as in his presence; but if such as use these games and sports will speak from their consciences, they can, I doubt not, experimentally declare, that this fear is forgotten in their gaming: and if God by his light secretly touch them, or remind them of the vanity of their way, they strive to shut it out, and use their gaming as an engine to put away from them that troublesome guest; and thus make merry over the Just One, whom they have slain and crucified in themselves. But further, if Christ's reasoning be to be heeded, who saith, Mat. xii. 35, 36. That "the good man, out of the good treasure of the heart, bringeth forth good things; and an evil man, out of the evil treasure, bringeth forth evil things, and that for every idle word we shall give an account in the day of judgment," it may be easily gathered from what treasure these inventions come; and it may be easily proved, that it is from the evil, and not the good. How many idle words do they necessarily produce? Yea, what are comedies but a studied complex of idle and lying words? Let men that believe their souls are immortal, and that there will be a day of judgment, in which these words of Christ will be accomplished, answer me, how all these will make account in that great and terrible day, of all these idle words that are necessarily made use of about dancing, gaming, carding, and comedies acting.

But they object, That men's spirits could not

subsist, if they were always intent upon serious and spiritual matters, and that therefore there is need of some divertisement to recreate the mind a little, whereby it being refreshed, is able with greater vigour to apply itself to these things.

I answer; Though all this were granted, it would no ways militate against us, neither plead for the use of these things, which we would have For that men should be alwholly laid aside. ways in the same intentiveness of mind, we do not plead, knowing how impossible it is, so long as we are clothed with this tabernacle of clay. But this will not allow us at any time so to recede from the remembrance of God, and of our souls' chief concern, as not still to retain a certain sense of his fear; which cannot be so much as rationally supposed to be in the use of these things which we condemn. Now the necessary occasions in which all are involved, in order to the care and sustenance of the outward man, are a relaxation of the mind from the more serious duties; and those are performed in the blessing, as the mind is so leavened with the love of God and the sense of his presence, that even in doing these things the soul carrieth with it that divine influence and spiritual habit, whereby though these acts, as of eating, drinking, sleeping, working, be as to the matter one with what the wicked do, yet they are done in another spirit; and in doing them we please the Lord, serve him

and answer our end in the creation, and so feel and are sensible of his blessing: whereas the wicked and profane, being not come to this place, are in whatsoever they do cursed, and their ploughing as well as praying is sin. Now if any will plead, that for relaxation of mind, there may be a liberty allowed beyond these things, which are of absolute need to the sustenance of the outward man, I shall not much contend against it; provided these things be not such as are wholly superfluous, or in their proper nature and tendency lead the mind into lust, vanity, and wantonness, as being chiefly contrived and framed for that end, or generally experienced to produce these effects, or being the common engines of such as are so minded to feed one another therein, and to propagate their wickedness, to the impoisoning of others; seeing there are other innocent divertisements which may sufficiently serve for relaxation of the mind, such as for friends to visit one another; to hear or read history; to speak soberly of the present or past transactions; to follow after gardening; to use geometrical and mathematical experiments, and such other things of this nature. In all which things we are not so to forget God, in whom we both live, and are moved, Acts xvii. 28. as not to have always some secret reserve to him, and sense of his fear and presence, which also frequently exerts itself in the midst

of these things by some short aspiration and breathings.

And again, That these games, sports, plays, dancing, comedies, &c. do naturally tend to draw men from God's fear, to make them forget heaven, death, and judgment, to foster lust, vanity, and wantonness, and therefore are most loved, as well as used, by such kind of persons; experience abundantly shews, and the most serious and conscientious among all, will scarcely deny; which if it be so, the application is easy.

Fifthly, The use of SWEARING is to be considered, which is so frequently practised almost among all Christians; not only profane oaths among the profane, in their common discourses, whereby the Most Holy Name of God is in a horrible manner daily blasphemed; but also solemn oaths, with those that have some shew of piety, whereof the most part do defend swearing before the magistrate with so great zeal, that not only they are ready themselves to do it upon every occasion, but also have stirred up the magistrates to persecute those, who, out of obedience to Christ, their Lord and Master, judge it unlawful to swear; upon which account not a few have suffered imprisonment, and the spoiling of their goods.

But considering these clear words of our Saviour, Mat. v. 33, 34. " Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shall perform unto the

Lord thine oaths. But I say unto you, SWEAR NOT AT ALL, neither by heaven, &c, but let your communication be yea, yea; nay, nay; for whatsoever is more than these cometh of evil." As also the words of the apostle James, v. 12, "But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath; but let your yea be yea, and your nay, nay, lest ye fall into condemnation." I say, considering these clear words, it is admirable how any one that professeth the name of Christ can pronounce any oath with a quiet conscience, far less to persecute other Christians, that dare not swear, because of their master Christ's authority. For did any one purpose seriously, and in the most rigid manner, to forbid any thing, can he use a more full and general prohibition, and that without any exception? I think not. For Christ, First, proposeth it to us negatively, Swear not at all, neither by heaven, nor by the earth, nor by Jerusalem, nor by thy head, &c. And again, Swear not by heaven, nor by earth, nor by any other oath. Secondly, He presseth it affirmatively But let your communication be yea, yea, and nay, nay; for whatsoever is more than these cometh of evil. And saith James, Lest ye fall into condem

nation.

Neither is it to be omitted that without doubt the most learned doctors of each sect know, that these fore mentioned words were understood by