The worldlings aduenture discouering the fearefull estate of all earthwormes, and men of this world, in hazarding their pretious soules for the enioying of worldly happines / deliuered in two sermons before the worthy visitors of the right worshipfull Company of the Grocers, at the visitation of their free grammar schoole at Oundell in North-Hamptonshire, by Thomas Cooper, Batchelour in Diuinity, imployed in that businesse.

Math. 16. 26. For What shall it profit a man though he should win the whole world , and lose his owne soule ?

IN these words , the holy Ghost layeth downe a reason , why we should not for the sauing of this present and momentany life , decline afflictions ; namely , because the sauing of life present in this regard , is the next way to endanget the life eternall : and if so , then no profit will redound thereby , no though we might liue to enioy the whole world . Coherence . For hauing in the 21 verse , adioyned the doctrine of his particular suffering to the former doctrine of his Kingly office in gouerning and preseruing his Church , that so the wise temper of these seeming contraries might confound carnall wisdome , and exercise the faith of his disciples , because the harsh newes of his suffering gaue occasion of offence to Peter ; as dreaming in his carnall reach , of a temporall Kingdome ; he thereby takes occasion , from the particular doctrine of his owne suffering , to gather a generall conclusion : That whosoeuer will be his disciple , must also deny himselfe , and take vp his Crosse and follow him ; which bitter pill that it might be the beter digested , he wisely remoues the maine barnd hinderance of enduring afflictions ; namely , the loue of life , and that by a strange paradox to the confounding of reason , & triall of faith : affirming that the sauing of life for a time , by auoyding the Crosse , was the next way to lose it eternally : and so to encourage the rather to the vndergoing of afflictions , he affirmeth contrarily , that the enduring of afflictions for his sake , though it were to the losse of life temporall , was the meanes to procure the life eternall , if not also for the preseruation of this present life . Now because life were not desirable of the carnall man , but for those pleasures and profits sake which the world supplies thereto ; for otherwise these fayling , life is but a burden , and death a most desired hauen : therefore the spirit of God proceedeth in this verse to root out of our hearts this loue of the world ; and that by propounding the danger that accompanies the same ; namely , that hereby the pretious soule is fearefully ensnared ; and endangered . And concludes the folly of such a match , when we pay so deere for worldly things , namely , that they profit nothing . 2 Summe hereof .

So that in these words we haue a discouery of an ordinary Bargaine vsually made by men of this world , & that as they conceiue , to great aduantage ; namely , that they be contented for gayning of the world , to lose their soules . Their soules is an ordinary price , to compasse the pleasures and profits of the world .

In which Bargaine there are couched these particulars . 3 Parts of the Text. First , the ground or occasion of the bargaine ; namely , their greedy and vnsatiable desire of earthly things , implyed in these words of extent : Though he should gaine the whole world . As if the holy Ghost had therein discouered that Roote of al mischiefe ; namely , a couetous and vnreasonable desire to compasse all , to be satisfied with nothing , but the whole world .

Secondly , we haue heere the driuing of the Bargaine ; namely , this couetous desire is that which giues way to Satan , to fetch ouer the soule .

Thirdly , heere is the Bargaine it selfe ; namely , that the soule is lost for the gaining of the world .

Lastly , here is the Iudgement and censure of the bargaine ; namely , that their is no profit in it . Of these in their places .

And first , of the ground or occasion of the bargaine . This the holy Ghost discouers to be an vnsatiable desire of earthly things , teaching vs thereby , that naturally the minde of man , as it is immortall and not to be fadomed ; so it is restles and neuer satisfied .

And therefore affecteth vnmeasurably the things of the world : 1 Obseruation in vnsatiable earthly desires . gladly would engrosse and appropriate all things to it selfe . It cannot brooke a share in it happines , it endures not to be stinted , and measured therein . So saith the spirit . Eccles. 1. 9. The eye is not satisfied with seeing , nor the eare with hearing , and therefore much lesse the minde . Isa. 5. 8. So is the practise hereof discouered : They ioyne houses to houses , and land to land , till there be no place ; and the reason hereof is added , that they may liue alone vpon the earth : And the generall conditions of all estates discouers no lesse ; no man is contented with the place and calling wherein God hath placed him , Reasons . 1. euery one aymes at the highest ; subiection is a burthen and disgrace , and soueraignty tickles with the conceit of deity ; 2 where the soule finds no rest in God , 3 how can it be but restles in hawking after shadows ? 4 where pride is a chaine , how can bondage or subiection be any whit brooked ? 5 And seeing happines is conceited in these outward things ; if Caine be cast out of Gods presence , Genes. 4. 14. 15. he must eternize his name in building of Cities , & compassing the world . Who would not enioy the most of all those things , that he may haue greatest happines ? Can there be a greater plague to the wicked then still to be desiring , 6 what they compasse ? And may not this turne about to turne them home againe , that as the Doue when she found no rest for the sole of her foote in the world , returned againe to the Arke from whence she was sent forth : so the poore soule being tyred in the compassing of these earthly things , and confounded in the pursuit thereof , may be forced to turne the current of her desires to the true obiect , and to seeke for happinesse in her God onely .

Oh that we were wise to discerne the euill sicknes , Vse and therein to take notice of the power of corruption . To conince natures corruption and desperate estate . Are we sick of the world , and neuer satisfied therewith ? How doth this discouer our barrennes of grace , how doth it conuince our bondage vnto sinne ? Where grace hath taken roote , we dye vnto the world ; where God is preferred , there Mammon hath no place . How doth this discouer an impossibility in nature , to obtaine grace by it owne power , seeing the glory and wisdome of nature is enmity against God : exalting the world and it shadowes , aboue the true substance of euerlasting happines ; making the wedge of gold it hope , and it belly it God ? Why do worldings engrosse and compasse the earth , but that they haue no hope of heauen ? but that their maine happines is to enioy the pleasures of sin for a season : and that they may enioy them more freely , they plot for greatnes , that none may controule them , they heape vp aboundance of treasures , that they may haue continuall matter to nourish and encrease sin . Doth not affliction bridle sinne , and withdraw many encouragments there-from ? doth not troubles awake the conscence , and at least breed some remorse & outward abstinence from euill ? Then well fare fulnesse to fatte the heart in sin , that it may be sencelesse thereof , and so commit it more greedily ; wel fare prosperity to drown the heart with a vaine conceite of Gods fauour , as if he loued vs , because he bestoweth such a large portion vpon vs : that so though the minde be sensible of sinne , yet it may swell with presumption , & prophanesse ; that though we liue so , yet God approues thereof , we prosper and growe in greatnes , therefore all is well . And doth not this make way at length to desperate atheisme , that because we are spared , nay we prosper , and thriue in sinne , therefore the Lord is like vnto vs , Psa. 50. 19. he likes of our sinne ? And so the conclusion heereupon followeth by degrees , Psa. 41. 1. that the foole saith in his heart , as hee hath proued it by his waies ; Tit. 1. 15. 16. that there is no God at all , but to prosper in the world , to doe what we list : nay hence it followes in the end , that seeing we doe what we list , therefore wee are gods , knowing good and euill . This was the ground of that grosse idolatry in deifying others and this not vnwillingly induced great ones to assume this diuine power vnto themselues , Ground of idolatry . by there transcendent power and priuiledges , not onely to controule their owne lawes , but euen to encroach vpon and iustle out the law of God , and so to seate themselues in the place of the most Highest . Meanes of Antichrists rising . Thus Antichrist arose by degrees from earthly happines , to a concept of diuine power , exalting himselfe aboue all that is called God , because hauing taken a surfet of worldly pompe and fulnesse , hee thereby established a visible monarchie , not only aboue Emperours & the potentates of the world , but euen aboue heauen , and ouer hell it selfe , encroaching into the prerogatiue of the most Highest : and making and changing the eternall decrees at his pleasure , presuming with his fained , and vsurped keyes , to shut and open heauen and hell at his will , and by his deceiuable miracles and presumed perfection exalting himselfe in the hearts of all beleeuers aboue all that was called God . And the maine ground hereof was the iust iudgement of God vpon the Whore , whom as he had appointed from all eternity to euerlasting perdition , so to this end for the more righteous execution of his decree , he gaue her fauour with the great ones of the earth , by whom being cherrished and aduanced to bee Queene and Empresse of the world , heereby she was drowned in securitie , and said she sate as a Queene , and should see no euill , and so by securitie was hardned in her sin , & therby committed the same more greedily ; and so being deceiued by sinne , grewe to deceiue others , that shee might the better excuse her selfe , and make prey of the blinded world : whereby as shee executed the wrath of God vpon the vtter Court , and reprobates of the visible Church ; so by her oppression and horrible wickednesse , by her vnsatiable ambition , and couetousnesse , by her diuellish treacheries and bloody cruelties , she is now growne hatefull to those that were her owne , being enuied for her greatnesse , hated for her wickednesse , and detested for her treacheries ; so that her owne greatnesse hath begun and will certainely accomplish her iust ouerthrow , and fatall destruction : her owne Louers that formerly aduanced her , being bewitched with the Cup of her fornications , as they haue hitherto , so still they shall leaue her , for her odious wickednesse : yea , they shall not cease to spoile , and vtterly roote her out , that so her destruction may be their safetie ; and the Lord may be glorified in his righteous iudgements . Euen so , O Lord , hasten thy worke , for the comfort of thy Church , and glorie of thy great Name . And let this in the meane time admonish the wise , that they be not partakers with her of her sines , lest they partake with her of her plagues . Aboue all : let it aduise vs , especially to take heed of these two capitall sinnes , of pride , and couetousnesse , the one being the meanes to nourish the other , and yet couetousnesse being the meanes to confound pride , in that it cannot be satisfied , Ierem. 45. 6. cannot attaine it desire . Let Ieremies counsell to Baruch , be seasonable in these daies ; Seeke not after great things . If our hearts bee right , we haue an higher ayme ; and if they bee not , wee cannot wish a greater plague , still to be desiring what we cannot haue ; and when we haue the most , making our burthen the greater , and our account more heauy , at that great day . Let this teach vs to labour contentednesse in our estates , by acknowledging our vnworthinesse of the best , and the sufficiency of the least , with the blessing of God , by dayly resigning our selues into the hands of our God :

And imploying our talents faithfully to his glory , not considering so much what wee are short in of others , aboue vs ; but how many there are , that are short of our measure : labouring to supply what is wanting in out-ward things , by storing vp inward graces , which the more we heape vp , the lesse we shall desire and esteeme the others ; and the more we haue , the more we shall receiue : considering still of the shortnes of our liues , and suddainnesse of our account , that so still we may be rather carefull how to vse well , and so to account comfortably for what we haue , because we know not how soone we may leaue it : then to be desiring and caring for to morrow , because we know not what to morrow may bring . Labour we therefore to rectifie our iudgements , Note . concerning our ambirious desires , as if these did argue an ingenuous and free spirit : seeing , as there cannot be a greater marke of a degenerate minde , then to doate , and hunt greedily after earthly riches ; because where our treasure is , there also are our hearts : what we doate vpon , that wee make our God . So hereby shall wee approoue that we are risen with Christ , Coloss. 3. 1 if our affections be set vpon things that are aboue , and not on things below ; and the lesse care we haue of earthly things , the more are our hearts enflamed with the Law of God : the more enliued with the hope of a better life .

Thus an vnsatiable desire of earthly things , possesseth euery man naturally : this conuinceth the obliquity and desperate state of Nature ; this as it argueth it subiect to Sathan , who is the Prince of this world , so by this baite of the world he easily ensnareth vs to ineuitable destruction ; for so it followeth in the second place , had not Satan matter to worke vpon from vs , he could neuer preuaile to our destruction ; were we not as Tinder , apt to receiue the fire ; nay , had we not an whorish corruption in vs , alluring him to attempt vs , though he were neuer so instant , yet should he be disappointed . But behold now , the Driuing of the Bargaine ; what is it , that encourageth and enableth Sathan to preuaile for our destruction ? there is a traytour within the citie , to open the gates to him , our vnsatiable desires of these things is that which he workes vpon .

Where these are , Obseruation . An vnsatiable minde , lies open to Satans snares . he easily fetcheth ouer the soule . The minde that is alwayes heauing after earthly things , is an easie and sure prey to Sathans malice . The desire of riches is the roote of all euill , exposing to tentation and snare of Sathan .

And no maruaile . Reasons .

Because as this argues 〈◊〉 of vnbeliefe , which hath renounced confidence in God , Psa. 52. and so being iustly forsaken of God , is thereby left to the malice of Satan . Matt. 19. So these endlesse desires exclude and chase all ▪ good motions of the Spirit ; yea , all law of common equitie , and so the rather expose to Satans allurements : yea , where such desire hath taken hold , it exposeth greedily to any desperate wickednesse , for the accomplishment thereof , whereby the conscience becomes obdurate and senslesse , not onely of euill , but also the danger thereof : and so is the rather suppressed by the enemie ; yea , which is the worst of all ▪ this thirst of earthly things puffeth vp , and bewitcheth the minde with a false conceit of happinesse , and excellencie . As if this were the onely happinesse to engrosse and compasse all , that we may liue alone vpon the earth ; that none may share with vs ; none may controule vs : and so thereby layeth it most desperately open to Satans market , as making the delusion effectuall , and so smiting the hand , for the confirmation of the bargaine . If happinesse consist in enioying the world , then what need we feare to venture the soule ; Genes. 3 4. vnlesse we enuie our owne happinesse ? Thus did Satan fetcht ouer our first Parents , abusing first their iudgements with a conceit of happinesse , in which ( indeed ) was their baine : suggesting , that if they did eate of the forbidden tree , they should be so farre from death , as that they should bee as gods ; knowing good and euill : and so by this slight easily brought them to his lure . Lastly , if we consider what followes thereupon : Namely , that though Worldlings conceit of happinesse in these earthly things , yet they are confounded in their hopes , and fall short of their compasse ; though they desire all , yet many times they attaine not any such measure , as may satisfie their desires . How can this choose but breed despaire , and fearefull confusion ? And is not this now Satans time to make prey of the soule ? Iob 2. 11. Now curse God and die , because we cannot haue our will . I cannot be worse ( saith the desperate soule ) and therefore the foole rageth and is carelesse ; nay , Satan is not so ready to make prey of the soule , as he is to hasten the worke : Achitophel now hath no helpe , 2. Sam. 16. but to hang himselfe ; I cannot endure this disgrace , my credite is gone , and therefore I am weary of my life ; and heere-upon I will be couragious , to let it out my selfe . Behold the issue of worldly desires , they first puffe vp with pride , and then sinke in despaire , and so expose to Sathans butchery .

Who so is wise let him vnderstand these things , Vse . and to whom the Arme of the Lord shall reueale them , let him cleare and iustifie the Lord , seeing his condemnation is of himselfe .

If wretched man doth make the wedge of gold his hope , and sets light by his soule for the obtaining of this trash , renouncing the happines of the life to come , for the enioying of this present ; is he not then the executioner of Gods righteous iudgement vpon him ; doth he not subscribe to his owne condemnation ? The waies of God are equall and righteous altogether , but our wicked waies and desires do iustlie light vpon our owne pates , and our owne wisdome is our confusion .

Take notice therefore in the feare of God , of this euill sicknes reigning in thee naturally : & be thou wise to discerne the power and growth thereof , that so thou maiest preuent the malice of Sathan .

The regenerate themselues haue not beene without some spice of this disease : Directions how to vse bargaining the Apostles dreame of an earthly Kingdome , Luk. ●4 . and Peter would faine haue tabernacles built on earth , Act. 1. to enioy some constant happines heere . Luk. 17. 3. The Saints haue sretted at the prosperity of the wicked , Psa. 37. because they haue conceited it belonged vnto them , Ierem. 12. and who should rather haue it then they , who can best tell how to vse it ? And yet all this but tentation , arising either from ignorance of better things , or ouer-prising these present . Blessed be God , the Saints haue acknowledged their folly heerein , Psa. 73. 22. and iustified the prouidence of God disposing at his pleasure these earthly things . And therefore if any such desire ouertake thee , conceiue it to bee a tentation against the power and wisdome and prouidence of God ; Psa. 73. and thy future good : and so enter into the Sanctuary of the Lord ; for resolution herein pray with holy Dauid ? Psa. ●19 . Incline my heart vnto thy Testimonies , and not vnto couetousnes .

That these desires may not preuaile , keepe thy selfe wisely within the bounds of Gods prouidence , vsing onely lawfull meanes for the compassing of thy designes ; so shalt not thou be exposed to Sathans malice .

Consider the shortnes of thy life , and what will serue necessitie ; and so shalt thou cut thy coate according to thy cloath , seeing thou knowest not what the morrow will bring , that care is taken .

And lastly , be wise to turne the streame another way ; set thy affections on things aboue , and labour for that gaine which hath sufficiency for it vnseparable companion ; seeke to bee rich in grace , & to abound in euery good worke : so shall thy bloudy issue be stanched , thy thirst satisfied of earthly things ; now thou hast drunke of that fountain , thou shalt neuer thirst againe , at least thou shalt so thirst , as that thou shalt be satisfied , Math. 5. 7.

To conclude this point : Seeing we cannot be without these things , and it pleaseth God oftentimes to cast them vpon vs ; here be thou wise to put thy knife to thy throat , to set bounds to thy desires & affections to outward things . As first , if riches encrease , set not thy heart vpon them , Psal. 62. 10. And that thou mayest not be bewitched by them ; Psa. 73. 17. 18. 19. consider that they are common blessings ; which the wicked for the most are partakers of in greater measure : and therefore in these thou mayest be no otherwise happie , then that the vilest may exceed thee heerein .

Remember their condition , that they are slipperie and mutable , and therefore no fit matter to place thy eternall happinesse on : if they will not auaile thee in the day of wrath , Pro. 11. 8. much lesse will they secure thee of constant happinesse .

They are burthens at the best , and 〈◊〉 res if thou close with them ; and therefore when thou hast most thou cariest thy clogge with thee , & if thou watchest not warily , they will proue snares to entangle thee .

They are onely good to these that are sanctified , Tim. 6. and therefore labour first for the meate that shall endure for euer ; Ioh. 4. 34. and be carefull to sanctifie them dayly vnto thee by the word , Math. 6. 33. & praier , 1 Tim. 4. 5. that so the blessing of thy God may make them vsefull vnto thee .

And seeing at the best they are but burdens vnto thee , Luk. 16. and thou but a steward of them ; ease thy selfe wisely of this but then , 1 Tim. 6. 18. by a bountifull communicating vnto others ; Gal. 6. 10. especially to the household of faith : & prepare thy soule to a dayly reckoning , either by some change in this life , or the day of refreshing , when thou must giue vp a finall account .

Thus shalt thou so enioy these things as not onely to preuent the snares of Satan , but to lay vp a good foundation thereby against the day of Christ . 1. Tim 6. 19.

If the Lord hath yet kept thee short of that portion which he hath giuen wisely to others : Directions in a meane estate That thou maiest herein also be maister of thy desires , learne first :

To submit thy will to the will of the Lord , who may do with his owne what he will . Math. 21. Is thine eye euill because his is good ? Consider that the least thou hast is more then thou deserue●●nd say with holy Iacob , Genes. 32. Oh Lord , I am not worthy of the least of thy mercies ; and this shall prouoke to thankefulnes for what thou hast , and teach thee to waite vpon thy God in the blessing thereof .

Remember that thou broughtest nothing into the world , and shalt leaue all with the world , and therefore hauing food and raiment , therewith be thou content . 1 Tim. 6. 7. 8.

Consider the wisedome and goodnes of thy God , that now thou maiest go lighter to heauen , and hast a lesse account to make in the great day : and therein blesse God for thy little , because a small thing that the righteous hath is better then great riches of the vngodly . Psa. 37. 9.

And if yet thy desires may be enlarged for more , yet bound them still with subiection to thy God : set not the stock vpon it , as if either thou must haue so much , or else thou canst not waite on thy God in perswasion of his loue : but desire with condition , as it shall turne to thy good ; and so what is best shal be suplied vnto thee ; either thou shalt haue more , or that which thou hast shall giue contentment . And heere it shall much auaile to order thy desires , if in steed of enlarging the same , thou rather restrainest them : Phil. 4. 13. as well to be abased and emptied of what thou hast , as to abound in seeking more ; oh , how shalt thou thus maister thy greedy desires ? how maiest thou prepare thy selfe to euerlasting fulnes ? Lastly , let thy rest be still vpon the prouidence of thy God , who feedeth the rauens and clotheth the lillies , though they neither spinne nor labour therefore . And shal not he much more increase thy oile in the cruse , the meale in the barrell ? if thou canst be faithfull a little , shalt thou not see greater things than these ?

Thus maiest thou captiuate thy carnall affections , especially if with thy small measure of outward things , thou shalt compare thy portion of grace ; which if it be lesse , thou hast more neede to raise thy affections higher : if it bee more : why art thou troubled for this outward want ? 2. Cor. 12. 8. This grace shal be sufficient , and so Sathan shal be excluded .

But alas , he will not be shut out so : his triumphs are too apparent , his delusions too forcible : how many are content for these things to trade with him to the losse of their soules ? how ordinarily do men transgresse for morsels of bread ? how willingly is the soule made a prey for the gaining of earthly things ?

Behold the bargaine , Obser. 3. and tremble at it ; blesse thy God that thou hast not beene ouerraught ? and lament the misery of thy bretheren that are daily thus deceiued .

How commonly do men prostitute their soules for the loue of the world ? Ordinary to exchange the soule for the world . Shall wee discouer the delusions which preuaile hereunto ?

They liue by Sense , and not by Faith , and see no better , 2 Pet. 19. and cannot see a farre off , 1. Peter 1. 9. Reasons . 1. and therefore no maruaile if they dote vpon the present : and so not long able to liue by faith in the speciall prouidence of God , and hope of better things , no maruaile if they make a contradiction betweene these things which are indeede onely subordinate , concluding that they must liue ; and therefore they must deceiue , breake Saboth , what not ? As if conscience to God , and care of this life , were contradictions ; we could not thriue and liue in the world ; and thriue to heauen also ▪ whereas indeede if we could trust God , & waite vpon him , 1 Tim. 6. we might finde that godlines hath the promise of this life as well as of that which is to come . Indeed if we could trust in God , & waite vpon him , Psa. 3. 42 in well doing , we should verily be saued : we shold want nothing that is good . As worldlings want faith , so they want patience : and therefore seeing they cannot tary the Lords leasure for the blessing of their labours , therefore they will take what is at hand , whatsoeuer it cost them : Esau. what is this birth-right vnto them , Gen. 25. seeing they dye for hunger ? tell me not of my soule , Luk. 16. I must not sterue , and be discredited ; I must be receiued when I am put out of my stewardship , and therefore I see no way but to deceiue and so to prouide for my selfe . Thus want of patience breeds resolued wickednesse , and this exposeth the soule as a prey vnto Satan .

Adde we hereunto that fearefull condition whereunto worldlings are subiect : that whereas they account their conscience as their greatest enemy , and their credit and estimation as their chiefe friend , nay as the onely Idoll whom they worship : therefore seeing their thriuing in the world is that which may both maintain their credit , on the one side , and also either lull the conscience asleep , or flatter it on the other side : if prosper in the world , either they haue no sence of danger ; or els all is well , because they prosper . Osea 12. 8. Ephraim saith , I am rich & encreased in substance , and therefore they shall find no iniquity in me , that were wickednes ; either I am senceles of euill , because my heart is fatted vp with prosperty , or if I am priuie of my selfe of any , yet God is at peace with me : I haue more then my heart can desire . Is it any maruaile if now hands be strucken , the bargain is made vp ; either I haue no leasure to thinke on my soule , because the world comes so fast vpon me ; or my soule is safe enough , seeing I haue my desire : or , which is common with worldlings to wish in this case , so I may enioy this happines , let them take heauen who list , Psa. 17. 14. I haue my portion already , and therfore I looke for no other .

The iustice of God is admirable herein , who giuing the wicked now their hearts desire ; Psa. 7 3. nay , more indeed then they would desire : doth not this encrease the delusion by lulling them in securitie , and flattering them in a vaine conceit , of present happinesse , that they may willingly renounce the happinesse of the life to come ? that so they may not repent of their bargaine , but euen sticke vnto it , and so harden their necks against all contrary blasts .

Lastly , the policie of Satan is herein also notorious , that though there should be some hucking at the bargaine , by reason of some crosses which may befall them in the world ; or some reckonings of conscience within , to confound the sin : yet herein also are they supplyed with meanes to make them sticke to their bargaine . Either they haue beene too scrupulous in their dealings with men ; which may arise from the light of common equitie and selfe loue , because they expect like dealing themselues : and therefore now they must mend the matter , by letting loose the conscience to greater euils of oppression , and such like grosse wickednesse ; that so they may quiet the conscience , by deading the sence : or else , they haue beene crossed in the world , to see whether they will be daunted with a little , to try their homage thereto ; or because they haue not been carefull enough : and therefore now they must redouble their cares , and more intend the mayne ; they must now be more industrious to recouer their losses , more abiect and slauish to make vp their mouthes ▪ Oh , how common are these courses with Worldlings ! How fearefully heereby doe they enthrall themselues to destruction ?

To conclude this point , that God may bee iustified , and Satan excusable in comparison of our selues , that our destruction may appeare principally to be contriued by our selues : May we not obserue in worldly men , as an vnsatiable desire in these things , excluding all heauenly obiects , and so drawing on Satan to chaffer with them , so many such desperate fetches , both in the compassing of these things , as also in the enioying of them , which doe necessarily auouch the making vp of this bargain .

Consider , Meanes and Markes of this Bargaine . I pray you with me , their ground , and meanes in compassing these things ; obserue now wisely their ende , in labouring for the same .

Touching their ground ; is it not plaine Idolizing and deifying of these things , by putting their confidence in them , as if these were the God that they onely must adore ; as if happinesse , did onely consist in these ? Iob 31.

And doth not hence follow another fearefull ground ; that as these are counted the true happinesse , so they are able to make them perfectly happie , that enioy them : and therefore he that enioyes them most , hath most happinesse ; and so as God , may rule and doe what he list . And what neede he then take care for any other happines ? What need he feare whatsoeuer Bug-beares of heauen or hell , that simple men are feared withall ? Let vs eat and drink , for to morrow wee shall die , Chryso . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Giue me the present , take the future who list .

Such are the grounds to compasse these things , and are not the meanes suteable ? yea surely . How can we expect Grapes of thornes , or Figges of thistles ? As these are perswaded , so they practise .

No God in comparison of these , & therfore no god to the compassings of them . The conscience is too nice a rule to guide them herein . The Word too precise , and enuious against their happines . And yet that they may haue some colour to deceiue , and be deceiued , heere the Law of man , nay the abuse rather of the Law , and custome of the time , comes in to be their warrant . Thus it hath passed , and therefore it is currant . Nay , is not the present Euent vsually a warrant herein ? it hath sorted well ; and therefore it is well : what should I say ? A deceiued heart hath seduced them , and a deceitfull world hath bewitched them ; they must not be like No body , they shall lose their custome , if they will not buy and sell on the Sabboth ; they shall be deceiued , if they studie not to deceiue : Conscience goes a begging , and craft is the way to thriue ; if man see not , God will forgiue : and that man may not see , we will haue darke lights , and false waights ; the Epha shall be made great , and the shekle small ; we will be at a word when we deale with Professors , that we may deceiue the sooner .

And we will haue three wordes to the bargaine , rating our Wares at treble the value ; that we may fetch off the Ideot , if not at the first , yet at the second or third rebound . Is not euery Trade a Mysterie forsooth ? and is not this Mysterie abused commonly to deceiue , and be deceiued ? My skill faileth me to diue into this Mysterie ; onely I desire , that into their secrets my soule may not enter ; my glorie may not be ioyned with their assemblies . Let this suffice , happy man that so toucheth Pitch , as not to be defiled with it ; that so seeketh these things , as that he hazardeth not his precious soule . Too manifest it is , that the most take this libertie , and which is most fearefull , they sinne euen by licence . The Vsurer hath his warrant , the deuils Factor ( I meane ) the Stage-player , his colour to owne him to his Maister . The best calling not without it snare to enthrall the soule . This shall appeare the better , if we now consider the ende of compassing these things : which what is it vsually else , but either that we may liue vncontrouled , that the soule may take it ease , and eternize it name ouer the earth , that it may out-face and dare heauen , that it may fat vp it selfe to the day of slaughter ? Where Church maintenance for our faithfull labour , must discharge the same , as if it were onely a-preferment of learning , and not an encouragement to painefulnesse ; where Simon Magus must enter in , and poore Simon Peter liue vpon almes ; where Diotrephes that loues the preeminence must engrosse all , and Gallio cares not for these things : whose God is their belly , there end must needes be damnation ; who thus sow to the flesh , shalll they not of the flesh reape corruption ? Thus the ende of Worldlings in heaping vp riches , discouers their deceit , and so their desperate case .

And can we looke for a better haruest of such fearfull seedings ? Consider we a little , how they vse these things : are they not vsually in extreames and so bode extremity ? Either the loue of these so besotte them , that for feare of parting with them , they cannot affoord themselues any comfortable part thereof : it more comforts them to behold them , that they may haue the credite and possession thereof , then to take their part of them cheerefully for their maintenance : Who so poore in this case , as they that are vsually most rich ? who lesse enioy that they haue , then they that haue most ? so righteous is God to make them Purueyers for others , Iob 27. They shall hoord vp siluer as the dust , but the righteous shall diuide it : so shall the rust of what they haue hoorded vp , bee a witnesse against them , and consume them with fire : so shall the cry of the poore whom they haue oppressed in scraping , Iames 5. 1 , 2. and defrauded in detaining from them , pull downe vengeance vpon their heads and hasten their owne comfort , in their iust confusion . Doe they not in distrust of Gods prouidence , vsually make Idols of these things , and so are giuen vp to make Idols of themselues ? hauing mouthes and yet dare not taste , hauing bellies , and yet pine themselues ? As they vse their goods as Babies , onely to gaze and play withall ; so they make babies and sots of themselues , fit onely to be gazed at , and scorned of the world . Loe , this is the man that boasted of his riches , and put his confidence in the multitude of his treasures . Psa. 52. 6. Thus they which haue oppressed others in gathering goods , are iustly left to oppresse and defraude themselues of the lawfull vse of them , feeding themselues chiefly with the winde of credite , and vaine estimation , and so they iustly reape the whirle-winde of Gods righteous vengeance . And thus are many caried with this extreame ; others that thinke to hit it , by taking their portion , yet doe they not as fooles fall into the other extreame , by prodigalitie and excesse ? Witnesse their fat paunches , and leane soules ; their whorish attire , and barren possessions , where a paire of slippers shall deuoure a whole Lordship ; and a cast at dice , cast the Master out of all hee hath ; when the Harlot shall bring another to a morsell of bread , when the contentious spirite of some , shall make them foote-stooles to set the Lawyer aloft : and the idle braine of many shall make my gentleman a Begger ; when the Broker shall fleece him , and the Vsurer flea my yong Master , for his filthinesse and gaudery : who will not say that this wealth was disposed for the owners destruction ? that plenty hath brought forth vanitie , and the daughter hath deuoured the mother ? Thus by the gathering and abusing of these earthly things , it is more manifest that Worldlings engage their soules for them , and so following and honouring Satan , herein doe bewray themselues to be his , to whom they doe homage .

Oh , Vse . that we were wise to try our selues hereby . Is it not now a ruled Case among Worldlings , that there is no hell but to be in debt ? that it is madnesse to thinke that there is any such couenant with Satan ? Haue not the worldly wise condemned the whole doctrine and practize of Witch-craft , which is by compact with Satan , because they would be sure of their couenants with him ? and is not the ground thereof , that roote of Atheisme , that they account of no God but Mammon , no heauen but worldly happinesse ? Tell a Worldling that he is ruled by the god of this World , that his loue of money argues him to bee his slaue , and he will boldly reply ; That he defies the diuel , he hopes to blesse himselfe from him as well as the best . Psa. 49. 12. And yet his way vtters his folly and desperate estate ; he hath made the wedge of gold his hope : and therefore his hope and foundation is built vpon the sandes , his wisedome is worldly , and therefore sensuall , and so consequently diuellish . Deceiue not therfore thy selfe in the feare of God ; thou mayest be receiued into an outward couenant with God , & yet make a secret compact with Satan , for the vndoing of thy soule . Oh , how many Demi-asses may bee found among vs , that howsoeuer they haue giuen their names vnto Christ , yet they haue giuen their hearts to the diuell ; and all by embracing this present world . Shall we for our better informing take a view of some of them ? Doth Cain build Cities , & seeke to nestle himselfe surely on the earth , to auoid the storme of heauen ? This plainely doth auouch his reiection from God . If Balaam for promotion , will bring God to his wicked bent : doth he not loue the wages of iniquitie , and expose his soule to the rage of Sathan ? If Saul to cloake his sinne , will be hindered of the people , shall he not be reiected of God , and hasten his own confusion ? Doth Iudas sell his Maister for the wages of vnrighteousnesse , and doth he not set his soule to sale to the deuill ? As by these , and the like examples of Diotrephes , Hymenius , Alexander , &c , wee may take some scantling of our estates , whether wee haue made this bargaine , or no : so yet to make a more particular search hereof , Rules of faith let vs examine our hearts by these Rules ; Do we first seeke the world , and not the Kingdom of heauen ? Will wee make sure of thriuing first , before wee labour for knowledge , and the feare of God ? And if it come to the iumpe , that either we must straine our conscience , or lose our profit ; because we cannot bee contented with a meane , wee cannot waite vpon the blessing of God in the way hee hath commanded , wee will venture a ioynt whatsoeuer come of it . Is the Sabboth no barre to hinder our vnsatiable desires , but either we wish it were gone , that wee may returne to our vomit , or we cannot stay so long but euen on the Lords day we will serue our lusts in buying and selling , in tossing and tumbling vp and downe , making that day of rest restlesse , by our worldly thoughts and carnall pursuites , by our prophane pleasures and pretended liberty ? Haue we begun in the spirit , and haue quickly enough thereof ? and so we can easily limite our selues in heauenly things , we haue knowledge enough ; nay , we may be too zealous , too holy , more precise then wise , too much learning may make vs madde , or fooles : to leaue a bird in hand for that in the bush , that so we may enlarge our desires with hell , and stil cry with the daughters of the horseleech , Giue , giue . And haue we no leasure for religion , our thrift comes in so fast , al time is too little , either to husband wel that we haue , or to better our estate ? Lastly , for the better iustifying of our selus in our temporising and hypocrisie : do we now labour to stint others to our measure , both by traducing such as are before vs in grace , as vnreasonable and madde fellowes , that know no compasse , as by alluring them with our glorious shewes , to curse where they will blesse , to call light darknes , and darknes light ? Surely these are more then probable coniectures , that our soules are engaged to the world , that our heauen is on earth , and our happines in hell . In a word , where credit is the guide and bridle of conscience , and profit the touchstone and square of religion ; where conscience is the Broker to colour deceite , and religion the factor and handmaide for profit ; where ciuill honestie goes currant for substantiall righteousnes , and bodily seruice is a sufficient couering for secret wickednes ; where the fruite of the body must satisfie for the sinne of the soule , and the mercy of God must be the cloake to cruelty against our selues and others ; will the Lord be mercifull to presumptuous sinners , can there be hope of mercy without the bonds thereof , Psa. 130. 7. seeing there is mercy onely with him that he may be feared ?

And is there any feare of God , where prophanesse is iustified , & that by abusing and peruerting the straight waies of God ? and can these be but abused where credit is made the head , and conscience the tayle ? can the conscience be free where profit limits religion , and ciuility is the iudge thereof ? and can wee admit of any Iudge then ciuill honestie ? must we not make the best of what we haue , seeing wee will haue no better ? This serues the turne for the present , and what neede we any more ? And is not now bodily seruice made an Idoll , and will worship set in the seate of the scorners ? We despise all others that make conscience of their waies , Ioh. 7. they are but a base and beggerly multitude , that know not the law ; if they cannot liue by their religion , they haue a bad master . And therefore welfare worldly wisdome , that hath two strings to it bow ; if God will not helpe , yet wel fare Mammon to helpe at a pinch . And seeing Mammon serues our present turne , Iob. 21. 15. what more profit shall we haue in the seruice of God ? nay , may not our precisenesse hinder our profit ? And therefore religion must be cast off as an enemy to our owne profit , or else submitted to the compasse thereof .

Behold the power of delusion preuailing with worldlings , and let vs wisely trie our selues hereby . To conclude this point : seeing this bargaine is a mysterie rather performed in deedes then in words , not without it glorious pretences to ensnare vs more easily , & accompanied with dangerous sophistrie , whereby we hope to come out thereof : learne we then in the feare of God , Pretences to colour the Bargaine , with their delusion and confusion . first what these vizers and pretences are , and how we may disclaime them .

The vizers vnder which this fearefull bargaine is concealed ; are first , that the blessing of God maketh rich ; to thriue and encrease in the world is the gift of God , and recompence of our labours , and therefore who would not labour for aboundance , seeing the Lord giues time thereto what neede we feare danger in that which is a blessing ? That riches are the blessing of God , how and to whom Which though it bee true to those that be sanctified , yet neither any childe of God must looke for this blessing , because it seemeth good to our God to giue some more , that they may be stewards for others , so also to giue some lesse , All haue them outwardly . that there may be a maintenance of the holy fellowship , by this mutuall communication of each others gifts ? May be a meames to exercise spirituall graces . And so this diuersitie of outward gifts , that the rich may ease the poore of their burthen of want by communicating of their store vnto them , and the poore may also ease the rich of their burthen of riches , and further their reckoning against the day of the Lord by their thankfulnes and prayers , thus the rich and the poore meete together ; the Lord is the maker of them both .

And the Lord may haue the onely glory of his wise prouidence , though in giuing to each as pleaseth him , yea in satisfying each in this different measure here with thankfulnes and contentment . And so either of them may be prouoked to hunger after durable riches , the rich in that they are but tennants at will , and stewards for others , and therefore must giue vp their account : and the poor also hereby prouoked to hunger after heauenly treasures , in that they are wisely stinted & dieted of the present . And therefore as neither the Saints must reckon of these blessings , so neither must they measure the worth of their labours hereby , as if they did not serue God aright if they were not recompenced with aboundance ; because as our seruice of God deserueth not the least , so to serue God for these things , is to serue our selues aboue him : and so though we haue our reward heere , yet we may misse of it in a better life . And therefore that Iob may not be iustly challenged to serue God for these things , they shal be taken from him , Iob. 1. 9. that his secret corruption may be purged out , & sincerity approued . And on the contrary , many an hypocrite and earthworme shal haue his portion in this life , Wicked how they haue them . & be glutted in these things more then his heart can desire , that so he may be iustly deceiued , in what he desires to be flattered , namely , an opinion of goodnes ; and may also deceiue others hereby , that measure righteousnes by outward prosperitie ; & yet most fearefully also deceiue himselfe , not onely in finding no contentment in this his supposed happines , but on the contrary , being giuen vp by one delusion to another . That as he accounts it a seale of his vprightnes to be crowned with aboundance , so he shal esteeme this his happines ; either on the one side , to abuse these things by putting them to no vse but vsury , and so defrauding himselfe and others of the comfort of them ; or else on the other side , How they vse man . imagining this his happines to crowne his head with roses , & fare deliciously euery day , he shall be giuen vp to the abuse of these things by riot and excesse : not onely to the iust shame and confusion of all his ciuill honestie , and conceited goodnes ; but to the iust ouerthrow of his conceited happines in them ; as by his ryot and superfluity , bringing himselfe ofttimes to a morsell of bread , and yet cannot haue so much as the huskes which the Swine fed on , to satisfie his necessitie ; and so hereby plunging himselfe into fearefull shifts , and wofull despaire . Behold here the power of his delusion . And conclude we iustly hence , that the aboundance of outward things , as they are but common blessings , so they are often giuen to the wicked as curses , to hasten their destruction . And they are often denyed to the godly in mercy , to try their sincerity , their faith , and patience ; and also to prouoke their appetite to more heauenly treasures . Not the hauing but the right vse makes the Blessing . So that , it is not the hauing of aboundance , but the right vse thereof , which is the blessing of God , 1. Tim. 6. 18 , 19. whereby wee shall lay vp a good Foundation against the life to come .

And therefore it is but a delusion to imagine that the more we haue , the more we are blessed , as being the colour whereby Satan drawes vs on to this Bargaine ; laying hereupon this false ground in our hearts , that wee must abound in these things , or else we cannot be blessed .

And so vpon this sandy foundation , How these prooue curses to the wicked . raysing vp this Towre of Babell by diuers stones : As first , to take vp our hearts especially , to the compassing hereof , and so to preuent them of the true riches : Next to plunge vs into any base and carnal courses for the enioying of the same , and so harden the conscience in sinne . And lastly , to exclude repentance euer , by the enioying hereof ; as if this were our happinesse , to be secure of our Estates : and why may we not be secure , seeing we sit as a Queene , and shall see no euill ? we say in our prosperitie , we shall neuer bee remooued ; we haue feathered our neasts on high , and our habitations shall continue for euer . And so securitie makes way to sudden destruction ; Thou foole , this night shall they fetch away thy soule : euen when thou sayest vnto thy soule ; Take thine ease , thou hast goods laid vp for many years . Learne we hence therefore in the feare of God , to discerne this dangerous colour , & so be we wise to preuent the same , 2. Colours of worldlings . as heretofore hath beene directed . The second colour wherby Satan draws vs on to this desperate Bargaine , is the pretence of our Callings : some wherof are such , as cannot be managed without aboundance ; and herein the delusion is more forcible , for the enthralling of the soule ; both in that aboundance , beeing an inseparable companion to greatnes , doth hereby puffe vp the heart , and so exalts it against the Lord , Danger of High Callings . as if this great Babel were attained by our own wit and industrie , but vsually that we come to that fulnes without our owne labour and endeauours . Hereupon we grow carelesse in the vse of what wee came so lightly by , and either vpon vaine pretence of Munificence , we lauish out on such as wee purpose to honour , that so we may be as Gods ; in bestowing where we will : or , we supply prodigalitie , by oppression of others ; and so affect a kinde of deitie , in taking from whom we list ; and so on either side , doe willingly endanger our precious soules , either by putting confidence in that which daily we confound in our abuse ; or els by abusing the trust that is committed vnto vs , as beeing but Stewards for others , and seruants to the common good . Behold here then the delusion in high callings ; and learne we thus in the feare of God , to auoid the snare thereof .

Consider we that high callings , How to remedie this euill . though they require necessarie supply of aboundance , yet it is not so much for their owne , as the publique good : so to keepe their owne estate therewith , as that withall they remember , that they are subordinate to the Highest ; who as he gaue them these things , so hee will require an account of them . And secondly , that they are also herein but seruants to the publique ; so to carie their state , as the Common-wealth may thereby flourish . And therefore they must euer bare of their fulnesse , to comfort the emptie soules : As good Nehemias did not take their set allowance of the Gouernour , Nehe. 5. 13. for the reliefe of the distressed . And in this most absolute libertie , they must be confined within the boundes of best deseruing .

For the casting of courtesies vpon a person , that is otherwise meritorious , is as seede that is cast into good ground : which commonly yeelds returne with much comfort ; so that our , care and paines is so farre from being cast away , as that wee reioyce therein . Especially , be they carefull to honour God with their fulnesse , in emptying of themselues , for the good of the Church and common benefit ; that so they may giue vp their account with ioy . This concerning high Callings .

As for the other ordinary , and inferiour condition , though each through pride and discontent be ayming at the highest ; yet let him here obserue the rules before set downe ; and so shall he auoid the snare which lyes therein . And thus of the second Colour , drawing on to this Bargaine .

A third Colour there yet remaines hereto ; 3. Colour , pretence of doing good . Namely , the conceit of doing the most good : which seeing we then can lest do , when we haue most ; therefore each desireth aboundance , vpon pretence hereof : and so , either vpon pretence of doing good , swalloweth vp many euils in the gayning of these things , and so committeth euill that good may come thereof , The snare herein . whose damnation is iust ; or else , which is worse , and yet a common case , though he hath got much wickedly , yet by doing of good therewith , Worldly charitie decyphered . he hopeth to make amends ; and so is iustly met withall by diuine vengeance : either he is taken away in his euill getting , and so depriued of his hope of doing good , or making amends thereby ; or else , if he bee spared to try his charitie , is it vsually any other , then either to giue somewhat at his death , when he can keepe his Mammon no longer ? and so it is not thankes-worthy ; or if any come from him while he liues , what is it else , but either to grease a fat Sow , and cast water into the Sea ? or else , he parts with a Godgin to catch a Pike , his table is a snare , and his wealth a nette to make him friends therewith , or bridle his enemies : either he must haue a trumpet to bring him in present reward , and depriue him of the future ; or hee giues with one hand , and kils with the other ; the body must be relieued to enthrall the soule , or the soule is neglected ; so the poore carkesse may be refreshed , and that rather sparingly to kill it often with a lingring consumption ; or glutted once a yeere , to fat it vp to the slaughter . Behold the ordinary charitie of Worldlings , and iudge whether they proue good to themselues or others . Remedy hereof .

Learne we therefore in the name of God ; thus to preuent this delusion . As first , by considering , that as the holy God hath appointed lawfull meanes for the obtaining of his owne blessings , Euill not to be done that good may come thereof . so that we may not doe euill that good may come thereof ; so he requireth no more of vs , then accordingly as he giueth : the widows mite is accepted , when we haue no more ; and the pound of the Vaine glorious is reiected , where lesse will serue the turne . Neither the fruite of the body will procure any satisfaction for the sinne of the soule , but to do righteously and walke with God , this is acceptable with him . Matt. 6. 7 , 8. No other sacrifice of distributing to others , True charitie , the Markes . is so pleasing vnto God , but what is especially to the Houshold of Faith ; what may further our owne and others saluation . Aboue all know we that God loueth a cheerefull giuer : and therefore while we liue , and haue time , let vs be doing of good , lest to morrow bee too late ; and let vs send our goods before vs to make vs friends of them , not leaue them behinde vs , lest wee lose the comfort of them : and whatsoeuer we doe , let vs ayme at the glory of God , and doe it for his sake , who thought not his life to be deare for vs : that so casting our bread vpon the waters we may finde it againe . And thus of these delusions , which draw men to this Bargaine .

There followeth another sorte of deceits , Discouerie of deceits , flattering the hope of vndoing the Bargaine . which giues vs hope that though we haue ventured on the Bargaine , yet we may be free againe ; of which we shall haue fitter occasion to speake in the last place . And so we come to the last place of obseruation ; namely the iudgement of the Bargaine , which if our Sauour may be iudge , will profit vs nothing ; for so his words imply :

What shall it profit a man ? Obseruation 4 The iudgement of the bargaine , no profite . that is as much to say , he shall profit nothing thereby .

It is a very hard match to hazard the soule , though it were for the gaining of the whole world .

The reasons Reasons . hereof lie couched in the words themselues , which do imply two things . First , a comparison of the price with the thing bought ; the price is amplified , first by the matter thereof , which is the soule . Secondly , by the appropriation , it is our owne , as being our best part , yea indeed al in al ; that which is the life of our life , that which must continue for euer with vs , when these things perish with the body ; that which eternally shall rue this bargain , when we haue no other benefit thereof . Out of which two circumstances , the holy Ghost doth inferre the iniquitie of the bargaine : as that first the immortall and diuine soule being made a price for these fading and earthly things , 1 Price too decre . this argueth that we haue paied more for them then they are worth ; and so withall haue made a bad market .

Secondly , that when as in other bargaines though we haue lost at one time , 2 No hope of recouery . yet we may helpe our selues in another , yet this losse is irrecouerable , because our soules once thus lost can neuer be recouered againe ; if Sathan haue once got hold on vs by this bond , we are like neuer to get out againe : Because the soule thus lost cannot be recouered . because it is a bargain made willingly , and with great aduice and wisdome : abusing religion and conscience to the driuing thereof , and reiecting all sence of religion and common honestie for the enioying thereof : what sacrifice now is left for sinne , to such that haue thus made a mock of the Sonne of God , and esteemed basely of his bloud , in comparison of the world . And therefore let no man deceiue himselfe with vaine conceits , as if hell would be satisfied , Answer to deceits . or God mocked . Doth he thinke to winde out of the bargaine by deceiuing the Deuill with this tricke , that his soule was not his owne , and therefore he could not sell that which was none of his ? The holy Ghost here contradicts him : It is not our owne . It is his own soule . Indeede it is not his owne to saue the same , how . he must be bought with a price , and so is not his owne ; but yet with this condition , that not as his owne , he may glorifie God therewith in body and spirit . To destroy and vndoe the same , so it is his owne , he hath this by inheritance , to be his owne destruction ; our destruction is of our selues , & that it may appeare so , what God hath decreed , we willingly execute in our conuersing with the world : we will haue present payment whatsoeuer it cost vs , & so that we may enioy the pleasures of sinne for a season ; we haue no respect to that great recompense of the reward . 1 Deceit . hope of doing good with these things . Heb. 11. 26. Oh but we hope to vndoe the Bargaine by doing of good herewith . So indeede we may do good to others hereby , and haply to our selues for a season .

But yet withall more confirme the Bargain , This reiected . in that our doing good to our selues , doth but harden the heart the more in sinne , and lull it in securitie , to expose it thereby to suddaine vengance : and our well doing to others may bee the vndoing of their soules : or though they fare the better euery way hereby , yet this doth not hinder , but that we may still fare the worse : as enioying more at their thriuing vnder vs , or boasting & contenting our selues with others thriuing , as hoping to make them our trumpes , or sponges in time of neede : howsoeuer , for good to other we may looke for indulgence , yet in the meane time we are cruell to our own soules ; and so for this cruelty shal be condemned and iudged of our selues .

Oh but thou wilt say , Decei●● Hope of repentance . though none of these things will serue the turne , yet I may repent of the bargaine , and so it may be broken . So did Iudas of betraying his Maister , and yet he found no mercy : so Esau wept bitterly , and yet hee found no place of repentance . Deceiue not thy selfe , This dilated . God will not be mercifull to presumptuous sinners . It is impossible that if we thus sin willingly in the pride of our wisdome , that we shall finde mercy though we seeke the same . And alas , how doe we seeke for mercy in this case , but for feare of vengance ? and what remaines there vnto vs but a fearefull expectation thereof ? Is it with purpose to be ridde of our sinnes , or rather for hope we may returne to our vomit againe ? or rather doe we not dreame of mercy , and yet when we are awake we are an hungry ? hanging in hel oftentimes without pardon about our neckes , because we haue not pleaded it in the acceptable time . Oh take heede to trie such conclusions with thy soule ; it is thine owne , and these things are but lent thee ; & therefore take heed how thou part with an euerlasting inheritance , for a tennant at wil. It is thine owne , and must euer fare wel or ill with thee : and therefore be wise not to part with it , for that which when thou hast most neede of , will part with thee , and returne thy price againe , as the Iewes did vnto Iudas , to beginne & encrease thine euerlasting torments . Oh how gladly now would worldlings wish that they had parted with their soules , neuer to thinke of them againe ! But alas ; heerein they are miserably deceiued ; they part with the happines of their soules , which was none of theirs to giue , and all the good they gaine hereby , is , to haue their soules returned vpon them , and stick to them in their confusion , to the most desperate continuance thereof for euer . 2 Reasons : that the bargaine is naught , but not performed .

And yet in the meane time there were some miserable comfort vnto worldly men , if they could for the present enioy their bargaine . But marke I pray you how the holy Ghost sets down heerein , the subtlety of Sathan , and so discouers in the a place , the trechery of the bargain ; Sathan will be sure of his part to fetch ouer their soules , Sathan will be sure of his ; how . though he neither can or would performe the bargaine vnto them . First I say , he makes sure worke with them : he binds them by their thoughts , they do dreame of no other heauen : sleeping and waking this is their compasse , to be rich , to liue in pleasure ; nay they cannot sleepe for this , they cannot wake but to this . Psal. 73. 56. 2. Hee bindes them by their words , all their talke is of the world , and how to compasse the same : the Saboath is no other wayes sanctified , but to conferre therof , either abroad as occasion serues , or at home in their closet .

Here they blesse their soules in what they haue , or may compasse : euery day too little to fetch in profit by lying or flattery , by detraction or wispering ; their very tongues are set on fire of hell , to owne them to their Maister .

Especially , their way vttereth their foolishnesse , and slauerie to Satan ; he is not so readie to offer , as they to execute : what by deceite in Bargaining , and fraude in selling ; what by crueltie in oppressing , and cunning in vndermining ; what by engrossing to themselues , and encroaching vpon others . He is not wise , that hath not a tricke to deceiue the Law , and so his owne soule .

Their purpose is well knowne to Satan by their words and actions , and so hereby he surely bindes them to performance of the Bargain . But now on the other side , Satan performes not with vs . doth hee performe with them ? Nothing lesse . The holy Ghost sets out his performance , which he cannot ; yet if , or though , supposing what may be , and so implying it cannot be . And indeed how can it be , that Satan should performe with them ? Alas , the earth is the Lords , and the fulnesse thereof ; and he giues it to whom he please . But Satan is the god of this world , Obiect . and Prince that ruleth in the Ayre . Answ. True , but so onely reputed of the wicked , that adore no other thing ; so onely deputed vnder God , to deceiue and plague them therewith . He offereth to Christ ; All these will I giue thee : Matth. 4. 6 , 7. Alas , they were none of his to giue ; he cannot so much as take an haire of our head from vs , without the dispensation of the most High ; much lesse can he giue vs the least crumbe , but by leaue from God . And see herein also his notable treacherie , he offers these of gift freely , which are none of his to giue : and yet wee must exchange our soules for them , which are infinitely inualuable .

Thus is not Satan able to giue vs these things , 2. We not capable of them . neither indeed are we capable of what hee so largely offers . What should wee doe with a whole world , whereof nothing is our due , and the least may serue the turne ? Is it not at the least as Sauls Armour , too heauy a burthen for vs ? And when we haue the most thereof at the best , will it not prooue too heauie a reckoning without the blessing of God ? Behold here then , the conclusion in the Bargaine . Neither can Satan giue what he proffers , neither can we receiue the same : 3. Satan would not performe if he could . and indeed , neither would Satan , if he could , performe with vs , to keepe our desires afoote , and so thereby our subiection to him , to any base courses for the attayning thereof . He enuies our present happinesse : and were he not bridled by the wise and mightie Lord , so vnquencheable is his malice against the power and gouernment of our God ; that if there were no other reason but to disgrace the prouidence of God , he would daily breed combustions , and desolations among men . No man should enioy a day of present happinesse , he would be tormenting before his time , and make hell euen with the earth by contnuall butcheries and Massacres . But he is wisely restrained by the Lord , for the honour of his generall prouidence , and for the execution of his righteous iudgements against the wicked who serue him ; they shall not obtaine what they desire , to the iust confusion of their hellish homage , and yet to the hastening of their finall vengeance , by this disappointment of their hopes ; which either breed more griedinesse in sin to compasse the same , or els bring forth fearefull despaire , to thrust them violently vpon damnation : and all this , as righteously by the Lord , vpon these that forsake him , so willing , by Satan and themselues : who haue made faslhood their refuge , and are hid vnder vanitie , and so no maruaile if they reape what they haue sowen ; euen of the flesh corruption , and vtter confusion . Vse hereof , casting before hand . Obserue here wisely , the treacherie of the Bargaine , and sit downe before hand , and cast vp thy peny-worths . Is it no profit to aduenture thy soule for the world ? Is the price too deare ? and yet thou shalt be deceiued too : If thou haue Naama●s Talents , thou must haue a Leprosie also to the Bargain : If thou hast thy desire , thou shalt haue 〈◊〉 in thy soule ; or though thou part with thy soule , yet shalt thou still be fed with the wind : either thou shalt not haue what is promised , or be better without it , so to be giuen vp to the abuse thereof , as thereby only to ripen thy sinne , and so hasten thy vengeance ; or els to part with it then , when thou most depends thereon . Will Satan play thus false with thee , and cheate thee in thy Bargaine ?

Oh then , How to preuent him . be wise in the feare of God , to preuent his treacherie . Admire not these Gallants that reauell in these things , neither enuie their happines that haue payed so deare for them , lest this doating admiration , dazle and corrupt the eye of thy iudgement , that so thou mayest wish to be like vnto them ; and enuie of their happines leaue thee to Satans malice , to be ensnared in such wayes which haue set them aloft . Looke into the Sanctuary of thy God , to the ende of these men , that their present lustre may not bewitch thee : and be alwayes thinking of that life which is without end ; that so thy heart may bee satisfied with the hope thereof . Build thy foundation by Faith , vpon the Rocke , that no stormes may split thee ; and let the load-starre of hope guide thee through the surges , that the billowes may carie thee ouer safely , to thy desired Hauen : let patience sit at the Helme , to keepe thee in a setled course , and so shall experience be thy Steere-man , to stablish thee in present stormes . So experience shall giue contentment , whatsoeuer doth befall thee , and contentment shall prouoke thankfulnes , for what thou hast vndeseruedly . Thankfulnesse shall prooue an holy venture , to returne thee with Vsurie ; either with a greater measure of these things , as shall be fittest for thee , or with what shall be farre better : euen a supply of spirituall pouertie , to hunger after durable riches ; happy pouertie , that will make thee rich for euer , and blessed hunger that shall be thus satisfied . Oh , that we were wise thus to deceiue Satan ! What roome could there bee for him , if the heart were so employed ? What hope of preuailing , where the soule is thus armed ? Oh , that we could be thus wise for our latter end ! If we could daily renewe our repentance , how should we preuent , or reiect Satans assaults ? If we could be humbled dayly in the sence of our vnworthynesse , how should we be thankfull for the least ? How could wee enuie and fret at the prosperity of others ? We should now finde too much to doe at home , to haue any leasure to looke abroad ; or if we looke abroad wisely , it will returne vs home againe , either to examine our selues whether we are such , or else to be carefull and circumspect ouer our selues that we may not be such . What can we see abroad which may not more humble vs vnder the hand of God ? and shall not our abasing in the presence of God , be the meanes of our exalting and acceptance with him . And what need wee desire the wine and the corne , when our God is at peace with vs ? Is not he our sufficient portion , and shall we not with him haue all things else ? Oh , let vs then make still sure of him , by seeking all from him , by renouncing all for him , and vsing all to him ; resting in him onely , and not our selues , when we are at greatest worldly ease , and making him our refuge when we finde no rest elsewhere . How shall this tryall of our Faith perfect the worke by patience , that we may be perfect and entire , wanting nothing , enioying all things , 2. Cor. 6 , 7. euen when we haue nothing , and being rich in content , though wee are base and contemned of the world ? Happy contempt , to keepe vs from the loue thereof , and make vs long the more after heauen ; yea most happy abasing of man , that casts vs vpon our God , to haue experience of his fauour , and euerlasting compassions . Let them make the wedge of golde their hope , that haue no repose in God ; and let their glory be their shame , whose belly is their God .

Let them take their fill of dalliance , till a dart be strucke through their Liuer ; and let them be contented with the leprosie , that will needs run after the talents of deceit . Miserable foole , that will be thus led to the stockes , and as an Oxe to the shambles ; wretched Gehezi that to receiue that which his Maister refused , partakes of that plague which his Maister cured .

To conclude all , a Bargaine you see is a bruing ; and our vnsatiable hearts driue the same . A match is made vp , and we see the danger of it : wee are deceiued therein , and yet cannot helpe our selues . Let vs therefore bee wise to set bounds to our restlesse desires , and let vs turne the currant contrary , that so wee may wade safely and enioy our endeauours ; vnhappy they , that so desire , as that they can be sooner wearied , then satisfied with their labours . Miserable men that seeke for happinesse in sinfull vanitie and changeablenesse , and can finde this their onely content to be restlesse in the pursuit of what they cannot compasse ; or what they compasse , increaseth their miserie : most desperate their estate that haue no hope but in this life , wherein ( notwithstanding ) they are iustly deceiued and confounded . Oh then , happy they that haue the God of gods for their refuge , who sweetens vnto them all their bitter pilles , and hereby preuents surfaiting of worldly excesse : happy they that haue their affections set vpon heauenly things , which can neither be taken from them , though they are from them ; and so being from them doe encrease their spirituall appetite , that so they may neuer cease longing , till they be satisfyed with him . Oh happy are they that can be contented with their estates ! because what the Lord disposeth is best and fittest for them ; and yet by faith can still be restlesse after what is promised : that so God may fulfill the desires of them that feare him . Yea they are happy , and euer more blessed are they that vse the world as strangers and as strangers are entertained thereof ; that so they may approue themselues to belong to another countrey , and may hasten to that Countrie and Citie which is aboue . This happinesse of the way , he which is the Way grant vnto vs , euen for his trueth sake ; that so by him we may be conducted to the happinesse of our Countrey . To whom with God the Father , and the blessed Spirit , three glorious Persons and one God in vnitie , might and maiesty be ascribed of vs and all Saints , as it is most due ; all glory , power , dominion , and thanksgiuing , with all feare and obedience , both now and for euer . Amen .

Conclusion to the Reader : Resoluing certaine Cases of Conscience i●oident hereunto .

THus hast thou gentle Reader a Briefe of such Meditations , which by obseruation of worldly courses I haue conceiued , concerning the desperate estate of Worldlings , endangering their soules for the gayning of worldly commodities . And for thy further satisfaction herein , that thou mayest preuent deceit in thy Christian libertie , lest it be an occasion to the flesh ; and follow thy earthly plough so that the better Plough still goe forward , I haue thought it necessarie to adioyne hereunto certaine Cases of Conscience , whereby thou mayest be resolued in such difficulties , and seeming contradictions as appeare betweene thy generall and ciuill calling ; that so thou mayest wisely subordinate the one vnto the other : and make thy ciuill calling , a furtherance to the perfection of thy generall . To this end , seeing , as the keeping of the Sabboath is a speciall tryall and furtherance of synceritie in all other occasion ; so the maine quarrell of Worldlings is against the same : either they would vtterly abolish the same that it may not be kept at all , or else they would delude and frustrate the power thereof vnder pretence of Christian libertie . Therefore the first Quaere , 1. Quaere . shal be concerning the libertie which the Sabboath allowes .

What vse of our ciuill callings , and other accedents thereto , may bee allowed vpon the Lords day .

To which we answer briefly , that such liberty hereto is onely allowed herein , as the word and equitie therof doth confine vnto vs . Namely .

1. That in case of necessitie for the preseruation of life , so that without present helpe it may be certainly endangered , wee may lawfully exercise our ciuill callings , but neither in the same manner as at other times , or to the same ends . First , I say ,

Not in the same manner , that is ; not with the same intention of the minde , which on this day must be more abstracted from earthly affections , then another day : not so much our loue to the person , as our loue vnto God , must now beare sway in doing the thing with an entire respect to God commanding the same , that he may haue the glory of our simple obedience ; them , that man may receiue benefit therby : which though I acknowledge is to guide vs at all times , yet specially the Saboth requires this retired obedience . And in our releeuing the person , though his body or state be in present danger , yet our principall ayme must be the reliefe of the soule by exhortation , reproof , &c. as occasion serues : and that without any respect of refreshing the minde or body by any such labour , which is lawfull at other times .

Thus is the different manner in regard of the minde ; and so also there must be a difference in the vse of the body : as so to exercise the body as specially to humble and abase it by the manner of our labour ; whereas at other times wee may more respect the ease thereof .

And yet so farre onely to exercise it as not to tire & weary it , if vrgent occasion donot require , lest wearisomenesse require some such recreation thereof as is not meete .

And if any vrgent occasion may bring wearisomenes , yet now insteed of such bodily recreation , the minde may be enlarged to heauenly meditations and thankesgiuing , thereby to refresh the wearied carcase .

Whence it followeth that all bodily recreations that do not further vs to diuine worship , are vnlawfull on the Lords day : Because they serue onely to refresh the body after labour ; which is restrained therefrom ; otherwise I say , then they shal make vs fitter to serue God , when we haue any liberty to labour vpon case of necessity , though we may vse that liberty to wearisomnes , yet this is to be releeued specially with spirituall recreation .

2 This inferreth that the vse of our Ciuil callings on this day , is not as they are Ciuill , but rather as they are abstracted from all Ciuill respects .

And this shall appeare the better , if we consider the different Ends of imployment on this day from the other .

Our End on ordinary dayes , may be benefit to our selues , for the encrease of our outward meanes and maintenance in the world ; so may we not do on the Lords day . Here wee must labour freely without hire or see , our paines must be a free will offering without respect of recompence , to approue the sincerity of our obedience , wholy for Gods sake , and not our owne .

And that our labour must now be seuered from al respect or contentment of the body , but rather to the humiliation both of soule and body . The like must be resolued concerning such other workes as are allowed this day . As.

2. Workes of Charitie , which though they may now bee performed , ( as relieuing the poore , visiting the sicke and afflicted ) yet here they must be limited by the former circumstances , as after a diuers Nature and to diuers Endes then at other times .

1. Now they are to be performed more liberally then at other times , in regard of the matter we giue ; because this day requires a restrayning of our selues herein , that we may be more enlarged to others ; both in that our lesse bodily labour hath need thereof ; and the greater labour of the mind , requires the lesse , lest it be hindred and dulled hereby . And yet in regard of the manner , they are to be performed more sparingly : lesse time bestowed thereon , lesse wearying of the body ; and all this that both bodie and soule may bee more free and ready in the worship of God .

The like may be concluded of that other bodily worke allowed on the Sabboath ; namely , the view of the creature : Now the minde must be abstracted from all delight in them , as they serue for present vse , which may be allowed at other times ; and onely inflamed hereby to glorifie God , in the wonderfull varietie and vse to them , for the aduancement of his power and prouidence in their creation and gouernment , without any respect of right or vse of them to our selues .

Whence it followeth :

1. That all liberall vse of the Creatures in prodigall Feasting , &c , is now forbidden , but onely such as may serue necessitie , and bee agreeable vnto good reason .

2. Generally no other bodily labour is now admitted , but what is confined within the former bounds of necessitie and charitie , and the like , together with such other circumstances of different manner and end , as before are laid downe .

And thus of the first Case and Resolution thereof .

A second case ariseth ; 2. Case . That seeing the Lord hath set apart but one day for his Seruice , and left vs sixe for our ciuill callings : Whether it be not lawfull to spend more time in following the world , then seeking after heauen ? And so whether though our thoughts runne more vpon present occasions of this life , then vpon those of a better , we may not yet haue comfort that our estate is secure , our interest good in eternall happinesse .

The Resolution hereof consists , First , in the Consideration of the right vse and intent of the Sabboath , which is principally to confine and employ our thoughts wholie vpon heauenly things and such occasions , as that day are publikely offered to further the same , and that for two ends . One , that this heauenly employment of our thoughts on this day , and so of our words and actions sutable thereto , may be both a resemblance of our pure and perfect estate in heauen , when all our thoughts , words and actions shall be thus wholy exercised , and also on euidence of our right in that happinesse , and withall may prouoke vs to sigh and hasten to that perfect estate ; by how much our experience of fayling in these things on this day argues our shortnes and abertation from that perfection .

And hereupon followes another vse and intent of the Sabboath ; Namely , that by restrayning and setting our thoughts now onely vpon heauen , he obiects wee may at all other times keepe them better in order , that though they may haue libertie on the other dayes to worldly occasions : yet by the former imployment of them on the Sabboath , they may now be so bridled and seasoned with holy grounds and Spirituall ends : as that we may so vse the world as if we vsed it not , our hearts may not bee set vpon the same , though we must conuerse therewith : but both lifted vp to God for the sanctifying of our businesse , and kept still euer with God in the prosecuting thereof , and so returne vnto God for the blessing of the same , and relie again vpon God in waiting on his prouidence , and meditating of the heauenly riches : making still these worldly occasions daily matter to humble vs hereby , in that we cannot be without what in some sort hinders our intire fellowship with God : to exercise our Faith and patience ; in that our labour is nothing without the blessing of God : to try our synceritie , that we can spare time for heauenly occasions , and season our earthly affaires with Spirituall Meditations . And so to prepare vs by a daily viewing of our reckonings , and making euen with God , to our great account ; and so hereby to fit vs the better to the next Sabboath , and so to prouoke vs to hunger after the eternall Sabboath .

Thus doth the right vse and entent of the Sabboath extend to the holy ordering of our ciuill Callings .

And surely if we consider rightly in the second place , the right vse and ende of our ciuill Callings . Which is not so much for present maintenance of life , or to thriue thereby , as to humble vs vnder the mightie hand of God , in that we haue need of such meanes , which , had not sinne entred into the world , we should not haue had ; and so daily to renew repentance and thereby to prouoke to loue and compassion towards others ; that so we may lay vp a good foundation against the life to come . The wise consideration and comparing of both these together ; both the right vse and ende of the Sabboath and our ciuill Callings , will happily further the resolution of these doubts , and satisfie the Conscience , in any scruples that may arise there-from .

For out of this comparison will arise these conclusions . First though the Lord hath allowed vs sixe dayes for our ciuill Callings , and but one for the generall , yet from this proportion it doth not follow , that though more time be allowed for our worldly occasions then for our spirituall , therefore wee may enlarge our thoughts so much the more after worldly things , then after those of a better life : seeing as our ciuill Callings are ordained , not so much for the maintenance of this present , as that life which is to come ; so our managing of them must bee Spirituall , with thoughts and actions deriued from that Fountaine , guided by the same Rule , and ayming at the same End .

And therefore as the Sabboath doth restraine vs altogether from these carnall worldly thoughts , as being simply euill on that day : so neither doe the other dayes otherwise allow them , then as they proceed from a spirituall intent to glorifie God in obedience to him in our Calling , rather then to enrich our selues , and so ayme at a Spirituall end , euen the furthering of vs to a better life .

The Summe of all is :

1. Our ciuill Callings one the Lords day must wholly cease , but vpon the former occasions .

2. On the weeke dayes they must be followed , not with worldly but with heauenly minds . They must be begun with Prayer , both priuate , and if it may be , with the Familie : they must be continued with spirituall Meditations , tending to weane vs from the loue of them ; by experience of the manifold distractions , the basenes , and corruption incident thereto , and so prouoking to raise vp the minde to heauenly obiects ; and they must bee ended with contentment , and thankefulnesse , with prayer , and humbly submitting to the will of God , and waiting by Faith his glorious Blessing .

Thus if we doe , our thoughts ( though conuersant with the world , yet ) shall haue sweet commerce with heauen ; our time , though more dayes spent in our ciuil Callings , yet now thus employed , shall sanctifie them vnto vs , and sanctifie vs more and more by them , and so make euery day a spirituall Sabboath . Thus we shall walke with God , while we haue dealing in the world , & haue our conuersation in heauen , while wee are thus strangers on the earth : Our thoughts though imployed vpon the world , yet shall not rest thereon , but retire againe to their true Center of heauen ; and our wayes , though trauailing in the world , yet shall stil be ayming and hastening to our country which is aboue . So that , though we liue in the flesh , we shall not liue after the flesh : and though we may take care for the flesh , yet wee shall not care to satisfie the same , nor vse our libertie as occasion thereto . In a word , we shall hereby so vse the world , as that we may not loue it ; we shall so desire to liue , and seeke meanes for the maintenance thereof ; as that still wee shall bee ready to die , and to leaue all for Christ .

And this may serue for answere to the second Question .

Hence ariseth a third scruple : Whether it be not lawfull to desire riches and aboundance .

To which we answere : 1. By a distinction of riches , which may be considered . 1 As they are necessary and sufficient , and so a small thing may be counted riches , as contenting Nature and being sufficient for vs . 2. They may be considered as they are in the estimation of the world , and in their own Nature , and so aboundance is to be deemed riches , & so they are vnnecessary .

A 2. Difference , now to be considered , is of the persons which may desire them , which are of two sorts . First , publike ; such whose Callings cannot be well executed without aboundance , as that of the Magistrate , and such other publike Callings . Secondly , some persons are priuate , and these also in regard of their charge and such like occasion , may lawfully desire more or lesse .

A 3. Difference is in respect of our desires , which are either absolute , such as require simply the performance of what we desire ; such as are all desires for Spirituall graces , which for the grace simply must be absolute , though for the measure thereof they may be conditionall :

2. Our desires are conditionall , with subiection to Gods will , as may make most for his glorie and our good ; and so ought all our desires be for earthly things : because that God hath so onely promised them , as they shal be for our good . And so must we onely desire them . Out of these distinctions arise these conclusions .

1 First we may generally desire riches , as they are in the first sence necessary and sufficient , not as they are lesse necessary & aboundant . Genes. 28. Deuter. 17. 16. 17. 1 Tim. 6. 8.

2 Secondly , we may desire what may aswell fit our callings as persons ; though this may be satisfyed with lesse , yet the calling may desire more , and so such callings as require state and maiestie , may require aboundance : yet so as that ,

3 All our desires for these things must be conditional , submitting to Gods pleasure , both for the thing , as also for the meanes to obtaine the same ; and so for the measure and continuance thereof vnto vs , and so not enlarged by our owne couetous minde , but confined to the iudgement and example of the most sober and frugall persons . And therefore ,

4 All our desires for these things must be accompanied with prayers vnto God , both for the thing we desire , as also for the measure and blessing thereon .

Thus may we lawfully desire Riches .

A fourth question ariseth hereupon , whether we may vse such meanes for the gathering of riches as mans law doth tollerate , 4 Quaere and come not within the compasse of the Penalty thereof : As vsury , Monopolies , letters of mart , trading with Infidels and Idolaters ; tentering and burnishing our wares , by pressing , sliking , and keeping in and storing our commodities ; changing of our callings , &c.

To which we answer , first by some generall rules to all . 1. That whatsoeuer is not against the law of equitie and charitie , without intent to deceiue , as we would be done vnto , that may lawfully be done herein .

That wherein the law of man is subordinate to the law of God , we may safely venture .

That the law of man may dispense with some things which yet it allowes not simply , but so only tollerates as to preuent a worse mischief ; so confines in the tolleration , as indeed in a manner implyes the impossiblitie of what it tollerates ; or condemnes the same ▪ Of this nature is vsury , which though it be tollerated by mans law , yet is restrained within such straight limits , as if the law were straightly executed , it might easily restraine what it seemes to tollerate . My purpose is not to enter into the mystery and sleights of this dangerous Trade . I leaue this to that worthy treasure of Maister Doctor Fenton , who hath very profitably waded heerein . Only my conclusion is , that though couetousnes is vsually the ground and Broker hereto , yet there may be some vse therof , vpon some necessary occasions & extreamities in these barren times , wherein so few will lend freely , and few make conscience to repay what they borrow ; as may tollerate the same , and that rather for the borrowers sake , then the lenders : so that oppression be hereby avoyded , and the rules of equitie be obserued : which , because each mans vpright conscience must be the iudge , therefore I leaue the discussing and ordering thereof to that soueraigne arbiterment touching Monopolies , & engrossing of commodities though they be somewhat of diuerse nature , and being abused , may tend to the oppression of the subiect , enriching of priuate men : yet seeing the Prince hath his prorogatiue , and may lawfully aduance whom it please him , seeing heereby there may be a speedier vent for the inning of commodities from abroad , if few buy vp the same , that they may not lye vpon the Merchants hands , and so he hindred from his seasons and occasions of venture ; and hereby also there may be a speedier communicating of them to the subiect , that is to retaile them : I see not but that these courses may be lawfull , so that ,

1 Priuate gaine eate not out the Publique .

2 The subiect be not oppressed .

3 The Magistrate defrauded , & scandalized .

4 And so the peace and welfare of the common-wealth preserued concerning Letters of mart . These howsoeuer in time of peace with forrain nations , I hold them vtterly vnlawfull , because they tend to the violation of leagues : yet in time of hostilitie , I imagine they may haue some vse , especially with the enemies of God & true religion ; because we are commanded to roote them out , and heereby wee may both discouer their designes against vs , and also wisely curbe , and defeate the same , by weakening their forces , and ouertaking them in their mischieuous intents . And therefore ,

1 So that priuate gaine be not principally aymed at .

2 Cruelty and extreamity herein be avoyded .

3 Neighbourhood be not infringed .

4 And only the ruine of Gods enemies be intended : I hold also that these may in some measure be tollerated .

As for trading with Infidels and Idolaters , this howsoeuer it be generally forbidden in the word , 2. Cl●o . 20. 37 as leagues & confederacies with them , Iudg. 1. 24 1. Cor. 6. 9. Deuter. 12. Os. 12. 1. Gen. 14. 13. 21 , 27. 26. 31. 31. 44.

Yet seeing we haue presidents in the word of commerce with Infidels : as of Abraham with Escol and Aner ; and Abraham and Isaac with Abimelec , of Iacob with Laban , Iosua with the Gibeonits : These in some Cases , with some special bounds , may warrant this libertie ,

As when we haue no other to commerce withall , and without commercing with them , we cannot be supplied with necessaries , beecause life must be maintained : & what is theirs , by al peaceable means , we may partake of . Prouided that we be not drawne heereby , to any more than necessary dealing with them for commodities , auoyding further familiaritie and neerer communion , lest we be drawne hereby , by degrees to communion in Religion , and so forsake the liuing God .

But rather labour hereby our constancie and wisedome , to win them to the true keeping of that golden Rule : Let them returne to vs , but returne not we vnto them , Ierem. 15. 19.

1. Touching those ordinary sleights of tentering , pressing , Tentering , Pressing . sliking , garbeling , washing , &c. of our wares ; though there be much deceit in them : yet there may bee also some lawfull vse thereof , with these conditions .

2. That hereby only our Wares may be made more saleable , and yet so as the glosse and stretching of them , diminish not the substance , and goodnesse thereof .

3. Be not a meanes to enhance the price , aboue the worth thereof : by making them seeme hereby finer and sounder then they are indeed .

4. That we propound the common rule of Equitie ; to doe to others , as we would be done to our selues .

The like may bee sayde , concerning our keeping in , Keeping in of wares . and storing vp our Wares , wherein though we may aime at a priuate gaine , to raise the present prises , or else to expect a deerer rate , &c: to defraud the Common wealth of it present necessitie : yet herein also there may be some allowance , both in times of plentie , and in time of scarcitie , especially for all kinde of victuals . In time of plentie , that so excesse may be preuented for the present ; and extremitie may be relieued in time of distresse : and to this end our Garners and Store-houses in the Citie and elsewhere haue speciall vse , to plucke downe the prises in time of dearth , and so to refresh the hearts of the poore ; as also to prouide , if supply should not come in abroad . And so also in times of penurie , that neuer there may be no extreame want . Genes. 42. So Ioseph by diuine warrant stored vp , that the Church might be relieued in extremitie . So haue we relieued our neighbours , and they vs .

Otherwise , for those tending onely to ornament and superfluitie , I hold , that we may not keepe in our Commodities , especially if it tend to the spoyling and corrupting of them ; vnlesse we cannot sell them , that we may bee sauers thereby : and yet in case of returning the price , or for the common good , we must vtter them though it be to our losse , because in such cases we are bound to giue freely , rather then our Commoditie should be lost , or the poore lost for want of them ; and so to depend vpon the Prouidence of God . As for changing of our Callings , Changing of Callings . though this may serue to argue discontent and want of Faith , in depending on the prouidence of God ; yet seeing some Callings depend vpon the custome and fashion of the time , Cappes , Miniuer , Hoods . which is alterable , as of kindes of apparell : some depend vpon casualties which may ouerthrow the same : many things haue beene vsed in Poperie , which now are antiquated ; many things may be currant occasions of commerce with such and such forraine Nations , where the cause being taken away , the effect must cease . And the Lord furnishing his children with wisedome and insight into all necessarie occasions , necessitie may force and enable them , if one will not serue for maintenance , that another may be followed : yea , it may so fall out , that our aptnesse to one may bee more then to another , to which notwithstanding we haue been bound . Especially , seeing it fals out that some Callings may haue for the most their ground from custome and vanity , and not from conscience ; as generally of tyring , and such like , and tend to the satisfying of the flesh : I see not but in such Cases , it is not only lawfull but necessarie euen to change our Callings , lest otherwise wee make ship-wracke of good conscience , and defraud our selues of that libertie which God and Nature allowes , and limit the prouidence of God to our meanes , which extends it selfe to all lawfull . Prouided that still we keepe the distinction betweene Authoritie and subiection ; remembring that wee may so change our Callings , as still to keepe our selues within the compasse of our generall bounds , which are , still to be subiect to gouernment , and so onely vnto them , as to serue them in the Lord . Not encroaching vpon the Calling of the Magistrate ; nor by our libertie , aduancing the Magistrate aboue what is meet ; but still seruing one another in loue , and all studying to serue the Lord Christ .

Whether one man may haue diuers Callings ? As , the Minister may be also a Magistate ? One Trades-man may exercise diuers ciuill Callings ?

To the former we answer generally , that where Callings are subordinate to each other , there in case of necessitie , one may supply diuers Callings , as his abilitie is thereto : so the Minister may in some Cases and degrees , execute the office of a Magistrate .

2. Magistrates are of two sorts : 1. supreame , and soueraigne , as the King : and 2. Inferior and subordinate , as such as are appointed vnder him , for the easing of his burthen , and better seruing the publike good : so a Minister may be a Magistrate , though he may not encroach vpon the supreame authoritie . I say hee may not vsurpe soueraigne Gouernment ; because this is a marke of Antichrist , 2. Thess. 2. 9 , 10. This is contrary to the Word , which commands all both Priests and people , to be subiect to the higher Powers . Rom. 13. 1. This cannot be for the preseruation of the common Peace , which is by Vnitie , and Reformation of all abuses which tend to the disturbance thereof . And how shall the faults of Ministers bee corrected but by the supreame Magistrate ? how shall their wrongs be righted but by him ?

Yet I hold that a Minister may be an inferiour Gouernour ; because it is lawfull for the Magistrate to bestow honour and authoritie , as it pleaseth him for the publike good .

And this authoritie giuen to the Ministerie , may tend to the publike good ; and the glory of God , as hereby ,

1. Their Persons may be better accepted , and preserued from contempt .

2. Their Callings be executed more currantly , when they haue some power to restraine open and grosse euils , and compell the Outward man to conformation in Religion .

3. Their constancie and courage herein , as it may ease of a burthen , so it may confirme and encourage the supreame Magistrate in the loue and maintenance of the Trueth : so that still the holy Order of subiection bee kept , that all this bee done with direction from the supreame Power , and returne thereto : and confusion be auoyded ; that we so execute these seuerall Callings , as that still we reserue a distinction betweene them , and oppose not those things , which are wisely to bee subordinated , which we may doe .

1. If we consider that there are some speciall actions particular to each Callings , which on either side may not be encroached vpon . As , the Magistrate may not preach , minister the Sacraments , &c , because this is peculiar to the Minister . So the Minister ( I meane as a Minister ) may not prescribe Lawes , execute the Penalties of them , Determine of the persons , and goods of the subiect , &c , because these are the Magistrates Prerogatiue .

2. That all things bee done with direction from the royall Canon , & ayme at Gods glory .

3. So is it in the reformed Churches , where the Consistorie doth as well medle in Ciuill , as Ecclesiasticall occasions . And is it any other in our Honourable Court of the High Commission , and in other Consistories of our Clergie ?

As for the other ; That one man may exercise diuers ciuill Callings : As this is apparent by the practise of our Land , where some Merchants euer vse other Trades : Mercers abroad sell things belonging to many Trades ; so I see not but that it may be warrantable by the word , which so enioyneth vs to be contented with the Calling that God hath placed vs in ; as the seruant , while he is a seruant , is not to encroach vpon the Calling of the Maister ; as that it denieth not , but when we are for our selues , we may follow what Calling we please , though we bee not bound thereto ; so wee haue skill therein , and respect the publike good , hinder not our Spirituall Calling : and obserue the Sacred Lawes and Customes of the Countrey wherein we liue : because one Calling will not serue to redeeme the time , and maintaine our charge and therefore in these respects we may lawfully imploy our selues in diuers .

To conclude this point , and resolue all in one Case , which is mainely stood vpon :

NAmely ; 5 Quaere whether a man cannot liue in the world , and thriue in his calling , without ship-wrack of a good conscience . To which we answer : That though ,

The contrarie hereof be , Vox populi , The voice of the people : That conscience is dead , or goes a begging ; meaning that the world admits not the rule of conscience , or if it do , it cannot thriue : yet ,

That we may liue and thriue with a good conscience is manifest , 1. Because it is promised as a blessing and fruit of godlinesse , Psa. 112 : so that , 1. Tim. 6. 8.

2 Our ciuill Callings in the world are subordinate , not contrarie to our Christian Callings ; and so ,

3 We cannot keepe a good conscience if we liue not in a calling , & perhaps thriue not thereby : Except in case of triall , when God wil exercise our Faith and patience , in keeping vs from hand to mouth ; or exercise our sincerity in not answering our endeuours for the present , lest we should seeme to serue God , that we may thriue : or finally , by some casualtie .

Of our Calling may be mean , such as yeeld only so much exercise daily , as may serue necessity , and so cannot promise aboundance , but onely yeeld competency and sufficiency , for necessarie maintenance , which may be accounted thriuing , though we attaine not to great riches ; and yet euen in these the blessing of God is admirable , where Religious wisedome teacheth parsimony and diligence to better our estates .

Or our callings may be vpon aduenture , such as depend vpon diuine prouidence , in blessing our going out , and comming home : which seeing it is arbitrary as may make most for Gods glory , and our chiefest good ; therefore if hereby we attaine not to great matters , yet herein shall appeare the blessing of godlinesse , that we shall be content with whatsoeuer our wise and gracious God shall dispose , and whether it be much or little , it shal be but sufficient . He that gathered more Manna had but to serue his turne , and he that gathered lesse had no want . Exod. 16. 19. 20. To conclude all ,

1 Labour we first for grace , and these things shal be castvpon vs . Math. 6. 33.

2 If not in aboundance , yet in what shal be best for vs , to further to a better life .

3 It is good that still we should finde some want in these things , that we may not set our harts vpon them , but hunger after durable riches .

4 And therefore let vs liue by Faith , & not by sence , waiting vpon the blessing of God in what we haue , that it may be sanctified vnto vs , and waiting vpon the power and prouidence of God in what we haue not , that wee may bee suffised in the needfull and fittest occasion : or recompensed with what shal be better for vs . And when we haue canuased and studied all , remember we that some corruption must fall out in these things , to humble the flesh , and cast vs vpon Christ our sufficient riches . And that a good conscience , as it shall guide vs through each particular occasion , that wee make not ship-wrack thereof , so it shall also abase vs in our greatest sincerity , that though we know nothing by our selues , yet herein wee may not be iustified , but still labour to be found in Christ , not hauing our owne righteousnesse , and endeuour to be found of him in peace , at his glorious appearance .

And if this shall not sufficiently satisfie thee in whatsoeuer scruples may fall out herein : I aduise thee to commend thee particular doubts in humble prayers vnto thy God , who will fulfill the desires of them that feare him , and satisfie thy carefull soule that waits vpon him . And so I hartily commend thee to the word of his grace , whereby thou shalt be enformed sufficiently in whatsoeuer may hinder the pece of thy conscience , and build it vp further in all wisedome and spirutuall vnderstanding , that thou maiest be able to discerne of things that differ , and so trying all things , maiest hold that which is good , and grow vp thereby in all power and conscience of sinceritie and righteousnesse , that so thou mayest be perfect and intire wanting nothing , vnto the full measure of the age of Iesus Christ ,

In whom I rest thine and the Churches seruant Thomas Couper .