Truths Purchase — Samuel Hieron

Truths Purchase · Samuel Hieron

Prou. 23.23.

Baie the Truth, but ſell it not.

The firſt Sermon.

THis ſhort ſpeach of Salomons, containeth in it two things: 1. an Iniunction, Buy the truth: 2. an Inhibition, Sell not the truth. Firſt of the Iniunction. To make way vntounto the profitable handling whereof, we are to examine two things: 1. what is the Truth: 2. what it is to Buy the ſame.

Truth is but one, and it is in God,VVhat is meant by Truth. Quicquid eſt in deo, Deus eſt. and of God; nay it is God himſelfe. For the nature of God is not ſubiect to any attending properties; whatſoeuer is in God, is God. As he is Mercy it ſelfe, Iuſtice it ſelfe, Goodneſſe it ſelfe, ſo he is alſo, Truth it ſelfe. God is Truth, Deut 32 4. Ioh. 14.6.ſaith Moſes, and I am the Truth, ſaith Chriſt of himſelfe. Yet neuertheleſſe, this Truth which is but one, and is primarily in God, is from him conueied into diuers other things, which in that reſpect are alſo rightly termed True. For, as the Sunne is the Fountaine and naturall ſeat of Light, yet that Light is thēce deriued into many other Bodies naturally fitted to receiue it, which are therefore truly termed Lightſome; ſo, though God, is in that ſort the Head & ſpring of all Truth, that he is called euen Truth it ſelfe, yet his Truth is communicated vntounto other Things alſo: and eueryevery thing is ſo farre forth called True, as it is ſquared and made anſwerable vntounto that eternall Truth. And as diuers reſemblances in many glaſſes, being ſet together, doe come all from one and the ſame Face, which is ſet againſt them, ſo all that Truth, which is in other things, fetcheth it firſt Beginning from the Lord

Now howſoeuer, the end of all our Endeauours, is the vnion of this Truth to our vnderſtanding, and the knitting of our ſoules vntounto God, (wherein the the very heathen by the Light of nature placed mans Happines,) yet this is not ſo properly that Truth, which is here commended to vsus, but rather ſome inferior Truth, which is ſubſtituted by God, as a meanes to bring vsus vntounto himſelfe. And yet, neither is it that Truth, which God hath ſeated in Nature, and naturall things; becauſe, ſo it is that the Creature partaking of Mans corruption,Rom. 8.…0. is ſubiect to Vanity: and by that meanes the natiue Truth thereof, is ſo tempered with lying deceitfulnes, that the Heart of Man (being in it ſelfe a meere lie) is not able to ſeuer each from other, but is rather therby made more vaine, and to turne the Truth of God, ſhining therein into a Lie. Rom. 1.25.So weake an inſtrument is the Booke of nature to beget Truth in our heartes.

There is then another Truth, which hath beene framed by God himſelfe, which neither can deceiue, nor be deceiued, and that is, The Holy and precious word of the Almightie, which by the ſpirit of God is called Truth. Ioh. 17.17. Col. 1.5. foreign. 1. Pet. 2.2. Pſal 31.5. 2. Pet. 1.20. Ioh. 14 6. Ioh. 14.17.Sanctifie them with thy Truth, thy word is Truth. The word of Truth which is the Gospell. And, the Milke of the word without deceit. And this indeede cannot but be the Truth. Firſt, becauſe of the Author of it, which is the God of Truth. Secondly, becauſe of the Penmen of it, Holy men, which wrote of no priuate motion. Thirdly, becauſe of the confirmer of it, Chriſt the Truth. Fourthly, becauſe of the Interpreter of it, The Spirit of Truth. And if it were fitting to the Text, it were eaſie to ſhew, the Truth of the Scriptures aboue all other Truthes, that it is both the moſt auncient Truth, and the moſt true Antiquitie. Now, there is yet another deriued Truth, which is drawne out of the Word, and is, as it were the Briefe and Summary thereof.Rom. 6.17. Rom. 12.3. Tit. 14. Deu. 34.4. It is that which Paul in one place calleth the Forme of Doctrine: in another place, the proportion of Faith: in another, the Truth which is according to godlines. And this may fitly be compared vntounto the mount Nebo, vponupon which the Lord placed Moſes that from thence he might ſee all the borders and limits of the promiſed Canaan: ſo from this, and by the helpe hereof, a man be able to comprehend with all the Saintes, what is the bredth, and depth, and length, and height of Religion. So then, here is the Iſſue of my ſpeach, that by Truth in this place, is meant the Truth of Religion, grounded vponupon the Rule of Truth which is the ſcripture.

VVhat it is to Buy the Truth.Now for Buying, we muſt vnderſtand, that it is not any making merchandize of the Truth, like to that beggerly ſale of the Romiſh Trumperie; as though a man could by mony, purchaſe the graces of Gods Spirit: which if it were ſo, Chriſt ſhould be prooued a Liar,Luc. 18.24. who ſaith, that with difficultie they that hauehave Riches ſhall enter into the kingdome of God: whereas, if ſaluation were a mony matter, the Rich were like to ſpeed beſt. But becauſe Buying is vſually of things of greateſt coſt, and greateſt neceſſitie, therefore to ſignifie the paines to be taken in this caſe, the ſpirit of God vſeth this word of Buying. Againe, becauſe the end of Buying is poſſeſſion, and the end of Poſſeſſion, is vſe; (as Riches is poſſeſſed to make rich, Apparell to make gay, and ſo in other things;) therefore alſo, the ſpirit of God, to ſhew the care we ought to hauehave, both to hauehave the Truth in poſſeſſion, and to diuert it to our vſe, hath mentioned Buying. So then, this Buying of the Truth, which is commended here vntounto vsus, vrgeth two duties. 1. To labour to hauehave the Truth of Religion ſetled in ou… Iudgemēts, that ſo we may be fulfilled with the knowledge of Gods will, in all wiſdome and ſpirituall vnderſtanding. 2. To conuey it thence into our affections, that ſo there may be begotten there, that which Dauid calleth Truth in the inward parts. This then is the meaning:Pſal. 51.6. Buy the Truth, ſaith Salomon: that is, vſe all diligence,The ſenſe of the firſt part. ſpare no coſt, refuſe no labour, ſpend your beſt indeauours, to come to the knowledge of the Truth, and thereby your ſelues to be transformed into the Truth; that you may ſo become true Iſraelites, truly religious.The diuiſion of it. So that now this firſt member of my Text hath brought forth two Inſtructions: the one is, that we muſt indeuour for the ſetled knowledge of the Truth; the other that we muſt make conſcience of a holy Practiſe, and of obedience to the Truth: of theſe two in order. And firſt of Buying the knowedge of the Truth.

Seing it hath pleaſed the wiſdome of God, in this place, to borrow a word from the ordinarie courſes among men, and to cal the ſeeking after the Truth, a Buying, of the Truth; therfore it ſhall not be amiſſe to follow the Metaphore, and by examining the vſuall circumſtāces of Buying, to giuegive light to the duty recommended here vntounto vsus.The particular Branches of this whole Sermon. As therefore in all other Bargains, ſo in this Purchaſe of the Truth, theſe things neceſſarily muſt concurre. 1. A deſire of the Commodity. 2. A repairing to the Place, where it is ſet to ſale. 3. A skill to diſcerne, and knowe the goodnes of it. 4. A giuing a price proportionable to the worth and value thereof. 5. A ſtoring it vp for neceſſarie vſes, of all theſe briefly.

The firſt Branch.Firſt, there muſt be a deſire of the Commoditie: that is plaine in Reaſon. For whenſoeuer a man laieth out his money vponupon any thing it proceedeth from a deſire to be the owner of it, and to hauehave it in poſſeſſion: and ſo the firſt thing in this Buying, muſt be that, which the Apoſtle Peter calleth Deſiring the ſincere milke, 1. Pet. 2.2. Iſay. 55.1.&c. which Iſaiah termeth Thirſting; Pſa. 119.111. & 174.which Dauid in one place calleth, the clayming of the Lord his teſtimonies as an Heritage: in another, the longing after Gods ſaluation. Now the deſire of a commoditie, ſpringeth ordinarily from theſe two things. 1. a mans own neceſſitie. 2. the excellencie of the thing it ſelfe. His owne neceſſitie maketh him willing to buy: the excellencie of the thing, maketh him willing to buy, This, rather then any other. So that to the end, we may come to this firſt degree, of deſire to Buy the Truth, we muſt labour to feele theſe two things. 1. what neede we hauehave of it. 2. what an excellent thing it is to enioy it. To ſhew our need many things might be alleged: I wil be as briefe in it as I can, becauſe, me thinketh, I doe feele my matter, like to a ſpring, the further it goeth, into the more ſtreames to diuide it ſelfe. Man by nature in reſpect of ſpirituall graces, is the pooreſt Creature vnderunder heauen, he commeth not into the world with a bodie ſo naked, but he commeth alſo with a ſoule as vtterly ſtript of all goodnes. To touch onelyonly his penurie in regard of Knowledge. He hath in his vnderſtanding no true knowledge of God, but onelyonly ſo much left, as may make him inexcuſable before God. And therfore the Scripture doth well, ſo often to befoole him, as Salomon doth by name in the booke of the Prouerbes. When man hath to doe with theſe earthly things, he ſeemeth to hauehave ſome ſharpnes and dexteritie: but when he commeth to ſpirituall things, he is cleane blunted, They are fooliſhnes vntounto him, 1. Cor. 2.14.neither can he know them. It is with the Eyes of his ſoule, as it is with the Eyes of his bodie. Our eyes looking vponupon the earth, and thoſe baſer ſubſtances, ſeeme quicke and piercing, but let them be turned vp to behold the glorious Bodie of the Sunne, they are cleane dazeled, and ſeeme to ſee an hundred ſeuerall colours, where there is no colour: ſuch a maze is the wit of man by nature brought into, whē he cōmeth to behold & conſider of ſpiritual matters, he wil runne you into millions of abſurdities. Take you Nicodemus, a great wiſe Phariſie, and tell him of the New birth, you ſhal ſtrike him into ſuch an amazement, that he will crie,Iob. 3.9. How can this be? Goe among the learned Philoſophers, and diſcourſe in their hearing of one Ieſus, who was dead, and now liueth, and of the Reſurrection; what will they ſay? Some will mocke, and call thee Babler, Acts. 17.that teacheſt ſuch ſtuffe: and they which are the moſt ſtaied among them, will put it to a demurre, they wil heare thee againe of this thing. This is mans naturall pouertie in this caſe. Yea, but will ſome man (perhaps) ſay vntounto me: Put caſe, this be true, that I am thus without knowledge of the Truth of my ſelfe, is it any daunger to continue ſo? There be ſome things, which a man hath not, yet can not he be ſaid to want them,Aliud eſt catero, aliud indigere. becauſe he hath no vſe of them: It is one thing to be without a commoditie, another thing to ſtand in neede of it. To cleare this point therefore in one word: There is as much neede of knowledge, as of ſaluation. If thou haſt need to be ſaued, thou haſt need to hauehave knowledge alſo. This is life euerlaſting, Ioh. 1….3.to know &c. And Paul deſcribing the eſtate of a naturall man, putteth theſe two together;Eph. 4.18. his Cogitations are darkened: and, he is a ſtranger from the Life of God. Ignorance and and Deſtruction; Knowledge and Saluation, goe togither. If this be not ſufficient, to ſhew the neceſſitie of Knowledge, I knowe not what may perſwade vsus. Now for the excellencie of Knowledge, if a man had the Tongue of men and Angels, he could not ſpeake ſufficient in commendation of it. The Heathen knew, that Reaſon, is that which maketh man better then a beaſt: and the enlightening of Reaſon, by Knowledge, is that, which preferreth one man to another. Now, if knowledge be in it ſelfe a thing ſo excellent, much more the ſauing knowledge, I meane, the knowledge of Gods Truth. This maketh the people of God the wiſeſt people, This is your wiſdome, ſaith God,Deut. 4.6. and your Vnderſtanding. It bringeth a man to hauehave a kinde of familiaritie and acquaintance with God himſelfe: yea, it enableth a man to conceiue the things which paſſe knowledge, namely, the peace of God, and the louelove of Chriſt. Phil. 4.7. Eph. 3.19.No meruaile then, though Dauid reioyced at it, Pſal. 119.162.as one that findeth great ſpoiles: and that Paul, did account all things but dogs-meat, for the excellent knowledge ſake of Chriſt Ieſus. foreign. Phil. 3.8.For both Dauid was thereby made wiſer then his teachers, and Paul by comprehending it, Pſa. 119.99. Phil. 3.12.was comprehended alſo of his Sauiour. Thus in part, may we ſee our neede of Knowledge, and the worth of Knowledge, to prepare vsus to the purchaſe of Knowledge.

The Vſe. To make ſome vſe. This point touching deſire of Knowledge, is worthie the preſſing vponupon the Conſciences of men: becauſe the world hath at this day, ſo many ſuch fooles as Salomon ſpeaketh of,Pro. 17.16. which hauehave a price in their Hand, but they hauehave no heart to get Wiſedome. They hauehave the meanes to bring them to the knowledge of the Truth, familiar, common and eaſie, but hauehave no affection thereunto. Tell them of Knowledge, it is as the ſinging of ſongs to an heauy heart, a matter which fitteth not, it hath no relliſh nor ſauour in the world. Tell the couetous man, the extorting Gentleman, the engroſſing Merchant, the enhaunſing husbandman, of a cō moditie, of a ſecret bargaine, of a meanes of gaining, it is like enough, he will ſoone giuegive thee the hearing, and take thine Information as a fruit of great kindnes: but, talke of the Knowledge of Religion, and of the meanes for attainment to it, thou haſt (as the ſaying is) told a tale to a deafe man,Surdo cani…. he would as leife thou hadſt kept thy counſell to thy ſelfe. And hence (oh wofull caſe) it is come to paſſe, that groſſe and intolerable ignorance, like a diſeaſe, hath ouerſpread the greateſt part. The multitude know not (as we ſay) the right hand from the left: the beſt of vsus be but ſmatterers, and our knowledge little better then vaine iangling. 1. Tim. 1.6.There is, I know, ſtore of that knowledge which Micah ſpeaketh of, The ſtatutes of O… are ſought for: Mic. 6…6.men are cunning in penall. precepts, and in the knowledge of Law-points. There is alſo plentie of the knowledge which Chriſt mentioneth, men can diſcerne the face of the skie, Mat…. 16.3.and the ſignes of the Times: Neither is there any want of that skill which Amos toucheth, of making a ſmall Ephah, and a large ſhekel. Am. ….5.Theſe times abound in theſe knowledges: but as for the onelyonly neceſſarie knowledge, the Knowledge of Religion, almoſt no man eſteemeth it; it ſeemeth to vsus, as a withered braunch, which hath neither forme nor beautie, we ſee nothing in it, why we ſhould deſire it. Now becauſe this deadnes and dulnes ariſeth eſpecially, from the want of the feeling of our owne neceſſitie, (for, the perſon that is full, Pro. 27.7.deſpiſeth an honie combe) and from our not knowing the worth of Knowledge (for the cocke vponupon the dunghill, would rather hauehave a barley corne, then a diamond) therefore I beſeech you let vsus remember, the before-deliuered matter, touching our owne neceſſitie, that we hauehave not naturally ſo much as a dramme of true knowledge within vsus; and the excellencie of Knowledge, that without it we are but as dead men, ſtrangers from the life of God, without hope, without God in this world. And ſo leauing it to your beſt conſideration, I thus ende this point.

The next point,The ſecond Branch. is the Cōming to the place of ſale. For, as in our ordinarie buying, it ſuffiſeth not a man, to feele his want of a commoditie, to know the worth of it, and to wiſh the hauing of it, vnleſſe he alſo reſort to the place where it may be had: ſo in this caſe, it is not inough, that we find our ſelues ignorant, acknowledg our neede of Knowledge, vnleſſe we vouchſafe to repaire thether wher it is ordinarily ſet to ſale, and as it were by Proclamation offered to our vſes. Now the vſuall place of ſale, for this commodity of ſauing Knowledge, is the Church, the Aſſembly of Gods Saintes, where the miniſtry of Gods word (the ordinarie meanes of Knowledge) is diſpenſed. In the Church, by the Miniſtry of Gods word, we heare Chriſt making a ſolemne Oyez, and ſaying, If any man thirſt, let him come to me and drinke. Come buy without ſiluer and without mony: Ioh. 7.37. Iſay. 55.1.2.wherefore doe you lay out ſiluer and not for bread? I coūſell you to buy of me gold tried by the Fire, Rev. 3.18.that you may be made rich, and rayment, that you may be clothed, and …ieſalue, that you may ſee. This is the voice of Chriſt proclayming in the open Market of his Church, and vttering his voice by the Toppe of the high places, Pro. 9.4.who ſo is ſimple let him come hither. Col. 2.3.In me are hid the Treaſures of wiſedome and knowledge. Of my fulnes you may receiue grace for grace. Ioh. 1.16.So that in the congregation, wher the word is truly & ſincerely preached, as in a Publicke Marte, there is that which is fitting to eueryevery man in eueryevery reſpect. There are the Principles of Truth, for Chriſtians of a lower forme: there are deeper points for exerciſed Wits; Heb. 5.14.there is for Magiſtrates, for Miniſters, for priuate men, for eueryevery calling: for the yoūgmā that hee may redres his way, for the old man, to encreaſe in wiſedome, there is truth for the vnderſtanding, truth for the conſcience, truth for the will, truth for the Affections, that ſo a Chriſtian may be perfite to eueryevery good worke: 2. Tim. 3.17.whatſoeuer thou doſt lack, there thou ſhalt be ſure to hauehave it abundantly ſupplied: there thou ſhalt ſee diſcouered the great Myſterie of godlines, which is, God manifeſted in the fleſh, iustified in the ſpirit, 1. Tim. 3.16.ſeene of Angels, preached vntounto the Gentiles, beleeued on in the world, and receiued vp into glory. Thus the church is the place, & the preaching of the word is the Treaſure ſubiected to the view, and offered to the vſe of all, which deſire to receiue it. And indeede, herein eſpecially ſtandeth the difference betwixt the word Read, & the word Preached. The word read, is as a rich wardrope of a Prince, where many garments of coſt are folded vp together in a narrow roome, which cannot ſo ſatisfie the beholder, as if the ſame might be ſeuerally layd forth before him, time beeing alſo granted him, to take notice of eueryevery particular: becauſe, being lapt vp, he cānot ſee the whole beautie, and being together, he is not able to obſerue eueryevery ſpecialtie. Euen ſo it fareth with the ſcripture. If a man heare the word read, it cannot but draw him to admire the maieſtie and riches of the Text, and it will caſt ſome glimmering light vponupon the vnderſtanding, but when he heareth the riches of it laid open by Preaching, it will much more aſtoniſh him; yea it euen raviſh him (as it were,) ſtriking a greater terror into his conſcience, caſting a clearer light vponupon his iudgement, working more mightily vponupon his affections. This is not ſpoken to diſcountenance the Reading of the word, or to baniſh the vſe of it out of Gods Church, or to depriue it of that reſpectiue eſtimatiō which it doth deſerue: nay, it is rather ſpoken to the winning of reuerence thereunto. For indeed, there is no man heareth the word read, more humbly, obſerueth it more heedefully, or liſteneth vntounto it more affectionately, then he, who by preaching hath beene brought to know the excellencie of the word. So then, here I ſhutte vp this doctrine. He that deſireth to make this purchaſe of the Truth, muſt repaire to the place where it is ſet to ſale, even to the Houſe of God, where the word is truly preached, and ſoundly deliuered.

The Vſe. This point is alſo very neceſſarie to be throughly vrged, in regard of the common ſinne of the world at this day, which is this, the negligent depending vponupon the Miniſtery of Gods word. For, howſoeuer ſound, and ſyncere, and often preaching, be not ſo vniuerſall and common as were to be wiſhed, if God were ſo pleaſed to thruſt out more painfull Labourers into his harueſt, yet it is far more generally beſtowed,Math. 9.38. then obediently and dutifully entertained. For truly, if a man ſhould aske of me, what that thing in my opinion is, which is at this day almoſt in eueryevery place moſt hatefull, moſt abhorred, moſt …kſome, moſt contemptible, leaſt welcome and leaſt regarded, I know not (I ſpeake vnfeignedly) how to anſwer more truly, then to ſay it is the Miniſtry and preaching of Gods word. And to the end that I may not ſpeake at Randon but may lay this fault vponupon thoſe in whom at is, I will diſtinguiſh thoſe of our Times (to let profeſſed Enemies of our Religion, Papiſts, alone) which either come not to the Place of ſale of Truth; or els come as gazers, to looke on, and to fill vp number, into three ſorts. 1. The common proteſtant. 2. The Politician. 3. The proud and ſelfe conceipted man. By the Common Proteſtant. I vnderſtand ſuch an one, as the Papiſt calleth (in ſcorne ſo ſpeaking of vsus all) a Parliament proteſtant, that is, a Time-ſeruer, who looketh no further, then to the Law of the Prince, who is readie for any religion, and is therefore indeed of no Religion. Of which humor, there are (the Lord knoweth) infinite multitudes at this day, all whoſe Bible is the ſtatute Booke, and the Articles of whoſe faith, are grounded vponupon poſitiue Iniunctiōs. Now the common Religion of this common Proteſtant, I find to be this. He hath a certaine notice of louing God aboue all, and his neighbour as himſelfe, and that he thinketh is as much as he needeth to care for, and after this manner he thinketh with himſelfe: I keepe my Church, as well as the moſt: I receiue the communion at Eaſter, as becommeth a good ſubiect: I liue quietly among my neighbours, and wherein am I now to be found fault withall? Indeede I am not ouer precize: for I hold that to be more then needes: I am no medler with the Scriptures, that I account to be beyond my reach: once, I am no Papiſt, I content my ſelfe to doe as other doe, and hauehave no deſire to be ſingular. Here hauehave we the right humor of our common men, at this day, this is their Catechiſme, theſe be the very principles of their Religion. Now, hath this man (thinke you) any neede of preaching? careth he to depend vponupon the Miniſtry of the word? Surely no. For he thinketh himſelfe of ſo good a Religion, to hauehave ſo good a faith to God-ward, and to be ſo well minded that he hath no minde of Inſtruction. And therefore, he is cleere in it, that it were a great deale better, if there were leſſe preaching: it filleth mens heades full of matters, breedeth diuiſion among neighbours, brocheth nouelties, and troubleth the whole countrey. Adde hereto (ſaith he) that they themſelues, which preach, cannot agree; and that diſtracteth the people; ſo that their preaching might better be ſpared, or at the leaſt, be the leſſe vſed; and what ſhould men doe which hauehave families to prouide for; and many buſineſſes to diſpoſe of, & much to looke vntounto? they cannot intend it, to follow theſe matters ſo hard and hotly as it is required. This is the firſt ſort, that is guiltie of this ſinne, of not caring to frequent Gods cheap-houſe which is his Church, where knowledge of the Truth, is by preaching offered vntounto vsus; and the men belonging to it, are ſo humored as I hauehave deſcribed. The ſecond in this number is the Pollitician, who thinketh all Religion to be but a fable, a matter inuented by wiſer men to hold the vulgar in ſubiection, and to buſie them withall, leaſt they ſhould fall into worſe matters, and runne into further inconueniences. And therefore tell him of preaching, he laugheth in his ſleeue, accounting them a ſort of ſilly fooles who eſteeme it, and making himſelfe beleeue, he is a great wiſe man, becauſe he ſeeth that which the common ſort hath not eſpied. Thus, as the former in a drowſines and hardned ſecurity, contemneth the word, ſo this in a very Atheiſticall and godleſſe profa-neſſe, ſcorneth it, and maketh a very Ieſt of it. The third in this ranke is the proude conceipted man; who walking in the ſunne is tanned though he meant it not, ſo this, by reading now and then, doth a little ſmell of ſome rudiments of Knowledge, but yet, that litle in his opinion, ſeemeth ſo great that he imagineth that by his priuate Reading at home, he can doe as much and more then by any hearing: and therefore he hath no better opinion of a preacher then the Athenians had of Paul,Act. 17.18. (what will this Trifler ſay?) So that whereas the Lord tendring our weakenes, and knowing in his wiſedome, what is fitteſt for vsus, hath left in his Church the miniſtry of the word for eueryevery mans Inſtruction, he careth not for his part, if God had neuer appointed any ſuch meanes, he thinketh he can altogether doe as well without it. This is the proud mans opinion. And thus, by that time you hauehave referred to eueryevery one of theſe ſort…, thoſe that doe by right appertaine to each, and hauehave ſhuffled in among them, all Familiſts and ſcorners, and a rabble of other irreligious perſons, you ſhall finde the number of carefull comers, to the houſe of God, to buie the Truth at the handes of his Miniſters, to be (as Micah ſpeaketh) like the ſummer gatherings, Mic. ….1and as the grapes of the vintage, to be but a ſmall number, ſcarſe an handfull in regard of the multitude. I beſeech you therefore, let vsus learne this leſſon from this place, to louelove the gates of the Lords houſe, to let our feet weare out the Treſhold of it, to giuegive attendance at the Poſts of his doores: and to ſay alſo one to another,Iſay. 2.2. Come, let vsus goe vp to the mountaine of the Lord, &c. And let theſe carnall reaſonings goe, as to ſay, (looking but to the face and gifts of the Preacher) what is he, that he ſhould teach me, and why may I not profit as well by ſome other courſe? but remember, that the Power of God is made perfect through weakenes: …. Cor. 12.9.and that as it was a greater honour to God, to ouerthrow the walles of Iericho, by the noiſe of rams-hornes, then if it he had done it by Canon-ſhot;1. Cor. 1.21. ſo it is more for Gods glorie, by the Fooliſhnes of Preaching to ſaue thoſe that beleeue, then if an Angel ſhould deſcend from heauen to inſtruct, nay, then if the Lord himſelfe ſhould ſpeake with ſome audible voice to conuert vsus. And ſurely, as in Buying and ſelling, that Bargaine is by law moſt warrantable, which is made in open market; ſo I account that knowledge moſt acceptable vntounto God, and moſt like to receiue a bleſſing frō him, which is gotten publikely, by the ordinarie courſe appointed for that purpoſe. Howſoeuer, I doubt not, but as a man hauing publikely bought a commoditie, may priuately husband it, to his owne beſt behoofe, ſo that which is deliuered openly may, (nay ought) by priuate reading, praier, meditation, and conference, be encreaſed. And thus much for this ſecond Branch.

The third thing in this Purchaſe of Truth, The third Branch.is, Skill to diſcerne. For as in Buying, in regard of ſo many counterfeit Wares, of the mingling good with bad, and the great deceipt of the world, it is good for a man to hauehave skill to preſerue himſelfe from coſenage, and from cauſe-les expenſe vponupon vnprofitable goods: ſo in labouring after Knowledge, in reſpect of ſo much blending mans inuentions with holeſome doctrine, it is requiſite, that we be able to put a differēce betwixt holy, and corrupt, true and falſe, profitable and vnprofitable Teaching. And this is a thing, which the Scripture alſo in many places requireth of vsus. T… the ſpirits, ſaith Iohn,1 Ioh. 4.1. 1. Theſ. 5.21. Pro. 14.15. whether they be of God or no. Try all things, ſaith Paul: and he is a foole, ſaith Salomon, that will beleeue eueryevery thing: and for this cauſe the noble men of Beraea are commended, becauſe hearing the Apoſtles preach, they ſearched the ſcriptures daily, whether thoſe things were ſo. Act. 17.11.And our Sauiour hath pronounced it generally of all his ſheepe, that they know his voice, Ioh. 10.5.and will not follow a ſtranger, but flee from him &c. For howſoeuer we doe vrge all reuerent reſpect vntounto the preaching of the word, as to the Ordinance of God, for the gathering together of his Saints, and for the edification of the bodie of Chriſt; Eph 4.12.yet we abhorre that Popiſh tyrannizing ouer the faith of our Hearers, as though we would binde them to giuegive credit to eueryevery thing we ſpeake, becauſe we ſpeake it:Authoritate nomi…s. Amb. in 1. The. cap. 5. We know, that if he were an Angel from heauen, that ſhould come amongſt vsus, yet his doctrine muſt be brought to the Law and to the Teſtimonie, Iſay. 8.20.as the Prophet ſpeaketh, and if he be found to ſwerue from that holy doctrine which we hauehave receiued,Gal. 1.8. 2. Ioh. 10. he muſt goe for accurſed, and, bid him not ſo much as God ſpeede, ſaith S. Iohn. And this skilfulnes and Abilitie to diſcerne, as it is euer neceſſarie, ſo now eſpecially. Firſt of all, becauſe there are (that I may ſtill follow the language of my Text) ſo many pety-chapmen, I meane, ſo many priuie workmen, who are all guided with the ſpirit of the Beaſt, ſent out and ſet on worke, by that Antichriſt, that man of Rome, who are crept almoſt into eueryevery corner, and vnderunder pretence of their deuotions and Voluntarie Religion, Col. 2.2….and Humblenes of minde, inſinuate and winde thēſelues into many mens Affections, drawing ſome to traiterous diſloyaltie, ſome to ſetled Poperie, others to indifferent and depending vncertentie, that ſo they may fit and prepare them for that day, which they hauehave long exſpected, and I pray God they may ſtill with wearied eyes, and languiſhing ſpirits awaite for. Now to the ende, that theſe falſe Brethren,Gal. 2.4. which are come in priuily to bring vsus into bondage, may not carie vsus away with droſſe for ſiluer, glittering ſhewes for a golden ſubſtance, counterfait profeſſion, for ſound Religion, we had neede to labour and pray for diſcerning ſpirits. Secondly, this abilitie to diſcerne is neceſſarie, in regard of ſo many dangerous and infectious Bookes, which (I know not by whoſe default) are ſparſed abroad into all partes, tending to the defaming of the preſent ſtate, and of our holy Religion, and to the working of mens affections to a more tolerable opinion (if not a totall embracing) of Poperie. Thirdly, this skill is no leſſe neceſſarie, in reſpect of ſo much corrupt Preaching, both in manner and matter. Firſt, for the manner of Teaching, it is an ordinarie thing with many men of giftes, to ſcorne to ſeeme to Know nothing but Chriſt, and him crucified, 1. Cor. 2.2.and to thinke baſely of the plaine euidence of the ſpirit: And therefore, they hauehave more care to abound with excellent words, & with the entiſing ſpeeches of mans wiſedome, then to ſpeak to the conſcience of their Hearers; ſo that in this reſpect, we had neede to be wiſe to diſcerne, leaſt our faith ſhould be in the wiſdome of man rather then in the power of God. 1. Cor. 2.5.Againe, for the matter of preaching, it is now almoſt in religion and diuinitie, as in the matter of Apparell; every yeare bringeth a new faſhion, and then (becauſe of the louelove which men hauehave to noveltie) that, is thought to be the moſt hanſome, moſt thriftie, and moſt profitable faſhion, only indeed becauſe it is the neweſt, and ſo, eueryevery yeare almoſt, we heare of ſome new opinion or other, raked out of the dunghill of Poperie, and a new gloſſe ſet vponupon it,2. Tim 4.3. and by and by it is entertained, men that hauehave itching Eares are readie to liſten to it, & are ſoone wrought to embrace it. This is the great pollicie of the Deuill, neither is there any thing, by which he doth more harme, by which he killeth more ſoules then by this meanes. When the Lord was purpoſed to bring a plague vponupon Ahab, the Scripture deſcribeth him as it were ſitting in counſell, what might be the next way to ouerthrow him. At laſt, when one had ſaid on this manner, and another on that, there came forth a Spirit and ſtood before the Lord, and ſaid, I will entiſe him; …. king. 2….20.and the Lord ſaid vntounto him, Wherewith? And he ſaid, I will goe … and be a falſe ſpirit in the mouth of all his Prophets: Then he ſaid, Thou ſhalt entiſe him, and thou ſhalt preuaile. Thus it appeareth, that the moſt ſpeedy way which Satan, beeing put to his choice, hath, to doe miſchiefe, is to ſende ſpirits of Error, priuily to bring in damnable and dangerous opinions. And ſurely it is iuſt with God, to giuegive vsus ouer to be ſeduced, becauſe we hauehave not receiued the louelove of his Truth, 2. Theſſ 2.1….that we might be ſaued. So then, that neither inſinuating Ieſuites may deceiue vsus, not dangerous bookes empoiſon vsus, nor fantaſticall Teachers beguile vsus, nor corrupt Doctours carrie vsus away with eueryevery winde of Doctrine, Eph 4 14.it ſtandeth vsus vponupon to labour to abound with ſpirituall wiſedome, and vnderſtanding, that we may diſcerne betwixt Light and darkenes, Truth and falſehood, leaſt, leauing to follow Chriſt, as a ſhepheard to the fold, we go after Antichriſt, as a Butcher to the ſhambles.

The Vſe. The Vſe of this point is, to reprooue two faults eſpecially. 1. The wilfulnes of ſome. 2. The vnskilfulnes of other-ſome. For the firſt, many there are in this naughtie & crooked generation, who becauſe of the corruption which is in the Teaching of ſome, (which implieth a poſſibilitie to be deceiued) and becauſe of the ſhew of difference in ſome things, which ſeemeth to be among other-ſome, I ſay in theſe reſpects, ſome there are, who are growne to that peeuiſhnes, that they reſolue with themſelues, that it is the beſt courſe to heare none. We cannot tell, ſay they, whom to beleeue, they are at uariance among themſelues, and therefore till they doe better accord, it will be the ſafeſt, and wiſeſt way, either not to heare, or not to credit any. This is the wayward humor of many in this Age. Their folly (as to me ſeemeth) may well be manifeſted, by vrging the preſent ſimilitude of Buying. If a man wanting meat, drinke and raiment, and other neceſſaries, and being perſwaded to ſupply himſelfe out of the market, from thoſe which ſell, ſhould make this Anſwere. The world is ſo full of deceipt, that a man knoweth not whom to truſt; they which ſell, many of them will beguile their owne fathers, if they ſhould chaffer with them; and the trickes and deuiſes which tradſemen hauehave are ſo many, that it is twentie to one but a man ſhall be cooſened, I had rather therfore goe neere the wind, and want neceſſarie prouiſion, then put it to the hazard of Buying: If I ſay, a man amongſt vsus, ſhould plead thus, what would we thinke of him, but that either he were very fooliſh or verie froward? And ſo we well might; becauſe, we know, the fraud of others muſt be preuented, rather by care and circumſpection, and not vſed as an occaſion for a man to abridge himſelfe of his neceſſaries. Is not he then as much a foole, who wanting the ſauing knowledge of the Truth, and being called vponupon to repaire to the houſe of God, where the Meanes is offered freely vntounto him, ſhall p…ead ſtrait the deceiuablenes of falſe doctrine, the corruption of many Teachers, the ſhew and appearance of contrarieties, as though he were therefore to depriue himſelfe of the neceſſarie foode of his ſoule, becauſe it may be, that through want of care, inſtead of being fedde, he may be poiſoned. We know rather, that he ought to be, the more diligent in praier, the more ſtudious in the ſcripture, that ſo when he commeth to buy the Truth he may not be deceiued. Thus this point meeteth with this humour of wilfulnes. Now for the vnskilfulnes of men, this point doth alſo make againſt it exceedingly. It is too true of the greateſt part of our Hearers at this day,1. Cor. 14.20. Phil. 1.10. that they are Children in Vnderſtanding: they want that Iudgemēt which Paul ſpeaketh of to, diſcerne things that differ one from an other: Iam. 1.6.they are like a waue of the ſea, Heb. 13.9.eueryevery Wind of Doctrine is readie to ouer blow them; their Heartes are not ſtabliſhed, Heb. 5 14.they hauehave no exerciſed Wits. They will be readie to crie Hoſanna to Chriſt to day, and to bid Crucifie him to morrow; they are like thoſe of Lyſtra, who at the firſt admired Paul, and made a God of him, but with the turning of an hand, by the counſell of certaine Iewes, they drew him out of the Citie and ſtoned him;Act. 14. ſo vnſtable and vnſetled are the moſt of vsus at this day, that a man may perſwade any thing ſauing that which ought to be beleeued. Who almoſt is ſo skilfull and experiēced, as to know euen in the principall matters, and moſt neceſſarie points of Religion, what is to be held as Truth, and to be deteſted as an Error? to be able to ſay peremptorily; this I am ſure is true in Religion, and I will (by the grace of God) liue and die in it; this is an Error, & I hope neuer to yeeld vntounto it? You will ſay (perhaps) this is inough for Preachers. Oh, belooued, I ſay as Moſes did, I would all the Lords people were Prophets, I would we were al thus cunning; nay I would men were,Num. 11.29. or could be perſwaded, that this is a dutie, to ſtriue to come to a ſetled certentie herein. Then ther were much hope of the perpetuating of Religiō, then we need neuer feare the reſtabliſhment of Poperie, and Atheiſme, I am ſure would giuegive vp the Ghoſt. Well, you ſee, the Truth muſt be bought, for ſhame we cannot deny it. In Buying, we may be ouereached; in reaſon we cannot ſay againſt it; therefore we ſhould alſo be aſhamed, to be ſo without Reaſon, as not to thinke it reaſon, to labour with the Lord by Praier, to lead vsus into all Truth, that ſo we may grow in the Truth, and continue firme in the Truth vntounto the end. And this is an End of the third Branch.

The fourth Branch.The fourth Circūſtāce in making this Purchaſe of the Truth, is, to giuegive the price proportionable to the value of the Commoditie, which is indeede the very Act of Buying; the other three, which I hauehave named hitherto, are but preparatiues to Buying. For though a man feeleth his owne want, commeth to the place of ſale, trieth and examineth the commoditie which is for his neceſſitie, yet he is not ſaid to hauehave bought, till he hauehave paid the price at which the thing is rated. All the while before, he is ſaid to be but a chapman, and many do all the former oftentimes, who hauehave no great diſpoſition to buie. So fareth it in our cuſtomarie Buying, and ſo it is in this caſe. It is neceſſarie for a man to feele the want of Knowledge, to come to the place of Knowledge, to examine that which is profered to him, but yet he hath not followed Salomons counſell as he ought, vntill he hauehave paide the price alſo. Now the price (as I told you) is not money (for,Act. 8.20. Thy money periſh with thee, which art of that opinion:) but the price is this, to preferre it in account and eſtimation before all Things, and ſo to make it our chiefeſt labour to attaine it. You ſhall ſee this prooued. If thou ſeekeſt knowledge as ſiluer, and ſearcheſt for her as for Treaſure, Pro. 2.4.5.then thou ſhal… vnderſtand the Feare of the Lord. The kingdome of Heauen is like to a Merchant-man, Math. 13.45.that ſeeketh good pearles, who hauing found a pearle of great price, went and ſold all that he had, and bought it. The kingdome of Heauen ſuffereth violence, and the violent take it by force. Math. 11.12.Will you hauehave examples?Phil. ….…. I count all things loſſe (ſaith Paul) for the excellent Knowledge ſake of Chriſt Ieſus: and a little after in the ſame chapter he compareth himſelfe to a man in a race, who, partly to ſignifie his deſire of the prize, partly to helpe himſelfe in running, leaneth forward in his running:ver. 13. foreign. ſo (ſaith he) I forget that which is behind, bending forward to that which is before, I follow &c. And if a man might goe further, Dauid may ſeeme herein a little to hauehave gone beyond him. I opened my mouth, and panted, Pſal. 119.131.becauſe I loued thy Commandements. Dauid was ſo hotte, and egre in this purſuit, that he was euen breathleſſe, he was faine to gape for a new ſupplie of winde. Thus theſe places, and theſe examples, I hope, doe ſufficiently prooue this point, namely, that the price to be giuen for the Knowledge of the Truth, is to ſet no price vponupon it, but to eſteeme it aboue all price, and to account that nothing is too deare, no trauaile too much, no paine too great for the attainment thereunto.

The Vſe. The vſe of this point is neceſſarie alſo, becauſe the Church of God is at this day ſo ful of Huckſters, which are euer cheapening, but buie nothing: that is, as S. Paul ſpeaketh, are euer learning, 2. Tim 3.….and yet neuer come to the knowledge of the Truth. They come to church, and heare, and goe home, and come againe, and heare againe, and ſo goe round, like a Horſe in a mill, and are yet neuer the nearer. They are like the fiſh in the ſea, which liue in the ſalt water, and are yet neuer the ſalter: ſo they heare the word, which is the ſalt of the Earth, and yet are ſtill vnſeaſoned.Mat. 5.13. Now the ſpeciall reaſon of it is, becauſe they be no franke chapmen; they would hauehave too good a peniworth, they will buie the Truth vnderunder foote, or they will none of it. If to heare now and then, and in hearing, now and then to hearken, and ſo an ende, and ſome ſuch ſuperficiall performances will doe it, they will be content to be at the coſt, otherwiſe they wiſh you a better chapman, the ware is too deare. If you tell them of often Hearing, and of keeping their hearts and eares together from the beginning of a Sermon to the end, of priuate Meditation, of conference, of praier before to prepare them, of praier after to ſtrengthen them, of redeeming the Time, and ſetting ſome part apart for ſuch holy purpoſes, they make you anſwer, that you ſet your Knowledge at too high a rate, and vnleſſe they ſhall find you more reaſonable, and that they may hauehave it with leſſe paines, leſſe hindrance, leſſe diſgrace, they are content to let it goe, or els, as men doe when things are too deare, they will take the leſſe, and a ſmaller portion ſhall ſuffice them. To ſhake off this dulnes, and backwardnes, and that men may learne to be aſhamed of this niggardize, to ſtand offering and offering, and like to neere fellowes, to be loth (as it were) to come off with the other penie, I pray you let vsus remember the price which the Lord hath ſet, and whereof there is not one haire to be abated. It muſt ſuffer violence, it muſt be moſt of all eſteemed, and ſought for firſt of all, it muſt be ſtriuen for, and ſtudied about, and cared for exceedingly. If we be not willing to giuegive this price, we doe but peſter Gods houſe, it is in vain for vsus to make a ſhew, and to come hither, as Gods people vſeth to come: God can not endure to be dallied withall, either goe through with him, or neuer begin with him. And to comfort thee, take this with thee: the commoditie is better then it maketh ſhew for: and when thou haſt once gotten it, and viewed it better, thou wilt ſay as Dauid, The lines are fallen vntounto me in a pleaſant place, Pſal. 16.6.yea I hauehave a faire heritage: and thou ſhalt hauehave more ioy of heare, Pſal. 4.7.then the Rich worldings hauehave when their wine and oyle aboundeth. Thus much of this point, which is the very act of Buying.

The fift Branch.The laſt circumſtance, in this Bargaine of Truth, is to ſtore it vp. For as, bought commodities are ſafely diſpoſed, and ſaid vp, till Time and occaſion ſhall offer vſe: ſo gotten Knowledge, muſt be reſerued in the Store-houſe of the Memorie, that when any occaſion of vſe ſhall be offered, it may be at hand, either for the Triall of a Truth, or for a Direction in life.Pro. 4.21. Let not the words of my mouth, ſaith the wiſedome of God, depart from thee, but keepe them in the midſt of thy heart. Pſal.…19.11.I hauehave hidde thy promiſes in my heart, ſaith Dauid: and Marie is commended,Luc. 2.19.31. becauſe ſhee kept Chriſts ſayings, and pondered them in her heart. And indeede there is great reaſon, why this of Storing vp, ſhould be added to all the former. For though a man ſhould deſire the Truth earneſtly, care to heare it diligently, diſcerne it wiſely, obtaine it painefully, yet it will litle auaile, if it doe ſtrait runne from him, if it be as ſoone forgotten, as gotten, if it be not entertained, and ſetled,Col. 3.16. that ſo it may dwell plenteouſly in the heart.

The Vſe. The vſe hereof in a word is this, to quicken and ſtirre vsus vp to beware of a common Euill, which is, to leaue the word there, where we heard it, and ſeldome or neuer to call our ſelues to an account, how and in what meaſure we hauehave profited, how our iudgements hauehave beene ſetled, our affections reformed, our conſciences comforted, by that which we hauehave heard. Learne a ſimilitude from Buying. A man, who hath beene at the market, or at the Merchants ſhoppe, and hath there laid out his money, when he returneth home, he will beginne to call himſelfe to an account, to ſee what he hath laid out, where the things are, which he hath bought, and whether he hath not loſt any thing thereof: and if he hauehave, he will returne againe, to the place where he bought it, to trie, if he left it not there, and in the way he will enquire of eueryevery one he meeteth, if they hauehave not found ſuch or ſuch a thing, and will neuer be ſatisfied, vntill he hauehave found the ſame. It ſhould be ſo, with vsus, in this caſe. When we come from Gods houſe, whether we went to Bu… the Truth, after our returne, we ſhould finde a time to keepe (as it were) an Audit, with our ſelues, to ſee what we hauehave gained, by that daies hearing, and ſhould endeauour to trie our ſelues from point to point: If we find ſome things forgotten, returne we muſt againe, to the Miniſterie of the word, to ſee if it … pleaſe God, that the ſame things may be againe deliuered, & inquire of our friends & familiars which were there, whether they can helpe vsus in recounting thoſe things, which through infirmitie hauehave eſcaped vsus. Thus Knowledge would grow vp, Religion would thriue amongſt vsus, and we ſhould abound in ſpirituall vnderſtanding, and ſo both thoſe which teach vsus, ſhould be encouraged, and we our ſelues ſhould exceedingly be comforted. One ſpeciall reaſon which may mooue vsus to this care of ſtoring vp knowledge in Religion, is the poſſibilitie of a famine of the word of God amongſt vsus. We read,Gen. 41. that when there was a famine approching in Egypt, Ioſeph aduiſed Pharaoh to make prouiſion before hand in the ſeuen plentifull yeares, and to lay vp corne againſt the time of Penurie. This was good Pollicie in humane reaſon. It ſhall be no leſſe good Policie in Religion, now in theſe times, in which the word of God is plentifull, and we hauehave it common amongſt vsus, to treaſure vp knowledge againſt the daies of want, we hauing giuen the Lord, ſo great cauſe to take away his word from vsus, and to giuegive it to a nation that ſhal bring forth better fruits then we hauehave done. So that indeede (conſidering our intolerable contempt of Gods Truth, and our generall lothing this heauenly Manna) it is rather to be wondred, that the Lord hath hitherto forborne vsus, then to be preſumed, that we ſhall ſtill ſcape away vnpuniſhed. I beſeech you therefore, let vsus now play the the good husbands, and beſtirre vsus, and euen engroſſe, as much knowledge in Religion as is poſſible, that ſo if ever ſuch a heauie time ſhould come (as Lord, if it be thy will, ever keepe it from vsus) we may be able to ſpeake a word in ſeaſon to our owne ſoules, and to be a comfort alſo, and an inſtruction vntounto others: leaſt then, many of vsus, which now will ſcarſe ſteppe out of our doores to heare, ſhall be glad to runne from North to Eaſt, but ſhall not finde it. This may be, and I hope will be, a motiue to vsus, to Buie the Truth, while the Market laſteth, and to lay it vp in ſtore againſt the Times of wofull neceſſitie. Thus (as I could) I hauehave endeauoured to diſcouer vntounto you, the whole Myſterie of this Bargaine of Truth, ſo farre forth as it concerneth our care, in labouring to be grounded in the Knowledge of Religion.

Nowe before I doe diſmiſſe this point, it might not be amiſſe (perhappes) to ſay ſomething, to thoſe which are the Lordes Officers, (as it were) in the ſelling of his Truth vntounto the people, I meane the Miniſters of the Goſpell. For ſure, by iuſt proportion, everie one of theſe circumſtances, ſeemeth to vrge a dutie vponupon them. Firſt of all, if the people, muſt hauehave a deſire to get Knowledge, it is meete, that they ſhould hauehave a deſire to impart Knowledge. And it is a notable thing, it a Miniſter,Iob. 32.19. when he is like vntounto the veſſell to which Elihu compared himſelfe which hauing no vent,Ier. 20.9. is readie to burſt; ſo that the ſpirit within him, compelleth him, and the Word in his Heart, is as a Burning Fire ſhut vp in his Bones, ſo that he cannot ſtay: And ſo contrariwiſe, it is a miſerable thing when his bowels are ſhutte vp, and he hath no compaſſion in regard of the neceſſities, of gods people. So then, let this, that the people muſt hauehave a deſire to learne, teach vsus to be of Pauls mind,Rom. 1.11. euen to long to beſtow ſome ſpirituall gift among them. Secondly, they muſt come to the Church, the Place of ſale: there muſt be ſome body there to diſcouer the treaſures of Gods houſe, to open the myſteries of Godlineſſe vntounto thē and therfore it would make mā wiſh his head were ful of water, and his eies a Foū taine of Teares, to ſee the ſtate of many Churches. Becauſe my Text ſpeaketh of Buying, I know not whereto better to compare them, then to ſome old Townes, which hauehave had yearely faires in them, and are now decaied, and growne out of vſe: you ſhall ſee vponupon the day in which their faires were wont to be kept, they will hang out a glooue or ſome ſuch teſtimonie of ſuch a meeting, but not one whit of ware is there to be ſold: ſo in many Churches, you ſhall ſee a Pulpit, a place for a ſpeaker, and another for hearers, bur it is bu for a ſigne, he which commeth thither to buy the Truth, is like to hauehave but a reaſonable Bargaine. Thirdly, as the People muſt labour for diſcerning ſpirits, ſo the Preachers, muſt ſtudie to ſpeake iudicially, that they may ſay as Chriſt ſaid to Nicodemus, we ſpeake that we know; Ioh. 3.11.leaſt they be an occaſion of falling vntounto any. Fourthly, as the people muſt equall the price to the worth of the thing, that is, muſt ineſtimably value that which is taught, ſo the Preachers ought to beware of doing Gods Buſines negligently, I…r. 4….…0.of ſlight and ſuperficiall performance of ſo waightie a matter. It is generally a fault with vsus, that the world hath ſo beguiled and entangled vsus, that it maketh vsus ſo ſlenderly to prepare our ſelues to the duties of our publicke Miniſtry; as though to preach, were a buſines but by the way: and that cauſeth our Preaching to cary the leſſe Maieſtie and Authoritie with it, becauſe the wiſer ſort of our hearers, doe perceiue, that we are often put to our ſhifts, and doe make Preaching to be but an exerciſe by the glaſſe, which time if we can by any meanes fill vp,Ad c. epfidram we hold it to be ſufficient; well, if our hearers muſt buy our Sermons at ſo deare a rate, let vsus indeauour that they may be worth the Buying. Laſtly, as the people muſt ſtore vp knowledge, and that now eſpecially, becauſe we know not how neere the dearth is; ſo we muſt alſo now chiefly, bring out of our Treaſures both new & old, Mat. 1….52.and not be wanting by our forwardneſſe to provoke them to diligence in this caſe, remembring what Chriſt ſpeaking touching himſelfe hath laid vponupon vsus all,Ioh. 9.4. namely to worke the workes of him that ſent vsus while it is Day; the night commeth when no man can worke. Thus much I thought good by the way to adde, touching thoſe, whom the Lord hath deputed to the ſeruice of his Church, that we may all take heed to our Miniſtry, Col. 4.17.which we hauehave receiued, to fulfill it.

The ende of the firſt Sermon.

The ſecond Sermon.

Prou. 23.23.

Buie the Truth, but ſell it not.

THough I purpoſe not to enter into any preciſe repetition, of the points taught out of this place of Scripture, at the Time of my laſt beeing here; yet for order and methodes ſake, that it may appeare, how I make my two Sermons to agree, and to follow, the one directly vponupon the other, I muſt neceſſarily entreat you to remember with me thus much; that, as this Text was diuided into two parts, 1. an Iniunction: 2. an Inhibition; ſo the former part was cut into two members: the one, concerning the ſetled knowledge of the Truth: the other, touching a holy practiſe, and obedience to the Truth. The firſt of theſe two, was the matter and ſubiect of the laſt Sermon, the latter muſt hau… the firſt roome in this exerciſe.

The perfection and good of eueryevery Action is the Ende of it: becauſe, whatſoeuer we doe attempt and vndertake, ſomething there is which we doe aime at therein, which is by many degrees to be preferred before the meanes leading thereunto. As it is in all other things, ſo is it in the Buying of the Knowledge of the doctrine which is according to godlines. For it is not therefore onelyonly to be purchaſed, that by it the Miſt of ignorance in the vnderſtanding part might be diſpelled, but alſo that thereby, the Will might be ſtrengthened, the Affectiōs ſtreightened, the Conſcience purged, the Outward man reformed, & ſo the very Bodie of Falſhood which the Father of lies, Ioh. 8.45.hath begotten in vsus might be vtterly deſtroied. Well then, that we may profit by the handling of this point. I will take this Courſe: I will ſhew you firſt, what this ſecond and inferior Truth is, which muſt be had alſo to the making vp of this full Purchaſe. Secondly, I will declare the neceſſitie of it. Thirdly, I will applie the ſame to our vſe.

And firſt of all, that we may vnderſtand, what this kind of Truth is, which from the vnderſtanding, is deriued into the whole man, and diuerted to the ordering and gouernment thereof, I take it the beſt way will be, a little to take view of that which is contrarie thereto, which beeing aright conceiued of, will giuegive a better light vntounto this. Dauid in one of his Pſalmes, maketh mention of a certaine Guile, which he calleth a ſpirituall Guile; Bleſſed (ſaith he) is the man its whoſe ſpirit there is no guile. And,Pſal. 32.2. our Sauiour commended Nathaneel in theſe termes,Ioh. 1.47. Behold an Iſraelite in whome there is no Guile. When we ſhal vnderſtand what this Spirituall Guile is, we ſhall the better iudge what this other Truth is, which my intent is to vrge in this place.

Spirituall Guile may be in generall thus deſcribed: It is a kinde of double dealing betwixt God and a mans owne ſelfe, in the things which doe concerne his ſoule. It hath many Branches, which beeing opened will giuegive a fuller & cleerer light vntounto the whole; you may (if you pleaſe) ſuppoſe this ſpirituall guile generally named, to be (as it were) the Coate of fig-leaues, which Adam made for himſelfe when he had firſt ſinned, wherewith to hide himſelfe from God; and the opening of the particulars, (into which I am now to enter,) to be (as it were) the ripping of that coate, and the ſundring of each leafe, wherewith the ſame is patched together. The firſt branch then of this Guile, is a conceipt of a mans owne good Eſtate for ſpirituall things: an opinion that all in him is well, & nothing to be found fault withall. Such a conceipt it ſeemeth to me, that Paul had of himſelfe before his conuerſion: I once was aliue (ſaith he) without the law: that is;Rom 7.9. before I tooke a fuller view of my ſelfe, in the glaſſe of Gods Law, I deemed my ſelfe perfite, I was ſo zealous of the Traditiōs of my fathers, Gal. ….1….that I ſuppoſed, that I was a man out of the reach of all exception. Such an one alſo, was the proud Phariſie, who ſtood prating, and telling God a Tale of his owne good deedes.Luc. 18.11. Such an one alſo,Math 9.13. are they whom Chriſt calleth Righteous in that ſaying, I came not to call the Righteous; that is, men that are ſo in their own ſeeming. And euen ſuch, the greateſt part of vsus are at this day,Pſa. 10.3. lying to our owne hearts, bleſſing our ſelues, as Dauid ſpeakes. So that it is even the hardeſt matter in the world, to perſwade vsus, or to beate it into vsus, that our naturall eſtate, in regard of the abundance of in-borne corruption, is ſo lamentable, ſo wofull, and ſo deepely to be pitied, as indeed it is. And that maketh many carnall men, euen to wonder what Preachers meane, when they ſpeake ſo vehemently touching the miſerie of mans nature, and the extreame danger in which he ſtandeth thereby. Hence alſo it is, that the offers of Gods merciemercy in Chriſt are ſo diſdainfully entertained, and ſo commonly reiected: men not knowing their owne neceſſitie doe deſpiſe the Riches of Gods bountie,Heb. 10.29. and euen tread vnderunder foote the Sonne of God. The ſecond branch of this Spirituall Guile, is to extenuate and leſſen thoſe ſinnes which we cannot but acknowledge. As namely, when the word working vponupon the conſcience, hath made a man euen in deſpite of his own heart, to confeſſe himſelf in ſome things guilty, thē to find this ſhift, that yet they are ſmall and pettie offences, they are no hainous, nor bloody ſinnes, and therefore there is no ſuch danger in them, as that they ſhould aske ſo ſpeedie, and ſo deepe repentance. This falſe Tricke we read Saul plaied.1. Sam. 13. When he had preuented the appointment of Samuel for ſolemne ſacrificing at Gilgal, (which how great a ſinne it was, the reproofe and puniſhment of it doe declare) yet Saul being challenged for it, and not able to denie the fact, extenuated the matter in theſe tearmes, I was bold, &c. he was content to acknowledge it a little ſlippe, but loth to yeeld it, to be a matter of that hainouſnes, that Samuel would make it to be. And this is the very conceipt, which men hauehave of many ſinnes at this day, as of Ieſting, fooliſh Talking, vncleane ſpeaking, ſwearing, dalliance, wantonneſſe, Gaming, Reuelling, Sabaoth-breaking, which though they be in their owne nature verie great ſinnes, yet the outrage of theſe worſt times, hath made them ſo common, that the commonnes, hath much abated the vglines of them in mens Opinion. And therfore, when men are dealt with, for any of theſe or the like, and cannot but confeſſe their own guiltineſſe, yet they will ſay, I hope this is no ſuch great offence, I pray God I neuer doe worſe, you neede not make ſo great a matter of ſo ſmall a treſpaſſe, and I truſt God will not be ſo extreame for eueryevery Trifle. This is a ſecond branch of this Guile. The third branch is, a Lying ſhirt, which Satan hath furniſhed many withall, which is this; to thruſt themſelues in among the multitude, and to thinke by that meanes to eſcape away vneſpied, or at the leaſt, the leſſe blamed. So at this day, the ſuperſtitious and ceremonious people, which place all religion, in outward obſervances, doe ſhroud themſelues vnderunder their fore-fathers, couer the matter with the name of Cuſtome, and with the practiſe and example of the Multitude; they are content to doe as others doe, and therewith they hope to be excuſed. In like ſort many taken in the common ſinne of this Age, I meane, Adultery, when they cannot but confeſſe it, then this is their Plea, that they be not the firſt; as though it were wiſedome for them to goe to hell, becauſe the way thither is a much travailed way, in which a man ſhall never miſſe much company. VnderUnder this kind of Guile, may be comprehended all ſuch courſes, the lawfulneſſe whereof, men doe ground onelyonly vponupon Examples, being of the ſame mind for matters of godlines and religion, that Chuſai would ſeeme to be in ſtate matters vntounto Abſalom, Whom this people, 2. Sam. 26.18.and all the men of Iſrael chuſe, his will I be, and with him will I dwell. So ſay they, Looke which way the moſt goe, that way will we goe. The fourth branch of Guile, is, the ſetting of a tolerable name vponupon a groſſe ſinne, that ſo either it may not be ſeene, or may not appeare in it owne likenes. Thus in the world drunkenneſſe is called, Goodfellowſhip; Riotouſneſſe, Merie-meeting; Gaming, a paſſing of the Time; Couetouſneſſe, is termed warines; Cooſenage, the liuing by a mans witte, diſſembling, Policie. The vſurer will hauehave his practiſe called Intereſt, or vſage, or Putting out, any thing ſaue plaine vſury. Implacableneſſe is called Stoutneſſe; Fornication a ſtepping a little awry; ſwearing, a fooliſh cuſtome; Pride by a milder name is called vanity; Ignorance is coloured with a pretence of ſimplicitie, and vnlearnedneſſe; Oppreſſion is ſaid to be the making the moſt of a mans owne. And thus in many other things, as in theſe, the Deuill beguileth vsus, and teacheth vsus to lie to our owne ſoules. The fift Branch, is, to deriue and tranſlate a ſinne committed by vsus to another, thereby to eaſe our ſelues wholly, or at the leaſt by hauing a partner, that it may be the more light vponupon our owne ſhoulder. So Adam being challenged by God for eating the forbidden fruite, ſought to deriue the fault, partly to God himſelfe, partly to his wife, The woman that thou gaueſt to be with me, Gen. 3.12.ſhe gaue me of the Tree, & I did eate. So Heuah likewiſe, it was her excuſe, The Serpent alſo beguiled me & I did eat, thus you ſhal hauehave aſwerer ſay ſometime for himſelfe, that he could not otherwiſe be beleeued: the riotous ſaith, Companie drew him in: the vſurer ſaith, he was importuned to lend, & offered largely for the loane. So the Simoniacall both Patrone and Prelate, are at this day at variance, vponupon which of the two, the ſinne of corruption ſhould lie. The one pleadeth the greedines of the Miniſtry that will offer ſo deepely: The other alleadgeth the hardnes and ſtraitnes of the Patrones, whome nothing but a gift in the Boſome can perſwade. This is alſo a ſpice of this Spirituall Guile. The ſixt Branch thereof, is a wrong Reaſoning from the examples of the falles of Gods children, related in the Scripture. There is many a man who thus thinketh with himſelfe, was not Dauid an adulter? Did not Salomon keepe many concubines? Had not many of the Patriarches (who notwithſtanding were well reported of) multiplicitie of Wiues? Was not Noah drunken? Did not Lot commit inceſt with his owne daughters? Did not Peter curſe and ſweare, and denie his Maſter? And therfore why ſhould I be afraid to ſatisfie my owne Luſtes, and to fulfill my owne deſires, and to follow my owne beſt pleaſing courſes? No doubt, it may be as well with me, as it was with thē: By Repentance, they at laſt recouered, and ſo may I. Thus many a one ſecretly harteneth and encourageth himſelfe to continuance in Euill, by a falſe and vniuſt applying of the falles and blemiſhes of Gods children. The only vſe whereof is, before we fal, to make vsus watchfull, beholding in them Mans Infirmitie; and after we hauehave fallen, and are touched in conſcience, to put vsus in hope of Gods merciemercy: and not to be (as it were) a ſtale, vnderunder the ſhadow whereof, we may the more boldly giuegive our ſelues ouer to vngodlineſſe. The ſeauenth Branch of this Guile is, a miſinterpreting of thoſe gracious teſtimonies, which the Scripture hath, of Gods forbearance, and milde dealing with his children, which belong to his Election. It is ſaid in holy Scripture, that God will ſpare his Elect, as a man ſpareth his owne ſonne that ſerueth him: Mal. 3.17.that in them he will accept the Will for the deede, the Endeauour for the full performance; that he will paſſe by their Infirmities; that their ſinnes ſhall not ſeparate them from his louelove; that he looketh rather to the truth of their Affection, then to the quantitie of their Obedience. Theſe and the like aſſurances, the Scripture giueth of the Lords conniuence (as I may ſo ſpeake) and of his remitting the ſtraightnes of his Iuſtice towardes thoſe that are his; which things are indeede exceeding full of comfort to all thoſe which know rightly to applie them. But now, many wretched ones hearing this, doe euen coſen themſelues with a conceit, that their Heart is good, their Meaning for the beſt, and their deſire to be as holy as the Pureſt: and ſo, becauſe God will (in his kindnes) accept good beginnings in his Elect, though the ſame be but weake, and like ſmoking Flaxe; therefore they imagine that, albeit their courſes of life are abominable, and ſuch as in no reſpect, in regard of groſſe ſinnes can be iuſtified, yet with a pretenſe and proteſtation of a good Will and deſire, and endeauour, to bleare the Eyes of God, and to ſcape vnpuniſhed at the day of Reckoning. This is a Dangerous ſubtilty, becauſe it is an Abuſe of the riches of Gods merciemercy, and a turning of the ſweeteſt proprietie of his Nature, into wantonneſſe. The eight branch of this Guile is, a Miſtaking the nature of ſinne: as for example: Some man hauing ſome one groſſe ſinne, raigning in him, which (perhaps) is alſo in the world taken notice of, as, whoredome, oppreſſion, ſwearing, &c. thinketh with himſelfe, that though this be indeede a foule fault, yet it is his onelyonly fault, and many times, he thus communeth with his owne Heart: True it is (I confeſſe it) there is ſuch a groſſe ſinne which I am guilty of, and it may be the world ſeeth it, and it is ſome blemiſh and diſgrace vntounto me: but what then? I hope when they hauehave named that, they hauehave named all: they can (I am ſure) lay no other matter to my charge, onelyonly this excepted: and I know no man liueth without a fault, therefore I truſt I may be the better borne withall. This conceipt ariſeth (as I hauehave ſaid) vponupon a miſtaking of the Nature of ſinne, men thinking, that ſinne may goe alone by it ſelfe without companie: as though a man could be giuen to Adulterie onelyonly, and to no other iniquitie: to oppreſſion onelyonly, and to no other vice: to drunkennes onelyonly, and to no other enormitie. It is vnpoſſible. Theſe groſſe ſinnes hauehave many attendants, and it cannot be, that they ſhould goe ſingle. Sinne is the ſicknes of the ſoule. As therefore in the diſeaſes of the Bodie, we ſee, that eueryevery maine griefe, as the ſtone, gout, peſtilence, &c. hath certaine inferiour griefes annexed to it; ſo eueryevery grand-ſinne, hath other petit euills to attend it, and to feede it (as it were) without which, it can neuer come to any great perfection. So that it is a plaine Errour, when a man perſwadeth himſelfe, This or this is my onelyonly ſinne, not conſidering what a troupe and traine followeth eueryevery ſoule and open Euill. The ninth branch is, the drawing of a falſe concluſion out of the Lords long-ſuffering. It is that which Dauid mentioneth, when he bringeth in God thus ſpeaking to the Wicked man: Theſe things haſt thou done, and I held my tōgue, Pſal. 50.21.therefore thou thoughteſt, I was like thee. Ecc. 8.11.And Salomon, Becauſe ſentence againſt an euil worke is not executed ſpeedily, therefore the Heart of the children of men, is fully ſet in them to doe euill. It is an ordinarie reaſoning among many, thus, Surely if God were ſo ſeuere, or ſo deepely diſpleaſed with my euill courſes, as it may ſeeme by ſome Texts of Scripture, and as ſome Preachers would perſwade, I doe not thinke he would ſo long hauehave forborne me, and (which is more maruailous) that he would hauehave thus heaped outward Things vponupon me; therefore I ſee not to the contrarie, (vnleſſe I will be afraid of ſhadowes, and terrified with words) but that I may continue in my owne courſe, and ſeeke mine owne ſatisfaction, as heretofore I hauehave beene accuſtomed. The tenth branch of this Guile is, a Hoping to ſatisfie, and make amends for many Euill courſes by ſome ſpeciall ſeruices & deuotions, or by ſome ſhewes of charitie. This is firſt, the guilefull conceipt of all Papiſts:Annot. Rhem. Luc. 11. ſec. 5. for ſo are our Rhemiſts owne words, in their notes, that Almes extinguiſh ſinne, redeeme ſinne, make cleane and ſatisfie for former offences, and are to be done as a propitiation to God for former euills. The ſame is their Opinion of faſtings, of penance, of pilgrimage, and the like. Secondly, this is the blinde Imagination of our ſottiſh ignorant people at this day, who (for want of better inſtruction) are frozen in the dregges of Poperie, and ſuppoſe the due obſeruation of ſome ſolemne feſtiualls in the yeare, as they come in their courſe, to be a kind of recompence for a multitude of other defaults; and that if they be precize in the keeping of theſe, and the like rituous traditions, then they are very religious. Thirdly, this is alſo a deuiſe by which many worldly men deceiue themſelues, who hauing by rapine and extortion, by gaping ouer the heads of the poore, by treading vponupon them and grinding their faces, and by other the like violent and indirect courſes, raked much together, imagine to remedie all this both with God and the world, by ſome largeſſe, and beneuolēce to the poore, or to the Church at their deceaſe; and being poſſeſſed herewith, they run on, preſuming by this meanes to make a thorough ſatisfaction, both to recouer their credit with men, and to gaine fauour alſo with the Lord. The eleuenth and laſt branch of this Guile: is to looke no further then to a ſhew of Godlineſſe, 2. Tim. 3.5.and to thinke ones ſelfe religious inough, if he hauehave learned the Art of ſeeming, and can make an outward ſemblance of that, which indeede is farre, from their Hearts. Theſe which are thus minded, if the world hold a good opinion of them, they thinke themſelues to be very holy, if men can not chalenge them, they account themſelues vnblameable. This is right hypocriſie. Hypocrite, is a greeke word, and ſignifieth a ſtage-player, who many times, for the time weareth the habite, and carrieth the ſtile and title of a king, himſelfe beeing but a raſcall, or beareth the part of ſome valourous knight, beeing a man of no reſolution, or repreſenteth a chaſt and modeſt louer, when his owne life is a practiſe of vncleanes: This is properly an Hypocrite, and beeing applied to matters of religion, it ſignifieth ſuch an one, whoſe profeſſion, and mouth, and face, and habite, make by fittes and vponupon occaſions, great ſhewes of Pletie, when in his heart, he is nothing leſſe then he makes ſhew of. Yet, this is the common Religion of the world, and from hence come ſo many courſes for getting of a man, a name, and opinion of religion. One man ſheweth himſelfe a ſharpe reprouer and correcter of the errors of others, that ſo he may be thought to be ſuch an one, who cannot brooke or ſuffer euill, and yet the ſame notwithſtanding is ſlacke inough in reforming his owne corruptions; like to him of whom our Sauiour ſpeaketh in the Goſpell,Math. 7.3.4. who forgetting the Beame in his owne Eie, was very deſirous, as might ſeeme, to caſt out the Mote, which was in his brothers Eie. Another, in ſome outward obſeruations will ſeeme very precize, which are but as it were the Circumſtances of religion, in the meane time neglecting the maine duties; after the faſhion of the Scribes & Phariſies, to whom Chriſt denounced a woe becauſe they did tithe minte, and anyſe and cummin, and did leaue the waightier matter of the Law: Math. 23.23.A third ſort to be thought religious, will not ſticke to giuegive ſome teſtimonie of reformation, and like Saul in his expedition againſt Amaleck, who killed the worſer ſtuffe, and ſaued the beſt of the ſpoile aliue, ſo they will kill (as might ſeeme) ſome petite ſins of leſſe profit advantage, or delight, & yet let the great ſinnes, the crucifying wherof ſhould chieflly teſtify ther obediēce,Mat. ….20.) bleate & cry ſtil in the eares of the moſt high. Thus Herod, reformed ſom things at Iohns preaching, but the grādſin he would by no meanes be perſwaded to reforme, but thought the preacher might better ſpare his head, thē he could liue without that ſinn; many ſuch Herods there are now adaies, who, whē a godly reformatiō is vrged, cry with the ſame wordes, though I feare me not with the ſame mind,2. King. 5.18. that that good Syrian vſed OnelyOnly herein the Lord be mercifull vntounto vsus, let vsus be born with in this, & beſides it we will mēd any thing. As mēs courſes are many, for the attaining of an Opiniō of religiō, ſo their endes are diuerstone mā doth it for his profit; as the Shechemites yeelded to be circumciſed vponupon this hope, Shall not their flockes, and cattell, Gen. 34.23.and all their ſubſtance he ours? Another doth it for his credit and eſtimation. So, Saul though he did not much louelove or eſteeme Samuel, as a Prophet, yet when Samuel in ſome diſcontentment was departing from him, he importuned him to ſtay with him, and this was his reaſon, Honour me, … 15.30.I pray thee before the Elders of my people. He though… Samuels preſence would grace him, otherwiſe it is likely he did not much regard him. And I doe verily thinke, this to hauehave beene one cauſe, which mooued Herod at the firſt, to countenance Iohn Baptiſt: becauſe, the people accounting Iohn as a Prophet, it could not but make much for Herods credit to be a protection vntounto him. Another yet maketh Religion, but as a cloke to greater vilanies: ſo Iezabel purpoſing by falſe witneſſes to take away Naboths life,1. King. 21.9. yet would grace the matter with proclaiming a Faſt. And Abſolom made the performance of a Vow in Hebron,2. Sam. 15.7. to be the ſhadow of his vnnaturall conſpiracie againſt his father. This is the laſt Branch of this Spirituall Guile; the ſumme of It, is this, when for matters of Religion men content themſelues with the Iudgement of the world, thinking themſelues very holy, if the world ſo account them. Thus hauehave I ripped vp Adams fig-leaues, and ſhewed you, as I thinke, all the particulars of this Spirituall Guile; whereby men thinking to deceiue God, doe at the laſt vtterly beguile their owne ſoules. I hauehave beene longer in it then I thought; but the excellencie and neceſſitie of the point, hath ouercaried me. Now, Truth is in eueryevery reſpect contrarie hereunto, as full of plain-nes, as this is full of ſubtiltie, making a man as like to the God of Truth, as the other maketh him to reſemble the father of lies. It is briefely this; An humble and feeling acknowledgement of a mans naturall ſinnefulneſſe; an aggrauating to the conſcience of eueryevery euill, when a man hath to doe directly with the Lord; a ſhunning and auoiding of all ſhifts, either of pretenſed examples, or of Multitude, or of ſhrouding great ſinnes vnderunder tolerable names, or of tranſlating faults vntounto others, or of preſuming vponupon Gods goodnes, or of hoping by petit meanes to redeeme offences, or by couering a falſe heart with a face and vizard of Religion. This is Truth in the inward parts, as Dauid tearmeth it. This was in Hezekiah, O Lord, Pſal. 51.16. Iſay. 38.3.I hauehave walked before thee in Truth. And from hence ſpringeth Truth in the conſcience, giuing a true information of peace wrought with God by Ieſus Chriſt, and aſſuring a man by the Truth of his Obedience, of the Truth of his Faith: Truth in the mouth, to put away Lying,Eph 4.25. and all manner ſpeaches, which may giuegive the Lie to a good profeſſion. Truth in the Eies, not to behold Vanity: Pſal. 119.37.Truth in the eare not to heare the Inſtructiō that cauſeth to erre, Pro. 19.27.from the words of knowledge: Truth in the Hand, in reſpect of the vprightneſſe, and fidelitie, and plaine-nes, and open-nes of a mans dealing among men. Thus I hauehave ſhewed you, the nature of this Truth, which is comprehended in one clauſe thus, True Obedience to that which a man knoweth to be the Truth.

The next point, is to ſhew the neceſſitie of this kind of Truth, or namely Truth of Obedience, or Obedience to the Truth. The neceſſitie, may be gathered by that which ſcripture hath deliuered of it, all whoſe Precepts impoſe a neceſſitie.Pro. 2.10. When wiſedome entreth into thy Heart and knowledge delighteth thy ſoule, Then ſhall counſell preſerue thee, and vnderſtanding keepe thee. So that there is no benefite by knowledge, till it come into the heart, & hath wrought upon the Affections. Saint Iames ſpeaking of a generall apprehenſion of the Truth of Religion,Iam. 2.19. without vſe, ſaith, The Deuills hauehave it and doe tremble. Many ſhall come in that day, and ſhal ſay vntounto me Lord, Lord, we hauehave prophecied in thy name (let vsus which are preachers conſider it,) yet Chriſt ſhall ſay vntounto them,Matth. 7.22. Depart from me, ye that worke iniquitie. Here is knowledge,Ioh. 13.17. and yet no ſaluation. If you know theſe things, (ſaith Chriſt elſe where) bleſſed are you, if you doe them: It is the Obedience, which maketh vp the Happineſſe. To eueryevery one that is thirſtie, Come buy: and what then? Eate to: the Hauing is nothing, without the vſing. Places of Scripture of this nature are infinite, all which doe confirme thus much; that the Purchaſers of the Truth, ought not to be like, the Rich, (but yet miſerable) purchaſers of the world, who, whē they hauehave gotten much into their hands, yet goe as neere the winde, fare as hardly, toyle as painfully, looke as rufully, as they did when they had nothing, and ſo (as Salomon ſaith,) make themſelues poore hauing wealth: Such muſt not the Buyers of the Truth be,Pro. 13.7. knowing much, doing little, hauing (as it were) golden vnderſtanding, and leaden Affections; And indeede to hauehave recourſe vntounto the true definition of a Lie, there is no more proper Lie, then when a man knoweth one thing, and doth the cleane contrarie:Montiri eſt contra mentemire. To lie, is, to goe againſt a mans minde. So that when a mans carriage giueth his knowledge the Lie, that man is, though he know the Truth, a notorious Lyer before God. So much briefly for the neceſſitie of this Truth.

The Vſe. Now to apply this (which is the third point I vndertooke) this is the vſe of that, which hath beene ſaid; euen to ſtirre vsus vp (as before to ſoundnes of knowledge in the Truth, ſo now) to heartie and vnfained Obedience therevnto: that as by following the former Exhortation we ſhall be able to ſay; Thus we hauehave laboured, thus we abound in knowledge, thus are we groūded in Religion; ſo by this,Rom. 6.17. I mean by this Obeying frō the Hart the Form of Doctrine which we hauehave learned, we may with ſeeking vſe the wordes of Ieremie,Iam. 3.24. The Lord is my portiō ſaith my ſoule: and of Dauid, I hauehave ſworne and will performe it, that I will keepe thy righteous iudgements. So that when we ſhal heare the Lord ſay in his word,Pſal. 119 106. Oh that there were ſuch an heart in them to feare me, Deut. 5.29.and to keepe all my commandements alwaies; Pſa. 119 5.our hearts within vsus, may make Anſwere, Oh that our waies were directed to keepe thy ſtatutes. This is the life of all Religion,2. Tim. 3.5. this is the Power of Godlines, namely,Pſal. 233. when as the Truth ſeated in the vnderſtanding like the oyntmēt which being powred on Aarons head ranne down to his Beard, and went euen to the skirtes of his garments, ſo this, deriueth it ſelfe into the whole man, and ſweeteneth all his Actions, making him to giuegive vp his Body, a liuing ſacrifice, holy and acceptable vntounto God. And ſurely,Rom. 12.1. if I had the beſt gift in perſwading which God hath giuen to any man, and could make my wordes like nailes, Eccl 12 11.faſtened by the Maſters of the Aſſemblies, I could not beſtow my skill better, then in vrging, and preſſing this dutie: and that in theſe three reſpects. Firſt, becauſe of the difficultie of the dutie. It is by many degrees eaſier, to become a man of deepe iudgement, then of a religious Obedience: a harder matter to rectifie the Affections, then to informe the vnderſtanding. And there is good reaſon for it, even in nature: In a matter of Knowledge, to be apprehended by the vnderſtanding part of Man, there may ſuch forcible reaſons and neceſſarie conſequences be drawne, wherevnto it cannot poſſibly but giuegive conſent: In the affections it is not ſo. For, that which mooueth them, is ſome ſenſible, either profitte or delight, which becauſe it is not ſo eaſily felt, and ſo ſoone perceiued in the caſe of Obedience, & reformation, therefore it is an eaſie matter, for the vnderſtanding to be well enlightened in the knowledge of religion, and yet the affections to remaine cold and lumpiſh without any louelove to religion. So that a man may ſooner runne through the whole Circle of Knowledge, then ſet one ſteppe forward to Obedience. Now in reaſon, that which is ſo hard in performing, requireth vehemencie of perſwading. The ſecond reſpect, why I hold it ſo worthy the paines of me, or of any other to vrge this duty, is the excellencie of it; and that apppeareth hereby, becauſe the left graine of Obedience, doth as it were ſeaſon the whole lumpe of knowledge: the ſmaleſt quantitie of heartie affections, is the meaſure of Religiō: God, reſpecteth not how much, but how heartily: yea, if a man be cut ſhort of the fulneſſe of obedience, yet, if he hauehave an vnfeined deſire, he is accepted according to that he hath: 2. Cor. 8.12.ſo precious a thing is the heartie Embracing of this Truth. The third reſpect, is the generall want hereof among the men of this generation. For, as we hauehave cauſed the enemies of God to blaſphemie, I meane Papiſts, and to ſpeake euill of our holy profeſſion, becauſe of our fruit-leſnes; ſo it would make the Eies of Dauid to guſh out with riuers of waters, Pſa. 119.136. 2. Pet. 2.8.and vexe the righteous ſoule of Lot, if they liued among vsus; to ſee firſt, how the more learned and wiſer ſort, (who yet would be thought Religious) make religion onelyonly a matter of contemplation, & thinke it inough to be able to diſcourſe in matters of Diuinity, as in other things vponupon occaſion; and then next, how the common ſort, (that are yet called Chriſtians,) be as far from the power and truth of Religion, as they which neuer heard of Religion. So then, this being a dutie of that difficultie, of that excellencie, of that neceſſitie, (that I may at laſt end this firſt part) ſuffer me to renue the former exhortatiō in one word: As you muſt ſpare no coſt to poſſeſſe the Truth, ſo you muſt euen giuegive all, euen for one little Modicum of heartie obedience to the Truth. For the purchaſing wherof, I know no other place to remit thee vntounto, then that which I named for the purchaſing of knowledg, euē the Market of the Lord, the Houſe of God, where his word is moſt faithfully diſpenſed: where the faithfull Steward of Gods houſe, who knoweth how to diſtribute to eueryevery man his portion in due ſeaſon, will, as he doth prooue the Doctrine, to ſtabliſh thy Iudgement, ſo apply it alſo, and make vſe of it to direct thy Obedience. And thus much for the firſt part of the Text,The ſecond part of the Text. the Iniunction, Buy the Truth. Now followeth the Inhibition, ſell not the Truth.

I ſhall not neede to ſpend much time, in ſearching out the meaning of this clauſe. For firſt, the word Truth is ſo to be vnderſtood here as in the former part. And then, what it is to ſell the Truth, wil eaſily be gathered from the conſideration of Buying, which hath hitherto beene expounded. As then Salomon when he enioyned the Buying of the Truth, meant thereby a carefull and an Induſtrious endeauouring to obtain the Truth; ſo here inhibiting the ſale of Truth, he intēdeth a careles & negligēt diſpoſitiō to forgoe the Truth.

The only diuiſion which I will vſe, ſhall be to apply this ſelling, to the double Interpretation of the word Truth: So that I hauehave here two points to handle: 1. Sell not the knowledge of the Truth: 2, Forgoe not, part not with thy Obedience to the Truth. Of theſe two in order. And firſt of this, ſell not the knowledge of the Truth; that is, Be not wrought by any meanes, to alter thy Iudgement when thou art once groū ded, and ſetled in the Truth. Now as in handling of the former part, I did apply the Similitude of Buying, ſo in this alſo, I muſt hauehave leaue, to follow the phraſe of ſelling, ſo farre forth, as (agreeably to the Rule & Proportion of Faith,) it may giuegive light vntounto this place.

Of a good and thriftie Husband, which is reſolued not to part with that, which by his great Induſtry and charge he hath gotten, two things are required. 1. To continue and preſerue his eſtate. 2. By all honeſt meanes to encreaſe it. He which hath a reſolution not to ſell that, which he hath, you know he will hauehave nought to doe, with common Brokers, ſuch as are lifting (as it were) at eueryevery Thing, and lie in the wind to catch whatſoeuer, any vnthrift ſhall be willing to depart with; or els, if he happen to hauehave to doe with ſuch, he wil bewiſe to know how torid his hāds of thē, and to keepe that which he hath from their fingering. This is wordly Pollicie; not much vnlike to this, ought to be the wiſedome of eueryevery good Chriſtian in this behalfe. As our Times are, Sathan, (who is the captaine Broker and cannot abide this Chriſtian frugality) hath two principall agents, who follow his cauſes, and are dealers for him in this kind. 1. The Atheiſt. 2. The Papiſt. Againſt both theſe, he which is a right religious Naboth, and crieth, God forbid that I ſhould part with the poſſeſſion of Gods Truth, muſt arme himſelfe. Firſt, for the Atheiſt, (who is in the Deuills hand, as the ſword was in the hand of Ioab toward Amaſa, to ſtrike Religion to the Heart, that he may not need to double his ſtroke; the beſt courſe in regard of him, is altogither to diſclaime him, & not ſo much as to vſe any ſpeaches of chafering with him; but as Saint Iames ſpeaketh touching the Deuill, at the very firſt Encounter to reſiſt him. For,Iam. 4.7. it is a dangerous thing, in religion, eſpecially in the principall pointes, as of the Godhead, the Immortality of the ſoule, the Reſurrection, and the like, to admitte of any diſcourſe, although it may be pretended to be but for conference ſake, whereby the Truth of theſe Things might be called into Queſtion. Reaſon teacheth vsus, that eueryevery Arte muſt hauehave his principles, which muſt not be gainſaid. I remember what the Philoſopher could ſay; If any ſhould diſpute and argue touching this Principle, whether there be Motion in nature, let him be beaten, till he confeſſe, that he who ſtriketh him, may deſiſt from beating him; or, whether the fire be hotte, let him be made to feele it; and ſo, he that ſhould call the Immortalitie of the ſoule into queſtiō; it were pitie but he ſhould be ſerued, as he did voluntarily do to himſelfe, who threw himſelfe headlong from a Rocke that he might experimentally know it. The Heatheniſh Epheſians were wiſer: for, when they heard Paul beginne to call the Godhead of Diana into doubt,Act. 19.34. they carried it away with a ſhoute, Great is Diana of the Epheſians, they thought it a thing not to be endured. And through this Flood-gate, came this Sea of miſery into the world in which we are all ouerwhelmed, euen, that our grādmother Heuah, did entertaine a diſcourſe, & Parley with Sathan,Gen. 3. touching the Truth of Gods word: As indeed, to what end are conferences and reaſonings of this nature? For,Luc. 16.32. If men will not beleeue Moſes and the Prophets, nothing can perſwade them. Furthermore: becauſe eueryevery Man ſhall now & then feele a little peice of an Atheiſt in his owne boſome (for each man by nature is that Foole which ſaith in his Heart, there is no God, Pſal. 14.1.) therefore (becauſe alſo the Principles of Atheiſme are grounded vponupon Mans Reaſō,) it is good to be ſetled in this Rule; that the Myſteries of Chriſtian Religion are not to be examined by Humane Reaſon. For which cauſe the Scripture ſaith.1. Cor. 2.14. The naturall man perceiueth not the Things of the ſpirit of God for they are Fooliſhnes vntounto him, &c. And The Wiſedome of the fleſh, Rom. 8.…4.is Enmitie againſt God and, If any man among you ſeeme to be wiſe in this world, 1. Cor. 3.18let him be a Foole that he may be wiſe. It is not in Religion, as in naturall Things: In them, a Iudgement is grounded vponupon Experience and obſervatiō, and the Induction of many particulars, from which is drawne a generall concluſion: In diuinitie, the very Thing deliuered by Scripture is to be acknowledged, though it be not as yet ſtrengthened by Experience, Bleſſed are they that hauehave not ſeene, Ioh. 20.19. Heb 11.1. Ioh. 6.6….and hauehave beleeued, ſaith our Sauiour, and Faith is the Euidence of things which are not ſeene, and, we hauehave beleeued, and knowne, &c. ſaid the Diſciples. As Abraham hoped againſt Hope, ſo a Religious man muſt beleeue againſt all carnall Reaſon to beleeue. And indeed, if wee will tie our ſelues to Reaſon, there can be no ſoundnes in religion: For bring your maine pointes of Religion to Reaſons Barre, there to receiue their Triall, and what ſhall be the verdict but this; that the doctrine of the Trinitie is ſenſleſſe, of the Incarnation of Chriſt, abſurd; of the reſurrection, incredible; of the vnion of Chriſts two natures, vnlikely; of Regeneration, vnpoſſible; of Predeſtination, Vniuſt; of Preaching, Fooliſhnes, and ſo of others: howbeit I hold this alſo, that where Scripture approoueth Reaſon, there Reaſon may be brought in as a witnes, although neuer as iudge; as in the caſe of the Reall preſence, the Scripture aſcribing to Chriſt a naturall Body, maketh naturall Reaſon an argument ſtrong inough, againſt ſuch an vnreaſonable Opinion. Thus if a man ſhall bring his owne thoughts into captivitie, which exalt themſelues againſt the knowledge of God, he ſhall be reaſonably well garded againſt the Atheiſt, and mainetaine this ſpirituall poſſeſſion of Gods Truth.

The ſecond Manager of Sathans Buſines, in ſeeking to draw vsus to an vnthriftie ſelling of the Truth, is the Papiſt, who was neuer buſier, nor fuller of deuiſes then he is at this day, labouring by Bookes, by privie Perſwaders, by Bribes, and by all meanes which helliſh witte can deviſe, to draw men from the acknowledgement and profeſſion of Gods Truth. Their common motiues, are well knowne to thoſe, which know any thing, and how they ſeeke to blind and dazell the Eies of many with the glorious (but yet pretenſed) ſhewes of Antiquitie, vniuerſalitie, vnitie, Lineall ſucceſſion, Catholique Church, Church planted by the Apoſtles, Fathers, Counſells, Miracles, and the like. Now to ſhew the weakenes of every of theſe Motiues, the falſehood of ſome, the pretenſing of other ſome, the Inuailidity of them all, were a long peice of worke, and not poſſibly to be (though it were but ſlightly,) hādled, in this ſhortnes of Time: yet leſt I ſhould ſeeme to name an enemie, & to giuegive no directiō to reſiſt him, therfore, that euē the meaneſt chriſtian, who hath gottē ſome comfortable knowledge of the truth, may know how to keep his Right againſt eueryevery inueigling and catching Papiſt, I will deliuer theſe two inſtructions. The firſt is, the ſpeech of the Apoſtle to Timothie,2. Tim. 3.14. Continue thou in the Things, which thou haſt learned, and art perſwaded thereof, knowing of whom thou haſt learned them. I pray you to conſider the Place and you ſhall find it a notable Preſeruatiue, and as good as a grimme Porter to keepe out thoſe Popiſh factors that would defeat vsus of our inheritance. The Apoſtle preſſeth a ſtiffe, and firme continuance in Truth receiued, when as theſe two Things concurre with it: 1. A mans own perſwaſion: 2. The conſideration of the Quality of thoſe which firſt taught vsus. Firſt, for a mans owne Perſwaſion; marke I pray you, leaſt I ſhould ſeeme, in ſteed of grounded ſetlednes, to commend ſelfe-willed Peeuiſhnes: By beeing perſwaded, Paul meaneth thus much, as if he had ſaid to Timothie: If it be an opinion, which thou haſt not ſuddenly entertained, but vponupon good Aduiſe; if it hath ſeated it ſelfe in thy iudgement, then when as thou with Care and Conſciēce, with Humility, with vſing the Ordinarie meanes, with Praier vntounto God, with heartie deſire to be guided into Truth, enquiredſt after knowledge, ſurely thou oughteſt not (beeing by theſe degrees brought to it and in this manner perſwaded in it) raſhly and ſuddenly to forgoe it. This is ment by Perſwaſion in this place; A ſetlednes of Iudgement, following vponupon an orderly courſe to bring a man therevnto. The ſecond thing which muſt concurre, is Conſider and marke of whom thou haſt learned them: that is, Obſerue, & note well, what kind of men they are, by whoſe Miniſtry thou haſt beene inſtructed, If they be men, who by their Fidelitie in Teaching, and by the bleſſing of God vponupon their Labours, in vſing their Miniſtry to convert mens ſoules, doe carie with them the ſeale of their Miniſtrie, nay, if thine own ſoule can witnes for them either of theſe, out of thine owne feeling, then beware of a Doctrine contrary to that thou haſt beene Taught; though I would not hauehave thee tie thy ſelfe to any mans Authoritie, yet be not raſh, be well adviſed, before thou alter thy iudgement confirmed by ſuch a Miniſtry. This is the firſt thing which I will in the Lord commend as a direction, for the meaner ſort, (who cannot enter into the examination of every ſeuerall) to preſerue them from the allurements of Poperie, and from ſelling the Truth to eueryevery cheating companion.

The ſecond thing which I will commend vntounto the ſimpler ſort, as a meanes to keepe them, from being entangled, with the large offers of ſubtill Papiſts, which ſeeke to draw men from the Truth, is this; when they ſhall be perſwaded to any point, of Poperie, differing from the doctrine taught amongſt vsus at this day, either by writing, or privie ſuggeſting, or corrupt and vnſound Teaching, let them compare it with the contrarie which we hold, and well ponder with themſelues, (deſiring alſo the aſſiſtance of Gods ſpirit) which of the two Opinions, maketh moſt duplicate page duplicate page for the Glorie of God, for the comfort of a diſtreſſed and diſtracted conſcience, and for the reſtraint of the Libertie of the fleſh: and which ſoeuer of the two, they ſhall find, by the witnes of their owne conſcience, (concurring with the voice of the Scripture) to make moſt for all, or for any of theſe three, let them take that, to be the ſoundeſt, and for their life not dare to renounce it. Marke the Reaſon. Firſt the End why God made all things, was the Glory of his own name: the end why he redeemed mankind was, That no fleſh ſhould reioice in his preſence, Pro. 16.4. 1. Cor. 1.30.31.but that he which reioyceth ſhould reioyce in the Lord; that no man ſhould hauehave cauſe to thanke himſelfe, but ſhould be compelled to aſcribe all vntounto the Lord. By this Rule Paul decideth the Controverſie touching Iuſtification by Faith and workes; where is then the reioycing? ſaith he) It is excluded:Rom. 3.27. By what law; (that is, By what means of ſaluatiō) of workes? Nay, but by the Law of Faith. Faith taketh all from man, and aſcribeth all to the Lord:verſ. 28. Therefore we conclude, that a man is iuſtified by faith without the workes of the law. So that hence I confirme This Rule, that looke which point of Doctrine doth moſt debaſe man, and giuegive the whole glorie of all good vntounto the Lord, that is the Truth, and that is alone to be embraced. For the ſecond Rule, which is touching comfort: Paul ſaith,Rom 15.4. that the Ende why the Scripture was written was for our Learning and comfort: The Ende of all, both writing and Teaching is, that man feeling the extremitie of his owne miſerie, might notwithſtanding be ſetled in the comfortable aſſurāce of the louelove of God in Chriſt Ieſus. So then, that doctrine which affordeth the ſoundeſt comfort, then, when a wounded conſcience moſt deſireth comfort, that is the Truth, and that is not at any hand to be forſaken. Thirdly, touching the Reſtraint of the fleſh, I remember the ſaying of the Apoſtle, Ye hauehave beene called into libertie, Gal. 5.…3.onelyonly vſe not year libertie as an occaſion to the fleſh: as who would ſay, The doctrine of Chriſtian Religion, though it be a doctrine of Libertie to the Spirit, freeing it from the bondage of ſinne and Sathan, yet it is a doctrine of Reſtraint to the Fleſh; ſo that when you feele the Fleſh begin to breake out, and take libertie, then know it to be an Abuſe of the Doctrine of Libertie. This was Pauls meaning. So that it is an vnfallible Canon, that that Doctrine which preſſeth vponupon men, the moſt preciſe and ſtrict Obedience to Gods will, not giuing any the leaſt toleration to any the ſmalleſt ſinne, but is ſtill curbing mans naturall inclination vntounto Euill, that ſame is the Truth of God, that ought eueryevery ſeruant of God to maintaine. I pray you remember this Direction. I doe not for mine owne part (and I ſpeake it hauing often and aduiſedly thought vponupon it) know any maine point of Popetie, but it may well be tried by theſe Rules. So that you ſhall finde all the Grounds of that Religion, either to obſcure Gods glorie, or to weaken mans comfort, or (what pretenſe ſoeuer it may make,Col 2.23. by not ſeeming to ſpare the Bodie) to giuegive libertie to the fleſh. I pray you trie the Truth hereof vponupon occaſion, and then credit the Direction accordingly.

Thus much briefly how a Chriſtian good husband, who hauing at a deare hand purchaſed the Truth, and is willing ſtill to enioy it, may keepe the ſame from all Huckſters, whether they be ſuch as would draw him to No Religion, or ſuch as would winne him to a falſe religion. A needefull point in theſe decaying times, in which Sathan knowing that he hath but a ſhort time, Rev. 12.12.hath great wrath, and beſtirreth himſelfe exceedingly; and in which alſo, many, as it were wearie of Manna, of the ſyncere doctrine of the Goſpel, doe long for the fleſh-pots of Egypt, for the groſſenes of Poperie; others goe about to make a Medley of Poperie and true Chriſtianitie, to put the Arke and Dagon into one Temple, which cannot be, others conſidering the courſe of Times, carrie themſelues in a kinde of Indifferencie, caſting (like the wiſe Steward) what they ſhall doe hereafter. So that if euer the Papiſts, leauing all other perſwaſiōs, ſhould hauehave opportunitie (which God forbid) to reſume their old Argument, From the clubbes, A F…ſt. bu….threatning vsus, that, If we will not ſell our Inheritance, they will fire vsus out, it is much to be feared, that a great many of vsus would reſigne our intereſt, chooſing rather to goe ſeeke a new, then to hold our old poſſeſſion vponupon ſo hard conditions. I beſeech you therefore, let vsus as well remember to take heed of a Thriftleſſenes in forſaking the Truth, as of Miſerablenes and Niggardice in purchaſing the Truth, and let me conclude this place, and exhortation, with the wordes of the Apoſtle; you that are, or hereafter by the bleſſing of God vponupon the vſe of the good meanes, ſhall be grounded in Gods holy Truth ſtand faſt, and keepe the Inſtructions, 2. Theſ. 2.15.that ye hauehave beene taught; and I pray Ieſus Chriſt our Lord, who hath given vsus Euerlaſting Conſolation & good hope through grace, comfort our Heartes, and ſtabliſh vsus, in eueryevery word and good worke.

The next point, is to vrge this Inhibitiō in regard of the Truth of Obedience; of which alſo this place is to be vnderſtood, which ſaith, ſell not the Truth, that is, After thou art once entred into a holy courſe of true Obedience, ſee thou neuer forſake the ſame. For the well handling of this point, the moſt full and profitable courſe were this. In ſomuch as Sathan, the Arch-enemie of our ſoules, knowing, that the further we goe on in true Obedience, the further we are from his iuriſdiction, doth therefore, not faile to ſollicite vsus, and by many ſeuerall meanes to be ever tempering with vsus, to ſlake our forwardnes, and to kill and coole all zeale within vsus; for this cauſe it were good to diſcouer his plots, to deſigne his inſtruments, and to note the ſeuerall ſuggeſtions by which he attempteth to make vsus caſt off all holy Obedience to Gods Truth. Sometimes Profite hindreth, ſometime Pleaſure miſleadeth, ſometimes a feare to impaire our credit in the world is a ſtoppe, ſometimes a conceipt of too much ſtraitnes and difficultie in Religion diſcourageth, ſometimes an opinion that to much zeale is ſuperfluous, croſſeth vsus; ſo that it is a hard matter, to play the good Husband in holding faſt a good profeſſion to the End. But, becauſe to enter into everie of theſe particulars, would require a more large diſcourſe, therefore as a generall preſeruatiue, againſt all occaſions that may withdraw, I will onelyonly commend, and confirme vntounto you this Doctrine, namely; That he which hath entred into a good courſe of true obedience, ought not at any hand to deſiſt and fall away from the ſame. The courſe of Chriſtianitie, is often in Scripture compared to a Race, in which it ſufficeth not a man, either to hauehave run long, or to hauehave runne painefully, vnleſſe he hold out vntounto the marke; nay, he which breaketh off, in the mid way, is as far from a reward as he which neuer ſet one ſteppe forward thervnto; So in this Caſe, it booteth not a man, to hauehave beene ſometimes very forward, and to hauehave made ſome ſhew of louelove and obediēce vntounto Gods Truth, vnleſſe he doe perſiſt, and continue therein vntounto the end. Therefore, So runne (ſaith the Apoſtle) that you may obtaine. ſo runne; that is, moderately in the beginning,…. Cor 9.24. conſtantly in the midſt, and cheerefully in the end, making the end rather better, then worſe then the Beginning. An vnſtayed, inconſtant and fickle diſpoſition, to be caried with a humour, and to embrace a thing but for a fitte, is a thing ſo diſgracefull euen in common reaſon, that many men oftentimes doe perſiſt in that which is naught, rather to incurre the ſuſpition of vnſetlednes; much more, is it ſhamefull in matters of religion. And therefore, as it is the Brand of the wicked to be like a whirlewind,Pro 10.25. ſo it is the note of the Righteous to be as an Euerlaſting Foū dation. All the promiſes of Happines in holy Scripture, are made with Condition of Continuance. He that endureth to the end ſhall be ſaued; To him that ouer commeth will I giuegive, &c. Math. 24.13. Reu. 2.7.Be faithfull to the Death, and thou ſhalt receiue the crowne of life. So that if you take away continuance, all hope of happines is vtterly overthrowne. In a word, not to ſay ſo much as might be ſpoken in this caſe; they which hauehave beene zealous, and carefull, & forward, and doe after grow cold, their caſe is worſe, and their puniſhment more heauy. Firſt their caſe is worſe, becauſe hereby they are brought into the way, to that vnpardonable ſinne againſt the holy Ghoſt, ſo that if euer they recouer, it will coſt them the ſetting on. Againe their puniſhment is more heauie: For they who hauehave eſcaped from the filthines of the World, through the knowledge of the Lord &c. If they be tangled againe therein, the latter end is worſe then the beginning.2. Pet. 2.21.

The Vſe. There is a neceſſarie vſe to be made of this point: Backſliding, falling away, looſing the firſt louelove, are the common ſinnes of the profeſſors of religiō in this age.2. Tim. 4.10 The Church is ful of Demaſſes who hauehave left their old zeale and hauehave embraced the preſent world. The bleſſed continuance of our happy Peace, hath beene to many an occaſion of Falling: It is time that the Lord ſhould quicken vsus by ſome ſharper courſes. There be many, of whom it may be ſaid, He was a zealous Gentleman, carefull in the waies of godlines: I knew ſuch an one, an earneſt and painefull preacher, ſtudious, induſtrious, of excellent giftes: There is an other, was pretily come on, and gaue good teſtimonie of Gods graces to be in him, was a diligent hearer, a man who loued to conferre of good Things; But now there is a great alteration, the world hath choked them, the Vanitie of outward things hath beguiled them and they are not the men they hauehave beene. Alas that any man ſhould giuegive occaſion to hauehave it ſo ſaid of him. I remember the ſaying, It is the moſt woefull thing to hauehave beene happy: Miſerrimum eſt fu…ſſe bea…um.and ſo, it is a miſerable thing to hauehave beene zealous, and now not to be zealous, to hauehave had Lands, and Liuings, and large poſſeſſions, and now to be a begger, to hauehave had the Truth of Obedience in poſſeſſion, but now to hauehave cleane parted therewithal. I beſeech you, if any here be guilty herein (as eueryevery man, hath good cauſe to be ielous ouer himſelfe with a godly ielouſie) let him be admoniſhed to looke to it quickly, to repent and doe his firſt workes, …leaſt he incurre a double condemnation. Who will pitie him, that had land and liuing, and could not keepe it? and how ſhall the Lord be mercifull vntounto him, who hauing knowne the Way of Truth ſhall turne from the holy Commandement giuen vntounto him? And for others, which are (perhaps) but yet commers on and beginners in good things, as you ſhal learne, other Things, ſo learne this withall, that we hauehave need to keepe a narrow watch over our hartes,2. Theſſ 3.13 leaſt we waxe wearie of well Doing, leaſt at vnawares a kind of ſacietie & fulnes creepe vponupon vsus. To, beginne a thing is pleaſant, therefore for varieties ſake, many will beginne, but vponupon ſome occaſions ſoone leaue off; ſo that all the proofe is in the End.

There is one point more behinde, no leſſe neceſſarie then the former, a Branch of my diuiſion, and incident alſo to my Text; and that is, a Godly care to enlarge, and encreaſe the Truth which we hauehave purchaſed. In this frugall and Thriuing Age, he is, among worldly wiſe men, halfe accounted an vnthrift, not onelyonly, that maketh away his eſtate, either in whole, or in part, but alſo which doth not by his induſtrie, and prouidence ſomething better the ſame. And I pray you, mark, if my Text, doe not require ſo much: It is in the nature of eueryevery Inhibition, or forbidding Commandement, to imply the contrarie: As, Thou ſhalt not kill; comprehendeth this vnderunder it, Thou ſhalt by all honeſt meanes preſerue the life of thy neighbour: ſo, thou ſhalt not ſell the Truth: what muſt I then doe, (wilt thou ſay:) Thou muſt husband it well, and labour to encreaſe it. So that my Text very naturally, without ſetting it vponupon the racke, occaſioneth the vrging of that dutie which the Scripture often doth perſwade, namely, A caring and endeauouring to thriue in Religion, to encreaſe both in knowledge and in obedience. 2. Pet. 3.18.S. Peter giueth a charge, Grow in grace. 1 Theſſ. …1.Paul beſeecheth his hearers to encreaſe more and more. Pro. 4.18.Salomon compareth the ſtate of a Chriſtian to the light, which ſhineth more and more vntounto the perſit day. In Ezekiel, the graces of Gods ſpirit, are figured by the waters,E…ek. …. iſſuing out of the Sanctuarie, which were firſt to the ankles, then to the knees, then to the Ioynes, then to a riuer that could not be paſſed ouer. Pſal. 92 ….Dauid calleth Gods ſeruants Trees, which bring forth fruit in their age, and euen then are fat,Math. 25.2…. and flouriſhing. Chriſt in the Parable reporteth that the Euill ſeruant, though he kept the Talent in a napkin ſafe, yet was condemned for not encreaſing it. Thus you ſee the Truth of this Doctrine. The Vſe. And I pray you let vsus make the vſe of it, to be ſtirred vp by it (ſo many as hauehave gotten ſome knowledge, and ſhewed ſome fruits of Obedience,) not to reſt ſatisfied therewith, thinking that we know enough, & hauehave done enough, but after the worthie example of Paul, let vsus ſtill forget that which is behinde, Phil. 3.13.accounting that whereto we are come, to be ſcarſe worth the naming, and ſtriuing to goe from grace to grace, from vertue to vertue,Pſal. 84.7. Rom. 12.3. from ſtrength to ſtrength, according as God hath dealt to eueryevery one the meaſure of faith. Fleſh and blood is readie ſoone to ſatisfie it ſelfe, with a little in theſe things, though in other things it be vnſatiable; and worldly men (that would be thought religious for all that) they plead, All is well, and how Religious would you hauehave vsus to be? Doe we not thus and thus, and what would you hauehave of vsus more? To helpe this, I pray you remember this; He is the beſt Chriſtian, who is euer complaining to himſelfe of his owne ſlacknes, and carieth a kind of holy Indignation againſt himſelfe, that he knoweth no more, and is no more obedient,Phil 3.13. more grieuing at that which is Behind, then pleaſing himſelfe in that wherto he is attained. And on the other ſide, he that is in his owne conceipt come to a full point, thinking that a little Religion, a little zeale, a little holines, a little knowledge will ſuffice, the ſame man hath no zeale, no holines, no knowledge, no religion at all. My reaſon is, the euill ſeruant I ſpake of before, though in one place it is ſaide of him,Math. 25.29. that that was taken from him which he had, yet elſwhere it is ſaid of him, that that was taken from him which it ſeemed he had. So that it is but a ſeeming of Religion,Luc. 8.18. where there is no care of encreaſing. And thus at laſt I hauehave ended this Text, & though I hauehave not handled eueryevery point ſo largely, as the worth of it did deſerue, yet I hauehave, in ſome meaſure, touched eueryevery particular incident to this place.

The ende of the ſecond Sermon.

Let God alone hauehave the glorie.

End of the text · Samuel Hieron, Truths Purchase (1606)

Truths Purchase, Sermons

The firſt Sermon.

p. 37The ſecond Sermon.

The ſecond Sermon.