so trying all things maiest hold that which is good and grow vp thereby in all power and conscience of sinceritie and righteousnesse that so thou mayest be perfect and intire wanting nothing vnto the full measure of the age of Iesus Christ In whom I rest thine and the Churches seruant Thomas Couper The Contents THe Coherence and sence of the wordes with the diuision thereof P. 1. 2. The ground of the Bargaine Mans vnsatiable desire with the reasons and vse thereof how to preuent and remedy the same pag. 2. 3. 4. Vnsatiable desire make way for subiectioÌ„ to Satan Reasons thereof With the vse 1. To iustifie God seeing our condemnation is of our selues p. 5. 2 Directions how to vse aboundance p. 11. 12. 3 How to preuent Satan herein p. 13. 4 How to behaue our selues in a meane estate ibid. 10. It is ordinary with Worldlings to trade with Satan for the world with the losse of their soules pag. 18. Reasons hereof pag. 19. 20. Ground and manner of the Bargaine pag. 22. with the ends propounded thereof wherein worldlings are painted out in the gathering vse of riches pag. 23. 24. pag. 26. Vse hereof 1. For conuictioÌ„ of Worldlings p. 27. 2 For triall of our estates hereby pag. 28. 3 Vizars whereby this Bargaine is concealed pag. 31. 32. 33. 34. 1 That they are Gods blessings pag. 35. 2 That our Callings require them p. 34. 35. 36. 3 Pretence of doing good hereby pag. 37. These discouered and reiected with the remedy against them pag. 38. 39. Obser. 4. It is an vnprofitable Bargaine to loose the soule for the world pag. 39. Reasons hereof 1. Because we pay too deere for them 2 Our losse is irrecouerable pag. 40. 40. 41. Vse diuers collusions detected which flatter vs in the goodnesse of the Bargaine pag. 41. 42. 3 Reason Satan performes not the Bargaine on his part though he will be sure of our payment pag. 43. 44. 1 Because he cannot performe what is not his to giue pag. 45. 2 Neither We are capable of what he promiseth 45. 3 Neither would he performe if he could p. 45. Vse hereof 1. To forecast before hand pag. 46. 2 To preuent Satans treachery pag. 47. Conclusion to the Reader where these Cases are resolued pag. 51. 1 What vse of our ciuill callings and other accidents therto are allowed on the Lords day p. 52. 53 2 Whether we may imploy more time exercise our thoughts more vpon worldly then heauenly things seeing we are allowed six dayes for our ciuill Callings and but one for our generall p. 56. 57 3 Whether it be not lawfull to desire riches and aboundance pag. 61. 62. 4 Whether we may desire such meanes for the gathering of riches as mans law doth allow As 1 Vsury 63. 2 Monopolies and engrossing of wares 64. 3 Letters of 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 haue diuers Callings 68. As the Minister may be also a Magistrate one trades-man may exercise diuers Ciuill Callings Whether a man may thriue with a good conscience 69. 70. Coherence 2 Summe hereof 3 Parts of the Text. 1 Obseruation in vnsatiable earthly desires Eccles. 1. 9. Isa. 5. 8. Reasons 1. 2 3 4 5 Genes 4. 14. 15. 6 Vse To conince natures corruption and desperate estate Psa. 50. 19. Psa. 41. 1. Tit. 1. 15. 16. Ground of idolatry Meanes of Antichrists rising Ierem. 45. 6. Note Coloss. 3. 1 Obseruation An vnsatiable minde lies open to Satans snares Reasons Psa. 52. Matt. 19. Genes 3 4. Iob 2. 11. 2. Sam. 16. Vse Directions how to vse bargaining Luk. â—4 Act. 1. Luk. 17. 3. Psa. 37. Ierem. 12. Psa. 73. 22. Psa. 73. Psa. â—19 Psa. 73. 17. 18. 19. Tim. 6. Ioh. 4. 34. Math. 6. 33. Luk. 16. 1 Tim. 6. 18. Gal. 6. 10. Directions in a meane estate Math. 21. Genes 32. Phil. 4. 13. 2. Cor. 12. 8. Obser. 3. Ordinary to exchange the soule for the world 2 Pet. 19. Reasons 1. 1 Tim. 6. Psa. 3. 42 Esau. Gen. 25. Luk. 16. Osea 12. 8. Psa. 17. 14. Psa. 7 3. Meanes and Markes of this Bargaine Chryso Iob 27. Iames 5. 1 2. Psa. 52. 6. Vse Psa. 49. 12. Rules of faith Psa. 130. 7. Ioh. 7. Iob. 21. 15. Pretences to colour the Bargaine with their delusion and confusion That riches are the blessing of God how and to whom All haue them outwardly May be a meames to exercise spirituall graces Iob. 1. 9. Wicked how they haue them How they vse man Not the hauing but the right vse makes the Blessing How these prooue curses to the wicked 2. Colours of worldlings Danger of High Callings How to remedie this euill Nehe. 5. 13. 3. Colour pretence of doing good The snare herein Worldly charitie decyphered Remedy hereof Euill not to be done that good may come thereof Matt. 6. 7 8. True charitie the Markes Discouerie of deceits flattering the hope of vndoing the Bargaine Obseruation 4 The iudgement of the bargaine no profite Reasons 1 Price too decre 2 No hope of recouery Because the soule thus lost cannot be recouered Answer to deceits It is not our owne how 1 Deceit hope of doing good with these things This reiected Deceiâ—â— Hope of repentance This dilated 2 Reasons that the bargaine is naught but not performed Sathan will be sure of his how Psal. 73. 56. Satan performes not with vs. Obiect Answ. Matth. 4. 6 7. 2. We not capable of them 3. Satan would not performe if he could Vse hereof casting before hand How to preuent him 2. Cor. 6 7. 1. Quaere 2. Case 4 Quaere 2. Clâ—o 20. 37 Iudg. 1. 24 Gen. 14. 13. 21 27. 26. 31. 31. 44. Tentering Pressing Keeping in of wares Genes 42. Changing of Callings Cappes Miniuer Hoods 5 Quaere 1. Obser. 2. Obser. 3. Obser.
The Worldlings Aduenture DISCOVERING The fearefull estate of all Earth-wormes and men of this World In hazarding their pretious soules for the enioying of worldly happines Deliuered in two Sermons Before the Worthy Visitors of the Right Worshipfull Company of the GROCERS At the Visitation of their Free Grammar Schoole at OVNDELL in North-Hamptonshire By Thomas Cooper Batchelour in Diuinity Imployed in that Businesse LONDON Printed by N. O. for Richard Redmer and are to be sold at his Shop at the West end of S. Paules Church 1619. To the right Worshipfull 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 mercie and peace from God the Father through our Lord Iesus Christ be multiplyed RIght Worshipfull and deerely beloued in our best beloued Christ Iesus Vouchsafe I pray you the reuiew of these Meditations which as they were conceiued especially for your sakes so they are of all other most necessarie for the well ordering and comfort of those Callings wherein God hath placed you For seeing man consists of a reasonable soule and body both which must be so prouided for in their order and measure as may tend to the well being of either in this life and to the eternal happines of both in the life to come What so necessarie as that one thing which indeed is onely necessarie euen by the iudgement of him that must saue or condemne the same namely the welfare safetie of the precions soule And yet seeing that God hath placed vs on the earth and that wisely in seuerall Callings and conditions that so by our holy managing thereof we may lay vp a good foundation against the life to come How necessarie is that knowledge which may enforme vs rightly herein most vsefull and so acceptable that skill must needes bee whereby we shall be so enabled to commerce with worldly things as not thereby to hazard our eternall happinesse Yea so much the more is the direction necessary because as it is a Mysterie concealed from Nature which knows not the things of God neither indeede can know them because they are spiritually discerned when as its chiefest wisedome is enemy against God and it owne happinesse as appeareth by the ordinary ship-wrake of the most through the ignorance thereof So it is the speciall gift of God to reueale the same vnto vs as without which it is not possible to secure our future estate in passing through such manifolde and slipperie occasions of our present Callings And surely if wee consider that Axiome of Sacred truth that we cannot serue God Mammon and compare therewith that damnable conclusion of the world as subscribing to the trueth of God out of the conscience of it owne vtter inabilitie and sottish dotage on it owne shadowes that conscionable Seruice of God is an hinderance to worldly thrift impossible to get riches and keepe a good conscience as implying a contradiction in those things which by right vse are subordinate to each other Is it not then more then necessarie to know such a way whereby wee may so thriue in the world as that withall wee may thriue to heauen that we may find out and practise an holy subiection to the worde of God and so discerne that to be possible with God which is impossible to men Oh how true is it which our blessed Sauiour speakes in this case that it is impossible for a rich man to enter into heauen meaning such a rich man as wanting this heauenly wisdome to vse the world aright sets his confidence in riches and rests on such slipperie foundations forsaking the God of his strength and rock of his saluation And it is also most true for our eternall comfort that though these things are snares to the wicked to entāgle and drowne them in euerlasting perdition yet we may take such a curse in the gayning and vse of these dangerous Wares that if we first seeke the Kingdome of heauen and the righteousnesse thereof these shall be cast vpon vs without any great care or labour if we make purchase of the great gaine which is Godlines we shall finde it profitable as well for this life both to order our worldly affaires and also to prosper them vnto vs as for the life which is to come And therefore as it is a brand of prophanenesse to renounce our birth-right in heauen for a Messe of pottage or any earthly happinesse whatsoeuer as if these could not well sort together so on the other side it is a marke of vnbeliefe to distrust God for the well being of our bodies seeing we haue trusted him for the happinesse of our soules Here then is wisedome to bring both ends together so to learne worldly thrift as that withall we may thriue to heauen This wisedome is best attained by Experience Experience which is the Mistresse of Fooles is then most comfortably gained when we can be warned by others harmes This is my purpose in the ensuing Treatise Wherein I endeauour to set before the eies of your minds as in a cleare and true Mirrour the fearefull estate of Worldlings aduenturing and working out their owne damnation by their vnsatiable and deceitfull hunting after worldly profit Here you may take notice of an ordinary Bargaine betweene the god of this world earthly minds as willingly exchanging their eternal soules for the enioying of the pleasures and profits of sinne for a season Here you may see that our destruction is of our selues in that our corrupt and greedy desires do entice Satan to chaffer with vs and to preuaile for this Bargaine Here you haue the policies of Satan liuely discouered whereby he drawes vs on to the Bargaine and holdeth vs to the same that so we may preuent his subtill snares and delusions Lastly you haue here the censure of the Bargaine euen by our Lord Iesus Christ himselfe who onely can truely iudge of it and shall most righteously iudge for the same that you may wisely looke before hand into the yssue thereof and so fore-warned not to enter into any such couenant This is the summe of these Meditations which I doe most zealously commend vnto your best considerations as those that by your Callings may make good vse therof Which that you may vnfeignedly doe I further promise what here you haue not That my requests shall be dayly manifest at the Throane of Grace for your Worshipfull Societie Yea whatsoeuer I am or may be shall be deuoted to the good of your Companie that the Lord would mercifully make vp the Breach among you or sanctifie it more graciously to your more sure vniting to his Maiestie that hauing experience of the ficklenesse and contentious spirits of men you may be carefull to builde your foundation vpon the Rocke which may endure all counter-blasts Labouring your peace with God by the attonement of his glorious Sonne blessed for euer That so seeking first
vs he could neuer preuaile to our destruction were we not as Tinder apt to receiue the fire nay had we not an whorish corruption in vs alluring him to attempt vs though he were neuer so instant yet should he be disappointed But behold now the Driuing of the Bargaine what is it that encourageth and enableth Sathan to preuaile for our destruction there is a traytour within the citie to open the gates to him our vnsatiable desires of these things is that which he workes vpon Where these are he easily fetcheth ouer the soule The minde that is alwayes heauing after earthly things is an easie and sure prey to Sathans malice The desire of riches is the roote of all euill exposing to tentation and snare of Sathan And no maruaile Because as this argues 〈◊〉 of vnbeliefe which hath renounced confidence in God and so being iustly forsaken of God is thereby left to the malice of Satan So these endlesse desires exclude and chase all good motions of the Spirit yea all law of common equitie and so the rather expose to Satans allurements yea where such desire hath taken hold it exposeth greedily to any desperate wickednesse for the accomplishment thereof whereby the conscience becomes obdurate and senslesse not onely of euill but also the danger thereof and so is the rather suppressed by the enemie yea which is the worst of all this thirst of earthly things puffeth vp and bewitcheth the minde with a false conceit of happinesse and excellencie As if this were the onely happinesse to engrosse and compasse all that we may liue alone vpon the earth that none may share with vs none may controule vs and so thereby layeth it most desperately open to Satans market as making the delusion effectuall and so smiting the hand for the confirmation of the bargaine If happinesse consist in enioying the world then what need we feare to venture the soule vnlesse we enuie our owne happinesse Thus did Satan fetcht ouer our first Parents abusing first their iudgements with a conceit of happinesse in which indeed was their baine suggesting that if they did eate of the forbidden tree they should be so farre from death as that they should bee as gods knowing good and euill and so by this slight easily brought them to his lure Lastly if we consider what followes thereupon Namely that though Worldlings conceit of happinesse in these earthly things yet they are confounded in their hopes and fall short of their compasse though they desire all yet many times they attaine not any such measure as may satisfie their desires How can this choose but breed despaire and fearefull confusion And is not this now Satans time to make prey of the soule Now curse God and die because we cannot haue our will I cannot be worse saith the desperate soule and therefore the foole rageth and is carelesse nay Satan is not so ready to make prey of the soule as he is to hasten the worke Achitophel now hath no helpe but to hang himselfe I cannot endure this disgrace my credite is gone and therefore I am weary of my life and heere-upon I will be couragious to let it out my selfe Behold the issue of worldly desires they first puffe vp with pride and then sinke in despaire and so expose to Sathans butchery Who so is wise let him vnderstand these things and to whom the Arme of the Lord shall reueale them let him cleare and iustifie the Lord seeing his condemnation is of himselfe If wretched man doth make the wedge of gold his hope and sets light by his soule for the obtaining of this trash renouncing the happines of the life to come for the enioying of this present is he not then the executioner of Gods righteous iudgement vpon him doth he not subscribe to his owne condemnation The waies of God are equall and righteous altogether but our wicked waies and desires do iustlie light vpon our owne pates and our owne wisdome is our confusion Take notice therefore in the feare of God of this euill sicknes reigning in thee naturally be thou wise to discerne the power and growth thereof that so thou maiest preuent the malice of Sathan The regenerate themselues haue not beene without some spice of this disease the Apostles dreame of an earthly Kingdome and Peter would faine haue tabernacles built on earth to enioy some constant happines heere The Saints haue sretted at the prosperity of the wicked because they haue conceited it belonged vnto them and who should rather haue it then they who can best tell how to vse it And yet all this but tentation arising either from ignorance of better things or ouer-prising these present Blessed be God the Saints haue acknowledged their folly heerein and iustified the prouidence of God disposing at his pleasure these earthly things And therefore if any such desire ouertake thee conceiue it to bee a tentation against the power and wisdome and prouidence of God and thy future good and so enter into the Sanctuary of the Lord for resolution herein pray with holy Dauid Incline my heart vnto thy Testimonies and not vnto couetousnes That these desires may not preuaile keepe thy selfe wisely within the bounds of Gods prouidence vsing onely lawfull meanes for the compassing of thy designes so shalt not thou be exposed to Sathans malice Consider the shortnes of thy life and what will serue necessitie and so shalt thou cut thy coate according to thy cloath seeing thou knowest not what the morrow will bring that care is taken And lastly be wise to turne the streame another way set thy affections on things aboue and labour for that gaine which hath sufficiency for it vnseparable companion seeke to bee rich in grace to aboūd in euery good worke so shall thy bloudy issue be stanched thy thirst satisfied of earthly things now thou hast drunke of that fountain thou shalt neuer thirst againe at least thou shalt so thirst as that thou shalt be satisfied Math. 5. 7. To conclude this point Seeing we cannot be without these things and it pleaseth God oftentimes to cast them vpon vs here be thou wise to put thy knife to thy throat to set boūds to thy desires affections to outward things As first if riches encrease set not thy heart vpon them Psal. 62. 10. And that thou mayest not be bewitched by them consider that they are common blessings which the wicked for the most are partakers of in greater measure and therefore in these thou mayest be no otherwise happie then that the vilest may exceed thee heerein Remember their condition that they are slipperie and mutable and therefore no fit matter to place thy eternall happinesse on if they will not auaile thee in the day of wrath Pro. 11. 8. much lesse will they secure thee of constant happinesse They are burthens at the best and 〈◊〉 res if thou close with them and
of God is admirable herein who giuing the wicked now their hearts desire nay more indeed then they would desire doth not this encrease the delusion by lulling them in securitie and flattering them in a vaine conceit of present happinesse that they may willingly renounce the happinesse of the life to come that so they may not repent of their bargaine but euen sticke vnto it and so harden their necks against all contrary blasts Lastly the policie of Satan is herein also notorious that though there should be some hucking at the bargaine by reason of some crosses which may befall them in the world or some reckonings of conscience within to confound the sin yet herein also are they supplyed with meanes to make them sticke to their bargaine Either they haue beene too scrupulous in their dealings with men which may arise from the light of common equitie and selfe loue because they expect like dealing themselues and therefore now they must mend the matter by letting loose the conscience to greater euils of oppression and such like grosse wickednesse that so they may quiet the conscience by deading the sence or else they haue beene crossed in the world to see whether they will be daunted with a little to try their homage thereto or because they haue not been carefull enough and therefore now they must redouble their cares and more intend the mayne they must now be more industrious to recouer their losses more abiect and slauish to make vp their mouthes Oh how common are these courses with Worldlings How fearefully heereby doe they enthrall themselues to destruction To conclude this point that God may bee iustified and Satan excusable in comparison of our selues that our destruction may appeare principally to be contriued by our selues May we not obserue in worldly men as an vnsatiable desire in these things excluding all heauenly obiects and so drawing on Satan to chaffer with them so many such desperate fetches both in the compassing of these things as also in the enioying of them which doe necessarily auouch the making vp of this bargain Consider I pray you with me their ground and meanes in compassing these things obserue now wisely their ende in labouring for the same Touching their ground is it not plaine Idolizing and deifying of these things by putting their confidence in them as if these were the God that they onely must adore as if happinesse did onely consist in these Iob 31. And doth not hence follow another fearefull ground that as these are counted the true happinesse so they are able to make them perfectly happie that enioy them and therefore he that enioyes them most hath most happinesse and so as God may rule and doe what he list And what neede he then take care for any other happines What need he feare whatsoeuer Bug-beares of heauen or hell that simple men are feared withall Let vs eat and drink for to morrow wee shall die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giue me the present take the future who list Such are the grounds to compasse these things and are not the meanes suteable yea surely How can we expect Grapes of thornes or Figges of thistles As these are perswaded so they practise No God in comparison of these therfore no god to the compassings of them The cōscience is too nice a rule to guide thē herein The Word too precise and enuious against their happines And yet that they may haue some colour to deceiue and be deceiued heere the Law of man nay the abuse rather of the Law and custome of the time comes in to be their warrant Thus it hath passed and therefore it is currant Nay is not the present Euent vsually a warrant herein it hath sorted well and therefore it is well what should I say A deceiued heart hath seduced them and a deceitfull world hath bewitched them they must not be like No body they shall lose their custome if they will not buy and sell on the Sabboth they shall be deceiued if they studie not to deceiue Conscience goes a begging and craft is the way to thriue if man see not God will forgiue and that man may not see we will haue darke lights and false waights the Epha shall be made great and the shekle small we will be at a word when we deale with Professors that we may deceiue the sooner And we will haue three wordes to the bargaine rating our Wares at treble the value that we may fetch off the Ideot if not at the first yet at the second or third rebound Is not euery Trade a Mysterie forsooth and is not this Mysterie abused commonly to deceiue and be deceiued My skill faileth me to diue into this Mysterie onely I desire that into their secrets my soule may not enter my glorie may not be ioyned with their assemblies Let this suffice happy man that so toucheth Pitch as not to be defiled with it that so seeketh these things as that he hazardeth not his precious soule Too manifest it is that the most take this libertie and which is most fearefull they sinne euen by licence The Vsurer hath his warrant the deuils Factor I meane the Stage-player his colour to owne him to his Maister The best calling not without it snare to enthrall the soule This shall appeare the better if we now consider the ende of compassing these things which what is it vsually else but either that we may liue vncontrouled that the soule may take it ease and eternize it name ouer the earth that it may out-face and dare heauen that it may fat vp it selfe to the day of slaughter Where Church maintenance for our faithfull labour must discharge the same as if it were onely a-preferment of learning and not an encouragement to painefulnesse where Simon Magus must enter in and poore Simon Peter liue vpon almes where Diotrephes that loues the preeminence must engrosse all and Gallio cares not for these things whose God is their belly there end must needes be damnation who thus sow to the flesh shalll they not of the flesh reape corruption Thus the ende of Worldlings in heaping vp riches discouers their deceit and so their desperate case And can we looke for a better haruest of such fearfull seedings Consider we a little how they vse these things are they not vsually in extreames and so bode extremity Either the loue of these so besotte them that for feare of parting with them they cannot affoord themselues any comfortable part thereof it more comforts them to behold them that they may haue the credite and possession thereof then to take their part of them cheerefully for their maintenance Who so poore in this case as they that are vsually most rich who lesse enioy that they haue then they that haue most so righteous is God to make them Purueyers for others They shall hoord vp siluer as the dust but the righteous shall diuide it so shall the rust of what they haue
of imployment on this day from the other Our End on ordinary dayes may be benefit to our selues for the encrease of our outward meanes and maintenance in the world so may we not do on the Lords day Here wee must labour freely without hire or see our paines must be a free will offering without respect of recompence to approue the sincerity of our obedience wholy for Gods sake and not our owne And that our labour must now be seuered from al respect or cōtentment of the body but rather to the humiliation both of soule and body The like must be resolued concerning such other workes as are allowed this day As. 2. Workes of Charitie which though they may now bee performed as relieuing the poore visiting the sicke and afflicted yet here they must be limited by the former circumstances as after a diuers Nature and to diuers Endes then at other times 1. Now they are to be performed more liberally then at other times in regard of the matter we giue because this day requires a restrayning of our selues herein that we may be more enlarged to others both in that our lesse bodily labour hath need thereof and the greater labour of the mind requires the lesse lest it be hindred and dulled hereby And yet in regard of the manner they are to be performed more sparingly lesse time bestowed thereon lesse wearying of the body and all this that both bodie and soule may bee more free and ready in the worship of God The like may be concluded of that other bodily worke allowed on the Sabboath namely the view of the creature Now the minde must be abstracted from all delight in them as they serue for present vse which may be allowed at other times and onely inflamed hereby to glorifie God in the wonderfull varietie and vse to them for the aduancement of his power and prouidence in their creation and gouernment without any respect of right or vse of them to our selues Whence it followeth 1. That all liberall vse of the Creatures in prodigall Feasting c is now forbidden but onely such as may serue necessitie and bee agreeable vnto good reason 2. Generally no other bodily labour is now admitted but what is confined within the former bounds of necessitie and charitie and the like together with such other circumstances of different manner and end as before are laid downe And thus of the first Case and Resolution thereof A second case ariseth That seeing the Lord hath set apart but one day for his Seruice and left vs sixe for our ciuill callings Whether it be not lawfull to spend more time in following the world then seeking after heauen And so whether though our thoughts runne more vpon present occasions of this life then vpon those of a better we may not yet haue comfort that our estate is secure our interest good in eternall happinesse The Resolution hereof consists First in the Consideration of the right vse and intent of the Sabboath which is principally to confine and employ our thoughts wholie vpon heauenly things and such occasions as that day are publikely offered to further the same and that for two ends One that this heauenly employment of our thoughts on this day and so of our words and actions sutable thereto may be both a resemblance of our pure and perfect estate in heauen when all our thoughts words and actions shall be thus wholy exercised and also on euidence of our right in that happinesse and withall may prouoke vs to sigh and hasten to that perfect estate by how much our experience of fayling in these things on this day argues our shortnes and abertation from that perfection And hereupon followes another vse and intent of the Sabboath Namely that by restrayning and setting our thoughts now onely vpon heauen he obiects wee may at all other times keepe them better in order that though they may haue libertie on the other dayes to worldly occasions yet by the former imployment of them on the Sabboath they may now be so bridled and seasoned with holy grounds and Spirituall ends as that we may so vse the world as if we vsed it not our hearts may not bee set vpon the same though we must conuerse therewith but both lifted vp to God for the sanctifying of our businesse and kept still euer with God in the prosecuting thereof and so returne vnto God for the blessing of the same and relie again vpon God in waiting on his prouidence and meditating of the heauenly riches making still these worldly occasions daily matter to humble vs hereby in that we cannot be without what in some sort hinders our intire fellowship with God to exercise our Faith and patience in that our labour is nothing without the blessing of God to try our synceritie that we can spare time for heauenly occasions and season our earthly affaires with Spirituall Meditations And so to prepare vs by a daily viewing of our reckonings and making euen with God to our great account and so hereby to fit vs the better to the next Sabboath and so to prouoke vs to hunger after the eternall Sabboath Thus doth the right vse and entent of the Sabboath extend to the holy ordering of our ciuill Callings And surely if we consider rightly in the second place the right vse and ende of our ciuill Callings Which is not so much for present maintenance of life or to thriue thereby as to humble vs vnder the mightie hand of God in that we haue need of such meanes which had not sinne entred into the world we should not haue had and so daily to renew repentance and thereby to prouoke to loue and compassion towards others that so we may lay vp a good foundation against the life to come The wise consideration and comparing of both these together both the right vse and ende of the Sabboath and our ciuill Callings will happily further the resolution of these doubts and satisfie the Conscience in any scruples that may arise there-from For out of this comparison will arise these conclusions First though the Lord hath allowed vs sixe dayes for our ciuill Callings and but one for the generall yet from this proportion it doth not follow that though more time be allowed for our worldly occasions then for our spirituall therefore wee may enlarge our thoughts so much the more after worldly things then after those of a better life seeing as our ciuill Callings are ordained not so much for the maintenance of this present as that life which is to come so our managing of them must bee Spirituall with thoughts and actions deriued from that Fountaine guided by the same Rule and ayming at the same End And therefore as the Sabboath doth restraine vs altogether from these carnall worldly thoughts as being simply euill on that day so neither doe the other dayes otherwise allow them then as they proceed from a spirituall intent to glorifie God in obedience to him in
them I see not but that these courses may be lawfull so that 1 Priuate gaine eate not out the Publique 2 The subiect be not oppressed 3 The Magistrate defrauded scandalized 4 And so the peace and welfare of the common-wealth preserued concerning Letters of mart These howsoeuer in time of peace with forrain nations I hold them vtterly vnlawfull because they tend to the violation of leagues yet in time of hostilitie I imagine they may haue some vse especially with the enemies of God true religion because we are commanded to roote them out and heereby wee may both discouer their designes against vs and also wisely curbe and defeate the same by weakening their forces and ouertaking them in their mischieuous intents And therefore 1 So that priuate gaine be not principally aymed at 2 Cruelty and extreamity herein be avoyded 3 Neighbourhood be not infringed 4 And only the ruine of Gods enemies be intended I hold also that these may in some measure be tollerated As for trading with Infidels and Idolaters this howsoeuer it be generally forbidden in the word as leagues confederacies with them 1. Cor. 6. 9. Deuter. 12. Os. 12. 1. Yet seeing we haue presidents in the word of commerce with Infidels as of Abraham with Escol and Aner and Abraham and Isaac with Abimelec of Iacob with Laban Iosua with the Gibeonits These in some Cases with some special bounds may warrant this libertie As when we haue no other to commerce withall and without commercing with them we cannot be supplied with necessaries beecause life must be maintained what is theirs by al peaceable means we may partake of Prouided that we be not drawne heereby to any more thē necessary dealing with them for commodities auoyding further familiaritie and neerer communion lest we be drawne hereby by degrees to communion in Religion and so forsake the liuing God But rather labour hereby our constancie and wisedome to win them to the true keeping of that golden Rule Let them returne to vs but returne not we vnto them Ierem. 15. 19. 1. Touching those ordinary sleights of tentering pressing sliking garbeling washing c. of our wares though there be much deceit in them yet there may bee also some lawfull vse thereof with these conditions 2. That hereby only our Wares may be made more saleable and yet so as the glosse and stretching of them diminish not the substance and goodnesse thereof 3. Be not a meanes to enhance the price aboue the worth thereof by making them seeme hereby finer and sounder then they are indeed 4. That we propound the common rule of Equitie to doe to others as we would be done to our selues The like may bee sayde concerning our keeping in and storing vp our Wares wherein though we may aime at a priuate gaine to raise the present prises or else to expect a deerer rate c to defraud the Common wealth of it present necessitie yet herein also there may be some allowance both in times of plentie and in time of scarcitie especially for all kinde of victuals In time of plentie that so excesse may be preuented for the present and extremitie may be relieued in time of distresse and to this end our Garners and Store-houses in the Citie and elsewhere haue speciall vse to plucke downe the prises in time of dearth and so to refresh the hearts of the poore as also to prouide if supply should not come in abroad And so also in times of penurie that neuer there may be no extreame want So Ioseph by diuine warrant stored vp that the Church might be relieued in extremitie So haue we relieued our neighbours and they vs. Otherwise for those tending onely to ornament and superfluitie I hold that we may not keepe in our Commodities especially if it tend to the spoyling and corrupting of them vnlesse we cannot sell them that we may bee sauers thereby and yet in case of returning the price or for the common good we must vtter them though it be to our losse because in such cases we are bound to giue freely rather then our Commoditie should be lost or the poore lost for want of them and so to depend vpon the Prouidence of God As for changing of our Callings though this may serue to argue discontent and want of Faith in depending on the prouidence of God yet seeing some Callings depend vpon the custome and fashion of the time which is alterable as of kindes of apparell some depend vpon casualties which may ouerthrow the same many things haue beene vsed in Poperie which now are antiquated many things may be currant occasions of commerce with such and such forraine Nations where the cause being taken away the effect must cease And the Lord furnishing his children with wisedome and insight into all necessarie occasions necessitie may force and enable them if one will not serue for maintenance that another may be followed yea it may so fall out that our aptnesse to one may bee more then to another to which notwithstanding we haue been bound Especially seeing it fals out that some Callings may haue for the most their ground from custome and vanity and not from conscience as generally of tyring and such like and tend to the satisfying of the flesh I see not but in such Cases it is not only lawfull but necessarie euen to change our Callings lest otherwise wee make ship-wracke of good conscience and defraud our selues of that libertie which God and Nature allowes and limit the prouidence of God to our meanes which extends it selfe to all lawfull Prouided that still we keepe the distinction betweene Authoritie and subiection remembring that wee may so change our Callings as still to keepe our selues within the compasse of our generall bounds which are still to be subiect to gouernment and so onely vnto them as to serue them in the Lord. Not encroaching vpon the Calling of the Magistrate nor by our libertie aduancing the Magistrate aboue what is meet but still seruing one another in loue and all studying to serue the Lord Christ. Whether one man may haue diuers Callings As the Minister may be also a Magistate One Trades-man may exercise diuers ciuill Callings To the former we answer generally that where Callings are subordinate to each other there in case of necessitie one may supply diuers Callings as his abilitie is thereto so the Minister may in some Cases and degrees execute the office of a Magistrate 2. Magistrates are of two sorts 1. supreame and soueraigne as the King and 2. Inferior and subordinate as such as are appointed vnder him for the easing of his burthen and better seruing the publike good so a Minister may be a Magistrate though he may not encroach vpon the supreame authoritie I say hee may not vsurpe soueraigne Gouernment because this is a marke of Antichrist 2. Thess. 2. 9 10. This is contrary to the Word which commands all both Priests and people
to be subiect to the higher Powers Rom. 13. 1. This cannot be for the preseruation of the common Peace which is by Vnitie and Reformation of all abuses which tend to the disturbance thereof And how shall the faults of Ministers bee corrected but by the supreame Magistrate how shall their wrongs be righted but by him Yet I hold that a Minister may be an inferiour Gouernour because it is lawfull for the Magistrate to bestow honour and authoritie as it pleaseth him for the publike good And this authoritie giuen to the Ministerie may tend to the publike good and the glory of God as hereby 1. Their Persons may be better accepted and preserued from contempt 2. Their Callings be executed more currantly when they haue some power to restraine open and grosse euils and compell the Outward man to conformation in Religion 3. Their constancie and courage herein as it may ease of a burthen so it may confirme and encourage the supreame Magistrate in the loue and maintenance of the Trueth so that still the holy Order of subiection bee kept that all this bee done with direction from the supreame Power and returne thereto and confusion be auoyded that we so execute these seuerall Callings as that still we reserue a distinction betweene them and oppose not those things which are wisely to bee subordinated which we may doe 1. If we consider that there are some speciall actions particular to each Callings which on either side may not be encroached vpon As the Magistrate may not preach minister the Sacraments c because this is peculiar to the Minister So the Minister I meane as a Minister may not prescribe Lawes execute the Penalties of them Determine of the persons and goods of the subiect c because these are the Magistrates Prerogatiue 2. That all things bee done with direction from the royall Canon ayme at Gods glory 3. So is it in the reformed Churches where the Consistorie doth as well medle in Ciuill as Ecclesiasticall occasions And is it any other in our Honourable Court of the High Commission and in other Consistories of our Clergie As for the other That one man may exercise diuers ciuill Callings As this is apparent by the practise of our Land where some Merchants euer vse other Trades Mercers abroad sell things belonging to many Trades so I see not but that it may be warrantable by the word which so enioyneth vs to be contented with the Calling that God hath placed vs in as the seruant while he is a seruant is not to encroach vpon the Calling of the Maister as that it denieth not but when we are for our selues we may follow what Calling we please though we bee not bound thereto so wee haue skill therein and respect the publike good hinder not our Spirituall Calling and obserue the Sacred Lawes and Customes of the Countrey wherein we liue because one Calling will not serue to redeeme the time and maintaine our charge and therefore in these respects we may lawfully imploy our selues in diuers To conclude this point and resolue all in one Case which is mainely stood vpon NAmely whether a man cannot liue in the world and thriue in his calling without ship-wrack of a good conscience To which we answer That though The contrarie hereof be Vox populi The voice of the people That conscience is dead or goes a begging meaning that the world admits not the rule of conscience or if it do it cannot thriue yet That we may liue and thriue with a good cōscience is manifest 1. Because it is promised as a blessing and fruit of godlinesse Psa. 112 so that 1. Tim. 6. 8. 2 Our ciuill Callings in the world are subordinate not contrarie to our Christian Callings and so 3 We cannot keepe a good conscience if we liue not in a calling perhaps thriue not thereby Except in case of triall when God wil exercise our Faith and patience in keeping vs from hand to mouth or exercise our sincerity in not answering our endeuours for the present lest we should seeme to serue God that we may thriue or finally by some casualtie Of our Calling may be mean such as yeeld only so much exercise daily as may serue necessity and so cannot promise aboundance but onely yeeld competency and sufficiency for necessarie maintenance which may be accounted thriuing though we attaine not to great riches and yet euen in these the blessing of God is admirable where Religious wisedome teacheth parsimony and diligence to better our estates Or our callings may be vpon aduenture such as depend vpon diuine prouidence in blessing our going out and comming home which seeing it is arbitrary as may make most for Gods glory and our chiefest good therefore if hereby we attaine not to great matters yet herein shall appeare the blessing of godlinesse that we shall be content with whatsoeuer our wise and gracious God shall dispose and whether it be much or little it shal be but sufficient He that gathered more Manna had but to serue his turne and he that gathered lesse had no want Exod. 16. 19. 20. To conclude all 1 Labour we first for grace and these things shal be castvpon vs. Math. 6. 33. 2 If not in aboundance yet in what shal be best for vs to further to a better life 3 It is good that still we should finde some want in these things that we may not set our harts vpon thē but hunger after durable riches 4 And therefore let vs liue by Faith not by sence waiting vpon the blessing of God in what we haue that it may be sanctified vnto vs and waiting vpon the power and prouidence of God in what we haue not that wee may bee suffised in the needfull and fittest occasion or recompensed with what shal be better for vs. And when we haue canuased and studied all remember we that some corruption must fall out in these things to humble the flesh and cast vs vpon Christ our sufficient riches And that a good conscience as it shall guide vs through each particular occasion that wee make not ship-wrack thereof so it shall also abase vs in our greatest sincerity that though we know nothing by our selues yet herein wee may not be iustified but still labour to be found in Christ not hauing our owne righteousnesse and endeuour to be found of him in peace at his glorious appearance And if this shall not sufficiently satisfie thee in whatsoeuer scruples may fall out herein I aduise thee to cōmend thee particular doubts in humble prayers vnto thy God who will fulfill the desires of them that feare him and satisfie thy carefull soule that waits vpon him And so I hartily cōmend thee to the word of his grace whereby thou shalt be enformed sufficiently in whatsoeuer may hinder the pece of thy conscience and build it vp further in all wisedome and spirutuall vnderstanding that thou maiest be able to discerne of things that differ and