IT readily appeareth to every vnder­standing reader, that these words doe contayne an evident reason of that which is avouched in those that goe next before them in the 13. verse. In which verse, we heare the spirit of God magnifying (and that with his owne mouth that cannot lye) the most happy blessednes and welbeing of that man, who hath attayned true wisdome and vn­derstanding. [Page 2] [Happy (or blessed) is the man that findeth wisdome, and the man that getteth vnderstanding]

Now, what is propounded in those words, is proued in these, the proposition is in that 13. verse, the confirma­tion in this 14, & the 15. the thing that is made knowne there, is made good, here.

It is Gods manner to ratify and confirme, what he doth reveale vnto vs. It cannot be doubted but that one word of his mouth, were enough to satisfy a million of worldes, howbeit he will not only say a thing but he will also shew the same to vs, and make it plaine, that his words are agreable to reason. And that this may be apparant, it is his good pleasure sometimes to borrow his evidence from our affaires, & those things that are familiar with vs here below, either in our na­turall, or civill estate. We must confesse it to be much favour, that he will afford vs any confirmation of what he affirme's seing his word alone is soe worthy to be­leeved. But his kindnes doth much more excell, when he will cleare his truth by such assurance, as we may most easily apprehend, and rightly vnderstand, accor­ding to the light of that reason which we have in our owne ordinary busines. Nothing is more sure, then that the mysteryes of his kingdome doe infinitely sur­passe all humane reach and capacity, and are too won­derfull for vs to know, we may much sooner be amazed at them, then accquainted with them. The well is deepe (yea bottomelesse) and we have nothing to draw with. Howbeit, the Lord lend's vs buckets, and send's vs to such things as may enable vs (in some measure) to see & search them out, that we may beholde these secret things with open face, shyning vpon vs, & shaddowed to vs, in such particulers wherof we are more capable [Page 3]and apprehensive.

Sometimes, the Lord send's vs to search out his truth, in the creatures that are either, aboue, about, or below vs, the heavens, the earth, and all things betweene both, shall teach vs.

Sometimes, he send's vs to our selues, and will have vs goe no further then home to learne; our owne estate of body, and soule, shalbe our instructor, and ar­guments grounded vpon what we see, what we feele, & what we finde, & vnderstand in our selves jnwardly, owtwardly, or both wayes naturally, shall vnfolde some heavenly lesson to vs.

And sometimes our ciuill profession shall perswade vs of some spirituall assertion; God will argue with vs from our traffike, and commerce with men, and those celestiall and divine passages which are betweene him and vs, shalbe enlightened and enlarged, by those temporall matters, that fall out betweene vs and others; our earthly busines shall further our heavenly blessednes, in the things that belong to the eternall benefit of our soules and bodies.

This singuler and sweete variety of manifestation of Gods truth vnto vs, doth evince both the vnspea­kable abundance of our blindnes, and infidelity, (she­wing that we have no ability of our owne to see, or to assent, to the holy sayings of God) and that inconceiva­ble grace of his, which doth superabound, in tendering these apparant declarations of them vnto vs; where vpon if we fasten not, our ignorance, and vnbeleife, will grow vtterly inexcusable, and our state desperately jn­curable before the Lord, by them both

We may now see with shame enough, what inharent grace is natiuely in vs, (wherin some have soe grossely [Page 4]gloried) what vnderstanding and beleeving harts we have, when such a point as this must be proved to vs, and that, we doe not know nor can beleeue, that he that getteth true wisdome, is a happier man, then he that attayneth temporary wealth, though God speake it, vnlesse also he give vs a reason for it. But hopeing that (now) we see cause to blame our selves throughly, and blesse him vnfaynedly: come we to consider of the reason here given vs of God, and lying in the words that we have read, [For the merchandise therof is bet­ter &c.]

Which words contayning a manifest reasō to settle vs in the truth of that mans benediction, who hath got­ten any spirituall riches, aboue his, that is stored with all temporall: doe shew themselves to be a ratification, arising from our ciuil profession, and it seemeth to be framed and jntended by the wisdome of God, as if in others words he had spoken thus.

The world thinks that man well, & accounts him happy, who hath gotten great store of silver, golde, pearle, and precious stones: he is a blessed man who hath abundance of wealth; especially, if it hath beene attayned by paynes, di­ligence, jndustry and providence in some lawfull and honon­rable employment (because it may fall vpon fooles by succession, deede of gift, legacy, or the like) he is the mā that goe's currant among men for one in good case, that neede care for nothing, nor feare anything.

Now saye's God, if he be soe happy, and soe high in your estimation, that hath thus risen to a great estate in his earthily condition: know assuredly, that the man I meane, must be beyond him, whome you magnify in this manner, inasmuch as all he hath, is but base trath in comparison of that true treasure whereof I speake; [Page 5]golde, silver, & such things, are not worthy to be on­ce named, with wisdome and vnderstanding, these doe as farre exceede all temporary revenews, as the most precious and prizelesse stones, doe over valew the flynts or pibble stones of the high way, or the streete.

And soe much the more assuredly setled, is the hap­pines, and excellency of their estate, by whome they are gotten, then his was, to whome they were once giuen without any merchandising, or meanes at all vsed to obtayne them. I am sure it prooved too true in the first Adam who quickly lost, those excellencyes which came soe lightly: whereas that which is gotten for us by Christ, and gotten by us in Christ, is not subject to such easy miscarriage. The first Adam was like to one, who without any thought, and beyond all ex­pectation of his owne, had mighty rents and riches be­fallen him: and we (in him) were like foolish and pro­digall heires, that not considering whence our excel­lency came, and what it cost, neither he for his owne part, nor in our person, cared to keepe it, but lost it, and let it soone goe, to the vtter vndoing of himself, and his poste­rity. He (& we in him) had it easily, without any mer­chandising, or any meanes at all (by him) vsed, it came vnto him naturally, he that gave him nature gave him grace, he was created holy and righteous; to be a man, and to be soe excellent, were both one, to him. But with the second Adam it is not soe (in regard of the elect in him) he hath merchandised with his father for vs, & payd deare for the purchase of vs: & what graces are accquired for vs, & attayned by vs in him, are not easy to be takē from vs, because they came soe hardly to vs.

This is the cohaerence, and generall fumme of our text, it being a reason to perswade men, to be enamou­red [Page 6]with that wisdome and vnderstanding which the former verse doth mention, and commend, that soe, we having (once) entertayned it into true, and entyre af­fection, might the more eagerly endeavour (by all meanes) to get it into our possession.

And this reason (if we marke it well) may be ob­serued to be rising, and graduall, from one step to another; for when the Lord saith that wisdome is bet­ter then any worldly wealth, he begin's with silver, which will buy any meaner commodity, then he goes on to golde, yea fine golde, which is farre better then siluer; from thence, to precious stones, which are richer then golde, and least any thing vnder heaven, might seeme, either in it self, or in any mans conceit, to be equall, or neere, vnto these in worthynes, he add's, that, not only what any man hath, or may have, but all that can be desired by any man, is not comparable, to the jnvaluable benefit and advantage, that commeth to vs by these.

Thus having survayed the generalities of these words in their drift, and scope, we will now come neerer, vnto a more particuler enquiry into them, as they lye in their order before vs.

[For] This word [For] is diversly vsed in scripture, but vsually (though not vninersally) it is a rationall word, or a word inferring a cause or reason, of something that went before, and when it is soe, it noteth

• the efficient cause of a thing. Rom. 8.2.
• the finall cause. Rom. 11.36.
• the jmpulsiue cause. Mat. 5.11.

Yet at other times, it noteth no cause at all, but is only either, an affirmation, as Gen. 28.16.

• or a connexion, Ioh. 15.15.
• [Page 7]or an interrogation. Mar. 9.11.
• or a declaration. Gen. 20.7
• or a signe, sequell, or effect. Mat 25.35. Luk. 7.47.

I observe these manifolde sences of it, that we might not (ever) jmagine it to argue, a reason, or cause (as the paepist doe) who most absurdly presse it vpon vs for a cause, in many places where it is but a mere consequent, conceiting it often to be a reason, and (without reason) obtrudeing it as a reason to vs, where it is none.

In our text it is a reason jndeede, and sheweth why that man is in better case that hath wisdome, then he that hath ought els, because wisdome is better then all other things he can compasse: heavenly graces, are in­comparably more excellent then earthly riches, there­fore, is he most blessed that obtayneth them.

[The merchandise] you that are Merchants cannot but know the english of this word, it being a metaphor borrowed by God from your owne busines. In religion no such word can be naturall, or found in his proper sence and signification, inasmuch as it jmporteth neces­sarily, that which is an absolute, and vtter jmpossibility, in the things that passe betweene the Lord and vs. In merchandise men give to each other, the full worth & valew of the things received by bargaine or contract, both parties are contented, and rest satiffyed with that, which interchangeably passeth from the one to the other, and either challengeth his owne by right.

In this merchandise, and our dealings with God we are soe farre from any such proceedings, that we can­not render to him one farthing of our owne, for the infinite good he conferreth vpon vs, and casteth most kindely vnto vs, we can giue nothing to him, nor (by any right of our owne) clayme any thing from him, [Page 8]we doe not buy at all, but we beg all.

And yet the Lord is pleased to make vse of such words as are assumed (as was sayd) from our civill con­versation, Reasons why we are sayd to buy wisdome. and jmployments; the better to shew vs the best things, by that light wherewith we may most easi­ly discerne them. Neither is this done (as I conceive) without all respect of some good reason, which may be rendered herof; among many others that might be produced; I propound these few, to serious conside­ration.

First, Reason. 1 to tel vs, that (now) grace, and goodnes are not naturall to vs, as (once) they were in the first Adam, who (as we noted even now) had this wisdome and vnder­standing created in him, and confe'rd vpon him with his being.

He had it without any a-doe on his part, he was no soo­ner a man, then he was wise, & gracious, & had this bles­sed vnderstanding in him. It is nothing soe, but much otherwise, now, we must get that, which was given him, he had it with wōderfull facility, our attaynement wil­be with some difficulty. It is two things (now) to be a man, and to be holy, it is

• not nature
• but endeavour

that must bring vs to grace, if we ever have it: it is be­come an art, to be excellent, there is a mystery in it, we must be bound to it, and serue for it, before we can be free of their corporation who enjoy it, namely those alone that are incorporated (by grace) into Christ Iesus.

Noe man is borne a naturall merchant, neither can any be naturally religious, it must be sought, it must be bought, we must be trayned vp in this trade of heaven, this cunning comes not by kinde, it will coste time, and [Page]paynes, to be well seene into this science. We must be heavenly merchants, if we wil hope to be happy men.

Secondly to shew vs some semblance, Reason 2 betweene your civill and his spirituall, his true, and your tem­porary merchandise.

Some semblance I say, for some there is, (yet not ve­ry much) and some is enough to Gods purpose, and sufficient to teach vs some blessed lessons, out of our owne booke. Indeede the only reason why there is no more currant consimilitnde betweene them, is the bet­ter being of Gods merchandise aboue mans, the one doth soe wonderfully overgoe the other, that in many par­ticulers, earthly merchandise is neither able, nor wor­thy, to become a shaddow, or representation, of the heavenly.

That correspondence that is, must be conceived in the true, strict, and wife sence, of this, and other such words as are in vse among merchants, to these civill ends, which we will so farre apply to spirituall purpo­ses, as any warrantable, and sound concurrence will goe with vs in the analogy of faith, without any vaine or fruitles fancy, of our owne.

Would we then see in what sence heavenly things may be called a merchandise, and in what sence not; this is easy to him that will vnderstand.

In one mayne thing it holdeth not, for (as we heard a litle before) in all merchandising there is muination, and change of one good thing, for another, commodity for commodity, or money for ware, to the just and estimated value, of the rate, and worth of the things bought, or bartared: but (thus) cannot we merchandise, or trade with the most high, we can neither buy, nor bartar with him, because we want what to gine him, not [Page 10]only to the full worth, but we can give him nothing of any worth to purchase those most worthy favours, and advantages, whereof all his people are free par­takers. It were intollerable pride, and presumption not to be put vp, or endured, at our hands, that we that are vile, and worthles by sin, having all evill, and no good thing in vs at all, should once conceit or harbour one thought, of trading with God vpon any such tear­mes of satisfying him for the least fauour we have either in whole or in part, with any thing that is ours. Soe that (herin) the merchandise (on our part) is marred, becau­se we have nothing to trade with.

Yet (in divers other regards) it holdeth good, and is very justifiable if we take good notice

First that God doth call and, encourage vs to this celestial commerce, and bids vs come and buy of him.

• So saith Solomon. Pro. 23.23. buy the truth
• So saith Isaiah: Cap. 55.1. come buy without silver] So saith Christ Reu. 3.18. I counsell thee to buy of me]

Beholde, he will account vs buyers and will have vs come to buy, who knowe's we have nothing at all to pay:

And soe much the more strange, may this seeme to be if withall we remember, that it cannot be found in any place, that God is sayd to be a seller, or to sell vs any thīg which he would have vs buy: these two words (in all mens reason) are proper relatiues one to another yet the Lord will part, and make a rent betwixt them, saying we shall buy, that which he no where saith he wil sell: it is not read in all Gods booke, that ever he solde any goodnes to any man, but that which we have from him, is every where called his free and must gra­cious [Page 11]gift vnto vs.

Now & then, the Lord is sayd to sell his people into their enemyes hands, as in the bookes of Iudges, and in the Psalme, the church thus complayneth. Ps. 44.12. [Thou sellest thy people for nought and takest no money for them] but this kinde of sale, is no such selling as is opposite to the buying before spoken off, nor doth it any way match, the merchandise. Quest. But how then (wil some say) can we be sayd to buy of God, whenas he cannot be sayd to sell to vs? why thus it may be, Answ. and it may be the Lord would teach vs out of his kinde of selling, (though it be of another kinde) what he himself doth intend, and would have vs to vnderstand by our buying, thus. His selling of his people for nought, did note the small respect, the base esteeme he had of them, when their notorious naughtines they had deserved his neglect, and provoked the eyes of his glory against them, to cast them out of their good land, and send them cap­tiues among Pagans. We our selves when we have a jade of ill qualityes, will put him off to any man for litle or nothing. Now our buying may be smelt by the con­trary herevnto, and by it, must needes be meant our great care, regard, and estimate, of the graces which the Lord is pleased (in his grace) to bestow vpon vs, that we have them in singuler respect, and most gra­cious account, as we would doe: that plate or those jewels, which cost vs more deare.

So then God solde his people without money, when he did disrespect, and reject them: we buy without mo­ney, when we prize, and repute highly of his graces. It is not (we see) any money matter, to manage this mer­chandise, whatsoever we buy, there is nothing to pay,, but something to performe; the driving of this trade [Page 12]cōsisteth in action. He is a good dealer, that is a good doer. All that we give for heavens inestimable excellencyes, is our truest valuation, our highest estimate, and the dearest account of them, we are able to expresse, when we have once knowne, and felt their worth within our soules: phil. if we prize them preciously, our purchase is made; So did Paul, who accounted all things (euen the things which otherwise, were advantage to him) losse, & dung, and exceeding vile, mat. 13. as the basest excrements, in regard of the excellent knowledge of Christ. Soe did he in he parable, that solde all, to buy that one pea [...]le, which he found. pro. 2.3.4.5. And our Solomon tell's vs that we should all doe soe, and that if we doe, it wilbe well with vs, we shall surely gaine that, wherof we have soe good respect. And if we would be tryed by a well exprerienced man, one that knew how blessed it was to be posest of wisdome and vnderstanding, take David for the party, and his speech for your practise, herein he prosesse's these things were to him, more deare then all things,

• better then thousands of golde and silver
  Psal. 119.72.103.
• sweeter then the hony, & the hony combe

With many more the like sayings, shewing his rare account of these graces, wherewith he was abundātly enriched. So then to buy wisdome, or to merchandise for it, is no more, then to repute it precious, & to thinke it worth buying, keeping it with all care, as we doe the best things we can buy, and making much of it, yea the most we can make; both in opinion, and practise.

Secondly our attainement of wisdome, may be cal­led a merchandise properly, in respect of Christ, for he (on our behalfe) was indeede the purchaser of his fathers mercy to vs, and the paymaster of his fathers justice, for vs.

The apostle Paul tell's vs, 2 cor. 6. 2. pet. 2. [...]. that we are bought with a price, and the same doth Peeter avouch also, and soe doe others, & well, and warrantably they may, consi­dering how deare we are payd for, by him, who redee­med vs at a high rate, (I had almost sayd too high a rate) considering what base, debaushed, and worthles crea­tures we were; nothing, worse then nothing; vanity, ligh­ter then vanity: a whole world of such vile contemp­tible vermyne, cannot be esteemed worth a drop of his blood, noe nor a hayre of his head: had it not beene that

• the justice of God was to be satiffyed
• the fauour of God to be procured
• his law to be fulfilled
• his loue to be confirmed

And all righteousnes to be wrought and accompli­shed: how had we (vnworthy wretches) beene (of our selues) worth redeeming or respecting? noe, these infinite, most excellent, and inconceivable things of God, were worthy of the life, and death of lesus Christ, to worke and bring them to that passe, that we might be interressed into them, through his purchase of them, Now our Lord & redeemer having bought vs, & payd an alsufficient satisfaction for vs, & enabled vs (by his po­wer) to attaine some saving grace, hence are we (in him) sayd to buy grace, through grace. For merchandise, or buy­ing spiritually, is [A word of Grace] when it is attributed to vs; wherof we may be the better perswaded, if we remember that God is pleased to call the beginings of his graces in vs his earnest pennyes, once, and againe, 2. Cor. 1.22. Eph. 1.13 by the apostle; thereby intimating (as it were) a bargaine be­tweene him & vs, because he would harten & cheere vs, i [...] our holy course, as a father who hath an inheritāce for his son, take's the money that any freinds giue him, & to [Page 41]make him the more willing to part with that, which he cannot employ, he tell's him, well, this you shall give me for this house and lande; & it shalbe yours, one day.

But to passe this, let vs labour to be wise, and wary beware, that in any wise we binde not the Lord to any words, he is free to chuse and vse what he pleaseth, is it not great reason that he should have liberty, of spea­king who is infinitely wese, in every word he speake's? and therefore when soever the Lord takes any word of ours, wherin we cannot discerne a cleare cōcurren­ce of his minde let vs sift the more narrowly for his intendement therein and blame our blindenes, that we cannot see it, as we should. It is not for nothing at all, though it may be but for some one, or very few things) that he makes choyse of these civill tearmes, to teach vs the knowledge and skill of celestiall truth thereby.

Let vs not therefore slight off these words, or looke with a shallow, or superficiall eye, vpon them, but take them into our most serious consideration to search out the meaning of God in them:

Thirdly, Reason. 3 it is possible, the Lord aludes to this word, both here and elsewhere, to illustrate our best being, in the best things and call's his greatest mercyes, and our cheifest graces, [Merchandise] because he would magni­fy and commend the course of a merchants life, to be lawfull, honest, and good, and a calling of his owne institution and allowance, in as much as he makes this imployment, the honourable embleme, of these admirable excellencyes, in whose enjoyment we are truly blessed before him. If every christian that would be blessed must merchandise, can any christian conceit basely of merchandiseing? the scriptures attestations of the honour and excellency of this practise, trade and state of life, [Page 15]are many; I thought good to mention this among the rest, the better to muzzle and bung vp the malig­nant tongve of any foule mouth, that shall ever barke against it soe currishly, and vnchristianly, as divers have done. And thus we see how and wherefore, these things are called merchandise, The next word followeth.

Thereof] that is, of the wisdome and vnderstanding spokē of in the 13, verse, whereby all graces are meant. It is a common thing through out the scripture, to no­tify all good, or evill, vnder some one grace, or vice of either sort; but it is more proper to this booke, then any other to propound

• all graces, vnder the name of wisdome
• all vices, vnder the name of Folly.

Throughout the Proverbs; Solom [...]n [wise man] is a compleat christian, furnisht with all saving grace: and he that is called [a foole] here, is the man, that is full of all impiety, and prophants.

But let vs come a litle neerer to this word [therof] and we shall finde it to be added out of inspeakeable wisdome in God, and that not only to evidence the excellency of wisdome aboue wealth, hut alse, todif­ference, and distinguish this merchandise, from another, which is obtruded vpon millions of men and preten­ded yea pressed to be true, & spirituall, when as vpon due tryall, it will prove to be no better then carnall, and diabolicall, to cozen, to gull, and to delude, all such as deale in it, or meddle with it, who not kno­wing a Pedler from a merchant, doe take these trifeling vanit yes, for rich commodityes.

I meane the merchandise of the [Great wheere] of whome, and of her merchants and the things the buy'es & sell's, Saint Peter sayes some thing, and Saint [Page 16] Iohn sayes more in his Revelation. In which booke, (and in divers places therof), the Lord Iesus, doth at large lay her and her doings open, that all men may see how, with whome and wherein, she tradeth.

How she tradeth, let Peter tell vs, (even that Peter, whome they brag to be their Patrone) he hath evidēt­ly decyphered her vile dealing, 2. pet. 1. ver. 1. ver. 3. to be privy, and close; covetous and catching; counter feit and fawning: soe saith ye text: [ who shall privily bring in damnable heresies] and through covetousnes make merchandise of you]: all whoores qualityes, as right as ean be.

VVith whome, Re. 1 [...].3.9.22. she tradeth, Saint Iohn tell's vs, who are her merchants, no meane men, no base fellowes, but kings, and great ones and that of all nations too, VVherin she tradeth: to wit, in any thing that may bring her in silver and golde, & pompe and pelf, to gaine which, she sells merits indulgences, masses, dispensations, trent alls dirges, the fardle of all her fopperies is opened, & set to sale, yea to enrich her self, she cares not to ma­ke prize of the soules of men too; causing them to sell their soules to her, for such toyes as she tell's them, are good for them both living and dead, that she may sell them to the divell, for such things, as she knowe's are good for her self, to purchase more honor, wealth, and pe­wer to her king dome:

These are her wares, and none but she may sell them, noe monepoly is like this; the Divill is sole owner, he will trust none but her to be his factor: she, none but her owne bratts to be her breakers: & soe this trade of hellish trash, is driven betweene them, and with it they couny-catch mens consciences, and catch money out of mens purses, and for this double damage, give them so­me jdle puppet, or foolish vanity, that shall trebble it; all [Page 17]they sell, hath this seale of a hellish, and infernall in vention, that all the proffit come's to the seller, he will­be sure of money; the buyer hath nothing but fruitles vanity. And soe they (silly soules) are gull'd to lay out their siluer, and golde, and not for bread, or rather but for bread, even then, when they hope, and beleeue they have bought A GOD.

Now [the merchandise therof] is as much worse then the merchandise of golde, and siluer, as this in our text is better then both, and no man endued of God with any vnderstanding, will once intermeddle here, the only traders, are these infatuated fooles, whome

• God hath given over to strong delusion:
• the Devill hath gotten into his dominion:

And these mysticall sotts doe suffer (nay joy to see) them selves miserably abused by these Catholike Inglers of whome they thinke they doe receive, the erna­ments of Christ, whenas they have nothing but Anti­christian excrements, and soe in steed of adorneing and bewtifying their soules, they doe defile & abase them out of measure.

For this cause, even because [hereof], doth the holy Ghost insert most wisely, this word [thereof] that wise men might be able to discerne betweene the merchan­dise of God, which evermore brings great advantage, and that of the man of sin, which is never, more then meere cousenage. Now put we forward to the next [is better] that is to say, every way beyond it, in all kinde of benefits and advantages. I cannot conceive the word [better] to beare any worse sence here, then the best it hath any where, because (as we shall shew when we come vnto it) these diuine graces, doe so farre ex­ceede all wordly riches, as no man can compleatly comprehend [Page 18]and discover. There is no comparison be­tweene them, the one is not worthy to be named with the other; wealth is scarce good enough to wayte vpon wisàome. But this is easy: we proceede.

[Then Siluer: golde, yea, fine golde, &c.] the Lord is not sparing (we see) to magnify wisdome, in that he doth it in soe many words, which words doe import most precious things: and that (as was remembred be­fore) by a gradation, or rising, from one good thing, to another that is better then it, and from that to ano­ther yet better: as we all know

• Siluer to excede all commodityes,
• Golde to exceede silver.
• Precious stanes to exceede Golde.

And that no place might at all be left in mans hart, for any thought of a thing, that might seeme better, he putt's in all that mans hart can desire, or Wish to enjoy, affirming, that to have saving grace, is a more happy thing, then to have all things els, that the soule of an earthly minded man could desire to have.

So that now we see what these words doe contayne, to wit, in the generall, a confirmation of that commen­dation of wisdome and vnderstanding, which is given vs by the holy ghost, in the verse going before.

This confirmation (if we descend into particulers) is comparatiue & riseth from one good thing to another and from that to a better, to shew that wisdome is the hest of all good things, and exceeding farre surmoun­reth all temporary commodityes.

The parts are three.

• 1. the things compared, to wit, wisdome & wealth.
• 2. the wealth wherewith wisdome is compared: which is partly expressed: siluer, golde, prectous [Page 19]stones, partly included: all that then caust desire.
• 3. the disproportion betweene them, which she­weth not only, that wisdome is something better then wealth, but also that it doth incompara­blely surpasse and exceede it.

Thus, being now come to the sence, and parts of the words, let vs put forward toward the matter that is contayned in them: which that we may the better come to vnderstand, be it all wayes, well and carefully remembred and considered of vs, that inasmuch as it pleaseth the Lord to speake vnto vs of these mysti­call things in such manifest english, as he doth, in calling it [A Merchandise] it shall well become vs to scan, and search, that we may see, how farre, and Wherin, the me­taphor doth mayntaine this truth; and make it appea­re, that the odds and excellency lyeth here. And the more to enlightē vs herein, let vs proportion THIS, merchandise, and MANS together, comparing the one with the other, in such particulers, as wherein the cor­respondence will holde currant, and sound, by war­rant from God.

To run through all passages, would be an endles race, and a fruitles endeavor, taking vp more time, then may be conveniently spared therevnto; we will not therefore goe that course, but strive to that way which may be nearest, and clearest to the truth here intended, medling only with such as are most familiar to our notice, and most materiall to our purpose, and in opening these, we will doe our best to shun all extrea­mityes, both of incenes, and of negligence, because, as it is not good, to be curious, so is it naught to be carelesse, the one is jale, the other is evill, both are reproova­ble, especially in matters of religion. It shalbe safest [Page 20]for vs to goe that beaten way wherin, we may looke for Gods light to guide vs, and to avoyd all, corners, and by-pathes. The evidence of his Word, to comfirme all we speake, the assurance of his spirit, to comfort and quickē vs in all that is spoken, are the things we should seeke for, the one makes it sound to our conscience, the other make's it sweete to our experience, let vs there­fore labour for both these, that soe our instructions may become sensible to you, and you the more happy by them.

Well then, let vs approach to the mayne point; which we will first propound, & then proue. And this it is.

GODS MERCHANDISE IS BEETER THEN MANS]: Doct. it is better being a Trader for wisdome then for wealth, for Grace, then for Goods, His commerce with vs, doth farre exceede ours with one another, and wilbe founde (every way) infinitely more beneficiall.

Who can doubt of this, that heare's the Lord him­self both speake it, and vrge it, as he doth? especially if withall he remember, what infinite knowledge, and wisdome is in the Lord, that he is not as man, that he should be partially over-affected to any thing he see's, or weakely over seene in any thing he saye's.

• either touching his owne graces:
• or touching our commodityes:

To set the one at too high a rate, or to vndervalue the other, but most vprightly to estimate both, in all equality, as they are, in their owne ranke, and quality. So that his word which never fayled, were enough to worke any mans hart to a full assurance of the truth hereof: howbeit, because, we may meete with such faithlesse and vnbeleeving harts as Thomas had, who must see and feele before they will consent and con­fesse; [Page 21]let vs come neerer, and take better notice of this truth, and we hope that in handling the point, we shall have our harts fully confirmed therin:

Let vs looke then, and pry into every particuler, and (as it were) feele, and put our fingers into them, and we shall finde the prooffes of this doctrine as vn­deniable to evince vs, as the prints in Christs body were to convince him: and soe from propounding what we say, we come now to proove the same.

That which we say is no more but this; that this merchandise with God, is better then all merchandise with men. God himself saith as much, and will beare vs out in that we say, by comission from heaven. But let vs se (will some say) wherin it surpasseth? nay (say we) see if yov can, wherin it surpasseth not: come along, & let vs veiw some few things of many, that we might looke vpon, and you will easily assent, that this is a true saying: and that we may not be carryed into any con­fusion in our jnquiry, and confirmation, let vs range those things into some order, which we produce for evidence in the point, and in every of them the verity of what we speake, will appeare vnto vs abun­dantly.

Let it then be carefully noted, and considered of vs, that in three speciall respects this trading hath preheminence beyound yours, and every respect may be in steed of a most apparant and incontroleable reason, to settle vs in the assured perswasion of the superabundant benefit of this heavenly and blessed traffike.

Know then, that to the better being of this mereban­dise, these things doe concurre.

• 1. that it hath not some things that yours hath.
• [Page 22]2. that it bath some things that yours hath also.
• 3. that it bath somethings that yours bath not.

Some things are proper to your merchandise, alone, to wit, all that are bad, as having any damage, or dan­ger in them.

Some things are common to this with yours, to wit, all things that bring any benefit.

Some things are proper to this alone, and not com­mon, or any way communicable to yours, to wit, all tho­se most rare, excellent, and extraordinary prerogati­ves (which may truly be entituled royall) because they are not incident to terrenall trade, or temporary dea­lings, the things that are below cannot be capable of those high advantages, which this doth afford.

Now every of these wilbe most willing witnesses of our proposition, and support it against all cavill and contradiction. And if in the prosecutiō of them (con­sidering I must make vse of your words) I shall not be soe neate, and exact in your artificiall tearmes of trade, as the nature of Gods Metapher, and the allusions therof, to your merchandise doth require, I hope you will remember; that your words are out of our element, yet we will ayme as neere as we can, for the illumination of your mindes in this matter, and if we speake jmproperly, pardon vs, because we affect, ra­ther evidence of prooving, then are of speaking, in Gods matters. Our drift and mayne scope is divine, (so should or harts, and angues be too) we care not to be soe compleate, and accurate in tearmes, as some are, who have more shew of Retorike in one sermō, then sub­stance of religion in ten. And soe we come to shew the odds and excellency of this trade in each of these three ranks before remembred.

First, this merchandise must needes be better then all other, because whatsoever is bad in yours, is not to be founde in this at all, it hath nothing that is any way evill, or jncommodions: and in yours there are ma­ny things (of this kinde) much complayned off: as na­mely.

• Great, Adventures:
• Bad, debts.
• Bad, commodityes.
• Bad, servants.

Here is a foure-folde danger, the hassard at sea is much, trusting of it in sale is as much, many times your goods are ill conditioned, and some servants are disho­nestly mynded: these are the meanes of many a mer­chants miscarriage, and vndoeing.

But beholde, this merchandise hath none, (no not one) of these, let vs sift every one by it self, and we shall see it to be soe. And first for Adventure, we may be assured here is none at all, nor none there can be. Heavenly things are subject to no hazzarde.

For your earthly, you must either abide the aduen­ture, or buy the ensurance: here neede's neither. All tra­deing vnder heaven, in to all clymates, in all commodityes, is more or lesse vnceartaine, and dangerous, & in the richest, and rarest, there is most feare, because they are in places farthest remote, But in this trade which is from heaven, it is nothing soe.

God himself tell's vs that wealth hath wings and can, and will, fly from vs: that riches are vnceartaine: pro. 23.5. 1. Tim. 6.17. 1. Joh. 2.17. Ionah. 1. [...] that they are things that perish: yea, that they perish in their vsing: nay, that they perish, before they come to be vsed, even while they are in transportation.

And some of his saints can say it by experience, [Page 24]who have fallen from a mighty estate, to miserable pouer­ty, & some (againe) risen from a meane condition, to won­derfull wealth.

Yea some wicked men will witnes it too, who tell vs, Dan. 4.17. that he that is great, God is able to abase; as it did well appeare in the foole in the Gospell, who let him­self a long lease of many yeares, of all the land and reve­nue he had, &, it was canceld, & expired the same night, within few howres after he had sealed it, vnto himfelf.

And if none of these had spoken it, your selves in that which some have felt, and more haue seene, would say it were as true as the Gospell, inasmuch as dayly newes comes of shipwracks from one coast, of bankrupts from another, what betweene fellonious Pyrates, vn­skillfull Pilots, vnfaithfull ser [...]ants, ill wares, ill weathers, naughty times, jmprovidence in buying, oversight in selling, & a multitude more such miserable & mourne­full instances, millions of men sinke in their states, and are dro [...]n'd in these snares of the world, what heavy catalogues of decayed men, come continually, who were thought great, and proue worth litle or nothing? what vncomfortable accounts doth many a merchant overlooke? that look't for advantage, and hath lost of his principall, (yea it may be his, whole prin­cipall) & that by those land pyrates [I meane, not those Bankrupts whome the Lord doth humble, by casual­ties, incident to the most honest among men, whose harts are broken, more then their states, and more (it may be) for other mens states, then their owne, whose soules are more wofull for want, wherewith to satiffy others, then for the wants they feele them selves; these have both Gods comiseration, and mans] But the Bankrupts I meane are those which breake, with God and men both [Page 25]at once, who

• not necessarily
• but villanously

make a rupture where none is, to jnjure others, and to enrich themselues, building their owne states vpon the rujnes of many other mens, and in one act, commit­ting a foure folae fellony, in robbing

• God of his goodnes.
• Men of their goods.
• Themselves of their honesty,
• Many of their money.

My soule hath a quarrell against these accursed cormorants, who devoure multitudes, and draw them into wonderfull misery, to make vp their owne mou­thes, not caring to overturne all trade, to raze the fon­dation, & pillars of a common wealth, for the support of themselves; those are the vipers of mankinde, and the bane of the body civill that bred them; liuing, and gay­ning, as the divell doth, only by the vndoeing of every body they deale with. The theife by the high way, the pirate at sea, the combination of all robbers, of all roauers, are farre short of these fellons: they professe stealing, and take as much as they finde, and a man knowe's what he lose's: these mysticall, and mon­strous villanes, deceive and cosin vs, in the vse of our loue to them, confidence in them, commerce with them, that when we thinke we lende to doe them good, trust them with our goods, or trade with them to doe our selves good; beholde, their fidelity is become fellony, our kindenes is our damage, all is lost we let them have they grow fatt with other mens flesh, and lyne them­selves with the skins, which they teare from all such, as they have traded withall.

All and every of these (with more that might be reckoned vp,) you know and acknowledge to be as miserable, as they are manifest declarations of the dan­gerous and vnceirtaine state of your merchandise, among men, and to that ill passe, are the times, and the truth of men, now come, that you often tell vs (and too truly) you know not who to trust, how to be sure of your owne, whome to deale withall, without feare; of losse.

But in this trade and commerce wherof we treate, there is no such matter, nay, there can be noe such miscarriage, in one kinde or other: all is secure, stable, str [...]e, and infallible, you neede not feare, or doubt any thing in the least. When we deale for our soules, we deale vpon sure tearmes, and that we might (as the Lord would have vs) know this, we finde him very plentifully ensuring our spirituall estate vnto vs, by all kinde of consirmation that can be, 2. Cor. 20.21 Ps. [...]9.35 Heb. 6.17.18.

• by his promise.
• by his eath.
• by both together,

Yea by his whole self, who being wholy infinite, yet doth ongage his whole infinite essence (& all the vnspea­keable excellencyes, their in enclosed) that nothing shall faile either of his goodnes, to vs, or of our good, from him. What hath I [...]sus Christ fayd in this case? hath he not [...]ssured vs that h [...]ll cannot prevaile, noe not the g [...]es, that is, the greatest power of hell? hath he not sayd that heaven must fayle, before one jot or [...]ittle of that which is written for our soules comfort, shalbe vnfulfilled? Did he not tell Martha, that that better part, which Mary had chosen, should never be taken from her? Hath he not bidden vs to lay vp for [Page 27]our selves treasures in heaven, and assured vs against all perills, that no theif [...] can reach it, no r [...]t, no meath, corrupt or wrong it? all this, and much more hath he sayd (of purpose) to establish our harts against all fea­re of any danger.

And as he hath fayd thus much, soe hath he done much more. He hath actually vndertaken to give vs all secu­rity, that can be defired in this case. He hath secured vs by his life, by his death, by all his obedience, both acti­ue, and passiue, what he did, what he endured, his rising from the grave, his ascending into glory, and his perpe­tuall intercession for vs, at the right hand of his father; all is for vs, all this did he vndergoe (as it were) to vn­der set and prop vp our harts, that we might be fully confirmed in the sounde assurance of all heavenly happi­nes. These were all the dangers that might mischeife vs: and he hath endured, and gone through them, that we might be free from all feare of them, and having spoyled these powers, that opposed our best comforts, Ioh. 10.28.29. he hath assured vs that we cannot perish, nor be taken out of his hand, and bid's vs bee of good cheere, be­cause he hath overcome that world of our enemyes, that withstood vs, and made vtterly voyd all the veny­me of the most pernicious adversaryes we had, that they cannot at all endanger, nor any way impayre, these precious benefits. Satan our grand-enemy, he is troden vnder our feete: The world, and our owne flesh; (his two mayne, and most hurtfull instruments of our evill) they are vanquished also: Nothing is left vnconquered, all is nullifyed, that might trouble vs, in this our infalli­ble affiance, touching these things.

And herevpon, have the saints of God, beene bolde, and borne vp themselves, with all vndaunted resolu­tion [Page 28]of spirit. Iob. 1925. Ps 116. co 2. pe. 1.19. [I am sure my redeemer liveth, & that I shall see him] saith Iob. [Ibeleeved therefore I spake] saith Dauid [I know whome I haue beleeued] saith Paul. we haue a most sure worde] saith Peter. And we may all say, we have a most sure God, to our father, who changeth not: a sure rock to our redeemer, who moveth not: a sure spirit to our comforter, who departeth not, but abideth by us for ever. Heere is sure worke of all sydes (we see), on Gods part, who would have vs settle our harts, to make our election sure to our selves, for our owne parts. Never did any man, miscarry that was a true trader in this merchandise, but every soule who hath dealt soundly herein, was as ceartaine of his spirituall benefit, as of his naturall being.

Howbeit, not withstanding all that is sayd, yea, or that can be sayd, the Divell (who is a mighty looser, by the manifestation herof) doth all he can, to weaken, and infringe the faith of Gods elect, in this point of the faithfullnes of God, that they may (like his vassalls) feare where no feare is; he doth dayly fill their harts, with this & that difficulty, thrusting, these, & those jmposibili­tyes into their thoughts, presenting a worlde of jmpedi­ments vnto them, to breede doubtfullnes, and distrust (yea, and [...]espaire too) in them, if by any meanes he may draw them therevnto, and affright them from that affiance, wherewith they may most boldely, safe­ly, and couragiouslie repose themselues, with joy vpon the Lord.

But let vs see what it is he opposeth, & vpbraydeth vs withall? Nay, (will some say) what is it not, or whe­rewith doth he not terrefy vs? he sett's heauen, earth, & hell against vs, he perswaded vs, that all things are enemyes to vs.

• [Page 29] Gods justice and severity.
• Our owne sin and jmpiety.
• His owne mallice and cruelty.

How are we able to witstand any one, much lesse, every one of these; they being all farre above our po­wer.

Well, we confesse they are too heavy for vs to vnder­goe; and would not only endanger, but overturne, and drowne all, if any one of them should be layd vpon vs: but as the case stands, there is noe discomfort in them at all, though they be put all together.

True it is, that God hath much against, vs, but it is as true that there is absolute satisfaction made (on our be­halfe,) and soe noe feare now, because his anger is ap­peased towards vs, his favour purchased for vs, his loue promised to vs, all reconciliation, all compassion eter­nally, and jrrevokeablely, assured, and estated vpon vs.

It it also as true, that our owne sins are many, and mighty, and simply insupportable, and would sinke vs into the bottomeles pitt, if their least weight did lye vpon vs, but it is as true, that they are freely and fully forgiven, and we reputed as guiltles, and accounted as jnnocent, as if we had never committed any one of them: the Lord hath layd strength upon one that is migh­ty: and (even the strength of our sin, the whole law) and the curse therof he that is mighty hath done great things for vs, in carrying the iniquityes of vs all, and in being made sin, and made a curse for vs, that we might be made the righteousnes of God, 2. Cor. 5.21. Gal. 3.13 14. and soe become (through grace,) to be everlastingly blessed with him, as the Apostle speaketh to the churches, of Corinth and Galatta.

And as for Satans malice, howsoever it be much, yet it neede to trouble but litle, nay, not at all, for he is a conquered, and a cap [...]i [...]ated enemy, kild to our hand, & throwne vnder our feete, (as we heard before) well he may hate, but he cannot hurt vs, he may mallice, but mischeife vs he cannot: What is his power, to the power of God that keepe's vs? what is his subtilty, to the wis­dome of God that directs vs? hath it not most happily appeared that he hath beene confounded in all his de­vises against vs, and we comforted more stedfastly; by that course, wherby he sought our rujne eternally? I thinke if we looke well into it, it is better with vs now, then it was, before he began to bring evill vpon vs. And what is (now) left of him, but the bare shaddow, or outside of an adversary, in regard of that he was, when he had power not only to tempt, but to over­turne vs; but now he can only tempt vs, we (in our Christ) can [...]verturne him.

Let vs not then (like fooles) feare, or discomfort our selves, or suffer others to disquiet vs with things of no consequence, in this our commerce with our God. Say, our ships, be brittle, suppose our passage be boyste­rious; admit what we carry, be corrupt, what is all this; when we further consider, that we have an omnipotent Pilot, that can make our vessell thyte, the sea quiet, and change our commodityes into better condition. The liuing God both can doe, and hath promised that he will doe, all this: & the more to assure vs of soe much, it pleaseth him to vtter and expresse his consolations vnto vs, in sea-faring mens tearmes, speaking to vs, as vnto men in sea dangers, Isai. 54.11 cap. 43.2. saying [Oh thou afflicted & tossed with tempest &c.] & againe, [VVhen thou passeth through the water I will be with thee, that the floods shall not [Page 31]drowne thee]; & by the apostle, he further tells vs what good ground-t [...]kle we have, to wit, an anker, Heb. 6.19 sure and stedfast] that cannot fayle vs: though therefore some seeming danger may shew it self, yet assured danger there is none: something may appeare very perilous to our flesh and blood, to our frailty, ignorance, and infi­delity, as the growne sea, and the great billow, doth to fresh water souldiers, who start and shrinke at every wa [...]e: but to our faith, and that power of grace given vs of God, nothing can proone terrible, howsoever it ap­peare. We have a God that can doe whatsoever he will, Psa. 115.3. and hath power at his pleasure, to jmploy for our best good, and will doe by that power, according to his plea­sure, whatsoever may any way redounde to the hap­pines of their harts, who vnfaynedly defire to deale with him. Vpon him, and vpon his power and favour we depend, fearing no present, or future perill, in any thing appertayning to his kingdome, and those affayres that concerne the same. And in this resolution let all Gods saints set vp their rest for ever,

For there is a crew of vpstart TRADERS, or ra­ther INTRVDERS, I meane Papists, & Arminiās (I joy­ne them together, though the one be much yonger then the other, yet are both, late [...]vices in respect of the ancient truth of God) who meddle, (or rather Ped­dle) in Gods merchandise, and tell men, that there is great hazzard, and adventure borne in this blessed tra­de, and no such manifest, and vndoubted security, as we plead, but danger of being [...]a [...]k [...]pt, & failing in Grace, in falling finally from it, and no c [...]tainety of being blessed in Glory, or assurance of being received into it.

Concerning these, I am perswaded verily, they [Page 32] speake as they thinke, and (I thinke,) they finde them­selues, as they speake to others, for not being made free of the fellowship of Gods faithfull ones, the truth not having yet made them free of the communion and corporation of the true saints; I can see noe reason, (se­ing they wilbe, INTERLOPING, in Error) but they should mistrust danger, and meete with it too, and not enjoy the gracious previledgis, and these most be­neficiall jmmunityes of that society, wherof they are not. And seing they are not members vnited, but mon­sters annexed therevnto, why should they goe vpon as sure grounds as Gods owne doe. Especially seing they will not make God, soe good a master, or his factors, soe good merchants, as they grant the Divill to be, for they confesse that all that deale for him, are sure enough of damnation, but of those that are agents for the Lord, it may be doubted of their salvation, yea it is presump­tion, to rest infallibly vpon it; which if they spake, & intended only of themselues, I could soone put it into my creede, but being (as they meane it) vniversally true of the very elect, what man (having the faith of Gods elect, in him) can beleeve it?

Some also there are among the multitude of our ignorant & vulgar Protestants, who being neither well perswaded, nor at all experienced, in the light, and po­wer of this truth, thinke it something with the most, for any man to secure his owne soule of his eternall salvation: oh, say they, you must not presume, but have a good hope, that all shalbe well, it is too much to say more. And is it soe indeede? why then there is noe more safer, or faster holt; of heavens everlasting treasures, then of the temporary vanityes of the world, for a man may say soe much of them; it is not sin, to hope that such a [Page 33]ship shall come safely to her port; and may noe mo­re be sayd of the jmmutable things of God, then of the worldes [...]oneab [...]es, which have soe many waies, and meanes, to miscarry? Are your conceits soe grosse, & confused, that they can put no difference (nor vnderstād the difference, Christ himself hath put) betweene the things that perish, and those that cannot perish? is it all one, to trade with God, and man, in heauen, and in earth? in fadeing, corruptible, and transitory tra [...]h, and in that enduring substance, which will outlast, both heaven and earth? How prejudiciall are these foolish sayings to his wisdome, who evermore make's it a property in­communicable, a prerogative royall, to spirituall things to be firme and not fadeing; and labour's (herevpon) to wynn our harts vnto them, vpon this consideration, that they are soe certaine, & sure; & to weane, vs from all things here below, because they are soe brittle, and vnsounde? How apparantly, opposite is this speech to that of the Apostle, who tell's vs, that he was perswa­ded (and that throughly) that Neither life, nor death, Rom. [...].38.36. nor, angells, nor principalityes, nor powers, nor things present nor things to come, nor beight, nor depth, nor any other crea­ture, (if any other could be conceited) could separate him from the loue of the Lord Iesus, in whome he saith, (not only of himself) but of all the elect of God, that we are made more then conquerours, ver. 37. through him that loued vs, and in this especially shewed his loue vnto vs, that he vnderwent, the brunt (& that most willing­ly) of whatsoever was indeede dangerous, and by soe doing, brought vs from vnder the mutable freedome of the first Adam, to be free from mutability, and mis­carriage any more, vniting vs to himself, that (in the second Adam) we might be safe, and sounde, for ever.

Let this be remembred of vs, and magnifyed by vs, in him our Lord who hath done soe great things for vs, as to make vs (in this thing) to be more happy, then he, who was created in absolute happines: he was without sin, Note yet not sure, we are sure, though not without sin: his perfection (without Christ) made him not free from muta­bility, & we (by Christ) are jmmatable, notwithstanding all our jmperfections. Soe, now we trade vpon better, (that is vpon surer) tearmes then he did, we cannot be soe jnnocent, of evill, but we are more absolute in good, then he was: he no sooner began to deale with God, but he broke straight; we are secured from the first instant of our begining, that we shall never fimally fayle.

Thus we see, this is the first priveledg of the first sort, wich your merchandese hath, & Gods hath not. ADVEN­TVRES are EVILS, and therefore they are not in­cident to this trade, though to yours they be.

But this is but the first, and the beginning of the benefit of this trade, let vs looke further for more encouragement to this celestiall commerce, and the fur­ther we goe, the more good shall we still be sure to see. Set we then towards a second, and that is this.

That as there is no hassarde in this heavenly trade, Prive∣ledg. 2 but all come's safe to hand, soe neither is it possible to make a bad debt, in all that we deale for.

Noe BAD DEBTS can be made in this busines, nay, no debts can be, made which are not exceeding good, yea better, then all the ready money in the worlde, if it we­re all aue to one man.

And this help's on the happines of the former, for it all should come well, arive safely, and we should (when it hath passed all sea dangers) endanger it our selues, in selling it, to vntrusty buyers, who should not [Page 35] pay currantly, where were the comfort of the former sa­fety? where were the future benefit of the commodity?

But if a man have it in sure posession, and sell it to such as will make sure payment, then is he happy, and hath his harts desire.

And here it is soe, and it cannot be otherwise; for why? who doe we trust in all we trade for? even HE alone is trusted, whose payment cannot be mistrusted: we trust none but GOD, to whome we should be guil­ty of fearfull blaspemy, if we should harbour in our harts, one jealous, or suspitious thought of inconstancy, he being one [whose compassions cannot faile], Lam. 3.22 None but the Lord is our Debter in the managing of this busines: he who is rich in mercy, Lord over all, rich vnto all, able enough to pay; and as willing as he is able, to give vs content, nay (beyond that) more then we can aske, nay (beyond that too;) more then we can receine.

We heard what alsufficiens security he hath given vs, by himself, by his son, by his spirit, by his word, by his oath, by all, (& more then all) that we could demaunde, or desire, to satisfy vs. We all know, there can be no bad debt, if the debtor be good, how then is there a possibility of any to be founde here, seing we trust nothing vpō any, but vpon him, vpon whome (we say) we put all our trust: who although he by not (be any right that we can clayme, or challeagne) a debtor to any man, as owing any thing (by due) to his creature, but (contrariwise) that all the world are debtors to him, and owe him infinite dues, which are simply vnpayable (on our part) vnto him, if he should aske his owne: Yet it pleaseth him to make himself, and to manifest himself, to be our debtor, and of his owne mere grace, and love, he wilbe see, assuring vs that we shall be payd to the full, yea, & that with vn­speakeable [Page 36] overplus; and advantage.

He is content it should be sayd we lend vnto him, Pr. 16.17 [He that is mercifull to the poore, lendeth vnto the Lord] and that he wilbe our paymaster, [and the Lord shall re­pay vnto him whatsoever he layeth out] And the payment he make's, the satisfaction and contentment he gives, is such, and soe excellent, as would ( if we well vnder­stood it) make vs ever more desire to have him more, and more, in our debt; happy is that man that hath, or can have, most debts standing out with God; the more, the better, he that is deope [...] in, is vndoubtedly most happy: and that for one speciall, and remarkeable rea­son, worthy of everlasting remembrance and obser­vation, and that is this. That to whome soever he once makes payment, Note those men are made for ever. They shall never neede to trade more, who once are satis­fyed by this debtor, and the debt is as sure as himself is, who is the debtor: it is not more ceartaine that he is in heaven, then, that all (to whome he makes himself judebead) shall receive, plenary and perfect payment, beyond all that can be either demanded, desired, or received: his satisfaction is soe super abundant, that we are not capable of the fullnes thereof.

All bad debts come by trusting the world, or the Divell, or our selves, either overmuch, or at all; for not one of them is worthy of any considence; they are all three, soe farre from infallibylity, that they who most depend vpon them, shall finde nothing but vanity & deceit in them. But he that relyeth vpon the living Lord, as sure as the Lord line's, that man shalbe satisfied. There, Note are few men to whome he is debtor, but he paye's them double,

Something they have in hand, they are presently [Page 37]payd in part, even in this world, and in such a time as he knowe's may doe them most good, and with such ei­ther jnward, or outward comforts (or it may be, some of both sorts,) as they are most fit to receine, and shalbe most happy to haue

Something is still resting to them, and remayneth to be received in heaven; and that is the infinite glory, blisse, and felicity, which Abraham, Isaac, and Iacob, & the blessed Patriarchs, Prophets, and Apos­tles, and those jnnumerable spirits of just and perfect men, doe enjoy, with all whome we shall fit downe in that kindome; and beholde the Lord of life, and king of glory, face to face, and partake those incom­prehensible happinesses, which are reserved for vs (with them) there.

The least the Lord doth ronder to vs, (even of the­se baser blessings is more satisfaction then we have, (or can have) right vnto; but the best, (whether it be of grace or of glory) doth exceede not only our right, but even our thought also, And hence it is, that we are (with soe good reason) soe often invited, and incited by the holy Ghost, to Trust in the Lord] yea, [to trust perfectly in him] to cast all our cares vpon him: to, [commit both, our wayes and our selves, to him] and we are also tolde that [it is better to trust him then princes] and yet we would thinke our debt good, and our money sure, if a Prince were to be our paymaster; well, saith David, it is better to trust in the Lord, them in Princes he speake's it twise, that we may know he is well advised, in it, and well assured of it, and to harten vs here vnto, he vn­dertake's we shall never be confounded, or a sha­med of our affiance in the Lord, who neuer fayleth, Heb. 13.5 nor forsaketh any one that truly reposeth his trust [Page 38]in him, Heb. 10. and therefore would not have vs cast away our confidence, which hath great recompence of reward. And none could speake this better then they that have tryed it, as both David, and Paul, & other of Gods saints have done, & in like manner shall all saints doe: if they can finde occasion to doe soe, they shalbe sure to have occasion to say soe.

With men, it is good (yea, be the men never soe good, and sufficient) to get in debts, because their state is mu­table, their wealth, or their will, mooveable, and it may quickly come to passe that they cannot, or will not pay, but with the Lord, it is good to get him into our debt; for the longer it run's, the larger shall our reward be, (if not before) yet at the resurrection of the just, we shalbe sure to have it to the full, yea, (as was noted before) infinitely, farre beyond all fullnes.

Againe (which is yet more, Note and therefore to be more marked of vs) his payment, shall not rest only in our selues, the whole benefit of it shall not be ours alone, but it shall extende it self, and reach to our posterity also; and this is much more then any man will doe at any ti­me, but noe more then God will doe at all times, having protested his favour & respect to a thousād generations of them that loue him, & tolde vs (many a time) how well many have fared for their fathers sakes [The righteous is mercifull &c (saith David) & his seede enjoyeth the blessig] and againe [Blessed is the man that feareth the Lord] &c [his seede shall be mighty vpon earth, the generation of the just shalbe blessed].

It is enough with men, and as much as either law, or conscience, doth require and commaund, that a man pay to one, if the debt be due to the father, (and duely discharged) the credditor neede not conferre any [Page 39]thing vpon the childe, being no way bound to pay one debt, to more then one party, but God wilbe superabon­dāt in what he doth, no mā shalbe such a paymaestr as he is, for beside the full, yea infinite comfort, & content­ment that the father shall receive, or hath received, the child shall also reape some good thing from God, because he was debtor to his father. The Lord was never in debted to any one, but he payd more then one; as the scriptures doe most abundantly testify.

Againe, wheras among men there can be noe possi­bility of a bad debt to be made, but the same must ari­se, either out of the ability, or honesty, of the debtor, that decayeth in either, or both, we may be the more cear­tainly assured, that as in this merchandise there is none, soe, neither can there be any, because this God whome we only and wholy trust, who is to be blessed for ever, cannot fayle in either of these. God is the only debtor here, he make's himself soe; what hart of any man (vn­lesse of an jufidell, [...] or pagan) can conceit, in the Lord, a possibility [...] in power or truth, or that he should be any way incident to faile, in favour, or in faithfullnes? Can it enter into the soule of any man, or may a thought herof have any place, and entertay­ment with a Christian, that he that is abone, should ban­kerupt, either by necessity, or any other meanes? It were a most jmpious, & prodigious apprehension. How should he want ability, in whome is all infinit fullnes, yea and all full infinitenes also? How should he want truth or faithfullnes, to keepe touch with vs, whose honour it is, (and ever hath beene) to holde with all, who ever dealt with him, whose testimonyes are very sure, yea most su­re, and never fayling, noe not in any one, to whome (in the least thing) he was ever pleased to engage himself.

Is he not [God all sufficient] as he tolde Abraham? yea, he who hath all, Gen. 17. alsufficientnesses, in him? the whole world can witnes this (most truly) as they are treatures: and millions of men (more comfortably) as they are Christians. He never did, as many men doe, run more in debt, then they are worth, or have where with to pay: his debts are not of any necessity, as (most mens are), but he wilbe a debter only to whome he pleaseth, and none els; and tho­se to whome he is soe, shall well see he doth not, nor cannot disapoint them.

For why? (comsider I pray you) most men haue power to make bebts, and to get in with many, but what man can make money to get out, & give satisfaction withall: if that were also in every mans power, who would be arrested, jmprisoned, discreddited, and troubled for non­payment? he were a man worthy of noe pitty, but of all extreamity, that having a myne, & a mynt, woulde yet lye by it, for debt: why the Lord our God, he hath all this, he hath as much power to get out of debt, as pleasure to get in, rather then any shall faile, he can create new comforts, and mynt new mercyes, if the fullnes of tho­se (already being) should faile: it is easy with him to ma­ke as many worlds, as there are creatures in the world that is made: no, no, the Lord hath tyed himself by such an jndissoluble band, that there can be no cause, (nay no colour) of suspicion of any feare hereof saying [Once haue I sworwe that I will not fayle] The heavens must want their fullnes: Psa. 89.35 the earth, the ayre, the sea, their abundance; all worlds must be emptyed, e're the least of those that rely vpon him shall goe away disappointed: He hath spe­ken, Ps. 132.11 & will not depart from it] (saith David), he never went from his word yet: all his words are faithfull, and true, for he is amen, the true & faithfull witnes] he is God [Page 41]who cannot lye, as we have heard enough before: his word being most true, himself more, even truth it self, what place is left for any probability, of doubtfullne­cistrust, or feare, in our harts?

Now then, seing all ill debts, come some of these wayes, and none of these, are any way incident to the Lord, they that trade here, may well, and truly say, (even out of happy experience) that this merchandise is (in this respect) farre better then the merchādise of Golde or siluer, because here is no occasion of discomfort to any credditor, in any debt be hath made, but t [...] same is good, and currant, he is sure to have it, with wonder­full advantage & benefit. God is capable of no necessity: nor culpable of any fraudulency, he cannot over-trade himself, or be overseene in any thing he dealeth with vs for; how then should any thing be vnsure? Who here among men that mourneth not to see the is tlamentable catalogues that come dayly both of bad debts, and debtors? I say of both, for every bad debt, doth not argue a bad debtor; the Lord may lay his hand vpon some, and disable them to satisfy, where they have received, which thing they would most willingly doe, were it in their power, and it doth not a little perplexe them that it is not. The debt (in this case) may be bad, but soe is not the debtor, who not being any whit lesse honest in hart, but more poore in estate, (and that by the hand of God) cannot be sayd to be bad, vnlesse it be in the construction of those base earth-wormes, who make the world their cheifest good, hating pouerty, as men doe theevery. These (as wee sayd before) are the true objects of Gods compassion, & mans comiseration, and he hath no Christian hart, who lendeth not a hand (so farre as he may) to left vp such, as the Lord hath [Page 42]thus humbled, But for others, who are truly called Bad debtors, from whome, God hath not taken sufficitency of meanes, but the Diuell hath rob'd them of honesty of minde, to retayne that money to enrich themselves, which others ought, (by vndeniable right) to receiue from them; what should I say, but what the Apostle once sayd, [Their money perish with them], & they with their money, who thus gaine it, & retayne it: yea, without repentance to God, and restitution to men, they shall both surely perish, for the curse, (even the con­suming curse) of God, cleaveth both to it, and them.

The catalogue of these caytiffes increaseth daily, it is lōg enoug (I thinke) to reach from hence to hell, where­into they shall all be cast, and be accursed for ever, who vpon pretended poverty of their owne, doe really rob, & jmpoverish many. The Divell himself was never so bad as to make himself worse then he is, as he hath taught these vile varlets to doe: it is his manner many times, to make himself better then he is, (for his advan­tage) but never worse; but these wretches, will fayne to be poore, and penurious, even in despight of God, and his good providēce, who hath take nothing from them, but giuen them enough to give men their owne, which because they will not doe; he hath pleaseth to give them over to this new-founde, & most notorious villany, that their tayle should be like the dragons, to draw soe many downe, as must fall by theyr rising.

But of all those that ever had to doe with God in this merahādise, can one be named (in the whole worlde, or any age, or time therof) whome he fayled ful­ly to satisfy according to promise, and kindnes too. All the Dinolls in hell cannot instance any one, soe exact & most absolute, hath the faithfullnes of God ever beene [Page 43]to all his, in all things. Sooner shall the sun faile to give vs light, and the day to follow the night, then our God (seīg he wilbe our debtor) will fayle vs one jot: God him­self hath sayd it, we may therefore safely beleeue it, and with joy settle our harts vpon it.

If we should, (nay if we could), survey the receits of Gods servants, and take knowledge, what they them­selves have freely confessed, freely to have received, it would soone appeare, that they have had more then they can fully acknowledge, and beene made partakers of more then they could aske, or thinke, Eph 3.20. and that not a litle, but abundantly, yea exceeding abundantly too, as the Apostle witnesseth. Nay if we enter serious­ly, and search narrowly, into our selves, we could not but confesse our receits of kindnes, and comfort from God, to be many more thē we can number, or account.

But we take soe litle notice (which is our great sin) of what God doth cast vpō vs, that we are not able ( as we ought) to cast it vp, & feelingly to confesse it, either vnto the Lord, for the landing of his name, or to men, to leade them on, to the sounde comfort, and benefit of this confidence.

And this is the second evill, incident to your merchan­dise, but exempted from this. Let vs come to enquire ter a third.

Thirdly, in this merchandise, Prove∣ledg 3 there are NOE BAD COMMODITIES: nothing ill conditioned, nothing that is counterfeited, or sophisticated, or that will shrinke in any measure, but all that come's to this Mart, is currant, merchantable, and as it ought to be, in every respect.

Noe man neede feare, either cloth, or colour, lengths or breadths, matter or making, all is true, sufficient and [Page 44]without any fault, or exception.

And this you may well, and willingly beleeue, if you doe but remember what is the only commodity in request here, even [GRACE] soe saith our text, the merchandise [THEREOF] that is, of wisdome and vn­derstanding, (named before,) and comprehending all graces vnder them. This, and this alone, is salable here, this (of it self) take's vp the whole trade, all the doings, is for this one thing, even for Grace, a commodity which is originally, and infinitely seated in God him­self, and graciously dispenced vnto vs, according to that measure therof, wherof we are most capable, and wherin we may be most meete and able to honour him, who is the fountayne ef the same.

And how is it possible, that any of this should not be exceeding good, when it flowes from the Lord himself, & by him, is derived, & communicated to vs, through the purchase of Christ, by the power of the holy ghost: shall we thinke that

• either, this fountayne can yeelde any thing that is corrupt,
• or, that Chrst would buy that for vs which were naught.
• or that the holy ghost would convay any thing, to vs which is not good?

Farre be all such jmpious, and vnholy apprehen­sions from vs, as (at once) to blame, yea to shame, the blessed trinity, & to lay any jmputation, of falhood vpon God the father, or of foolishnes vpon God the son, or of venity vpon the holy ghost: all which (yet) were most true, if any Grace that came from God were vnsounde. Soe that in this trade there is no trash, or ill conditi­oned commodity, offered to any.

But in yours is much, yea, (if yours, and all mens gene­rall complaints be true) too much, he must be some-body that most soe farre see into a thing that he may not be deeceived now dayes, inasmuch as many are growne from being CRAFTE MASTERS, to be MASTERS OF CRAFTE and to liue, and gaine more by their witts, in making a false commodity, then ever they did by the worth of a true, studdying how they may, yet de­nying that they doe, deceiue. For that is the manner of all Satans art-smen, that their practise goes before their profession in evill, but in good, their profession goe's not only before practise, but without it also, because practise never folowe's. In diabolicall dealings they ever prastise, seldome professe; in divine affayres, they ever professe, seldome, nay never practise.

And, as much of your bad ware is soe cunningly, & artificially handled, that it is not, nor cannot be easily discerned, but is taken, (or rather mistaken) for good; Soe is it in this merchandise, (by Satans subtilty, and mens simplcity) come to passe, that many are deceived with the appearance of grace, where the substance is not. The apostle tell's vs that [Great is the mystery of Godli­nes] and so indeede it is, & too great for vs to know & learne as we ought: and as true it is, that great is the mystery of Vngodlines (though nothing so great, as the other) yet too great, for vs to know, and shun as we should. Hyprocrisy is spun with a fyne threed, and made as fayre as is possible, to deceive the simple: and it doth indeede delude the greatest part of the christian worlde, misleading most men, and making them to thinke they have saving, whenas (intruth) they have naught but deceiving Grace; that is, that which they they thought was true grace, but were deceived by it.

Howbeit yov most know that, this is not the mer­chandise meant here in our text, all bad wares come out of the Divells warehouse, and his they are. Now because they are soe deceivably made, as that such multitudes are gul'd with them, it shalbe good for vs, and it wilbe well worth our labour, and learning, to endeavour (as every mā doth in his owne element) to get some skill to discerne betweene true and false Grace, that you may be able to put a difference betweene, that which is sound, and that which is only seeming. And soe much the more doth it stand vs vpon, soe to doe; because if we be deceived in this one thing, we are vtterly vndon for ever, and if we be not, we are made for ever, and ever.

Let vs fall to it then, and looke well about vs, for though here be more difficulty, then in the most cun­ning collusion of any temporall commodity, yet is it no j [...]possibility to try it out most manifestly vpon good advise, and diligent search. Some few things we will note therefore wherin

• Gods true commodityes, and
• Satans sophisticated vanityes

may be well knowne one from another, though they seeme to be both alike, both in matter and colour. A­mong others, note these three.