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 vnto 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 [Page 2] 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 vnto other Things also: and euery thing is so farre forth called True, as it is squared and made answerable vnto 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 vnto 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 vs, but rather some in­ferior Truth, which is substituted by God, as a meanes to bring vs vnto 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 [Page 3] 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. [...]. 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 vnto the mount Nebo, vpon which the Lord pla­ced Moses that from thence he might see all [Page 4] 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 vpon 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 haue 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 haue, both to haue 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 vnto vs, vrgeth [Page 5] two duties. 1. To labour to haue 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 giue light to the duty recommended here vnto vs. The particular Branches of this whole Ser­mon. As therefore in all other Bargains, so in this Pur­chase of the Truth, these things necessarily [Page 6] 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 vpon any thing it proceedeth from a desire to be the owner of it, and to haue 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 haue 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, [Page 7] the further it goeth, into the more streames to diuide it selfe. Man by nature in respect of spirituall graces, is the poorest Creature vnder 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 onely his penurie in re­gard of Knowledge. He hath in his vnder­standing no true knowledge of God, but onely 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 haue some sharpnes and dexteritie: but when he commeth to spirituall things, he is cleane blunted, They are foolishnes vnto 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 vpon 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, [Page 8] 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 vnto 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 haue 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 vs. Now for the excel­lencie of Knowledge, if a man had the Tongue of men and Angels, he could not [Page 9] 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 haue 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 loue 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. [...]. 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 vs to the purchase of Knowledge.

The Vse. To make some vse. This point touching desire of Knowledge, is worthie the pressing vpon the Consciences of men: because the world hath at this day, so many such fooles as Salomon speaketh of, Pro. 17.16. which haue a price in their Hand, but they haue no heart to get Wisedome. They haue the meanes to bring [Page 10] them to the knowledge of the Truth, famili­ar, common and easie, but haue 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 giue 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 vs 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 [Page 11] abound in these knowledges: but as for the onely necessarie knowledge, the Knowledge of Religion, almost no man esteemeth it; it seemeth to vs, 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 vpon the dunghill, would rather haue a barley corne, then a diamond) therefore I beseech you let vs remember, the before-de­liuered matter, touching our owne necessitie, that we haue not naturally so much as a dramme of true knowledge within vs; 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 [Page 12] 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 euery man in euery 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 euery 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 [Page 13] to euery good worke: 2. Tim. 3.17. whatsoeuer thou dost lack, there thou shalt be sure to haue 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 vnto 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 euery particu­lar: because, being lapt vp, he cānot see the whole beautie, and being together, he is not able to obserue euery 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 vpon 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 vpon his iudgement, working more mightily vpon [Page 14] 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 vnto 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 vpon 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 euery place most hatefull, most abhorred, most [...]k­some, most contemptible, least welcome and least regarded, I know not (I speake vnfeig­nedly) [Page 15] 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 vpon 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 vs 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 vpon 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 [Page 16] 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 haue no desire to be singular. Here haue 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 vpon the Ministry of the word? Surely no. For he thinketh him­selfe of so good a Religion, to haue 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 haue families to prouide for; and ma­ny businesses to dispose of, & much to looke vnto? 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 vnto [Page 17] vs; and the men belonging to it, are so humo­red as I haue 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 vs, hath left in his Church the ministry of the word for euery mans Instruction, he careth not for [Page 18] 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 haue referred to euery one of these sort [...], those that doe by right appertaine to each, and haue 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. [...].1 and 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 vs learne this lesson from this place, to loue the gates of the Lords house, to let our feet weare out the Treshold of it, to giue attendance at the Posts of his doores: and to say also one to another, Isay. 2.2. Come, let vs 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, [Page 19] then if an Angel should descend from heauen to instruct, nay, then if the Lord him­selfe should speake with some audible voice to conuert vs. 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 vnto 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 haue skill to preserue himselfe from cose­nage, and from cause-les expense vpon 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 vs. T [...] the spirits, saith [Page 20] 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 euery 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 vnto 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 giue credit to euery 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 vs, 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 haue 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, [Page 21] that man of Rome, who are crept almost in­to euery corner, and vnder 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 haue 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 vs in­to bondage, may not carie vs 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 [Page 22] thinke basely of the plaine euidence of the spi­rit: And therefore, they haue 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 loue which men haue 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, euery yeare almost, we heare of some new opinion or other, raked out of the dunghill of Poperie, and a new glosse set vpon it, 2. Tim 4.3. and by and by it is entertained, men that haue 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 vpon 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 vnto him, [Page 23] 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 giue vs ouer to be seduced, because we haue not receiued the loue of his Truth, 2. Thess 2.1 [...]. that we might be saued. So then, that neither insi­nuating Iesuites may deceiue vs, not dange­rous bookes empoison vs, nor fantasticall Teachers beguile vs, nor corrupt Doctours carrie vs away with euery winde of Doctrine, Eph 4 14. it standeth vs vpon 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 [Page 24] 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 haue 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 vs, 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 [Page 25] Truth, and being called vpon to re­paire to the house of God, where the Meanes is offered freely vnto 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. euery Wind of Doctrine is readie to ouer blow them; their Heartes are not stablished, Heb. 5 14. they haue 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 [Page 26] the most of vs 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 vnto 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 giue 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 vs into all Truth, that so we may grow in the Truth, and continue firme in the Truth vnto 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 giue the price propor­tionable [Page 27] to the value of the Commoditie, which is indeede the very Act of Buying; the other three, which I haue 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 haue bought, till he haue 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 haue 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 haue 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 [Page 28] haue 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. [...]. 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 haue 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 vpon 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. [Page 29] 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 haue too good a peniworth, they will buie the Truth vnder 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 haue 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 [Page 30] with the other penie, I pray you let vs 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 giue this price, we doe but pester Gods house, it is in vain for vs 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 vnto me in a pleasant place, Psal. 16.6. yea I haue a faire heritage: and thou shalt haue more ioy of heare, Psal. 4.7. then the Rich worldings haue 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 [Page 31] keepe them in the midst of thy heart. Psal. [...]19.11. I haue 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 vs 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 haue profited, how our iudgements haue beene setled, our affections reformed, our consciences comforted, by that which we haue 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 haue, 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 [Page 32] euery one he meeteth, if they haue not found such or such a thing, and will neuer be satis­fied, vntill he haue found the same. It should be so, with vs, 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 haue 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 vs in recounting those things, which through infirmitie haue escaped vs. Thus Knowledge would grow vp, Religion would thriue amongst vs, and we should a­bound in spirituall vnderstanding, and so both those which teach vs, should be encou­raged, and we our selues should exceeding­ly be comforted. One speciall reason which may mooue vs to this care of storing vp knowledge in Religion, is the possibilitie of a famine of the word of God amongst vs. 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 [Page 33] Policie in Religion, now in these times, in which the word of God is plentifull, and we haue it com­mon amongst vs, to treasure vp knowledge against the daies of want, we hauing giuen the Lord, so great cause to take away his word from vs, and to giue it to a nation that shal bring forth better fruits then we haue 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 vs, then to be presumed, that we shall still scape away vnpunished. I beseech you therefore, let vs now play the the good husbands, and bestirre vs, 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 vs) we may be able to speake a word in sea­son to our owne soules, and to be a comfort also, and an instruction vnto others: least then, many of vs, 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 vs, 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 haue endeauoured to discouer vnto 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, [Page 34] (as it were) in the selling of his Truth vnto the people, I meane the Ministers of the Gospell. For sure, by iust proportion, everie one of these circumstances, seemeth to vrge a dutie vpon them. First of all, if the people, must haue a desire to get Knowledge, it is meete, that they should haue a desire to im­part Knowledge. And it is a notable thing, it a Minister, Iob. 32.19. when he is like vnto 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 haue a desire to learne, teach vs 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 vnto 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 haue had yearely faires in them, and are now de­caied, and growne out of vse: you shall see [Page 35] vpon 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 haue 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 vnto 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 vs, that the world hath so beguiled and en­tangled vs, that it maketh vs 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 [Page] Sermons at so deare a rate, let vs 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 vpon vs all, Ioh. 9.4. namely to worke the workes of him that sent vs 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 haue receiued, to fulfill it.

The second Sermon.

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 vpon 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 euery Action is the Ende of it: because, whatsoeuer we [Page 38] 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 onely 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 vs 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 giue a better light vnto this. Da­uid in one of his Psalmes, maketh mention of a certaine Guile, which he calleth a spiri­tuall [Page 39] 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 giue a fuller & cleerer light vnto 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, [Page 40] 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 vs 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 vs, or to beate it into vs, 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 mercie 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 vnder 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 vpon 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 [Page 41] 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 haue 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 euery Trifle. This is a second branch of this Guile. The third branch is, a [Page 42] 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 vnder 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. Vnder this kind of Guile, may be com­prehended all such courses, the lawfulnesse whereof, men doe ground onely vpon Exam­ples, being of the same mind for matters of godlines and religion, that Chusai would seeme to be in state matters vnto 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 vpon a grosse sinne, that so either it may not be seene, or may not appeare in it owne likenes. Thus in the [Page 43] 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 haue 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 vs, and teacheth vs to lie to our owne soules. The fift Branch, is, to deriue and translate a sinne committed by vs to another, thereby to ease our selues wholly, or at the least by hauing a partner, that it may be the more light vpon 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 haue 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 [Page 44] the loane. So the Simoniacall both Patrone and Prelate, are at this day at variance, vpon 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 vs watchfull, behol­ding in them Mans Infirmitie; and after we haue fallen, and are touched in conscience, to put vs in hope of Gods mercie: and not to [Page 45] be (as it were) a stale, vnder the shadow whereof, we may the more boldly giue 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 loue; 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 [Page 46] 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 mercie, 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 onely 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 vnto me: but what then? I hope when they haue named that, they haue named all: they can (I am sure) lay no other matter to my charge, onely 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 haue said) vpon 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 onely, and to no other iniquitie: to oppression onely, and to no other vice: to drunkennes onely, and to no other enormi­tie. [Page 47] It is vnpossible. These grosse sinnes haue 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 euery maine griefe, as the stone, gout, pestilence, &c. hath certaine infe­riour griefes annexed to it; so euery 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 onely sinne, not considering what a troupe and traine follow­eth euery 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 haue forborne me, and (which is more maruailous) that he would haue thus heaped outward Things vpon me; therefore I see not to the contra­rie, [Page 48] (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 haue 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 vpon them and grinding their faces, and by other the like violent and indirect courses, raked much together, ima­gine [Page 49] 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 haue 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 vpon occasions, great shewes of Pletie, when in his heart, he is nothing lesse then he makes shew of. Yet, this is the com­mon [Page 50] 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 giue 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 [Page 51] 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 Onely herein the Lord be mercifull vnto vs, let vs 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 vpon 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 loue 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 haue 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 vnto him. Another yet maketh Religion, but as a cloke to greater vilanies: so Iezabel pur­posing by false witnesses to take away Na­boths [Page 52] 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 haue 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 haue beene longer in it then I thought; but the ex­cellencie and necessitie of the point, hath o­uercaried me. Now, Truth is in euery 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 euery 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 vnder to­lerable names, or of translating faults vnto o­thers, or of presuming vpon Gods goodnes, or of hoping by petit meanes to redeeme of­fences, or by couering a false heart with a [Page 53] 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 haue 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 giue 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 haue 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 [Page 54] Truth of Religion, Iam. 2.19. without vse, saith, The De­uills haue it and doe tremble. Many shall come in that day, and shal say vnto me Lord, Lord, we haue prophecied in thy name (let vs which are prea­chers consider it,) yet Christ shall say vnto 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 euery 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 haue 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 haue recourse vnto 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 [Page 55] 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 vs 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 haue 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 haue 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 haue 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 vs, 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 giue vp his Body, a liuing sa­crifice, holy and acceptable vnto God. And surely, Rom. 12.1. if I had the best gift in perswading which [Page 56] 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 giue 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 loue 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 [Page 57] 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 haue 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 haue 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 vs; to see first, how the more learned and wiser sort, (who yet would be thought Religious) make religion onely a matter of contemplation, & thinke it inough to be able to discourse in matters of Diuinity, as in other things vpon 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 [Page 58] must euen giue all, euen for one little Modi­cum of heartie obedience to the Truth. For the purchasing wherof, I know no other place to remit thee vnto, 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 euery 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 haue here two points to handle: 1. Sell not the knowledge of the Truth: 2, Forgoe not, part not with thy Obe­dience [Page 59] 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 haue leaue, to follow the phrase of selling, so farre forth, as (agreeably to the Rule & Proporti­on of Faith,) it may giue light vnto 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 haue nought to doe, with common Brokers, such as are lifting (as it were) at euery Thing, and lie in the wind to catch whatsoeuer, any vnthrift shall be willing to depart with; or els, if he happen to haue 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 euery 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 [Page 60] 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 vs, that euery Arte must haue 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 [Page 61] 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 euery 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 vpon 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 vnto 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. 3.18 let him be a Foole that he may be wise. It is not in Religion, as in naturall Things: In them, a Iudgement is grounded vpon Experience and observatiō, [Page 62] 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 haue not seene, Ioh. 20.19. Heb 11.1. Ioh. 6.6 [...]. and haue beleeued, saith our Sauiour, and Faith is the Euidence of things which are not seene, and, we haue 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 [Page] 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 vs 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 giue 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 euery inueigling and catching Papist, I will deliuer these two instructions. [Page 64] 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 vs 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 vs. 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 vpon 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 vnto 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 vpon 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, & [Page 65] 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 vpon 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 haue 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 euery cheating compa­nion.

The second thing which I will commend vnto 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 vs 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 [Page 68] [...] [Page 69] [...] [Page 66] 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 haue cause to thanke himselfe, but should be compelled to ascribe all vnto 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 giue the whole glorie of all good vnto 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 [Page 67] 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 loue 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 haue beene called into libertie, Gal. 5. [...]3. onely 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 vpon 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 vnto Euill, that same is the Truth of God, that ought euery 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 vpon it) know any maine point of Popetie, but it may well be tried by [Page 68] 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 giue libertie to the flesh. I pray you trie the Truth hereof vpon 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 haue opportunitie (which God forbid) to resume their old Argument, From the clubbes, A F [...]st. bu [...]. threatning vs, that, If we will [Page 69] not sell our Inheritance, they will fire vs out, it is much to be feared, that a great many of vs would resigne our interest, choosing rather to goe seeke a new, then to hold our old pos­session vpon so hard conditions. I beseech you therefore, let vs 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 vpon 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 haue beene taught; and I pray Iesus Christ our Lord, who hath given vs Euerlasting Conso­lation & good hope through grace, comfort our Heartes, and stablish vs, in euery 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 vs, and by many seuerall meanes to [Page 70] be ever tempering with vs, to slake our for­wardnes, and to kill and coole all zeale with­in vs; 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 vs 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 vs; 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 onely commend, and confirme vnto 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 haue run long, or to haue runne painefully, vnlesse he hold out vnto 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 haue beene sometimes very forward, and to [Page 71] haue made some shew of loue and obediēce vnto Gods Truth, vnlesse he doe persist, and continue therein vnto 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 giue, &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 haue 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 [Page 72] 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 haue 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 loue, are the common sinnes of the professors of religiō in this age. 2. Tim. 4.10 The Church is ful of Demasses who haue left their old zeale and haue 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 vs 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 haue beene. Alas that any man should giue occasion to haue it so said of him. I re­member the saying, It is the most woefull thing to haue beene happy: Miserrimum est fu [...]sse bea­ [...]um. and so, it is a miserable thing to haue beene zealous, and now not [Page 73] to be zealous, to haue had Lands, and Li­uings, and large possessions, and now to be a begger, to haue had the Truth of Obedi­ence in possession, but now to haue cleane parted therewithal. I beseech you, if any here be guilty herein (as euery 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 vnto him, who hauing knowne the Way of Truth shall turne from the holy Commandement giuen vnto 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 haue 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 vpon vs. To, beginne a thing is pleasant, therefore for varieties sake, many will beginne, but vpon 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 haue purchased. In this fru­gall and Thriuing Age, he is, among worldly wise men, halfe accounted an vnthrift, not [Page 74] onely, 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 euery Inhibition, or forbidding Commande­ment, to imply the contrarie: As, Thou shalt not kill; comprehendeth this vnder 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 vpon 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 vnto 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. [Page 75] Thus you see the Truth of this Doctrine. The Vse. And I pray you let vs make the vse of it, to be stirred vp by it (so many as haue gotten some knowledge, and shewed some fruits of Obedience,) not to rest satisfied therewith, thinking that we know enough, & haue done enough, but after the worthie example of Paul, let vs 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 euery 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 haue vs to be? Doe we not thus and thus, and what would you haue of vs 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, [Page 76] 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 haue ended this Text, & though I haue not hand­led euery point so largely, as the worth of it did deserue, yet I haue, in some measure, touched euery particular incident to this place.