VVilie beguile ye, or The worldlings gaine shevving how they hazard their pretious soules for the attaining of these vaine and transitory things, and withall teaching how to obtaine and enioy the benefits of this life: that so we may lay vp a good foundation thereby against the life to come: expressed in some sauoury and effectuall meditations and obseruations hereupon. By Thomas Cooper. — Worldlings adventure

VVilie beguile ye, or The worldlings gaine shevving how they hazard their pretious soules for the attaining of these vaine and transitory things, and withall teaching how to obtaine and enioy the benefits of this life: that so we may lay vp a good foundation thereby against the life to come: expressed in some sauoury and effectuall meditations and obseruations hereupon. By Thomas Cooper. — Worldlings adventure

Table of contents

Title page

TO THE RIGHT HONORABLE, RIGHT WORSHIPFVLL SIR FRANCIS IONES Lord Maior of this famous Citie, together with the graue Senators and Sherifes his brethren, and the Sage Councel thereof, all things pertaining to life and godlineſſe.

The Contents.

§

Concluſion to the Reader: Reſoluing certaine Caſes of Conſcience incident hereunto.

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VVILIE BEGVILE YE, OR THE WORLDLINGS GAINE: ſhewing how they hazard their pretious ſoules for the attaining of theſe vaine and tranſitory things, and withall Teaching how to obtaine and enioy the benefits of this life: That ſo we may lay vp a good foundation thereby againſt the life to come: Expreſſed in ſome ſauoury and effectuall Meditations and obſeruations hereupon.

By THOMAS COOPER.

Imprinted at LONDON, 1621.

TO THE RIGHT HONORABLE, RIGHT WORSHIPFVLL SIR FRANCIS IONES Lord Maior of this famous Citie, together with the graue Senators and Sherifes his brethren, and the Sage Councel thereof, all things pertaining to life and godlineſſe.

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Right Honourable, Right Worſhipfull.

TT is not in vaine that our bleſſed Sauiour giues ſuch a feareful Item to ſuch as enioy moſt of earthly things, that it is eaſier for a Camell to enter through the eye of a needle, then for a rich man to enter into the kingdome of heauen: not inferring thereby an impoſſibility that any rich man ſhould be ſaued, becauſe wee heare of poore Lazarus in rich Abrahams boſome; and riches are ſuch bleſſings, as God beſtowes on his children, and by his grace proue furtherances to lay vp a good foundatiō againſt the life come: But rather implying ſome difficulty and aduenture hereof, & that ariſing rather from our abuſe thereof, then [Page] the things themſelues: For ſo hee expounds himſelfe elſe where, concerning truſt and confidence in riches, and not of the ſimple enioying of them. And ſo the bleſſed Apoſtle comments vpon this text charging rich men that they be not high minded, though they enioy much aboue others, that they truſt not in riches, becauſe they are vncertaine, and ſo will deceiue our truſt repoſed on them, teaching vs that it is not the vſe but the loue of money, which is the roote of all euill; and therfore becauſe ſom (not al) do luſt after thē they haue erred frō the faith, & ſo do pierce thēſelues through with many ſorrowes. And therein alſo wiſely diſcouering vnto vs, two mayne & principall cauſes of our endangering by theſe bleſſings, and ſo by the contrary, inſtructing vs in ſuch a ſober eſtimate & vſe of them, that ſo they may prooue furtherances to eternall life. The cauſes of our abuſe of worldly bleſſings, is our ouer-rating them in our vaine conceits; as if they were ſpeciall fauours of God, & vndoubted pledges of true happineſſe, ſo that whoſoeuer enioyes them aboue others, is more highly in Gods eſteeme, and ſo more truly and perfitly happy. And this produceth thoſe dangerous [Page] effects of vnſatiable deſires and ſtrong confidence in them, as if we could neuer haue enough of happineſſe, as if ſuch ſtrong holds could neuer deceiue vs. Which though it bee a moſt erroneous and peruerſe conceit, and the effects more deſperate, as ariſing from a deceiued heart blinded by the god of this world, that it cannot looke vp higher to things to come, but only doats one theſe preſent ſhadows, becauſe the very nature & tranſitory conditiō of theſe things wil not beare it, beſides dayly experience to the contrary which might leſſon euen fools: yet it is moſt fearefull to obſerue how the minds of many are bewitched therewith, and ſing a Requiem to their ſoules, as that foole did in this ſlippery eſtate which on the ſodaine may be taken away from them, or they from it. And yet ſuch is the power of this deluſion, that notwithſtanding they dayly ſee rich men dye as well as the fooliſh and ignorant, and leaue their riches to others; yet many thinke that their houſes and habitations ſhall continue for euer, and therefore thee bleſſe their ſoules in this vaine happineſſe, and that the rather becauſe they are applauded of others, as the onely happy men, euen becauſe they [Page] make much of themſelues, and take their fill in theſe broken Cyſternes. And this is another maine cauſe of their enſnaring by theſe things, euen becauſe they ouer-valew themſelues in regard of them, and ſo being puffed vp with their fleſhly minds, are deſperately carryed to the abuſe of them, either by encroaching and ſcraping ſtill to themſelues, as if none were worthy of them but they: that ſo they may liue peereleſſe and vncontrowlable of any, or elſe by lauiſhing and exceſſe of riot they wallow like ſwine in the filth & puddle thereof, and ſo drowne themſelues in euerlaſting perdition. Behold the way of worldlings and greedy earth-wormes. And doth not this way vtter their folly, howſoeuer their poſterity delight in their talke, and counts thēſelues happy in the miſery of their anceſtors. And doth not this their happineſſe prooue their greater vnhappines, that ill gotten goods molter like ſnow againſt the Sun, what is ſo lightly come by, is as vainly parted with: the third heire ſeldome knowes the place of his breeding, or enioyes a foot thereof. A meditation as too too experimentall in this citie, ſo the rather to be layd to heart by the wiſe & prudēt, that he may ſee the plague [Page] and hide himſelf, & reape ſome durable fruit of theſe momētany trees. And this is the ſum of that which followes: which I do in all humility tender vnto your honor & worſhips, as knowing your ſlippery ſtates, and fearing what may follow, that you would learne yet more & more to be faithfull in your ſteward ſhips, that ſo you may be ready to giue vp a cōfortable account for the ſame. I doubt not but you are wiſe to diſcerne the face of the sky, & ſee that the element is full of ſtormes abrode, & may not the winde turne & blow thē hither. The Lord alſo make you wiſer to diſcerne the time of your viſitation: and ſo I heartily cōmend your honor & worſhips to the grace of God, that in mercy hee would cleare the ayre againe, & ſcatter the black tē peſt that our ſins haue gathered, and dayly threatēs on our heads as terrible lightnining to break the ſword, though it ſpare the ſcabbard, to endanger the ſoule by depriuing vs of what glorious liberty wee haue abuſed, though our outward man may leſſe feele the blow, as being ſenſleſſe therof, or giuing way thereto: And that euen for his ſonne Chriſt Ieſus ſake, in whom I reſt

At your Honors and Worſhips ſeruice Thomas Cooper.

The Contents.

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THe Coherence and ſence of the wordes, with the diuiſion thereof. P. 1.

Obſer. 1 2. The ground of the Bargaine: Mans vnſatiable deſire, with the reaſons and vſe thereof. how to preuent and remedy the ſame. pag. 2.3.4.

Vnſatiable deſire make Way for ſubiectiō to Satan. Reaſons thereof.

Obſer. 2 With the vſe.

1. To iuſtifie God, ſeeing our condemnation is of our ſelues. p. 5.

2 Directions hoW to vſe aboundance. p. 11.12.

3 How to preuent Satan herein. p. 13.

4 How to behaue our ſelues in a meane eſtate. ibid. 10.

Obſer. 3 It is ordinary with Worldlings to trade with Satan for the world, with the loſſe of their ſoules. pag. 18.

Reaſons hereof. pag. 19.20.

Ground and manner of the Bargaine. pag. 22. with the ends propounded thereof, wherein worldlings are painted out in the gathering & vſe of riches. pag. 23.24. pag. 26.

Vſe hereof,

1. For conuictiō of Worldlings. p. 27.

2 For triall of our eſtates hereby. pag. 28.

3 Vizars whereby this Bargaine is concealed. pag. 31.32.33.34.

1 That they are Gods bleſſings. pag. 35.

2 That our Callings require them. p. 34.35.36.

3 Pretence of doing good hereby. pag. 37.

Theſe diſcouered and reiected, with the remedy againſt them. pag. 38.39.

Obſer. 4. It is an vnprofitable Bargaine, to [Page] looſe the ſoule for the world. pag. 39.

Reaſons hereof,

1. Becauſe we pay too deere for them.

2 Our loſſe is irrecouerable. pag. 40.40.41.

Vſe diuers colluſions detected, which flatter vs in the goodneſſe of the Bargaine. pag. 41.42.

3 Reaſon Satan performes not the Bargaine on his part, though he will be ſure of our payment. pag. 43.44.

1 Becauſe he cannot performe what is not his to giue. pag. 45.

2 Neither We are capable of what he promiſeth. 45.

3 Neither would he performe if he could. p 45.

Vſe hereof,

1. To forecaſt before hand. pag. 46.

2 To preuent Satans treachery. pag. 47,

Concluſion to the Reader, where theſe Caſes are reſolued. pag. 51.

1 What vſe of our ciuill callings and other accidents therto are allowed on the Lords day. p. 52.53

2 Whether we may imploy more time, & exerciſe our thoughts more vpon worldly▪ then heauenly things, ſeeing we are allowed ſix dayes for our ciuill Callings, and but one for our generall. p. 56.57

3 Whether it be not lawfull to deſire riches, and aboundance. pag. 61.62.

4 Whether we may deſire ſuch meanes for the gathering of riches, as mans law doth allow: As,

1 Vſury. 63.

2 Monopolies, and engroſſing of wares. 64·

3 Letters of [...]ar [...]. 65.

[Page] 4 Trading with Infidels and Idolaters. 65.

5 Tentering, preſſing and ſuch like. pag. 66.

6 Keeping in of wares. pag. 67,

7 Changing of Callings. pag. 68.

8 Whether one may haue diuers Callings. 68.

As the Miniſter may be alſo a Magiſtrate, one tradeſ-man may exerciſe diuers Ciuill Callings

Whether a man may thriue with a good conſcience. 69.70·

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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. For hauing in the 21 verſe,Coherence. 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 [Page] 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 better digeſted, he wiſely remoues the maine bar and 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 [Page] 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.

So that in theſe words we haue a diſcouery of an ordinary Bargaine vſually made by men of this world, & that as they conceiue,2 Summe hereof. 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 Firſt,3 Parts of the Text. 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.

[Page]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.

1 Obſeruation vnſatiable in earthly deſires.And therefore affecteth vnmeaſurably the things of the world: 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. So is the practiſe hereof diſcouered:Iſa. 5.8. 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, euery one aymes at the higheſt; Reaſon. 1 ſubiection is a burthen and diſgrace,Reaſon. 2 and ſoueraignty tickles with the conceit of deity; Reaſon. 3 where the ſoule finds no reſt in God, how can it be but reſtles in hawking after ſhadows? Reaſon. 4 where pride is a chaine, how can bondage or ſubiection be any whit brooked? Reaſon. 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 [Page] moſt of all thoſe things, that he may haue greateſt happines? Reaſon. 6 Can there be a greater plague to the wicked then ſtill to be deſiring, what they compaſſe? And may not this turne about to turne them home againe, that as the Doue whē 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.

Vſe Oh that we were wiſe to diſcerne this euill ſicknes, To conince natures corruption and deſperate eſtate. and therein to take notice of the power of corruption. 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 Mammō 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 [Page] 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. Tit. 1.15.16. that the foole ſaith in his heart, as hee hath proued it by his waies; 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 groūd of that groſſe idolatry in deifying others [Page] 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 cōtroule their owne lawes, but euen to encroach vpon and iuſtle out the law of God, and ſo to ſeate them ſelues 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 frō all eternity to euerlaſting perditiō, ſo to his 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 fate as a Queene, and ſhould ſee no [Page] euill, and ſo by ſecuritie was hardned in her ſins & 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 ſins, 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, [Page] the one being the meanes to nouriſh the other, and yet couetouſneſſe being the meanes to confound pride, in that it cannot be ſatiſfied, cannot attaine it deſire.Ierem. 45.6. 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 [Page] what to morrow may bring. Note. Labour we therefore to rectifie our iudgements, concerning our ambitious 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 i [...] 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 nor 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 [...]o attempt [...]s, 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 deſtructions [Page] 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.

Reaſon. 1 Becauſe as this argues an heart of vnbeliefe, which hath renounced confidence in God,Pſa. 52. and ſo being iuſtly forſaken of God,Matt. 19. is thereby left to the malice of Satan. Reaſon. 2 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: Reaſon. 3 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; Reaſon. 4 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, [Page] 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? Now curſe God and die,Iob 2.11. 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, but to hang himſelfe;2. Sam. 16. 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 [Page] 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.

Vſe Who ſo is wiſe let him vnderſtand theſe things, 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, and Peter would faine haue tabernacles built on earth,Luk. 24. Act. 1. Luk. 17.3. Pſa. 37. to enioy ſome conſtant happines heere. The Saints haue fretted at the proſperity of the wicked, [Page] 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? Incline my heart vnto thy Teſtimonies,Pſa. 119. and not vnto couetouſnes.

2 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.

3 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.

4 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 aboūd in euery good worke: [Page] 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.

5 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 boūds 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 that of conſtant happineſſe.

They are burthens at the beſt, and ſnares 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 [Page] that ſhall endure for euer;Ioh. 4.34. Math. 6.33. and be carefull to ſanctifie them dayly vnto thee by the word, & 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. 1 Tim. 6.18. Gal. 6.10. and thou but a ſteward of them; eaſe thy ſelfe wiſely of this burthen, by a bountifull communicating vnto others; 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.

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

1 Math. 21.To ſubmit thy will to the will of the Lord, who may do with his owne what he will. Is thine eye euill becauſe his is good? 2 Conſider that the leaſt thou haſt is more then thou deſerueſt,Geneſ. 32. and ſay with holy Iacob, 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.

3 Remember that thou broughteſt nothing into the world, and ſhalt leaue all with the [Page] world, and therefore hauing food and raiment, therewith be thou content. 1 Tim. 6.7.8.

4 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.

5 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 perſwaſiō of his loue: but deſire with condition, as it ſhall turne to thy good; and ſo what is beſt ſhalbe ſuplied vnto thee; either thou ſhalt haue more, or that which thou haſt ſhall giue contentment. 6 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? 7 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 thē theſe?

[Page]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 ſhalbe ſufficient, and ſo Sathan ſhalbe 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?

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

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

Reaſon. 1 They liue by Senſe, and not by Faith, and ſee no better,2 Petr. 9. and cannot ſee a farre off, 1. Peter 1.9. 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 [Page] 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, in well doing, we ſhould verily be ſaued: we ſhold want nothing that is good.Pſa. 34.2 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, what ſoeuer it coſt them: what is this birth-right vnto them, ſeeing they dye for hunger?Eſau. Gen. 25. tell me not of my ſoule, I muſt not ſterue, and be diſcredited; I muſt be receiued when I am put out of my ſtewardſhip,Luk. 16. 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.

Reaſon. 3 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 [Page] either lull the conſcience aſleep, or flatter it on the other ſide: if proſper in the world, either they haue no ſence of dāger; 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.

Reaſon. 4 Pſa. 7 3.The iuſtice of God is admirable herein, who giuing the wicked now their hearts deſire; 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.

Reaſon. 5 Laſtly, the policie of Satan is herein alſo notorious, that though there ſhould be ſome hucking at the bargaine, by reaſon of ſome croſſes [Page] 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 [Page] 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.

Meanes and Markes of this Bargaine.Conſider, 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.

[Page]No God in compariſon of theſe, & therfore no god to the compaſſings of them. The cōſcience is too nice a rule to guide thē 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 Ideo [...], 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 [Page] 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 [Page] 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:Iames 5.1, 2. ſo ſhall the cry of the poore whom they haue oppreſſed in ſcraping, 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 [Page] 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 [Page] and honouring Satan, herein doe bewray themſelues to be his, to whom they doe homage.

Vſe Oh, that we were wiſe to try ourſelues 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 frō him as well as the beſt. And yet his way vtters his folly and deſperate eſtate;Pſa. 49.12. 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 conſequētly 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 [Page] 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, Hymeneus, 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, let vs examine our hearts by theſe Rules;Rules of faith. 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 [Page] 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 our ſelues 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 foules are engaged to the world, that our heauen is on earth, and our happines in hell. In a word, where credit is the guide [Page] 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? VVe deſpiſe all others that make conſcience of their waies, they are but a baſe and beggerly multitude,Ioh. 7· that know not the law; if they cannot liue by their religion, they haue a bad maſter▪ And [Page] 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, firſt what theſe vizers and pretences are, and how we may diſclaime them.Pretences to colour the Bargaine, with their deluſion and confuſion.

The vizers vnder which this fearefull bargaine is concealed; are f [...]ſt▪ 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▪ Which though it bee true to thoſe that be ſanctified,That riches are the bleſſing of God, how and to whom▪ yet neither [...]y 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, [Page] ſo alſo to giue ſome leſſe,All haue them [...]utwardly. that there may be a maintenance of the holy fellowſhip, by this mutuall communication of each others gifts?May be a meanes 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 [Page] 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,Iob. 1.9. they ſhalbe taken from him, 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 vſeman. 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 [Page] 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.

3 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.

How theſe prooue curſes to the wicked.And ſo vpon this ſandy foundation, 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, [Page] 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 dāgerous colour, & ſo be we wiſe to preuent the ſame, as heretofore hath beene directed.2. Colours of worldlings. 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 [Page] 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.

How to remedie this euill.Conſider we that high callings, 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 thē. 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 bate 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 [Page] 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, he hopeth to make amends;Worldly charitie decyphered. 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 [Page] 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 [Page] and walke with God,Matt. 6.7, 8. this is acceptable with him. No other ſacrifice of diſtributing to others, is ſo pleaſing vnto God,True charitie, the Markes. 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? that it as much to ſay, he ſhall profit nothing thereby. Obſeruation 4 The iudgement of the bargaine, no profite.

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

The reaſons hereof lie couched in the words [Page] 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:1 Price too deere. as that firſt the immortall and diuine ſoule being made a price for theſe fading and earthly things, 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 [Page] compariſon of the world. And therefore let no man deceiue himſelfe with vaine conceits, as if hell would be ſatisfied, or God mocked.Anſwer to deceits. 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 his own ſoule.It is not our owne. how. Indeede it is not his owne to ſaue the ſame, 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 preſēt 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. Heb. 11.26.1 Deceit. hope of doing good with theſe things. 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 [Page] 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 ſhalbe condemned and iudged of our ſelues.

Deceit: Hope of repentance.Oh but thou wilt ſay, 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 foūd no mercy: ſo Eſau wept bitterly, and yet hee foūd 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 oftētimes 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; [Page] it is thine owne, and theſe things are but lent thee; & therefore take heed how thou part with an euerlaſting inheritance, for a tēnant 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.

And yet in the meane time there were ſome miſerable comfort vnto worldly men,2 Reaſons: that the bargaine is naught, but not performed. 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 2 place, the trechery of the bargain;Sathan will be ſure of his; how. Sathan will be ſure of his part to fetch ouer their ſoules, 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 [Page] 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 [Page] the god of this world,Obiect. and Prince that ruleth in the Ayre. True, but ſo onely reputed of the wicked, that adore no other thing;Anſw. ſo onely deputed vnder God, to deceiue and plague them therewith. He offereth to Chriſt;Matth. 4.6, 7. All theſe will I giue thee: 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: and indeed,3. Satan would not performe if he could. 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 [Page] 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 diſappointmēt 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;Vſe hereof, caſting before hand. euen of the fleſh corruption, and vtter confuſion. 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 Naamans Talents, [Page] thou muſt haue a Leproſie alſo to the Bargain: If thou haſt thy deſire, thou ſhalt haue leannes 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, be wiſe in the feare of God,How to preuent him. 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, [Page] 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 [Page] 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, euen when we haue nothing,2. Cor. 6, 7. 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 [Page] 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 [Page] 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 incident hereunto.

THus haſt thou gentle Reader a Briefe of ſuch Meditations, which by obſeruatiō 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 [Page] 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. Quaere. 1 Therefore the firſt 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 [Page] 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; thē, that man may receiue benefit therby: which though I acknowledge is to guide vs at all times, yet ſpecially the Saboth requires this retired obediēce. 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 of 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 do not require, leſt weariſomeneſſe require ſome ſuch recreation thereof as is nor meete.

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

[Page]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 therefrō; otherwiſe I ſay, thē 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 fee, 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 cōtentment 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.

[Page]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 of 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?

[Page]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.

Caſe. 2 A ſecond caſe ariſeth; 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 [Page] 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 aberration 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 [Page] 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 ſit 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 [Page] 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, [Page] 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.

[Page]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: 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 cōſidered 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 occaſions, 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 [Page] hath ſo onely promiſed them, as they ſhalbe 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 aboūdance: 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.

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

1 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.

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

3 That the law of man may diſpenſe with ſome things which yet it allowes not ſimply, but ſo only tollerates as to preuēt 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 cōcluſion is, that though couetouſnes is vſually the ground and Bro [...]er 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 [Page] 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 cōmodities though they be ſomewhat of diuerſe nature, and being abuſed, may tend to the oppreſſion of the ſubiect, enriching of priuatemen: 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 [Page] 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,2. Chro. 20.37 Iudg. 1.24 Gen. 14.13.21, 27.26.31.31.44. this howſoeuer it be generally forbidden in the word, as leagues & confederacies with them, 1. Cor. 6.9. Deuter. 12. Oſ. 12.1.

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 the neceſſary dealing with them for commodities, [Page] 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.

Tentering, Preſsing.1. Touching thoſe ordinary ſleights of 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. [Page] 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, which is alterable,Cappes, Miniuer, Hoods. as of kindes of apparell: ſome depend vpon caſualties which [Page] 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 [Page] 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 Magiſtrate?

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 [Page] 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 [Page] 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 ou [...] 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 [Page] 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:

Quaere. 5 NAmely; 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 cōſcience 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.

Or our Calling may be mean, ſuch as yeeld [Page] 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 wife and gracious God ſhall diſpoſe, and whether it be much or little, it ſhalbe 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 ſhalbe caſt vpon vs. Math. 6.33.

2 If not in aboundance, yet in what ſhalbe 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 thē, but hunger after durable riches.

4 And therefore let vs liue by Faith, & not by ſence, waiting vpon the bleſſing of God in what [Page] 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 ſhalbe 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 cōmend 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 cōmend 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 [Page] 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.

Information about this book

Title statement

VVilie beguile ye, or The worldlings gaine shevving how they hazard their pretious soules for the attaining of these vaine and transitory things, and withall teaching how to obtaine and enioy the benefits of this life: that so we may lay vp a good foundation thereby against the life to come: expressed in some sauoury and effectuall meditations and obseruations hereupon. By Thomas Cooper.Worldlings adventure

Cooper, Thomas, fl. 1626.

Edition statement

1621

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2006-06 (EEBO-TCP Phase 1).

ID [DLPS]

A69140

ID [STC]

STC 5710.3

ID [STC]

ESTC S119004

ID [EEBO-CITATION]

99854211

ID [PROQUEST]

99854211

ID [VID]

19620

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Early English books online.

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(EEBO-TCP ; phase 1, no. A69140)

Transcribed from: (Early English Books Online ; image set 19620)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1133:05)

Source

— VVilie beguile ye, or The worldlings gaine shevving how they hazard their pretious soules for the attaining of these vaine and transitory things, and withall teaching how to obtaine and enioy the benefits of this life: that so we may lay vp a good foundation thereby against the life to come: expressed in some sauoury and effectuall meditations and obseruations hereupon. By Thomas Cooper., Worldlings adventure, Cooper, Thomas, fl. 1626..

Extent

[12], 75, [1] p.

[B. Alsop],. Imprinted at London :: 1621.. (An edition of: Cooper, Thomas. The worldlings adventure.) (B. Alsop printed the new quire.--STC.) (A4 is a cancel.) (Formerly STC 5708.) (Identified as STC 5708 on UMI microfilm.) (Reproduction of the original in the British Library.)

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