Wily Beguile Ye, Conclusion
Concluſion to the Reader: Reſoluing certaine Caſes of Conſcience incident hereunto.
THus haſt thou gentle Reader a Briefe of ſuch Meditations, which by obſeruatiō of worldly courſes I hauehave conceiued, concerning the deſperate eſtate of Worldlings, endangering their ſoules for the gayning of worldly commodities. And for thy further ſatisfaction herein, that thou mayeſt preuent deceit in thy Chriſtian libertie, leſt it be an occaſion to the fleſh; and follow thy earthly plough ſo that the better Plough ſtill goe forward, I hauehave thought it neceſſarie to adioyne hereunto certaine Caſes of Conſcience, whereby thou mayeſt be reſolued in ſuch difficulties, and ſeeming contradictions as appeare betweene thy generall and ciuill calling; that ſo thou mayeſt wiſely ſubordinate the one vntounto the other: and make thy ciuill calling, a furtherance to the perfection of thy generall. To this end, ſeeing, as the keeping of the Sabboath is a ſpeciall tryall and furtherance of ſynceritie in all other occaſion; ſo the maine quarrell of Worldlings is againſt the ſame: either they would vtterly aboliſh the ſame that it may not be kept at all, or elſe they would delude and fruſtrate the power thereof vnderunder pretence of Chriſtian libertie. Quaere. 1 Therefore the firſt Quaere, ſhal be concerning the libertie which the Sabboath allowes.
What vſe of our ciuill callings, and other accedents thereto, may bee allowed vponupon the Lords day.
To which we anſwer briefly, that ſuch liberty hereto is onelyonly allowed herein, as the word and equitie therof doth confine vntounto vsus. Namely.
1. That in caſe of neceſſitie for the preſeruation of life, ſo that without preſent helpe it may be certainly endangered, wee may lawfully exerciſe our ciuill callings, but neither in the ſame manner as at other times, or to the ſame ends. Firſt, I ſay,
Not in the ſame manner, that is; not with the ſame intention of the minde, which on this day muſt be more abſtracted from earthly affections, then another day: not ſo much our louelove to the perſon, as our louelove vntounto God, muſt now beare ſway in doing the thing with an entire reſpect to God commanding the ſame, that he may hauehave the glory of our ſimple obedience; thē, that man may receiue benefit therby: which though I acknowledge is to guide vsus at all times, yet ſpecially the Saboth requires this retired obediēce. And in our releeuing the perſon, though his body or ſtate be in preſent danger, yet our principall ayme muſt be the reliefe of the ſoule by exhortation, reproof, &c. as occaſion ſerues: and that without any reſpect of refreſhing the minde of body by any ſuch labour, which is lawfull at other times.
Thus is the different manner in regard of the minde; and ſo alſo there muſt be a difference in the vſe of the body: as ſo to exerciſe the body as ſpecially to humble and abaſe it by the manner of our labour; whereas at other times wee may more reſpect the eaſe thereof.
And yet ſo farre onelyonly to exerciſe it as not to tire & weary it, if vrgent occaſion do not require, leſt weariſomeneſſe require ſome ſuch recreation thereof as is nor meete.
And if any vrgent occaſion may bring weariſomenes, yet now in ſteed of ſuch bodily recreation, the minde may be enlarged to heauenly meditations and thankeſgiuing, thereby to refreſh the wearied carcaſe.
Whence it followeth that all bodily recreations that do not further vsus to diuine worſhip, are vnlawfull on the Lords day: Becauſe they ſerue onelyonly to refreſh the body after labour; which is reſtrained therefrō; otherwiſe I ſay, thē they ſhal make vsus fitter to ſerue God, when we hauehave any liberty to labour vponupon caſe of neceſſity, though we may vſe that liberty to weariſomnes, yet this is to be releeued ſpecially with ſpirituall recreation.
2 This inferreth that the vſe of our Ciuil callings on this day, is not as they are Ciuill, but rather as they are abſtracted from all Ciuill reſpects.
And this ſhall appeare the better, if we conſider the different Ends of imployment on this day from the other.
Our End on ordinary dayes, may be benefit to our ſelues, for the encreaſe of our outward meanes and maintenance in the world; ſo may we not do on the Lords day. Here wee muſt labour freely without hire or fee, our paines muſt be a free will offering without reſpect of recompence, to approue the ſincerity of our obedience, wholy for Gods ſake, and not our owne.
And that our labour muſt now be ſeuered from al reſpect or cōtentment of the body, but rather to the humiliation both of ſoule and body. The like muſt be reſolued concerning ſuch other workes as are allowed this day. As.
2. Workes of Charitie, which though they may now bee performed, (as relieuing the poore, viſiting the ſicke and afflicted) yet here they muſt be limited by the former circumſtances, as after a diuers Nature and to diuers Endes then at other times.
1. Now they are to be performed more liberally then at other times, in regard of the matter we giuegive; becauſe this day requires a reſtrayning of our ſelues herein, that we may be more enlarged to others; both in that our leſſe bodily labour hath need thereof; and the greater labour of the mind, requires the leſſe, leſt it be hindred and dulled hereby. And yet in regard of the manner, they are to be performed more ſparingly: leſſe time beſtowed thereon, leſſe wearying of the body; and all this that both bodie and ſoule may bee more free and ready in the worſhip of God.
The like may be concluded of that other bodily worke allowed on the Sabboath; namely, the view of the creature: Now the minde muſt be abſtracted from all delight in them, as they ſerue for preſent vſe, which may be allowed at other times; and onelyonly inflamed hereby to glorifie God, in the wonderfull varietie and vſe of them, for the aduancement of his power and prouidence in their creation and gouernment, without any reſpect of right or vſe of them to our ſelues.
Whence it followeth?
1. That all liberall vſe of the Creatures in prodigall Feaſting, &c, is now forbidden, but onelyonly ſuch as may ſerue neceſſitie, and bee agreeable vntounto good reaſon.
2. Generally no other bodily labour is now admitted, but what is confined within the former bounds of neceſſitie and charitie, and the like, together with ſuch other circumſtances of different manner and end, as before are laid downe.
And thus of the firſt Caſe and Reſolution thereof.
Caſe. 2 A ſecond caſe ariſeth; That ſeeing the Lord hath ſet apart but one day for his Seruice, and left vsus ſixe for our ciuill callings: Whether it be not lawfull to ſpend more time in following the world, then ſeeking after heauen? And ſo whether though our thoughts runne more vponupon preſent occaſions of this life, then vponupon thoſe of a better, we may not yet hauehave comfort that our eſtate is ſecure, our intereſt good in eternall happineſſe.
The Reſolution hereof conſiſts, Firſt, in the Conſideration of the right vſe and intent of the Sabboath, which is principally to confine and employ our thoughts wholie vponupon heauenly things and ſuch occaſions, as that day are publikely offered to further the ſame, and that for two ends. One, that this heauenly employment of our thoughts on this day, and ſo of our words and actions ſutable thereto, may be both a reſemblance of our pure and perfect eſtate in heauen, when all our thoughts, words and actions ſhall be thus wholy exerciſed, and alſo on euidence of our right in that happineſſe, and withall may prouoke vsus to ſigh and haſten to that perfect eſtate; by how much our experience of fayling in theſe things on this day argues our ſhortnes and aberration from that perfection.
And hereupon followes another vſe and intent of the Sabboath; Namely, that by reſtrayning and ſetting our thoughts now onelyonly vponupon heauen, he obiects wee may at all other times keepe them better in order, that though they may hauehave libertie on the other dayes to worldly occaſions: yet by the former imployment of them on the Sabboath, they may now be ſo bridled and ſeaſoned with holy grounds and Spirituall ends: as that we may ſo vſe the world as if we vſed it not, our hearts may not bee ſet vponupon the ſame, though we muſt conuerſe therewith: but both lifted vp to God for the ſanctifying of our buſineſſe, and kept ſtill euer with God in the proſecuting thereof, and ſo returne vntounto God for the bleſſing of the ſame, and relie again vponupon God in waiting on his prouidence, and meditating of the heauenly riches: making ſtill theſe worldly occaſions daily matter to humble vsus hereby, in that we cannot be without what in ſome ſort hinders our intire fellowſhip with God: to exerciſe our Faith and patience; in that our labour is nothing without the bleſſing of God: to try our ſynceritie, that we can ſpare time for heauenly occaſions, and ſeaſon our earthly affaires with Spirituall Meditations. And ſo to prepare vsus by a daily viewing of our reckonings, and making euen with God, to our great account; and ſo hereby to ſit vsus the better to the next Sabboath, and ſo to prouoke vsus to hunger after the eternall Sabboath.
Thus doth the right vſe and entent of the Sabboath extend to the holy ordering of our ciuill Callings.
And ſurely if we conſider rightly in the ſecond place, the right vſe and ende of our ciuill Callings. Which is not ſo much for preſent maintenance of life, or to thriue thereby, as to humble vsus vnderunder the mightie hand of God, in that we hauehave need of ſuch meanes, which, had not ſinne entred into the world, we ſhould not hauehave had; and ſo daily to renew repentance and thereby to prouoke to louelove and compaſſion towards others; that ſo we may lay vp a good foundation againſt the life to come▪ The wiſe conſideration and comparing of both theſe together; both the right vſe and ende of the Sabboath and our ciuill Callings, will happily further the reſolution of theſe doubts, and ſatisfie the Conſcience, in any ſcruples that may ariſe there-from.
For out of this compariſon will ariſe theſe concluſions. Firſt though the Lord hath allowed vsus ſixe dayes for our ciuill Callings, and but one for the generall, yet from this: proportion it doth not follow, that though more time be allowed for our worldly occaſions then for our ſpirituall, therefore wee may enlarge our thoughts ſo much the more after worldly things▪ then after thoſe of a better life: ſeeing as our ciuill Callings are ordained, not ſo much for the maintenance of this preſent, as that life which is to come; ſo our managing of them muſt bee Spirituall, with thoughts and actions deriued from that Fountaine, guided by the ſame Rule, and ayming at the ſame End.
And therefore as the Sabboath doth reſtraine vsus altogether from theſe carnall worldly thoughts, as being ſimply euill on that day: ſo neither doe the other dayes otherwiſe allow them, then as they proceed from a ſpirituall intent to glorifie God in obedience to him in our Calling, rather then to enrich our ſelues, and ſo ayme at a Spirituall end, euen the furthering of vsus to a better life.
The Summe of all is:
1. Our ciuill Callings one the Lords day muſt wholly ceaſe, but vponupon the former occaſions.
2. On the weeke dayes they muſt be followed, not with worldly but with heauenly minds. They muſt be begun with Prayer, both priuate, and if it may be, with the Familie: they muſt be continued with ſpirituall Meditations, tending to weane vsus from the louelove of them; by experience of the manifold diſtractions, the baſenes, and corruption incident thereto, and ſo prouoking to raiſe vp the minde to heauenly obiects; and they muſt bee ended with contentment, and thankefulneſſe, with prayer, and humbly ſubmitting to the will of God, and waiting by Faith his glorious Bleſſing.
Thus if we doe, our thoughts (though conuerſant with the world, yet) ſhall hauehave ſweet commerce with heauen; our time, though more dayes ſpent in our ciuil Callings, yet now thus employed, ſhall ſanctifie them vntounto vsus, and ſanctifie vsus more and more by them, and ſo make eueryevery day a ſpirituall Sabboath. Thus we ſhall walke with God, while we hauehave dealing in the world, & hauehave our conuerſation in heauen, while wee are thus ſtrangers on the earth: Our thoughts though imployed vponupon the world, yet ſhall not reſt thereon, but retire againe to their true Center of heauen; and our wayes, though trauailing in the world, yet ſhall ſtil be ayming and haſtening to our country which is aboue. So that, though we liue in the fleſh, we ſhall not liue after the fleſh: and though we may take care for the fleſh, yet wee ſhall not care to ſatisfie the ſame, nor vſe our libertie as occaſion thereto. In a word, we ſhall hereby ſo vſe the world, as that we may not louelove it; we ſhall ſo deſire to liue, and ſeeke meanes for the maintenance thereof; as that ſtill wee ſhall bee ready to die, and to leaue all for Chriſt.
And this may ſerue for anſwere to the ſecond Queſtion.
Hence ariſeth a third ſcruple: Whether it be not lawfull to deſire riches and aboundance.
To which we anſwere: 1. By a diſtinction of riches, which may be conſidered: As they are neceſſary and ſufficient, and ſo a ſmall thing may be counted riches, as contenting Nature and being ſufficient for vsus. 2. They may be cōſidered as they are in the eſtimation of the world, and in their own Nature, and ſo aboundance is to be deemed riches, & ſo they are vnneceſſary.
A 2. Difference, now to be conſidered, is of the perſons which may deſire them, which are of two ſorts. Firſt▪ publike▪ ſuch whoſe Callings cannot be well executed without aboundance, as that of the Magiſtrate, and ſuch other publike Callings. Secondly, ſome perſons are priuate, and theſe alſo in regard of their charge and ſuch like occaſions, may lawfully deſire more or leſſe.
A 3. Difference is in reſpect of our deſires, which are either abſolute, ſuch as require ſimply the performance of what we deſire; ſuch as are all deſires for Spirituall graces, which for the grace ſimply muſt be abſolute, though for the meaſure thereof they may be conditionall:
2. Our deſires are conditionall, with ſubiection to Gods will, as may make moſt for his glorie and our good; and ſo ought all our deſires be for earthly things: becauſe that God hath ſo onelyonly promiſed them, as they ſhalbe for our good. And ſo muſt we onelyonly deſire them. Out of theſe diſtinctions ariſe theſe concluſions.
1 Firſt we may generally deſire riches, as they are in the firſt ſence neceſſary and ſufficient, not as they are leſſe neceſſary & aboundant. Geneſ. 28. Deuter. 17.16.17. 1. Tim. 6.8.
2 Secondly, we may deſire what may aſwell fit our callings as perſons; though this may be ſatisfyed with leſſe, yet the calling may deſire more, and ſo ſuch callings as require ſtate and maieſtie, may require aboūdance: yet ſo as that,
3 All our deſires for theſe things muſt be conditional, ſubmitting to Gods pleaſure, both for the thing, as alſo for the meanes to obtaine the ſame; and ſo for the meaſure and continuance thereof vntounto vsus, and ſo not enlarged by our owne couetous minde, but confined to the iudgement and example of the moſt ſober and frugall perſons. And therefore,
4 All our deſires for theſe things muſt be accompanied with prayers vntounto God, both for the thing we deſire, as alſo for the meaſure and bleſſing thereon.
Thus may we lawfully deſire Riches.
Quaere. 4 A fourth queſtion ariſeth hereupon, whether we may vſe ſuch meanes for the gathering of riches as mans law doth tollerate, and come not within the compaſſe of the Penalty thereof: As vſury, Monopolies, letters of ma…, trading with Infidels and Idolaters; tentering and burniſhing our wares, by preſſing, ſliking, and keeping in and ſtoring our commodities; changing of our callings, &c.
To which we anſwer, firſt by ſome generall rules to all. 1. That whatſoeuer is not againſt the law of equitie and charitie, without intent to deceiue, as we would be done vntounto, that may lawfully be done herein.
That wherein the law of man is ſubordinate to the law of God, we may ſafely venture.
That the law of man may diſpenſe with ſome things which yet it allowes not ſimply, but ſo only tollerates as to preuēt a worſe miſchief; ſo confines in the tolleration, as indeed in a manner implyes the impoſſiblitie of what it tollerates; or condemnes the ſame: Of this nature is vſury, which though it be tollerated by mans law, yet is reſtrained within ſuch ſtraight limits, as if the law were ſtraightly executed, it might eaſily reſtraine what it ſeemes to tollerate. My purpoſe is not to enter into the myſtery and ſleights of this dangerous Trade. I leaue this to that worthy treaſure of Maiſter Doctor Fenton, who hath very profitably waded heerein. Only my cōcluſion is, that though couetouſnes is vſually the ground and Bro…er hereto, yet there may be ſome vſe therof, vponupon ſome neceſſary occaſions & extreamities in theſe barren times, wherein ſo few will lend freely, and few make conſcience to repay what they borrow; as may tollerate the ſame, and that rather for the borrowers ſake, then the lenders: ſo that oppreſſion be hereby avoyded, and the rules of equitie be obſerued: which, becauſe each mans vpright conſcience muſt be the iudge, therefore I leaue the diſcuſſing and ordering thereof to that ſoueraigne arbiterment touching Monopolies, & engroſſing of cōmodities though they be ſomewhat of diuerſe nature, and being abuſed, may tend to the oppreſſion of the ſubiect, enriching of priuatemen: yet ſeeing the Prince hath his prorogatiue, and may lawfully aduance whom it pleaſe him, ſeeing heereby there may be a ſpeedier vent for the inning of commodities from abroad, if few buy vp the ſame, that they may not lye vponupon the Merchants hands, and ſo he hindred from his ſeaſons and occaſions of venture; and hereby alſo there may be a ſpeedier communicating of them to the ſubiect, that is to retaile them: I ſee not but that theſe courſes may be lawfull, ſo that,
1 Priuate gaine eate not out the Publique.
2 The ſubiect be not oppreſſed.
3 The Magiſtrate defrauded, & ſcandalized.
4 And ſo the peace and welfare of the common-wealth preſerued concerning Letters of mart. Theſe howſoeuer in time of peace with forrain nations, I hold them vtterly vnlawfull, becauſe they tend to the violation of leagues: yet in time of hoſtilitie, I imagine they may hauehave ſome vſe, eſpecially with the enemies of God & true religion; becauſe we are commanded to roote them out, and heereby wee may both diſcouer their deſignes againſt vsus, and alſo wiſely curbe, and defeate the ſame, by weakening their forces, and ouertaking them in their miſchieuous intents. And therefore,
1 So that priuate gaine be not principally aymed at.
2 Cruelty and extreamity herein be avoyded.
3 Neighbourhood be not infringed.
4 And only the ruine of Gods enemies be intended: I hold alſo that theſe may in ſome meaſure be tollerated.
As for trading with Infidels and Idolaters,2. Chro. 20.37 Iudg. 1.24 Gen. 14.13.21, 27.26.31.31.44. this howſoeuer it be generally forbidden in the word, as leagues & confederacies with them, 1. Cor. 6.9. Deuter. 12. Oſ. 12.1.
Yet ſeeing we hauehave preſidents in the word of commerce with Infidels: as of Abraham with Eſcol and Aner; and Abraham and Iſaac with Abimelec, of Iacob with Laban, Ioſua with the Gibeonits: Theſe in ſome Caſes, with ſome ſpecial bounds, may warrant this libertie,
As when we hauehave no other to commerce withall, and without commercing with them, we cannot be ſupplied with neceſſaries, beecauſe life muſt be maintained: & what is theirs, by al peaceable means, we may partake of. Prouided that we be not drawne heereby, to any more the neceſſary dealing with them for commodities, auoyding further familiaritie and neerer communion, leſt we be drawne hereby, by degrees to communion in Religion, and ſo forſake the liuing God.
But rather labour hereby our conſtancie and wiſedome, to win them to the true keeping of that golden Rule: Let them returne to vsus, but returne not we vntounto them, Ierem. 15.19.
Tentering, Preſsing.1. Touching thoſe ordinary ſleights of tentering, preſſing, ſliking, garbeling, waſhing, &c. of our wares; though there be much deceit in them: yet there may bee alſo ſome lawfull vſe thereof, with theſe conditions.
2. That hereby only our Wares may be made more ſaleable, and yet ſo as the gloſſe and ſtretching of them, diminiſh not the ſubſtance, and goodneſſe thereof.
3. Be not a meanes to enhance the price, aboue the worth thereof: by making them ſeeme hereby finer and ſounder then they are indeed.
4. That we propound the common rule of Equitie; to doe to others, as we would be done to our ſelues.
The like may bee ſayde, concerning our keeping in,Keeping in of wares. and ſtoring vp our Wares; wherein though we may aime at a priuate gaine, to raiſe the preſent priſes, or elſe to expect a deerer rate, &c: to defraud the Common wealth of it preſent neceſſitie: yet herein alſo there may be ſome allowance, both in times of plentie, and in time of ſcarcitie, eſpecially for all kinde of victuals. In time of plentie, that ſo exceſſe may be preuented for the preſent; and extremitie may be relieued in time of diſtreſſe: and to this end our Garners and Store-houſes in the Citie and elſewhere hauehave ſpeciall vſe, to plucke downe the priſes in time of dearth, and ſo to refreſh the hearts of the poore; as alſo to prouide, if ſupply ſhould not come in abroad. And ſo alſo in times of penurie, that neuer there may be no extreame want.Geneſ. 42. So Ioſeph by diuine warrant ſtored vp, that the Church might be relieued in extremitie. So hauehave we relieued our neighbours, and they vsus.
Otherwiſe, for thoſe tending onelyonly to ornament and ſuperfluitie, I hold, that we may not keepe in our Commodities, eſpecially if it tend to the ſpoyling and corrupting of them; vnleſſe we cannot ſell them, that we may bee ſauers thereby: and yet in caſe of returning the price, or for the common good, we muſt vtter them though it be to our loſſe, becauſe in ſuch caſes we are bound to giuegive freely, rather then our Commoditie ſhould be loſt, or the poore loſt for want of them; and ſo to depend vponupon the Prouidence of God. As for changing of our Callings,Changing of Callings. though this may ſerue to argue diſcontent and want of Faith, in depending on the prouidence of God; yet ſeeing ſome Callings depend vponupon the cuſtome and faſhion of the time, which is alterable,Cappes, Miniuer, Hoods. as of kindes of apparell: ſome depend vponupon caſualties which may ouerthrow the ſame: many things hauehave beene vſed in Poperie, which now are antiquated; many things may be currant occaſions of commerce with ſuch and ſuch forraine Nations, where the cauſe being taken away, the effect muſt ceaſe. And the Lord furniſhing his children with wiſedome and inſight into all neceſſarie occaſions, neceſſitie may force and enable them, if one will not ſerue for maintenance, that another may be followed: yea, it may ſo fall out, that our aptneſſe to one may bee more then to another, to which notwithſtanding we hauehave been bound. Eſpecially, ſeeing it fals out that ſome Callings may hauehave for the moſt their ground from cuſtome and vanity, and not from conſcience; as generally of tyring, and ſuch like, and tend to the ſatisfying of the fleſh; I ſee not but in ſuch Caſes, it is not only lawfull but neceſſarie euen to change our Callings, leſt otherwiſe wee make ſhip-wracke of good conſcience, and defraud our ſelues of that libertie which God and Nature allowes, and limit the prouidence of God to our meanes, which extends it ſelfe to all lawfull. Prouided that ſtill we keepe the diſtinction betweene Authoritie and ſubiection; remembring that wee may ſo change our Callings, as ſtill to keepe our ſelues within the compaſſe of our generall bounds, which are, ſtill to be ſubiect to gouernment, and ſo onelyonly vntounto them, as to ſerue them in the Lord. Not encroaching vponupon the Calling of the Magiſtrate; nor by our libertie, aduancing the Magiſtrate aboue what is meet; but ſtill ſeruing one another in louelove, and all ſtudying to ſerue the Lord Chriſt.
Whether one man may hauehave diuers Callings?
As, the Miniſter may be alſo a Magiſtrate?
One Trades-man may exerciſe diuers ciuill Callings?
To the former we anſwer generally, that where Callings are ſubordinate to each other, there in caſe of neceſſitie, one may ſupply diuers Callings, as his abilitie is thereto: ſo the Miniſter may in ſome Caſes and degrees, execute the office of a Magiſtrate.
2. Magiſtrates are of two ſorts: 1. ſupreame, and ſoueraigne, as the King: and 2. Inferior and ſubordinate, as ſuch as are appointed vnderunder him, for the eaſing of his burthen, and better ſeruing the publike good: ſo a Miniſter may be a Magiſtrate, though he may not encroach vponupon the ſupreame authoritie. I ſay hee may not vſurpe ſoueraigne Gouernment; becauſe this is a marke of Antichriſt, 2. Theſſ. 2.9, 10. This is contrary to the Word, which commands all both Prieſts and people, to be ſubiect to the higher Powers. Rom. 13.1. This cannot be for the preſeruation of the common Peace, which is by Vnitie, and Reformation of all abuſes which tend to the diſturbance thereof. And how ſhall the faults of Miniſters bee corrected but by the ſupreame Magiſtrate? how ſhall their wrongs be righted but by him?
Yet I hold that a Miniſter may be an inferiour Gouernour; becauſe it is lawfull for the Magiſtrate to beſtow honour and authoritie, as it pleaſeth him for the publike good.
And this authoritie giuen to the Miniſterie, may tend to the publike good; and the glory of God, as hereby,
1. Their Perſons may be better accepted, and preſerued from contempt.
2. Their Callings be executed more currantly, when they hauehave ſome power to reſtraine open and groſſe euils, and compell the Outward man to conformation in Religion.
3. Their conſtancie and courage herein, as it may eaſe of a burthen, ſo it may confirme and encourage the ſupreame Magiſtrate in the louelove and maintenance of the Trueth: ſo that ſtill the holy Order of ſubiection bee kept, that all this bee done with direction from the ſupreame Power, and returne thereto: and confuſion be auoyded; that we ſo execute theſe ſeuerall Callings, as that ſtill we reſerue a diſtinction betweene them, and oppoſe not thoſe things, which are wiſely to bee ſubordinated, which we may doe.
1. If we conſider that there are ſome ſpeciall actions particular to each Callings, which on either ſide may not be encroached vponupon. As, the Magiſtrate may not preach, miniſter the Sacraments, &c, becauſe this is peculiar to the Miniſter. So the Miniſter (I meane as a Miniſter) may not preſcribe Lawes, execute the Penalties of them, Determine of the perſons, and goods of the ſubiect, &c, becauſe theſe are the Magiſtrates Prerogatiue.
2. That all things bee done with direction from the royall Canon, & ayme at Gods glory.
3. So is it in the reformed Churches, where the Conſiſtorie doth as well medle in Ciuill, as Eccleſiaſticall occaſions. And is it any other in our Honourable Court of the High Commiſſion, and in other Conſiſtories of our Clergie?
As for the other; That one man may exerciſe diuers ciuill Callings: As this is apparent by the practiſe of our Land, where ſome Merchants euer vſe other Trades: Mercers abroad ſell things belonging to many Trades; ſo I ſee not but that it may be warrantable by the word, which ſo enioyneth vsus to be contented with the Calling that God hath placed vsus in; as the ſeruant, while he is a ſeruant, is not to encroach vponupon the Calling of the Maiſter; as that it denieth not, but when we are for our ſelues, we may follow what Calling we pleaſe, though we bee not bound thereto; ſo wee hauehave skill therein, and reſpect the publike good, hinder not ou… Spirituall Calling: and obſerue the Sacred Lawes and Cuſtomes of the Countrey wherein we liue becauſe one Calling will not ſerue to redeeme the time, and maintaine our charge and therefore in theſe reſpects we may lawfully imploy our ſelues in diuers.
To conclude this point, and reſolue all in one Caſe, which is mainely ſtood vponupon:
Quaere. 5 NAmely; whether a man cannot liue in the world, and thriue in his calling, without ſhip-wrack of a good conſcience. To which we anſwer: That though,
The contrarie hereof be, Vox populi, The voice of the people: That conſcience is dead, or goes a begging; meaning that the world admits not the rule of conſcience, or if it do, it cannot thriue: yet,
That we may liue and thriue with a good cōſcience is manifeſt, 1. Becauſe it is promiſed as a bleſſing and fruit of godlineſſe, Pſa. 112: ſo that, 1. Tim. 6.8.
2 Our ciuill Callings in the world are ſubordinate, not contrarie to our Chriſtian Callings; and ſo,
3 We cannot keepe a good conſcience if we liue not in a calling, & perhaps thriue not thereby: Except in caſe of triall, when God wil exerciſe our Faith and patience, in keeping vsus from hand to mouth; or exerciſe our ſincerity in not anſwering our endeuours for the preſent, leſt we ſhould ſeeme to ſerue God, that we may thriue▪ or finally, by ſome caſualtie.
Or our Calling may be mean, ſuch as yeeld only ſo much exerciſe daily, as may ſerue neceſſity, and ſo cannot promiſe aboundance, but onelyonly yeeld competency and ſufficiency, for neceſſarie maintenance, which may be accounted thriuing, though we attaine not to great riches; and yet euen in theſe the bleſſing of God is admirable, where Religious wiſedome teacheth parſimony and diligence to better our eſtates.
Or our callings may be vponupon aduenture, ſuch as depend vponupon diuine prouidence, in bleſſing our going out, and comming home: which ſeeing it is arbitrary as may make moſt for Gods glory, and our chiefeſt good; therefore if hereby we attaine not to great matters, yet herein ſhall appeare the bleſſing of godlineſſe, that we ſhall be content with whatſoeuer our wife and gracious God ſhall diſpoſe, and whether it be much or little, it ſhalbe but ſufficient. He that gathered more Manna had but to ſerue his turne, and he that gathered leſſe had no want▪ Exod. 16.19.20. To conclude all,
1 Labour we firſt for grace, and theſe things ſhalbe caſt vponupon vsus. Math. 6.33.
2 If not in aboundance, yet in what ſhalbe beſt for vsus, to further to a better life.
3 It is good that ſtill we ſhould finde ſome want in theſe things, that we may not ſet our harts vponupon thē, but hunger after durable riches.
4 And therefore let vsus liue by Faith, & not by ſence, waiting vponupon the bleſſing of God in what we hauehave, that it may be ſanctified vntounto vsus, and waiting vponupon the power and prouidence of God in what we hauehave not, that wee may bee ſuffiſed in the needfull and fitteſt occaſion: or recompenſed with what ſhalbe better for vsus. And when we hauehave canuaſed and ſtudied all, remember we that ſome corruption muſt fall out in theſe things, to humble the fleſh, and caſt vsus vponupon Chriſt our ſufficient riches. And that a good conſcience, as it ſhall guide vsus through each particular occaſion, that wee make not ſhip-wrack thereof, ſo it ſhall alſo abaſe vsus in our greateſt ſincerity, that though we know nothing by our ſelues, yet herein wee may not be iuſtified, but ſtill labour to be found in Chriſt, not hauing our owne righteouſneſſe, and endeuour to be found of him in peace, at his glorious appearance.
And if this ſhall not ſufficiently ſatisfie thee in whatſoeuer ſcruples may fall out herein: I aduiſe thee to cōmend thee particular doubts in humble prayers vntounto thy God, who will fulfill the deſires of them that feare him, and ſatisfie thy carefull ſoule that waits vponupon him. And ſo I hartily cōmend thee to the word of his grace, whereby thou ſhalt be enformed ſufficiently in whatſoeuer may hinder the pece of thy conſcience, and build it vp further in all wiſedome and ſpirutuall vnderſtanding, that thou maieſt be able to diſcerne of things that differ, and ſo trying all things, maieſt hold that which is good, and grow vp thereby in all power and conſcience of ſinceritie and righteouſneſſe, that ſo thou mayeſt be perfect and intire wanting nothing, vntounto the full meaſure of the age of Ieſus Chriſt,
In whom I reſt thine and the Churches ſeruant Thomas Couper.
End of the text · Thomas Cooper, Wily Beguile Ye (1621)