with them In which Parable consider foure things Foure parts of the Text. 1. What is this kingdome of heauen 2. What is this pearle and the goodnesse of it 3. Who is this Merchant man 4. What are his actions namely three 1. He seeketh good pearles 2. Hee findeth a pearle of great price 3. Hee sold all to buy it For the first By the kingdome of heauen What the kingdome of heauen is not is not meant the blessed estate of the Church triumphant in heauen as in Matth. 5.10 Yours is the kingdome of heauen Nor the Church militant and visible as in Matth. 13.47 which is like a net cast into the Sea Nor the time of grace vnder Christ exhibited to preach in his owne person Mat. 3.3 For the kingdome of God is at hand Nor the estate of grace wherin the elect be iustified by faith and are lead forward by grace toward the kingdome of heauen as Matth. 13.51 The kingdome of heauen is like a graine of mustard seed Nor the kingdome of power by which God in heauen as a King gouerneth all the world and euery particular creature in it What it is But by it is meant the preaching publishing of the Gospell called here 1. A Kingdome 2. A Kingdome of Heauen A Kingdome 1. Why a kingdome 3. Reasons for three reasons 1. Because the doctrine of the Gospell bringeth vs to Christ that he as a King may reigne in vs hence it is called the Gospell of the kingdome Matt. 4.23 2. Because it is a powerfull meanes ordained by God to pull vs out of the kingdome of darknesse and translate vs to the kingdome of his deare Sonne Coloss 1.13 and the Apostle calleth it the power of God to saluation Rom. 1.16 3. Because God hath set it apart not only to erect vp the kingdome of God within vs which standeth in inward righteousnesse peace of conscience the ioy of the Holy Ghost Rom. 14.17 but also to leade vs thorow to the participation of that kingdome of glory reserued in heauen for vs. Secondly of heauen Why of heauen 1. Because of distinction from earthly kingdomes it preacheth Christ a King but withall that his kingdome is not of this world hee ruleth not after a temporall manner but sitteth as King in the spirits of his subiects and ruleth the conscience and holdeth vp this scepter of his kingdome in the hearts of men so as this kingdome is heauenly and spirituall 2. For exaltation and aduancement lifting it vp aboue al that earthly kingdomes can afford for worth and excellencie and so to stirre vp our affections and pull our eyes toward it the very name of it should rauish vs and commend the priuileges of the Gospell vnto vs. 3. For admonition and caution that the subiects of this kingdome should receiue their lawes from heauen and contemning earth earthly things should aspire meditate and frame themselues to heauenly conuersation this very title of the Gospell should be of power to lift vs aboue the earth Now what is meant by this pearle What is meant by the Pearle By the pearle is meant 1. The happy estate of grace here 2. The happy estate of glory hereafter Of which latter see Reuel 21.21 the foundations of the new Ierusalem were garnished with all manner of pretious stones Iasper Saphir Chalcedon and the twelue gates were twelue pearles c. But here it signifieth the happy estate of grace in which wee are still seeking and purchasing the pearle and the good things of the Gospell as namely the glad tidings of it the offer of Christ with his merits the gift of faith iustification sanctification Good things of the Gospell resemble a Pearle in fiue things sanctification and these are called a pearle for sundry reasons 1. For the value and worth of them 1. In value and worth which passe all other treasures in excellencie and estimation As siluer is beyond brasse and gold beyond siluer so pearls are beyond gold and the good things of the Gospell beyond the most precious pearles so saith Salomon Pro. 3.14 15. The merchandise of wisdome is better than the merchandise of siluer the reuenue of it is better than that of gold it is more pretiou than pearles and all thou canst desire are not comparable to it What a world of wealth both spirituall and heauenly is manifested by the Gospell which exhibiteth Christ in whom are al treasures of grace and glory What a rich store-house is Christ himselfe the least drop of whose bloud was more precious than al the world How precious are all his merits and plentifull for redemption What a good thing and precious grace is faith which storeth a man with all the good things of heauen How precious is the doctrine of saluation which must not be cast to swine as Matt. 7.6 Well doth our Sauiour therefore call this a pearl of great price for the most precious pearles in regard oâ— these good things oâ— the Gospell are but dust and clay 2. 2. In rarenesse For the rarenesse Pearles are not so common as pibles nor in the hands of common and ordinary men but fit for Princes great personages common men know them not nor the price nor the vse of them Euen so the good things of the Gospell are not known or obuious to euery one but hidden mysteries vnknowne to the most part of the world and a wisdome reuealed to Babes And as Pearles are easily contemned of vnskilfull persons who are ignorant of their price and vse so the mysteries of the Gospell offer them to the Gentiles they esteeme them foolishnesse 1 Cor. 1.23 to the Iewes they are as a scandall Christ crucified is the very scorne of the world onely a few beleeuers aduanced to be Kings and Priests to God Reu. 1.5 know the price of this commoditie and lay out for it 3. 3. For hidden vertue In regard of the hidden vertue and secret excellencie of them The body and quantitie of a Pearle is small but the vertue and power of it great so the Gospell seemeth small and contemptible Rom. 1.16 but it is the power of God to saluation and faith in the Gospell draweth vertue from Christ to open blinde eyes to cure all spirituall diseases to raise from death in sinne to driue away deuils and breake the force of temptation all the Pearles betwixt heauen earth haue not such power onely faith as small as a graine of mustard seed draweth vertue from Christ and grace though it bee neuer so little if sound it is of power to open blinde eyes and to carry the Saints along vnto their saluation 4. In regard of their excellent qualities Foure qualities of a rich Pearle as puritie and cleerenesse 1. Brightnesse 2. Famnesse 3. Greatnesse 4. Roundnesse and orient brightnesse so the law of the Lord is pure Psal 19. The doctrine of grace for the brightnesse and perspicuitie of it is as
and my brethren and my sisters What is thy wealth and honor Answer Gods Kingdome is mine yea God himselfe he is all things to mee here and hereafter Men cast vp their heads and looke aloft if they be Lords of some small Manour or possession but to be a King or Prince of a peece of earth lifteth them in their conceits aboue the tops of the clouds But a poore Christian is better contented with poore and naked Christ than with all such high and stately vanitie Vse 3 Wee must also doe for the Gospell as men will doe for pearles and treasures Doe for the Gospell as men doe for Pearles take paines to purchase and obtaine it 1. 1. Painfulnes to procure it What a deale of paines and trauell doe men take to Faires and Markets in hope of a little profit of which yet they may be disappointed but refuse all cost and trauell for the Gospell Oh that men would heare the call of the Gospell and seeke for faith aboue siluer and for grace aboue fine gold happy is the man that findeth the merchandise of grace and the commoditie of faith which is aboue all commodities alas that such precious wares should lie neglected and neuer asked after nay refused and thrust off when God maketh offer to thrust the same vpon vs while for euery trifle wee want for euery shooe-string we can inquire aske and pray for but content our selues with goods wanting goodnesse and with a full chest of siluer or gold and a heart emptie of God and his grace woe to so rich a begger and vnhappy is that man that hath only not purchased what was only worth purchasing 2. 2. Carefully locke it vp in thy surest thest Locke vp the doctrine and promises of the Gospell in faith full hearts and memories A man that hath a Iewell of inestimable price will bee sure to locke it vp in the surest chest hee hath How careful then should we be of safe keeping the instructions of Gods word which wee can lightly reiect and will bee more carefull to keepe the least peece of siluer that euer we saw coined than the most inualuable treasures of Gods word that euer we heard preached But Mary pondred Christs words and laid them vp in the closet of her heart Vse 4 Againe Comfort to poore Christians this tends to comfort poore Christians Thou art poore and despised in the world but God hath honoured thee with a Pearle worth all the Kings ransomes in the world Thou art a loser in the world the profits of it flie from thee into other mens hands But 2 Cor. 6.10 as poore and yet making many rich as hauing nothing and yet possessing all things Thou losest thy name goods and libertie but this Pearle remaineth with thee in all estates thou art neuer so poore as thou seemest nor such a loser as the world takes thee for Dauid found the word his comfort in trouble and that kept him from perishing yea the statutes were his songs in the time of his pilgrimage Psal 119.50.54 This of the second thing 3. Who is the Merchant Who the Merchant is Answ Euery Christian man and woman who are in the way to heauen and in respect of their trade of Christianitie are compared to the Merchant Prou. 3.14 for the merchandise of wisdome is better than the merchandise of siluer and the gaine thereof is better than gold Luke 19.13 And hee called his ten seruants and deliuered them ten pecces of money and said vnto them Occupie this till I come Christianitie is a spirituall merchandising I say spirituall to distinguish it from ciuill neither is it altogether so like but that there is much difference and dissimilitude betweene them Seuen differences betweene ciuill and spirituall merchandising and the difference is in seuen things 1. In respect of persons 1. Persons in ciuill societie all must not bee Merchants The Polititians call Merchants Pedes corpor is politici that is the feet of the body politicke both to carry out needlesse commodities into forraine parts and by exchange to bring in more and other necessaries for them Now all the body must not be a foot nor all the members of a naturall body haue the same function But in this mysticall body it is farre otherwayes For here euery Christian ought to bee a Merchant Luk. 19.13 seeing euery Christian man hath receiued some talents of his Lord to trafficke with charge also to trade and occupie with them till hee come And whereas in ciuill dealings Ministers are excepted and prohibited that they must neither make merchandise of the word nor intangle themselues with the affaires of this life 2 Tim. 2.4 No man that warreth intangleth himselfe with the affaires of this life because hee should please him that hath chosen him to be a souldier These are in this supernaturall trading the chiefe Merchants of whom men must expect inquire of these chiefe and heauenly commodities Secondly 2. Commodities in respect of the commodities Ciuill Merchants doe only deale in profits from earth and for earth in earth are they gotten and in the earth are they left but these spirituall Merchants deale in commodities farther fetcht namely from heauen and for heauen not left by vs nor leauing vs till wee get into heauen the Apostle calleth them heauenly things in Christ Thirdly in regard of the manner of obtaining them they doe much differ these are often gotten by indirect meanes as by false weights measures counterfet money lies and oathes and this ciuill merchandising is one of the Arts or Trades that may bee well or ill vsed But in spirituall supernaturall trading the Merchant aduanceth his estate by true and iust meanes onely euery thing is weighed out and taken in by the weights of the Sanctuarie sealed by God himselfe for true and iust they are people of a pure language casting deceit out of their mouthes here they are not craftie Merchants to deceiue their brethren Iohn 1. but true Nathaniels in whom there is no guile Fourthly Fourthly effects in regard of the effects Ciuill trading oft times calleth men from the worship of God and hindreth it Luk. 14.18.19 wee may read of three sorts that refused to come to the supper two of them were Merchants the one had bought a farme and the other fiue yoake of oxen and these must be excused But this euer furthereth it for no man can attaine to the meanes of saluation which is this supernaturall merchandising but by such parts of Gods worship mans duty as the Lord hath appointed in his word Fiftly Fiftly meanes in respect of necessary meanes to vphold and driue the trade withall In ciuill trading money is necessarium subsidium for when men needed not the commodities exchangeable mony was inuented to preserue contracts without which the Merchant cannot compasse his commodities But in supernaturall trafficke the Merchant buyeth without money or money worth Esa 55.1 Hoe euery
one that thirsteth come yee to the waters and ye that haue no siluer come buy and eat come I say and buy wine and milke without siluer and without money Not the least of these commodities are to be valued by money gold pearles and the desirable things of this life Prou. 3.14.15 for the merchandise thereof is better than siluer or whatsoeuer men can deuise or desire besides it Sixtly 6. Circumstances 1. Of time in regard of circumstances of time and place For the time Ciuill merchandising is to be exercised on the six dayes not on the Sabbath day 13. Neh. 19 20. And when the gates of Ierusalem began to be darke before the Sabbath I commanded to shut the gates and charged that they should not be opened till after the Sabbath and some of my seruants set I at the gates that there should be no burden brought in on the Sabbath day So the chapmen and Merchants of all merchandise remained once or twise without Ierusalem But for supernatural and spirituall trading as all the six dayes are fit so the seuenth especially is the Lords mart or market to furnish all his people with prouision for the whole weeke following And for the place All places are not fit for ciuill marts Merchants but the principall prohibited place is the Church the house of God Matth. 21.12 Iesus went into the Temple of God and cast out all them that bought and sold in the Temple and ouerthrew the tables of the money changers and the seats of them that sold Doues Christ would not endure his Fathers house of praier to be made a house of merchandise But in spirituall trading for heauen all places are fit for Christian Merchants who should goe no where but still be trading for grace and continually either be doing of good or taking of good But especially the house of God is the most proper place appointed for the inriching of the heart and increasing of the stocke of faith and knowledge and of all graces So much for the dissimilitude betweene them The similitude and resemblance between earthly and heauenly trading standeth in fiue things Now the similitude and reason of this resemblance standeth in fiue things 1. A Merchant man is a man that dealeth in great and precious commodities The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Merchant is no pedler nor chapman of small wares nor taken vp in selling pins or points and toyes for babes but tradeth for great things for great bulks quantities 1. In greatnes of the commodities for great summes and dealeth in most rich commodities So the Christian Merchant carefull for heauen aimeth not at the base profits of this life as siluer gold and such corruptible things for these things are but small in his eye and contemptible in respect of the businesse of iustification of holinesse grace and glory These are that one thing needfull Luke 10.42 and that better part that taketh vp his thoughts and desires such a rich Merchant was Dauid Psal 4.7 Thou hast giuen me more ioy of heart than they haue had when their wheat and their oile did abound Let other men peddle and barter for corne wine and oile the Christian Merchant hath a commoditie beyond all this in his eye Psal 4.6 Lord lift vpon me the light of thy countenance Such a Merchant was Zacheus Luke 18.8 when saluation was come to his house he cast away these pedling profits faster than he gat them halfe hee gaue to the poore and the rest he reserued to restore fourefold Such a one was Paul Phil. 3.8 who counted all things losse and dung in comparison of Christ and to know the vertue of his death and resurrection Such rich Merchants were the Martyrs who hauing heauen in their eye esteemed their goods libertie yea life it selfe not worth hauing in comparison thereof For as a man if hee were as high as the Moone would see the earth but as a pricke so hee whose thoughts are in heauen and his eye on things that are aboue within the veile esteemeth the earth but small and despicable For euen as the great light drowneth the lesser so the bright shining of the Sunne of righteousnesse drowneth all the lesser candles and comforts of this present world Secondly 2. In the skill of the commoditie there is likenesse in the skill of the commoditie hee dealeth in For as a Merchant greatly aduanceth his estate if he haue skill and insight what commodities are like to be of the quickest returne if he know and lay out for the best conditioned commodities of euery kinde So the Christian Merchant labouring for Skill knowledge and sound iudgement in the matter of Religion whereby he may be able to iudge aright of Doctrines deliuered shall grow rich in knowledge and to a great measure of faith and full of Christian wisdome whence the Apostle Phil. 1.10 praieth that they may abound in all knowledge and iudgement to discern things that differ and thus they shall be rich and filled with fruits of righteousnesse vers 11. And contrariwise for want of this skill a Merchant dealing for great bulkes soone falleth into great losses but especially the Ieweller or Lapidarie by ignorance may soone ouerthrow his whole estate in respect of many cheaters and couseners who can notably counterfeit Pearles and make them seeme very orient by false arts and so put away at a great price a peece of a fish bone or shell or some peece of painted glasse for rich Pearles and precious stones Euen so many spirituall Merchants decay and breake for want of this skill by meanes of many imposters and deceiuers heretickes false teachers Apostates Libertine Preachers and the Popish guides furnished with all arts to deceiue as with wit and speech and other insinuatiue faculties that make offer of pibles for Pearls and thrust vpon men for the true Pearle of Gods word the glassie and brickle conceits of mans braines which because they haue made to glister and haue set a good colour on them they hold at as high a rate as any Pearle can be valued and now many inconsiderate persons are taken with the beautie profit or some seeming pleasure and so robbed and gulled of their soundnesse for the present and of their expectations and hopes hereafter Now that we may not be thus abused let vs listen to those Apostolicall precepts Ephes 4.14 Not to be children wauering and carried about with euery wind of Doctrine by the deceit of men and craftinesse whereby they lie in wait to deceiue and in 1 Ioh. 4.1 Beleeue not euery spirit but trie the spirits whether they are of God and 1 Thess 5.21 Trie all things and keepe that which is good Thirdly 3. In conferring of their commodities the similitude is in their conuersing and conferring one with another Euery Merchant will be speaking of his commodities he will make offer of his pearles and wares of
price that he may put them off into other mens hands for his owne aduantage So the Christian Merchant will bee talking and conferring of this Pearle of the Gospell as in Cant. 5.6 The Spouse spendeth her dayes in breathing out the praises of Christ A faithfull Christian cannot hide grace in a napkin nor hold it so close to himselfe but hee must communicate it and make offers of it to others Such good Merchants were the two Disciples going to Emmaus conferring of Christ whom Christ ioyned himselfe with Luk. 24.19 Such a one was Paul offering the Pearle to Agrippa and wishing all the people were such as he was except his bonds Act. 26.29 And the reason is whatsoeuer hee can communicate to another is his owne cleere gaine For this is the difference between the secular riches and spirituall A worldly rich man is rich for himselfe only and the more he imparteth to others the lesse is lest for himselfe But hee that is rich in God is not only rich in for himselfe but these riches doe more inrich him by inriching others than holding them to himselfe and the more he communicateth the more remaineth as the oyle in the cruse and the meale in the barrell were not wasted with spending but rather increased Fourthly 4. The earnest desire of increasing their estate of both in the earnest desire endeuour of increasing wealth they may be fitly compared The Merchant refuseth no paines or perill no labour or danger no cost or charge no hazard by Sea or Land to purchase such commodities as may yeeld him returne of profit and aduantage But especially Lapidaries and Merchants for Pearls toile themselues by many weary iournies and voyages into all lands and countries and haue their factors lying abroad euery where to meet with Pearles and precious stones which are of greatest gaine and aduantage So the Christian Merchant hath an insatiable thirst and hunger after the good things of the Gospell and with vnweariable study and desire he trauelleth to euery Mart where this Pearle may be met withall he apprehendeth all opportunities frequenteth euery Sermon waiteth at the gates of Wisdome Pro. 8.34 hee swalloweth easily matter of labour and charge to become owner of the Pearle and hee is instant in this painfull endeuour for here it is not as in ciuill trading wherein many Merchants hauing gotten money enough giue vp their trade and take their ease in the Country but so long as there is any good comming in he will be ready for it and as the labour of the body bringeth thirst so the labour of the soule increaseth thirst after grace Besides that grace is so sweet to a godly heart as a Christian Merchant can neuer bee satisfied nor euer giue vp as hauing enough and as hee knoweth the streame from whence hee sucketh can neuer bee drawne drie so himselfe is euer in want of some good things or at the least of some measure of it and is euer seeking the supplie of the same Fiftly 5. They agree in care to preserue their estate they agree in the care of preseruing and safe keeping the Pearles and wealth gotten the Merchant doth know hee is in continuall danger of theeues and robbers and that the more precious the commodities be the more eagerly they are assaulted and himselfe for them often set vpon sometimes with hazard sometimes with losse of goods life it selfe now hee is so much the more carefull and watchfull to barre and locke vp in the surest and strongest places his richest commodities So the Christian Merchants are in continuall chase and pursuit by Satan seducers heretickes false teachers tyrants and all prophane ones in the world Besides their owne inbred rebellion and lufts which fight against their owne soules Now then all these lie in wait so much more diligently as the wealth is more precious than any other to rob these Merchants not of siluer or gold but of faith and hope and all their graces the least of which is much more precious than gold or the most precious Pearles that euer lay hid in the bowels of the earth Yea themselues are so furiously assaulted as hardly they may escape with goods or life as wee may see in Christ himselfe and in the Martyrs who for his sake were bereaued and stripped of all outward comforts of life and life it selfe Hence the wise Christian Merchant carefully fenceth himselfe with Gods feare Secondly standeth on his ground and guard of faith Thirdly locketh vp his graces and the word in his heart Fourthly keepeth watches with God morning and euening in holy praier and praises Fiftly with Christian fortitude and armour hee maintaineth the measure of grace receiued By all which meanes hee not onely disappointeth the enemie of his prey but also sheweth his owne valour vertue which is no lesse in keeping and retaining the good things of the Gospell Non minor est virtus quam quaerere parta tueri than in getting and attaining them Vse 1 Now if Christians be Merchants then not Monkes nor eremits Merchants Monks very different not a cloistred people who liue alone and not to any other Ciuill Merchants must trade and conuerse together for the good one of another and Christian Merchants much more I would these bellies had eares and that these drones would consider First how vnnaturall this course of life is condemned by the heathens themselues Aristotle could say that Homo est natura animal gregabile Politie 1. a man is naturally sociable and Cicero that no man is borne for himselfe Offic. 1. Non nobis nati sumus sid partem patria partem parentes c. but his Country kindred and his neighbours yea euery man hath a part in euery man secondly 〈◊〉 other more essentiall efference is there between the life of man brute beasts but the beasts life is a kind of fingle life for it selfe but mans life is a life communicatiue Thirdly these droues of idle cattle are the vnprofitable burthens of the earth for what gift soeuer they haue all is lost what profit is there in a hidden treasure Paulum sepultae distat incrtiae Celata virtus so wisdome and gifts denied to the Church and Common-wealth to what are they profitable God hath not giuen all gifts to one but varietie of gifts to diuers Vt ego tuis tu meis indigeres God will haue men taught edified gouerned by men not by Angels How then can he set vp the duties of pietie promote the good of his neighbour or edifie the Church by precept or example which flieth societie and imprisoneth himselfe in wilfull fetters vnnaturally putting off manhood and blessing himselfe in a fearfull curse as any tēporall almost can be Vse 2 Let all of vs therefore carry our selues like wise Merchants Imitate wise Merchants in three things 1. A wise Merchant will know what stocke he putteth into trade so must we take notice what talent or talents
we haue receiued of the Lord to trafficke withall what portion or proportion of gifts we haue in our hands and esteeme our selues worth so much as we haue receiued of grace and no more Secondly the Merchant will not lay out his money but for a hopefull bargaine Esay 55.2 Wherefore doe you lay out siluer and not for bread and your labour without being satisfied Hearken diligently vnto me and eat that which is good and let your soule delight in fatnesse taxing the folly of such as labour and dearely buy externall food and prouision with neglect of the wholesome bread and water of life So a wise Christian Merchant will spend his time and labour on that which when hee hath gotten will satisfie him which if hee bestow in outward things suppose hee doth gaine them they cannot satisfie him Eccles 5.9 He that loueth siluer shall not bee satisfied and hee that loueth riches shall be without the fruit there of And of all earthly things may be said that of Salomon The eye is neuer satisfied with seeing nor the eare with hearing onely godlinessE bringeth with it contentment Thirdly the Merchant will often cast his estate his bookes his shops and his reckonings to see whether his stocke increaseth or decayeth If he finde himselfe a gainer then he is glad if the contrary he is heartles and sorrowfull So the Christian Merchant is much and often in trying his estate and standing in grace and is most glad when hee findeth in himselfe increase of grace knowledge humility faith loue c. but it is a death to him to goe backward and to see his estate of grace rather to decrease than increase hee hath no comfort in his present vnfruitfulnesse much lesse in Apostacy and backe-slicing but his comfort and account to the Lord is onely when hee can say Luke 19.13 Lord thy talent hath increased ten talents Vse 3 Let this consideration also comfort godly poore men despised in the world The poorest Christian is a very rich Merchant thou that art a poore Christian in a low estate in the world labour busily for grace and thou maist bee as rich a Merchant haue as rich a stocke and deale in as great and rich commodities if poore in spirit as the richest Thou that hast no money and but little credit in the world maist heere make as good a bargaine and as gainfull returne for thy selfe as he that hath thousands of money beyond thee The poore receiue the Gospell saith our Sauiour that is few but the poore in estate none but the poore in spirit for this trading is without money like the poore womans curing who spent all her money on the Physitians and yet was not cured but Christ commeth and cureth her freely Againe art thou a poore man hast thou a great charge of children and no meanes to put them forth to trades here is a rich trade make Merchants of them teach them and binde them to this trade of godlinesse this is the way to make them prosperous in earth and bring them happily towards heauen Prou. 14.26 The feare of the Lord is an assured strength and his children shall haue hope Vse 4 Haue likewise a care that hauing bought and purchased the Pearle Part not from the Pearle once gotten thou doest not fell it againe Pro. 23.23 Buy the truth but sell it not likewise wisdome and instruction and vnderstanding for what wee sell we esteeme it lesse worth than that we sel it for but we must value this Pearle aboue riches glory libertie Pearles and life it selfe by no meanes part from wisdome neither by our forgetfulnesse security or ouer-sight any way Besides we can sell it for nothing which is not vncertaine gaine but this is most certaine and most lasting and therefore not to bee exchanged with any other This of the third generall The Merchant mans actions are three Three maine actions of a wise Merchant 1. He seeketh a good Pearle 2. Findeth an excellent one 3. Selleth all he hath to buy it Euery man naturally will be seeking some thing to make him happy the naturall man hath some naturall Pearle or other on which hee setteth his affection and in which bee taketh greatest delight Some Merchants esteeme pleasure their best Pearle some honour some riches and the most of the world seeking some Pearle light vpon some counterfeit or other wherein they content themselues and blinde both themselues and others which made an ancient Father cry out Foelix negotiator qui nouit qua rerenon necina vt ambitiosi nen inutiâ—a vt curiosi sed salubria vt sancti Happy is that Merchant that knoweth to seeke not hurtfull things as the ambitious doe nor vnprofitable things as the curious doe but the most wholesome things as doe the Saints but this a supernaturall both seeker and seeking and things sought The thing sought is the grace of the Gospell a good Pearle indeed as before the seeker was the wise Merchant Quest. But how can any man seeke grace seeing Psal 14. and Rom. 3. no man seeketh after God Sol. Answ No man by nature can seeke after grace nor of himselfe once aske after it because he is destitute of the spirit of God no more than the lost groat can aske after her that lost it or a wandring sheepe after the Shepherd or a dead man after life So as those places are meant of men before conuersion and calling for the elect seeke not God till God first seeke them and findeth them But this is to be vnderstood of men called conuerted already found of God and mooued by the Spirit of God who mooued by God can now moue themselues and sought by him now can seeke him Which both setteth out our infinite miserie who of our selues neuer minde the meanes of happinesse and also magnifieth Gods mercie which is infinite who offering vnto vs a free grace doth truly say I was found of them that sought me not and giueth him also the honour of goodnesse and of our seeking of him Only the godly and all they are seekers of the good Pearle Doct. they seeke after God in Christ and the grace of the Gospell Only the godly and all they are seekers of the Pearle euery where the godly are called seekers of God and seekers of wisdome Prou. 2. and seekers of the kingdome Matt. 6.33 and wicked men are described to be such as seeke not after God Psalm 14.4 And why Reas 1 1. These onely doe see their owne want and beggerie which is implied in seeking No man seeketh that hee wanteth not or that first findeth not in himselfe a want of grace Psal 143.6 Dauid desired grace as the thirstie ground and grace is not promised nor giuen to any but the thirstie Isa 55.1 Euery one that thirsteth come yee to the waters Psalm 14.2 First they must vnderstand namely their estate and then seeke after God Reas 2 2. All these and they alone doe see
cause of the offence rise not out of the thing which may be allowable enough but out of his weaknesse that takes the offence the precept of the Apostle bindeth it to tender the weaknesse of his brother and now to forbeare his or her lawfull libertie and vpon very good and grounded reason 1. Because charitie is better than outward ornament 2. The nourishing of our brothers faith is farre more precious than the nourishing of our owne flesh 3. The edification of our brother is to bee preferred before our owne pleasure So as a conscience well informed will bee very tender to offend a weake brother by vndue and vntimely vse of his libertie although himselfe be perswaded well of it 2. No ornament attire habit or fashion may bee vsed to the strengthning of any vaine minds in their new-fangled strange guises Rom. 12.2 And fashion not your selues to this world A godly minde may not like or be like vaine-minded persons in their fashions forme and courses no not so much as enter into their way Prou. 4.17 nor be companions with them in any of their works of darknesse Eph. 5.7 Now as it will be a sorry plea for thy selfe in thine account to say I thought I might doe this or that because I saw some before me whom I thought well of so will it iustly increase thy iudgement that thou hast by thy practise strengthned the hands of sinners and hardned them in their sinne whom by thy sober and seemely carriage thou shouldest haue actually and really reproued Yea and in that rule of the Apostle 1 Cor. 14.26 Let all things be done to edification thou art cast as guiltie who hast destroyed him by thy example whom thou shouldest haue edified 3. No ornament or attire may bee vsed which may become either a snare to our selues or others There are some habits framed to draw eyes to get louers and to occasion vnlawfull desires The daughters of Sarah detest such whorish habits and are carefull that by nothing about them any eye or heart may bee entangled Their endeuour is not to auoid onely apparant euils 1 Thess 5. but appearances of euill To discouer by our habits some naked parts as many doe is a danger of temptation to many beholders And as in the Law bee that digged a pit and left it vncouered must answer for the oxe or asse or beast that fell into it so here although they are beasts that fall into the pit of lust vpon such spectacles yet are they not free that couered not the pit Neither will it excuse to say But I intend no such thing by my habit for if thou knowest it may bee an occasion of mouing euill lusts and doest not preuent the occasion thou art blame-worthy as the first in that sinne Veneni poculum porrexit aspicientibus etsi nullus sit inuenius qui biberet Chrysost in Matth. Thou hast filled a cup of poison to the beholder although there bee none to drinke it saith Chrysostome IV. Now followes the last ranke of rules concerning the ornaments or attires themselues 1. No outward ornament or habit may be vsed vpon the bodie which is seuered from the inward ornaments of grace vpon the soule The Apostles no where mention this argument but they commend this to the chiefe care of Christian women to bee more sollicitous and curious in adorning the soule with grace than the body with gay clothing and plainly teach that the true ornament of a Christian woman is her sanctification 1 Pet. 3.3 which beautifieth the hidden man before God This is the ornament for her head Prou. 1.9 and chaines for her necke This is the borders of gold and studs of siluer which make her comely in the eye of Christ Cant. 1.10 11. Yea this is her grace among men Prouerb 31.25 Vers 30 And when fauour shall proue deceitfull and beautie to bee vanitie then shall a woman fearing the Lord bee praised All ornaments of nature all artificiall colours and couers are but filthinesse where this is wanting See Prouerb 11.22 A iewell of gold in a swines snout is a beautifull woman without inward comelinesse Seuer this from outward ornament and though she may please her selfe a time in her conceit of brauerie I shall assure her she shall haue no reioycing in heart no hope in death no ioy in God no boldnesse in iudgement Take the counsell of Christ in time Reuelat. 3.18 I counsell thee to buy of mee white garments c. 2. No ornament or attire must be worne against the iudgement and example of the modest frugall and graue persons of our owne ranke Philipp 4.9 We must thinke and doe whatsoeuer things pertaine to good report and whatsoeuer things haue any vertue or praise in them Now to imitate the most modest sober and vertuous of our ranke is vertuous and praise-worthy and of good report whereas to bee inuentors of euill fashions or imitators of light wanton garish or proud persons in their proud or fantasticall fashions brings a iust blot vpon the person and a gash into the name and reputation which will not easily be healed And how iust is it that such as will pride themselues and glory in themselues against the glory of Iesus Christ and the Gospell of Christ which they professe should meet with shame and contempt amongst men of sound iudgement and be sent away with a little contemptuous flatterie only of such wantons as themselues 3. No ornament must be vsed which is not as well expedient as lawfull 1 Cor. 10.23 All things meaning things indifferent are lawfull for mee but all things are not expedient Euen such things as are lawfull may be inexpedient for a meane estate and condition whether it be in degree or in abilitie What an inconuenient excesse is it to weare gold for ornament when they want siluer for necessaries now to weare iewels for pride and then pawne them for need to ruffle it in silkes when they can scarce pay for cloth to make an idle shew and ostentation of abundance when indeede they are in great wants Is it fit for such to follow fashions No but as wee must eat according to that with which the Lord hath blessed vs so must we also in our attire and habits The Lord hath called such persons to frugalitie and thriftinesse and to suit their cloathes and ornaments to their present estate Euen a ciuill wise man will fit his minde to his estate if his estate bee not fitted to his minde Besides costly ornaments fit not euery degree that are able As it was a diforder for Nabal to keepe a feast like a Kings although hee was able so in attires and ornaments 1 Sam. 25. for meane persons to suit themselues with great personages breeds a great deformitie and lets in a confusion in degrees and a neglect of distinction of persons offices and dignities which the God of order hath set amongst men Adde hereunto that such things as are lawfull may be inconuenient at some times It was noted riotous in the glutton that he went in purple and fared deliciously euery day Luk. 16. There be wedding garments for times of ioy and feasting but some times are mournfull and call for mourning garments Ion. 3. and Daniel 9.3 It is more than inconuenient to bee in pompe excesse and delicacie when there should bee weeping humilitie fasting and renting of hearts and garments I trust godly women will be content by looking vpon the afflicted estate of the Church of God euery where at this day to restraine themselues in their excesses in their lawfull liberties and follow the Lord calling them to consider the afflictions of Ioseph FINIS