Truth's Purchase: OR A Commodity, which no man may either neglect to buy, or dare to sell: laid forth in two Sermons upon Prov. 23.23. by Samuel Hieron Minister of the word, at Modburie in Devon.  
Very necessary for the times, in which so few seek after the Truth, and so many fall away from the profession and practice of the Truth.  Revel. 2.25. 
That which ye have already, hold fast till I come.   Cambridge University coat of arms. HINC · LUCEM · ET · POCULA · SACRA ALMA MATER CANTABRIGIA 
PRINTED BY JOHN LEGAT, PRINter to the University of Cambridge. 1606.  
And are to be sold at the sign of the Crown in Paul● Churchyard by Simon Waterson.   

TO THE RIGHT Worshipful, my very good Lady, the Lady Elizabeth Champernowne, of Modburie.  
MAdam, being well persuaded both of your good knowledge in Gods holy Truth & of your unfeigned affection thereunto, I have emboldened ●y self, to present you with these two Sermons touching Truth: yet not for yourself alone, but that from you, they may pass to the common use of all the Lovers of the Truth. I doubt not but that your La: doth both see, and bewail the misery of these wretched times, in which Atheism, and Policy (falsely so called, being indeed little better than plain villainy,) and Temporising, have like a canker, fretted out the very heart of Piety. They are but a few, which seek to search out the Certainty in matters of Religion, or which care to have established hearts, 
Luk. 1.4. Heb 13.9.  and to know precisely, which is the True God, Baal or the Lord. Men had rather halt between two opinions, that so they may be for all Times, 
1. king. 18. ●  then undergo the labour of gaining advised Resolution. On the other side, if we come to these, (which yet will needs be religious,) what a woeful falling away do we behold? In some to Popery, being lead captive (God in justice sending them strong delusions) by those False brethren, 
2. Tim. 3.6. 2. Thess. 2.11. Gal. 2 4.  which are privily crept into every corner, through the remissness of these Evil Times. In other some to Profaneness, and to that which is of all other the worst, lukewarmness. So that we may well say, 
Reu. 3.16. Isa. 1.9. Ier 3.14.  Except the Lord of Hosts had reserved unto us even a small remnant, culling out (as it were) one of a city, 
Amos 3.11.  and two of a Tribe, as the shepherd taketh out of the mouth of a lion, two legs, or a piece of an ear, according to the Election of grace, we should long ere this have been as Sodom, and like unto Gomorrha: we had been (as it is said of a cursed Tongue) a very world of wickedness. 
jam. 3.6.  Now, things being so, there are three duties required of all that fear God. The first is, to long for the Appearing of Christ, 
2. Tim. 4.8.  and to cry daily, with the Souls under the Altar, How long Lord, holy and true! 
Reu. 6.10. Reu. 22.20.  Even so come Lord jesus. The other is, to beware lest they be plucked away with the Error of the Times, 
2. Pet. 3.17.  and fall from their own steadfastness. The third is, every man in his place, earnestly to contend for the maintenance of the Faith, and the advancement of the Gospel: 
Iud: 3.  and to be as industrious, to convert the goers astray, 
jam. 5.20. Act. 14.22.  and to exhort the Believers to continue in the Faith, as the Pharisaical, 
Math. 23.15.  both jesuits and Seculars are, to compass sea and land, to make men of their profession, 
2. Tim. 4.4.  and to turn them from the Truth unto Fables. In desire to perform some part of this latter duty, as I first preached these Sermons so, with the same intent I do now publish them. The Text I am sure, is excellent for the purpose, but for my manner of handling it, I leave it to the censure of God's Church. In Preaching I have ever accounted plainness, the best eloquence, and the carriage of matters so, that those of the lowest form may learn somewhat, the soundest and surest learning. If any censorious disposition shall say, that these things are too mean for this ripe and exquisite age, let them consider, that at the building of salomon's Temple, 
1. k●ng. 5.15.  there was room as well for Burden-bearers, as for other more curious Artificers: and at the first making of the Tabernacle, not only the Bringers of blue silk, and purple, and scarlet, but even the poorer sort which brought goats hair, 
Exod. 25.4.5.  and Rams skins were accepted. How ever it be, I do more than hope, that your La. will kindly accept it from me, and entertain it as a Testimony of my love, and not so only, but use it also for your comfort. And so praying the Lord, 
1. Thess 3.13.  to make your heart stable and unblamable in holiness, I commit your La. to his grace in Christ jesus. Modburie. Novemb. 14. 1606.  
Your La. in all good affection, Samuel Hieron.   

Prou. 23.23. 
bay the Truth, but sell it not.  
The first Sermon.  
THis short speech of salomon's, containeth in it two things: 1. an Injunction, Buy the truth: 2. an Inhibition, Sell not the truth. First of the Injunction. To make way unto 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, 
What is meant by Truth. Quicquid est in deo, Deus est.  and of God; nay it is God himself. For the nature of God is not subject to any attending properties; whatsoever is in God, is God. As he is Mercy itself, justice itself, Goodness itself, so he is also, Truth itself. God is Truth, 
Deut 32 4. joh. 14.6.  saith Moses, and I am the Truth, saith Christ of himself. Yet nevertheless, this Truth which is but one, and is primarily in God, is from him conveyed into divers other things, which in that respect are also rightly termed True. For, as the Sun is the Fountain and natural seat of Light, yet that Light is thence derived into many other Bodies naturally fitted to receive it, which are therefore truly termed Lightsome; so, though God, is in that sort the Head & spring of all Truth, that he is called even Truth itself, yet his Truth is communicated unto other Things also: and every thing is so far forth called True, as it is squared and made answerable unto that eternal Truth. And as divers resemblances in many glasses, being set together, do 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 howsoever, the end of all our Endeavours, is the union of this Truth to our understanding, and the knitting of our souls unto God, (wherein the the very heathen by the Light of nature placed man's Happiness,) yet this is not so properly that Truth, which is here commended to us, but rather some inferior Truth, which is substituted by God, as a means to bring us unto himself. And yet, neither is it that Truth, which God hath seated in Nature, and natural things; because, so it is that the Creature partaking of Man's corruption, 
Rom. 8. ●0.  is subject to Vanity: and by that means the native Truth thereof, is so tempered with lying deceitfulness, that the Heart of Man (being in itself a mere lie) is not able to sever each from other, but is rather thereby made more vain, and to turn the Truth of God, shining therein into a Lie. 
Rom. 1.25.  So weak an instrument is the Book of nature to beget Truth in our hearts.  
There is then another Truth, which hath been framed by God himself, which neither can deceive, nor be deceived, and that is, The Holy and precious word of the Almighty, which by the spirit of God is called Truth. 
joh. 17.17. Col. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Pet. 2.2. Psal 31.5. 2. Pet. 1.20. joh. 14 6. joh. 14.17.  Sanctify them with thy Truth, thy word is Truth. The word of Truth which is the Gospel. And, the Milk of the word without deceit. And this indeed 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 private 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 easy to show, the Truth of the Scriptures above all other Truths, that it is both the most ancient Truth, and the most true Antiquity. Now, there is yet another derived Truth, which is drawn out of the Word, and is, as it were the Brief and Summary thereof. 
Rom. 6.17. Rom. 12.3. Tit. 14. Deu. 34.4.  It is that which Paul in one place calleth the Form of Doctrine: in another place, the proportion of Faith: in another, the Truth which is according to godliness. And this may fitly be compared unto the mount Nebo, upon which the Lord placed Moses that from thence he might see all the borders and limits of the promised Canaan: so from this, and by the help hereof, a man be able to comprehend with all the Saints, what is the breadth, and depth, and length, and height of Religion. So then, here is the Issue of my speech, that by Truth in this place, is meant the Truth of Religion, grounded upon the Rule of Truth which is the scripture.  

What it is to Buy the Truth.  Now for Buying, we must understand, that it is not any making merchandise of the Truth, like to that beggarly sale of the Romish Trumpery; as though a man could by money, purchase the graces of God's Spirit: which if it were so, Christ should be proved a Liar, 
Luc. 18.24.  who saith, that with difficulty they that have Riches shall enter into the kingdom of God: whereas, if salvation were a money matter, the Rich were like to speed best. But because Buying is usually of things of greatest cost, and greatest necessity, therefore to signify the pains to be taken in this case, the spirit of God useth this word of Buying. Again, because the end of Buying is possession, and the end of Possession, is use; (as Riches is possessed to make rich, Apparel to make gay, and so in other things;) therefore also, the spirit of God, to show the care we ought to have, both to have the Truth in possession, and to divert it to our use, hath mentioned Buying. So then, this Buying of the Truth, which is commended here unto us, urgeth two duties. 1. To labour to have the Truth of Religion settled in ou● judgements, that so we may be fulfilled with the knowledge of God's will, in all wisdom and spiritual understanding. 2. To convey it thence into our affections, that so there may be begotten there, that which David calleth Truth in the inward parts. This then is the meaning: 
Psal. 51.6.  Buy the Truth, saith Solomon: that is, use all diligence, 
The sense of the first part.  spare no cost, refuse no labour, spend your best endeavours, to come to the knowledge of the Truth, and thereby yourselves to be transformed into the Truth; that you may so become true Israelites, truly religious. 
The division of it.  So that now this first member of my Text hath brought forth two Instructions: the one is, that we must endeavour for the settled knowledge of the Truth; the other that we must make conscience of a holy Practice, and of obedience to the Truth: of these two in order. And first of Buying the knowedge of the Truth.  
 it hath pleased the wisdom of God, in this place, to borrow a word from the ordinary courses among men, and to call the seeking after the Truth, a Buying, of the Truth; therefore it shall not be amiss to follow the Metaphor, and by examining the usual circumstances of Buying, to give light to the duty recommended here unto us. 
The particular Branches of this whole Sermon.  As therefore in all other Bargains, so in this Purchase of the Truth, these things necessarily must concur. 1. A desire of the Commodity. 2. A repairing to the Place, where it is set to sale. 3. A skill to discern, and know the goodness of it. 4. A giving a price proportionable to the worth and value thereof. 5. A storing it up for necessary uses, of all these briefly.  

The first Branch.  First, there must be a desire of the Commodity: that is plain in Reason. For whensoever a man layeth out his money upon any thing it proceedeth from a desire to be the owner of it, and to have it in possession: and so the first thing in this Buying, must be that, which the Apostle Peter calleth Desiring the sincere milk, 
1. Pet. 2.2. Isay. 55.1.  etc. which Isaiah termeth Thirsting; 
Psa. 119.111. & 174.  which David in one place calleth, the claiming of the Lord his testimonies as an Heritage: in another, the longing after God's salvation. Now the desire of a commodity, springeth ordinarily from these two things. 1. a man's own necessity. 2. the excellency of the thing itself. His own necessity maketh him willing to buy: the excellency of the thing, maketh him willing to buy, This, rather than any other. So that to the end, we may come to this first degree, of desire to Buy the Truth, we must labour to feel these two things. 1. what need we have of it. 2. what an excellent thing it is to enjoy it. To show our need many things might be alleged: I will be as brief in it as I can, because, me thinketh, I do feel my matter, like to a spring, the further it goeth, into the more streams to divide itself. Man by nature in respect of spiritual graces, is the poorest Creature under heaven, he cometh not into the world with a body so naked, but he cometh also with a soul as utterly stripped of all goodness. To touch only his penury in regard of Knowledge. He hath in his understanding no true knowledge of God, but only so much left, as may make him inexcusable before God. And therefore the Scripture doth well, so often to befool him, as Solomon doth by name in the book of the proverbs. When man hath to do with these earthly things, he seemeth to have some sharpness and dexterity: but when he cometh to spiritual things, he is clean blunted, They are foolishness unto him, 
1. Cor. 2.14.  neither can he know them. It is with the Eyes of his soul, as it is with the Eyes of his body. Our eyes looking upon the earth, and those base substances, seem quick and piercing, but let them be turned up to behold the glorious Body of the Sun, they are clean dazzled, and seem to see an hundred several colours, where there is no colour: such a maze is the wit of man by nature brought into, when he cometh to behold & consider of spiritual matters, he will run you into millions of absurdities. Take you Nicodemus, a great wise Pharisie, and tell him of the New birth, you shall strike him into such an amazement, that he will cry, 
job. 3.9.  How can this be? Go among the learned Philosophers, and discourse in their hearing of one jesus, who was dead, and now liveth, and of the Resurrection; what will they say? Some will mock, and call thee Babbler, 
Acts. 17.  that teachest such stuff: and they which are the most stayed among them, will put it to a demur, they will hear thee again of this thing. This is man's natural poverty in this case. Yea, but will some man (perhaps) say unto me: Put case, this be true, that I am thus without knowledge of the Truth of myself, is it any danger 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 use of them: It is one thing to be without a commodity, another thing to stand in need of it. To clear this point therefore in one word: There is as much need of knowledge, as of salvation. If thou hast need to be saved, thou hast need to have knowledge also. This is life everlasting, 
joh. 1●. 3.  to know etc. And Paul describing the estate of a natural 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 Salvation, go together. If this be not sufficient, to show the necessity of Knowledge, I know not what may persuade us. Now for the excellency of Knowledge, if a man had the Tongue of men and Angels, he could not speak sufficient in commendation of it. The Heathen knew, that Reason, is that which maketh man better than a beast: and the enlightening of Reason, by Knowledge, is that, which preferreth one man to another. Now, if knowledge be in itself a thing so excellent, much more the saving knowledge, I mean, the knowledge of God's Truth. This maketh the people of God the wisest people, This is your wisdom, saith God, 
Deut. 4.6.  and your Understanding. It bringeth a man to have a kind of familiarity and acquaintance with God himself: yea, it enableth a man to conceive the things which pass knowledge, namely, the peace of God, and the love of Christ. 
Phil. 4.7. Eph. 3.19.  No marvel then, though David rejoiced at it, 
Psal. 119.162.  as one that findeth great spoils: and that Paul, did account all things but dogs-meat, for the excellent knowledge sake of Christ jesus. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 3.8.  For both David was thereby made wiser than his teachers, and Paul by comprehending it, 
Psa. 119.99. Phil. 3.12.  was comprehended also of his Saviour. Thus in part, may we see our need of Knowledge, and the worth of Knowledge, to prepare us to the purchase of Knowledge.  
The Use. To make some use. This point touching desire of Knowledge, is worthy the pressing upon the Consciences of men: because the world hath at this day, so many such fools as Solomon speaketh of, 
Pro. 17.16.  which have a price in their Hand, but they have no heart to get Wisdom. They have the means to bring them to the knowledge of the Truth, familiar, common and easy, but have no affection thereunto. Tell them of Knowledge, it is as the singing of songs to an heavy heart, a matter which fitteth not, it hath no relish nor savour in the world. Tell the covetous man, the extorting Gentleman, the engrossing Merchant, the enhaunsing husbandman, of a commodity, of a secret bargain, of a means of gaining, it is like enough, he will soon give thee the hearing, and take thine Information as a fruit of great kindness: but, talk of the Knowledge of Religion, and of the means for attainment to it, thou hast (as the saying is) told a tale to a deaf man, 
Surdo cani●.  he would as lief thou hadst kept thy counsel to thyself. And hence (oh woeful case) it is come to pass, that gross and intolerable ignorance, like a disease, hath overspread the greatest part. The multitude know not (as we say) the right hand from the left: the best of us be but smatterers, and our knowledge little better than vain jangling. 
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 penal. precepts, and in the knowledge of Law-points. There is also plenty of the knowledge which Christ mentioneth, men can discern the face of the sky, 
Mat●. 16.3.  and the signs of the Times: Neither is there any want of that skill which Amos toucheth, of making a small Ephah, and a large shekel. 
Am. ●. 5.  These times abound in these knowledges: but as for the only necessary knowledge, the Knowledge of Religion, almost no man esteemeth it; it seemeth to us, as a withered branch, which hath neither form nor beauty, we see nothing in it, why we should desire it. Now because this deadness and dullness ariseth especially, from the want of the feeling of our own necessity, (for, the person that is full, 
Pro. 27.7.  despiseth an honey comb) and from our not knowing the worth of Knowledge (for the cock upon the dunghill, would rather have a barley corn, than a diamond) therefore I beseech you let us remember, the before-delivered matter, touching our own necessity, that we have not naturally so much as a dram of true knowledge within us; and the excellency 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 leaving it to your best consideration, I thus end this point.  
The next point, 
The second Branch.  is the Coming to the place of sale. For, as in our ordinary buying, it sufficeth not a man, to feel his want of a commodity, to know the worth of it, and to wish the having of it, unless he also resort to the place where it may be had: so in this case, it is not enough, that we find ourselves ignorant, acknowledge our need of Knowledge, unless we vouchsafe to repair thither where it is ordinarily set to sale, and as it were by Proclamation offered to our uses. Now the usual place of sale, for this commodity of saving Knowledge, is the Church, the Assembly of God's Saints, where the ministry of God's word (the ordinary means of Knowledge) is dispensed. In the Church, by the Ministry of God's word, we hear Christ making a solemn Oyez, and saying, If any man thirst, let him come to me and drink. Come buy without silver and without money: 
joh. 7.37. Isay. 55.1.2.  wherefore do you lay out silver and not for bread? I counsel you to buy of me gold tried by the Fire, 
Rev. 3.18.  that you may be made rich, and raiment, that you may be clothed, and ●iesalue, that you may see. This is the voice of Christ proclaiming in the open Market of his Church, and uttering his voice by the Top 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 wisdom and knowledge. Of my fullness you may receive grace for grace. 
joh. 1.16.  So that in the congregation, where the word is truly & sincerely preached, as in a Public mart, there is that which is fitting to every man in every respect. There are the Principles of Truth, for Christians of a lower form: there are deeper points for exercised Wits; 
Heb. 5.14.  there is for Magistrates, for Ministers, for private men, for every calling: for the youngman that he may redress his way, for the old man, to increase in wisdom, there is truth for the understanding, truth for the conscience, truth for the will, truth for the Affections, that so a Christian may be perfit to every good work: 
2. Tim. 3.17.  whatsoever thou dost lack, there thou shalt be sure to have it abundantly supplied: there thou shalt see discovered the great Mystery of godliness, which is, God manifested in the flesh, justified in the spirit, 
1. Tim. 3.16.  seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory. Thus the church is the place, & the preaching of the word is the Treasure subjecteth to the view, and offered to the use of all, which desire to receive it. And indeed, herein especially standeth the difference betwixt the word Read, & the word Preached. The word read, is as a rich wardrobe of a Prince, where many garments of cost are folded up together in a narrow room, which cannot so satisfy the beholder, as if the same might be severally laid forth before him, time being also granted him, to take notice of every particular: because, being leapt up, he cannot see the whole beauty, and being together, he is not able to observe every specialty. Even so it fareth with the scripture. If a man hear the word read, it cannot but draw him to admire the majesty and riches of the Text, and it will cast some glimmering light upon the understanding, but when he heareth the riches of it laid open by Preaching, it will much more astonish him; yea it even ravish him (as it were,) striking a greater terror into his conscience, casting a clearer light upon his judgement, working more mightily upon his affections. This is not spoken to discountenance the Reading of the word, or to banish the use of it out of God's Church, or to deprive it of that respective estimation which it doth deserve: nay, it is rather spoken to the winning of reverence thereunto. For indeed, there is no man heareth the word read, more humbly, observeth it more heedfully, or listeneth unto it more affectionately, than he, who by preaching hath been brought to know the excellency of the word. So then, here I shut up this doctrine. He that desireth to make this purchase of the Truth, must repair to the place where it is set to sale, even to the House of God, where the word is truly preached, and sound delivered.  
The Use. This point is also very necessary to be thoroughly urged, in regard of the common sin of the world at this day, which is this, the negligent depending upon the Ministry of God's word. For, howsoever sound, and sincere, and often preaching, be not so universal and common as were to be wished, if God were so pleased to thrust out more painful Labourers into his harvest, yet it is far more generally bestowed, 
Math. 9.38.  then obediently and dutifully entertained. For truly, if a man should ask of me, what that thing in my opinion is, which is at this day almost in every place most hateful, most abhorred, most ●●ksome, most contemptible, least welcome and least regarded, I know not (I speak unfeignedly) how to answer more truly, then to say it is the Ministry and preaching of God's word. And to the end that I may not speak at random but may lay this fault upon 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 else come as gazers, to look on, and to fill up number, into three sorts. 1. The common protestant. 2. The Politician. 3. The proud and self conceited man. By the Common Protestant. I understand such an one, as the Papist calleth (in scorn so speaking of us all) a Parliament protestant, that is, a time-server, who looketh no further, then to the Law of the Prince, who is ready for any religion, and is therefore indeed of no Religion. Of which humour, there are (the Lord knoweth) infinite multitudes at this day, all whose Bible is the statute Book, and the Articles of whose faith, are grounded upon positive Injunctions. Now the common Religion of this common Protestant, I find to be this. He hath a certain notice of loving God above all, and his neighbour as himself, and that he thinketh is as much as he needeth to care for, and after this manner he thinketh with himself: I keep my Church, as well as the most: I receive the communion at Easter, as becometh a good subject: I live quietly among my neighbours, and wherein am I now to be found fault withal? Indeed I am not over precise: for I hold that to be more than needs: I am no meddler with the Scriptures, that I account to be beyond my reach: once, I am no Papist, I content myself to do as other do, and have no desire to be singular. Here have we the right humour of our common men, at this day, this is their Catechism, these be the very principles of their Religion. Now, hath this man (think you) any need of preaching? careth he to depend upon the Ministry of the word? Surely no. For he thinketh himself of so good a Religion, to have so good a faith to Godward, and to be so well minded that he hath no mind of Instruction. And therefore, he is clear in it, that it were a great deal better, if there were less preaching: it filleth men's heads full of matters, breedeth division among neighbours, broacheth novelties, and troubleth the whole country. Add hereto (saith he) that they themselves, which preach, cannot agree; and that distracteth the people; so that their preaching might better be spared, or at the least, be the less used; and what should men do which have families to provide for; and many businesses to dispose of, & much to look unto? they cannot intend it, to follow these matters so hard and hotly as it is required. This is the first sort, that is guilty of this sin, of not caring to frequent God's cheap-house which is his Church, where knowledge of the Truth, is by preaching offered unto us; and the men belonging to it, are so humoured as I have described. The second in this number is the Politician, who thinketh all Religion to be but a fable, a matter invented by wiser men to hold the vulgar in subjection, and to busy them withal, lest they should fall into worse matters, and run into further inconveniences. And therefore tell him of preaching, he laugheth in his sleeve, accounting them a sort of silly fools who esteem it, and making himself believe, he is a great wise man, because he seethe that which the common sort hath not espied. Thus, as the former in a drowsiness and hardened security, contemneth the word, so this in a very Atheistical and godless profaneness, scorneth it, and maketh a very jest of it. The third in this rank is the proud conceited man; who walking in the sun 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 little in his opinion, seemeth so great that he imagineth that by his private Reading at home, he can do as much and more than 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 tendering our weakness, and knowing in his wisdom, what is fittest for us, hath left in his Church the ministry of the word for every man's Instruction, he careth not for his part, if God had never appointed any such means, he thinketh he can altogether do as well without it. This is the proud man's opinion. And thus, by that time you have referred to every one of these sort●, those that do by right appertain to each, and have shuffled in among them, all Familists and scorners, and a rabble of other irreligious persons, you shall find the number of careful comers, to the house of God, to buy the Truth at the hands 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, scarce an handful in regard of the multitude. I beseech you therefore, let us learn this lesson from this place, to love the gates of the Lords house, to let our feet wear out the Treshold of it, to give attendance at the Posts of his doors: and to say also one to another, 
Isay. 2.2.  Come, let us go up to the mountain of the Lord, etc. And let these carnal reasonings go, 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 weakness: 
●. Cor. 12.9.  and that as it was a greater honour to God, to overthrow the walls of jericho, by the noise of rams-hornes, then if it he had done it by canonshot; 
1. Cor. 1.21.  so it is more for God's glory, by the Foolishness of Preaching to save those that believe, then if an Angel should descend from heaven to instruct, nay, then if the Lord himself should speak with some audible voice to convert us. And surely, as in Buying and selling, that Bargain is by law most warrantable, which is made in open market; so I account that knowledge most acceptable unto God, and most like to receive a blessing from him, which is gotten publicly, by the ordinary course appointed for that purpose. Howsoever, I doubt not, but as a man having publicly bought a commodity, may privately husband it, to his own best behoof, so that which is delivered openly may, (nay ought) by private reading, prayer, meditation, and conference, be increased. And thus much for this second Branch.  
The third thing in this Purchase of Truth, 
The third Branch.  is, Skill to discern. For as in Buying, in regard of so many counterfeit Wares, of the mingling good with bad, and the great deceit of the world, it is good for a man to have skill to preserve himself from cozenage, and from causeless expense upon unprofitable goods: so in labouring after Knowledge, in respect of so much blending man's inventions with wholesome doctrine, it is requisite, that we be able to put a difference betwixt holy, and corrupt, true and false, profitable and unprofitable Teaching. And this is a thing, which the Scripture also in many places requireth of us. T●● the spirits, saith john, 
1 joh. 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 fool, saith Solomon, that will believe every 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 Saviour hath pronounced it generally of all his sheep, that they know his voice, 
joh. 10.5.  and will not follow a stranger, but flee from him etc. For howsoever we do urge all reverent respect unto the preaching of the word, as to the Ordinance of God, for the gathering together of his Saints, and for the edification of the body of Christ; 
Eph 4.12.  yet we abhor that Popish tyrannising over the faith of our Hearers, as though we would bind them to give credit to every thing we speak, because we speak it: 
Authoritate nomi●●s. Amb. in 1. The. cap. 5.  We know, that if he were an Angel from heaven, that should come amongst us, yet his doctrine must be brought to the Law and to the Testimony, 
Isay. 8.20.  as the Prophet speaketh, and if he be found to swerver from that holy doctrine which we have received, 
Gal. 1.8. 2. joh. 10.  he must go for accursed, and, bid him not so much as God speed, saith S. john. And this skilfulness and Ability to discern, as it is ever necessary, so now especially. First of all, because there are (that I may still follow the language of my Text) so many pety-chapmen, I mean, so many privy workmen, who are all guided with the spirit of the Beast, sent out and set on work, by that Antichrist, that man of Rome, who are crept almost into every corner, and under pretence of their devotions and Voluntary Religion, 
Col. 2. 2●.  and Humbleness of mind, insinuate and wind themselves into many men's Affections, drawing some to traitorous disloyalty, some to settled Popery, others to indifferent and depending uncertainty, that so they may fit and prepare them for that day, which they have long expected, and I pray God they may still with wearied eyes, and languishing spirits await for. Now to the end, that these false Brethren, 
Gal. 2.4.  which are come in privily to bring us into bondage, may not carry us away with dross for silver, glittering shows for a golden substance, counterfeit profession, for sound Religion, we had need to labour and pray for discerning spirits. Secondly, this ability to discern is necessary, in regard of so many dangerous and infectious Books, which (I know not by whose default) are sparsed abroad into all parts, tending to the defaming of the present state, and of our holy Religion, and to the working of men's affections to a more tolerable opinion (if not a total embracing) of Popery. Thirdly, this skill is no less necessary, in respect of so much corrupt Preaching, both in manner and matter. First, for the manner of Teaching, it is an ordinary thing with many men of gifts, to scorn to seem to Know nothing but Christ, and him crucified, 
1. Cor. 2.2.  and to think basely of the plain evidence of the spirit: And therefore, they have more care to abound with excellent words, & with the enticing speeches of man's wisdom, then to speak to the conscience of their Hearers; so that in this respect, we had need to be wise to discern, lest our faith should be in the wisdom of man rather than in the power of God. 
1. Cor. 2.5.  Again, for the matter of preaching, it is now almost in religion and divinity, as in the matter of Apparel; every year bringeth a new fashion, and then (because of the love which men have to novelty) that, is thought to be the most handsome, most thrifty, and most profitable fashion, only indeed because it is the newest, and so, every year almost, we hear of some new opinion or other, raked out of the dunghill of Popery, and a new gloss set upon it, 
2. Tim 4.3.  and by and by it is entertained, men that have itching Ears are ready to listen to it, & are soon wrought to embrace it. This is the great policy of the Devil, neither is there any thing, by which he doth more harm, by which he killeth more souls then by this means. When the Lord was purposed to bring a plague upon Ahab, the Scripture describeth him as it were sitting in counsel, what might be the next way to overthrow 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 entice him; 
●. king. 2●. 20.  and the Lord said unto him, Wherewith? And he said, I will go 〈◊〉 and be a false spirit in the mouth of all his Prophets: Then he said, Thou shalt entice him, and thou shalt prevail. Thus it appeareth, that the most speedy way which Satan, being put to his choice, hath, to do mischief, is to send spirits of Error, privily to bring in damnable and dangerous opinions. And surely it is just with God, to give us over to be seduced, because we have not received the love of his Truth, 
2. Thess 2. 1●.  that we might be saved. So then, that neither insinuating jesuits may deceive us, not dangerous books empoison us, nor fantastical Teachers beguile us, nor corrupt Doctors carry us away with every wind of Doctrine, 
Eph 4 14.  it standeth us upon to labour to abound with spiritual wisdom, and understanding, that we may discern betwixt Light and darkness, Truth and falsehood, lest, leaving to follow Christ, as a shepherd to the fold, we go after Antichrist, as a Butcher to the shambles.  
The Use. The Use of this point is, to reprove two faults especially. 1. The wilfulness of some. 2. The unskilfulness of othersome. For the first, many there are in this naughty & crooked generation, who because of the corruption which is in the Teaching of some, (which implieth a possibility to be deceived) and because of the show of difference in some things, which seemeth to be among othersome, I say in these respects, some there are, who are grown to that peevishness, that they resolve with themselves, that it is the best course to hear none. We cannot tell, say they, whom to believe, they are at variance among themselves, and therefore till they do better accord, it will be the safest, and wisest way, either not to hear, or not to credit any. This is the wayward humour of many in this Age. Their folly (as to me seemeth) may well be manifested, by urging the present similitude of Buying. If a man wanting meat, drink and raiment, and other necessaries, and being persuaded to supply himself out of the market, from those which sell, should make this Answer. The world is so full of deceit, that a man knoweth not whom to trust; they which sell, many of them will beguile their own fathers, if they should chaffer with them; and the tricks and devices which tradesman have are so many, that it is twenty to one but a man shall be coosened, I had rather therefore go near the wind, and want necessary provision, than put it to the hazard of Buying: If I say, a man amongst us, should plead thus, what would we think of him, but that either he were very foolish or very froward? And so we well might; because, we know, the fraud of others must be prevented, rather by care and circumspection, and not used as an occasion for a man to abridge himself of his necessaries. Is not he then as much a fool, who wanting the saving knowledge of the Truth, and being called upon to repair to the house of God, where the Means is offered freely unto him, shall p●ead straight the deceivableness of false doctrine, the corruption of many Teachers, the show and appearance of contrarieties, as though he were therefore to deprive himself of the necessary food of his soul, because it may be, that through want of care, instead of being fed, he may be poisoned. We know rather, that he ought to be, the more diligent in prayer, the more studious in the scripture, that so when he cometh to buy the Truth he may not be deceived. Thus this point meeteth with this humour of wilfulness. Now for the unskilfulness 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 Understanding: they want that judgement which Paul speaketh of to, discern things that differ one from an other: 
jam. 1.6.  they are like a wave of the sea, 
Heb. 13.9.  every Wind of Doctrine is ready to over blow them; their Hearts are not established, 
Heb. 5 14.  they have no exercised Wits. They will be ready to cry Hosanna to Christ to day, and to bid Crucify 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 counsel of certain jews, they drew him out of the City and stoned him; 
Act. 14.  so unstable and unsettled are the most of us at this day, that a man may persuade any thing saving that which ought to be believed. Who almost is so skilful and experienced, as to know even in the principal matters, and most necessary 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) live and die in it; this is an Error, & I hope never to yield unto it? You will say (perhaps) this is enough for Preachers. Oh, beloved, I say as Moses did, I would all the Lords people were Prophets, I would we were all thus cunning; nay I would men were, 
Num. 11.29.  or could be persuaded, that this is a duty, to strive to come to a settled certainty herein. Then there were much hope of the perpetuating of Religion, than we need never fear the restablishment of Popery, and Atheism, I am sure would give up the Ghost. Well, you see, the Truth must be bought, for shame we cannot deny it. In Buying, we may be overeached; in reason we cannot say against it; therefore we should also be ashamed, to be so without Reason, as not to think it reason, to labour with the Lord by Prayer, to lead us into all Truth, that so we may grow in the Truth, and continue firm in the Truth unto the end. And this is an End of the third Branch.  

The fourth Branch.  The fourth Circumstance in making this Purchase of the Truth, is, to give the price proportionable to the value of the Commodity, which is indeed the very Act of Buying; the other three, which I have named hitherto, are but preparatives to Buying. For though a man feeleth his own want, cometh to the place of sale, trieth and examineth the commodity which is for his necessity, yet he is not said to have bought, till he have 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 have no great disposition to buy. So fareth it in our customary Buying, and so it is in this case. It is necessary for a man to feel the want of Knowledge, to come to the place of Knowledge, to examine that which is proffered to him, but yet he hath not followed salomon's counsel as he ought, until he have paid 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 prefer it in account and estimation before all Things, and so to make it our chiefest labour to attain it. You shall see this proved. If thou seekest knowledge as silver, and searchest for her as for Treasure, 
Pro. 2.4.5.  than thou shal● understand the Fear of the Lord. The kingdom of Heaven is like to a Merchantman, 
Math. 13.45.  that seeketh good pearls, who having found a pearl of great price, went and sold all that he had, and bought it. The kingdom of Heaven suffereth violence, and the violent take it by force. 
Math. 11.12.  Will you have examples? 
Phil. ●. ●.  I count all things loss (saith Paul) for the excellent Knowledge sake of Christ jesus: and a little after in the same chapter he compareth himself to a man in a race, who, partly to signify his desire of the prize, partly to help himself 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 etc. And if a man might go further, David may seem herein a little to have gone beyond him. I opened my mouth, and panted, 
Psal. 119.131.  because I loved thy Commandments. David was so hot, and eager in this pursuit, that he was even breathless, he was feign to gape for a new supply of wind. Thus these places, and these examples, I hope, do sufficiently prove this point, namely, that the price to be given for the Knowledge of the Truth, is to set no price upon it, but to esteem it above all price, and to account that nothing is too dear, no travail too much, no pain too great for the attainment thereunto.  
The Use. The use of this point is necessary also, because the Church of God is at this day so full of Hucksters, which are ever cheapening, but buy nothing: that is, as S. Paul speaketh, are ever learning, 
2. Tim 3. ●.  and yet never come to the knowledge of the Truth. They come to church, and hear, and go home, and come again, and hear again, and so go round, like a Horse in a mill, and are yet never the nearer. They are like the fish in the sea, which live in the salt water, and are yet never the salter: so they hear the word, which is the salt of the Earth, and yet are still unseasoned. 
Mat. 5.13.  Now the special reason of it is, because they be no frank chapmen; they would have too good a pennyworth, they will buy the Truth under foot, or they will none of it. If to hear now and then, and in hearing, now and then to hearken, and so an end, and some such superficial performances will do it, they will be content to be at the cost, otherwise they wish you a better chapman, the ware is too dear. If you tell them of often Hearing, and of keeping their hearts and ears together from the beginning of a Sermon to the end, of private Meditation, of conference, of prayer before to prepare them, of prayer 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 unless they shall find you more reasonable, and that they may have it with less pains, less hindrance, less disgrace, they are content to let it go, or else, as men do when things are too dear, they will take the less, and a smaller portion shall suffice them. To shake off this dullness, and backwardness, and that men may learn to be ashamed of this niggardize, to stand offering and offering, and like to near fellows, to be loath (as it were) to come off with the other penny, I pray you let us remember the price which the Lord hath set, and whereof there is not one hair to be abated. It must suffer violence, it must be most of all esteemed, and sought for first of all, it must be striven for, and studied about, and cared for exceedingly. If we be not willing to give this price, we do but pester God's house, it is in vain for us to make a show, and to come hither, as God's people useth to come: God can not endure to be dallied withal, either go through with him, or never begin with him. And to comfort thee, take this with thee: the commodity is better than it maketh show for: and when thou hast once gotten it, and viewed it better, thou wilt say as David, The lines are fallen unto me in a pleasant place, 
Psal. 16.6.  yea I have a fair heritage: and thou shalt have more joy of hear, 
Psal. 4.7.  than the Rich worldings have when their wine and oil aboundeth. Thus much of this point, which is the very act of Buying.  

The fift Branch.  The last circumstance, in this Bargain of Truth, is to store it up. For as, bought commodities are safely disposed, and said up, till Time and occasion shall offer use: so gotten Knowledge, must be reserved in the Storehouse of the Memory, that when any occasion of use shall be offered, it may be at hand, either for the Trial of a Truth, or for a Direction in life. 
Pro. 4.21.  Let not the words of my mouth, saith the wisdom of God, depart from thee, but keep them in the midst of thy heart. 
Psal. ●19. 11.  I have hid thy promises in my heart, saith David: and Marie is commended, 
Luc. 2.19.31.  because she kept Christ's sayings, and pondered them in her heart. And indeed there is great reason, why this of Storing up, should be added to all the former. For though a man should desire the Truth earnestly, care to hear it diligently, discern it wisely, obtain it painfully, yet it will little avail, if it do straight run from him, if it be as soon forgotten, as gotten, if it be not entertained, and settled, 
Col. 3.16.  that so it may dwell plenteously in the heart.  
The Use. The use hereof in a word is this, to quicken and stir us up to beware of a common Evil, which is, to leave the word there, where we heard it, and seldom or never to call ourselves to an account, how and in what measure we have profited, how our judgements have been settled, our affections reform, our consciences comforted, by that which we have heard. Learn a similitude from Buying. A man, who hath been at the market, or at the Merchant's shop, and hath there laid out his money, when he returneth home, he will begin to call himself 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 have, he will return again, to the place where he bought it, to try, if he left it not there, and in the way he will inquire of every one he meeteth, if they have not found such or such a thing, and will never be satisfied, until he have found the same. It should be so, with us, in this case. When we come from God's house, whether we went to Bu● the Truth, after our return, we should find a time to keep (as it were) an Audit, with ourselves, to see what we have gained, by that days hearing, and should endeavour to try ourselves from point to point: If we find some things forgotten, return we must again, to the ministery of the word, to see if it 〈◊〉 please God, that the same things may be again delivered, & inquire of our friends & familiars which were there, whether they can help us in recounting those things, which through infirmity have escaped us. Thus Knowledge would grow up, Religion would thrive amongst us, and we should abound in spiritual understanding, and so both those which teach us, should be encouraged, and we ourselves should exceedingly be comforted. One special reason which may move us to this care of storing up knowledge in Religion, is the possibility of a famine of the word of God amongst us. We read, 
Gen. 41.  that when there was a famine approaching in Egypt, joseph advised Pharaoh to make provision before hand in the seven plentiful years, and to lay up corn against the time of Penury. This was good Policy in human reason. It shall be no less good Policy in Religion, now in these times, in which the word of God is plentiful, and we have it common amongst us, to treasure up knowledge against the days of want, we having given the Lord, so great cause to take away his word from us, and to give it to a nation that shall bring forth better fruits than we have done. So that indeed (considering our intolerable contempt of God's Truth, and our general loathing this heavenly Manna) it is rather to be wondered, that the Lord hath hitherto forborn us, then to be presumed, that we shall still scape away unpunished. I beseech you therefore, let us now play the the good husbands, and bestir us, and even engross, as much knowledge in Religion as is possible, that so if ever such a heavy time should come (as Lord, if it be thy will, ever keep it from us) we may be able to speak a word in season to our own souls, and to be a comfort also, and an instruction unto others: lest then, many of us, which now will scarce step out of our doors to hear, shall be glad to run from North to East, but shall not find it. This may be, and I hope will be, a motive to us, to buy the Truth, while the Market lasteth, and to lay it up in store against the Times of woeful necessity. Thus (as I could) I have endeavoured to discover unto you, the whole Mystery of this Bargain of Truth, so far forth as it concerneth our care, in labouring to be grounded in the Knowledge of Religion.  
Now before I do dismiss this point, it might not be amiss (perhaps) to say something, to those which are the lords Officers, (as it were) in the selling of his Truth unto the people, I mean the Ministers of the Gospel. For sure, by just proportion, every one of these circumstances, seemeth to urge a duty upon them. First of all, if the people, must have a desire to get Knowledge, it is meet, that they should have a desire to impart Knowledge. And it is a notable thing, it a Minister, 
job. 32.19.  when he is like unto the vessel to which Elihu compared himself which having no vent, 
jer. 20.9.  is ready to burst; so that the spirit within him, compelleth him, and the Word in his Heart, is as a Burning Fire shut up in his Bones, so that he cannot stay: And so contrariwise, it is a miserable thing when his bowels are shut up, and he hath no compassion in regard of the necessities, of god's people. So then, let this, that the people must have a desire to learn, teach us to be of Paul's mind, 
Rom. 1.11.  even to long to bestow some spiritual gift among them. Secondly, they must come to the Church, the Place of sale: there must be some body there to discover the treasures of God's house, to open the mysteries of Godliness unto them and therefore it would make man wish his head were full of water, and his eyes a Fountain of Tears, 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 Towns, which have had yearly fairs in them, and are now decayed, and grown out of use: you shall see upon the day in which their fairs were wont to be kept, they will hang out a gloove or some such testimony 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, burr it is but for a sign, he which cometh thither to buy the Truth, is like to have but a reasonable Bargain. Thirdly, as the People must labour for discerning spirits, so the Preachers, must study to speak judicially, that they may say as Christ said to Nicodemus, we speak that we know; 
joh. 3.11.  lest they be an occasion of falling unto any. Fourthly, as the people must equal 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 God's Business negligently, 
I●r. 4●. ●0.  of slight and superficial performance of so weighty a matter. It is generally a fault with us, that the world hath so beguiled and entangled us, that it maketh us so slenderly to prepare ourselves to the duties of our public Ministry; as though to preach, were a business but by the way: and that causeth our Preaching to carry the less Majesty and Authority with it, because the wiser sort of our hearers, do perceive, that we are often put to our shifts, and do make Preaching to be but an exercise by the glass, which time if we can by any means fill up, 
Ad c. epfidram  we hold it to be sufficient; well, if our hearers must buy our Sermons at so dear a rate, let us endeavour that they may be worth the Buying. Lastly, as the people must store up knowledge, and that now especially, because we know not how near the dearth is; so we must also now chief, bring out of our Treasures both new & old, 
Mat. 1●. 52.  and not be wanting by our forwardness to provoke them to diligence in this case, remembering what Christ speaking touching himself hath laid upon us all, 
joh. 9.4.  namely to work the works of him that sent us while it is Day; the night cometh when no man can work. Thus much I thought good by the way to add, touching those, whom the Lord hath deputed to the service of his Church, that we may all take heed to our Ministry, 
Col. 4.17.  which we have received, to fulfil it.  
The end of the first Sermon.   

The second Sermon.  Prou. 23.23. 
buy the Truth, but sell it not.  
THough I purpose not to enter into any precise repetition, of the points taught out of this place of Scripture, at the Time of my last being here; yet for order and methods sake, that it may appear, how I make my two Sermons to agree, and to follow, the one directly upon the other, I must necessarily entreat you to remember with me thus much; that, as this Text was divided into two parts, 1. an Injunction: 2. an Inhibition; so the former part was cut into two members: the one, concerning the settled knowledge of the Truth: the other, touching a holy practice, and obedience to the Truth. The first of these two, was the matter and subject of the last Sermon, the latter must hau● the first room in this exercise.  
The perfection and good of every Action is the End of it: because, whatsoever we do attempt and undertake, something there is which we do aim at therein, which is by many degrees to be preferred before the means 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 godliness. For it is not therefore only to be purchased, that by it the Mist of ignorance in the understanding part might be dispelled, but also that thereby, the Will might be strengthened, the Affections straightened, the Conscience purged, the Outward man reform, & so the very Body of Falsehood which the Father of lies, 
joh. 8.45.  hath begotten in us might be utterly destroyed. Well then, that we may profit by the handling of this point. I will take this Course: I will show you first, what this second and inferior Truth is, which must be had also to the making up of this full Purchase. Secondly, I will declare the necessity of it. Thirdly, I will apply the same to our use.  
And first of all, that we may understand, what this kind of Truth is, which from the understanding, is derived into the whole man, and diverted to the ordering and government thereof, I take it the best way will be, a little to take view of that which is contrary thereto, which being aright conceived of, will give a better light unto this. David in one of his Psalms, maketh mention of a certain Guile, which he calleth a spiritual Guile; Blessed (saith he) is the man its whose spirit there is no guile. And, 
Psal. 32.2.  our Saviour commended Nathaneel in these terms, 
joh. 1.47.  Behold an Israelite in whom there is no Guile. When we shall understand what this Spiritual Guile is, we shall the better judge what this other Truth is, which my intent is to urge in this place.  
Spiritual Guile may be in general thus described: It is a kind of double dealing betwixt God and a man's own self, in the things which do concern his soul. It hath many Branches, which being opened will give a fuller & clearer light unto the whole; you may (if you please) suppose this spiritual guile generally named, to be (as it were) the Coat of fig-leaves, which Adam made for himself when he had first sinned, wherewith to hide himself from God; and the opening of the particulars, (into which I am now to enter,) to be (as it were) the ripping of that coat, and the sundering of each leaf, wherewith the same is patched together. The first branch then of this Guile, is a conceit of a man's own good Estate for spiritual things: an opinion that all in him is well, & nothing to be found fault withal. Such a conceit it seemeth to me, that Paul had of himself before his conversion: I once was alive (saith he) without the law: that is; 
Rom 7.9.  before I took a fuller view of myself, in the glass of God's Law, I deemed myself perfit, I was so zealous of the Traditions of my fathers, 
Gal. ●. 1●.  that I supposed, that I was a man out of the reach of all exception. Such an one also, was the proud Pharisie, who stood prating, and telling God a Tale of his own good deeds. 
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 even such, the greatest part of us are at this day, 
Psa. 10.3.  lying to our own hearts, blessing ourselves, as David speaks. So that it is even the hardest matter in the world, to persuade us, or to beat it into us, that our natural estate, in regard of the abundance of inborn corruption, is so lamentable, so woeful, and so deeply to be pitied, as indeed it is. And that maketh many carnal men, even to wonder what Preachers mean, when they speak so vehemently touching the misery of man's nature, and the extreme danger in which he standeth thereby. Hence also it is, that the offers of God's mercy in Christ are so disdainfully entertained, and so commonly rejected: men not knowing their own necessity do despise the Riches of God's bounty, 
Heb. 10.29.  and even tread under foot the Son of God. The second branch of this Spiritual Guile, is to extenuate and lessen those sins which we cannot but acknowledge. As namely, when the word working upon the conscience, hath made a man even in despite of his own heart, to confess himself in some things guilty, them to find this shift, that yet they are small and petty offences, they are no heinous, nor bloody sins, and therefore there is no such danger in them, as that they should ask so speedy, and so deep repentance. This false Trick we read Saul played. 
1. Sam. 13.  When he had prevented the appointment of Samuel for solemn sacrificing at Gilgal, (which how great a sin it was, the reproof and punishment of it do declare) yet Saul being challenged for it, and not able to deny the fact, extenuated the matter in these terms, I was bold, etc. he was content to acknowledge it a little slip, but loath to yield it, to be a matter of that heinousness, that Samuel would make it to be. And this is the very conceit, which men have of many sins at this day, as of jesting, foolish Talking, unclean speaking, swearing, dalliance, wantonness, Gaming, reveling, Sabaoth-breaking, which though they be in their own nature very great sins, yet the outrage of these worst times, hath made them so common, that the commonnes, hath much abated the ugliness of them in men's Opinion. And therefore, when men are dealt with, for any of these or the like, and cannot but confess their own guiltiness, yet they will say, I hope this is no such great offence, I pray God I never do worse, you need not make so great a matter of so small a trespass, and I trust God will not be so extreme for every Trifle. This is a second branch of this Guile. The third branch is, a Lying shirt, which Satan hath furnished many withal, which is this; to thrust themselves in among the multitude, and to think by that means to escape away unespied, or at the least, the less blamed. So at this day, the superstitious and ceremonious people, which place all religion, in outward observances, do shroud themselves under their forefathers, cover the matter with the name of Custom, and with the practice and example of the Multitude; they are content to do as others do, and therewith they hope to be excused. In like sort many taken in the common sin of this Age, I mean, Adultery, when they cannot but confess it, than this is their Plea, that they be not the first; as though it were wisdom for them to go to hell, because the way thither is a much travailed way, in which a man shall never miss much company. Under this kind of Guile, may be comprehended all such courses, the lawfulness whereof, men do ground only upon Examples, being of the same mind for matters of godliness and religion, that Chusai would seem to be in state matters unto Absalon, Whom this people, 
2. Sam. 26.18.  and all the men of Israel choose, his will I be, and with him will I dwell. So say they, Look which way the most go, that way will we go. The fourth branch of Guile, is, the setting of a tolerable name upon a gross sin, that so either it may not be seen, or may not appear in it own likeness. Thus in the world drunkenness is called, Good-fellowship; Riotousness, Merie-meeting; Gaming, a passing of the Time; Covetousness, is termed wariness; Cozenage, the living by a man's wit, dissembling, Policy. The usurer will have his practice called Interest, or usage, or Putting out, any thing save plain usury. implacableness is called Stoutness; Fornication a stepping a little awry; swearing, a foolish custom; Pride by a milder name is called vanity; Ignorance is coloured with a pretence of simplicity, and unlearnedness; Oppression is said to be the making the most of a man's own. And thus in many other things, as in these, the Devil beguileth us, and teacheth us to lie to our own souls. The fift Branch, is, to derive and translate a sin committed by us to another, thereby to ease ourselves wholly, or at the least by having a partner, that it may be the more light upon our own shoulder. So Adam being challenged by God for eating the forbidden fruit, sought to derive the fault, partly to God himself, partly to his wife, The woman that thou gavest to be with me, 
Gen. 3.12.  she gave me of the Tree, & I did eat. So Hevah likewise, it was her excuse, The Serpent also beguiled me & I did eat, thus you shall have aswerer say sometime for himself, that he could not otherwise be believed: the riotous saith, Company drew him in: the usurer saith, he was importuned to lend, & offered largely for the loan. So the Simoniacal both Patron and Prelate, are at this day at variance, upon which of the two, the sin of corruption should lie. The one pleadeth the greediness of the Ministry that will offer so deeply: The other allegeth the hardness and straightness of the patrons, whom nothing but a gift in the Bosom can persuade. This is also a spice of this Spiritual Guile. The sixth Branch thereof, is a wrong Reasoning from the examples of the falls of God's children, related in the Scripture. There is many a man who thus thinketh with himself, was not David an adulter? Did not Solomon keep many concubines? Had not many of the patriarchs (who notwithstanding were well reported of) multiplicity of Wives? Was not Noah drunken? Did not Lot commit incest with his own daughters? Did not Peter curse and swear, and deny his Master? And therefore why should I be afraid to satisfy my own Lusts, and to fulfil my own desires, and to follow my own best pleasing courses? No doubt, it may be as well with me, as it was with them: By Repentance, they at last recovered, and so may I. Thus many a one secretly harteneth and encourageth himself to continuance in Evil, by a false and unjust applying of the falls and blemishes of God's children. The only use whereof is, before we fall, to make us watchful, beholding in them Man's Infirmity; and after we have fallen, and are touched in conscience, to put us in hope of God's mercy: and not to be (as it were) a stolen, under the shadow whereof, we may the more boldly give ourselves over to ungodliness. The seventh Branch of this Guile is, a misinterpreting of those gracious testimonies, which the Scripture hath, of God's forbearance, and mild 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 own son that serveth him: 
Mal. 3.17.  that in them he will accept the Will for the deed, the Endeavour for the full performance; that he will pass by their Infirmities; that their sins shall not separate them from his love; that he looketh rather to the truth of their Affection, then to the quantity of their Obedience. These and the like assurances, the Scripture giveth of the Lords connivence (as I may so speak) and of his remitting the straightness of his justice towards those that are his; which things are indeed exceeding full of comfort to all those which know rightly to apply them. But now, many wretched ones hearing this, do even cozen themselves 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 kindness) accept good beginnings in his Elect, though the same be but weak, and like smoking Flax; therefore they imagine that, albeit their courses of life are abominable, and such as in no respect, in regard of gross sins can be justified, yet with a pretence and protestation of a good Will and desire, and endeavour, to blear the Eyes of God, and to scape unpunished at the day of Reckoning. This is a Dangerous subtlety, because it is an Abuse of the riches of God's mercy, and a turning of the sweetest propriety of his Nature, into wantonness. The eight branch of this Guile is, a Mistaking the nature of sin: as for example: Some man having some one gross sin, reigning in him, which (perhaps) is also in the world taken notice of, as, whoredom, oppression, swearing, etc. thinketh with himself, that though this be indeed a foul fault, yet it is his only fault, and many times, he thus communeth with his own Heart: True it is (I confess it) there is such a gross sin which I am guilty of, and it may be the world seethe it, and it is some blemish and disgrace unto me: but what then? I hope when they have named that, they have named all: they can (I am sure) lay no other matter to my charge, only this excepted: and I know no man liveth without a fault, therefore I trust I may be the better borne withal. This conceit ariseth (as I have said) upon a mistaking of the Nature of sin, men thinking, that sin may go alone by itself without company: as though a man could be given to Adultery only, and to no other iniquity: to oppression only, and to no other vice: to drunkenness only, and to no other enormity. It is unpossible. These gross sins have many attendants, and it cannot be, that they should go single. Sin is the sickness of the soul. As therefore in the diseases of the Body, we see, that every main grief, as the stone, gout, pestilence, etc. hath certain inferior griefs annexed to it; so every grand-sinne, hath other petit evils to attend it, and to feed it (as it were) without which, it can never come to any great perfection. So that it is a plain Error, when a man persuadeth himself, This or this is my only sin, not considering what a troop and train followeth every soul and open Evil. The ninth branch is, the drawing of a false conclusion out of the Lords long-suffering. It is that which David mentioneth, when he bringeth in God thus speaking to the Wicked man: These things hast thou done, and I held my tongue, 
Psal. 50.21.  therefore thou thoughtest, I was like thee. 
Ecc. 8.11.  And Solomon, Because sentence against an evil work is not executed speedily, therefore the Heart of the children of men, is fully set in them to do evil. It is an ordinary reasoning among many, thus, Surely if God were so severe, or so deeply displeased with my evil courses, as it may seem by some Texts of Scripture, and as some Preachers would persuade, I do not think he would so long have forborn me, and (which is more marvelous) that he would have thus heaped outward Things upon me; therefore I see not to the contrary, (unless I will be afraid of shadows, and terrified with words) but that I may continue in my own course, and seek mine own satisfaction, as heretofore I have been accustomed. The tenth branch of this Guile is, a Hoping to satisfy, and make amends for many Evil courses by some special services & devotions, or by some shows of charity. This is first, the guileful conceit of all Papists: 
Annot. Rhem. Luc. 11. sec. 5.  for so are our Rhemists own words, in their notes, that Alms extinguish sin, redeem sin, make clean and satisfy for former offences, and are to be done as a propitiation to God for former evils. The same is their Opinion of fastings, of penance, of pilgrimage, and the like. Secondly, this is the blind Imagination of our sottish ignorant people at this day, who (for want of better instruction) are frozen in the dregs of Popery, and suppose the due observation of some solemn festivals in the year, as they come in their course, to be a kind of recompense for a multitude of other defaults; and that if they be precise in the keeping of these, and the like rituous traditions, than they are very religious. Thirdly, this is also a devise by which many worldly men deceive themselves, who having by rapine and extortion, by gaping over the heads of the poor, by treading upon them and grinding their faces, and by other the like violent and indirect courses, raked much together, imagine to remedy all this both with God and the world, by some largesse, and benevolence to the poor, or to the Church at their decease; and being possessed herewith, they run on, presuming by this means to make a thorough satisfaction, both to recover their credit with men, and to gain favour also with the Lord. The eleventh and last branch of this Guile: is to look no further then to a show of Godliness, 
2. Tim. 3.5.  and to think one's self religious enough, if he have learned the Art of seeming, and can make an outward semblance of that, which indeed is far, from their Hearts. These which are thus minded, if the world hold a good opinion of them, they think themselves to be very holy, if men can not challenge them, they account themselves unblamable. This is right hypocrisy. Hypocrite, is a greek word, and signifieth a stage-player, who many times, for the time weareth the habit, and carrieth the style and title of a king, himself being but a rascal, or beareth the part of some valorous knight, being a man of no resolution, or representeth a chaste and modest lover, when his own life is a practice of uncleanness: This is properly an Hypocrite, and being applied to matters of religion, it signifieth such an one, whose profession, and mouth, and face, and habit, make by fits and upon occasions, great shows of Pletie, when in his heart, he is nothing less than he makes show of. Yet, this is the common Religion of the world, and from hence come so many courses for getting of a man, a name, and opinion of religion. One man showeth himself a sharp reprover and correcter of the errors of others, that so he may be thought to be such an one, who cannot brook or suffer evil, and yet the same notwithstanding is slack enough in reforming his own corruptions; like to him of whom our Saviour speaketh in the Gospel, 
Math. 7.3.4.  who forgetting the Beam in his own Eye, was very desirous, as might seem, to cast out the Mote, which was in his brother's Eye. Another, in some outward observations will seem very precise, which are but as it were the Circumstances of religion, in the mean time neglecting the main duties; after the fashion of the Scribes & pharisees, to whom Christ denounced a woe because they did tithe mint, and anise and cummin, and did leave the weightier matter of the Law: 
Math. 23.23.  A third sort to be thought religious, will not stick to give some testimony of reformation, and like Saul in his expedition against Amaleck, who killed the worse stuff, and saved the best of the spoil alive, so they will kill (as might seem) some petite sins of less profit advantage, or delight, & yet let the great sins, the crucifying whereof should chieflly testify their obedience, 
Mat. ●. 20. ) bleat & cry still in the ears of the most high. Thus Herod, reform some things at john's preaching, but the grandsin he would by no means be persuaded to reform, but thought the preacher might better spare his head, than he could live without that sin; many such Herod's there are now adays, who, when a godly reformation is urged, cry with the same words, though I fear me not with the same mind, 
2. King. 5.18.  that that good Syrian used Only herein the Lord be merciful unto us, let us be born with in this, & besides it we will mend any thing. As men's courses are many, for the attaining of an Opinion of religion, so their ends are diverstone man doth it for his profit; as the Shechemites yielded to be circumcised upon this hope, Shall not their flocks, and cattle, 
Gen. 34.23.  and all their substance he ours? Another doth it for his credit and estimation. So, Saul though he did not much love or esteem 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 thought samuel's presence would grace him, otherwise it is likely he did not much regard him. And I do verily think, this to have been one cause, which moved Herod at the first, to countenance john Baptist: because, the people accounting john as a Prophet, it could not but make much for Herod's credit to be a protection unto him. Another yet maketh Religion, but as a cloak to greater villainies: so jezabel purposing by false witnesses to take away Naboths' life, 
1. King. 21.9.  yet would grace the matter with proclaiming a Fast. And Absolom made the performance of a Vow in Hebron, 
2. Sam. 15.7.  to be the shadow of his unnatural conspiracy against his father. This is the last Branch of this Spiritual Guile; the sum of It, is this, when for matters of Religion men content themselves with the judgement of the world, thinking themselves very holy, if the world so account them. Thus have I ripped up Adam's fig-leaves, and showed you, as I think, all the particulars of this Spiritual Guile; whereby men thinking to deceive God, do at the last utterly beguile their own souls. I have been longer in it then I thought; but the excellency and necessity of the point, hath overcaried me. Now, Truth is in every respect contrary hereunto, as full of plainness, as this is full of subtlety, making a man as like to the God of Truth, as the other maketh him to resemble the father of lies. It is briefly this; An humble and feeling acknowledgement of a man's natural sinfulness; an aggravating to the conscience of every evil, when a man hath to do directly with the Lord; a shunning and avoiding of all shifts, either of pretenced examples, or of Multitude, or of shrouding great sins under tolerable names, or of translating faults unto others, or of presuming upon God's goodness, or of hoping by petit means to redeem offences, or by covering a false heart with a face and vizard of Religion. This is Truth in the inward parts, as David termeth it. This was in Hezekiah, O Lord, 
Psal. 51.16. Isay. 38.3.  I have walked before thee in Truth. And from hence springeth Truth in the conscience, giving a true information of peace wrought with God by jesus 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 speeches, which may give the Lie to a good profession. Truth in the Eyes, not to behold Vanity: 
Psal. 119.37.  Truth in the ear not to hear the Instruction that causeth to err, 
Pro. 19.27.  from the words of knowledge: Truth in the Hand, in respect of the uprightness, and fidelity, and plainness, and opennes of a man's dealing among men. Thus I have showed 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 show the necessity of this kind of Truth, or namely Truth of Obedience, or Obedience to the Truth. The necessity, may be gathered by that which scripture hath delivered of it, all whose Precepts impose a necessity. 
Pro. 2.10.  When wisdom entereth into thy Heart and knowledge delighteth thy soul, Then shall counsel preserve thee, and understanding keep thee. So that there is no benefit by knowledge, till it come into the heart, & hath wrought upon the Affections. Saint james speaking of a general apprehension of the Truth of Religion, 
jam. 2.19.  without use, saith, The Devils have it and do tremble. Many shall come in that day, and shall say unto me Lord, Lord, we have prophesied in thy name (let us which are preachers consider it,) yet Christ shall say unto them, 
Matth. 7.22.  Depart from me, ye that work iniquity. Here is knowledge, 
joh. 13.17.  and yet no salvation. If you know these things, (saith Christ else where) blessed are you, if you do them: It is the Obedience, which maketh up the Happiness. To every one that is thirsty, Come buy: and what then? Eat to: the Having is nothing, without the using. Places of Scripture of this nature are infinite, all which do confirm thus much; that the Purchasers of the Truth, ought not to be like, the Rich, (but yet miserable) purchasers of the world, who, when they have gotten much into their hands, yet go as near the wind, far as hardly, toil as painfully, look as ruefully, as they did when they had nothing, and so (as Solomon saith,) make themselves poor having wealth: Such must not the Buyers of the Truth be, 
Pro. 13.7.  knowing much, doing little, having (as it were) golden understanding, and leaden Affections; And indeed to have recourse unto the true definition of a Lie, there is no more proper Lie, then when a man knoweth one thing, and doth the clean contrary: 
Montiri est contra mentemire.  To lie, is, to go against a man's mind. So that when a man's carriage giveth his knowledge the Lie, that man is, though he know the Truth, a notorious Liar before God. So much briefly for the necessity of this Truth.  
The Use. Now to apply this (which is the third point I undertook) this is the use of that, which hath been said; even to stir us up (as before to soundness of knowledge in the Truth, so now) to hearty and unfeigned Obedience thereunto: that as by following the former Exhortation we shall be able to say; Thus we have laboured, thus we abound in knowledge, thus are we grounded in Religion; so by this, 
Rom. 6.17.  I mean by this Obeying from the heart the Form of Doctrine which we have learned, we may with seeking use the words of jeremy, 
jam. 3.24.  The Lord is my portion saith my soul: and of David, I have sworn and will perform it, that I will keep thy righteous judgements. So that when we shall hear the Lord say in his word, 
Psal. 119 106.  Oh that there were such an heart in them to fear me, 
Deut. 5.29.  and to keep all my commandments always; 
Psa. 119 5.  our hearts within us, may make Answer, Oh that our ways were directed to keep thy statutes. This is the life of all Religion, 
2. Tim. 3.5.  this is the Power of Godliness, namely, 
Psal. 233.  when as the Truth seated in the understanding like the ointment which being powered on Aaron's head ran down to his Beard, and went even to the skirts of his garments, so this, deriveth itself into the whole man, and sweeteneth all his Actions, making him to give up his Body, a living sacrifice, holy and acceptable unto God. And surely, 
Rom. 12.1.  if I had the best gift in persuading which God hath given to any man, and could make my words like nails, 
Eccls 12 11.  fastened by the Masters of the Assemblies, I could not bestow my skill better, then in urging, and pressing this duty: and that in these three respects. First, because of the difficulty of the duty. It is by many degrees easier, to become a man of deep judgement, then of a religious Obedience: a harder matter to rectify the Affections, then to inform the understanding. And there is good reason for it, even in nature: In a matter of Knowledge, to be apprehended by the understanding part of Man, there may such forcible reasons and necessary consequences be drawn, whereunto it cannot possibly but give consent: In the affections it is not so. For, that which moveth them, is some sensible, either profit or delight, which because it is not so easily felt, and so soon perceived in the case of Obedience, & reformation, therefore it is an easy matter, for the understanding to be well enlightened in the knowledge of religion, and yet the affections to remain cold and lumpish without any love to religion. So that a man may sooner run through the whole Circle of Knowledge, than set one step forward to Obedience. Now in reason, that which is so hard in performing, requireth vehemency of persuading. The second respect, why I hold it so worthy the pains of me, or of any other to urge this duty, is the excellency of it; and that appeareth hereby, because the left grain of Obedience, doth as it were season the whole lump of knowledge: the smallest quantity of hearty affections, is the measure of Religion: God, respecteth not how much, but how hearty: yea, if a man be cut short of the fullness of obedience, yet, if he have an unfeigned desire, he is accepted according to that he hath: 
2. Cor. 8.12.  so precious a thing is the hearty Embracing of this Truth. The third respect, is the general want hereof among the men of this generation. For, as we have caused the enemies of God to blasphemy, I mean Papists, and to speak evil of our holy profession, because of our fruit-lesnes; so it would make the Eyes of David to gush out with rivers of waters, 
Psa. 119.136. 2. Pet. 2.8.  and vex the righteous soul of Lot, if they lived among us; to see first, how the more learned and wiser sort, (who yet would be thought Religious) make religion only a matter of contemplation, & think it enough to be able to discourse in matters of Divinity, as in other things upon 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 never heard of Religion. So then, this being a duty of that difficulty, of that excellency, of that necessity, (that I may at last end this first part) suffer me to renew the former exhortation in one word: As you must spare no cost to possess the Truth, so you must even give all, even for one little Modicum of hearty obedience to the Truth. For the purchasing whereof, I know no other place to remit thee unto, then that which I named for the purchasing of knowledge, even the Market of the Lord, the House of God, where his word is most faithfully dispensed: where the faithful Steward of God's house, who knoweth how to distribute to every man his portion in due season, will, as he doth prove the Doctrine, to 'stablish thy judgement, so apply it also, and make use of it to direct thy Obedience. And thus much for the first part of the Text, 
The second part of the Text.  the Injunction, Buy the Truth. Now followeth the Inhibition, sell not the Truth.  
I shall not need to spend much time, in searching out the meaning of this clause. For first, the word Truth is so to be understood here as in the former part. And then, what it is to sell the Truth, will easily be gathered from the consideration of Buying, which hath hitherto been expounded. As than Solomon when he enjoined the Buying of the Truth, meant thereby a careful and an Industrious endeavouring to obtain the Truth; so here inhibiting the sale of Truth, he intendeth a careless & negligent disposition to forego the Truth.  
The only division which I will use, shall be to apply this selling, to the double Interpretation of the word Truth: So that I have here two points to handle: 1. Sell not the knowledge of the Truth: 2, forego not, part not with thy Obedience to the Truth. Of these two in order. And first of this, sell not the knowledge of the Truth; that is, Be not wrought by any means, to alter thy judgement when thou art once grounded, and settled in the Truth. Now as in handling of the former part, I did apply the Similitude of Buying, so in this also, I must have leave, to follow the phrase of selling, so far forth, as (agreeably to the Rule & Proportion of Faith,) it may give light unto this place.  
Of a good and thrifty Husband, which is resolved not to part with that, which by his great Industry and charge he hath gotten, two things are required. 1. To continue and preserve his estate. 2. By all honest means to increase it. He which hath a resolution not to sell that, which he hath, you know he will have nought to do, with common Brokers, such as are lifting (as it were) at every Thing, and lie in the wind to catch whatsoever, any unthrift shall be willing to departed with; or else, if he happen to have to do with such, he will be wise to know how torid his hands of them, and to keep that which he hath from their fingering. This is worldly Policy; not much unlike to this, aught to be the wisdom of every good Christian in this behalf. As our Times are, Satan, (who is the captain Broker and cannot abide this Christian frugality) hath too principal agents, who follow his causes, and are dealers for him in this kind. 1. The Atheist. 2. The Papist. Against both these, he which is a right religious Naboth, and crieth, God forbidden that I should part with the possession of God's Truth, must arm himself. First, for the Atheist, (who is in the devils hand, as the sword was in the hand of joab 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 altogether to disclaim him, & not so much as to use any speeches of chaffering with him; but as Saint james speaketh touching the Devil, at the very first Encounter to resist him. For, 
jam. 4.7.  it is a dangerous thing, in religion, especially in the principal points, as of the Godhead, the Immortality of the soul, the Resurrection, and the like, to admit 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 us, that every Art must have 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 confess, that he who striketh him, may desist from beating him; or, whether the fire be hot, let him be made to feel it; and so, he that should call the Immortality of the soul into question; it were pity but he should be served, as he did voluntarily do to himself, who threw himself headlong from a Rock that he might experimentally know it. The Heathenish Ephesians were wiser: for, when they heard Paul begin to call the Godhead of Diana into doubt, 
Act. 19.34.  they carried it away with a shout, Great is Diana of the Ephesians, they thought it a thing not to be endured. And through this Floodgate, came this Sea of misery into the world in which we are all overwhelmed, even, that our grandmother Hevah, did entertain a discourse, & Parley with Satan, 
Gen. 3.  touching the Truth of God's word: As indeed, to what end are conferences and reasonings of this nature? For, 
Luc. 16.32.  If men will not believe Moses and the Prophets, nothing can persuade them. Furthermore: because every Man shall now & then feel a little piece of an Atheist in his own bosom (for each man by nature is that Fool which saith in his Heart, there is no God, 
Psal. 14.1. ) therefore (because also the Principles of Atheism are grounded upon Man's Reason,) it is good to be settled in this Rule; that the Mysteries of Christian Religion are not to be examined by human Reason. For which cause the Scripture saith. 
1. Cor. 2.14.  The natural man perceiveth not the Things of the spirit of God for they are Foolishness unto him, etc. And The Wisdom of the flesh, 
Rom. 8. ●4.  is Enmity against God and, If any man among you seem to be wise in this world, 
1. Cor. 3.18  let him be a Fool that he may be wise. It is not in Religion, as in natural Things: In them, a judgement is grounded upon Experience and observation, and the Induction of many particulars, from which is drawn a general conclusion: In divinity, the very Thing delivered by Scripture is to be acknowledged, though it be not as yet strengthened by Experience, Blessed are they that have not seen, 
joh. 20.19. Heb 11.1. joh. 6. 6●.  and have believed, saith our Saviour, and Faith is the Evidence of things which are not seen, and, we have believed, and known, etc. said the Disciples. As Abraham hoped against Hope, so a Religious man must believe against all carnal Reason to believe. And indeed, if we will tie ourselves to Reason, there can be no soundness in religion: For bring your main points of Religion to Reason's Bar, there to receive their Trial, and what shall be the verdict but this; that the doctrine of the Trinity is senseless, of the Incarnation of Christ, absurd; of the resurrection, incredible; of the union of Christ's two natures, unlikely; of Regeneration, unpossible; of Predestination, Unjust; of Preaching, Foolishness, and so of others: howbeit I hold this also, that where Scripture approveth Reason, there Reason may be brought in as a witness, although never as judge; as in the case of the Real presence, the Scripture ascribing to Christ a natural Body, maketh natural Reason an argument strong enough, against such an unreasonable Opinion. Thus if a man shall bring his own thoughts into captivity, which exalt themselves against the knowledge of God, he shall be reasonably well guarded against the Atheist, and maintain this spiritual possession of God's Truth.  
The second Manager of Satan's Business, in seeking to draw us to an unthrifty selling of the Truth, is the Papist, who was never busier, nor fuller of devices than he is at this day, labouring by Books, by privy Persuaders, by Bribes, and by all means which hellish wit can devise, to draw men from the acknowledgement and profession of God's Truth. Their common motives, are well known to those, which know any thing, and how they seek to blind and dazzle the Eyes of many with the glorious (but yet pretenced) shows of Antiquity, universality, unity, Lineal succession, Catholic Church, Church planted by the Apostles, Fathers, Counsels, Miracles, and the like. Now to show the weakness of every of these Motives, the falsehood of some, the pretence of other some, the Inuailidity of them all, were a long piece of work, and not possibly to be (though it were but slightly,) handled, in this shortness of Time: yet lest I should seem to name an enemy, & to give no direction to resist him, therefore, that even the meanest christian, who hath gotten some comfortable knowledge of the truth, may know how to keep his Right against every inveigling and catching Papist, I will deliver these two instructions. The first is, the speech of the Apostle to Timothy, 
2. Tim. 3.14.  Continue thou in the Things, which thou hast learned, and art persuaded thereof, knowing of whom thou hast learned them. I pray you to consider the Place and you shall find it a notable preservative, and as good as a grim Porter to keep out those Popish factors that would defeat us of our inheritance. The Apostle presseth a stiff, and firm continuance in Truth received, when as these two Things concur with it: 1. A man's own persuasion: 2. The consideration of the Quality of those which first taught us. First, for a man's own Persuasion; mark I pray you, lest I should seem, in steed of grounded settledness, to commend self-willed Peevishness: By being persuaded, Paul meaneth thus much, as if he had said to Timothy: If it be an opinion, which thou hast not suddenly entertained, but upon good advise; if it hath seated itself in thy judgement, then when as thou with Care and Conscience, with Humility, with using the Ordinary means, with Prayer unto God, with hearty desire to be guided into Truth, enquiredst after knowledge, surely thou oughtest not (being by these degrees brought to it and in this manner persuaded in it) rashly and suddenly to forego it. This is meant by Persuasion in this place; A settledness of judgement, following upon an orderly course to bring a man thereunto. The second thing which must concur, is Consider and mark of whom thou hast learned them: that is, Observe, & note well, what kind of men they are, by whose Ministry thou hast been instructed, If they be men, who by their Fidelity in Teaching, and by the blessing of God upon their Labours, in using their Ministry to convert men's souls, do carry with them the seal of their Ministry, nay, if thine own soul can witness for them either of these, out of thine own feeling, then beware of a Doctrine contrary to that thou hast been Taught; though I would not have thee tie thyself to any man's Authority, yet be not rash, be well advised, before thou altar thy judgement 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 several) to preserve them from the allurements of Popery, and from selling the Truth to every cheating companion.  
The second thing which I will commend unto the simpler sort, as a means to keep them, from being entangled, with the large offers of subtle Papists, which seek to draw men from the Truth, is this; when they shall be persuaded to any point, of Popery, differing from the doctrine taught amongst us at this day, either by writing, or privy suggesting, or corrupt and unsound Teaching, let them compare it with the contrary which we hold, and well ponder with themselves, (desiring also the assistance of God's spirit) which of the two Opinions, maketh most for the Glory of God, for the comfort of a distressed and distracted conscience, and for the restraint of the Liberty of the flesh: and which soever of the two, they shall find, by the witness of their own 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. Mark 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 rejoice in his presence, 
Pro. 16.4. 1. Cor. 1.30.31.  but that he which rejoiceth should rejoice in the Lord; that no man should have cause to thank himself, but should be compelled to ascribe all unto the Lord. By this Rule Paul decideth the Controversy touching justification by Faith and works; where is then the rejoicing? saith he) It is excluded: 
Rom. 3.27.  By what law; (that is, By what means of salvation) of works? 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 justified by faith without the works of the law. So that hence I confirm This Rule, that look which point of Doctrine doth most debase man, and give the whole glory of all good unto 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 End why the Scripture was written was for our Learning and comfort: The End of all, both writing and Teaching is, that man feeling the extremity of his own misery, might notwithstanding be settled in the comfortable assurance of the love of God in Christ jesus. 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 have been called into liberty, 
Gal. 5. ●3.  only use not year liberty as an occasion to the flesh: as who would say, The doctrine of Christian Religion, though it be a doctrine of Liberty to the Spirit, freeing it from the bondage of sin and Satan, yet it is a doctrine of Restraint to the Flesh; so that when you feel the Flesh begin to break out, and take liberty, then know it to be an Abuse of the Doctrine of Liberty. This was Paul's meaning. So that it is an unfallible Canon, that that Doctrine which presseth upon men, the most precise and strict Obedience to Gods will, not giving any the least toleration to any the smallest sin, but is still curbing man's natural inclination unto Evil, that same is the Truth of God, that aught every servant of God to maintain. I pray you remember this Direction. I do not for mine own part (and I speak it having often and advisedly thought upon it) know any main point of Popetie, but it may well be tried by these Rules. So that you shall find all the Grounds of that Religion, either to obscure God's glory, or to weaken man's comfort, or (what pretence soever it may make, 
Col 2.23.  by not seeming to spare the Body) to give liberty to the flesh. I pray you try the Truth hereof upon occasion, and then credit the Direction accordingly.  
Thus much briefly how a Christian good husband, who having at a dear hand purchased the Truth, and is willing still to enjoy it, may keep the same from all Hucksters, whether they be such as would draw him to No Religion, or such as would win him to a false religion. A needful point in these decaying times, in which Satan knowing that he hath but a short time, 
Rev. 12.12.  hath great wrath, and bestirreth himself exceedingly; and in which also, many, as it were weary of Manna, of the sincere doctrine of the Gospel, do long for the flesh-pots of Egypt, for the grossness of Popery; others go about to make a Medley of Popery and true Christianity, to put the Ark and Dagon into one Temple, which cannot be, others considering the course of Times, carry themselves in a kind of Indifferency, casting (like the wise Steward) what they shall do hereafter. So that if ever the Papists, leaving all other persuasions, should have opportunity (which God forbidden) to resume their old Argument, From the clubs, 
A F●st. bu●.  threatening us, that, If we will not sell our Inheritance, they will fire us out, it is much to be feared, that a great many of us would resign our interest, choosing rather to go seek a new, then to hold our old possession upon so hard conditions. I beseech you therefore, let us as well remember to take heed of a Thriftlessenes' in forsaking the Truth, as of miserableness and Niggardice in purchasing the Truth, and let me conclude this place, and exhortation, with the words of the Apostle; you that are, or hereafter by the blessing of God upon the use of the good means, shall be grounded in Gods holy Truth stand fast, and keep the Instructions, 
2. Thes. 2.15.  that ye have been taught; and I pray jesus Christ our Lord, who hath given us Everlasting Consolation & good hope through grace, comfort our Hearts, and 'stablish us, in every word and good work.  
The next point, is to urge this Inhibition in regard of the Truth of Obedience; of which also this place is to be understood, which saith, sell not the Truth, that is, After thou art once entered into a holy course of true Obedience, see thou never forsake the same. For the well handling of this point, the most full and profitable course were this. In somuch as Satan, the Archenemie of our souls, knowing, that the further we go on in true Obedience, the further we are from his jurisdiction, doth therefore, not fail to solicit us, and by many several means to be ever tempering with us, to slake our forwardness, and to kill and cool all zeal within us; for this cause it were good to discover his plots, to design his instruments, and to note the several suggestions by which he attempteth to make us cast off all holy Obedience to God's Truth. Sometimes Profit hindereth, sometime Pleasure misleadeth, sometimes a fear to impair our credit in the world is a stop, sometimes a conceit of too much straightness and difficulty in Religion discourageth, sometimes an opinion that to much zeal is superfluous, crosseth us; 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 every of these particulars, would require a more large discourse, therefore as a general preservative, against all occasions that may withdraw, I will only commend, and confirm unto you this Doctrine, namely; That he which hath entered into a good course of true obedience, ought not at any hand to desist and fall away from the same. The course of Christianity, is often in Scripture compared to a Race, in which it sufficeth not a man, either to have run long, or to have run painfully, unless he hold out unto the mark; nay, he which breaketh off, in the mid way, is as far from a reward as he which never set one step forward thereunto; So in this Case, it booteth not a man, to have been sometimes very forward, and to have made some show of love and obedience unto God's Truth, unless he do persist, and continue therein unto the end. Therefore, So run (saith the Apostle) that you may obtain. so run; that is, moderately in the beginning, 
●. Cor 9.24.  constantly in the midst, and cheerfully in the end, making the end rather better, then worse than the Beginning. An unstaid, inconstant and fickle disposition, to be carried with a humour, and to embrace a thing but for a fit, is a thing so disgraceful even in common reason, that many men oftentimes do persist in that which is nought, rather to incur the suspicion of unsettledness; much more, is it shameful in matters of religion. And therefore, as it is the Brand of the wicked to be like a whirlwind, 
Pro 10.25.  so it is the note of the Righteous to be as an Everlasting Foundation. All the promises of Happiness in holy Scripture, are made with Condition of Continuance. He that endureth to the end shall be saved; To him that over cometh will I give, etc. 
Math. 24.13. Reu. 2.7.  Be faithful to the Death, and thou shalt receive the crown of life. So that if you take away continuance, all hope of happiness is utterly overthrown. In a word, not to say so much as might be spoken in this case; they which have been zealous, and careful, & forward, and do after grow cold, their case is worse, and their punishment more heavy. First their case is worse, because hereby they are brought into the way, to that unpardonable sin against the holy Ghost, so that if ever they recover, it will cost them the setting on. Again their punishment is more heavy: For they who have escaped from the filthiness of the World, through the knowledge of the Lord etc. If they be tangled again therein, the latter end is worse than the beginning. 
2. Pet. 2.21.   
The Use. There is a necessary use to be made of this point: Backsliding, falling away, losing the first love, are the common sins of the professors of religion in this age. 
2. Tim. 4.10  The Church is full of Demasses who have left their old zeal and have embraced the present world. The blessed continuance of our happy Peace, hath been to many an occasion of Falling: It is time that the Lord should quicken us by some sharper courses. There be many, of whom it may be said, He was a zealous Gentleman, careful in the ways of godliness: I knew such an one, an earnest and painful preacher, studious, industrious, of excellent gifts: There is an other, was prettily come on, and gave good testimony of God's graces to be in him, was a diligent hearer, a man who loved to confer of good Things; But now there is a great alteration, the world hath choked them, the Vanity of outward things hath beguiled them and they are not the men they have been. Alas that any man should give occasion to have it so said of him. I remember the saying, It is the most woeful thing to have been happy: 
Miserrimum est fu●sse bea●um.  and so, it is a miserable thing to have been zealous, and now not to be zealous, to have had Lands, and livings, and large possessions, and now to be a beggar, to have had the Truth of Obedience in possession, but now to have clean parted therewithal. I beseech you, if any here be guilty herein (as every man, hath good cause to be jealous over himself with a godly jealousy) let him be admonished to look to it quickly, to repent and do his first works, 
〈…〉  lest he incur a double condemnation. Who will pity him, that had land and living, and could not keep it? and how shall the Lord be merciful unto him, who having known the Way of Truth shall turn from the holy Commandment given unto him? And for others, which are (perhaps) but yet comers on and beginners in good things, as you shall learn, other Things, so learn this withal, that we have need to keep a narrow watch over our hearts, 
2. Thess 3.13  lest we wax weary of well Doing, lest at unawares a kind of satiety & fullness creep upon us. To, begin a thing is pleasant, therefore for variety's sake, many will begin, but upon some occasions soon leave off; so that all the proof is in the End.  
There is one point more behind, no less necessary than the former, a Branch of my division, and incident also to my Text; and that is, a Godly care to enlarge, and increase the Truth which we have purchased. In this frugal and Thriving Age, he is, among worldly wise men, half accounted an unthrift, not only, that maketh away his estate, either in whole, or in part, but also which doth not by his industry, and providence something better the same. And I pray you, mark, if my Text, do not require so much: It is in the nature of every Inhibition, or forbidding Commandment, to imply the contrary: As, Thou shalt not kill; comprehendeth this under it, Thou shalt by all honest means preserve the life of thy neighbour: so, thou shalt not sell the Truth: what must I then do, (wilt thou say:) Thou must husband it well, and labour to increase it. So that my Text very naturally, without setting it upon the rack, occasioneth the urging of that duty which the Scripture often doth persuade, namely, A caring and endeavouring to thrive in Religion, to increase both in knowledge and in obedience. 
2. Pet. 3.18.  S. Peter giveth a charge, Grow in grace. 
1 Thess. ●1.  Paul beseecheth his hearers to increase more and more. 
Pro. 4.18.  Solomon compareth the state of a Christian to the light, which shineth more and more unto the perfect day. In Ezekiel, the graces of God's spirit, are figured by the waters, 
E●ek. ●.  issuing out of the Sanctuary, which were first to the ankles, then to the knees, then to the joins, then to a river that could not be passed over. 
Psal. 92 ●.  David calleth God's servants Trees, which bring forth fruit in their age, and even then are fat, 
Math. 25. 2●.  and flourishing. Christ in the Parable reporteth that the Evil servant, though he kept the Talon in a napkin safe, yet was condemned for not increasing it. Thus you see the Truth of this Doctrine. The Use. And I pray you let us make the use of it, to be stirred up by it (so many as have gotten some knowledge, and showed some fruits of Obedience,) not to rest satisfied therewith, thinking that we know enough, & have done enough, but after the worthy example of Paul, let us still forget that which is behind, 
Phil. 3.13.  accounting that whereto we are come, to be scarce worth the naming, and striving to go from grace to grace, from virtue to virtue, 
Psal. 84.7. Rom. 12.3.  from strength to strength, according as God hath dealt to every one the measure of faith. Flesh and blood is ready soon to satisfy itself, with a little in these things, though in other things it be unsatiable; and worldly men (that would be thought religious for all that) they plead, All is well, and how Religious would you have us to be? Do we not thus and thus, and what would you have of us more? To help this, I pray you remember this; He is the best Christian, who is ever complaining to himself of his own slackness, and carrieth a kind of holy Indignation against himself, that he knoweth no more, and is no more obedient, 
Phillip 3.13.  more grieving at that which is Behind, then pleasing himself in that whereto he is attained. And on the other side, he that is in his own conceit come to a full point, thinking that a little Religion, a little zeal, a little holiness, a little knowledge will suffice, the same man hath no zeal, no holiness, no knowledge, no religion at all. My reason is, the evil servant I spoke of before, though in one place it is said of him, 
Math. 25.29.  that that was taken from him which he had, yet elsewhere 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 increasing. And thus at last I have ended this Text, & though I have not handled every point so largely, as the worth of it did deserve, yet I have, in some measure, touched every particular incident to this place.  
The end of the second Sermon.   
Let God alone have the glory.