can devise to draw men from the acknowledgement and profession of Gods Truth Their common motiues are well knowne to those which know any thing and how they seeke to blind and dazell the Eies of many with the glorious but yet pretensed shewes of Antiquitie vniuersalitie vnitie Lineall succession Catholique Church Church planted by the Apostles Fathers Counsells Miracles and the like Now to shew the weakenes of every of these Motiues the falsehood of some the pretensing of other some the Inuailidity of them all were a long peice of worke and not possibly to be though it were but slightly haÌ„dled in this shortnes of Time yet lest I should seeme to name an enemie to giue no directioÌ„ to resist him therfore that eueÌ„ the meanest christian who hath gotteÌ„ some comfortable knowledge of the truth may know how to keep his Right against euery inueigling and catching Papist I will deliuer these two instructions The first is the speech of the Apostle to Timothie 2. Tim. 3.14 Continue thou in the Things which thou hast learned and art perswaded thereof knowing of whom thou hast learned them I pray you to consider the Place and you shall find it a notable Preseruatiue and as good as a grimme Porter to keepe out those Popish factors that would defeat vs of our inheritance The Apostle presseth a stiffe and firme continuance in Truth receiued when as these two Things concurre with it 1. A mans own perswasion 2. The consideration of the Quality of those which first taught vs. First for a mans owne Perswasion marke I pray you least I should seeme in steed of grounded setlednes to commend selfe-willed Peeuishnes By beeing perswaded Paul meaneth thus much as if he had said to Timothie If it be an opinion which thou hast not suddenly entertained but vpon good Aduise if it hath seated it selfe in thy iudgement then when as thou with Care and ConscieÌ„ce with Humility with vsing the Ordinarie meanes with Praier vnto God with heartie desire to be guided into Truth enquiredst after knowledge surely thou oughtest not beeing by these degrees brought to it and in this manner perswaded in it rashly and suddenly to forgoe it This is ment by Perswasion in this place A setlednes of Iudgement following vpon an orderly course to bring a man therevnto The second thing which must concurre is Consider and marke of whom thou hast learned them that is Obserue note well what kind of men they are by whose Ministry thou hast beene instructed If they be men who by their Fidelitie in Teaching and by the blessing of God vpon their Labours in vsing their Ministry to convert mens soules doe carie with them the seale of their Ministrie nay if thine own soule can witnes for them either of these out of thine owne feeling then beware of a Doctrine contrary to that thou hast beene Taught though I would not haue thee tie thy selfe to any mans Authoritie yet be not rash be well advised before thou alter thy iudgement confirmed by such a Ministry This is the first thing which I will in the Lord commend as a direction for the meaner sort who cannot enter into the examination of every seuerall to preserue them from the allurements of Poperie and from selling the Truth to euery cheating companion The second thing which I will commend vnto the simpler sort as a meanes to keepe them from being entangled with the large offers of subtill Papists which seeke to draw men from the Truth is this when they shall be perswaded to any point of Poperie differing from the doctrine taught amongst vs at this day either by writing or privie suggesting or corrupt and vnsound Teaching let them compare it with the contrarie which we hold and well ponder with themselues desiring also the assistance of Gods spirit which of the two Opinions maketh most for the Glorie of God for the comfort of a distressed and distracted conscience and for the restraint of the Libertie of the flesh and which soeuer of the two they shall find by the witnes of their owne conscience concurring with the voice of the Scripture to make most for all or for any of these three let them take that to be the soundest and for their life not dare to renounce it Marke the Reason First the End why God made all things was the Glory of his own name the end why he redeemed mankind was That no flesh should reioice in his presence Pro. 16.4 1. Cor. 1.30.31 but that he which reioyceth should reioyce in the Lord that no man should haue cause to thanke himselfe but should be compelled to ascribe all vnto the Lord. By this Rule Paul decideth the Controversie touching Iustification by Faith and workes where is then the reioycing saith he It is excluded Rom. 3.27 By what law that is By what means of saluatioÌ„ of workes Nay but by the Law of Faith Faith taketh all from man and ascribeth all to the Lord vers 28. Therefore we conclude that a man is iustified by faith without the workes of the law So that hence I confirme This Rule that looke which point of Doctrine doth most debase man and giue the whole glorie of all good vnto the Lord that is the Truth and that is alone to be embraced For the second Rule which is touching comfort Paul saith Rom 15.4 that the Ende why the Scripture was written was for our Learning and comfort The Ende of all both writing and Teaching is that man feeling the extremitie of his owne miserie might notwithstanding be setled in the comfortable assuraÌ„ce of the loue of God in Christ Iesus So then that doctrine which affordeth the soundest comfort then when a wounded conscience most desireth comfort that is the Truth and that is not at any hand to be forsaken Thirdly touching the Restraint of the flesh I remember the saying of the Apostle Ye haue beene called into libertie Gal. 5. â—3 onely vse not year libertie as an occasion to the flesh as who would say The doctrine of Christian Religion though it be a doctrine of Libertie to the Spirit freeing it from the bondage of sinne and Sathan yet it is a doctrine of Restraint to the Flesh so that when you feele the Flesh begin to breake out and take libertie then know it to be an Abuse of the Doctrine of Libertie This was Pauls meaning So that it is an vnfallible Canon that that Doctrine which presseth vpon men the most precise and strict Obedience to Gods will not giuing any the least toleration to any the smallest sinne but is still curbing mans naturall inclination vnto Euill that same is the Truth of God that ought euery seruant of God to maintaine I pray you remember this Direction I doe not for mine owne part and I speake it hauing often and aduisedly thought vpon it know any maine point of Popetie but it may well be tried by these Rules So that you shall finde all the Grounds of
a man to feele his want of a commoditie to know the worth of it and to wish the hauing of it vnlesse he also resort to the place where it may be had so in this case it is not inough that we find our selues ignorant acknowledg our neede of Knowledge vnlesse we vouchsafe to repaire thether wher it is ordinarily set to sale and as it were by Proclamation offered to our vses Now the vsuall place of sale for this commodity of sauing Knowledge is the Church the Assembly of Gods Saintes where the ministry of Gods word the ordinarie meanes of Knowledge is dispensed In the Church by the Ministry of Gods word we heare Christ making a solemne Oyez and saying If any man thirst let him come to me and drinke Come buy without siluer and without mony Ioh. 7.37 Isay 55.1.2 wherefore doe you lay out siluer and not for bread I couÌ„sell you to buy of me gold tried by the Fire Rev. 3.18 that you may be made rich and rayment that you may be clothed and â—iesalue that you may see This is the voice of Christ proclayming in the open Market of his Church and vttering his voice by the Toppe of the high places Pro. 9.4 who so is simple let him come hither Col. 2.3 In me are hid the Treasures of wisedome and knowledge Of my fulnes you may receiue grace for grace Ioh. 1.16 So that in the congregation wher the word is truly sincerely preached as in a Publicke Marte there is that which is fitting to euery man in euery respect There are the Principles of Truth for Christians of a lower forme there are deeper points for exercised Wits Heb. 5.14 there is for Magistrates for Ministers for priuate men for euery calling for the youÌ„gmaÌ„ that hee may redres his way for the old man to encrease in wisedome there is truth for the vnderstanding truth for the conscience truth for the will truth for the Affections that so a Christian may be perfite to euery good worke 2. Tim. 3.17 whatsoeuer thou dost lack there thou shalt be sure to haue it abundantly supplied there thou shalt see discouered the great Mysterie of godlines which is God manifested in the flesh iustified in the spirit 1. Tim. 3.16 seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glory Thus the church is the place the preaching of the word is the Treasure subiected to the view and offered to the vse of all which desire to receiue it And indeede herein especially standeth the difference betwixt the word Read the word Preached The word read is as a rich wardrope of a Prince where many garments of cost are folded vp together in a narrow roome which cannot so satisfie the beholder as if the same might be seuerally layd forth before him time beeing also granted him to take notice of euery particular because being lapt vp he caÌ„not see the whole beautie and being together he is not able to obserue euery specialtie Euen so it fareth with the scripture If a man heare the word read it cannot but draw him to admire the maiestie and riches of the Text and it will cast some glimmering light vpon the vnderstanding but when he heareth the riches of it laid open by Preaching it will much more astonish him yea it euen ravish him as it were striking a greater terror into his conscience casting a clearer light vpon his iudgement working more mightily vpon his affections This is not spoken to discountenance the Reading of the word or to banish the vse of it out of Gods Church or to depriue it of that respectiue estimatioÌ„ which it doth deserue nay it is rather spoken to the winning of reuerence thereunto For indeed there is no man heareth the word read more humbly obserueth it more heedefully or listeneth vnto it more affectionately then he who by preaching hath beene brought to know the excellencie of the word So then here I shutte vp this doctrine He that desireth to make this purchase of the Truth must repaire to the place where it is set to sale even to the House of God where the word is truly preached and soundly deliuered The Vse This point is also very necessarie to be throughly vrged in regard of the common sinne of the world at this day which is this the negligent depending vpon the Ministery of Gods word For howsoeuer sound and syncere and often preaching be not so vniuersall and common as were to be wished if God were so pleased to thrust out more painfull Labourers into his haruest yet it is far more generally bestowed Math. 9.38 then obediently and dutifully entertained For truly if a man should aske of me what that thing in my opinion is which is at this day almost in euery place most hatefull most abhorred most â—â—ksome most contemptible least welcome and least regarded I know not I speake vnfeignedly how to answer more truly then to say it is the Ministry and preaching of Gods word And to the end that I may not speake at Randon but may lay this fault vpon those in whom at is I will distinguish those of our Times to let professed Enemies of our Religion Papists alone which either come not to the Place of sale of Truth or els come as gazers to looke on and to fill vp number into three sorts 1. The common protestant 2. The Politician 3. The proud and selfe conceipted man By the Common Protestant I vnderstand such an one as the Papist calleth in scorne so speaking of vs all a Parliament protestant that is a Time-seruer who looketh no further then to the Law of the Prince who is readie for any religion and is therefore indeed of no Religion Of which humor there are the Lord knoweth infinite multitudes at this day all whose Bible is the statute Booke and the Articles of whose faith are grounded vpon positiue IniunctioÌ„s Now the common Religion of this common Protestant I find to be this He hath a certaine notice of louing God aboue all and his neighbour as himselfe and that he thinketh is as much as he needeth to care for and after this manner he thinketh with himselfe I keepe my Church as well as the most I receiue the communion at Easter as becommeth a good subiect I liue quietly among my neighbours and wherein am I now to be found fault withall Indeede I am not ouer precize for I hold that to be more then needes I am no medler with the Scriptures that I account to be beyond my reach once I am no Papist I content my selfe to doe as other doe and haue no desire to be singular Here haue we the right humor of our common men at this day this is their Catechisme these be the very principles of their Religion Now hath this man thinke you any neede of preaching careth he to depend vpon the Ministry of the word Surely no. For he
Truths Purchase OR A Commoditie which no man may either neglect to buie or dare to sell laid forth in two Sermons vpon Prov. 23.23 by Samuel Hieron Minister of the word at Modburie in Deuon Very necessary for the times in which so few seeke after the Truth and so many fall away from the profession and practise of the Truth Reuel 2.25 That which ye haue alreadie hold fast till I come HINC · LVCEM · ET · POCVLA · SACRA ALMA MATER CANTABRIGIA PRINTED BY IOHN LEGAT PRINter to the Vniversitie of Cambridge 1606. And are to be sold at the signe of the Crowne in Paulâ— Church-yard by Simon Waterson TO THE RIGHT Worshipfull my very good Ladie the Ladie Elizabeth Champernowne of Modburie MAdam beeing well perswaded both of your good knowledge in Gods holy Truth of your vnfained affection thereunto I haue emboldned â—y selfe to present you with these two Sermons touching Truth yet not for your selfe alone but that from you they may passe to the common vse of all the Louers of the Truth I doubt not but that your La doth both see and bewaile the miserie of these wretched times in which Atheisme and Policie falsely so called beeing indeede little better then plaine villenie and Temporizing haue like a canker fretted out the very heart of Pietie They are but a fewe which seeke to search out the Certaintie in matters of ReligioÌ„ or which care to haue stablished hearts Luk. 1.4 Heb 13.9 and to know precisely which is the True God Baal or the Lord. Men had rather halt betweene two opinions that so they may be for all Times 1. king 18. â— then vndergoe the labour of gaining aduised Resolution On the other side if we come to these which yet will needes be religious what a wofull falling away doe we behold In some to Poperie beeing lead captiue God in iustice sending them strong delusions by those False brethren 2. Tim. 3.6 2. Thess 2.11 Gal. 2 4. which are priuily crept into euery corner through the remissenes of these Euill Times In other some to Prophane-nesse and to that which is of all other the worst luke-warmenes So that we may well say Reu. 3.16 Isa 1.9 Ier 3.14 Except the Lord of Hosts had reserued vnto vs euen a small remnant culling out as it were one of a citie Amos 3.11 and two of a Tribe as the shepheard taketh out of the mouth of a lyon two legges or a peece of an eare according to the Election of grace we should long ere this haue beene as Sodom and like vnto Gomorrha we had beene as it is saide of a cursed Tongue a very world of wickednesse Iam. 3.6 Now things beeing so there are three duties required of all that feare God The first is to long for the Appearing of Christ 2. Tim. 4.8 and to crie daily with the Soules vnder the Altar How long Lord holy and true Reu. 6.10 Reu. 22.20 Euen so come Lord Iesus The other is to beware least they be plucked away with the Errour of the Times 2. Pet. 3.17 and fall from their owne stedfastnes The third is euery man in his place earnestly to contend for the maintenance of the Faith and the aduancement of the Gospel Iud 3. and to be as industrious to conuert the goers astray Iam. 5.20 Act. 14.22 and to exhort the Beleeuers to continue in the Faith as the Pharisaicall Math. 23.15 both Iesuits and Seculars are to compasse sea and land to make men of their profession 2. Tim. 4.4 and to turne them from the Truth vnto Fables In desire to performe some part of this latter dutie as I first preached these Sermons so with the same intent I doe now publish them The Text I am sure is excellent for the purpose but for my manner of handling it I leaue it to the censure of Gods Church In Preaching I haue ever accounted plain-nes the best eloquence and the cariage of matters so that those of the lowest forme may learne somewhat the soundest and surest learning If any censorious disposition shall say that these things are too meane for this ripe and exquisite age let them consider that at the building of Salomons Temple 1. kâ—ng 5.15 there was roome as wel for Burden-bearers as for other more curious Artificers and at the first making of the Tabernacle not onely the Bringers of blue silke and purple and scarlet but euen the poorer sort which brought Goates haire Exod. 25.4.5 and Rammes skinnes were accepted How euer it be I doe more then hope that your La. will kindly accept it from me and entertaine it as a Testimonie of my loue and not so onely but vse it also for your comfort And so praying the Lord 1. Thess 3.13 to make your heart stable and vnblameable in holines I commit your La. to his grace in Christ Iesus Modburie Novemb 14. 1606. Your La. in all good affection Samuel Hieron Prou. 23.23 Baie the Truth but sell it not The first Sermon THis short speach of Salomons containeth in it two things 1. an Iniunction Buy the truth 2. an Inhibition Sell not the truth First of the Iniunction To make way vnto the profitable handling whereof we are to examine two things 1. what is the Truth 2. what it is to Buy the same Truth is but one and it is in God VVhat is meant by Truth Quicquid est in deo Deus est and of God nay it is God himselfe For the nature of God is not subiect to any attending properties whatsoeuer is in God is God As he is Mercy it selfe Iustice it selfe Goodnesse it selfe so he is also Truth it selfe God is Truth Deut 32 4. Ioh. 14.6 saith Moses and I am the Truth saith Christ of himselfe Yet neuerthelesse this Truth which is but one and is primarily in God is from him conueied into diuers other things which in that respect are also rightly termed True For as the Sunne is the Fountaine and naturall seat of Light yet that Light is theÌ„ce deriued into many other Bodies naturally fitted to receiue it which are therefore truly termed Lightsome so though God is in that sort the Head spring of all Truth that he is called euen Truth it selfe yet his Truth is communicated vnto other Things also and euery thing is so farre forth called True as it is squared and made answerable vnto that eternall Truth And as diuers resemblances in many glasses being set together doe come all from one and the same Face which is set against them so all that Truth which is in other things fetcheth it first Beginning from the Lord Now howsoeuer the end of all our Endeauours is the vnion of this Truth to our vnderstanding and the knitting of our soules vnto God wherein the the very heathen by the Light of nature placed mans Happines yet this is not so properly that Truth which is here commended to vs
but rather some inferior Truth which is substituted by God as a meanes to bring vs vnto himselfe And yet neither is it that Truth which God hath seated in Nature and naturall things because so it is that the Creature partaking of Mans corruption Rom. 8. â—0 is subiect to Vanity and by that meanes the natiue Truth thereof is so tempered with lying deceitfulnes that the Heart of Man being in it selfe a meere lie is not able to seuer each from other but is rather therby made more vaine and to turne the Truth of God shining therein into a Lie Rom. 1.25 So weake an instrument is the Booke of nature to beget Truth in our heartes There is then another Truth which hath beene framed by God himselfe which neither can deceiue nor be deceiued and that is The Holy and precious word of the Almightie which by the spirit of God is called Truth Ioh. 17.17 Col. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.2 Psal 31.5 2. Pet. 1.20 Ioh. 14 6. Ioh. 14.17 Sanctifie them with thy Truth thy word is Truth The word of Truth which is the Gospell And the Milke of the word without deceit And this indeede cannot but be the Truth First because of the Author of it which is the God of Truth Secondly because of the Penmen of it Holy men which wrote of no priuate motion Thirdly because of the confirmer of it Christ the Truth Fourthly because of the Interpreter of it The Spirit of Truth And if it were fitting to the Text it were easie to shew the Truth of the Scriptures aboue all other Truthes that it is both the most auncient Truth and the most true Antiquitie Now there is yet another deriued Truth which is drawne out of the Word and is as it were the Briefe and Summary thereof Rom. 6.17 Rom. 12.3 Tit. 14. Deu. 34.4 It is that which Paul in one place calleth the Forme of Doctrine in another place the proportion of Faith in another the Truth which is according to godlines And this may fitly be compared vnto the mount Nebo vpon which the Lord placed Moses that from thence he might see all the borders and limits of the promised Canaan so from this and by the helpe hereof a man be able to comprehend with all the Saintes what is the bredth and depth and length and height of Religion So then here is the Issue of my speach that by Truth in this place is meant the Truth of Religion grounded vpon the Rule of Truth which is the scripture VVhat it is to Buy the Truth Now for Buying we must vnderstand that it is not any making merchandize of the Truth like to that beggerly sale of the Romish Trumperie as though a man could by mony purchase the graces of Gods Spirit which if it were so Christ should be prooued a Liar Luc. 18.24 who saith that with difficultie they that haue Riches shall enter into the kingdome of God whereas if saluation were a mony matter the Rich were like to speed best But because Buying is vsually of things of greatest cost and greatest necessitie therefore to signifie the paines to be taken in this case the spirit of God vseth this word of Buying Againe because the end of Buying is possession and the end of Possession is vse as Riches is possessed to make rich Apparell to make gay and so in other things therefore also the spirit of God to shew the care we ought to haue both to haue the Truth in possession and to diuert it to our vse hath mentioned Buying So then this Buying of the Truth which is commended here vnto vs vrgeth two duties 1. To labour to haue the Truth of Religion setled in ouâ— IudgemeÌ„ts that so we may be fulfilled with the knowledge of Gods will in all wisdome and spirituall vnderstanding 2. To conuey it thence into our affections that so there may be begotten there that which Dauid calleth Truth in the inward parts This then is the meaning Psal 51.6 Buy the Truth saith Salomon that is vse all diligence The sense of the first part spare no cost refuse no labour spend your best indeauours to come to the knowledge of the Truth and thereby your selues to be transformed into the Truth that you may so become true Israelites truly religious The diuision of it So that now this first member of my Text hath brought forth two Instructions the one is that we must indeuour for the setled knowledge of the Truth the other that we must make conscience of a holy Practise and of obedience to the Truth of these two in order And first of Buying the knowedge of the Truth Seing it hath pleased the wisdome of God in this place to borrow a word from the ordinarie courses among men and to cal the seeking after the Truth a Buying of the Truth therfore it shall not be amisse to follow the Metaphore and by examining the vsuall circumstaÌ„ces of Buying to giue light to the duty recommended here vnto vs. The particular Branches of this whole Sermon As therefore in all other Bargains so in this Purchase of the Truth these things necessarily must concurre 1. A desire of the Commodity 2. A repairing to the Place where it is set to sale 3. A skill to discerne and knowe the goodnes of it 4. A giuing a price proportionable to the worth and value thereof 5. A storing it vp for necessarie vses of all these briefly The first Branch First there must be a desire of the Commoditie that is plaine in Reason For whensoeuer a man laieth out his money vpon any thing it proceedeth from a desire to be the owner of it and to haue it in possession and so the first thing in this Buying must be that which the Apostle Peter calleth Desiring the sincere milke 1. Pet. 2.2 Isay 55.1 c. which Isaiah termeth Thirsting Psa 119.111 174. which Dauid in one place calleth the clayming of the Lord his testimonies as an Heritage in another the longing after Gods saluation Now the desire of a commoditie springeth ordinarily from these two things 1. a mans own necessitie 2. the excellencie of the thing it selfe His owne necessitie maketh him willing to buy the excellencie of the thing maketh him willing to buy This rather then any other So that to the end we may come to this first degree of desire to Buy the Truth we must labour to feele these two things 1. what neede we haue of it 2. what an excellent thing it is to enioy it To shew our need many things might be alleged I wil be as briefe in it as I can because me thinketh I doe feele my matter like to a spring the further it goeth into the more streames to diuide it selfe Man by nature in respect of spirituall graces is the poorest Creature vnder heauen he commeth not into the world with a bodie so naked but he commeth also with a
thus minded if the world hold a good opinion of them they thinke themselues to be very holy if men can not chalenge them they account themselues vnblameable This is right hypocrisie Hypocrite is a greeke word and signifieth a stage-player who many times for the time weareth the habite and carrieth the stile and title of a king himselfe beeing but a rascall or beareth the part of some valourous knight beeing a man of no resolution or representeth a chast and modest louer when his owne life is a practise of vncleanes This is properly an Hypocrite and beeing applied to matters of religion it signifieth such an one whose profession and mouth and face and habite make by fittes and vpon occasions great shewes of Pletie when in his heart he is nothing lesse then he makes shew of Yet this is the common Religion of the world and from hence come so many courses for getting of a man a name and opinion of religion One man sheweth himselfe a sharpe reprouer and correcter of the errors of others that so he may be thought to be such an one who cannot brooke or suffer euill and yet the same notwithstanding is slacke inough in reforming his owne corruptions like to him of whom our Sauiour speaketh in the Gospell Math. 7.3.4 who forgetting the Beame in his owne Eie was very desirous as might seeme to cast out the Mote which was in his brothers Eie Another in some outward obseruations will seeme very precize which are but as it were the Circumstances of religion in the meane time neglecting the maine duties after the fashion of the Scribes Pharisies to whom Christ denounced a woe because they did tithe minte and anyse and cummin and did leaue the waightier matter of the Law Math. 23.23 A third sort to be thought religious will not sticke to giue some testimonie of reformation and like Saul in his expedition against Amaleck who killed the worser stuffe and saued the best of the spoile aliue so they will kill as might seeme some petite sins of lesse profit advantage or delight yet let the great sinnes the crucifying wherof should chieflly testify ther obediēce Mat. ◠20 bleate cry stil in the eares of the most high Thus Herod reformed som things at Iohns preaching but the grādsin he would by no meanes be perswaded to reforme but thought the preacher might better spare his head thē he could liue without that sinn many such Herods there are now adaies who whē a godly reformatiō is vrged cry with the same wordes though I feare me not with the same mind 2. King 5.18 that that good Syrian vsed Onely herein the Lord be mercifull vnto vs let vs be born with in this besides it we will mēd any thing As mēs courses are many for the attaining of an Opiniō of religiō so their endes are diuerstone mā doth it for his profit as the Shechemites yeelded to be circumcised vpon this hope Shall not their flockes and cattell Gen. 34.23 and all their substance he ours Another doth it for his credit and estimation So Saul though he did not much loue or esteeme Samuel as a Prophet yet when Samuel in some discontentment was departing from him he importuned him to stay with him and this was his reason Honour me 〈◊〉 15.30 I pray thee before the Elders of my people He though◠Samuels presence would grace him otherwise it is likely he did not much regard him And I doe verily thinke this to haue beene one cause which mooued Herod at the first to countenance Iohn Baptist because the people accounting Iohn as a Prophet it could not but make much for Herods credit to be a protection vnto him Another yet maketh Religion but as a cloke to greater vilanies so Iezabel purposing by false witnesses to take away Naboths life 1. King 21.9 yet would grace the matter with proclaiming a Fast And Absolom made the performance of a Vow in Hebron 2. Sam. 15.7 to be the shadow of his vnnaturall conspiracie against his father This is the last Branch of this Spirituall Guile the summe of It is this when for matters of Religion men content themselues with the Iudgement of the world thinking themselues very holy if the world so account them Thus haue I ripped vp Adams fig-leaues and shewed you as I thinke all the particulars of this Spirituall Guile whereby men thinking to deceiue God doe at the last vtterly beguile their owne soules I haue beene longer in it then I thought but the excellencie and necessitie of the point hath ouercaried me Now Truth is in euery respect contrarie hereunto as full of plain-nes as this is full of subtiltie making a man as like to the God of Truth as the other maketh him to resemble the father of lies It is briefely this An humble and feeling acknowledgement of a mans naturall sinnefulnesse an aggrauating to the conscience of euery euill when a man hath to doe directly with the Lord a shunning and auoiding of all shifts either of pretensed examples or of Multitude or of shrouding great sinnes vnder tolerable names or of translating faults vnto others or of presuming vpon Gods goodnes or of hoping by petit meanes to redeeme offences or by couering a false heart with a face and vizard of Religion This is Truth in the inward parts as Dauid tearmeth it This was in Hezekiah O Lord Psal 51.16 Isay 38.3 I haue walked before thee in Truth And from hence springeth Truth in the conscience giuing a true information of peace wrought with God by Iesus Christ and assuring a man by the Truth of his Obedience of the Truth of his Faith Truth in the mouth to put away Lying Eph 4.25 and all manner speaches which may giue the Lie to a good profession Truth in the Eies not to behold Vanity Psal 119.37 Truth in the eare not to heare the Instructiō that causeth to erre Pro. 19.27 from the words of knowledge Truth in the Hand in respect of the vprightnesse and fidelitie and plaine-nes and open-nes of a mans dealing among men Thus I haue shewed you the nature of this Truth which is comprehended in one clause thus True Obedience to that which a man knoweth to be the Truth The next point is to shew the necessitie of this kind of Truth or namely Truth of Obedience or Obedience to the Truth The necessitie may be gathered by that which scripture hath deliuered of it all whose Precepts impose a necessitie Pro. 2.10 When wisedome entreth into thy Heart and knowledge delighteth thy soule Then shall counsell preserue thee and vnderstanding keepe thee So that there is no benefite by knowledge till it come into the heart hath wrought upon the Affections Saint Iames speaking of a generall apprehension of the Truth of Religion Iam. 2.19 without vse saith The Deuills haue it and doe tremble Many shall come in that day and shal say vnto me
that Religion either to obscure Gods glorie or to weaken mans comfort or what pretense soeuer it may make Col 2.23 by not seeming to spare the Bodie to giue libertie to the flesh I pray you trie the Truth hereof vpon occasion and then credit the Direction accordingly Thus much briefly how a Christian good husband who hauing at a deare hand purchased the Truth and is willing still to enioy it may keepe the same from all Hucksters whether they be such as would draw him to No Religion or such as would winne him to a false religion A needefull point in these decaying times in which Sathan knowing that he hath but a short time Rev. 12.12 hath great wrath and bestirreth himselfe exceedingly and in which also many as it were wearie of Manna of the syncere doctrine of the Gospel doe long for the flesh-pots of Egypt for the grossenes of Poperie others goe about to make a Medley of Poperie and true Christianitie to put the Arke and Dagon into one Temple which cannot be others considering the course of Times carrie themselues in a kinde of Indifferencie casting like the wise Steward what they shall doe hereafter So that if euer the Papists leauing all other perswasioÌ„s should haue opportunitie which God forbid to resume their old Argument From the clubbes A Fâ—st buâ— threatning vs that If we will not sell our Inheritance they will fire vs out it is much to be feared that a great many of vs would resigne our interest choosing rather to goe seeke a new then to hold our old possession vpon so hard conditions I beseech you therefore let vs as well remember to take heed of a Thriftlessenes in forsaking the Truth as of Miserablenes and Niggardice in purchasing the Truth and let me conclude this place and exhortation with the wordes of the Apostle you that are or hereafter by the blessing of God vpon the vse of the good meanes shall be grounded in Gods holy Truth stand fast and keepe the Instructions 2. Thes 2.15 that ye haue beene taught and I pray Iesus Christ our Lord who hath given vs Euerlasting Consolation good hope through grace comfort our Heartes and stablish vs in euery word and good worke The next point is to vrge this InhibitioÌ„ in regard of the Truth of Obedience of which also this place is to be vnderstood which saith sell not the Truth that is After thou art once entred into a holy course of true Obedience see thou neuer forsake the same For the well handling of this point the most full and profitable course were this In somuch as Sathan the Arch-enemie of our soules knowing that the further we goe on in true Obedience the further we are from his iurisdiction doth therefore not faile to sollicite vs and by many seuerall meanes to be ever tempering with vs to slake our forwardnes and to kill and coole all zeale within vs for this cause it were good to discouer his plots to designe his instruments and to note the seuerall suggestions by which he attempteth to make vs cast off all holy Obedience to Gods Truth Sometimes Profite hindreth sometime Pleasure misleadeth sometimes a feare to impaire our credit in the world is a stoppe sometimes a conceipt of too much straitnes and difficultie in Religion discourageth sometimes an opinion that to much zeale is superfluous crosseth vs so that it is a hard matter to play the good Husband in holding fast a good profession to the End But because to enter into everie of these particulars would require a more large discourse therefore as a generall preseruatiue against all occasions that may withdraw I will onely commend and confirme vnto you this Doctrine namely That he which hath entred into a good course of true obedience ought not at any hand to desist and fall away from the same The course of Christianitie is often in Scripture compared to a Race in which it sufficeth not a man either to haue run long or to haue runne painefully vnlesse he hold out vnto the marke nay he which breaketh off in the mid way is as far from a reward as he which neuer set one steppe forward thervnto So in this Case it booteth not a man to haue beene sometimes very forward and to haue made some shew of loue and obedieÌ„ce vnto Gods Truth vnlesse he doe persist and continue therein vnto the end Therefore So runne saith the Apostle that you may obtaine so runne that is moderately in the beginning â— Cor 9.24 constantly in the midst and cheerefully in the end making the end rather better then worse then the Beginning An vnstayed inconstant and fickle disposition to be caried with a humour and to embrace a thing but for a fitte is a thing so disgracefull euen in common reason that many men oftentimes doe persist in that which is naught rather to incurre the suspition of vnsetlednes much more is it shamefull in matters of religion And therefore as it is the Brand of the wicked to be like a whirlewind Pro 10.25 so it is the note of the Righteous to be as an Euerlasting FouÌ„dation All the promises of Happines in holy Scripture are made with Condition of Continuance He that endureth to the end shall be saued To him that ouer commeth will I giue c. Math. 24.13 Reu. 2.7 Be faithfull to the Death and thou shalt receiue the crowne of life So that if you take away continuance all hope of happines is vtterly overthrowne In a word not to say so much as might be spoken in this case they which haue beene zealous and carefull forward and doe after grow cold their case is worse and their punishment more heauy First their case is worse because hereby they are brought into the way to that vnpardonable sinne against the holy Ghost so that if euer they recouer it will cost them the setting on Againe their punishment is more heauie For they who haue escaped from the filthines of the World through the knowledge of the Lord c. If they be tangled againe therein the latter end is worse then the beginning 2. Pet. 2.21 The Vse There is a necessarie vse to be made of this point Backsliding falling away loosing the first loue are the common sinnes of the professors of religioÌ„ in this age 2. Tim. 4.10 The Church is ful of Demasses who haue left their old zeale and haue embraced the present world The blessed continuance of our happy Peace hath beene to many an occasion of Falling It is time that the Lord should quicken vs by some sharper courses There be many of whom it may be said He was a zealous Gentleman carefull in the waies of godlines I knew such an one an earnest and painefull preacher studious industrious of excellent giftes There is an other was pretily come on and gaue good testimonie of Gods graces to be in him was a diligent hearer a man who loued to conferre
of good Things But now there is a great alteration the world hath choked them the Vanitie of outward things hath beguiled them and they are not the men they haue beene Alas that any man should giue occasion to haue it so said of him I remember the saying It is the most woefull thing to haue beene happy Miserrimum est fuâ—sse beaâ—um and so it is a miserable thing to haue beene zealous and now not to be zealous to haue had Lands and Liuings and large possessions and now to be a begger to haue had the Truth of Obedience in possession but now to haue cleane parted therewithal I beseech you if any here be guilty herein as euery man hath good cause to be ielous ouer himselfe with a godly ielousie let him be admonished to looke to it quickly to repent and doe his first workes 〈…〉 least he incurre a double condemnation Who will pitie him that had land and liuing and could not keepe it and how shall the Lord be mercifull vnto him who hauing knowne the Way of Truth shall turne from the holy Commandement giuen vnto him And for others which are perhaps but yet commers on and beginners in good things as you shal learne other Things so learne this withall that we haue need to keepe a narrow watch over our hartes 2. Thess 3.13 least we waxe wearie of well Doing least at vnawares a kind of sacietie fulnes creepe vpon vs. To beginne a thing is pleasant therefore for varieties sake many will beginne but vpon some occasions soone leaue off so that all the proofe is in the End There is one point more behinde no lesse necessarie then the former a Branch of my diuision and incident also to my Text and that is a Godly care to enlarge and encrease the Truth which we haue purchased In this frugall and Thriuing Age he is among worldly wise men halfe accounted an vnthrift not onely that maketh away his estate either in whole or in part but also which doth not by his industrie and prouidence something better the same And I pray you mark if my Text doe not require so much It is in the nature of euery Inhibition or forbidding Commandement to imply the contrarie As Thou shalt not kill comprehendeth this vnder it Thou shalt by all honest meanes preserue the life of thy neighbour so thou shalt not sell the Truth what must I then doe wilt thou say Thou must husband it well and labour to encrease it So that my Text very naturally without setting it vpon the racke occasioneth the vrging of that dutie which the Scripture often doth perswade namely A caring and endeauouring to thriue in Religion to encrease both in knowledge and in obedience 2. Pet. 3.18 S. Peter giueth a charge Grow in grace 1 Thess â—1 Paul beseecheth his hearers to encrease more and more Pro. 4.18 Salomon compareth the state of a Christian to the light which shineth more and more vnto the persit day In Ezekiel the graces of Gods spirit are figured by the waters Eâ—ek â— issuing out of the Sanctuarie which were first to the ankles then to the knees then to the Ioynes then to a riuer that could not be passed ouer Psal 92 â— Dauid calleth Gods seruants Trees which bring forth fruit in their age and euen then are fat Math. 25 2â— and flourishing Christ in the Parable reporteth that the Euill seruant though he kept the Talent in a napkin safe yet was condemned for not encreasing it Thus you see the Truth of this Doctrine The Vse And I pray you let vs make the vse of it to be stirred vp by it so many as haue gotten some knowledge and shewed some fruits of Obedience not to rest satisfied therewith thinking that we know enough haue done enough but after the worthie example of Paul let vs still forget that which is behinde Phil. 3.13 accounting that whereto we are come to be scarse worth the naming and striuing to goe from grace to grace from vertue to vertue Psal 84.7 Rom. 12.3 from strength to strength according as God hath dealt to euery one the measure of faith Flesh and blood is readie soone to satisfie it selfe with a little in these things though in other things it be vnsatiable and worldly men that would be thought religious for all that they plead All is well and how Religious would you haue vs to be Doe we not thus and thus and what would you haue of vs more To helpe this I pray you remember this He is the best Christian who is euer complaining to himselfe of his owne slacknes and carieth a kind of holy Indignation against himselfe that he knoweth no more and is no more obedient Phil 3.13 more grieuing at that which is Behind then pleasing himselfe in that wherto he is attained And on the other side he that is in his owne conceipt come to a full point thinking that a little Religion a little zeale a little holines a little knowledge will suffice the same man hath no zeale no holines no knowledge no religion at all My reason is the euill seruant I spake of before though in one place it is saide of him Math. 25.29 that that was taken from him which he had yet elswhere it is said of him that that was taken from him which it seemed he had So that it is but a seeming of Religion Luc. 8.18 where there is no care of encreasing And thus at last I haue ended this Text though I haue not handled euery point so largely as the worth of it did deserue yet I haue in some measure touched euery particular incident to this place The ende of the second Sermon Let God alone haue the glorie