The Worldlings Adventure.  
DISCOVERING, The fearful estate of all earth-worms, and men of this World: In hazarding their precious souls, for the enjoying of worldly happiness.  
Delivered in two Sermons: Before the Worthy Visitors of the Right Worshipful Company of the GROCERS.  
At the Visitation of their Free Grammar School at OUNDELL in North-Hamptonshire.  
By Thomas Cooper Bachelor in Divinity, Employed in that Business.  
LONDON, Printed by N. O. for Richard Redmer, and are to be sold at his Shop at the West end of S. Paul's Church. 1619.   

To the right Worshipful, the Wardens and Assistants, and the rest of the Brethren of the Honourable Corporation of Grocers, worthy Patrons of Religion and Learning, and my very good Benefactors.  
Grace, mercy and peace from God the Father, through our Lord jesus Christ be multiplied.  
RIght Worshipful, and dearly beloved, in our best beloved Christ jesus: Vouchsafe, I pray you, the review of these Meditations: which as they were conceived, especially for your sakes, so they are of all other most necessary for the well ordering, and comfort of those Callings, wherein God hath placed you. For seeing man consists of a reasonable soul and body, both which must be so provided for in their order and measure; as may tend to the well being of either in this life, and to the eternal happiness of both in the life, to come. What so necessary, as that one thing which indeed is only necessary, even by the judgement of him that must save or condemn the same, namely, the welfare & safety of the precious soul? And yet seeing that God hath placed us on the earth and that wisely, in several Callings▪ and conditions: that so by our holy managing thereof, we may lay up a good foundation against the life to come.  
How necessary is that knowledge, which may inform us rightly herein? most useful, and so acceptable that skill must needs be, whereby we shall be so enabled to commerce with worldly things, as not thereby to hazard our eternal happiness. Yea, so much the more is the direction necessary; because, as it is a Mystery concealed from Nature, which knows not the things of God, neither indeed can know them, because they are spiritually discerned, when as its chiefest wisdom is enemy against God and it own happiness: as appeareth by the ordinary shipwreck of the most, through the ignorance thereof: So it is the special gift of God to reveal the same unto us, as without which, it is not possible to secure our future estate, in passing through such manifold and slippery occasions of our present Callings. And surely if we consider that Axiom of Sacred truth; that we cannot serve God & Mammon, and compare therewith that damnable conclusion of the world, as subscribing to the truth of God out of the conscience, of it own utter inability, and sottish dotage on it own shadows: that conscionable Service of God, is an hindrance to worldly thrift; impossible to get riches, and keep a good conscience, as implying a contradiction in those things, which by right use are subordinate to each other. Is it not then, more than necessary to know such a way, whereby we may so thrive in the world, as that withal we may thrive to heaven, that we may find out and practise an holy subjection to the word of God, and so discern that to be possible with God, which is impossible to men. Oh, how true is it which our blessed Saviour speaks in this case, that it is impossible for a rich man to enter into heaven; meaning, such a rich man, as wanting this heavenly wisdom, to use the world aright; sets his confidence in riches, and rests on such slippery foundations, forsaking the God of his strength, and rock of his salvation. And it is also most true for our eternal comfort: that though these things are snares to the wicked, to entangle and drown them in everlasting perdition: yet we may take such a curse in the gaining and use of these dangerous Wares, that if we first seek the Kingdom of heaven, and the righteousness thereof, these shall be cast upon us without any great care or labour, if we make purchase of the great gain, which is Godliness, we shall find it profitable as well for this life, both to order our worldly affairs, and also to prosper them unto us; as for the life which is to come. And therefore as it is a brand of profaneness, to renounce our birthright in heaven for a Mess of pottage, or any earthly happiness whatsoever: as if these could not well sort together; so on the other side, it is a mark of unbelief to distrust God for the well being of our bodies, seeing we have trusted him for the happiness of our souls. Here then is wisdom to bring both ends together; so to learn worldly thrift, as that withal we may thrive to heaven. This wisdom is best attained by Experience; & Experience, which is the Mistress of Fools, is then most comfortably gained, when we can be warned by others harms.  
This is my purpose in the ensuing Treatise. Wherein I endeavour to set before the eyes of your minds, as in a clear and true Mirror, the fearful estate of Worldlings; adventuring, and working out their own damnation, by their unsatiable and deceitful hunting after worldly profit. Here you may take notice of an ordinary Bargain, between the god of this world, & earthly minds; as willingly exchanging their eternal souls, for the enjoying of the pleasures and profits of sin for a season. Here you may see, that our destruction is of ourselves, in that our corrupt, and greedy desires do entice Satan to chaffer with us, and to prevail for this Bargain. Here you have the policies of Satan lively discovered, whereby he draws us on to the Bargain, and holdeth us to the same; that so we may prevent his subtle snares and delusions. Lastly, you have here the censure of the Bargain, even by our Lord jesus Christ himself; who only can truly judge of it, and shall most righteously judge for the same; that you may wisely look before hand into the issue thereof, and so forewarned not to enter into any such covenant. This is the sum of these Meditations, which I do most zealously commend unto your best considerations, as those that by your Callings may make good use thereof. Which that you may unfeignedly do▪ I further promise what here you have not; That my requests shall be daily manifest, at the Throne of Grace for your Worshipful Society: Yea, whatsoever I am, or may be, shall be devoted to the good of your Company: that the Lord would mercifully make up the Breach among you; or sanctify it more graciously, to your more sure uniting to his Majesty: that having experience of the fickleness, and contentious spirits of men; you may be careful to build your foundation upon the Rock, which may endure all counter-blasts. Labouring your peace with God, by the atonement of his glorious Son, blessed for ever: That so seeking first, the kingdom of heaven, and the righteousness thereof, these outward things may increase and be sanctified unto you; that so you may continue without offence, as you have begun & proceeded hitherto, in all fruitful bounty and mercifulness to the Household of faith: to the happy feeling up of your salvation in this life, and to the hastening and accomplishing of the same in the life to come. And thus humbly requesting your Worships to accept of this lively Touchstone to try your Estates, by walking contrary thereto; with my ever unfeigned acknowledgement of your love towards me; I heartily take my leave, commending your Worships, and all yours, to the Grace, and Mercy of our blessed God, through jesus Christ our Lord; In whom I rest.  
Your Worship's poor Remembraucer, at the Throne of Grace, TH. COOPER.   
Math. 16. 26. For What shall it profit a man though he should win the whole world, and lose his own soul? 
IN these words, the holy Ghost layeth down a reason, why we should not for the saving of this present and momentany life, decline afflictions; namely, because the saving of life present in this regard, is the next way to endanget the life eternal: and if so, than no profit will redound thereby, no though we might live to enjoy the whole world. 
Coherence.  For having in the 21 verse, adjoined the doctrine of his particular suffering to the former doctrine of his Kingly office in governing and preserving his Church, that so the wise temper of these seeming contraries might confound carnal wisdom, and exercise the faith of his disciples, because the harsh news of his suffering gave occasion of offence to Peter; as dreaming in his carnal reach, of a temporal Kingdom; he thereby takes occasion, from the particular doctrine of his own suffering, to gather a general conclusion: That whosoever will be his disciple, must also deny himself, and take up his Cross and follow him; which bitter pill that it might be the better digested, he wisely removes the main barnd hindrance of enduring afflictions; namely, the love of life, and that by a strange paradox to the confounding of reason, & trial of faith: affirming that the saving of life for a time, by avoiding the Cross, was the next way to lose it eternally: and so to encourage the rather to the undergoing of afflictions, he affirmeth contrarily, that the enduring of afflictions for his sake, though it were to the loss of life temporal, was the means to procure the life eternal, if not also for the preservation of this present life. Now because life were not desirable of the carnal man, but for those pleasures and profits sake which the world supplies thereto; for otherwise these failing, life is but a burden, and death a most desired haven: therefore the spirit of God proceedeth in this verse to root out of our hearts this love of the world; and that by propounding the danger that accompanies the same; namely, that hereby the precious soul is fearfully ensnared; and endangered. And concludes the folly of such a match, when we pay so dear for worldly things, namely, that they profit nothing. 
2 Sum hereof.   
So that in these words we have a discovery of an ordinary Bargain usually made by men of this world, & that as they conceive, to great advantage; namely, that they be contented for gaining of the world, to lose their souls. Their souls is an ordinary price, to compass the pleasures and profits of the world.  
In which Bargain there are couched these particulars. 
3 Parts of the Text.  First, the ground or occasion of the bargain; namely, their greedy and unsatiable desire of earthly things, implied in these words of extent: Though he should gain the whole world. As if the holy Ghost had therein discovered that Root of all mischief; namely, a covetous and unreasonable desire to compass all, to be satisfied with nothing, but the whole world.  
Secondly, we have here the driving of the Bargain; namely, this covetous desire is that which gives way to Satan, to fetch over the soul.  
Thirdly, here is the Bargain itself; namely, that the soul is lost for the gaining of the world.  
Lastly, here is the judgement and censure of the bargain; namely, that their is no profit in it. Of these in their places.  
And first, of the ground or occasion of the bargain. This the holy Ghost discovers to be an unsatiable desire of earthly things, teaching us thereby, that naturally the mind of man, as it is immortal and not to be fathomed; so it is restless and never satisfied.  
And therefore affecteth unmeasurably the things of the world: 
1 Observation in unsatiable earthly desires.  gladly would engross and appropriate all things to itself. It cannot brook a share in it happiness, 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 ear with hearing, and therefore much less the mind. 
Isa. 5. 8.  So is the practice hereof discovered: They join houses to houses, and land to land, till there be no place; and the reason hereof is added, that they may live alone upon the earth: And the general conditions of all estates discovers no less; no man is contented with the place and calling wherein God hath placed him, 
Reasons. 1.  every one aims at the highest; subjection is a burden and disgrace, and sovereignty tickles with the conceit of deity; 
2  where the soul finds no rest in God, 
3  how can it be but restless in hawking after shadows? 
4  where pride is a chain, how can bondage or subjection be any whit brooked? 
5  And seeing happiness is conceited in these outward things; if Cain be cast out of God's presence, 
Genes. 4. 14. 15.  he must eternize his name in building of Cities, & compassing the world. Who would not enjoy the most of all those things, that he may have greatest happiness? Can there be a greater plague to the wicked then still to be desiring, 
6  what they compass? And may not this turn about to turn them home again, that as the Dove when she found no rest for the sole of her foot in the world, returned again to the Ark from whence she was sent forth: so the poor soul being tired in the compass of these earthly things, and confounded in the pursuit thereof, may be forced to turn the current of her desires to the true object, and to seek for happiness in her God only.  
Oh that we were wise to discern the evil sickness, 
Use  and therein to take notice of the power of corruption. 
To conince nature's corruption and desperate estate.  Are we sick of the world, and never satisfied therewith? How doth this discover our barrenness of grace, how doth it convince our bondage unto sin? Where grace hath taken root, we die unto the world; where God is preferred, there Mammon hath no place. How doth this discover an impossibility in nature, to obtain grace by it own power, seeing the glory and wisdom of nature is enmity against God: exalting the world and it shadows, above the true substance of everlasting happiness; making the wedge of gold it hope, and it belly it God? Why do worldings engross and compass the earth, but that they have no hope of heaven? but that their main happiness is to enjoy the pleasures of sin for a season: and that they may enjoy them more freely, they plot for greatness, that none may control them, they heap up abundance of treasures, that they may have continual matter to nourish and increase sin. Doth not affliction bridle sin, and withdraw many encouragments therefrom? doth not troubles awake the conscience, and at least breed some remorse & outward abstinence from evil? Then well fare fullness to fat the heart in sin, that it may be senseless thereof, and so commit it more greedily; well fare prosperity to drown the heart with a vain conceit of God's favour, as if he loved us, because he bestoweth such a large portion upon us: that so though the mind be sensible of sin, yet it may swell with presumption, & profaneness; that though we live so, yet God approves thereof, we prosper and grow in greatness, therefore all is well. And doth not this make way at length to desperate atheism, that because we are spared, nay we prosper, and thrive in sin, therefore the Lord is like unto us, 
Psa. 50. 19  he likes of our sin? And so the conclusion hereupon followeth by degrees, 
Psa. 41. 1.  that the fool saith in his heart, as he hath proved it by his ways; 
Tit. 1. 15. 16.  that there is no God at all, but to prosper in the world, to do what we list: nay hence it follows in the end, that seeing we do what we list, therefore we are gods, knowing good and evil. This was the ground of that gross idolatry in deifying others and this not unwillingly induced great ones to assume this divine power unto themselves, 
Ground of idolatry.  by there transcendent power and privileges, not only to control their own laws, but even to encroach upon and justle out the law of God, and so to seat themselves in the place of the most Highest. 
Means of Antichrists rising.  Thus Antichrist arose by degrees from earthly happiness, to a concept of divine power, exalting himself above all that is called God, because having taken a surfeit of worldly pomp and fullness, he thereby established a visible monarchy, not only above Emperors & the potentates of the world, but even above heaven, and over hell itself, encroaching into the prerogative of the most Highest: and making and changing the eternal decrees at his pleasure, presuming with his feigned, and usurped keys, to shut and open heaven and hell at his will, and by his deceivable miracles and presumed perfection exalting himself in the hearts of all believers above all that was called God. And the main ground hereof was the just judgement of God upon the Whore, whom as he had appointed from all eternity to everlasting perdition, so to this end for the more righteous execution of his decree, he gave her favour with the great ones of the earth, by whom being cherrished and advanced to be Queen and Empress of the world, hereby she was drowned in security, and said she sat as a Queen, and should see no evil, and so by security was hardened in her sin, & thereby committed the same more greedily; and so being deceived by sin, grew to deceive others, that she might the better excuse herself, and make prey of the blinded world: whereby as she executed the wrath of God upon the utter Court, and reprobates of the visible Church; so by her oppression and horrible wickedness, by her unsatiable ambition, and covetousness, by her devilish treacheries and bloody cruelties, she is now grown hateful to those that were her own, being envied for her greatness, hated for her wickedness, and detested for her treacheries; so that her own greatness hath begun and will certainly accomplish her just overthrow, and fatal destruction: her own Lovers that formerly advanced her, being bewitched with the Cup of her fornications, as they have hitherto, so still they shall leave her, for her odious wickedness: yea, they shall not cease to spoil, and utterly root her out, that so her destruction may be their safety; and the Lord may be glorified in his righteous judgements. Even so, O Lord, hasten thy work, for the comfort of thy Church, and glory of thy great Name. And let this in the mean time admonish the wise, that they be not partakers with her of her sins, lest they partake with her of her plagues. Above all: let it advise us, especially to take heed of these two capital sins, of pride, and covetousness, the one being the means to nourish the other, and yet covetousness being the means to confound pride, in that it cannot be satisfied, 
jerem. 45. 6.  cannot attain it desire. Let jeremy's counsel to Baruch, be seasonable in these days; Seek not after great things. If our hearts be right, we have an higher aim; and if they be not, we cannot wish a greater plague, still to be desiring what we cannot have; and when we have the most, making our burden the greater, and our account more heavy, at that great day. Let this teach us to labour contentedness in our estates, by acknowledging our unworthiness of the best, and the sufficiency of the least, with the blessing of God, by daily resigning ourselves into the hands of our God:  
And employing our talents faithfully to his glory, not considering so much what we are short in of others, above us; but how many there are, that are short of our measure: labouring to supply what is wanting in outward things, by storing up inward graces, which the more we heap up, the less we shall desire and esteem the others; and the more we have, the more we shall receive: considering still of the shortness of our lives, and suddenness of our account, that so still we may be rather careful how to use well, and so to account comfortably for what we have, because we know not how soon we may leave it: then to be desiring and caring for to morrow, because we know not what to morrow may bring. Labour we therefore to rectify our judgements, 
Note.  concerning our ambirious desires, as if these did argue an ingenuous and free spirit: seeing, as there cannot be a greater mark of a degenerate mind, then to dote, and hunt greedily after earthly riches; because where our treasure is, there also are our hearts: what we dote upon, that we make our God. So hereby shall we approve that we are risen with Christ, 
Coloss. 3. 1  if our affections be set upon things that are above, and not on things below; and the less care we have of earthly things, the more are our hearts inflamed with the Law of God: the more enlived with the hope of a better life.  
Thus an unsatiable desire of earthly things, possesseth every man naturally: this convinceth the obliquity and desperate state of Nature; this as it argueth it subject to Satan, who is the Prince of this world, so by this bait of the world he easily ensnareth us to inevitable destruction; for so it followeth in the second place, had not Satan matter to work upon from us, he could never prevail to our destruction; were we not as Tinder, apt to receive the fire; nay, had we not an whorish corruption in us, alluring him to attempt us, though he were never so instant, yet should he be disappointed. But behold now, the Driving of the Bargain; what is it, that encourageth and enableth Satan to prevail for our destruction? there is a traitor within the city, to open the gates to him, our unsatiable desires of these things is that which he works upon.  
Where these are, 
Observation. An unsatiable mind, lies open to Satan's snares.  he easily fetcheth over the soul. The mind that is always heaving after earthly things, is an easy and sure prey to Satan's malice. The desire of riches is the root of all evil, exposing to tentation and snare of Satan.  
And no marvel. 
Reasons.   
Because as this argues 〈◊〉 of unbelief, which hath renounced confidence in God, 
Psa. 52.  and so being justly forsaken of God, is thereby left to the malice of Satan. 
Matt. 19  So these endless desires exclude and chase all▪ good motions of the Spirit; yea, all law of common equity, and so the rather expose to Satan's allurements: yea, where such desire hath taken hold, it exposeth greedily to any desperate wickedness, for the accomplishment thereof, whereby the conscience becomes obdurate and senseless, not only of evil, but also the danger thereof: and so is the rather suppressed by the enemy; yea, which is the worst of all▪ this thirst of earthly things puffeth up, and bewitcheth the mind with a false conceit of happiness, and excellency. As if this were the only happiness to engross and compass all, that we may live alone upon the earth; that none may share with us; none may control us: and so thereby layeth it most desperately open to Satan's market, as making the delusion effectual, and so smiting the hand, for the confirmation of the bargain. If happiness consist in enjoying the world, then what need we fear to venture the soul; 
Genes. 3 4.  unless we envy our own happiness? Thus did Satan fetched over our first Parents, abusing first their judgements with a conceit of happiness, in which (indeed) was their bane: suggesting, that if they did eat of the forbidden tree, they should be so far from death, as that they should be as gods; knowing good and evil: and so by this slight easily brought them to his lure. Lastly, if we consider what follows thereupon: Namely, that though Worldlings conceit of happiness in these earthly things, yet they are confounded in their hopes, and fall short of their compass; though they desire all, yet many times they attain not any such measure, as may satisfy their desires. How can this choose but breed despair, and fearful confusion? And is not this now Satan's time to make prey of the soul? 
job 2. 11.  Now curse God and die, because we cannot have our will. I cannot be worse (saith the desperate soul) and therefore the fool rageth and is careless; nay, Satan is not so ready to make prey of the soul, as he is to hasten the work: Achitophel now hath no help, 
2. Sam. 16.  but to hang himself; I cannot endure this disgrace, my credit is gone, and therefore I am weary of my life; and hereupon I will be courageous, to let it out myself. Behold the issue of worldly desires, they first puff up with pride, and then sink in despair, and so expose to Satan's butchery.  
Who so is wise let him understand these things, 
Use.  and to whom the Arm of the Lord shall reveal them, let him clear and justify the Lord, seeing his condemnation is of himself.  
If wretched man doth make the wedge of gold his hope, and sets light by his soul for the obtaining of this trash, renouncing the happiness of the life to come, for the enjoying of this present; is he not then the executioner of God's righteous judgement upon him; doth he not subscribe to his own condemnation? The ways of God are equal and righteous altogether, but our wicked ways and desires do justly light upon our own pates, and our own wisdom is our confusion.  
Take notice therefore in the fear of God, of this evil sickness reigning in thee naturally: & be thou wise to discern the power and growth thereof, that so thou mayest prevent the malice of Satan.  
The regenerate themselves have not been without some spice of this disease: 
Directions how to use bargaining  the Apostles dream of an earthly Kingdom, 
Luk. ●4.  and Peter would fain have tabernacles built on earth, 
Act. 1.  to enjoy some constant happiness here. 
Luk. 17. 3.  The Saints have sretted at the prosperity of the wicked, 
Psa. 37.  because they have conceited it belonged unto them, 
jerem. 12.  and who should rather have it then they, who can best tell how to use it? And yet all this but tentation, arising either from ignorance of better things, or overprising these present. Blessed be God, the Saints have acknowledged their folly herein, 
Psa. 73. 22.  and justified the providence of God disposing at his pleasure these earthly things. And therefore if any such desire overtake thee, conceive it to be a tentation against the power and wisdom and providence of God; 
Psa. 73.  and thy future good: and so enter into the Sanctuary of the Lord; for resolution herein pray with holy David? 
Psa. ●19.  Incline my heart unto thy Testimonies, and not unto covetousness.  
That these desires may not prevail, keep thyself wisely within the bounds of God's providence, using only lawful means for the compassing of thy designs; so shalt not thou be exposed to Satan's malice.  
Consider the shortness of thy life, and what will serve necessity; and so shalt thou cut thy coat according to thy cloth, seeing thou knowest not what the morrow will bring, that care is taken.  
And lastly, be wise to turn the stream another way; set thy affections on things above, and labour for that gain which hath sufficiency for it unseparable companion; seek to be rich in grace, & to abound in every good work: so shall thy bloody issue be staunched, thy thirst satisfied of earthly things; now thou hast drunk of that fountain, thou shalt never thirst again, at least thou shalt so thirst, as that thou shalt be satisfied, Math. 5. 7.  
To conclude this point: Seeing we cannot be without these things, and it pleaseth God oftentimes to cast them upon us; here be thou wise to put thy knife to thy throat, to set bounds to thy desires & affections to outward things. As first, if riches increase, set not thy heart upon 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 happy, then that the vilest may exceed thee herein.  
Remember their condition, that they are slippery and mutable, and therefore no fit matter to place thy eternal happiness on: if they will not avail thee in the day of wrath, Pro. 11. 8. much less will they secure thee of constant happiness.  
They are burdens at the best, and 〈◊〉 res if thou close with them; and therefore when thou hast most thou carriest thy clog with thee, & if thou watchest not warily, they will prove snares to entangle thee.  
They are only good to these that are sanctified, 
Tim. 6.  and therefore labour first for the meat that shall endure for ever; 
joh. 4. 34.  and be careful to sanctify them daily unto thee by the word, 
Math. 6. 33.  & prayer, 1 Tim. 4. 5. that so the blessing of thy God may make them useful unto thee.  
And seeing at the best they are but burdens unto thee, 
Luk. 16.  and thou but a steward of them; ease thyself wisely of this but then, 
1 Tim. 6. 18.  by a bountiful communicating unto others; 
Gal. 6. 10.  especially to the household of faith: & prepare thy soul to a daily reckoning, either by some change in this life, or the day of refreshing, when thou must give up a final account.  
Thus shalt thou so enjoy these things as not only to prevent the snares of Satan, but to lay up a good foundation thereby against the day of Christ. 1. Tim 6. 19  
If the Lord hath yet kept thee short of that portion which he hath given wisely to others: 
Directions in a mean estate  That thou mayest herein also be master of thy desires, learn first:  
To submit thy will to the will of the Lord, who may do with his own what he will. 
Math. 21.  Is thine eye evil because his is good? Consider that the least thou hast is more than thou deserue●●nd say with holy jacob, 
Genes. 32.  Oh Lord, I am not worthy of the least of thy mercies; and this shall provoke to thankfulness for what thou hast, and teach thee to wait upon thy God in the blessing thereof.  
Remember that thou broughtest nothing into the world, and shalt leave all with the world, and therefore having food and raiment, therewith be thou content. 1 Tim. 6. 7. 8.  
Consider the wisdom and goodness of thy God, that now thou mayest go lighter to heaven, and hast a less account to make in the great day: and therein bless God for thy little, because a small thing that the righteous hath is better than great riches of the ungodly. Psa. 37. 9  
And if yet thy desires may be enlarged for more, yet bound them still with subjection to thy God: set not the stock upon it, as if either thou must have so much, or else thou canst not wait on thy God in persuasion of his love: but desire with condition, as it shall turn to thy good; and so what is best shallbe suplied unto thee; either thou shalt have more, or that which thou hast shall give contentment. And here it shall much avail 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 master thy greedy desires? how mayest thou prepare thyself to everlasting fullness? Lastly, let thy rest be still upon the providence of thy God, who feedeth the ravens and clotheth the lilies, though they neither spin nor labour therefore. And shall not he much more increase thy oil in the cruse, the meal in the barrel? if thou canst be faithful a little, shalt thou not see greater things than these?  
Thus mayest thou captivate thy carnal affections, especially if with thy small measure of outward things, thou shalt compare thy portion of grace; which if it be less, thou hast more need to raise thy affections higher: if it be more: why art thou troubled for this outward want? 
2. Cor. 12. 8.  This grace shallbe sufficient, and so Satan shallbe 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 loss of their souls? how ordinarily do men transgress for morsels of bread? how willingly is the soul made a prey for the gaining of earthly things?  
Behold the bargain, 
Obser. 3.  and tremble at it; bless thy God that thou hast not been overraught? and lament the misery of thy brethren that are daily thus deceived.  
How commonly do men prostitute their souls for the love of the world? 
Ordinary to exchange the soul for the world.  Shall we discover the delusions which prevail hereunto?  
They live by Sense, and not by Faith, and see no better, 
2 Pet. 19  and cannot see a far off, 1. Peter 1. 9 
Reasons. 1.  and therefore no marvel if they dote upon the present: and so not long able to live by faith in the special providence of God, and hope of better things, no marvel if they make a contradiction between these things which are indeed only subordinate, concluding that they must live; and therefore they must deceive, break Saboth, what not? As if conscience to God, and care of this life, were contradictions; we could not thrive and live in the world; and thrive to heaven also▪ whereas indeed if we could trust God, & wait upon him, 
1 Tim. 6.  we might find that godliness hath the promise of this life as well as of that which is to come. Indeed if we could trust in God, & wait upon him, 
Psa. 3. 42  in well doing, we should verily be saved: we should want nothing that is good. As worldlings want faith, so they want patience: and therefore seeing they cannot tarry the Lord's leisure for the blessing of their labours, therefore they will take what is at hand, whatsoever it cost them: 
Esau.  what is this birthright unto them, 
Gen. 25.  seeing they die for hunger? tell me not of my soul, 
Luk. 16.  I must not starve, and be discredited; I must be received when I am put out of my stewardship, and therefore I see no way but to deceive and so to provide for myself. Thus want of patience breeds resolved wickedness, and this exposeth the soul as a prey unto Satan.  
Add we hereunto that fearful condition whereunto worldlings are subject: that whereas they account their conscience as their greatest enemy, and their credit and estimation as their chief friend, nay as the only Idol whom they worship: therefore seeing their thriving in the world is that which may both maintain their credit, on the one side, and also either lull the conscience asleep, or flatter it on the other side: if prosper in the world, either they have no sense of danger; or else all is well, because they prosper. 
Osea 12. 8.  Ephraim saith, I am rich & increased in substance, and therefore they shall find no iniquity in me, that were wickedness; either I am senseless of evil, because my heart is fatted up with prosperty, or if I am privy of myself of any, yet God is at peace with me: I have more than my heart can desire. Is it any marvel if now hands be strucken, the bargain is made up; either I have no leisure to think on my soul, because the world comes so fast upon me; or my soul is safe enough, seeing I have my desire: or, which is common with worldlings to wish in this case, so I may enjoy this happiness, let them take heaven who list, 
Psa. 17. 14.  I have my portion already, and therefore I look for no other.  
The justice of God is admirable herein, who giving the wicked now their hearts desire; 
Psa. 7 3.  nay, more indeed than they would desire: doth not this increase the delusion by lulling them in security, and flattering them in a vain conceit, of present happiness, that they may willingly renounce the happiness of the life to come? that so they may not repent of their bargain, but even stick unto it, and so harden their necks against all contrary blasts.  
Lastly, the policy of Satan is herein also notorious, that though there should be some hucking at the bargain, by reason of some crosses which may befall them in the world; or some reckonings of conscience within, to confound the sin: yet herein also are they supplied with means to make them stick to their bargain. Either they have been too scrupulous in their dealings with men; which may arise from the light of common equity and self love, because they expect like dealing themselves: and therefore now they must mend the matter, by letting loose the conscience to greater evils of oppression, and such like gross wickedness; that so they may quiet the conscience, by deading the sense: or else, they have been crossed in the world, to see whether they will be daunted with a little, to try their homage thereto; or because they have not been careful enough: and therefore now they must redouble their cares, and more intend the main; they must now be more industrious to recover their losses, more abject and slavish to make up their mouths▪ Oh, how common are these courses with Worldlings! How fearfully hereby do they enthrall themselves to destruction?  
To conclude this point, that God may be justified, and Satan excusable in comparison of ourselves, that our destruction may appear principally to be contrived by ourselves: May we not observe in worldly men, as an unsatiable desire in these things, excluding all heavenly objects, and so drawing on Satan to chaffer with them, so many such desperate fetches, both in the compass of these things, as also in the enjoying of them, which do necessarily avouch the making up of this bargain.  
Consider, 
Means and Marks of this Bargain.  I pray you with me, their ground, and means in compassing these things; observe now wisely their end, in labouring for the same.  
Touching their ground; is it not plain Idolising and deifying of these things, by putting their confidence in them, as if these were the God that they only must adore; as if happiness, did only consist in these? job 31.  
And doth not hence follow another fearful ground; that as these are counted the true happiness, so they are able to make them perfectly happy, that enjoy them: and therefore he that enjoys them most, hath most happiness; and so as God, may rule and do what he list. And what need he then take care for any other happiness? What need he fear whatsoever bugbeares of heaven or hell, that simple men are feared withal? Let us eat and drink, for to morrow we shall die, 
Chryso.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Give me the present, take the future who list.  
Such are the grounds to compass these things, and are not the means suitable? yea surely. How can we expect Grapes of thorns, or Figs of thistles? As these are persuaded, so they practise.  
No God in comparison of these, & therefore no god to the compassings of them. The conscience is too nice a rule to guide them herein. The Word too precise, and envious against their happiness. And yet that they may have some colour to deceive, and be deceived, here the Law of man, nay the abuse rather of the Law, and custom of the time, comes in to be their warrant. Thus it hath passed, and therefore it is currant. Nay, is not the present Event usually a warrant herein? it hath sorted well; and therefore it is well: what should I say? A deceived heart hath seduced them, and a deceitful world hath bewitched them; they must not be like No body, they shall lose their custom, if they will not buy and sell on the Sabbath; they shall be deceived, if they study not to deceive: Conscience goes a begging, and craft is the way to thrive; if man see not, God will forgive: and that man may not see, we will have dark lights, and false weights; the Epha shall be made great, and the shekle small; we will be at a word when we deal with Professors, that we may deceive the sooner.  
And we will have three words to the bargain, rating our Wares at treble the value; that we may fetch off the Idiot, if not at the first, yet at the second or third rebound. Is not every Trade a Mystery forsooth? and is not this Mystery abused commonly to deceive, and be deceived? My skill faileth me to dive into this Mystery; only I desire, that into their secrets my soul may not enter; my glory may not be joined 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 soul. Too manifest it is, that the most take this liberty, and which is most fearful, they sin even by licence. The Usurer hath his warrant, the devils Factor (I mean) the Stage-player, his colour to own him to his Master. The best calling not without it snare to enthrall the soul. This shall appear the better, if we now consider the end of compassing these things: which what is it usually else, but either that we may live uncontrolled, that the soul may take it ease, and eternize it name over the earth, that it may outface and dare heaven, that it may fat up itself to the day of slaughter? Where Church maintenance for our faithful labour, must discharge the same, as if it were only a-preferment of learning, and not an encouragement to painfulness; where Simon Magus must enter in, and poor Simon Peter live upon alms; where Diotrephes that loves the pre-eminence must engross all, and Gallio cares not for these things: whose God is their belly, there end must needs be damnation; who thus sow to the flesh, shall they not of the flesh reap corruption? Thus the end of Worldlings in heaping up riches, discovers their deceit, and so their desperate case.  
And can we look for a better harvest of such fearful seeding? Consider we a little, how they use these things: are they not usually in extremes and so bode extremity? Either the love of these so besotte them, that for fear of parting with them, they cannot afford themselves any comfortable part thereof: it more comforts them to behold them, that they may have the credit and possession thereof, then to take their part of them cheerfully for their maintenance: Who so poor in this case, as they that are usually most rich? who less enjoy that they have, than they that have most? so righteous is God to make them Purveyors for others, 
job 27.  They shall hoard up silver as the dust, but the righteous shall divide it: so shall the rust of what they have hoardward up, be a witness against them, and consume them with fire: so shall the cry of the poor whom they have oppressed in scraping, 
james 5. 1, 2.  and defrauded in detaining from them, pull down vengeance upon their heads and hasten their own comfort, in their just confusion. Do they not in distrust of God's providence, usually make Idols of these things, and so are given up to make Idols of themselves? having mouths and yet dare not taste, having bellies, and yet pine themselves? As they use their goods as Babies, only to gaze and play withal; so they make babies and sots of themselves, fit only to be gazed at, and scorned of the world. Lo, 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 have oppressed others in gathering goods, are justly left to oppress and defraud themselves of the lawful use of them, feeding themselves chiefly with the wind of credit, and vain estimation, and so they justly reap the whirlwind of God's righteous vengeance. And thus are many carried with this extreme; others that think to hit it, by taking their portion, yet do they not as fools fall into the other extreme, by prodigality and excess? Witness their fat paunches, and lean souls; their whorish attire, and barren possessions, where a pair of slippers shall devour a whole Lordship; and a cast at dice, cast the Master out of all he hath; when the Harlot shall bring another to a morsel of bread, when the contentious spirit of some, shall make them footstools to set the Lawyer aloft: and the idle brain of many shall make my gentleman a Beggar; when the Broker shall fleece him, and the Usurer flay my young Master, for his filthiness and gaudery: who will not say that this wealth was disposed for the owner's destruction? that plenty hath brought forth vanity, and the daughter hath devoured the mother? Thus by the gathering and abusing of these earthly things, it is more manifest that Worldlings engage their souls for them, and so following and honouring Satan, herein do bewray themselves to be his, to whom they do homage.  
Oh, 
Use.  that we were wise to try ourselves hereby. Is it not now a ruled Case among Worldlings, that there is no hell but to be in debt? that it is madness to think that there is any such covenant with Satan? Have not the worldly wise condemned the whole doctrine and practise of Witchcraft, which is by compact with Satan, because they would be sure of their covenants with him? and is not the ground thereof, that root of Atheism, that they account of no God but Mammon, no heaven but worldly happiness? Tell a Worldling that he is ruled by the god of this World, that his love of money argues him to be his slave, and he will boldly reply; That he defies the devil, he hopes to bless himself from him as well as the best. 
Psa. 49. 12.  And yet his way utters his folly and desperate estate; he hath made the wedge of gold his hope: and therefore his hope and foundation is built upon the sands, his wisdom is worldly, and therefore sensual, and so consequently devilish. Deceive not therefore thyself in the fear of God; thou mayest be received into an outward covenant with God, & yet make a secret compact with Satan, for the undoing of thy soul. Oh, how many Demi-asses may be found among us, that howsoever they have given their names unto Christ, yet they have given their hearts to the devil; and all by embracing this present world. Shall we for our better informing take a view of some of them? Doth Cain build Cities, & seek to nestle himself surely on the earth, to avoid the storm of heaven? This plainly doth avouch his rejection from God. If Balaam for promotion, will bring God to his wicked bent: doth he not love the wages of iniquity, and expose his soul to the rage of Satan? If Saul to cloak his sin, will be hindered of the people, shall he not be rejected of God, and hasten his own confusion? Doth judas sell his Master for the wages of unrighteousness, and doth he not set his soul to sale to the devil? As by these, and the like examples of Diotrephes, Hymenius, Alexander, etc., we may take some scantling of our estates, whether we have made this bargain, or no: so yet to make a more particular search hereof, 
Rules of faith  let us examine our hearts by these Rules; Do we first seek the world, and not the Kingdom of heaven? Will we make sure of thriving first, before we labour for knowledge, and the fear of God? And if it come to the jump, that either we must strain our conscience, or lose our profit; because we cannot be contented with a mean, we cannot wait upon the blessing of God in the way he hath commanded, we will venture a joint whatsoever come of it. Is the Sabbath no bar to hinder our unsatiable desires, but either we wish it were gone, that we may return to our vomit, or we cannot stay so long but even on the Lord's day we will serve our lusts in buying and selling, in tossing and tumbling up and down, making that day of rest restless, by our worldly thoughts and carnal pursuits, by our profane pleasures and pretended liberty? Have we begun in the spirit, and have quickly enough thereof? and so we can easily limit ourselves in heavenly things, we have knowledge enough; nay, we may be too zealous, too holy, more precise than wise, too much learning may make us mad, or fools: to leave a bird in hand for that in the bush, that so we may enlarge our desires with hell, and still cry with the daughters of the horseleech, Give, give. And have we no leisure for religion, our thrift comes in so fast, all time is too little, either to husband well that we have, or to better our estate? Lastly, for the better justifying of our selves in our temporizing and hypocrisy: do we now labour to stint others to our measure, both by traducing such as are before us in grace, as unreasonable and mad fellows, that know no compass, as by alluring them with our glorious shows, to curse where they will bless, to call light darkness, and darkness light? Surely these are more than probable conjectures, that our souls are engaged to the world, that our heaven is on earth, and our happiness in hell. In a word, where credit is the guide and bridle of conscience, and profit the touchstone and square of religion; where conscience is the Broker to colour deceit, and religion the factor and handmaid for profit; where civil honesty goes currant for substantial righteousness, and bodily service is a sufficient covering for secret wickedness; where the fruit of the body must satisfy for the sin of the soul, and the mercy of God must be the cloak to cruelty against ourselves and others; will the Lord be merciful to presumptuous sinners, can there be hope of mercy without the bonds thereof, 
Psa. 130. 7.  seeing there is mercy only with him that he may be feared?  
And is there any fear of God, where profaneness is justified, & that by abusing and perverting the strait ways of God? and can these be but abused where credit is made the head, and conscience the tail? can the conscience be free where profit limits religion, and civility is the judge thereof? and can we admit of any judge then civil honesty? must we not make the best of what we have, seeing we will have no better? This serves the turn for the present, and what need we any more? And is not now bodily service made an Idol, and will worship set in the seat of the scorners? We despise all others that make conscience of their ways, 
joh. 7.  they are but a base and beggarly multitude, that know not the law; if they cannot live by their religion, they have a bad master. And therefore welfare worldly wisdom, that hath two strings to it bow; if God will not help, yet well fare Mammon to help at a pinch. And seeing Mammon serves our present turn, 
job. 21. 15.  what more profit shall we have in the service of God? nay, may not our preciseness hinder our profit? And therefore religion must be cast off as an enemy to our own profit, or else submitted to the compass thereof.  
Behold the power of delusion prevailing with worldlings, and let us wisely try ourselves hereby. To conclude this point: seeing this bargain is a mystery rather performed in deeds then in words, not without it glorious pretences to ensnare us more easily, & accompanied with dangerous sophistry, whereby we hope to come out thereof: learn we then in the fear of God, 
Pretences to colour the Bargain, with their delusion and confusion.  first what these vizers and pretences are, and how we may disclaim them.  
The vizers under which this fearful bargain is concealed; are first, that the blessing of God maketh rich; to thrive and increase in the world is the gift of God, and recompense of our labours, and therefore who would not labour for abundance, seeing the Lord gives time thereto what need we fear danger in that which is a blessing? 
That riches are the blessing of God, how and to whom  Which though it be true to those that be sanctified, yet neither any child of God must look for this blessing, because it seemeth good to our God to give some more, that they may be stewards for others, so also to give some less, 
All have them outwardly.  that there may be a maintenance of the holy fellowship, by this mutual communication of each others gifts? 
May be a meames to exercise spiritual graces.  And so this diversity of outward gifts, that the rich may ease the poor of their burden of want by communicating of their store unto them, and the poor may also ease the rich of their burden of riches, and further their reckoning against the day of the Lord by their thankfulness and prayers, thus the rich and the poor meet together; the Lord is the maker of them both.  
And the Lord may have the only glory of his wise providence, though in giving to each as pleaseth him, yea in satisfying each in this different measure here with thankfulness and contentment. And so either of them may be provoked to hunger after durable riches, the rich in that they are but tenants at will, and stewards for others, and therefore must give up their account: and the poor also hereby provoked to hunger after heavenly 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 serve God aright if they were not recompensed with abundance; because as our service of God deserveth not the least, so to serve God for these things, is to serve ourselves above him: and so though we have our reward here, yet we may miss of it in a better life. And therefore that job may not be justly challenged to serve God for these things, they shallbe taken from him, 
job. 1. 9  that his secret corruption may be purged out, & sincerity approved. And on the contrary, many an hypocrite and earthworme shall have his portion in this life, 
Wicked how they have them.  & be glutted in these things more than his heart can desire, that so he may be justly deceived, in what he desires to be flattered, namely, an opinion of goodness; and may also deceive others hereby, that measure righteousness by outward prosperity; & yet most fearfully also deceive himself, not only in finding no contentment in this his supposed happiness, but on the contrary, being given up by one delusion to another. That as he accounts it a seal of his uprightness to be crowned with abundance, so he shall esteem this his happiness; either on the one side, to abuse these things by putting them to no use but usury, and so defrauding himself and others of the comfort of them; or else on the other side, 
How they use man.  imagining this his happiness to crown his head with roses, & fare deliciously every day, he shall be given up to the abuse of these things by riot and excess: not only to the just shame and confusion of all his civil honesty, and conceited goodness; but to the just overthrow of his conceited happiness in them; as by his riot and superfluity, bringing himself ofttimes to a morsel of bread, and yet cannot have so much as the husks which the Swine fed on, to satisfy his necessity; and so hereby plunging himself into fearful shifts, and woeful despair. Behold here the power of his delusion. And conclude we justly hence, that the abundance of outward things, as they are but common blessings, so they are often given to the wicked as curses, to hasten their destruction. And they are often denied to the godly in mercy, to try their sincerity, their faith, and patience; and also to provoke their appetite to more heavenly treasures. 
Not the having but the right use makes the Blessing.  So that, it is not the having of abundance, but the right use thereof, which is the blessing of God, 1. Tim. 6. 18, 19 whereby we shall lay up a good Foundation against the life to come.  
And therefore it is but a delusion to imagine that the more we have, the more we are blessed, as being the colour whereby Satan draws us on to this Bargain; laying hereupon this false ground in our hearts, that we must abound in these things, or else we cannot be blessed.  
And so upon this sandy foundation, 
How these prove curses to the wicked.  raising up this Tower of Babel by divers stones: As first, to take up our hearts especially, to the compassing hereof, and so to prevent them of the true riches: Next to plunge us into any base and carnal courses for the enjoying of the same, and so harden the conscience in sin. And lastly, to exclude repentance ever, by the enjoying hereof; as if this were our happiness, to be secure of our Estates: and why may we not be secure, seeing we sit as a Queen, and shall see no evil? we say in our prosperity, we shall never be removed; we have feathered our nests on high, and our habitations shall continue for ever. And so security makes way to sudden destruction; Thou fool, this night shall they fetch away thy soul: even when thou sayest unto thy soul; Take thine ease, thou hast goods laid up for many years. Learn we hence therefore in the fear of God, to discern this dangerous colour, & so be we wise to prevent the same, 
2. Colours of worldlings.  as heretofore hath been directed. The second colour whereby Satan draws us on to this desperate Bargain, is the pretence of our Callings: some whereof are such, as cannot be managed without abundance; and herein the delusion is more forcible, for the enthralling of the soul; both in that abundance, being an inseparable companion to greatness, doth hereby puff up 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 industry, but usually that we come to that fullness without our own labour and endeavours. Hereupon we grow careless in the use of what we came so lightly by, and either upon vain pretence of Munificence, we lavish out on such as we purpose to honour, that so we may be as Gods; in bestowing where we will: or, we supply prodigality, by oppression of others; and so affect a kind of deity, in taking from whom we list; and so on either side, do willingly endanger our precious souls, either by putting confidence in that which daily we confound in our abuse; or else by abusing the trust that is committed unto us, as being but Stewards for others, and servants to the common good. Behold here then the delusion in high callings; and learn we thus in the fear of God, to avoid the snare thereof.  
Consider we that high callings, 
How to remedy this evil.  though they require necessary supply of abundance, yet it is not so much for their own, as the public good: so to keep their own estate therewith, as that withal they remember, that they are subordinate to the Highest; who as he gave them these things, so he will require an account of them. And secondly, that they are also herein but servants to the public; so to carry their state, as the Commonwealth may thereby flourish. And therefore they must ever bare of their fullness, to comfort the empty souls: As good Nehemias' did not take their set allowance of the Governor, 
Nehe. 5. 13.  for the relief of the distressed. And in this most absolute liberty, they must be confined within the bounds of best deserving.  
For the casting of courtesies upon a person, that is otherwise meritorious, is as seed that is cast into good ground: which commonly yields return with much comfort; so that our, care and pains is so far from being cast away, as that we rejoice therein. Especially, be they careful to honour God with their fullness, in emptying of themselves, for the good of the Church and common benefit; that so they may give up their account with joy. This concerning high Callings.  
As for the other ordinary, and inferior condition, though each through pride and discontent be aiming at the highest; yet let him here observe the rules before set down; and so shall he avoid the snare which lies therein. And thus of the second Colour, drawing on to this Bargain.  
A third Colour there yet remains hereto; 
3. Colour, pretence of doing good.  Namely, the conceit of doing the most good: which seeing we then can lest do, when we have most; therefore each desireth abundance, upon pretence hereof: and so, either upon pretence of doing good, swalloweth up many evils in the gaining of these things, and so committeth evil that good may come thereof, 
The snare herein.  whose damnation is just; or else, which is worse, and yet a common case, though he hath got much wickedly, yet by doing of good therewith, 
Worldly charity deciphered.  he hopeth to make amends; and so is justly met withal by divine vengeance: either he is taken away in his evil getting, and so deprived of his hope of doing good, or making amends thereby; or else, if he be spared to try his charity, is it usually any other, then either to give somewhat at his death, when he can keep his Mammon no longer? and so it is not thanks-worthy; or if any come from him while he lives, 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 net to make him friends therewith, or bridle his enemies: either he must have a trumpet to bring him in present reward, and deprive him of the future; or he gives with one hand, and kills with the other; the body must be relieved to enthrall the soul, or the soul is neglected; so the poor carcase may be refreshed, and that rather sparingly to kill it often with a lingering consumption; or glutted once a year, to fat it up to the slaughter. Behold the ordinary charity of Worldlings, and judge whether they prove good to themselves or others. 
Remedy hereof.   
Learn we therefore in the name of God; thus to prevent this delusion. As first, by considering, that as the holy God hath appointed lawful means for the obtaining of his own blessings, 
Evil not to be done that good may come thereof.  so that we may not do evil that good may come thereof; so he requireth no more of us, then accordingly as he giveth: the widow's mite is accepted, when we have no more; and the pound of the Vain glorious is rejected, where less will serve the turn. Neither the fruit of the body will procure any satisfaction for the sin of the soul, but to do righteously and walk with God, this is acceptable with him. 
Matt. 6. 7, 8.  No other sacrifice of distributing to others, 
True charity, the Marks.  is so pleasing unto God, but what is especially to the Household of Faith; what may further our own and others salvation. Above all know we that God loveth a cheerful giver: and therefore while we live, and have time, let us be doing of good, lest to morrow be too late; and let us send our goods before us to make us friends of them, not leave them behind us, lest we lose the comfort of them: and whatsoever we do, let us aim at the glory of God, and do it for his sake, who thought not his life to be dear for us: that so casting our bread upon the waters we may find it again. And thus of these delusions, which draw men to this Bargain.  
There followeth another sort of deceits, 
Discovery of deceits, flattering the hope of undoing the Bargain.  which gives us hope that though we have ventured on the Bargain, yet we may be free again; of which we shall have fitter occasion to speak in the last place. And so we come to the last place of observation; namely the judgement of the Bargain, which if our Savour may be judge, will profit us nothing; for so his words imply:  
What shall it profit a man? 
Observation 4 The judgement of the bargain, no profit.  that is as much to say, he shall profit nothing thereby.  
It is a very hard match to hazard the soul, though it were for the gaining of the whole world.  
The reasons 
Reasons.  hereof lie couched in the words themselves, 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 soul. Secondly, by the appropriation, it is our own, as being our best part, yea indeed all in all; that which is the life of our life, that which must continue for ever with us, when these things perish with the body; that which eternally shall rue this bargain, when we have no other benefit thereof. Out of which two circumstances, the holy Ghost doth infer the iniquity of the bargain: as that first the immortal and divine soul being made a price for these fading and earthly things, 
1 Price too decree.  this argueth that we have paid more for them then they are worth; and so withal have made a bad market.  
Secondly, that when as in other bargains though we have lost at one time, 
2 No hope of recovery.  yet we may help ourselves in another, yet this loss is irrecoverable, because our souls once thus lost can never be recovered again; if Satan have once got hold on us by this bond, we are like never to get out again: 
Because the soul thus lost cannot be recovered.  because it is a bargain made willingly, and with great advice and wisdom: abusing religion and conscience to the driving thereof, and rejecting all sense of religion and common honesty for the enjoying thereof: what sacrifice now is left for sin, to such that have thus made a mock of the Son of God, and esteemed basely of his blood, in comparison of the world. And therefore let no man deceive himself with vain conceits, as if hell would be satisfied, 
Answer to deceits.  or God mocked. Doth he think to wind out of the bargain by deceiving the Devil with this trick, that his soul was not his own, and therefore he could not sell that which was none of his? The holy Ghost here contradicts him: 
It is not our own.  It is his own soul. Indeed it is not his own to save the same, 
how.  he must be bought with a price, and so is not his own; but yet with this condition, that not as his own, he may glorify God therewith in body and spirit. To destroy and undo the same, so it is his own, he hath this by inheritance, to be his own destruction; our destruction is of ourselves, & that it may appear so, what God hath decreed, we willingly execute in our conversing with the world: we will have present payment whatsoever it cost us, & so that we may enjoy the pleasures of sin for a season; we have no respect to that great recompense of the reward. 
1 Deceit. hope of doing good with these things.  Heb. 11. 26. Oh but we hope to undo the Bargain by doing of good herewith. So indeed we may do good to others hereby, and haply to ourselves for a season.  
But yet withal more confirm the Bargain, 
This rejected.  in that our doing good to ourselves, doth but harden the heart the more in sin, and lull it in security, to expose it thereby to sudden vengeance: and our well doing to others may be the undoing of their souls: or though they fare the better every way hereby, yet this doth not hinder, but that we may still far the worse: as enjoying more at their thriving under us, or boasting & contenting ourselves with others thriving, as hoping to make them our trumps, or sponges in time of need: howsoever, for good to other we may look for indulgence, yet in the mean time we are cruel to our own souls; and so for this cruelty shallbe condemned and judged of ourselves.  
Oh but thou wilt say, 
Decei●● Hope of repentance.  though none of these things will serve the turn, yet I may repent of the bargain, and so it may be broken. So did judas of betraying his Master, and yet he found no mercy: so Esau wept bitterly, and yet he found no place of repentance. Deceive not thyself, 
This dilated.  God will not be merciful to presumptuous sinners. It is impossible that if we thus sin willingly in the pride of our wisdom, that we shall find mercy though we seek the same. And alas, how do we seek for mercy in this case, but for fear of vengeance? and what remains there unto us but a fearful expectation thereof? Is it with purpose to be rid of our sins, or rather for hope we may return to our vomit again? or rather do we not dream of mercy, and yet when we are awake we are an hungry? hanging in hell oftentimes without pardon about our necks, because we have not pleaded it in the acceptable time. Oh take heed to try such conclusions with thy soul; it is thine own, and these things are but lent thee; & therefore take heed how thou part with an everlasting inheritance, for a tenant at wil It is thine own, and must ever far well or ill with thee: and therefore be wise not to part with it, for that which when thou hast most need of, will part with thee, and return thy price again, as the jews did unto judas, to begin & increase thine everlasting torments. Oh how gladly now would worldlings wish that they had parted with their souls, never to think of them again! But alas; herein they are miserably deceived; they part with the happiness of their souls, which was none of theirs to give, and all the good they gain hereby, is, to have their souls returned upon them, and stick to them in their confusion, to the most desperate continuance thereof for ever. 
2 Reasons: that the bargain is nought, but not performed.   
And yet in the mean time there were some miserable comfort unto worldly men, if they could for the present enjoy their bargain. But mark I pray you how the holy Ghost sets down herein, the subtlety of Satan, and so discovers in the a place, the treachery of the bargain; Satan will be sure of his part to fetch over their souls, 
Satan will be sure of his; how.  though he neither can or would perform the bargain unto them. First I say, he makes sure work with them: he binds them by their thoughts, they do dream of no other heaven: sleeping and waking this is their compass, to be rich, to live in pleasure; nay they cannot sleep for this, they cannot wake but to this. 
Psal. 73. 56.  2. He binds them by their words, all their talk is of the world, and how to compass the same: the Sabbath is no other ways sanctified, but to confer thereof, either abroad as occasion serves, or at home in their closet.  
Here they bless their souls in what they have, or may compass: every 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 own them to their Master.  
Especially, their way uttereth their foolishness, and slavery to Satan; he is not so ready to offer, as they to execute: what by deceit in Bargaining, and fraud in selling; what by cruelty in oppressing, and cunning in undermining; what by engrossing to themselves, and encroaching upon others. He is not wise, that hath not a trick to deceive the Law, and so his own soul.  
Their purpose is well known to Satan by their words and actions, and so hereby he surely binds them to performance of the Bargain. But now on the other side, 
Satan performs not with us.  doth he perform with them? Nothing less. 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 perform with them? Alas, the earth is the Lords, and the fullness thereof; and he gives it to whom he please. But Satan is the god of this world, 
Object.  and Prince that ruleth in the Air. 
Answ.  True, but so only reputed of the wicked, that adore no other thing; so only deputed under God, to deceive and plague them therewith. He offereth to Christ; All these will I give thee: 
Matth. 4. 6, 7.  Alas, they were none of his to give; he cannot so much as take an hair of our head from us, without the dispensation of the most High; much less can he give us the least crumb, but by leave from God. And see herein also his notable treachery, he offers these of gift freely, which are none of his to give: and yet we must exchange our souls for them, which are infinitely invaluable.  
Thus is not Satan able to give us these things, 
2. We not capable of them.  neither indeed are we capable of what he so largely offers. What should we do with a whole world, whereof nothing is our due, and the least may serve the turn? Is it not at the least as Saul's Armour, too heavy a burden for us? And when we have the most thereof at the best, will it not prove too heavy a reckoning without the blessing of God? Behold here then, the conclusion in the Bargain. Neither can Satan give what he proffers, neither can we receive the same: 
3. Satan would not perform if he could.  and indeed, neither would Satan, if he could, perform with us, to keep our desires afoot, and so thereby our subjection to him, to any base courses for the attaining thereof. He envies our present happiness: and were he not bridled by the wise and mighty Lord, so unquenchable is his malice against the power and government of our God; that if there were no other reason but to disgrace the providence of God, he would daily breed combustions, and desolations among men. No man should enjoy a day of present happiness, he would be tormenting before his time, and make hell even with the earth by contnuall butcheries and Massacres. But he is wisely restrained by the Lord, for the honour of his general providence, and for the execution of his righteous judgements against the wicked who serve him; they shall not obtain what they desire, to the just confusion of their hellish homage, and yet to the hastening of their final vengeance, by this disappointment of their hopes; which either breed more greediness in sin to compass the same, or else bring forth fearful despair, to thrust them violently upon damnation: and all this, as righteously by the Lord, upon these that forsake him, so willing, by Satan and themselves: who have made faslhood their refuge, and are hid under vanity, and so no marvel if they reap what they have sown; even of the flesh corruption, and utter confusion. 
Use hereof, casting before hand.  Observe here wisely, the treachery of the Bargain, and sit down before hand, and cast up thy penniworths. Is it no profit to adventure thy soul for the world? Is the price too dear? and yet thou shalt be deceived too: If thou have Naaman's Talents, thou must have a Leprosy also to the Bargain: If thou hast thy desire, thou shalt have 〈◊〉 in thy soul; or though thou part with thy soul, yet shalt thou still be fed with the wind: either thou shalt not have what is promised, or be better without it, so to be given up to the abuse thereof, as thereby only to ripen thy sin, and so hasten thy vengeance; or else to part with it then, when thou most depends thereon. Will Satan play thus false with thee, and cheat thee in thy Bargain?  
Oh then, 
How to prevent him.  be wise in the fear of God, to prevent his treachery. Admire not these Gallants that reavell in these things, neither envy their happiness that have paid so dear for them, lest this doting admiration, dazzle and corrupt the eye of thy judgement, that so thou mayest wish to be like unto them; and envy of their happiness leave thee to Satan's malice, to be ensnared in such ways which have set them aloft. Look into the Sanctuary of thy God, to the end of these men, that their present lustre may not bewitch thee: and be always thinking of that life which is without end; that so thy heart may be satisfied with the hope thereof. Build thy foundation by Faith, upon the Rock, that no storms may split thee; and let the lodestar of hope guide thee through the surges, that the billows may carry thee over safely, to thy desired Haven: let patience sit at the Helm, to keep thee in a settled course, and so shall experience be thy Steere-man, to 'stablish thee in present storms. So experience shall give contentment, whatsoever doth befall thee, and contentment shall provoke thankfulness, for what thou hast undeservedly. Thankfulness shall prove an holy venture, to return thee with Usury; either with a greater measure of these things, as shall be fittest for thee, or with what shall be far better: even a supply of spiritual poverty, to hunger after durable riches; happy poverty, that will make thee rich for ever, and blessed hunger that shall be thus satisfied. Oh, that we were wise thus to deceive Satan! What room could there be for him, if the heart were so employed? What hope of prevailing, where the soul is thus armed? Oh, that we could be thus wise for our latter end! If we could daily renew our repentance, how should we prevent, or reject Satan's assaults? If we could be humbled daily in the sense of our unworthiness, how should we be thankful for the least? How could we envy and fret at the prosperity of others? We should now find too much to do at home, to have any leisure to look abroad; or if we look abroad wisely, it will return us home again, either to examine ourselves whether we are such, or else to be careful and circumspect over ourselves that we may not be such. What can we see abroad which may not more humble us under the hand of God? and shall not our abasing in the presence of God, be the means of our exalting and acceptance with him. And what need we desire the wine and the corn, when our God is at peace with us? Is not he our sufficient portion, and shall we not with him have all things else? Oh, let us then make still sure of him, by seeking all from him, by renouncing all for him, and using all to him; resting in him only, and not ourselves, when we are at greatest worldly ease, and making him our refuge when we find no rest elsewhere. How shall this trial of our Faith perfect the work by patience, that we may be perfect and entire, wanting nothing, enjoying all things, 
2. Cor. 6, 7.  even when we have nothing, and being rich in content, though we are base and contemned of the world? Happy contempt, to keep us from the love thereof, and make us long the more after heaven; yea most happy abasing of man, that casts us upon our God, to have experience of his favour, and everlasting compassions. Let them make the wedge of gold their hope, that have 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 struck through their Liver; and let them be contented with the leprosy, that will needs run after the talents of deceit. Miserable fool, that will be thus led to the stocks, and as an Ox to the shambles; wretched Gehezi that to receive that which his Master refused, partakes of that plague which his Master cured.  
To conclude all, a Bargain you see is a brewing; and our unsatiable hearts drive the same. A match is made up, and we see the danger of it: we are deceived therein, and yet cannot help ourselves. Let us therefore be wise to set bounds to our restless desires, and let us turn the currant contrary, that so we may wade safely and enjoy our endeavours; unhappy they, that so desire, as that they can be sooner wearied, then satisfied with their labours. Miserable men that seek for happiness in sinful vanity and changeableness, and can find this their only content to be restless in the pursuit of what they cannot compass; or what they compass, increaseth their misery: most desperate their estate that have no hope but in this life, wherein (notwithstanding) they are justly deceived and confounded. Oh then, happy they that have the God of gods for their refuge, who sweetens unto them all their bitter pills, and hereby prevents surfaiting of worldly excess: happy they that have their affections set upon heavenly things, which can neither be taken from them, though they are from them; and so being from them do increase their spiritual appetite, that so they may never cease longing, till they be satisfied with him. Oh happy are they that can be contented with their estates! because what the Lord disposeth is best and fittest for them; and yet by faith can still be restless after what is promised: that so God may fulfil the desires of them that fear him. Yea they are happy, and ever more blessed are they that use the world as strangers and as strangers are entertained thereof; that so they may approve themselves to belong to another country, and may hasten to that Country and City which is above. This happiness of the way, he which is the Way grant unto us, even for his truth sake; that so by him we may be conducted to the happiness of our Country. To whom with God the Father, and the blessed Spirit, three glorious Persons and one God in unity, might and majesty be ascribed of us and all Saints, as it is most due; all glory, power, dominion, and thanksgiving, with all fear and obedience, both now and for ever. Amen.  

Conclusion to the Reader: Resolving certain Cases of Conscience i●oident hereunto.  
THus hast thou gentle Reader a Brief of such Meditations, which by observation of worldly courses I have conceived, concerning the desperate estate of Worldlings, endangering their souls for the gaining of worldly commodities. And for thy further satisfaction herein, that thou mayest prevent deceit in thy Christian liberty, lest it be an occasion to the flesh; and follow thy earthly plough so that the better Plough still go forward, I have thought it necessary to adjoin hereunto certain Cases of Conscience, whereby thou mayest be resolved in such difficulties, and seeming contradictions as appear between thy general and civil calling; that so thou mayest wisely subordinate the one unto the other: and make thy civil calling, a furtherance to the perfection of thy general. To this end, seeing, as the keeping of the Sabboath is a special trial and furtherance of sincerity in all other occasion; so the main quarrel of Worldlings is against the same: either they would utterly abolish the same that it may not be kept at all, or else they would delude and frustrate the power thereof under pretence of Christian liberty. Therefore the first Quaere, 
1. Quaere.  shall be concerning the liberty which the Sabboath allows.  
What use of our civil callings, and other accidents thereto, may be allowed upon the Lord's day.  
To which we answer briefly, that such liberty hereto is only allowed herein, as the word and equity thereof doth confine unto us. Namely.  
1. That in case of necessity for the preservation of life, so that without present help it may be certainly endangered, we may lawfully exercise our civil 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 mind, which on this day must be more abstracted from earthly affections, than another day: not so much our love to the person, as our love unto God, must now bear sway in doing the thing with an entire respect to God commanding the same, that he may have the glory of our simple obedience; them, that man may receive benefit thereby: which though I acknowledge is to guide us at all times, yet specially the Saboth requires this retired obedience. And in our relieving the person, though his body or state be in present danger, yet our principal aim must be the relief of the soul by exhortation, reproof, etc. as occasion serves: and that without any respect of refreshing the mind or body by any such labour, which is lawful at other times.  
Thus is the different manner in regard of the mind; and so also there must be a difference in the use 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 we may more respect the ease thereof.  
And yet so far only to exercise it as not to tyre & weary it, if urgent occasion donot require, lest wearisomeness require some such recreation thereof as is not meet.  
And if any urgent occasion may bring wearisomenes, yet now instead of such bodily recreation, the mind may be enlarged to heavenly meditations and thanksgiving, thereby to refresh the wearied carcase.  
Whence it followeth that all bodily recreations that do not further us to divine worship, are unlawful on the Lord's day: Because they serve only to refresh the body after labour; which is restrained therefrom; otherwise I say, then they shall make us fitter to serve God, when we have any liberty to labour upon case of necessity, though we may use that liberty to wearisomeness, yet this is to be relieved specially with spiritual recreation.  
2 This inferreth that the use of our Civil callings on this day, is not as they are Civil, but rather as they are abstracted from all Civil respects.  
And this shall appear the better, if we consider the different Ends of employment on this day from the other.  
Our End on ordinary days, may be benefit to ourselves, for the increase of our outward means and maintenance in the world; so may we not do on the Lord's day. Here we must labour freely without hire or see, our pains must be a free will offering without respect of recompense, to approve the sincerity of our obedience, wholly for God's sake, and not our own.  
And that our labour must now be severed from all respect or contentment of the body, but rather to the humiliation both of soul and body. The like must be resolved concerning such other works as are allowed this day. As.  
2. Works of Charity, which though they may now be performed, (as relieving the poor, visiting the sick and afflicted) yet here they must be limited by the former circumstances, as after a divers Nature and to divers Ends then at other times.  
1. Now they are to be performed more liberally then at other times, in regard of the matter we give; because this day requires a restraining of ourselves herein, that we may be more enlarged to others; both in that our less bodily labour hath need thereof; and the greater labour of the mind, requires the less, lest it be hindered and dulled hereby. And yet in regard of the manner, they are to be performed more sparingly: less time bestowed thereon, less wearying of the body; and all this that both body and soul may be more free and ready in the worship of God.  
The like may be concluded of that other bodily work allowed on the Sabboath; namely, the view of the creature: Now the mind must be abstracted from all delight in them, as they serve for present use, which may be allowed at other times; and only inflamed hereby to glorify God, in the wonderful variety and use to them, for the advancement of his power and providence in their creation and government, without any respect of right or use of them to ourselves.  
Whence it followeth:  
1. That all liberal use of the Creatures in prodigal Feasting, etc., is now forbidden, but only such as may serve necessity, and be agreeable unto good reason.  
2. Generally no other bodily labour is now admitted, but what is confined within the former bounds of necessity and charity, and the like, together with such other circumstances of different manner and end, as before are laid down.  
And thus of the first Case and Resolution thereof.  
A second case ariseth; 
2. Case.  That seeing the Lord hath set apart but one day for his Service, and left us six for our civil callings: Whether it be not lawful to spend more time in following the world, then seeking after heaven? And so whether though our thoughts run more upon present occasions of this life, then upon those of a better, we may not yet have comfort that our estate is secure, our interest good in eternal happiness.  
The Resolution hereof consists, First, in the Consideration of the right use and intent of the Sabboath, which is principally to confine and employ our thoughts wholly upon heavenly things and such occasions, as that day are publicly offered to further the same, and that for two ends. One, that this heavenly employment of our thoughts on this day, and so of our words and actions suitable thereto, may be both a resemblance of our pure and perfect estate in heaven, when all our thoughts, words and actions shall be thus wholly exercised, and also on evidence of our right in that happiness, and withal may provoke us to sigh and hasten to that perfect estate; by how much our experience of failing in these things on this day argues our shortness and abertation from that perfection.  
And hereupon follows another use and intent of the Sabboath; Namely, that by restraining and setting our thoughts now only upon heaven, he objects we may at all other times keep them better in order, that though they may have liberty on the other days to worldly occasions: yet by the former employment of them on the Sabboath, they may now be so bridled and seasoned with holy grounds and Spiritual ends: as that we may so use the world as if we used it not, our hearts may not be set upon the same, though we must converse therewith: but both lifted up to God for the sanctifying of our business, and kept still ever with God in the prosecuting thereof, and so return unto God for the blessing of the same, and rely again upon God in waiting on his providence, and meditating of the heavenly riches: making still these worldly occasions daily matter to humble us hereby, in that we cannot be without what in some sort hinders our entire fellowship with God: to exercise our Faith and patience; in that our labour is nothing without the blessing of God: to try our sincerity, that we can spare time for heavenly occasions, and season our earthly affairs with Spiritual Meditations. And so to prepare us by a daily viewing of our reckonings, and making even with God, to our great account; and so hereby to fit us the better to the next Sabboath, and so to provoke us to hunger after the eternal Sabboath.  
Thus doth the right use and intent of the Sabboath extend to the holy ordering of our civil Callings.  
And surely if we consider rightly in the second place, the right use and end of our civil Callings. Which is not so much for present maintenance of life, or to thrive thereby, as to humble us under the mighty hand of God, in that we have need of such means, which, had not sin entered into the world, we should not have had; and so daily to renew repentance and thereby to provoke to love and compassion towards others; that so we may lay up a good foundation against the life to come. The wise consideration and comparing of both these together; both the right use and end of the Sabboath and our civil Callings, will happily further the resolution of these doubts, and satisfy the Conscience, in any scruples that may arise therefrom.  
For out of this comparison will arise these conclusions. First though the Lord hath allowed us six days for our civil Callings, and but one for the general, yet from this proportion it doth not follow, that though more time be allowed for our worldly occasions then for our spiritual, therefore we may enlarge our thoughts so much the more after worldly things, then after those of a better life: seeing as our civil 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 be Spiritual, with thoughts and actions derived from that Fountain, guided by the same Rule, and aiming at the same End.  
And therefore as the Sabboath doth restrain us altogether from these carnal worldly thoughts, as being simply evil on that day: so neither do the other days otherwise allow them, then as they proceed from a spiritual intent to glorify God in obedience to him in our Calling, rather than to enrich ourselves, and so aim at a Spiritual end, even the furthering of us to a better life.  
The Sum of all is:  
1. Our civil Callings one the Lords day must wholly cease, but upon the former occasions.  
2. On the week days they must be followed, not with worldly but with heavenly minds. They must be begun with Prayer, both private, and if it may be, with the Family: they must be continued with spiritual Meditations, tending to wean us from the love of them; by experience of the manifold distractions, the baseness, and corruption incident thereto, and so provoking to raise up the mind to heavenly objects; and they must be ended with contentment, and thankfulness, with prayer, and humbly submitting to the will of God, and waiting by Faith his glorious Blessing.  
Thus if we do, our thoughts (though conversant with the world, yet) shall have sweet commerce with heaven; our time, though more days spent in our civil Callings, yet now thus employed, shall sanctify them unto us, and sanctify us more and more by them, and so make every day a spiritual Sabboath. Thus we shall walk with God, while we have dealing in the world, & have our conversation in heaven, while we are thus strangers on the earth: Our thoughts though employed upon the world, yet shall not rest thereon, but retire again to their true Centre of heaven; and our ways, though travailing in the world, yet shall still be aiming and hastening to our country which is above. So that, though we live in the flesh, we shall not live after the flesh: and though we may take care for the flesh, yet we shall not care to satisfy the same, nor use our liberty as occasion thereto. In a word, we shall hereby so use the world, as that we may not love it; we shall so desire to live, and seek means for the maintenance thereof; as that still we shall be ready to die, and to leave all for Christ.  
And this may serve for answer to the second Question.  
Hence ariseth a third scruple: Whether it be not lawful to desire riches and abundance.  
To which we answer: 1. By a distinction of riches, which may be considered. 1 As they are necessary and sufficient, and so a small thing may be counted riches, as contenting Nature and being sufficient for us. 2. They may be considered as they are in the estimation of the world, and in their own Nature, and so abundance is to be deemed riches, & so they are unnecessary.  
A 2. Difference, now to be considered, is of the persons which may desire them, which are of two sorts. First, public; such whose Callings cannot be well executed without abundance, as that of the Magistrate, and such other public Callings. Secondly, some persons are private, and these also in regard of their charge and such like occasion, may lawfully desire more or less.  
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 Spiritual graces, which for the grace simply must be absolute, though for the measure thereof they may be conditional:  
2. Our desires are conditional, with subjection to Gods will, as may make most for his glory and our good; and so ought all our desires be for earthly things: because that God hath so only promised them, as they shallbe for our good. And so must we only desire them. Out of these distinctions arise these conclusions.  
1 First we may generally desire riches, as they are in the first sense necessary and sufficient, not as they are less necessary & abundant. 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 satisfied with less, yet the calling may desire more, and so such callings as require state and majesty, may require abundance: yet so as that,  
3 All our desires for these things must be conditional, submitting to God's pleasure, both for the thing, as also for the means to obtain the same; and so for the measure and continuance thereof unto us, and so not enlarged by our own covetous mind, but confined to the judgement and example of the most sober and frugal persons. And therefore,  
4 All our desires for these things must be accompanied with prayers unto God, both for the thing we desire, as also for the measure and blessing thereon.  
Thus may we lawfully desire Riches.  
A fourth question ariseth hereupon, whether we may use such means for the gathering of riches as man's law doth tolerate, 
4 Quaere  and come not within the compass of the Penalty thereof: As usury, Monopolies, letters of mart, trading with Infidels and Idolaters; tentering and burnishing our wares, by pressing, sliking, and keeping in and storing our commodities; changing of our callings, etc.  
To which we answer, first by some general rules to all. 1. That whatsoever is not against the law of equity and charity, without intent to deceive, as we would be done unto, that may lawfully be done herein.  
That wherein the law of man is subordinate to the law of God, we may safely venture.  
That the law of man may dispense with some things which yet it allows not simply, but so only tolerates as to prevent a worse mischief; so confines in the toleration, as indeed in a manner implies the impossibility of what it tolerates; or condemns the same▪ Of this nature is usury, which though it be tolerated by man's law, yet is restrained within such strait limits, as if the law were straightly executed, it might easily restrain what it seems to tolerate. My purpose is not to enter into the mystery and sleights of this dangerous Trade. I leave this to that worthy treasure of Master Doctor Fenton, who hath very profitably waded herein. Only my conclusion is, that though covetousness is usually the ground and Broker hereto, yet there may be some use thereof, upon some necessary occasions & extremities in these barren times, wherein so few will lend freely, and few make conscience to repay what they borrow; as may tolerate the same, and that rather for the borrowers sake, than the lender's: so that oppression be hereby avoided, and the rules of equity be observed: which, because each man's upright conscience must be the judge, therefore I leave the discussing and ordering thereof to that sovereign arbitrement touching Monopolies, & engrossing of commodities though they be somewhat of diverse nature, and being abused, may tend to the oppression of the subject, enriching of private men: yet seeing the Prince hath his prerogative, and may lawfully advance whom it please him, seeing hereby there may be a speedier vent for the inning of commodities from abroad, if few buy up the same, that they may not lie upon the Merchant's hands, and so he hindered from his seasons and occasions of venture; and hereby also there may be a speedier communicating of them to the subject, that is to retail them: I see not but that these courses may be lawful, so that,  
1 Private gain eat not out the Public.  
2 The subject be not oppressed.  
3 The Magistrate defrauded, & scandalised.  
4 And so the peace and welfare of the commonwealth preserved concerning Letters of mart. These howsoever in time of peace with foreign nations, I hold them utterly unlawful, because they tend to the violation of leagues: yet in time of hostility, I imagine they may have some use, especially with the enemies of God & true religion; because we are commanded to root them out, and hereby we may both discover their designs against us, and also wisely curb, and defeat the same, by weakening their forces, and overtaking them in their mischievous intents. And therefore,  
1 So that private gain be not principally aimed at.  
2 Cruelty and extremity herein be avoided.  
3 Neighbourhood be not infringed.  
4 And only the ruin of God's enemies be intended: I hold also that these may in some measure be tolerated.  
As for trading with Infidels and Idolaters, this howsoever it be generally forbidden in the word, 
2. Cl●o. 20. 37  as leagues & confederacies with them, 
judg. 1. 24  1. Cor. 6. 9 Deuter. 12. Os. 12. 1. 
Gen. 14. 13. 21, 27. 26. 31. 31. 44.   
Yet seeing we have precedents in the word of commerce with Infidels: as of Abraham with Escol and Aner; and Abraham and Isaac with Abimelec, of jacob with Laban, josua with the Gibeonites: These in some Cases, with some special bounds, may warrant this liberty,  
As when we have no other to commerce withal, and without commercing with them, we cannot be supplied with necessaries, because life must be maintained: & what is theirs, by all peaceable means, we may partake of. Provided that we be not drawn hereby, to any more than necessary dealing with them for commodities, avoiding further familiarity and nearer communion, lest we be drawn hereby, by degrees to communion in Religion, and so forsake the living God.  
But rather labour hereby our constancy and wisdom, to win them to the true keeping of that golden Rule: Let them return to us, but return not we unto them, jerem. 15. 19  
1. Touching those ordinary sleights of tentering, pressing, 
Tentering, Pressing.  sliking, garbeling, washing, etc. of our wares; though there be much deceit in them: yet there may be also some lawful use thereof, with these conditions.  
2. That hereby only our Wares may be made more saleable, and yet so as the gloss and stretching of them, diminish not the substance, and goodness thereof.  
3. Be not a means to enhance the price, above the worth thereof: by making them seem hereby finer and sounder than they are indeed.  
4. That we propound the common rule of Equity; to do to others, as we would be done to ourselves.  
The like may be said, concerning our keeping in, 
Keeping in of wares.  and storing up our Wares, wherein though we may aim at a private gain, to raise the present prizes, or else to expect a dearer rate, &c: to defraud the Common wealth of it present necessity: yet herein also there may be some allowance, both in times of plenty, and in time of scarcity, especially for all kind of victuals. In time of plenty, that so excess may be prevented for the present; and extremity may be relieved in time of distress: and to this end our Garners and Storehouses in the City and elsewhere have special use, to pluck down the prizes in time of dearth, and so to refresh the hearts of the poor; as also to provide, if supply should not come in abroad. And so also in times of penury, that never there may be no extreme want. 
Genes. 42.  So joseph by divine warrant stored up, that the Church might be relieved in extremity. So have we relieved our neighbours, and they us.  
Otherwise, for those tending only to ornament and superfluity, I hold, that we may not keep in our Commodities, especially if it tend to the spoiling and corrupting of them; unless we cannot sell them, that we may be saviours thereby: and yet in case of returning the price, or for the common good, we must utter them though it be to our loss, because in such cases we are bound to give freely, rather than our Commodity should be lost, or the poor lost for want of them; and so to depend upon the Providence of God. As for changing of our Callings, 
Changing of Callings.  though this may serve to argue discontent and want of Faith, in depending on the providence of God; yet seeing some Callings depend upon the custom and fashion of the time, 
Caps, Miniver, Hoods.  which is alterable, as of kinds of apparel: some depend upon casualties which may overthrow the same: many things have been used in Popery, which now are antiquated; many things may be currant occasions of commerce with such and such foreign Nations, where the cause being taken away, the effect must cease. And the Lord furnishing his children with wisdom and insight into all necessary occasions, necessity may force and enable them, if one will not serve for maintenance, that another may be followed: yea, it may so fall out, that our aptness to one may be more then to another, to which notwithstanding we have been bound. Especially, seeing it falls out that some Callings may have for the most their ground from custom and vanity, and not from conscience; as generally of tiring, and such like, and tend to the satisfying of the flesh: I see not but in such Cases, it is not only lawful but necessary even to change our Callings, lest otherwise we make shipwreck of good conscience, and defraud ourselves of that liberty which God and Nature allows, and limit the providence of God to our means, which extends itself to all lawful. Provided that still we keep the distinction between Authority and subjection; remembering that we may so change our Callings, as still to keep ourselves within the compass of our general bounds, which are, still to be subject to government, and so only unto them, as to serve them in the Lord. Not encroaching upon the Calling of the Magistrate; nor by our liberty, advancing the Magistrate above what is meet; but still serving one another in love, and all studying to serve the Lord Christ.  
Whether one man may have divers Callings? As, the Minister may be also a Magistrate? One Tradesman may exercise divers civil Callings?  
To the former we answer generally, that where Callings are subordinate to each other, there in case of necessity, one may supply divers Callings, as his ability is thereto: so the Minister may in some Cases and degrees, execute the office of a Magistrate.  
2. Magistrates are of two sorts: 1. supreme, and sovereign, as the King: and 2. Inferior and subordinate, as such as are appointed under him, for the easing of his burden, and better serving the public good: so a Minister may be a Magistrate, though he may not encroach upon the supreme authority. I say he may not usurp sovereign Government; because this is a mark of Antichrist, 2. Thess. 2. 9, 10. This is contrary to the Word, which commands all both Priests and people, to be subject to the higher Powers. Rom. 13. 1. This cannot be for the preservation of the common Peace, which is by Unity, and Reformation of all abuses which tend to the disturbance thereof. And how shall the faults of Ministers be corrected but by the supreme Magistrate? how shall their wrongs be righted but by him?  
Yet I hold that a Minister may be an inferior Governor; because it is lawful for the Magistrate to bestow honour and authority, as it pleaseth him for the public good.  
And this authority given to the ministery, may tend to the public good; and the glory of God, as hereby,  
1. Their Persons may be better accepted, and preserved from contempt.  
2. Their Callings be executed more currently, when they have some power to restrain open and gross evils, and compel the Outward man to conformation in Religion.  
3. Their constancy and courage herein, as it may ease of a burden, so it may confirm and encourage the supreme Magistrate in the love and maintenance of the Truth: so that still the holy Order of subjection be kept, that all this be done with direction from the supreme Power, and return thereto: and confusion be avoided; that we so execute these several Callings, as that still we reserve a distinction between them, and oppose not those things, which are wisely to be subordinated, which we may do.  
1. If we consider that there are some special actions particular to each Callings, which on either side may not be encroached upon. As, the Magistrate may not preach, minister the Sacraments, etc., because this is peculiar to the Minister. So the Minister (I mean as a Minister) may not prescribe Laws, execute the Penalties of them, Determine of the persons, and goods of the subject, etc., because these are the Magistrates Prerogative.  
2. That all things be done with direction from the royal Canon, & aim at God's glory.  
3. So is it in the reformed Churches, where the Consistory doth as well meddle in Civil, as Ecclesiastical occasions. And is it any other in our Honourable Court of the High Commission, and in other Consistories of our Clergy?  
As for the other; That one man may exercise divers civil Callings: As this is apparent by the practice of our Land, where some Merchants ever use 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 enjoineth us to be contented with the Calling that God hath placed us in; as the servant, while he is a servant, is not to encroach upon the Calling of the Master; as that it denieth not, but when we are for ourselves, we may follow what Calling we please, though we be not bound thereto; so we have skill therein, and respect the public good, hinder not our Spiritual Calling: and observe the Sacred Laws and Customs of the Country wherein we live: because one Calling will not serve to redeem the time, and maintain our charge and therefore in these respects we may lawfully employ ourselves in divers.   

To conclude this point, and resolve all in one Case, which is mainly stood upon:  
NAmely; 
5 Quaere  whether a man cannot live in the world, and thrive in his calling, without shipwreck of a good conscience. To which we answer: That though,  
The contrary 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 thrive: yet,  
That we may live and thrive with a good conscience is manifest, 1. Because it is promised as a blessing and fruit of godliness, Psa. 112: so that, 1. Tim. 6. 8.  
2 Our civil Callings in the world are subordinate, not contrary to our Christian Callings; and so,  
3 We cannot keep a good conscience if we live not in a calling, & perhaps thrive not thereby: Except in case of trial, when God will exercise our Faith and patience, in keeping us from hand to mouth; or exercise our sincerity in not answering our endeavours for the present, lest we should seem to serve God, that we may thrive: or finally, by some casualty.  
Of our Calling may be mean, such as yield only so much exercise daily, as may serve necessity, and so cannot promise abundance, but only yield competency and sufficiency, for necessary maintenance, which may be accounted thriving, though we attain not to great riches; and yet even in these the blessing of God is admirable, where Religious wisdom teacheth parsimony and diligence to better our estates.  
Or our callings may be upon adventure, such as depend upon divine providence, in blessing our going out, and coming home: which seeing it is arbitrary as may make most for God's glory, and our chiefest good; therefore if hereby we attain not to great matters, yet herein shall appear the blessing of godliness, that we shall be content with whatsoever our wise and gracious God shall dispose, and whether it be much or little, it shallbe but sufficient. He that gathered more Manna had but to serve his turn, and he that gathered less had no want. Exod. 16. 19 20. To conclude all,  
1 Labour we first for grace, and these things shallbe castupon us. Math. 6. 33.  
2 If not in abundance, yet in what shallbe best for us, to further to a better life.  
3 It is good that still we should find some want in these things, that we may not set our hearts upon them, but hunger after durable riches.  
4 And therefore let us live by Faith, & not by sense, waiting upon the blessing of God in what we have, that it may be sanctified unto us, and waiting upon the power and providence of God in what we have not, that we may be sufficed in the needful and fittest occasion: or recompensed with what shallbe better for us. And when we have canvased and studied all, remember we that some corruption must fall out in these things, to humble the flesh, and cast us upon Christ our sufficient riches. And that a good conscience, as it shall guide us through each particular occasion, that we make not shipwreck thereof, so it shall also abase us in our greatest sincerity, that though we know nothing by ourselves, yet herein we may not be justified, but still labour to be found in Christ, not having our own righteousness, and endeavour to be found of him in peace, at his glorious appearance.  
And if this shall not sufficiently satisfy thee in whatsoever scruples may fall out herein: I advise thee to commend thee particular doubts in humble prayers unto thy God, who will fulfil the desires of them that fear him, and satisfy thy careful soul that waits upon him. And so I heartily commend thee to the word of his grace, whereby thou shalt be informed sufficiently in whatsoever may hinder the piece of thy conscience, and build it up further in all wisdom and spirutuall understanding, that thou mayest be able to discern of things that differ, and so trying all things, mayest hold that which is good, and grow up thereby in all power and conscience of sincerity and righteousness, that so thou mayest be perfect and entire wanting nothing, unto the full measure of the age of jesus Christ,  
In whom I rest thine and the Church's servant Thomas Couper.    

The Contents.  

THe Coherence and sense of the words, with the division thereof. P. 1.  
2. The ground of the Bargain: 
1. Obser.  Man's unsatiable desire, with the reasons and use thereof. how to prevent and remedy the same. pag. 2. 3. 4.  
Unsatiable desire make way for subjection to Satan. 
2. Obser.  Reason's thereof.  
With the use. 1. To justify God, seeing our condemnation is of ourselves. p. 5.  
2 Directions how to use abundance. p. 11. 12.  
3 How to prevent Satan herein. p. 13.  
4 How to behave ourselves in a mean estate. ibid. 10.  
It is ordinary with Worldlings to trade with Satan for the world, 
3. Obser.  with the loss of their souls. pag. 18.  
Reason's hereof. pag. 19 20.  
Ground and manner of the Bargain. pag. 22. with the ends propounded thereof, wherein worldlings are painted out in the gathering & use of riches. pag. 23. 24. pag. 26.  
Use hereof, 1. For conviction of Worldlings. p. 27.  
2 For trial of our estates hereby. pag. 28.  
3 Vizars whereby this Bargain 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 discovered and rejected, with the remedy against them. pag. 38. 39  
Obser. 4. It is an unprofitable Bargain, to lose the soul for the world. pag. 39  
Reason's hereof, 1. Because we pay too dear for them.  
2 Our loss is irrecoverable. pag. 40. 40. 41.  
Use divers collusions detected, which flatter us in the goodness of the Bargain. pag. 41. 42.  
3 Reason Satan performs not the Bargain on his part, though he will be sure of our payment. pag. 43. 44.  
1 Because he cannot perform what is not his to give. pag. 45.  
2 Neither We are capable of what he promiseth. 45.  
3 Neither would he perform if he could. p. 45.  
Use hereof, 1. To forecast before hand. pag. 46.  
2 To prevent Satan's treachery. pag. 47.  
Conclusion to the Reader, where these Cases are resolved. pag. 51.  
1 What use of our civil callings and other accidents thereto are allowed on the Lord's day. p. 52. 53  
2 Whether we may employ more time, & exercise our thoughts more upon worldly then heavenly things, seeing we are allowed six days for our civil Callings, and but one for our general. p. 56. 57  
3 Whether it be not lawful to desire riches, and abundance. pag. 61. 62.  
4 Whether we may desire such means for the gathering of riches, as man's law doth allow: As,  
1 Usury. 63.  
2 Monopolies, and engrossing of wares. 64.  
3 Letters of mart. 65.  
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 have divers Callings. 68  
As the Minister may be also a Magistrate, one tradesman may exercise divers Civil Callings  
Whether a man may thrive with a good conscience. 69. 70.