings is but to punish and add affliction to the innocent and afflicted wife and children for the guilty husband, I wish such penal Laws were reform, and more proper punishments inflicted: for the second offence a fine to the poor, to the full value of so much as according to the discretion of a good Judge and Jury he hath consumed and wasted in excessive drinking; as for example, if a man have been a common frequenter of Taverns or Alehouses, or a great drinker in private houses, for the space of twenty years, it is probable he hath spent in that space a Crown a week at the least in excessive drinking, more than would have preserved health and increased strength, the only lawful ends of eating and drinking, which amounts to above 200. l. it is justice to make him pay it if he be able, if not let him be whipped or burnt in the hand: The third offence to be Felony, yet so as only to bear the shame and reproach of it by holding up his hand and tried for his life, but to be saved by something equivalent to Clergy as a matter of form, and for the fourth offence to sustain the pain of death, as unworthy to live in a well-governed Kingdom, a Drunkard being the greatest robber of poor people which are ready to famish for want of bread, a rebel against divine and humane authority, and a sworn enemy to all humanity, what lies and inventions are daily hatched and contrived in these ungodly Seminaries? how are honest men disgraced and scandalised, godliness scoffed at, and honesty traduced by these vermin and Caterpillars of the Commonwealth? All the lies, calumnies, and falsities that have been contrived, invented, and fabricated against the Parliament, Army, and all the godly honest men in the Kingdom, what have they been but the ebullitions of some tipsy Tavern, or frothy Alebench? and if the most godly men are exceeding privy to their daily failings and infirmities which break forth in the first motions and rise of the heart against the deliberate bent of their wills, and yet are sins against the last Commandment, how guilty is the Drunkard that is a Mass of himself, and makes it his daily trade to break the whole Law of God, which is holy, just and good? so that the Drunkard is the grand Antinomian, against whom the Parliament, Army, and all honest men are by the Laws of God and Nature, to shoot all the arrows of their deepest displeasures. If Sack were but at six pence a quart, and Barley but at twelve pence a bushel; but now that Barley is at five shillings, and in probability will be ten if this drinking continue: but I trust our noble Worthies in Parliament will speedily take a severe course to restrain it: when one is drunk they use to say he hath got a Fox, and so make but a jest of it, but he deserves to be hunted as a Fox, these are the Foxes that spoil the vines, that drink the poor man's blood, and are guilty of the death of every poor man, woman, and child that shall be famished to death for want of bread, as it is greatly to be feared many will be: there was a Law of Wolfehead in this Kingdom, he that had killed a Wolf had so much for his pains, and we reward him who kills Moles, Hedgehogs, or such noxious creatures; I remember that a late Favourite in Dublin had a project to get a Patent for all the foxed groats in that City, that every one that was drunk over night should pay him a groat in the morning, conceiving upon good grounds it would have been worth many hundreds a year, though that succeeded not: yet really, I would now have a Law of Foxhead, every man that can find out a Drunkard to be well rewarded, not to kill him, because the Magistrate must have a care of his soul in such a case, and if he should die drunk then one great Drunkard was afraid that he should rise drunk at the Resurrection, but to bring him into the gates of the City, the Courts of public Justice, that the poor people may throw dirt in his face, and say, this is that monster in nature that drinks as much in a week in wine and strong drinks, as would relieve many of our hungry souls, he surfeits and vomits it up again and our little cruse is almost spent, we must this night sit down and eat the last bread and die, for there is no more corn to be had, this Rascal that hath a Devil in his belly, that devours as much strong drink as the Idol Bell did, for he had but 6. pots of wine every day; which sufficed Bells Priests being 70. in number, besides their wives and children, which was not two barrels a day, is there not as much spent in many drinking-houses in this Kingdom? let us have justice upon him or we will stone him, or rather hang him upon a Gallows, and starve him to death, a proper end for all Cormorants and devouring Gluttons; the Eagle that King of birds dies for hunger, the upper beak so inclasping the other, that it cannot eat: Oh that these mystical Foxes, five times more dangerous than Wolves, which prey upon sheep, might be hunted into the Sea, that delight so much in liquid elements, that they might be abjured the Realm and sent beyond sea whence they first came, and go chin deep in water every day, until they find a convenient passage: these Serpents sting poor people to death, I hope there will be a present Hue-and-Cry after all these excessive drinkers, let them be inquired after with eagle's eyes some honest sober men in every Parish appointed to bring them to condign punishment.  
Quest. But the doubt is, who shall be said to be drunk, which makes the Statutes against drunkenness to be of little use, because it is so hard a thing to prove a man drunk, for penal Laws are to be construed strictly.  
Resp. Tradition says that he is not drunk that can creep out of the cart way from the danger of the cartwheel, like that of killing a Swan, that it must be hanged up by the head, and the killer or stealer must cover it over with wheat, which must go to the owner. I find no such case in Law, but something to that purpose of a hog rooting in another man's ground, 

Dominus porci tenetur verrificationes frumento implere.  
He that ree●s or staggers is drunk.   the holes must be filled up with corn; David seems to compare a drunken man to a ship at sea, they reel to & fro like a drunken man and are at their wits ends; we say commonly the man is drunk or mad that does not understand himself, and so make drunkenness to be a privation of sense and understanding: but for my own part I love to adhere to the Scripture, and judge that man to be drunk who hath taken more than his body requires for health or strength inordinately: no drunkard like the old Drunkard that can sit all day from morning to night, & by the help of that witch Tobacco (against the moderate or unlustful use whereof I except not,) as K. James calls it, which will make a drunken man sober, & a sober man drunk, will be as fresh at night as at the first cup; oh that ever such destroyers of the poor should be suffered to live in a dear year, I know a man may rejoice more freely in a lawful use of the creature sometime then others, but never immoderately, for there is no degree beyond moderation; a man may drink to refresh himself, 
ut vires reficiant●● non ut opprimantur Ebriosus non solum peccat sed ipse totum est peccatum.  but not to oppress nature; and the Canonists hold that if the Physicians shall prescribe a pint or quart of White-wine, to a weak brain, to make a vommit for health's sake, it may be done with muc● caution, so as health be only intended; because the end of meat and drink is health, and strength, and the creature is not abused to any unworthy end; but, a man may not commit Fornication by any advice for healths sake, because coppulation was appointed for other ends: but a man must nor overcharge and oppress nature, as pot companions do, for such a man does not only sin, but is himself wholly sin.  
Therefore an Ordinance to suppress and restrain excessive drinking, would be most excellent for men's souls, bodies, and estates; what an angelical and Divine Ordinance would it be to preserve, by God's blessing, the Souls, Bodies, and Estates, of many thousands in this Kingdom from Ruin, Consumtion, and Perdition; what an infinite happiness would hereby accrue to this Kingdom, if the Taverns and Inns were regulated, and Alehouses Universally suppressed and restrained from selling Ale, and strong Beer, after such a time, and in the mean time, to Licence so many as are well-affected to the Parliament, honest sober men, that should not suffer any disorder in their houses; and to sell no Beer or Ale stronger than what they can afford for a penny a quart, unless it be to sick or poor people, or such as they are sure will not abuse themselves with it.  
Question. But is it not sufficient to diminish the number of Alehouses or to suppress and restrain unlicensed and more disorderly Houses,  
Re. Truly I fear that will not do the deed, that plaster will not be wide enough: It is conceived upon good grounds, that above two parts of all the Barley throughout the Kingdom will be Ma●●ed this year, 
Licentia omnes deteriores sumus  which if that were restrained then might the poor buy it for about 3 s. a Bushel, which is a reasonable price for buyer and Seller: those Ale houses which are licenced do but maintain Idleness, Drunkenness, and all manor of Excess and Riotousness by authority; and that conceit of my Lord Bacon may fitly be applied, that for Licences we are all the worse.  
But why all Alehouses to be restrained? Truly because that is soon done, and never did any disease in the Body Politque since the Gunpowder plot, require a more speedy remedy, for the Malsters are travelling up and down the Country in every place, to buy Barley at any rates, to make sport for Drunkards.  
A more dangerous generation of men than the late spies were, I do not find that a Maulster is an addition in Law, Maulting is no legal trade, but a craft and mystery whereby they engross much money, most of them being men of other trades; last year they bought Barley for 7 groats and half a crown a bushel, and sell it for 5 shillings and sixteen groats a bushel in malt, and yet gain a strike in a quarter, which is not worth above a groat a b●shell Malting, and some of them sold the same Barley again for four shillings, and four shilllings and six pence a bushel, and so they grind the faces of the poor, and keep them hungry in spite of their teeth, and these tippling houses will have vent for it if it were at 10 s. a bushel, for Ale, in many places, is sold already for a groat a quart.  
But is it justice to deprive men of their callings; what shall these Ale-men and favourites of Bacchus do, they have been fed with the finest of the Wheat, and their joints anointed with the Oil of Sir john Barlycorne; how would you have them live.  
I confess it is a weighty question, therefore I would have honest poor men to be Licenced to keep Uictualling houses, such as have no other trades or callings to maintain them, and some must work for their live as others do, If the Magistrate would be pleased to provide continually corn for the poor at easy ●ates, they would make a pretty shift to subsist; ah, says many a poor Creature, if I can but get bread for my poor wife and small Children this dear year I care not; I would work almost my heart out, but I can scarce get a day's work, every thing rises in price, but that which should rise, the day-Labourers wages, many work now for a groat a day which had 6. d. and 8. d. Certainly it lies upon the Magistrate to provide bread for every honest man at such rates as men be not enforced to steal?  
I observe a great disproportion between the prices of things, and the poor hirelings wages, most day-Laborers in matters of Husbandry yearn but 6. d. a day, who being 6. or 7. in Family, what will 3. s. a week do to maintain them, It will but half buy bread, for they have little else to eat; England is a famous Kingdom for corn, especially for Barley, we exceed all other Countries. 'tis marvel that we have not always 2. or 3 year's provision before hand, but the least immoderate rain, or unkind and unfruitful year causes a Dearth that the poor people who live from hand to mouth are in danger to be starved, what's the matter in the name of God? Is there not corn ground enough in the Kingdom, why so many enclosures suffered, there is no necessity of having so much Mutton and Beef in the Kingdom, let it be as dear as it will, poor people can live without it, It would be a happy thing if the Justices of Peace in every County were authorised and enabled to take care and make provision that there might be corn sufficient for every poor man at a reasonable rate, why are not many Forests (where the poor people will not suffer in point of fuel) which have been receptacles for wild Beasts and Dens, and Nurseries of Licentious people, where there are many close Alehouses that are receivers of Rogues, and Thiefs, he being as guilty that holds the Bag, as he that fills it) disaforested and converted into tillage and many large farms erected there and made comfortable habitations for Laborious Husbandmen; I know the preservation of wood very necessary for the well-being of this Kingdom; but under pretence of nourishing wood, there is abundance of Depopulation permitted, and the poor people driven into Market-towns and Corporations, which are so populous, that every unseasonable year for Corn threatens a present dearth, which is sad in the contemplation of it, but will be heavy and fatal to this Kingdom if not timely prevented. 
See the Stat. 1 jac 9.4 jac. 21. jac. 7. Dalinea 26.31   
But for the matter of Justice, this is the case that all Ale men are in a Praemunire and have all forfeited their Lycences, so visibly, that it needs no further proof, for the law is positive and plain, that whosoever shall sell less than a full ale quart of the best and strongest Beer or Ale for 1. d. Is disabled to keep an ale house for three years, after, nay if such a man be licenced again within 3 years such licence is void, and he is to be punished as victualling without Lycences  
I Believe there is no Alehouse in this Kingdom but is guilty of the breach of this Law. and therefore it is but just to suppress them all for 3. years, or rather than fail, but for this year according to the statute, for they have occasioned this threatened dearth, we have had plenty of late years to admiration, and there might have been barley enough in the Kingdom for the relief of poor people, at 2. s. a Bushwell if it had not been superfluously consumed and squandered away in Alehouses, and though some houses have been more orderly and civil than others, yet all are guilty, and the best way to avoid exceptions, and to prevent a Famine, is to suppress them all after such a time, and in the interim to licence so many honest men as are needful in every place to keep Alehouses, observing the statutes, and selling a quart a penny, which they might well afford if Malt were at easy rates, Besides Ale houses are none of those trades, wherein men have a freehold for their lives, no man need to serve a Prenticeship to learn to sell a quart of Ale or Beer for a penny, and no man ought to live by a sinful calling, 'tis a lamentable case that people cannot live unless men be disorderly, and drink excessively in their houses, 'tis a cruel courtesy to afford a man his supper, for 6. d. at an Inn, but then he must spend 6. d. or more in drink after supper, and commonly goes foxed to bed, or else the Landlord gets nothing by his guest's company, If any man cannot live but by the sins of other men, send him to Bride well, and he will learn a better trade, for he that will not work if he can let him not eat, 'tis no charity to suffer the children's bread to be eaten up by such ungodly wretches, But it will be objected that there are many good and profitable laws made to this purpose, which if carefully put in execution might be preventing Physic to cure a Famine which is so justly feared, I confess the Laws are very excellent, and by putting of one statute in execution might do the deed; for the justices of Peace, or the greater part of them may in open quarter-sessions restrain the converting of Barley into Malt. 
39 Eliz. 16.  But they are not pleased to do it, and laws without execution, are like Bells without Clappers I know not by what unhappy fate many rich men, and men in office, are turned Maulsters, and sell Ale and strong Beer, and these Cormorants will not suffer any Barley to come into the Market, I know a Mayor of a Town that now sells Ale for a groat a quart.  
The Justices of Peace have absolute authority to authorise or suppress Alehouses in part, or in all, as they please, and have the correction and regulation of all disorders and Irregularities there committed; all immoderate tippling; and Excessive drinking is punished by statute, Learned and Reverend Mr. justice ROLLS, in his Mediterranean Circuit with much Wisdom and Integrity, declared the Laws in that particular, and gave them charge in a most Excellent manner desiring the worthy justices and grand jurors every where to be very vigilant and active in putting those good and wholesome Laws in Execution. His Lordship pressing the necessity and usefulness thereof with much life and judgement, omitting nothing that could be said materially, either to Inform the Cuntrymens' understanding, or to work upon their affections but good charges are but like good Sermons,, If judges could stay till all things were put in Execution, it would be happy for this Kingdom, the truth is that Alehouses like untoward stubborn children are grown too headstrong and masterless for their Parents, they are so numerous, and such abundance of tippling in every Country Town, that it is a difficult task to restrain it, every man finds some friends or other to Ingratiate himself for the continuance of his Licence, and before this epedemical disease can be cured in an ordinary way, I fear all our Barley will be maulted.  
As for some Market Towns I may truly say, as the Ingenious Bishop did; All our houses are become Alehouses, No Gallants but in their Gallons; was it so in the days of Noah? ah no, to consider which of these are fittest to be suprest, will require much time and deliberation, which this violent disease will not permit, therefore one good Ordinance to batter them all down, root, and branch, No more strong beer or ale to be sold by retail after such a day, but good wholesome drink of a 1 d. a quart, by honest sober men, licenced to keep victualling houses, and to lodge Travellers where need requires, never was any Law more seasonable and reasonable; the very wind of such an Ordinance would kill half the Maulsters, such an Ordinance of Parliament being like an Ordinance of God, not to be disputed, but obeyed; such a Parliament must needs be blest that has the prayers of so many poor people, If God to save the life of a poor sheep, was pleased to dispense with his Holy Law, at least in the Letter of it, being delighted in works of mercy, how active and zealous should good Magistrates be, to save the lives of many thousand of poor men and women, and Children, who are likely to be famished, and pined to death, before the next harvest, if some speedy course be not instantly taken to prevent it.  
For thus it stands, either the poor man's wages must be raised, or the price of Corn abated, or this poor man must make bold with them ●ha● have it, or he must be famished in probability, for men's hearts are as hard as the nether millstone, believe it, this argument is made of brass, and cannot easily be battered; the best peace & settlement which we have so long prayed for, and can be imagined will not make us happy, if there be a famine of bread; all the Malignant blood is not as yet drawn out of this Kingdom, there are those that are negotiating to engage us in a Second and more bloody and destructive War, and where bread is wanting, men's humours are so corrupt, that the least scratch may turn into a Gangraen, the least spark into a great flame, the poor will rise upon small occasions if they want bread, which must unavoidably follow for aught I can see to the contrary, unless Alehouses be suppressed, and Inns and Victualling houses regulated, and the Statutes for selling a quart 1. d. executed withal vigilance and severity.  
We have been beholding to our Neighbours for Dans Rye, which hath something kept down the prices of Corn, by furnishing Sea Towns, and London, which makes them I fear not so sensible of the poor Countries.  
In many places great Farmers have scarce their seed again, and now that the ways have been fair, Husbandmen, have little to do, and Rents, must be paid, some Corn is brought to the Market, & the poor by help of their glean have not been much hunger bitten, This first quarter but the rich Farmers that thresh but little, the corn being well inned they expect better Markets, and if they resolve to sell barley for 10. s a bushel they know the Maulster will buy it, and the Aleman may well afford to give 12, s. a bushel for Malt, if he may sell his Ale for a groat a quart as they begin to do, but what shall ●he poor man do in this Case, that has his Wife and 5. or 6. small Children, that gets but 3. s a week at the most, and some weeks not 12, d, he must beg, steal, or starve, a great strait, something like David's case, for stealing brings the sword of Justice, and begging does but prolong the Malady, the last dear Year, barley was not above 6. s. a Bushel, and yet many were famished in several places, and died for want of bread, yet Flesh and other Provisions were cheaper than now they are, what will become of poor Prisoners? who must Inevitably be starved to death, for three half pence will not buy a pound of bread,  
But I meet with two Rubs 1. what says one, will you work a miracle to feed many with a little Corn, if God send scarcity who can help it, if there be not barley enough, the poor must pinch.  
I Agree, that there is generally less Corn this year than the last, but were it not for the hardness of some men's hearts; and the riotous excess and Intemperance of others, we need not much fear a Dearth, 'tis a fond observation that a famine follows the Sword, Unless the Husbandman cannot Labour, and be disabled by the war, for when God gives victory to the truth, as blessed be his Name he hath done, 
* If we be true to our first Principles and do not destroy ourselves.  it is a sign of his love, and he will accompany it with plenty, if the faithful Magistrate do not neglect his duty, I am confident England's glorious days are approaching for peace and plenty, the next year is likely to be fruit full, Quick and cheap, justice will make this Kingdom happy.  
But without all question there is barley enough for all the poor in the Kingdom at reasonable rates, if it be not converted into malt, it were better there should not be one drop of strong beer or ale brewed in the Kingdom this year, then that the poor should perish for want of bread; but neither is there any such necessity; men of estates may keep good beer for there own Families; and when Alehouses are suppressed in little villages, what a great matter is it if the Lord of the Town, or the rich men would be pleased to bestow a quart or two of Strong Beer, or Ale, upon a poor Neighbour, that is sick or weak, many Honourable Gentlemen and rich men have begun a very Laudable custom in their Families, to make but one set meal a day, and some cursory Collation at night, if need require; which in a great family, saves much expense, but possibly the poor may suffer in point of broken meat, if this Fashion was taken up out of a covetous and penurious desire to save Charges (as some conceive that not setting beer upon the table, proceeded from covetousness to save drink, Strangers being loath to trouble the Servitors, notice being taken what every man drinks) than it is unworthy the name of a Gentile custom, possibly it began and proceeded partly for health's sake, and partly by the straightness of the times, occasioned by taxes, and non payment of Rents, for one fruit of this War will be I hope, to teach men good Husbandry, and frugality at their own Tables, that they may the better remember them for whom nothing is provided, and if that which is saved by sparing suppers were given to the poor, how many prayers would the rich man have? as the Spanish beggar says, give me an alms for your own sake God will repay you in Paradise; the corn is not the grounds but the sowers, the poor are the best Debtors, what is given to them for God's sake shall surely be repaid, I profess I cannot tell how to Judge him a Christian that is not a merciful man, he that has found mercy from Heaven to this poor soul, cannot but be a good Samaritan.  
But if there be no strong beer or Ale to be sold in common Alehouses, what shall poor men do that are not able to brew it for themselves? will you turn our English sack, and our Native wine into Water; our strong beer which breeds good blood into small beer, that affords little nourishment, and Hop it so, that if it hop one foot further It will hop into the Water, does not good Liquor cherish the vital Spirits, and prove a restorative to weak mankind, especially such as are oppressed with hard labour all the day to send for a quart of Ale and a white loaf at night, how merry are they with it, as Vitellius with all his Dainties,  
God forbidden that we should deny or diminish the virtue of any of God's good Creatures, but rather admire so great a mercy, that the same Corn should make good bread, and such wholesome Liquor for so ungrateful a people, that have abused his good creatures by bestiality, and excess; and far be it that sober men should be deprived of comfortable refreshment of those good Creatures which some have prodigally wasted in drunkness and excess.  
good Liquor is no more to be discommended, than the Candle for burning bright, or a woman for that which is the Privilege of her Sex Modest beauty, If wine be a mocker, and strong drink raging, or a man thrust his finger into the Candle, the fault was not in the wine or Ale, but in him that abuses it, from which abuse the Creature in its kind groans to be delivered, 
nonest culpa vini sed culpa bibentis.  and if it had a tongue to speak would curse the drunkard for so doing.  
It is in several sorts of beer, as in pieces of Gold, of greater and les values, he that commends a 22, s. piece does not undervalue a 20. and he that prefers a Diamond to a piece of Gold, does the Gold no wrong, he that commends one sort of beer, does not disgrace the rest, but certainly middle beer not too strong nor too small is the best for most bodies, for it cools a hot body, and warms a cold body, I will not argue whether strong Ale or beer be necessary for health or strength, this is observable, that the greatest drinkers are the least eaters, for the drink nourishes, and if they would drink les, they might eat more, Now as Physicians observe, meat affords a far better and more solid nourishment than drink does for drink is more properly taken to distribute the meat and help concoction, rather than for nourishment, many Germans and Italians which drink nothing but water have strong appetites, and are generally the strongest men, besides the general abuse of strong Ale and Beer which hath so long continued in this Kingdom, worse than the sweeting sickness, hath occasioned the wisdom of state to Enact that no beer or ale should be sold for above a quart a penny, and barley was not then much dearer than a years since, I would feign know why men should drink better drink at Fairs, and Markets or at Inns and Alehouses, when they lodge abroad, than they do at home; 'tis but a vain custom which occasions much expense of time, and Coin to make Bargains over a Cup of strong Liquor, whereby many honest people come to be surprised and defrauded in bargaining, though a man cannot stand upon his legs when he contracts, yet as the Law stands he must stand to his bargain, though it ●e to the utter undoing of himself, his Wife and Children, and some Crafty strong brained Chapman will abuse 20 honest simple men by the help of an Alehouse, I profess these things ought not to be suffered in a well governed Kingdom, good wholesome drink of a quart for a 1 d. and no better for, there is no degree beyond wholsomness will remedy and prevent one Thousand mischiefs exorbitances and extremities, which otherwise will fall out in this nation, If strong beer be useful at any time it is a cup in the morning, to keep out the cold, or at night coming out of the cold for a weak body, but that in Market towns every house should, sell strong drinks, is but a snare to entrap weak brains, and ministers daily occasions of Riot and excess.  
The Hollanders call their Strong beer great Pharaoh, their middle beer little Pharaoh, and their smallest beer Israel, finding by experience (which is the best learning) that the Stronger-beere men generally drink, the more they rebel against God and they that drink the smallest beer are the most healthful men, and best Christians, and I believe our learned Physicians for the most part, drink but little either strong beer or Ale, as being not good friends to L●●ga vitie, it were the most innocent thing in the world but if it once come● to be a general grievance to the Kingdom, as Alehouses are at this day, as they are used, are the most grievous nuisances, and just offence to the whole kingdom, Destroyer's ●f poor people, Corrupte●s of good ma●ners the receptacle of all ●d sorderly and Law les persons: and the nurseries of all sensualities and profaneness therefore they ought 〈◊〉 all reason to be reduced and reform.  
For the question is but whether strong drinks shall be made in abundance is formerly or the poor to be pined for want of bread, oh bread, oh precious bread how much more excellent art thou then strong drink, for the life and service of man: thou maintain●st his being, strong drink at the best is but for his well being one man writes of the Ve●t●●e of Noble Ale another of the Virtue of Warm beer, and other things are highly commended, but who writes in commendation of that which is worth all other things in the world that is food for man, bread and fair water, and the Gospel is good cheer for a christian, Venison and fair water, is not so good: a man may live better with bread alone, without any other thing, then with all the flesh and dainties in the World and want bread therefore is Jesus Christ the bread of believers, as being absolutely necessary to salvation let us have bread at any rate, and part with it at no rate, it is better for this Kingdom to have Bo●●e and Mutton at 10 s. a ●●ou●●hen barley at ●0 s.  
bushel, but let us hope the best and fear the worst, for that put upon Action to prevent it.  
Hear I must needs take notice of a late printed sheet called a Vindication of strong beer and ale [to be sold in Licenced Alehouses,] written I am persuaded by a sober man, for he declaimes against drunkness, and intemperance, his principal drift being first ●o vindicate the Company of Brewers, which he call● a distressed company whose sad Condition groans for relief, who are looked upon with an unkind aspect, as if they were guilty of the drunkards sins, because they brew strong beer and Ale, which I conceive is to set up a man of Clouts and to shoot at him, or to fight with his own shadow for no man that is but half sound in his Intellectual, will blame the Brewer for selling good Liquor ●o them that are Licenced to buy it, no more than the Cutler can be blamed for making a Sword, wherewith another man is unjustly killed, the Brower must be acquitted by the Law of God, and man, as be●●g neither principal, nor accessary to the Prodigals intemperance, I rather w●sh that the Brewer be not blame worthy for making his Beer to small, for no pure Element can nourish, I confess Immediately upon the Excize which concerned not the Brewer i● point of Damage, being paid by the housekeeper, ●t was generally observed that the brewers made their 〈◊〉 Beer smaller than before, though Malt were at the same ●at●●; and I have observed for this 20. year that a man might sensibly cast the dearness of Malt in 6. s. Beer, but not the ●heapnes of it, Good my Masters of the Company of Brewers these things ought not so to be: If you cannot afford to make good beer when malt in very dear, you may make it better than ordinary when Malt i● very cheap; I will not be of Counsel against you, for Matter of strong ●eere, let your customers look to it; I but I profess in the words of sobriety, that if you do not make your 6. s. beer this year as good as possibly you can afford it, for the sustenance of poor people, you must expect to hear of it, you that have gained much in cheap years, show yourselves charitable men, and put in the other handful of Malt for poor men's s●k●, you, and the Bakers, should now strive this hard year who should deal the most honestly and kindly with poor people, you should not think to increase your estates in a dear year, he that does so abuses his calling, to an unworthy end, we have a cursed Proverb; every man for himself, and God for us all, God will not be for that man that uses it, the end of your Trades is not to gain riches to yourselves, but to do good to your Neighbours, the main end of our lives is to serve God in serving of men in the works of our callings, 
Col. 3.24.  and God allows us to gain moderately for ou● Labours, but ●ot to gain great estates, for there is neither precept nor example in Scripture their ever any man prayed that he might be rich, and get a great estate, more than what in the Judgement of wise and godly men was sufficient to maintain himself, and comfortably provide for those that depended upon him though it be got honestly in regard of man's Law, yet it is against the mind of God, Give ●s this Day our daily bread, and and give me neither poverty n●● riches, He that prays not according to the Lords prayer, says learned Austin, his prayer is sin, what you may not pray for you may not labour after, Not one Godly man in Scripture that ever got a great estate by his own industry, many were left rich by their Ancestors, Abraham, 
Gen. 28.20. Pro. 30.8.  Solomon, and others, were rich by Gods sending but not by their seeking, jacob asked ●nt food and raiment.  
He that Impl●ye● his Talon only to get Honours, pleasures, of profits, profanes his calling, living to another end than God has appointed, and an action will lie at the day of Judgement, against many rich men of all Trades and professions, for abusing their riches, For God commands them that are rich to be rich in good works, 
A contra formam colationis f●offamenti.  and relieve the poor, especially in a dear time as this is, and many that put out their money to that unnatural act of Generation for 100 l. to beget another and they will have the Interest, though the Creditor have lost the principal, in these late calamities, a horrible shame that such things should be suffered, honest men plundered of their estates to lie in Goal for Interest, against the Law of God, and the Law of the Land, for all Interest money is forfeited by statute, if but six pence be taken, against all reason and humanity for the Irish Rebels had so much mercy to Ordain that no Usury should incur in time of War, nor would the late Oxford party I am confident have suffered any of their Adheerents to have fotted in Prison for principal or Interest, that Usurers which have no lawful calling, but a thing permitted for the hardness of men's hearts, should gain in a time of War? fie upon it; fie for shame, but I trust our most Honourable Worthies will stop that torrent of cruelty, and order a repayment to such from whom it had been extorted. And others lock up their Gold or ●ather their God in an Iron Chest, and leave their hearts there, as St. Anthony told a Usurer that his heart was in his coffer, and the Legend says that so it was,  
But is not abundance, the gift of God, and a great estate, a blessing and may not every blessing be sought, I answer, A bless●ing may not be sought, unless it be a blessing to every one that hath it, as faith, Patience, Humility, etc. riches in our Saviour's time were of the nature of thorns and briers, th●y that will be rich fall into many snares, may any man Labour for snares, they have not changed their qualities, I know a rich Saint may do abundance of good this dear year, and I would earnestly entreat all rich Believers for the Honour of the Gospel this dear time to do good to all, and especially unto such as be of the household of faith Alms are the best Sermon notes in a dear year, and when rich men are liberal than the poor receive the Gospel, but yet a man may not pray for a great estate, though he intent therewith to relieve the poor, for he that is of a bountiful affection being poor, possibly being rich may be of a covetous disposition, for one poor man to love another is but Narcissus like to love himself, we see the love of money increases as the money comes in, and for any man to think if he had a great estate, he would do much good with it, savours of pride as if a man should brag that he could go upon Mountains, and rough craggy places and tread upon thorns; how dost thou know but that thou mayest be Covetous if thou wert rich, and no wise Saint will desire more than is sufficient for him in the Judgement of Godly men, for being liberal in affection, and resolution, God accepts the Will for the deed, as in the Widow's case, and it must needs be so for God works both the will and the deed, 
Phil. 2 1●  whereas if he were rich in possessions he might be covetous at least he runs a hazard which no wise man will do, when he may go upon certainties, I wish the Saints would weigh this argument and tell me wherein it inlight, the case is thus, a Christian that hath for the purpose 100 l, per annum or 2000, l. in personal estate, this man may live comfortably and make provision for posterity, and do many good charitable offices for the poor, now if this man can get another 1000 l. he resolves to give it away to the poor, for effecting weereof he must engage himself in many troubles, rise early, go to bed late, eat the bread of carefulness, and scarce take time for moderate refreshments; much less can he afford to allow any time for the Exercises of Godliness, to keep Religion alive in the power and purity of it, and nothing is more deceitful than his own heart, whether it be wisdom for this man to embark into an angry Sea when he may rest in a secure harbour, in a Condition pleasing to God and good men; Is the question, which I conceive no wise Christian but will dislike it, besides who knows whether it be not Gods will to exercise a Christian impoverty, or a mean condition for the trial of his Faith, and other glorious ends, best known to his divine Majesty; but than what encouragement shall men have in their honest callings? much every way, if heavenly commodities were more esteemed then earthly; what an excellent thing is it for a man to do good to all men in his generation! I am ashamed to hear men commended forgetting great Estates, there is a noble Gentleman, if all be true that is reported of him, deserves more commendation for his Liberality then many o●hers, 
Sir Paul Pindar.  a wise man will make his own hands his Executors, and his eyes his overseers for the surplusage of his estate, besides what is convenient for posterity.  
But may not men get great estates honestly, I will not argue how great Estates are got in this Kingdom, but this I observe, that the richest men, are not the most liberal to the poor, the more shame for them, there are a Generation of miserable wretches that like the Ancient Jews have engrossed a great part of the public treasure, and have vast estates, but do no good to any living creature, many of them are haters of their own flesh, and will die Indebted to their backs and bellies, sure 'tis that they might be thought to be very poor, but Cardinal Richlieu would have told such a fellow, you spend little in Clothes and diet, therefore sure you are full of money, tax him sound, if a rich man did wear good , and fared well, Sir says he ti's a sign by your Clothes and diet that you are full of moneys, I hope these Cormoggians will be met withal, one time or other, I am not a judged to name any man in particular, but let them take it for a warncing; If I do not here of their good deeds this dear year, (I do not mean their bonds, and specialties which they so dearly love and count their good Deeds sealed and delivered) but if they be not charitable to the poor, I will do my best to get a catalogue of them, that if they shall persist in their baseness and cruelties they may be published to the world and hooted at as Enemies, of humane society. I would not be mistaken as if I were an enemy to great Estates, the God of order hath appointed several degrees of men, and set them in their several stations; the rich to be liberal to the poor, and the poor to be serviceable to the rich, the greatest Prince sometimes or other may have need of the poorest man living, at least of his prayers, therefore he ought not to suffer that man to famish for want of bread.  
I am not of their opinion that drive at a parity to have all men a like, ti's but a Utopian fiction, the Scripture holds forth no such thing; the poor ye shall have always with you, but there ought not to be a Beggar in England, for they live raher like beasts them men; Holland is a true Common wealth, where none are so exceeding rich, nor any beggars permitted, yet different degrees amongst them, Lords and others, but in Kingdoms and larger territories, there will be a larger disproportion, courageous Noblemen are the walls of a Kingdom, and a rich bountiful man is like a Sun E●●ll in the high way, every man is the better for him; and though he●● give much away, yet in reality he loses no more by his Charity, than the Sun does by comparting his beams upon the earth, for it is but a sowing, he that casts his bread upon the waters shall find it again, And that Kingdom is most flourishing where the best men are the greatest men, and the greatest men, are the best men, at least morrally good, for Justice, liberality, valour, and such noble virtues, unless a rich man be liberal and bountiful, there is no more need of him in a Kingdom, then of a Cross which the silly Papists put off their Hats too, lest they should be hurt in their Journey, poor people are feign to reverence many cruel Engrossers, as the Indians do the Devil lest he should get them into his claws, or like the Basilisk kill them with a frown, as for any hopes to right themselves by Law, 'tis for a Lamb to contend with a Lion, but when a rich man in place of authority is courteous to all, and liberal to the poor, the Kingdom is preferred in that man's Honours, and such a man is a beautiful prospect; I am no Advocate, for the poor further then to provide bread & necessaries for them, without which, life cannot be maintained, let rich men feast, and the poor make a hard meal, but let them have bread sufficient.  
Kings and Potentates, Noblemen, and Gentlemen, may rejoice in their great estates, left unto them, and look upon them as tokens of God's love, if they be bountifully minded, and give their bread to the hungry, and more than ordinarily in such a dear year as this is likely to be, but they may not by the Law of God make it the chief end and main study of their lives, to multiply riches, nor so much as to Improve their estates, unless they have a greater charge than their Ancestors had, men of Honourable professions as the law Physic and arms, and of public Employments in the Kingdom, may gain a competence to raise their families, being eminent for virtues and desert, yet there is a mean in such a case to be used; but for Merchants and Tradesman, and Usurers to gain such vast estates, as many have done It is neither warrantable in religion nor policy, for men in selling their commodities ought not to sell as dear as they can, but as others may live by them and as they can afford it for a moderate gain. As put case there were 6. ships of several owners laden with Sugars, Spices, Drugs, or any commodities to be Imported for the service of this Kingdom, which all arriving safe the commodity would be afforded at 20. d. a pound, but it pleases God that 5. of them suffer shipwreck, now the 6th man sells his Commodity for 5. s. a pound, and by 3. or 4. such providences he becomes rich I say this ought not to be permitted, he ought in conscience to have sold his commodity as cheap as if the other ships had arrived, the Kingdom is but one body politic, and every member ought to have a care of the others preservation, this Kingdom Is so populous and there are so many of a trade, that one man can scarce live by another, In the Infancy of the world there was enough for every man, 
Gen. 30.  therefore that pretty policy which jacob used to make himself rich with Laban's loss is no objection for Laban was willing to give him what he pleased, the Scripture is clear in it, that every man is bound to do good according to his ability, 
Deut. 17.16.17,  and that the King may not seek abundance nor accumulate treasure, and if not Kings certainly not Subjects.  
I have read that in some places there are Herculean Pillars set to men's estates, that a Merchant shall get but 10000 l. another Tradesman 5000. l. and so for others. and when they are worth so much, they must either trade for the public good, or else give over their callings and give way to others, betaking themselves to God's immediate service, or taking pains for Orphans, and Widows, that having small personal estates left them, if they should live upon the principal, it would quickly consume and know not how to Improve it themselves, therefore able experienced men bestow their pains freely for them, for all Catholic Counsels have ever condemned Usury in point of Conscience, by this means men would not be so covetous as now they are, for now men's desires are infinite, the Covetous man is in a dropsy the more he gets, the more he desires, the last thing that dies in him, is a desire of having more he makes no will till he lies a dying & then dies to think he must make his will, some says he, are wiser than others & puts gold in his mouth because he will not give all away, he would fain keep some for another world, as the old wretch that sent for a Priest to make his will, who bade him pray, not I says he do you pray for me, or else why should I pay you tithes, well says the Priest shall I Writ, do as I bid you says Dives, First I bequeath the soul of our Parish Priest to the Devil, what my soul says the Scribe, no such matter, yes thy soul says he, for thou never reprovest me for my covetousness, whereas if there were a Law that no man should be worth above so much, than no man would desire more, men's affections would not be so infinitely set upon wealth, but their desires would be finite, and so much sin would be prevented, now that is ever the most Angelical Law, which prevents sin, and Politic, it must needs be, for one man cannot possibly be so excessive rich, but it must be upon the ruins of others, you may observe, that where there is one man so exceeding rich, those that live near him are most of them poor, for he looks as eagerly after every small purchase to join house to house, or rather to pluck down all the houses but his own, that the poor may not live too near him, as a Hawk looks after the Partridge; I like not alterations in government, when a Kingdom is well settlkd, but when we are upon the wing of Reformation, I wish it might be to purpose, but my desire is not to write any thing herein, but what may advance Liberality, and advantage the poor these straight times.  
He argues for the continuance of strong Beer and Ale, as being necessary for poor people, a preservative of health, and a restorative in sickness, surely the man is extremely mistaken, for poor people cannot afford to buy any strong Liquor, whilst bread is so scarce, I mean principally the Country poor; who begin to make lamentable complaints already, many of them being ready to die for fear of being famished to death.  
If the poor drink any Ale this year, it must be very sparingly, as some Italians use Wine instead of Oil, or Butter, to get down breap (which ever loves a Companion) in the way of Toasts, now a Toast in Ale hath 7. excellent properties.  

1. It satisfies hunger.  
2. It quenches thirst.  
3. It helps concoction, by removing obstructions.  
4. It causes sleep.  
5. It exhilarates the Spirits.  
6. It gets a good Color, a lover of Toasts has ever a ruddy and a cheerful countenance.  
7. It keeps the to the phlegm, therefore let no Tost be lost, as there hath been too much abuse in that kind.   
If I may have bread says one, I care not though I drink water all the winter.  
In the last dear year, when Barley was about a Noble a Bushel, Pease, and Oats, Flesh, Butter, Cheese, and other Provisions were plentiful; a poor man might have bought him a pair of shoes for 2. s. which now cost him about 4. s. Oh says a poor man last night, I would be content to go barefoot this winter, if I were sure to get bread for my poor Wife and Children; I confess it melted my heart to hear it: I remember that Sir Knevet being to lose one of his hands for striking in the presence Chamber; he Petitioned King H. 8. to vouchsafe him a pardon for his right hand, and he would willingly lose his left, says King H. since he is so ingenuous let him keep both his hands, oh, that the patiented humility, and meek ingenuity of the poor, that would be well contented with bread and Water might move the heart of the Kings most excellent Majesty, the Nobles and Honourable Worthies in Parliament, the Noble General Sir Thomas Fairfax, and the Army under his Excellency's Command, the Assembly, and every honest man of abilities in the Kingdom, to resolve as one man acting in their several spheres of Government, and subjection to find out some timely expedient to prevent this eminent dearth and death of poor people, and to say with that Noble King Henry since the poor will be content with bread and Water without shoes; they shall have both Bread Beer and Clothes, to defend them from hunger, and thirst and from the cold Winter,  
But I hear the husbandmen cry out, that taxes and extraordinary charges are so great that he cannot subsist unless corn be dear; mark the consequence, than it seems the poor labouring man must pay for all, if there be barley enough to be had at 5. or 6, s. a bushel, why may there not be some speedy way thought upon to ease the Farmer, that he may afford to sell it for half a crown, and 3. s. so as the poor may live, but whether barley be at 2 s, or 1. s. a bushel it makes neither more nor less in the Kingdom, there is a Mystery in it, which I hope the Wisdom of State will unfold, and prevent the sad consequences, which are otherwise likely to ensue before another Harvest.  
But it may be said, what need any such supplication since the worthy Justices may in every County if they please, restrain malting, & consequently Alehouses will fall with the weight of their own Luxuriance; I agree it, and the Lord stir up their Hearts to be faithful and Courageous, but I consider that the worthy Justices, are otherwise burdened with Country affairs, many weighty businesses Incumbent upon them, for the public good, therefore if they were for the present disburdened, and exonerated of so great a charge, and trouble, and that it were specially recommended to the Committees in every Country or a Committee of moderation Accommodation, or provision, for the poor, appointed in every County to licence such only in every necessary place to keep Victualling houses and to sell good wholesome drink for passengers, as are the most sober and best affected persons to the Parliament, I suppose the price of barley, and consequently all other grain and provision would diminish and abate, such victuallers to be presented and commended to the said Committee by the Minister of every parish, where one or more Alehouses are necessary if he be a man well affected to the public, and such and some of the best affected persons in every Parish to be by the Committee appointed Supervisors of such Victualling houses, to look diligently and narrowly into all excessive and exorbitant courses, that shall be acted there, and to bring offenders before the said Committee, to receive such condign punishment, as the wisdom of Parliament shall ordain drunkenness and disorders to be punished five times more severely then formerly, for the necessity of the Kingdom to provide bread for the poor, does necessarily require it.  
But says one, have not the Vintners given you a Fee to Plead against Alehouses, that so Taverns may be more frequented? For good fellows will be merry at any rate, and sack will make them madder than strong Ale or beer Nothing les, if it should be so it is besides my intentions, I wish that Sack might be sold again in Apothecary's shops as formerly, as being an occasion of much sin and wickedness in this Kingdom, and if men of estates and sober men find it healthful for them, let them keep it; in their own sellars, for their private refreshments, but to sell it so publicly as it is, is but to put a sword into a mad man's hand, every man that can borrow but 5. s may go and be drunk with it, and then contemns both divine and human authority; and scorns to be reproved by any man living, it is not so in other Country's men dare as well be hanged as be drunk, the Vintners, Drawers, and excessive drinkers are all thrown into a Pond to cool themselves, but plucked out again alive like drowned Rats and fined half their estates, and if they will not take warning, such men ought not to live, It was but just to make a Law that every Vintner, that suffers a man to drink drunk in his house should be fined 100 l. to the poor, and some corporal punishment, 'tis a fond objection that some men will be drunk with a little, 3. or 4. Gallants come in and drink a Gallon or more of Spanish wine at a meeting, and yet Mr. Vintner minces the matter, and says they drunk but little in his house, they had it before. A pint of Sack is a moderate refreshment for 3. or 4. men, if they drink a quart upon business it may tolerably pass; but to carouse healths and call for quart after quart, this aught to be seveerly punished, if any man's brain be so weak, that a Glass or two distempers him, this may be given in evidence without much difficulty and indoubtfull cases, let the Vintners be acquitted consult with the best Physicians, and they will tell you that a Pint of Sack is more than sufficient for any man to drink at one sitting, but I do not yet conceive that the Taverns have any great influence upon the prices of Barley, I believe the Taverns have made many poor, but now the Alehouses threaten to destroy them: 
Nemo Athleta sine sudore coronatur difficile e●t sed tendit ad ar●●a vi tus  I know it is hard to reform abuses, and exorbitances in every trade and profession, but no wrestler or champion, is crowned without swearing, great Reformations are for the greatest Courts, what mischiefs are not occasioned by drunkenness, but what may not a Parliament do to prevent it?  
A Parliament can do every thing for the public good of the Kingdom, and certainly a greater good cannot be thought upon, then to prevent drunkenness, & to provide bread for poor people, without which we shall put the Lord upon a miracle for the preservation of this Kingdom; 
Quid non corietas etc. sed quid non Parliamentum.  Therefore I s●●ll in the lowest degree of humility, Crave leave In forma pauperis to move our most Honourable Worthies for all the poor people in this Land, whose fears are very great, and their complaints and cries already in many places most lamentable.  
That Bread, Bread, Bread, for the Lord Jesus Christ's sake bread, which we hear at New gate, Ludgate, and other Prisons, is but a fancy in comparison, we are a Company of poor Prisoners, almost starved and pined to death, if it be so indeed, the more shame to the Government of the City, and others who must answer for the blood of every man that is famished in Prison for want of bread, be his offence what it will, for no Offender may be poisoned or famished to death by the Law of Nations, it being abhorred by the Law of Nature; there needs no other sin to bring the Plague into the City, which the Lord in his goodness remove, and make the higher powers wise as Angels of light, before the wrath of the Lord break forth upon us, for suffering such unmerciful domineering, over the bodies of poor creatures; possibly one old Usurer has 20. slaves rotting and famishing to death, in several Dungeons: that he may make Dice of their Bones, as the Custom is when the Prisoner is dead in Execution, the Creditor has Dice delivered him at the Office supposed in a fiction of Law to be made of the Creditors bones, and that is all that he gets by his cruelty, till he be delivered to those Infernal Gaolers to be tormented for ever, and if it were possible for ever after, 
Mat. 8.23.30.34.  because he had no pity of his fellow servant: If there be so much barbarous cruelty used in all the world, as there is in this Kingdom concerning poor Prisoners, I dare lose my life for it: the Turks and others beat their Galley slaves for their pleasures, but they feed them that they may endure the blows, but we cast men into a Dungeon; and suffer them to rot and famish, now I hysitians will agree with me that a death by Famine, is most cruel and painful of all other deaths, and the Law says that they must starve before they come there, for the writ whereby they are imprisoned imports, forasmuch as the Debtor has no estate, therefore take his body for satisfaction.  
And here give me leave to put this Case, suppose (which God forbidden) that Barley this year, should be at 10. s. a bushel, or so excessive dear, that the poor labouring man that hath nothing but what he gets by his day labour, can gain but 2 s. a week, as many already work hard for no more; every man now striving to get work out of one another's hands, as rich men contend for a good bargain, this man having a wife, and 5. or 6. small children to maintain, tells his Neighbours that he and his Family are ready to starve, and famish, they have not their bellyful of bread once in a week, well says the Miser, Corn is a precious commodity this year, I cannot help you, when corn is cheap, every man will give an Alms to the poor, but now corn will make money, oh this yellow Earth, how does the Miser love that which has one Letter more in it then the name of God? his beloved Gold.  
This poor man to keep his Family alive, finding an opportunity takes away some corn, from one of these misers Rickes, or stacks of corn, for his Barns will not hold half his Provisions, and he will not build greater Barns as God's fool, but the worldlings wise man did, who thereby set the poor on work, the Question is whether this be Felony by the Law of God, 
Luk 12.20  for which this poor man ought to suffer death by any just positive Law of man.  
Certainly Christians ought to be more merciful than the Jews, and therefore the judgement of the best Christian politicians, has ever been, that no offence ought to be death under the Gospel, which was not death by Moses Law, but many offences which were death by that Law ought not to be death, under the Gospel, because Christians ought to be more merciful than the jews; who being by nature, a cruel people: God gave them Laws accordingly, as the Adulterer, Sabbath breaker, and the disobedient child were to be stoned, certainly our Forefathers were either very covetous or cruel. to make it felony to steal a Lamb, or a Pig, which by the Law of God was only punished by restitution, but the Scripture puts a difference between a thief who steals for necessity, men do not despise him that steals to satisfy his hunger (says Solomon) and a presumptuous Thief, who has no need to steal that does it not for want but for wantonness, such a one was to die, our law is exceeding seveere, and never Inquires after the motive and impulsive cause, if a man that is ready to starve or famish, take away from his Neighbour a suit of Clothes, or a strike of Corn this man must die the death, as if he had killed a man, I know there is a culpable necessity, as my Lord Bacon calls it, if a man shall waste his estate, and then pretend want, he deserves the les pity, and there is alight necessity, a great necessity, and an extreme necessity, If a poor man fare from any Town, that is almost famished, for want of food, meets with a Baker, who will not be entreated to give him a loaf and he takes away by force so much bread from him, as in the Judgement of wise men is necessary to keep him alive, In this case I conceive he hath not offended the Law of God; and therefore ought not to be punished by any Law of man; because the Law of property must not derogate from the Law of nature, much less abrogate it, I am not of opinion that all things were at any time in Common, by the Law of nature, for then the eighth Commandment would not have been moral and the very dictates of nature and right reason as Sir Walter Rawley— most learnedly evinces them to be, 
2, Acts 44.  but those Authors which speak of all things being in common are to be understood in the same sense as the Apostles are said to have all things in common viz: they lived so lovingly and contributed so freely to the necessities one of another, as if all things had been in common, howbeit, there was a law of property, yet every man dispensed with his own right to preserve his brother, the rich man's superfluities gave place to another's convenience, his conveniences to another man's necessities, his Necessities to another man's extremities, one man's les Extremities to his Neighbours greater Extremities, and so Mecanicall poor must relieve Mendicant poor, rather than they should perish, out the true reason of State is this, In the beginning of all Kingdoms, States, and societies, It was mutually a greed that so long as there was sufficient to preserve all men alive in that Kingdom, one man should not feast, and another man fast, and be starved, If thy barns be full of Corn, and thy neighbour almost starved, and famished, It is his bread which thou unjustly detainest from him in thy barns, 
Math. 13. Math 21.  and his  that lie a moulding and moth eating in thy Trunks, we see the disciples being hungry plucked the ears of Corn, upon the Sabbath day, and the question was not about the Corn, which was none of theirs, but being upon the Sabbath day, Christ says I will have mercy and not sacrifice and his sending for the Ass, though that example argues him to be Lord of all yet that reason, For the Lord hath need of him, is Emphatical, For necessity, passengers might enter into a Vineyard, and refresh themselves, so as they carried none away with them, I would Christians were so merciful, to part with their superfluities, without question, that which is excessively spent in apparel and Diet would comfortably relieve all the poor in the Kingdom.  
Consider you that be rich, God might have made you the tail and the poor the head, when you have feasted at the upper end of the Table 'tis but good manners to send down the dishes, that the Master of the Feast may be praised, Now for a good Gains and a Marie to power forth ointments and liberalities, which will not only cause thanks to be given to Almighty God, but procure blessings upon the Donors and Benefactors for God is the poor man's surety, He that hath Pity on the poor, dareth, 
Proverbs. the 19.17,  unto the Lord, and that which he hath given, will he pay him again but let not him that is poor say how liberal he would be if he had an estate, we little know the temptation of that condition, we see by woeful experience, that riches are of a dropsy nature but say thus; there is a rich man, how rich might he be in good Works, what means has he to do good he might reach out his hands 20 ways to the poor (he that has made 100 poor, why should not he relieve 20. In humane probability, nothing but God's blessing upon the sublime wisdom of State can prevent this growing evil, and epidemical disease, and starving and famishing the poor (which I had rather die then then live to see, and I hope every merciful man is of my opinion) by taking speedily, and instantly some such effectual opperative Course, as in their piercing Judgements and deepest apprehensions in whom resides the public Judgement and reason of State, to bring down the price of Barley, and consequently of all other grain and commodities in the Kingdom, for if God's good creatures be not abused, and wastefully expended, there will be more plenty, and things must needs be cheaper, for the poor have not much money, to keep up the price of any thing, whereof, there is store.  
And because I know, it is the general desire of all honest men that the poor should be every where provided for, and I think there has been several meetings in the City to restrain the Beggars, by providing for such as are impotent, and not able to work, and forcing such as can take pains to get their own bread, by the sweat of their brows, as the Law of God requires; which I marvill why any man should demur, and stick upon it in a matter so easy, and so much concerning the Honour of the City which Gundamor said, was like a continued: Hospital, where he was besieged with Beggars, which a Crown laid upon every house in Lond. & Middlesex, to be paid by the Landlord would do it abundantly, a course which was taken in Paris where the Streets were covered with Beggars, and in a week's space not a Beggar to be seen, but because it will require time to settle this Kingdom in a better posture for poor people, for if the Laws were diligently executed, the poor might rather be said to languish then to live, we give a poor man a piece of bread upon his knees lying by a wall, but we do not set him upon his legs, that he may help himself, as they do in other places, I shall in the interim, make some proposals and present some expediences to every true Samaritan, that has the bowels of mercy, and compassion, and that is affectionately sensible of want and poverty, hoping that such a man will cordially concur with me, in all just and reasonable demands, for me thinks no legal thing should be denied to poor people in a hard time, and my Propositions are 12.  

12. motions for the poor.  1. I shall humbly pray, not only that all just penal laws, where any part of the forfeitures are given to the poor, may be carefully and speedily put in Execution, and the poor imbursed without charge or diminution which is but just, and if it might please the higher powers that the poor might have the whole forfeitures upon all just penal Laws, some little to be allowed to the Informer, for his encouragement, or rather that some Solicitors for the poor might be appointed in every County, to inquire after forfeitures and duties as should belong unto them.  
But in particular that the poor might but have the benefit of some few Statutes, one whereof lies Dormant, and I marvill, no man look●s after it, ti's the Statute of 39 Eliz. by which all interest money is forfeited, though the Usurers take but 5.l. or 12.d. in the hundred, ti's a most excellent Law, and in effect the Law of God never to be repealed, the ordinary way to recover this use money, is by information in some Court, but that is too tedious, and circular, ti's for a poor man to go 5. miles for a piece of bread, if there were a Committee for the poor to examine all such forfeitures, that the rich Usurers might quickly untruss, and fetch out their Bags, and make restitution, or repayment to any that are in need, or to the poor that have most need of it, this very Law being executed, according to the true and plain meaning of the Law makers, would make provision for poor people; and what reason can any man assign why this Proposition, should not take effect the Law in itself is most just grounded upon the Law of God, and common honesty, 
39 E. l. 18.  the law of England does not allow Usury in point of conscience, the Stat. of 13. Eliz. and other Statutes do not allow the taking of 10. and 8. but restrain the lender from taking more, but this Statute 39 Eliz. enacts that whatsoever the lender takes above the Principal, it shall be taken from him, and so the Law connives and winks at the Usurer with one Eye, suffering it so to be, for the hardness of men's hearts, but yet tells him the danger of it, that if any man will inform against him it must all be forfeited, like him that with a Gun winks at the Bird with one Eye, and shoots it to death with another: the Law of England calls Usury a detestable thing, against the Laws of God, and Charity, and if any man says that the old Usurers, will lend no more upon these Terms, I answer, let Justice be done, and fear nothing, let them hang themselves in Chains of Gold: I hope the Magistrate knows how to order them, I do not speak against Usury in point of Exchanges, nor in the Case of Orphans, Widows, or a Generation of middle people that have but a little money to live upon, and cannot find a faithful friend to employ it in some honest trade, and if he should spend upon the principal, must quickly beg, not knowing themselves how to make use of it; but I speak against such as make a trade of usury, all their days, that have gained thousands by it, that have sufficient to live upon without Usury, that will have money o● the Debtors Boves, whether he gain or lose, whereas a man may better take 15. l. from him that gains 30.l. in the 100.l. then 5. l. from him that loses 15. l. that will rather let a poor man starve then abate his Interest that accursed thing, what vast estates have many men got by Usury; like him that sold a horse for a penny a nail to double 34. nails, or the Butler's Box that gains all incensibly which the Gamesters never think of, this Usury like a Canker eats out many men's estates, 100 l. at 10. in the hundred in 70. years' amounts to 100000 pounds. I am sure many poor Creatures have suffered extremely upon pae● all Laws, the Law is so says one, who can help it, if in many cases they have been grieved, why in this particular, should they not be relieved.  

1. jac. 9 4. jac 5. 7. jac. 10. ●1. jac. 7.  The next is the statutes against Drunkenness, and tippling, he that is convicted of Drunkenness before one Justice of peace, upon the oath of one witness forfeits 5. s. to the use of the poor, and if the Officer be negligent he loses 10. s. to the same use.  
Brewers that sell any Ale or Beer, to unlicenced Victualling houses, more than for necessary ho●shold provisions, forfeits after the rate of 6 s. 8. d. for every Barrel, Alehouse keeper or Innkeeper; suffering any tippling contrary to any Statutes, forfeits 10. s and every such tippler 3. s. 4. d. selling of les than a quart of the best Beer or Ale for 1. d. and 2. quarts of small, the penalty is 10. s. and whosoever tiples in any Inn or Alehouse where his habitation is, forfeits 3. s. 4. d. and the Innkeeper, Victualler or Alehouse keeper, that suffers any to continue so tippling forfeits 10. s. If these statutes were executed upon Offenders, it were both just and seasonable.  
The third is the statute against swearing; He that sweareth or curseth, is for every such offence to forfeit 12. d. How many men are there and some of great estates, that own more to the poor than they are worth, and I doubt, make little conscience either of the Laws of God, or man, for a good Law binds in conscience, being the Law of God, put in execution by man, and they are as really and conscionably indebted to the Poor 12. d. for every time that they swear or curse, as if they had given Bond for it, for a debt by statute Is the highest Bond of record that can be; the mad Roister that was convicted of 3. oaths, threw down a twenty shillings piece, and said he would swear it out before he was much elder; I wish hearty that all swearers and Curfers would break of such prodigious sins by repentance, and their past Iniquities, not by showing mercy but doing Justice to the poor, paying them but what they own them, for how many profane people, curse, and swear continually, and being lovingly admonished of it, Friend what hurt hath God ever done you that you should thus dishonour him, either swear that they did not swear, for they void their excrements without taking notice of it, or else they rage at him who asks them when they came from Hell, for one man knows another by his language, and say their lips are their own, who is Lord over them, however I would have them pay their Debts to the poor and so satisfy the Law of man, though not the Laws of God, for they are but the poor man's Pursbearers, and this is the first expedient to bring money into the poor man's Box. Only I could hearty with that Commissions were freely granted and speedily executed upon the statutes of Charitable uses, for I am confident there is a mass of many thousand pounds due to the poor by gifts and Legacies most unconscionably detained from them.  
2ly. My second proposition for the benefit of poor people is that some way may be devised to send poor people small sums of money upon security, without paying any interest, until this Kingdom shall be so strong in Faith, as to trust God with its safety, and preservation in his own way without the help of usury, sending that packing after the Bishops, who suffered it to take such deep rooting in this Kingdom since the time of Reformation, for in times of Popery it was an odious thing, and a Usurer as much detested, as one that had the French Pocks, or a Leprosy, he was excommunicated as a Haeretique, and by the Civil Law a notorious Usurer can make no will, in the interim I wish that a poor man that would borrow 5. s. upon any household stuff or pledge, might have it freely without such horrible extortion, as the poor in this Kingdom, specially about London undergo, for put case a poor labouring man hath got 20. or 30. l. in household stuff, and some small Commodities in his trade, if this man fall sick what a sad condition is he in, he knows not where to borrow 20. s. without a pledge, and to the Broker he must go, the Broker will have 12 d. a month for the 20. s. and 6. d. for the Bill which comes to 18. s. a year for 20. s. which is 9 l. a year for 100 l. a poor Creature for 12 d. must pay 2. d. a week which is 800. l. a year for 100 l. to prevent such like cruelties, they have in many places banks of piety, that the poor may bring a pledge or good security, and have 5. or 10. l. to begin a trade, 
Montes Pietatis.  and by that means comes to get a stock; for what's the reason that so many young tradesmen in this City and other places miscarry, and are undone before they understand themselves; they take up money at 8 per Cent. and if they come to a bad market, they must sell though if be to loss, or the Interest will eat them out, there is a great error in this Kingdom, that all charity is in giving, and not in lending, he that lends a poor man 〈…〉 to follow his trade, does a more charitable deed in the fight of God and good men, than he that gives him 20. Alms to keep him in a consumption of beggary, neither dead nor a live, as ●ias said of them that were at Sea; There are three sorts of poor; the Mendicant Beggar; the poor that are maintained by Collections, and receive Alms from the Parish, which sort of poor are intended in all our Statutes, that provide for the poor, for the Law intent no Beggars, and there is a needy labouring mecannicall man, that is oppressed with a great charge, and many times does not make his wants known; wrestles with poverty, but it comes like an armed man upon him, he cannot resist it; the tru●st charity is to relieve such a man, to lend this man money to buy him a Cow, a Sheep, and a Hog, or some such necessaries, I know if the Kingdom were in a gospel frame every man would quickly be provided for, in conscience and right reason; every man ought to have a Cow and 2. or 3. sheep to give milk for his poor Children and to  them. And what a great matter was it, if every poor man had a piece of Beef every Sabbath day, to rejoice with his family that poor Creatures tasting how gracious the Lord is to them in temporal blessings, might be thereby encouraged to look after the Lord jesus for eternal salvation, and how cordial would their obedience be to th● higher powers, who might easily effect greater matters for honest poor people; How ridiculous is it; that one man should have 3. or 4000 sheep, and sit Rentfree, and his next Neighbour go all tattered, and not a Coat to put on; Is England famous for the Golden Fleece, and must English men go up and down naked like beasts, no clothing but their bare skins? has one man so many Ricks and Stacks and Barns full of Corn this dear time? and must his Neighbours be pined for hunger? and all this forsooth for fear of a parity: Hell is in some Misers certainly; (Pardon the expression) when I speak any thing about relieving the poor, what says one; I see your aim is to have all men a like, because I entreat that man that has 1000 sheep, and sits Rentfree, to give his poor, honest, painful, thankful, and serviceable Neighbours as much Wool as will apparel his Family once a year, or to let him have it at an easy rate, and work it out for him by degrees; and because I earnestly desire all those men that have store of corn this year, to let their poor Neighbours have it at a reasonable rate, at 2. s. or rather than fail 2. s. 6. d. a Bushel, is this to desire a parity, how does pride and Covetousness, fill Bedlam? but till the poor man's cause can be better heard, I wish no poor man might be destroyed by Usury, me thinks every honest man should lend freely that is sure to be repaid, without troubling the supreme Justice, to make any such provision.  
3. I propound on the Poors behalf, that all the earnest money in the Kingdom, upon contracts, may be given to the poor, as it was originally, for earnest money is God's money, the earnest is that which secures the bargain, and the usage was, that, when the buyer put earnest into the Sellers hand, the Cellar prays to God to bless the bargain to him, 
Ar●ha dicitur Denarius Dei.  which we call strike him good luck, and the earnest money was to be given to the poor, that God may bless the bargain to both parties, the money to the cellar, and the Commodity to the buyer, and in some places the Papists make conscience of giving the earnest money to the poor to this day, unless the bargain be under 20. s. and then the Law was otherwise, because it was presumed to be a bargain, made between poor people; now what if such a Law or Custom was revived, such small matters would refresh the poor and not prejudice the rich for few men, specially Tradesmen will sell to loss; If a man for every Commodity that he sold should give 4. d. 6. d. or 12 d. to the Poor according to the value of the thing, I am confident he would die never the poorer.  
There are many poor Market Towns very populous where there are sold at some Fairs or Markets, it may be 100 Horse, 200. Beasts, and 500 sheep, with many other bargains of great value.  
Now if every man that has sold his Commodity, would give 2. d. 4. 6. or 12. d. to the poor, how merrily would he rejoice over his brown Loaf, and some hot Broth made of Oatmeal and water, and sleep more securely than hi● rich Neighbour.  
4. My two next Propositions are by way of entreaty, first to all those pers●ns of Honour, quality and estates that in stead of covering twice a day, make b●t one set meal, & some sho●t refreshment at night, that what they shall really save by such a provident frugility, they would nobly, and freely, give it to the poor till things be Cheaper, possibly by this means there are not so many ●roken Baskets left for the poor, for Servants must needs have stronger appetites, and make fewer Crusts where they eat but once a day; but I had rather fetch a motive from their noble breasts, and charitable dispositions, It may be there was a virtue mads of necessity in military times, and taxes, but now that there is a mitigation, and no such necessity of parcimoney for them that have this world's substance, I would nor have them grow richer in a time of scarcity, which yet they may do notwithstanding this happy conversion of turning superfluous eating and drinking, (for their families are as healthful and lusty as when they had large suppers) into a comfortable refreshment for poor people, the French man says, he that is provident at his Table makes money with his teeth, I am sure this course would acquire much honour and esteem. He that is the most charitable man this year, shall be the most Honourable man in my esteem, let his opinion be what it will, for Charity belongs to men as they are men, not as Christians; He that shall give a Cup of cold water to a Desciple in the name of a Disciple, argues himself to be a good Christian; And he that will find out the poor this dear year in back Lanes, and deal bountifully with them shall not lose his reward, for God's blessing shall attend him  
5. Next, I would entreat for the preservation of Barley, that there may be no drinking of Healths, and as little drinking to one another as possibly can be, for I observe, that to drink to a man caries a kind of necessity with it to pledge him, at least it was an Invitation to make him drink when he is not a dry, and consequently there is much more Beer wasted in the Kingdom then need to be, It is but a groundless Ceremony of drinking to one another, for which there can be no reason given, more than ancient custom, for why may not we aswell eat one to another, and say here is a bit to such a one, as well as drink to one another, or to the remembrance of any friend.  
If the fashion were taken up in the time of the Deigns, or in Civil Wars, that men were afraid to be killed as they were drinking, therefore desired one to be their pledge, and surety to protect them from any hurt as they were drinking, and he to do the like for him when he drank; which is something Improbable that such desperate Enemies should dine together, yet grant it were so, what reason is there, for the continuance of it, a Law is of force ●n an Instant, and the life of a custom is time immemorial, and continuance without Interruption, but neither of them ought to continue longer than the reason lives, for reason is the life of all mortal and civil Actions, without exception; I know Health drinking is now out of Fashion, and of evil report amongst godly sober men, but this drinking to one another yet continues which however it be not abused, by sober persons, yet their lives being exemplary, the contrary is to be wished, for Pot Companions could object that the Puritans would drink no healths, yet they would drink one to another; All things are lawful, but all things are not expedient; I will not dispute the lawfulness of it, but the convenience in point of abuse, the best things are not to be disused for the abuse of them, when they are necessary; but when Indifferent things are generally abused, then in good policy they ought to be removed; I shall Instance in that which is divine and moral; the Primitive Christians were Commanded to salute one another with a holy kiss, a chaste salutation of love, and Charity, which was accordingly practised at their solemn Feast meetings, but afterwards God's people perceiving a General abuse of it, that it gave offence and matter of scandal, to the Heathens, and unbelievers, that came into the Assemblies, who thought to justify their uncleanness by the Christians saluting each other, for say they, If those that profess Christ and so much strictness may salute one another, why not we? and the best men perceaving that they have not their own hearts under Lock and Key, and that the first motions of the soul are not so in their own power, but that there may be a titillation of the Concupiscible appetite the highest poinr of Christian prudence being to avoid the first occasions of sin, and all appearance of evil, they discontinued that injunction in the letter of it, A Christians sincerity being principally discovered in avoiding all temptations to vanity, for that the most holy man caries about him the spawn and root of all Enormities, which will have a being in him, so long as he hath a being in this world; Not to condemn him (a believer must not fear that) but to humble him, and show him the more want of a Saviour; Job that durst talk with the Devil, durst not look upon a Maid; and herein the Churches of Christ do not disobey the mind of God, In forbearing the holy kiss, though in express words commanded; because the thing Enjoined is love, and entireness of affection, which if it be expressed and demonstrated any other way, the Command is satisfied, for the manner of expression of love to one another may alter, 
Consuetudo pro more Loci est observanda.  but love is the instinct of the new creature which must always continue; and so it was a practice temporary, or Customary; as the Corinthians short hair, and prophesying with the head uncovered, which the French Ministers preach with their Hats on, as conceaving the Minister to be as good a man, as any in the Congregation, and consequently to have as much right to be covered as any of them.  

Michael de Montaigne.  One of the gallantest men that ever France bred, who resolved never to marry if he might have wisdom herself, but used the French Custom of saluting Women, as we do, till at last he was much troubled about it, and said his affection was for it, but his judgement strongly against it, as being a temptation to incontinence, for says he, if the party be handsome, there is a natural Cupidity that it might continue, if otherwise, ti's done with a reluctancy, and many grave Matrons complained that they were constarined to kiss slubbery fellows, lest they should be counted uncivil and violaters of an ancient custom, his Gentleman who was an Instrument of much good to his Country, and counted it the most Honourable vocation to serve the public, was so far possessed with the Inequity of that Ceremony as it was by the most abused, that he prevailed with many judicious sober men and women to break it off, as being an offence to good men, and an Incentive to Lascivious spirits; and made it his whole Study to Invent Arguments against it: The French Gentry argued stiffly for the continuance of it, till he convinced them of the danger of it from the sweet savour that causes a natural delectation, or a malevolent odour that makes a disgustful relish, that lovers of virtue should not run so great a hazard in turning their lips to one another, it carrying with it a natural tendency and uninforced proclivity to wanton coggitations, and he that loves danger shall perish in it, that the Mounsieurs, had nothing to say for it but this, that they would use it in France, because the Spaniard never used it in Spain, for a French man is that which a Spaniard is not, and by his wisdom there was an Edict about Bordeaux where he was borne, that men and women should not salute by turning the lip to one another, as formerly to prevent the first occasions of lost, which is the true ground why the Italians, and Spaniards detest it, for my own part, I love all demonstrations of Amity and affection that are not offensive, to grave godly men, and women, and against which no solid reason can be proved; but I wish hearty that this presenting of our loves and services to one another by the Cup, unless it be for the better handing of the Cup or Glass, from one to another when there is but one Glass, and every one ready to drink, was discontinued, as being an unnecessary Compliment, that may very well be spared; and though sober and temperate people do not abuse it, yet the continuance of the Custom make s many to drink excessively both in Alehouses, and in Nobleman's, and gentlemen's Sellars, where there is much waist of that, which might be better given to the poor, much Liquor abused and spilt in unnecessary ceremonies, which if godly sober people would discontinue, it would come at last to be a thing detested, and I am confident that this year very much might be saved by it, and therefore I hope those that desire to be accounted temperate, will not any longer use it, unless they drink to such, as they are sure will not drink any more, for being drunk unto, than what is convenient, for certainly, If a divine sanction when it comes to be abused may be omitted, much more all human Ceremonies in Civil Actions, which have no foundation in solid reason, aught to be abandoned, and specially when it is demonstrable that utility and advantage may thereby accrue to the public, as in this case.  
6. My next design to relieve the poor is an Impeachment drawn up against Gamesters, in love to their poor souls, that they would restore what monies they have won at play to the loser, if he have any need of it, or else to the poor, for the winner has no conscionable Evangelicall right, to the money which he wins, however the Law may be defective, in not enjoining him to make restitution, for I challenge all the wits in the world, to bring a reason why the Law should suffer any man to undo himself by play, as many Families have been utterly ruined thereby, Is there any sense why a man should lose that which should buy his Family bread, because his Chance at Dice is, 1. 2. 3. 0. and 4. and the other throws 4. six; As for the others adventure, that he might aswell have lost, that's nothing to the reality of a consideration, because I might have 100 l. from you for nothing, therefore you shall have 100 l. from me for soothing; this is no real merit, but a Utopian Imaginary consideration; as if a man should have money because he dreams of it; ti's but a shadow, and a formality, nothing in essence and substance therefore it were very fit that there were a Law made to enforce the redelivery of all such monies as have been lost at play within 10. years ●ast passed; where the loss has been great, and where the wager has been but small, and the sport rather for victory then Covetousness; I wi●h the poor might have it, for let me tell that man who ever he be, that has got another man's money by play which he could nor well spare, he is in God's account but that man's Pursbearer, and owes him so much mon●y, for howbeit the Commons of it takes away the scandal, as in matters of forfeiture, which is but a k and of double dealing yet the sin is not taken away until the money be restored; And if it be said that a man may freely give away his Estate, I agree it, if his Wife and Children do not suffer by it; but the winner scorns to take it a● a gift, nor is it so Intended by the loser, I have heard much of a fair ho●se and Land lost at a throw at Dice, and the loser stabbed himself, and some of his blood falling upon the Chimney piece, will not be wiped off, for my part I think the House ought in Law and conscience to be no less the loser's heir than it was before for a possessor by an evil faith cannot prescribe in Conscience, where continual claim is made, there was one pretty case in France, a feme sole Merchant promised her Apprentice to make him free if he would lie with her, who did so, and was made free, but the Court understanding what the consideration was, adjudged his freedom void, and him to serve another Apprenteship, upon the reason of our Law, that no man shall take benefit of his own wrong, and if I give Bond to I. S. in consideration, that he shall beat I. D. this Bond ought not to stand, and so when there is no consideration, A Chancellor is not only to reform and rectify matters of fraud and apparent deceit, but all over reaching and circumvention being a sinful practice, ought also to be redressed, but certainly the best way to quiet the Consciences of Gamesters, that know not of whom they hev● won money, is to be liberal to the poor, for Goods ill gotten are like Children ill begotten, a disparagement to their Parents, and if it be not given to the poor; It may be a means to consume the rest of the Estate sensibly, And now all ye by what means or titles soever you be distinguished th●● cannot pass your time, without sportive Recreations, [which indeed are r●ther lost times then past times, and you would think so if your hearts were fully bend towards Heaven, and your souls inflamed with the love of Jesus Christ.]  
I am no enemy to those condements and saucies of life which are lawful o● expedient, that have a divine stamp upon them to fit you for God's service, as Led will go current if it have the King's stamp upon it, upon this condition, that what you win, you will faithfully and justly give it to the poor, and abate nothing of your other intended Charity; If this be your resolution, and your recreations be helps and furtherances to your Callings, and lawful as Bowls, Chests, Shooting, and such gentile exercises, where the mind may have a special working, and that more time be not allowed in playing, then in praying, I have nothing to say against it, and why should not this request be granted, for you say that little which you play for is not a mark of Covetousness, but of victory, for the prize of your skill and Judgements, therefore if there be no Covetousness in that which you pretend to be only matter of recreation, I hope you will put your win in your eye, and the money into the poor man's hand who will bless God for you;  
7. I shall earnestly desire all those p●rsons that have found, or hereafter shall casually find any lost goods to b●stow them upon the poor, for they have no property by finding, but until the owner be known, which if he never be, then certainly it is the owners desire that the poor should both better for what he lost, and therefore I could wish that all estrays, and Felons Goods which no body can challenge might come into the poor man's Box, the reason why such privileges have belonged to the Lords of the soise, where the goods are found, was to make satisfaction for the keeping of the Cattle or hurt which such goods did to the ground, which is but little in Comparison, to the value of the thing lost; we have a rule in Law, that, that which no body can challenge, is the Kings, as presuming the King's Majesty to be most charitable, and that he will give it away to the poor, by his Majesty's Almoner, and so if there be any Ours discovered in the Kingdom; we have many learned Arguments in our books to whom such extraordinary profits do of right belong; for my own part I differ from all my Masters, and conceive that by the Laws of God, and nature, such emergent profits and casualtyes do of right belong to the poor, for nature provides for all, and would have every man to live, and when any Mine is discovered and found out in the bowels of the earth in some barren place (as most commonly they are where the superficies and outside of the earth affordeth little or no profit for poor people,) that the benefit thereof should wholly redound to a rich man to cast water into the Sea, how impolitic is this in an ancient Kingdom: Is this to send our portions to the needy, and to make provision for them for whom nothing is prepared, that one man should have 1000 bushels, and another nothing, and if God send one Bushel extraordinary this must be given to him that has the 1000 bushels and he that has nothing may starve and famish. Is not the Law of England grounded upon the Law of God, and nature? If 20. men should be at dinner together, and all the meat should be laid upon one man's Trencher, how Ridiculous would it be? but what the wisdom of our Forefathers did not reach our experience must amend, In the interim what is negligently ●or casually lost and cannot be restored to the owner, let it be given to the poor.  
8. But as the charitable man said in making his will, that had bequeathed bread to every poor man in the Parish, stay says he to the writer, put in something for Drink and for , truly I fear the poor must drink but little B●ere this year, God grant they may have bread enough, I confess it is of l●s concernment, for Thirst is an appetite that will die of itself; I conceive most men drink more than they need, in moist weather, and I am of opinion that, that hatred which Christ requires, that his Members should bear to their proper life, consists in this, that they take no more of the Creatures then what is sufficient for their Corporal necessities, Not to live to eat, but eat to live for health and strength? and if men would accustom themselves to drink less, they might be more charitable, and not less healthful; one in Spain by disusing himself from drinking could travail in th● heat of Summer some hundred miles between Lisbon and Madrid and never drink; but give me leave to propound one thing to cover the poor men's backs which is thus.  
If that which is yearly bestowed in mourning in this Kingdom, might be laid out in strong course Cloth and Shoes for the poor; I dare say i● would be much more pleasing to God, and fare more Christian like; for there is no solid reason can be given for it, for thus I argue, either the mourner's are very sorrowful for the death of the party, and so mourn naturally, or else they are only sorrowful in show, and so mourn artificially.  
If the heart be oppressed with grief, mourning Apparel does but help to aggravate, and continue it, and so makes it Immoderate, which ought not to be, moderate lamentation for the Dead, becomes a Christian, but we may not sorrow as those that have no hope, 
1 Thes. 4.13. Navigare non naufragare Lach●mis.  in Thessalonica, and many places which are now under the Turk, they wore black to testify their mourning for the Dead, which the Spirit of God reproved in the Church of the Th●ssalonians, and the Heathens generally use it to this day, but a Christian that grieves inwardly for the loss of a friend, should not in reason wear that which is an occasion to keep the loss fresh in his memory, who can put on a mourning Weed for a whole year, as it is used, but it must daily renew his grief, and sorrow; but if they that wear black for mourning do not mourn inwardly and in truth, but only in outward appearance, to make the world believe so; Then certainly it must needs be gross dissimulation, and Hypocrisy, to make men believe that to be, which is not, and dissimulation to dissemble, that rejoicing, and Joviality; which really is is the heart and spirit; for certainly the chief Mourners as we call them, are not always the most sorrowful for the death of a party; we use to say that he mourn● like an heir which come● to his Inheritance, and if it be to save charges, it is Hypocryticall and Ignoble.  
The Jews indeed made very solemn Mournings, and Lamentations for their friends, but they were a people too frugal to bestow any unncessary Pomp, they had not such clear apprehensions of the resurrection, only scripture deductions, and consequences, I am the God of Abraham saith the Lord, therefore Abraham must be Immortal as God Is, was all they had for it, for one Relative being granted, the other follows, And they were very curious and exact in their Ointments, Embalments, and Interments, as the Egyptians are to this day, but the longest mourning was but 70. days, and 7. days for others, and their mournings were not so costly, as we make ours; but if any man shall argue for the lawfulness and conveniency of mourning Apparel from the Jews, we may aswell revive other Ceremonies, and profits our selve● to be rather Jews than Christians; I wish we were really such as they are, inproviding for the poor, they suffer not a Beggar amongst them; by their Law, every male is to marry at 23. and Females at 18. if they be poor, the rich provide Marriages, which are most equal, and give them an estate to begin the world withal, and if that fail by Shipwreck: Ill Debtors, or such human casualties, they impute it not to them, but renew their stock, and set them upon their Legs again, whereas we in such a case count a man ●●famous fo● that which is no fault of his, for if other● br●●● with him, how can he hold with his Creditors, and when Corn has been at 12. and 16. s. a bushel in an extraordinary dear year, at Venice, Rome, or Amsserdam, where jews are permitted to live quietly, with the freedom of their Consciences, in the excercise of their Religion, the poorest jew has not wanted his bellyful, and though they are but few of them in comparison, that's not the matter, for where there is sufficient by the Law of God, the poorest Member in a Kingdom ought to be provided for; I confess this mourning Apparel is used in France and other Civil Countries, with this difference, that the Chancellor of France and the chief precedents in juditiall places, must never mourn, no not upon the death or demise of the King, for justice is a divine thing, which must not resent any humane Infirmity, he that sirs in the seat of justice ought not to have his mind troubled with the death of his Father, or dearest consort, And that money which is daily expended unnecessarily, and improperly in Wine and sweetmeats at Funerals, would make the poor leap for joy, and think themselves in Heaven, I say unnecessarily, because it serves neither for Dinner nor Supper; and very improperly for the Friends that come to accompany the Corpse to the Grave have more reason, to bring Wine and Cordials with them to comfort the Widow, and Children, who have the greatest loss, and stand in most need of refreshing, I am not against wearing a Ribben, or some such significant Ceremonies, to give notice to others, that such a friend is dead; As in Paris, when any Citizen, or man of quality is dead, there are 24. Criers that go about with a Bell, to give notice to all the City that such a man, or woman is dead, and as the poor are either joyful or sorrowful at the News, so you may conclude, that the man was either merciful or miserable, for those are the best Elections into places of authority, when the poor● generally rejoice at such a man's preferment.  
9 And now I shall make an humble request to all sorts of persons that desire the prosperity of this Natinn (About which I have spent many serious thoughts, and if God spare health, I intent with all possible speed to cast in a Students Mite, and to publish my Conceptions by the name of England's happiness, therein declaring, what I conceive may by God's blessing make this Kingdom the most happy Kingdom in the world, that every man's moderation might be known this dear year to help to bring down the dearness of Corn, & all other Commodities, that the greatest gallants would be sensible of the poor men's Condition this hard time, and a little strike the topsail, & top-gallant of all improvident wasting, that they may the more freely distribute to the poor man's necessities, and that all rich men would now more than ever study the Art of winning hearts, which of all Trades and professions is the most Noble, that Landlords would strive to excel one another in winning and refreshing the hearts of their poor Tenants, by the cheerful and continual drops of true liberality, but my 9th. design is principally a request to Masters of Mills and Miller's, which I conceive to be a matter of great concernment, for poor people; I have heard many sad complaints from poor people, of Millers for taking excessive toll from them, 'tis a lamentable case when a poor man hath worked himself almost off his legs to get a peck or half a strike of Corn to make 2. or 3. Loaves for his poor Children, that cry for bread (the saddest cry that can be in any Kingdom, that a treacherous Miller sha●●iminish this poor man's grist, & take out of it what pleases him, for he is upon the matter, a judge in his own Case, as for feitures make the Usurer his own Judge, that he may take what he list when the poor Lamb falls into his claws, so may the Miller take without control a dishfull, 2. 3. or 4. as it pleases him, who can tell how much he takes, we call it Toll, from taking away; by the Law of the Land, I conceive that the Miller is to take more or less●, 
Toll a Tollendo.  according as the party owes suit to the Mill, from a Tenant at will, the Lord in the beginning of Tennus took what he pleased, if the Corn grew upon his Jnheritance afterwards a 16th. part from a free Tenant a 20th. and from strangers a 24th. part; and by the Law if the Tenant buy his Corn he may have liberty to grind where he pleases, which is the case of most poor men, and yet they are tied up to grind at the King's Mills, and Lords Mills, and there is a kind of Monopoly of Mills in this K●ngdome, which is a most grievous oppression to the poor people; if all were free to erect Mills, a poor man might have his Corn ground for a song in Comparison, but poor men are enforced to grind at the King's Mills as they call them, and the Lords Mills from an ancient Custom [I profess I marvel how the tenure in villinage came to be taken away in this Kingdom, and if a third part be taken away, the poor man dare not complain, for the remedy will be worse than the disease.  
Dealing herein with poor men, as some that keep Victualling houses in hot Countries, where they make but few Fires, 20. Neighbour's will come to an Host, and bring a piece of flesh of 2. or 3. pound to have them all boiled in a great Cauldron, one dishonest rascal, if the poor woman's backs were but turned, used to mince, and pair the several pieces, and pretended that it shrunk and grew less in the boiling, till at length it was discovered by the little pieces which he cut of, and sold them in stewed meat, for which I hear he was executed, and that but justly; I wish all such Millers that are too nimble in poor men's Bags might have some such severe punishment, for though it be hard to hang a man for stealing a Ship or a Cow, yet domestical theft is punished with death, by all Laws, because it is both Felony and Treason. The poor man trusts the Miller with his bag, and works merrily in hope of a Cake, and the Miller it may be takes as much as would make a couple, but I wi●h some of them were Indicted for example to terrify others, and that poor men might have their Grists ground Toll free this dear year, or else that the owners of Mill● might take but very little? I know there are charges and casualties Incident to Mills, but however they deal with the rich man's bags, I would have all kindness and tenderness exercised towards the poor.  
10 My next request is to the Ministers, and specially to Impropriators in this Kingdom, in two particulars; That they would be examples of Charity and Hospitality to others, by the Cannon Laws, a Minister ought to give away to the poor of the Parish at the least one tenth part of his Tithes, and impropriations are by Statute for maintenance of the poor, we know the Levites had a tenth from the Priests, and by the equity of that law, those that receive Tithes should allow a tithe of their gains, as well as others, and who such fit objects of Liberality as the poor, but truly the Avarice and Covetousness, of many English Ministers, would make a man think that Religion was but a policy, to keep men in subjection, for how improper is it, for a covetous Earthworm to tell others of the danger of riches, and the difficulty for a rich man to enter into the Kingdom of Heaven, when this covetous Earthworm minds nothing but the Fleece and satisfies himself with a toothless sapless preaching in a customary formality, not falling out with the richest Parishioners for their handfastednesse, and hardheartedness in not relieving the poor, but wrangling and brangling with poor men, about an Egg at Easter, I could find in my heart to publish it to the world, how one of them vexes his poor Neighbours about small Tithes, for Milch Cowes, and sows Pigs and Poultry, putting 13. poor people into one bill, not charging them all to the value of 5. l. which suit hath or will in probability cost above 100 l. Indeed if the grand Tithes had been detained, and he could not otherwise have subsisted; It had been another matter, but for a man of peace to bring a conserve of Westminster-Hall Wormwood for every petty oblation. Is this to feed men with the sincere Milk of the word; to torment 30. poor men about tithe milk, methinks an Ingenious man should be ashamed of it.  
Thou that sayest a man should not be covetous, (for a man's life consisteth not in abundance of riches,) dost thou heap up more than is sufficient for thee, thou that sittest to Judge according to Law dishonourest thou God? 
Luk 12.15  But secondly, let me entreat all those that are able Ministers of the Gospel in this juncture of time to shoot out all the Arrows of God's indignation against Covetousness which is Idolatry, filthy Lucre, Mammon of unrighteousness, deceitful riches, briers, and thorns, and the covetous whom God abhorreth, and to preach nothing else to Covetous men, till they leave their Covetousness, what should a Covetous man do with a merciful Saviour; If he had the graces of the spirit he would lock them up that none should be the better for him.  
If you expect to be called the English Clergy, every one of you now become an Advocate for the poor of your Parish, as by example, so by doctrine, Trumpet out that of Saint James, go to now ye rich men, weep, and howl for your misery that shall come upon you, your riches are corrupted, and your Garments Motheaten, your Gold and silver is cankered, and the rust of them shall be a witness agaist you, and shall eat your flesh as it were fire, charge them that be rich in this world, to be rich in good works; but do not only whisper it into their Ears, but fall upon the Covetous and the Dunkards when they come into the Congregation (for they come most commonly the last) when a Covetous wretch comes in, bid the people look as if there was some African Monster; one that can eat 10000 l. of Gold, and 10000 Quarter of Corn, 100 beasts, and 2000 sheep, and sits Rentfree, and no body must have a bit with him, and when a notorious Drunkard comes in, tell them here comes one, that he and his Companions devour as much every week as Bell's Priests did, you must needs know every Covetous wretch in your parish, fall upon him, as you would fall upon the Devil, if he should come into the Congregation, tell him that he is like H●ll, that is insatiable, and that it is impossible for him to be saved, so living and dying; tell the Covetous and the Drunkard, that God abhors them, all honest sober men will kick them out of their Companies, that unless they repent the Devil will provide a place for them in Hell by themselves in the lowest Dungeons (next unto the Jesuits) who yet are better Commonwealthsmen) for says he, these men never did good to any men in their lives, the Covetous will hoard up all, and the Drunkard will devour all, let them fight Dog, fight Bear together, they are now asleep in these gross enormities, thunder out God's judgements against them; dart the very flashes of Hell fire from your Pulpits, into their souls and consciences, Oh, that the Lord would teach the Ministers how to preach to purpose to such miscreants, methinks 2. or 3 powerful Sermons should either by God's blessing work upon the Covetous miserable wretch to part with his superfluities, or else make him forsake the Congregation, if it were well set on, charge him home to give away so much to the poor the next week, or to sell his Corn at a reasonable rate, and if it be not done tell him he shall hear of it to his shame the next day, and I warrant you he will either observe it, or come no more there to hear you, and if he go to hear another Minister. I entreat every faithful watchman to stand ready for him with a whole peal of Curses at the door when he comes in, and tell him, Oh, thou Covetous wretch, thou runnest away from such a man, because thou wilt not relieve thy hungry Brother, and sell thy Come at a reasonable rate, which God commands thee to do; thou art cursed in the City, and cursed in the Field, cursed shall be thy basket, and thy store, the Lord shall smite thee with the Pestilence, Consumption, Fever, Inflammation and extreme burning, with the Botch, the emrod's, the Scabs, and the Itch, thou shalt grope at noon-days, and thy Carcase shall be meat to all the Fowls of the Air, and no man shall fray them away, thou shalt become an Astonishment, a Proverb and a byword to all people, tell him that this and all the Curses in the Book of God shall come upon him, pursue him and overtake him, till he be destroyed, put him this case, suppose a Prisoner was to stand a whole day together at the bar of justice, to hear the judge pronounce judgement, and several sorts of punishment against him, you must go from hence to the Prison, to lie in Irons, eat moldy bread, and drink puddle water, then be branded, next have thy flesh plucked of with hot pinsers, then put into a barrel of nails, drawn in pieces with wild Horses; or the most exquisite torments that cruel Tyrants could imagine, ask him what he thinks of that Prisoner's condition, I know he will say it is very sad, then reply with Authority, and tell him this is thy Case, say as Nathan did to David thou art the man, bid him read his condition in the glass of the Scripture, and turn to those Curses in the 28. of Deut. and mark I pray you how the spirit of God, having denounced a Catalogue of Curses against such as will not obey his Commandments, in the 29. Chapter tells in particular, who it is that shall be thus cursed; it is the man, that let the Minister say what he will, blesses himself in his heart, and says I shall have peace, though I walk in the Imaginations or stubbornness of my own heart, 
Deut. 29.19.  TO ADD DRUNKENNESS TO THIRST, of the Drunken to the Thirsty; which in my opinion comprehends both Drunkards, and covetous persons, for they are both Hydroptique, the Drunkard heats himself till he be thirsty, and the Covetous man drinks down all the broth of commodity, as the Fish drinks up water, but tell them likewise that if they will reform themselves, there are blessings in store for them, in that former part of the 28. of Deut. But me thinks I hear an objection that Covetousness is none of those scandalous sins, for which by the Ordinance, any man is to be debarred the Sacrament; We say in Statutes that there are many Cases omitted, which are within the meaning of the Law, and to be taken by equity, certainly to deny the poor bread to eat at reasonable rates; if it be not near kin to murder, ti's a horrible sin as visible, as the green grass, therefore I pray you profess yourselves implacable Enemies to all Intemperance, and uncharitableness; for which not only the higher powers, but every honest man in this Kingdom will thank you for it, believe it, it is an Angelical thing to get the love of poor people.  
11. A word to the Learned Physicians in this Kingdom (whereof God Increase the number) pray deal kindly with poor people when they are sick, for a poor man to give 10. s. for a visit, is as grievous many times as the Disease itself; and yet life is sweet, Physic must be had at any rate; But some may better afford to give 100 l. for a cure, than others to give 5. s. Methinks if I had an old Usurer in cure, I would advise him to be very Charitable, certainly the poor in this Kingdom suffer very much for want of a Physician or two, in every Market Town, at the least.  
The Doctors of Padova say that in Fevers and such violent diseases, the Patient is in danger, if the Physician do not visit him three times a day, how many people in this Kingdom die yearly, that can never get any Physician to visit them in their sickness; and how many poor people are there about Lendon that had rather die then see an Appothicaries' Bill; the thing I entreat of you is that you would visit the poor without Fees, for why should not Physicians be as well assign In forma Pauperis, as Lawyers, and Appothicaries as well as Attorneys, and Chirurgeons as well as Clarks.  
But if you cannot be at leisure to prescribe to the poor Gratis, pray do not hinder any man that would be the poor man's Doctor; And here give me leave soberly and seriously to entreat you learned Gentlemen of the Corporation, not to molest or interrupt Doctor Trigg [who has been so called to my knowledge this 20. years, and three years is sufficient in Law, in point of Appellation] in his practice any longer, I can assure you thousands of poor people, in and about the City speak hardly of you for troubling h●m, and had it not been for somebody, there had been before this a Petition with at least 30000. hands humbly presented to the Parliament for his freedom to practise, though he is not incorporated into your College; and so by a penal Law principally intended against some Italian Mountebanks, and for the avoiding of Sorceries and Witchcrafts for flits, 5. l. for every month that he practices in this City without your leave, and you have got a judgement, and Execution as [I hear] for 115. l. against him, and for what I beseech you? Why should he pay you so much money? is it, because he hath by God's blessing cured some, which some of you had left for desperate? as you know it was proved upon Oath at Guild-Hall, where you Indicted and Impeached him of Ignorance, and abusing the people, endeavouring to prove that he had given unwholesome Physic to a Woman about 17. years ago; who said upon her Oath that the Physic made her sick, and worked strangely with her, but the Woman hath been well ever since, and a lusty merry old Woman who possibly might, but for that Physic, have been long since in her Grave; another Evidencer said, that Doctor Trigg confessed himself that he was a fool, which rather proved him to be a knowing man. For Saint Paul says, ye are wise, I am a fool, that is, the Doctors thought him to be one, 
2 Cor. 11.19.  and Solomans' fool was wise in his own conceit, but there was pregnant proof for the Doctor, that since the Great Sickness (at which time he first grew famous; for many of the Doctors being out of Town, he did abundance of cures upon poor people, which are yet living.) He hath cured every year many people of all sorts of Fevers, Plague, Palsies, Agues, Gout, Consumptions, Dropcies, colics, and all sorts of Diseases, and his manner of practice is, to take little or nothing from the poor, and from the rich, 2. s. or 2. s. 6. d. at the most for his advice and Physic, for he compounds all his Physic himself which no ignorant man can do, and buys the best Druggy he can get, as the Drugster a man of credit, testified. Now the Case stands thus; a man lies desperately sick, and the College Doctors give him over for a dead man, a friend of his tells him, that Doctor Trigg has cured many in his condition, that have been as near death as himself, the man has a strong conceit that Doctor Trigg may help him, (and truly a good conceit of the Physician is many times half the Cure) if this man should recover by God's blessing upon Doctor Triggs Physic, is it not a hard case, that Doctor Trigg should pay 5. l. to the College for curing this man without their Licence, will they neither give Physic themselves nor suffer others to do it?  
Worthy Gent. You know what offers, we that were Doctor Triggs Counsel have several times made you; that if we do not prove that our Client hath done good to above 30000. Men, Women, and Children; in and about this City since the year 1624. He will quit his practice without more a do; or if you can prove that ever he did hurt to any man, Woman, of Child by his Physics; He will be content to be your Bondslave; I know there were above 100 witnesses more than those that gave evidence, which hearing that Doctor Trigg had a Trial about his Nonsufficiency flocked in readily, to testify what Cures he had wrought upon them, but the Honourable judge thought it needless to hear any more, for when a weight can be carried by four men to what purpose is it to employ 10. but why will he not be admitted of the College? It may be he thinks it a Monopoly, for by the Common-Law every man may Administer Physic that hath any skill therein, and if we hurt any through Ignorance or negligence, an Action upon the Case lies against him, and why are not Country men's healths and lives as precious to them as Citizens? or why may not the Butchers, Cooks, Bakers, and Brewers being Free-Tradesmen of the City of London, compel the Citizens to buy all their Victuals of them, and nor to dress it in their Houses, why will not some men have the line of Ordination stretched over them; because they conceive themselves more free without i●, He says that those old Receipts which agreed with English bodies. 500 years ago are not so proper for these times, and therefore would make no further use of the Pharmatopia than he sees reason of it, but he is of Age and Abilities to answer better for himself, for my own part, I take him to be a rational man, and of Excellent parts, but in Physic I prefer experience before reason and Authority, that is if there were but two Physicians extant, the one counted an Ignoramus, which yet had cured 1000 men of I●evers, and such dangerous diseases, the other a notable Scholar, and of fluent discourse that never cured 20. of all diseases; I would rather Intrust myself with the former; he was a famous Practiser in Aleppo above 25. years since, and purchased much skill beyond Sea, and of great practice and experience, with whom Sir Theodore Mayerne, Doctor Moor have joined in advice, a man Hospitable and charitable to the poor, therefore my subject leads me to commend him, he gives away as much Physic weekly to the poor people, as costs him 30 or 40. s. and which some Appothycaries would sell it, may be for five times as much; for I know not how it comes to pass, there is more gotten by Drugs, Roots, Weeds and Herbs in this City yrarely, than the Bakers, Brewers, Butchers, and many others get by their substantial Commodities, let no man think I writ this for my Fee; 'tis the poor man's Case that I plead, should he be suppressed, I profess for any thing I can imagine to the contrary, thousands of poor people must perish for want of means to recover them, for where is there a man that will give his advice and Physic for nothing as this man constantly doth: If any Patient tell him that he is poor and wants money, he takes not a penny from him; nor let any man say that it is not usual for Council to print their Clients Causes; for my part I know no hurt in it, but so far as it concerns the poor this hard year, I would not gladly omit any thing for their advantage; extraordinary diseases must have extraordinary cures, for my own part, If I thought or credibly heard that the man did practise upon men's bodies, and abuse poor people; I would be the first that should him, and pluck his flesh in pieces, but so long as that man does good in his practice, every honest man should take his part; for why should not that be judged a good Tree that brings forth (not yearly but daily) good fruit, his case stands thus, The College Doctors have obtained a Judgement of 115. l. against him, and by the Law a writ of Error lies before the Right Honourable the Lords in Parliament, but the King being concerned in it; the course was to procure his Majesty's hand for the writ of Error; and it hath pleased their Good Lordships for a supply thereof as Aequavalent thereunto in Judgement of Law to grant an Order for a writ of Error; which is now obtained, besides he stands Indicted by the name of William Trigg Shoo maker, al●as William Trigg he'll maker, alias William Trigg Last maker, alias William Trigg Gent. and one says he will take a Course with him for his short Cures, another says this Trigg works by the Devil or else he could never do such cures, and there are so many Actions against him, and such designs to ruin him, that I fear whether there be not some Ingredient of malice or tincture of Emulation in the violent prosecution of it? for though it be well known that the worthy Precedent of the College, and many of the Doctors are Godly judicious and Learned men [for which I honour and highly esteem them] yet whether the Prosecutors do really, sincerely, and entirely aim at the health and welfare of poor people, 
Mr. Dr. Clarke.  in putting him down from practice as is pretended; seems to me very questionable; for I conceive a greater displeasure and prejudice cannot be done to the poor people of this City then by his suppression. But though, by one Statute. He may be grieved I hope by another Statute, he will be relieved; [for truly when a Client has an honest just cause and delights in doing good we ought to lay his sufferings to heart as if it were in our own Cases) The Statute of 34. H. 8. is to this effect; That it is well known that some will do no cure to any person, but where they are sure to be rewarded with a greater sum or reward then the Cure extendeth unto, 
34. H. 88  for in Case they would minister their cunning to poor people unrewarded, there should not so many rot and perish to death for lack of Surgery as daily do, for though the most part have small Cunning, yet they will take great sums of money, and do little therefore, and by reason thereof do often Impair and hurt their Patients rather than do them good, Therefore for ease, comfort, succour, help relief, and health of the King's poor Subjects, that shall be pained or diseased, be it ordained and enacted, that every person having knowledge and experience of the nature of Herbs, Roots, and Waters, or of the operation of the same by speculation or practice, may lawfully practise Surgery, or Administer any Drinks for the Stone, Strangerie, or Agues, which by a former Statute they were prohibited to do by certain persons whom this Statute brands with a note of Infamy that they minded only their own Lucres, and nothing the profit or ease of the diseased, or Patient, therefore sued, troubled, and vexed divers honest persons, whom God had endued with the knowledge of the nature, kind, and operation of Herbs, Roots, and Waters; I shall not make any application, but hope that the Learned Doctors will upon mature consultation, surcease all further prosecution against my Client, and either undertake the care, and charge of all sick poor people in and about this City, or else quietly permit and suffer others to practise, who as lesser lights may do much good in their stations and places to poor People; though they be not such good Linguists and great Scholars as themselves; for certainly it was never the intent of any English Parliamentary Worthies to punish any man for doing good to the poor.  
And here I would make but some few queries.  
1. What shall I poor people do in time of great mortality and sickness when most of the College Doctors having houses in the Country have left the City as in the late great sickness, if none may be permitted to Practise but themselves, for it pleases God that the Plague most commonly inflicts and visits the poorer sort of people such as live in Close Allies, and out places of the City.  
2. The Doctors not making their own Medicines, but sending poor people to the Apothycaryes, where no penny, no Pater Noster, no money, no Medicine, [though I speak not against the profession, every man must live by his Trade; I believe many of them to be very honest and a most necessary Profession] and consequently have no Medicines by them, for the speedy relief of the poor, whether in probability those that compound their own Medicines, are not more Charitable and helpful to poor people than such as keep no Medicines by them, it being seldom seen that he that buyeth all his meat at the Cooks, serves many Beggars at the Dore.  
3. Whether it be for the health and welfare of this Kingdom which is the supreme Law that the Doctor's Recepts and Art of Physic should be practised in such an unknown tongue, that no man knows what he buys, or what he pays for it being wholly upon the Doctors and Appothycaries Consciences, what name and price they please to give the Physic, so that at the best it is but a Pig in a Poak as we say proverbially, contrary to the practice of all other Callings where every man knows what he buys, and if they pleased, they might as well set down in plain English words what they prescribe, and what they pay for.  
Lastly, what shall we think of denying to teach ordinary Medicines to poor people, as good Drinks and Possits made of Herbs, whereby the end for which God made Medicinable Herbs and Roots is frustrated and made void, and the Common known use of Herbs grown out of use and knowledge of poor people in this Kingdom, specially in this City of London, which if we knew how to make use of God's good Creatures, we might prevent many diseases, and maintain ourselves in bodily health and strength, much better than now we do, specially in such places where there are neither Physicians nor Appothicaries.  
12. But that I may be just and impartial, let me speak a word to my own Profession; I would humbly beseech the Reverend Judges before they condemn any man for stealing a Horse, a Cow, or a Sheep, from him that has 100 or 1000 that they inquire whether the Prisoner was not necessitated to do it, to buy bread for his family, or for milk or Clo●ths, for his poor Wife and Children? or whether it were possible for him, by his best Industry and labour to keep himself alive, and family, without stealing; for if so, then he's a presumptuous thief, that steals not for want, but for wantonness, and by the Law of the Land, the Gallows is his just guerdon, but if the man be extremely necessitated, and cannot live without a miracle, then that he may not suffer but be put into such away and condition, that if he will take pains he might live, and then if he steal any more, he is to be proceeded against as Incorrigible, this is a sweet temper, both of justice and mercy, those that have acquired Honours, and great Estates by the Law, should be an Honour to the Law; which cannot better show itself then by dispatching poor men's Causes first, and speedy executing all Laws and Statutes, which give any provisional relief to the poor, in point of penalty; and as I do earnestly entreat every man that has the substance of this world, and see's his brother to be in want; not to shoot his bowels of Compassion, but to relieve his necessities, or else the love of God cannot abide in him, so in a more especial manner, I would entreat all that have got any considerable Estates, by the Law; to adorn their Professions this dear Year, by their good works; for my part I shall count him the Flower, Ornament, and Garland of his profession, that shall most advantage the poor man's Cause, both by his Pen, by his Tongue, and by his Purse, and the rather for that, I think the great Practisers get much money as easily as any men do in the Kingdom, but my design is, that every 10th. Fee, should be given to the poor; I find in some of our Hystorians, that in times of Popery, the Priests challenged every tenth Fee, as a personal tithe, and since some have continued the payment of it, and when men went to Confession they durst not deceive the Priest, nor give him a light piece of Gold, and not long since it was attempted to make us pay personal Tithes.  
I wish all men were more fearful to displease God, than the Papists are to offend their spiritual Fathers, (which have no Wives but many Children;) In France the Advocates have a Palmary Fee in token of Victory after the Judgement pronounced for their Client, and that is given to the poor; All Fees which have been taken from the poor men that could not spare them, ought in reason to be restored and no more to be taken, and certainly reason is the root of our profession, and whatsoever is against the Law of true reason, let it be disclaimed by all Ingenious men.  
My learned Masters, and all ye that live by the Law, whom I may without presumption call Brothers; I have a word concerns us all, pray mark it well, the Kingdom is drawing up an Impeachment against us, for the Errors and corruptions that are in the Law and Lawyers, every man complains of the horrible delays in matters of justice, that we, have an Action to our Clients purses, and spin out Causes to an unreasonable length, as Covetous Surgeons keep the wounds raw for their own profit, that there is so much expense of Coin, and time, that the remedy is worse than the disease, that a man had better lose his right, then go to Law for it, and that deles in Courts of justice are the greatest Nuisance, and grievance to this Kingdom: They think it the greatest mystery in the world that a man cannot get a Causs ended in two or three years, and yet justice not delayed; that a man must spend above 10. l. to recover 5. l. and yet Justice not sold; they think Magna Carta is extremely violated, you may please to remember what occasioned me to write our Vindication so far forth as Scripture and reason would plead for us, and if we be cast at either of these Bars, I am sure no Court of Equity can relieve us; and now I suppose you have met with the Lawyer's bane, written by 〈…〉 Nicholson who falls upon us with a Scriptury weapon. Woe unto you Lawyers, for ye load men with burdens greivious to be borne, and ye yourselves touch not the burdens with one of your fingers; Truly though the man discover a weak judgement, yet he manifests strong affections to the public, for all this smoke is not without some fire; he that knows any thing in politics may easily foresee that there is a great storm arising in this Kingdom against us; now what must we do to prevent it, the only way is to keep close to the principles of right reason, and we are out of Gun-shot to dispatch poor men's Causes, gratis this hard year; In doubtful matters let us dissuade our Clients from going to Law, and tell them the danger of it, advising them to do, as they would be done unto; let us contend earnestly for the truth, more than for victory; and so soon as we discover the injustice of the Cause, let us leave it, and advise our Clients to make their peace, never speaking any thing but what we believe to be true, if they tell us they have no money, let us do their business for thanks; and I warrant you we are Parliament proof, and Kingdom proof, the people will quickly find the usefulness of us; and an honest Lawyer will be a necessary member in a Kingdom, for the wisdom of the Common Law is highly to be admired and honoured of all understending men (without some Competent understanding wherein no man can possibly be a Polititianist, being the best judge, and Arbiter of life and death and all things that are for the maintenance thereof, but if we make the disquiet and trouble of poor people, the basis, and fuondation of our Grandor and Renown, believe it, the Kingdom will be as weary of us, as ever they were of the Bishops, or any Arbitrary Court, In a word (for I know your judgements are so mature you love not many, that which can only prevent the ruin of our profession, is, That the Reverend judges, Learned Lawyers, and experienced Officers and Clerks of all Courts speedily consult and agree together to propound some proper expedient to the High Court of Parliament, f●r cheap and summary justice, throughout the Kingdom; for the best policy is to prevent an accusation; better the Fees of some Courts should be reduced, and regulated, than the Court itself to be suppressed; It were better for the 6. Clerks that poor men might pay but 4. d. a sheet, than 8. d. for moderate gainns last long, we see the moderate estates of Widows last longer and prove better, than some vast superfluous Estates, which make them but a prey for some young Gallant; what a shame is it that Irregularities and obstructions in the Administration of public justice should not be discovered (and presented to the highest Court for speedy redress) by the Professors of the Law, who should stand as Sentinels for the security of men's persons and Estates, to discover the least approaching danger, and all delays or rubs in justice, but that the Army should be enforced to make it one of their proposals for the Kingdom's good; And you my worthy Masters that under your good favours are so many Engrossers of all the Practice within the Statutes of pluralities and Ingrosment of Corn, and Cattles (for the reason of all such Statutes, is, that one man may live by another, that one should not feast, and another fast:) The Harvest of great Causes, (much good may it do you) Is yours, we are content to glean after you, with a motion now and then, which coming like Summer fruits, should not be rejected for variety sake, pray let us be heard when we have any thing to say, I profess it is an intolerable injury that you daily offer to young Practisers, and heavier than the shoulders of rational men can long bear 10. or 20. of you to move every morning before or after the causes, and there is no time for us, [though one of your motions spends more time than six of ours] to be heard; If the Custom of the Court were as ancient as Adam's time, yet reason must be preferred before it; I assure you, there is all the policy and self love in it, as you can imagine to let us be heard when we have any thing to move for, if the practice be do not not distributed into more hands, that every man may live by his profession; if you fall by your own wait; I dare burn my Books, King James said it was a great cheat put upon the Kingdom, for Gentlemen to maintain their Sons at the Inns of Court at a great rate: And being called to the Bar, may expect 7.10. or it may be 20. years before they be known in a Court of Justice, or can be heard to move above twice or thrice in a Term, which will not quit the cost, nor pay for Commons; And by this means the Subject spends at least 50. or 100000. l. a year in superfluities, for if the Termers, and such Counsel as draw Bills and Answers, and advise in the Country, might be heard at the Bar as often as the Cause required, then would not many of the great Practisers be retained, until the hearing of the Cause, or upon some special difficulty, but now the Client is enforced to have one Counsel in the Country, in the Vacation, and another in the Term to this double Charge, or else may chance to attend all the Term before his Counsel can he heard, to his fare greater expenses, whereby the Honourable Courts of justice, come to be dishonoured and hardly thought of.  
And here I meet with my dear friend virtuous Mr. Hugh Peter who for his Active serviceableness to the public deserves much from all honest Men. In his three words, I find much marrow and sweetness, 
Mercurius Evangelitus virtus in fictione consistt.  and an excellent spirit tending to Unity, between all honest men, and that which I hear hath given much satisfaction to all sober men in the City, and cured many discontents and distempers who now see their Error, and perceive that they were violently plucking a ruinous house upon their own heads, and pesting into a posture of slavery, whereas now by God's blessing upon our noble Worthies in Parliament and Army, they are likely to be in true esteem, the most glorious Citizens in all the world; and therefore I thank him for saving me that labour, having compiled a Students mite which I intended humbly to present by the name of LONDON'S HAPPINESS, or Counsel given without a Fee to the Right Honourable the Lord Major, the Right Worshipful the Sheriffs, and Aldermen, the worthy Common Counsel men, the honest Common Hall, the hopeful Apprentices, and every Freeman of that famous Incorporation, which shall not now be cast into the Treasury, nor the Press oppressed with it; I must needs, unless I will betray my own Judgement acknowledge it to be a most rational piece, and many of his Cures, welbecoming the great Physicians of state, 
Magnum in parvo.  and I hope the reasons will be weighed in the just balance of their most sublime wisdom; and what an angelical Ordinance would it be that honest men should never fall out, or at least that there might be free ndmakers in every Parish for matters of small concernment, that trench not upon men's inheritances and utter undo, and I would have this Golden sentence written in Capital Letters over Westminster Doores, QVICK JUSTICE MAKES A QUIET KINGDOM. But Truth is my nearest friend, therefore good Sir, I must be bold to take exceptions, and that without any violation of the divine injunction, of telling my Brother in private for a printed objection requires a printed Answer) to part of your 10th. cure, where your words are I would say the etc.  
I take your matter to be erroneous, for multitude of Lawyers, is not so much an Argument of the slavery, as the wealth of a Kingdom; I confess it is a sad thing, that after 80. years preaching the Gospel of peace; there should be so many Suits in Law, but Rich men will be at variance, & who can help it, I wish poor men that are not worth above 2. or 300. l. might not either be permitted to wage Law, or to have Justice without paying any thing for it, and I wish from my soul, that this Kingdom were in such a Gospel's frame, that there were nothing for us to do, but to settle men's Estates, it being better to get one Fee to prevent differences and just quarrels, than 20. Incontentious wranglings; but as matters stand, call us what you please, necessary evils, we are as necessary in a Kingdom, as Women more necessary in a Kingdom, than Ministers or Physicians which are but for the well being of a State, Kingdom, and Commonwealths have and may subsist without them, but Justice is as necessary as the Sun in the Firmament; suspend the Laws but one day, and the Kingdom is undone, no man but has some Enemy that will kill him, and so long as the Law is necessary, there must be Lawyers to contend for the Clients right, until the cure be perfected, that men can plead their own Causes which I should much rejoice to see, for the end of the profession of the Law which is peace, and of the professors ought to be the same, but if I were convinced that my wearing of a Gown at Westminster, were any mark of, or tended to continue, or countenance the slavery of this Nation in the least measure, I would hang it up in Long-Lane, and burn all my Books but the Bible, which possibly some out of a strong zeal and weak judgement would have us to do; 
Acts 19.19.  like those curious Artists in the 19th. of the Acts; that burned their Conjuring Books, though I know Mr. Peter is no enemy to learning, I wish the Law being people's guide and rule to walk by, were more plain and easy, and in our English Tongue that the Normans might not understand them sooner than we.  
But I am for a Reformation in Courts of Justice, and not an exterpation, it must never come to Root and branch in point of Civil Government; this I had not added but for pure necessity for I must either quit the profession or Answer every objection that is made against it, though by my dear Father, and at last I hope truth will get ground of Errors.  
For my own part if any poor man want any assistance, I shall freely give him my best advice as cordially without a Fee as with it.  
And now I might conclude, having kept my promise, but being willing to give the poor all possible advantage as I hope the Bakers will in every dozen, one Loaf more than ordinary; I shall advise all honest poor men, without a Fee, and that is to study Christ and good Husbandry, more than ever; truly ti's a dear year, poor hearts, you must be content to pinch, it will not lose many words to tell you what inventions the Italians and the good Husbands at Naples had in a dear year, to save charges, they were called the Company of Lesinants', intruth rich Merchants, but what was vituperable in them, may be commendable in you, their Motto was, be sober and frugal, and their principals such as these, never to to take any Physic in hopes to recover by fasting, because every purge weakens the body, as washing does Linen, to wear but one Glove at a time, 
Sobrius esto parsimonia magnum Vectigal.  and that being lost, another may be had for little, to eat roast meat but once a year, not to break bread too small, for it crumbles away, tread nimbly to save Shoe-leather, to put 3. or 4. Soles on their shoes for duration, to warm themselves in the Sun, never to send their Servants far in a morning for fear of getting too good a stomach, nor to entertain Choleric servants, for they are always hungry, but phlegmatic that eat little, and to take little Prentices, that spend less in , and Bedding, not to trouble themselves too much when a friend comes unexpectedly to see them; for if he be a friend he will be content with such as he finds, if an Enemy ti's too good for him, to make a new Garment of two old ones, for variety pleases, and from several grafts comes new fruit, 
Semel in anno ridit Apollo, vis unita fortier Sol et bomo generant heminem.  always keep an empty Pastry covered upon the Table, to offer a stranger, which if it be accepted, a friend will conceal it, and he that wishes you ill, will not be believed, when your servant goes to draw th● best drink, make him sing all the while, that so he may have no time to drink, sometimes an Egg must dine a whole family, the Master and Mistress to have the Yelk, the Children the white, and the Servants the shell in powder with Vinegar, spend always pigmy Candles for they least hurt the sight, and make a little hole in thy Neighbour's wall to see by his Candle to go to Bed, never be without fingle money, for that's a good groat that saves a 6. d. take heed when thou art at a Feast, for Physic may cost more than three meals are worth, with two Faggots in a winter to be continually hot, throw them out at thy Chamber Window into the back yard, and run down in thy old shoes, and bring them up again, and out with them again till thou be hot, one had a great jug with a narrow mouth, whereinto he put a spong, and goes to an Oil shop for seven or eight pound of Oil, which being filled, he offers counterfeit money, which the Shopkeeper refuses, I have no other says he, then restore my Oil says the other, which he pours out, but leaves a pound or more in the sponge, one devilish principal is, to receive many courtesies, and then speak ill of the party, and so he is requited, drink but thrice at a meal, for need, for pleasure, and for sleep, that the hand is the Instrument of Instruments, which serves for a Glass, the fingers for a knife, the nails for a Comb, and the palm for a hankercheife, if a friend come in dinner time, tell him, oh Sir, if you had come a little sooner, you had been most welcome to a Capon, and to make it good there are some Feathers in the room, and one braggadochio having eaten an Egg, some of it stuck upon his Beard, who used the same Compliment; I belveeve it Sir says he, for some of the Feathers stick upon your Moustaches, lend a poor man money at first, but never take it again, though he offer it, for that is but a trap to borrow more, Prentice's not to count the clock when it strikes a 11 or 12. for it loses too much time, therefore the Duke of Florence's Secretary was commended for an invention that the Clock should never strike more than six, his Master having Excise for every suit of  that was made, the Tailor's lost time in counting the strokes; and striking but to 6. made one suit more in a month then before, and ti's an Irrevocable Institution, to cut their hair at the decrease of ●he Moon, for that saves charges to the Barber, in that it will not grow so fast, when one is cold and dry, drink Vinegar and water, to quench thirst, heat the body, and so save ●ire, a Campstrial wild Salat is best, because it consists of pure naturals, and in a Salat put good store of Salt, and Vinegar, but little Oil, and if there be any Vinegar left, keep it till the next time.  

Necessitas docuit Psiticum suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Necessity was at first the mother of all inventions, and hunger taught the Parrot to speak, but we have now too many Cormorants, that are of the Company of the Lesinants', and not all virtuous, because we follow extremes too much, one man is too prodigal, his mouth like a Sepulchre, his throat like a hot Oven, that consumes all; the Drunkard and intemperate person, an other is so extremely penurious, that he will not afford himself food, and raiment, according to his quality, and between these two Millstones, the poor labouring man is squeezed to death, when I perceived that the greater part of the Italian and Spanish Gentry studied nothing so much as Parsimony, and frugality to make a little, go far, seeing a Neapolitan Cavalier, marching out of his Palace in State, in a morning with his basket on his rist, pretending that he was going to buy flesh, and fish, observing him first to go into the Herb market, and lay the foundation and ballast of his Vessel in roots, and herbs, and coming by the butchery, it may be buys a pound of Flesh, and smells to the Capons, Feasants, and beco●sich possibly may buy a Leg or a wing, but fills it up with a pennyworth of figs, and returns with as much gracae, and state, as if he had conquered a City. I inquired a little into the reason of it, and found it to be for necessity, let me express it thus, men that travile to enrich their minds are not so exact and curious to behold the stately Architectures, pleasant Gardens, artificial paintures, and contrivances, which are but the inanimate parts of travail, but to study the constitution, and frame of the government, and thereby to guess at the happiness or unhappiness of that state or Kingdom, in point of duration, and he that hath but half an eye in reason of state may easily foresee that Rome is now like a Candle, blazing a little before the extinguishment, the whore is so proud, that she has no more Trinkets to put on and a fatal blow, she will have suddenly, therefore it concerns all Prorestants to agree, though of different judgements, and prepare to fight with her, for the Pope will have an Army of 60. or. 70. thousand lusty Monks, that at last Pinch shall sight for him the great battle near unto Rome, without the City, upon Peter's Patrimony, which one way is reckoned 1600. furlongs, being 200. miles, and those lustful Monsters will ble●d by a Protestant Army, commanded by saints, 
Rev. 14.20  such as are holy, faithful, and chosen; And as easily foresee, that the Spaniard did so universally ●ax and oppress the Neopolitans, that they must of necessity take up Arms to redeems their just liberties, which fire is new kindled, and will not be quenched till the Spaniard be driven out of that Kingdom, a pattern to all Princes to yield to the just in't eaties of their Subjects, before it be too late, for the Neopolitans said long since that the voice Roy, and the Church took above half their Estates from them, but if he did not give over taxing, they would give over paying, a just Guerdon for all cruel Princes, and such as act by Tyrannical principles, of taxing the people so excessively, that having work enough to do to live and maintain a being, they may never think of a well being, and that it is a great favour that they enjoy their lives, and keep out of prisons, as if it were a great Favour for a Thief that steals a Goose, to leave some Feathers behind him; I find subjects in many places beyond Sea, are feign to make a virtue of necessity, being like those that sail between Scylla and Charybdis in danger to be spilt upon one of those Rocks, which are immoderate taxations, and maintenance of many Thousand Monks an unprofitable Generation of Abbey Lubbers that eat up the very fat and Cream of the Kingdom, that the Bees must work to maintain such drones is a most abominable thing, to make poor people give their goods to priests, Monastries, and Nunneries, (for they dare do not otherwise for fear of damnation) 4. 5. or 600. of the Devil's Ministers to be maintained in some one convent; and have often in my thoughts resembled them to the Drunkards, Gluttons, and Prodigals of this Kingdom, that spend that in Luxury, Rioting, Surfeiting, and excess, which would make poor people leap for joy, and the other extremity in this Kingdom, is the cruelty and miserable baseness, and nigardliness of many Avaritions, evil minded men, that get the poor into their Dens, and grind their very backs and belly, base earthworms, that count gain, godliness, that care not what become of the poor, so as they may fill the other Bag, or buy the other purchase, that will hold with the hound, and run with the Hare, and be of any opinion to get money, they laugh who ever cries, and get money which side soever prevails, these are the Mystical Wolves and Monks that destroy poor English Lambs, and these men I count to be the Generation of Lesinants', that love none but such miserable Hucksters, and Engrossers as themselves, they will be sure to help one another; abusing Scripture, that to him that hath shall be given, and he that hath little shall have less, an old Usurer of the Fraternity, making his will, the Counsel finding him inclined to give all his Estate to a rich Nephew, that had no Issue, knowing that he had many poor kindred, entreated him to be mindful of his own flesh and blood that were nearer allied unto him, than that rich Cousin, no says he, I must do as I was do● unto, my Estate came unto me by fortune, and good luck, in bargaining, and this Cousin is a fortunate man, I must favour them whom fortune favours, council replied he has no child to leave it unto, and is old, what would you have him to do with it; says he, let him find out some rich man to make his heir that will improve it; but what shall become then of the poor says he? says the old Usurer (that was going I will not say whither, but I can never advance God's mercy, nor free grace more than when I think of a Pope, and a biting USURER) What do you tell me of the poor, I never cared for a poor man in my life, Conscience sometimes speaks out, there is not a greater Antipathy between a Spaniard and a Frenchman, or the Hound and the Hare, then between a rich miserable, greedy Cormorant, and a poor man; such cruel natures are no more moved with the cry of a poor man, who tells them he is ready to be starved, than the Rocks are moved by the waters, you shall see him flee from a poor man, as if he had the plague, as if poverty were infectious. Like the old Churl that came twice a year for his Rent, an Old woman prayed him for a Penny, away you Old Witch says he, I come to receive money, not to give.  
If a poor man petitions him, Oh, times are straight, he has no money, 
Stulte hac nocte is the miser's case.  if a rich man desire 2. 3. 4. or 5000. l. he shall have all possible assistance to help him to it, speak aloud, thou covetous wretch hadst not rather lend a rich man (that has no need of money then the sea has of waters unless it be for the other purchase) 1000 l. then a poor man 10. l. to buy bread for his family, and dar'st thou profess thyself to be a Christian, before thou art a Moral Man.  
The Lord make our Nobles, and Worthies in Parliament, (those that be truly Noble) whose Veins are full of Generous blood, that are merciful to the poor, and contribute liberally to their Necessities, that hate this abominable project of covetousness and oppression, worse 10000 times to the poor then that of Ship-money or Brass money) wise as Angels of light, to discover these bloody wolves, and crafty Foxes, which are yet many of them in Sheepskins, not uncased, but hug themselves, in the contemplation of their riches; and being found out to be divested and denuded of all public Employment in the Kingdom, it being most unfit that they should be honoured by the Kingdom who are the greatest reproach and dishonour of it, though I rather pity, then envy them, there case is, Thou fool this night etc. some of them which have compounded, and quietly enjoy their estates; ah, what a sad thing is it to think, that poor men should pay their Compositions; now poor Tenants, and others are arrested, by scores for Old Debts, and's Rents upon extremities, when they could keep no Cattles in the grounds, for fear of plundering, but says the Old miser, I must pay many thousand pounds to the Parliament, and must get it up again; I profess it melt's my very heart to think upon it, how happy a thing had it been, if Old Usurers and griping Landlords, which have been Delinquents had been Ordered upon their compositions, to have released and discharged all poor men, which were not able to pay them, at least to have provided that they should not presently cast such poor wretches imprison, specially If a poor man have been well affected to the Parliament, and stands any ways engaged to a Compounder, oh, says he I'll be sure to be revenged on that Round head, just like the Devil, that because he cannot hurt the Divine Majesty, he vents his malice against God's people, because the Parliament is out of his reach. Therefore the poor man that honours, and prays for them, shall be sure to feel the smart of his displeasure how Cordial will poor men's obedience be, to the supreme Justice of the Kingdom, and every other Court, when they see that their miserable condition is taken into their speedy and most serious consultation tell not me, the Kingdom is not yet settled to make provision for all poor people that none be famished, is the first step to the happiness and prosperity of this Kingdom. And the first thing to be done in right reason.  
Neither can the King, Parliament, nor any subject be truly happy without this, he that can feast when his Neighbours want bread, is rather a De ill then a man, he is no Politician that says there is any thing of such absolute necessity, as to provide bread for the poor, without this we are undone, King, Lords, Commons, Army, Assem-City, Country, Ministers, People, all undone every Mother's Child of us will be undone, for if the poor be famished to Death, God will never bless the rich in this Kingdom, but I am confident God will bless this nation, and therefore the poor shall one way or other be provided for, I hope the work of reformation will be glorious in this Kingdom, it is now in the hands of the noble reformers, and refiners, and when the reformers are virtuous and religious men; all the Devils and their solicitors cannot hinder a blessed reformation, the sword is the most useful servant, that Lady justice hath, without which never was the yoke of oppression broken in any Kingdom, and where the noble senators, Gown men and sword men, are good men, I mean merciful men, for that expression in Scripture, that for a good man paradventure one may die, is meant, a charitable man that says what is mine is thine, not the righteous man that says what is mine is mine, and what is thine is thine, much less the covetous miser that says what is thine is mine, and what is mine is my own, good Christians & eminent for cheap and speedy justice, that Reformation must needs be glorious; In confidence whereof I shall humble aquiesce, beseeching God to bless and prosper his own works (for hitherto he hath done all) in the hands and endeavours of those Noble trusties, that every own in this Kingdom may have his due, and those that have instrumentally saved the Kingdom, esteemed as elder brothers, with a double portion; and every poor Man, Woman. and Child, to have bread and  to preserve them from hunger, and starving, in this dear year whereof there was never so much danger, which God grant; no period— better then prayer, therefore here I cast Anchor▪ and subscribe myself my self:  
The honest poormans' faithful servant JOHN COOK.   
FINIS.