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 coÌ„mend 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 coÌ„mend thee to the word of his grace whereby thou shalt be enformed sufficiently in whatsoeuer may hinder the pece of thy conscience and build it vp further in all wisedome and spirutuall vnderstanding that thou maiest be able to discerne of things that differ and so trying all things maiest hold that which is good and grow vp thereby in all power and conscience of sinceritie and righteousnesse that so thou mayest be perfect and intire wanting nothing vnto the full measure of the age of Iesus Christ In whom I rest thine and the Churches seruant Thomas Couper Coherence 2 Summe hereof 3 Parts of the Text. 1 Obseruation vnsatiable in earthly desires Eccles 1.9 Isa 5.8 Genes 4.14.15 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 Coloss 3.1 Obseruation An vnsatiable minde lies open to Satans snares Psa 52. Matt. 19. Genes 3 4. Iob 2.11 2. Sam. 16. Directions how to vse bargaining Luk. 24. Act. 1. Luk. 17.3 Psa 37. Ierem. 12. Psa 73.22 Psa 73. Psa 119. 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 Ordinary to exchange the soule for the world 2 Petr. 9. 1 Tim. 6. Psa 34.2 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 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 â—utwardly May be a meanes to exercise spirituall graces Iob. 1.9 Wicked how they haue them How they vseman 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 deere 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 Deceit 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. 2. Chro. 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
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 â—arâ— 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· Math. 16.26 For What shall it profit a man though he should win the whole world and lose his owne soule IN these words the holy Ghost layeth downe a reason why we should not for the sauing of this present and momentany life decline afflictions namely because the sauing of life present in this regard is the next way to endanget the life eternall and if so then no profit will redound thereby no though we might liue to enioy the whole world For hauing in the 21 verse adioyned the doctrine of his particular suffering to the former doctrine of his Kingly office in gouerning and preseruing his Church that so the wise temper of these seeming contraries might confound carnall wisdome and exercise the faith of his disciples because the harsh newes of his suffering gaue occasion of offence to Peter as dreaming in his carnall reach of a temporall Kingdome he thereby takes occasion from the particular doctrine of his owne suffering to gather a generall conclusion That whosoeuer will be his disciple must also deny himselfe and take vp his Crosse and follow him which bitter pill that it might be the better digested he wisely remoues the maine bar and hinderance of enduring afflictions namely the loue of life and that by a strange paradox to the confounding of reason triall of faith affirming that the sauing of life for a time by auoyding the Crosse was the next way to lose it eternally and so to encourage the rather to the vndergoing of afflictions he affirmeth contrarily that the enduring of afflictions for his sake though it were to the losse of life temporall was the meanes to procure the life eternall if not also for the preseruation of this present life Now because life were not desirable of the carnall man but for those pleasures and profits sake which the world supplies thereto for otherwise these fayling life is but a burden and death a most desired hauen therefore the spirit of God proceedeth in this verse to root out of our hearts this loue of the world and that by propounding the danger that accompanies the same namely that hereby the pretious soule is fearefully ensnared and endangered And concludes the folly of such a match when we pay so deere for worldly things namely that they profit nothing So that in these words we haue a discouery of an ordinary Bargaine vsually made by men of this world that as they conceiue to great aduantage namely that they be contented for gayning of the world to lose their soules Their soules is an ordinary price to compasse the pleasures and profits of the world In which Bargaine there are couched these particulars First the ground or occasion of the bargaine namely their greedy and vnsatiable desire of earthly things implyed in these words of extent Though he should gaine the whole world As if the holy Ghost had therein discouered that Roote of al mischiefe namely a couetous and vnreasonable desire to compasse all to be satisfied with nothing but the whole world Secondly we haue heere the driuing of the Bargaine namely this couetous desire is that which giues way to Satan to fetch ouer the soule Thirdly heere is the Bargaine it selfe namely that the soule is lost for the gaining of the world Lastly here is the Iudgement and censure of the bargaine namely that their is no profit in it Of these in their places And first of the ground or occasion of the bargaine This the holy Ghost discouers to be an vnsatiable desire of earthly things teaching vs thereby that naturally the minde of man as it is immortall and not to be fadomed so it is restles and neuer satisfied And therefore affecteth vnmeasurably the things of the world gladly would engrosse and appropriate all things to it selfe It cannot brooke a share in it happines it endures not to be stinted and measured therein So saith the spirit The eye is not satisfied with seeing nor the eare with hearing and therefore much lesse the minde So is the practise hereof discouered They ioyne houses to houses and land to land till there be no place and the reason hereof is added that they may liue alone vpon the earth And the generall conditions of all estates discouers no lesse no man is contented with the place and calling wherein God hath placed him euery one aymes at the highest Reason 1 subiection is a burthen and disgrace Reason 2 and soueraignty tickles with the conceit of deity Reason 3 where the soule finds no rest in God how can it be but restles in hawking after shadows Reason 4 where pride is a chaine how can bondage or subiection be any whit brooked Reason 5 And seeing happines is conceited in these outward things if Caine be cast out of Gods presence he must eternize his name in building of Cities compassing the world Who would not enioy the most of all those things
rather carefull how to vse well and so to account comfortably for what we haue because we know not how soone we may leaue it then to be desiring and caring for to morrow because we know not what to morrow may bring Note Labour we therefore to rectifie our iudgements concerning our ambitious desires as if these did argue an ingenuous and free spirit seeing as there cannot be a greater marke of a degenerate minde then to doate and hunt greedily after earthly riches because where our treasure is there also are our hearts what we doate vpon that wee make our God So hereby shall wee approoue that we are risen with Christ if our affections be set vpon things that are aboue and not on things below and the lesse care we haue of earthly things the more are our hearts enflamed with the Law of God the more enliued with the hope of a better life Thus an vnsatiable desire of earthly things possesseth euery man naturally this conuinceth the obliquity and desperate state of Nature this as iâ— argueth it subiect to Sathan who is the Prince of this world so by this baite of the world he easily ensnareth vs to ineuitable destruction for so it followeth in the second place had nor Satan matter to worke vpon from vs he could neuer preuaile to our destruction were we not as Tinder apt to receiue the fire nay had we not an whorish corruption in vs alluring him â—o attempt â—s though he were neuer so instant yet should he be disappointed But behold now the Driuing of the Bargaine what is it that encourageth and enableth Sathan to preuaile for our destructions 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 Reason 1 Because as this argues an heart of vnbeliefe which hath renounced confidence in God and so being iustly forsaken of God is thereby left to the malice of Satan Reason 2 So these endlesse desires exclude and chase all good motions of the Spirit yea all law of common equitie and so the rather expose to Satans allurements Reason 3 yea where such desire hath taken hold it exposeth greedily to any desperate wickednesse for the accomplishment thereof whereby the conscience becomes obdurate and senslesse not onely of euill but also the danger thereof and so is the rather suppressed by the enemie Reason 4 yea which is the worst of all this thirst of earthly things puffeth vp and bewitcheth the minde with a false conceit of happinesse and excellencie As if this were the onely happinesse to engrosse and compasse all that we may liue alone vpon the earth that none may share with vs none may controule vs and so thereby layeth it most desperately open to Satans market 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 Vse Who so is wise let him vnderstand these things and to whom the Arme of the Lord shall reueale them let him cleare and iustifie the Lord seeing his condemnation is of himselfe If wretched man doth make the wedge of gold his hope and sets light by his soule for the obtaining of this trash renouncing the happines of the life to come for the enioying of this present is he not then the executioner of Gods righteous iudgement vpon him doth he not subscribe to his owne condemnation The waies of God are equall and righteous altogether but our wicked waies and desires do iustlie light vpon our owne pates and our owne wisdome is our confusion Take notice therefore in the feare of God of this euill sicknes reigning in thee naturally be thou wise to discerne the power and growth thereof that so thou maiest preuent the malice of Sathan The regenerate themselues haue not beene without some spice of this disease 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 fretted 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
fearefull condition whereunto worldlings are subiect that whereas they account their conscience as their greatest enemy and their credit and estimation as their chiefe friend nay as the onely Idoll whom they worship therefore seeing their thriuing in the world is that which may both maintain their credit on the one side and also either lull the conscience asleep or flatter it on the other side if prosper in the world either they haue no sence of dāger or els all is well because they prosper Ephraim saith I am rich encreased in substance and therefore they shall find no iniquity in me that were wickednes either I am senceles of euill because my heart is fatted vp with prosperty or if I am priuie of my selfe of any yet God is at peace with me I haue more then my heart can desire Is it any maruaile if now hands be strucken the bargain is made vp either I haue no leasure to thinke on my soule because the world comes so fast vpon me or my soule is safe enough seeing I haue my desire or which is common with worldlings to wish in this case so I may enioy this happines let them take heauen who list I haue my portion already and therfore I looke for no other Reason 4 The iustice of God is admirable herein who giuing the wicked now their hearts desire nay more indeed then they would desire doth not this encrease the delusion by lulling them in securitie and flattering them in a vaine conceit of present happinesse that they may willingly renounce the happinesse of the life to come that so they may not repent of their bargaine but euen sticke vnto it and so harden their necks against all contrary blasts Reason 5 Lastly the policie of Satan is herein also notorious that though there should be some hucking at the bargaine by reason of some crosses 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 Ideo◠if not at the first yet at the second or third rebound Is not euery Trade a Mysterie forsooth and is not this Mysterie abused commonly to deceiue and be deceiued My skill faileth me to diue into 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
compassion towards others that so we may lay vp a good foundation against the life to come The wise consideration and comparing of both these together both the right vse and ende of the Sabboath and our ciuill Callings will happily further the resolution of these doubts and satisfie the Conscience in any scruples that may arise there-from For out of this comparison will arise these conclusions First though the Lord hath allowed vs sixe dayes for our ciuill Callings and but one for the generall yet from this proportion it doth not follow that though more time be allowed for our worldly occasions then for our spirituall therefore wee may enlarge our thoughts so much the more after worldly things then after those of a better life seeing as our ciuill Callings are ordained not so much for the maintenance of this present as that life which is to come so our managing of them must bee Spirituall with thoughts and actions deriued from that Fountaine guided by the same Rule and ayming at the same End And therefore as the Sabboath doth restraine vs altogether from these carnall worldly thoughts as being simply euill on that day so neither doe the other dayes otherwise allow them then as they proceed from a spirituall intent to glorifie God in obedience to him in our Calling rather then to enrich our selues and so ayme at a Spirituall end euen the furthering of vs to a better life The Summe of all is 1. Our ciuill Callings one the Lords day must wholly cease but vpon the former occasions 2. On the weeke dayes they must be followed not with worldly but with heauenly minds They must be begun with Prayer both priuate and if it may be with the Familie they must be continued with spirituall Meditations tending to weane vs from the loue of them by experience of the manifold distractions the basenes and corruption incident thereto and so prouoking to raise vp the minde to heauenly obiects and they must bee ended with contentment and thankefulnesse with prayer and humbly submitting to the will of God and waiting by Faith his glorious Blessing Thus if we doe our thoughts though conuersant with the world yet shall haue sweet commerce with heauen our time though more dayes spent in our ciuil Callings yet now thus employed shall sanctifie them vnto vs and sanctifie vs more and more by them and so make euery day a spirituall Sabboath Thus we shall walke with God while we haue dealing in the world haue our conuersation in heauen while wee are thus strangers on the earth Our thoughts though imployed vpon the world yet shall not rest thereon but retire againe to their true Center of heauen and our wayes though trauailing in the world yet shall stil be ayming and hastening to our country which is aboue So that though we liue in the flesh we shall not liue after the flesh and though we may take care for the flesh yet wee shall not care to satisfie the same nor vse our libertie as occasion thereto In a word we shall hereby so vse the world as that we may not loue it we shall so desire to liue and seeke meanes for the maintenance thereof as that still wee shall bee ready to die and to leaue all for Christ And this may serue for answere to the second Question Hence ariseth a third scruple Whether it be not lawfull to desire riches and aboundance To which we answere 1. By a distinction of riches which may be considered As they are necessary and sufficient and so a small thing may be counted riches as contenting Nature and being sufficient for vs. 2. They may be coÌ„sidered as they are in the estimation of the world and in their own Nature and so aboundance is to be deemed riches so they are vnnecessary A 2. Difference now to be considered is of the persons which may desire them which are of two sorts First publike such whose Callings cannot be well executed without aboundance as that of the Magistrate and such other publike Callings Secondly some persons are priuate and these also in regard of their charge and such like occasions may lawfully desire more or lesse A 3. Difference is in respect of our desires which are either absolute such as require simply the performance of what we desire such as are all desires for Spirituall graces which for the grace simply must be absolute though for the measure thereof they may be conditionall 2. Our desires are conditionall with subiection to Gods will as may make most for his glorie and our good and so ought all our desires be for earthly things because that God hath so onely promised them as they shal be for our good And so must we onely desire them Out of these distinctions arise these conclusions 1 First we may generally desire riches as they are in the first sence necessary and sufficient not as they are lesse necessary aboundant Genes 28. Deuter. 17.16.17 1. Tim. 6.8 2 Secondly we may desire what may aswell fit our callings as persons though this may be satisfyed with lesse yet the calling may desire more and so such callings as require state and maiestie may require abouÌ„dance yet so as that 3 All our desires for these things must be conditional submitting to Gods pleasure both for the thing as also for the meanes to obtaine the same and so for the measure and continuance thereof vnto vs and so not enlarged by our owne couetous minde but confined to the iudgement and example of the most sober and frugall persons And therefore 4 All our desires for these things must be accompanied with prayers vnto God both for the thing we desire as also for the measure and blessing thereon Thus may we lawfully desire Riches Quaere 4 A fourth question ariseth hereupon whether we may vse such meanes for the gathering of riches as mans law doth tollerate and come not within the compasse of the Penalty thereof As vsury Monopolies letters of maâ—â— trading with Infidels and Idolaters tentering and burnishing our wares by pressing sliking and keeping in and storing our commodities changing of our callings c. To which we answer first by some generall rules to all 1. That whatsoeuer is not against the law of equitie and charitie without intent to deceiue as we would be done vnto that may lawfully be done herein That wherein the law of man is subordinate to the law of God we may safely venture That the law of man may dispense with some things which yet it allowes not simply but so only tollerates as to preueÌ„t a worse mischief so confines in the tolleration as indeed in a manner implyes the impossiblitie of what it tollerates or condemnes the same Of this nature is vsury which though it be tollerated by mans law yet is restrained within such straight limits as if the law were straightly executed it might easily restraine what it seemes to tollerate My purpose is not to enter into the mystery and
sleights of this dangerous Trade I leaue this to that worthy treasure of Maister Doctor Fenton who hath very profitably waded heerein Only my coÌ„clusion is that though couetousnes is vsually the ground and Broâ—er hereto yet there may be some vse therof vpon some necessary occasions extreamities in these barren times wherein so few will lend freely and few make conscience to repay what they borrow as may tollerate the same and that rather for the borrowers sake then the lenders so that oppression be hereby avoyded and the rules of equitie be obserued which because each mans vpright conscience must be the iudge therefore I leaue the discussing and ordering thereof to that soueraigne arbiterment touching Monopolies engrossing of coÌ„modities though they be somewhat of diuerse nature and being abused may tend to the oppression of the subiect enriching of priuatemen yet seeing the Prince hath his prorogatiue and may lawfully aduance whom it please him seeing heereby there may be a speedier vent for the inning of commodities from abroad if few buy vp the same that they may not lye vpon the Merchants hands and so he hindred from his seasons and occasions of venture and hereby also there may be a speedier communicating of them to the subiect that is to retaile them I see not but that these courses may be lawfull so that 1 Priuate gaine eate not out the Publique 2 The subiect be not oppressed 3 The Magistrate defrauded scandalized 4 And so the peace and welfare of the common-wealth preserued concerning Letters of mart These howsoeuer in time of peace with forrain nations I hold them vtterly vnlawfull because they tend to the violation of leagues yet in time of hostilitie I imagine they may 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 the 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 Magistrate One Trades-man may exercise diuers ciuill Callings To the former we answer generally that where Callings are subordinate to each other there in case of necessitie one may supply diuers Callings as his abilitie is thereto so the Minister may in some Cases and degrees execute the office of a Magistrate 2. Magistrates are of two sorts 1. supreame and soueraigne as the King and 2. Inferior and subordinate as such as are appointed vnder him for the easing of his burthen and better seruing the publike good so a Minister may be a Magistrate though he may not encroach vpon the supreame authoritie I say hee may not vsurpe soueraigne Gouernment because this is a marke of Antichrist 2. Thess 2.9 10. This is contrary to the Word which commands all both Priests and people to be subiect to the higher Powers Rom. 13.1 This cannot be for the preseruation of the common Peace which is by Vnitie and Reformation of all abuses which tend to the disturbance thereof And how shall the faults of Ministers bee corrected 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 ou◠Spirituall Calling and obserue the Sacred Lawes and Customes of the Countrey wherein we liue because one Calling will not serue to redeeme the time and maintaine our charge and therefore in these respects we may lawfully imploy our selues in diuers To conclude this point and resolue all in one Case which is mainely stood vpon Quaere 5 NAmely whether a man cannot liue in the world and thriue in his calling without ship-wrack of a good conscience To which we answer That though The contrarie hereof be Vox populi The voice of the people That conscience is dead or goes a begging meaning that the world admits not the rule of conscience or if it do it cannot thriue yet That we may liue and thriue with a good cōscience is manifest 1. Because it is promised as a blessing and fruit of godlinesse Psa 112 so that 1. Tim. 6.8 2 Our ciuill Callings in the world are subordinate not contrarie to our Christian Callings and so 3 We cannot keepe a good conscience if we liue not in a calling perhaps thriue not thereby Except in case of triall when God wil exercise our Faith and patience in keeping vs from hand to mouth or exercise our sincerity in not answering our endeuours for the present lest we should seeme to serue God that we may thriue or finally by some casualtie Or our Calling may be mean such as yeeld only so much exercise daily as may serue necessity and so cannot promise aboundance but onely yeeld competency and sufficiency for necessarie maintenance which may be accounted thriuing though we attaine not to great riches and yet euen in these the blessing of God is admirable where Religious wisedome teacheth parsimony and diligence to better our estates Or our callings may be vpon aduenture such as depend vpon diuine prouidence in blessing our going out and comming home which seeing it is arbitrary as may make most for Gods glory and our chiefest good therefore if hereby we attaine not to great matters yet herein shall appeare the blessing of godlinesse that we shall be content with whatsoeuer our wife and gracious God shall dispose and whether it be much or little it 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 cast vpon 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