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 . [ 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 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 , shal be 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 , shal be 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 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 reason 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 man 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 ; 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 taken from vs , because they came soe hardly to vs .

This is the cohaerence , and generall summe of our text , it being a reason to perswade men , to be enamoured 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 . 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 satisfyed 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 , 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 wonderfull facility , our attaynement wil be 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 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 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 thing 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 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 consisteth 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 wil be 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 abundantly 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 .