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.
Publisher: Printed by Iohn Legat printer to the Vniversitie of Cambridge 1606 And are to be sold at the signe of the Crowne in Pauls Church yard by Simon Waterson in London
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.
THis short speech of Solomon's, Containeth in it two things: 1. an Injunction, Buy the truth: 2. an Inhibition, Fell not the truth. First of the Injunction.
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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,
Yet nevertheless, this Truth which is but one, and is primarily in God, is from him conveyed into diverse other things, which in that respect Are also rightly termed True. For,
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as the Sunne is the Fountaine and naturall seat of Light, yet that Light is thēce deriued into many other Bodies naturally fitted to receiue it, which are therefore truly termed Lightsome; so,
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,
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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,
and every thing is so Far forth called True, as it is squared and made answerable unto that Eternal Truth. And as diverse resemblances in many glasses, being Set together, do come all from one and the same Face, which is Set against them,
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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,
and the knitting of our Souls unto God, (wherein the the very heathen by the Light of nature placed men Happiness,) yet this is not so properly that Truth, which is Here commended to us,
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because, so it is that the Creature partaking of Mans corruption, 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,
Because, so it is that the Creature partaking of men corruption, 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 it self a mere lie) is not able to sever each from other,
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but is rather therby made more vaine, and to turne the Truth of God, shining therein into a Lie. So weake an instrument is the Booke of nature to beget Truth in our heartes.
but is rather thereby made more vain, and to turn the Truth of God, shining therein into a Lie. So weak an Instrument is the Book of nature to beget Truth in our hearts.
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nor be deceiued, and that is, The Holy and precious word of the Almightie, which by the spirit of God is called Truth. Sanctifie them with thy Truth, thy word is Truth.
nor be deceived, and that is, The Holy and precious word of the Almighty, which by the Spirit of God is called Truth. Sanctify them with thy Truth, thy word is Truth.
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.
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.
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.
It is that which Paul in one place calls 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 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:
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:
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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.
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.
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.
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 uses this word of Buying.
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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 ou• Iudgemēts, that so we may be fulfilled with the knowledge of Gods will, in all wisdome and spirituall vnderstanding. 2. To conuey it thence into our affections, that so there may be begotten there, that which Dauid calleth Truth in the inward parts. This then is the meaning: Buy the Truth, saith Salomon:
and to divert it to our use, hath mentioned Buying. So then, this Buying of the Truth, which is commended Here unto us, urges two duties. 1. To labour to have the Truth of Religion settled in ou• Judgments, 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 calls Truth in the inward parts. This then is the meaning: Buy the Truth, Says Solomon:
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that is, vse all diligence, 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.
that is, use all diligence, spare no cost, refuse no labour, spend your best endeavours, to come to the knowledge of the Truth, and thereby your selves to be transformed into the Truth; that you may so become true Israelites, truly religious.
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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,
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 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.
and know the Goodness of it. 4. A giving a price proportionable to the worth and valve thereof. 5. A storing it up for necessary uses, of all these briefly.
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and so the first thing in this Buying, must be that, which the Apostle Peter calleth Desiring the sincere milke, &c. which Isaiah termeth Thirsting; 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.
and so the First thing in this Buying, must be that, which the Apostle Peter calls Desiring the sincere milk, etc. which Isaiah termeth Thirsting; which David in one place calls, the claiming of the Lord his testimonies as an Heritage: in Another, the longing After God's salvation. Now the desire of a commodity, springs ordinarily from these two things. 1. a men own necessity. 2. the excellency of the thing it self.
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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.
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.
Our eyes looking vpon the earth, and those baser substances, seeme quicke and piercing, but let them be turned vp to behold the glorious Bodie of the Sunne, they are cleane dazeled,
Our eyes looking upon the earth, and those baser substances, seem quick and piercing, but let them be turned up to behold the glorious Body of the Sun, they Are clean dazzled,
such a maze is the wit of man by nature brought into, whē he cōmeth to behold & consider of spiritual matters, he wil runne you into millions of absurdities.
such a maze is the wit of man by nature brought into, when he comes 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 shal strike him into such an amazement, that he will crie, How can this be? Goe among the learned Philosophers,
Take you Nicodemus, a great wise Pharisee, and tell him of the New birth, you shall strike him into such an amazement, that he will cry, How can this be? Go among the learned Philosophers,
Put case, this be true, that I am thus without knowledge of the Truth of my selfe, is it any daunger to continue so? There be some things, which a man hath not,
Put case, this be true, that I am thus without knowledge of the Truth of my self, is it any danger to continue so? There be Some things, which a man hath not,
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The Heathen knew, that Reason, is that which maketh man better then a beast: and the enlightening of Reason, by Knowledge, is that, which preferreth one man to another.
The Heathen knew, that Reason, is that which makes man better then a beast: and the enlightening of Reason, by Knowledge, is that, which preferreth one man to Another.
Now, if knowledge be in it selfe a thing so excellent, much more the sauing knowledge, I meane, the knowledge of Gods Truth. This maketh the people of God the wisest people, This is your wisdome, saith God, and your Vnderstanding. It bringeth a man to haue a kinde of familiaritie and acquaintance with God himselfe:
Now, if knowledge be in it self a thing so excellent, much more the Saving knowledge, I mean, the knowledge of God's Truth. This makes the people of God the Wisest people, This is your Wisdom, Says God, and your Understanding. It brings a man to have a kind of familiarity and acquaintance with God himself:
because the world hath at this day, so many such fooles as Salomon speaketh of, which haue a price in their Hand, but they haue no heart to get Wisedome. They haue the meanes to bring them to the knowledge of the Truth, familiar, common and easie, but haue no affection thereunto.
Because the world hath At this day, so many such Fools as Solomon speaks of, 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.
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Tell the couetous man, the extorting Gentleman, the engrossing Merchant, the enhaunsing husbandman, of a cōmoditie, of a secret bargaine, of a meanes of gaining, it is like enough, he will soone giue thee the hearing,
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,
but, talke of the Knowledge of Religion, and of the meanes for attainment to it, thou hast (as the saying is) told a tale to a deafe man, he would as leife thou hadst kept thy counsell to thy selfe.
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, he would as leife thou Hadst kept thy counsel to thy self.
the best of vs be but smatterers, and our knowledge little better then vaine iangling. There is, I know, store of that knowledge which Micah speaketh of, The statutes of O•••• are sought for: men are cunning in penall.
the best of us be but smatterers, and our knowledge little better then vain jangling. There is, I know, store of that knowledge which micah speaks of, The statutes of O•••• Are sought for: men Are cunning in penal.
Now because this deadnes and dulnes ariseth especially, from the want of the feeling of our owne necessitie, (for, the person that is full, despiseth an honie combe ) and from our not knowing the worth of Knowledge (for the cocke vpon the dunghill, would rather haue a barley corne,
Now Because this deadness and dulness arises especially, from the want of the feeling of our own necessity, (for, the person that is full, despises an honey comb) and from our not knowing the worth of Knowledge (for the cock upon the dunghill, would rather have a Barley corn,
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then a diamond) therefore I beseech you let vs remember, the before-deliuered matter, touching our owne necessitie, that we haue not naturally so much as a dramme of true knowledge within vs;
then a diamond) Therefore I beseech you let us Remember, the before-deliuered matter, touching our own necessity, that we have not naturally so much as a dram of true knowledge within us;
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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.
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.
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, who so is simple let him come hither.
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, who so is simple let him come hither.
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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.
So that in the congregation, where the word is truly & sincerely preached, as in a Public Mars, there is that which is fitting to every man in every respect.
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for the yoūgmā that hee may redres his way, for the old man, to encrease in wisedome, there is truth for the vnderstanding, truth for the conscience, truth for the will, truth for the Affections, that so a Christian may be perfite to euery good worke:
for the Young man 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 perfect to every good work:
there thou shalt see discouered the great Mysterie of godlines, which is, God manifested in the flesh, iustified in the spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued vp into glory.
there thou shalt see discovered the great Mystery of godliness, which is, God manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory.
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.
and offered to the use of all, which desire to receive it. And indeed, herein especially Stands the difference betwixt the word Read, & the word Preached.
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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,
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,
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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;
and it will cast Some glimmering Light upon the understanding, but when he hears the riches of it laid open by Preaching, it will much more astonish him;
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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.
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 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.
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.
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if God were so pleased to thrust out more painfull Labourers into his haruest, yet it is far more generally bestowed, then obediently and dutifully entertained.
if God were so pleased to thrust out more painful Labourers into his harvest, yet it is Far more generally bestowed, then obediently and dutifully entertained.
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For truly, if a man should aske of me, what that thing in my opinion is, which is at this day almost in euery place most hatefull, most abhorred, most ••ksome, most contemptible, least welcome and least regarded, I know not (I speake vnfeignedly) how to answer more truly,
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,
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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;
And to the end that I may not speak At Randon 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;
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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.
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.
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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,
I understand such an one, as the Papist calls (in scorn so speaking of us all) a Parliament protestant, that is, a Timeserver, who looks no further,
This is the first sort, that is guiltie of this sinne, of not caring to frequent Gods cheap-house which is his Church, where knowledge of the Truth, is by preaching offered vnto vs;
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;
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The second in this number is the Pollitician, who thinketh all Religion to be but a fable, a matter inuented by wiser men to hold the vulgar in subiection,
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,
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but yet, that litle in his opinion, seemeth so great that he imagineth that by his priuate Reading at home, he can doe as much and more then by any hearing:
but yet, that little in his opinion, seems so great that he imagineth that by his private Reading At home, he can do as much and more then by any hearing:
and therefore he hath no better opinion of a preacher then the Athenians had of Paul, (what will this Trifler say?) So that whereas the Lord tendring our weakenes,
and Therefore he hath no better opinion of a preacher then the Athenians had of Paul, (what will this Trifler say?) So that whereas the Lord tendering our weakness,
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and knowing in his wisedome, what is fittest for vs, hath left in his Church the ministry of the word for euery mans Instruction, he careth not for his part,
and knowing in his Wisdom, what is Fittest for us, hath left in his Church the Ministry of the word for every men Instruction, he Careth not for his part,
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and haue shuffled in among them, all Familists and scorners, and a rabble of other irreligious persons, you shall finde the number of carefull comers, to the house of God, to buie the Truth at the handes of his Ministers, to be (as Micah speaketh) like the summer gatherings, and as the grapes of the vintage, to be but a small number, scarse an handfull in regard of the multitude.
and have shuffled in among them, all Familists and Scorner's, 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 speaks) like the summer gatherings, 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 vs learne this lesson from this place, to loue the gates of the Lords house, to let our feet weare out the Treshold of it, to giue attendance at the Posts of his doores:
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:
so I account that knowledge most acceptable vnto God, and most like to receiue a blessing frō him, which is gotten publikely, by the ordinarie course appointed for that purpose.
so I account that knowledge most acceptable unto God, and most like to receive a blessing from him, which is got publicly, by the ordinary course appointed for that purpose.
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so in labouring after Knowledge, in respect of so much blending mans inuentions with holesome doctrine, it is requisite, that we be able to put a differēce betwixt holy,
so in labouring After Knowledge, in respect of so much blending men Inventions with wholesome Doctrine, it is requisite, that we be able to put a difference betwixt holy,
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And this is a thing, which the Scripture also in many places requireth of vs. T•• the spirits, saith Iohn, whether they be of God or no. Try all things, saith Paul:
And this is a thing, which the Scripture also in many places requires of us T•• the spirits, Says John, whither they be of God or no. Try all things, Says Paul:
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yet we abhorre that Popish tyrannizing ouer the faith of our Hearers, as though we would binde them to giue credit to euery thing we speake, because we speake it:
yet we abhor that Popish tyrannizing over the faith of our Hearers, as though we would bind them to give credit to every thing we speak, Because we speak it:
and if he be found to swerue from that holy doctrine which we haue receiued, he must goe for accursed, and, bid him not so much as God speede, saith S. Iohn.
and if he be found to swerve from that holy Doctrine which we have received, he must go for accursed, and, bid him not so much as God speed, Says S. John.
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so many priuie workmen, who are all guided with the spirit of the Beast, sent out and set on worke, by that Antichrist, that man of Rome, who are crept almost into euery corner,
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 Room, who Are crept almost into every corner,
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and vnder pretence of their deuotions and Voluntarie Religion, and Humblenes of minde, insinuate and winde thēselues into many mens Affections, drawing some to traiterous disloyaltie, some to setled Poperie, others to indifferent and depending vncertentie, that so they may fit and prepare them for that day, which they haue long exspected,
and under pretence of their devotions and Voluntary Religion, 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,
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Now to the ende, that these false Brethren, which are come in priuily to bring vs into bondage, may not carie vs away with drosse for siluer, glittering shewes for a golden substance, counterfait profession,
Now to the end, that these false Brothers, 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,
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Secondly, this abilitie to discerne is necessarie, in regard of so many dangerous and infectious Bookes, which (I know not by whose default) are sparsed abroad into all partes, tending to the defaming of the present state,
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,
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First, for the manner of Teaching, it is an ordinarie thing with many men of giftes, to scorne to seeme to Know nothing but Christ, and him crucified, and to thinke basely of the plaine euidence of the spirit: And therefore, they haue more care to abound with excellent words,
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, and to think basely of the plain evidence of the Spirit: And Therefore, they have more care to abound with excellent words,
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and most profitable fashion, only indeed because it is the newest, and so, euery yeare almost, we heare of some new opinion or other, raked out of the dunghill of Poperie,
and 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,
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This is the great pollicie of the Deuill, neither is there any thing, by which he doth more harme, by which he killeth more soules then by this meanes.
This is the great policy of the devil, neither is there any thing, by which he does more harm, by which he kills more Souls then by this means.
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When the Lord was purposed to bring a plague vpon Ahab, the Scripture describeth him as it were sitting in counsell, what might be the next way to ouerthrow him.
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.
Thus it appeareth, that the most speedy way which Satan, beeing put to his choice, hath, to doe mischiefe, is to sende spirits of Error, priuily to bring in damnable and dangerous opinions.
Thus it appears, 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.
For the first, many there are in this naughtie & crooked generation, who because of the corruption which is in the Teaching of some, (which implieth a possibilitie to be deceiued) and because of the shew of difference in some things, which seemeth to be among other-some, I say in these respects, some there are, who are growne to that peeuishnes, that they resolue with themselues, that it is the best course to heare none.
For the First, many there Are in this naughty & crooked generation, who Because of the corruption which is in the Teaching of Some, (which Implies a possibility to be deceived) and Because of the show of difference in Some things, which seems 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.
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and the trickes and deuises which tradsemen haue are so many, that it is twentie to one but a man shall be coosened, I had rather therfore goe neere the wind,
and the tricks and devises which Tradesmen have Are so many, that it is twentie to one but a man shall be coosened, I had rather Therefore go near the wind,
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because, we know, the fraud of others must be preuented, rather by care and circumspection, and not vsed as an occasion for a man to abridge himselfe of his necessaries.
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.
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Is not he then as much a foole, who wanting the sauing knowledge of the Truth, and being called vpon to repaire to the house of God, where the Meanes is offered freely vnto him, shall p•ead strait the deceiuablenes of false doctrine, the corruption of many Teachers, the shew and appearance of contrarieties,
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 strait the deceiuablenes of false Doctrine, the corruption of many Teachers, the show and appearance of contrarieties,
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We know rather, that he ought to be, the more diligent in praier, the more studious in the scripture, that so when he commeth to buy the Truth he may not be deceiued.
We know rather, that he ought to be, the more diligent in prayer, the more studious in the scripture, that so when he comes to buy the Truth he may not be deceived.
It is too true of the greatest part of our Hearers at this day, that they are Children in Vnderstanding: they want that Iudgemēt which Paul speaketh of to, discerne things that differ one from an other:
It is too true of the greatest part of our Hearers At this day, that they Are Children in Understanding: they want that Judgement which Paul speaks of to, discern things that differ one from an other:
therefore we should also be ashamed, to be so without Reason, as not to thinke it reason, to labour with the Lord by Praier, to lead vs into all Truth, that so we may grow in the Truth, and continue firme in the Truth vnto the end.
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 led us into all Truth, that so we may grow in the Truth, and continue firm in the Truth unto the end.
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The fourth Circūstāce in making this Purchase of the Truth, is, to giue the price proportionable to the value of the Commoditie, which is indeede the very Act of Buying;
The fourth Circumstance in making this Purchase of the Truth, is, to give the price proportionable to the valve of the Commodity, which is indeed the very Act of Buying;
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the other three, which I haue named hitherto, are but preparatiues to Buying. For though a man feeleth his owne want, commeth to the place of sale, trieth and examineth the commoditie which is for his necessitie,
the other three, which I have nam hitherto, Are but preparatives to Buying. For though a man feeleth his own want, comes to the place of sale, trieth and examineth the commodity which is for his necessity,
Now the price (as I told you) is not money (for, Thy money perish with thee, which art of that opinion:) but the price is this, to preferre it in account and estimation before all Things,
Now the price (as I told you) is not money (for, 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,
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The kingdome of Heauen is like to a Merchant-man, that seeketh good pearles, who hauing found a pearle of great price, went and sold all that he had, and bought it.
The Kingdom of Heaven is like to a Merchantman, that seeks good Pearls, who having found a pearl of great price, went and sold all that he had, and bought it.
and a little after in the same chapter he compareth himselfe to a man in a race, who, partly to signifie his desire of the prize, partly to helpe himselfe in running, leaneth forward in his running:
and a little After in the same chapter he compareth himself to a man in a raze, who, partly to signify his desire of the prize, partly to help himself in running, leaneth forward in his running:
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so (saith he) I forget that which is behind, bending forward to that which is before, I follow &c. And if a man might goe further, Dauid may seeme herein a little to haue gone beyond him.
so (Says 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.
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Thus these places, and these examples, I hope, doe sufficiently prooue this point, namely, that the price to be giuen for the Knowledge of the Truth, is to set no price vpon it,
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,
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and some such superficiall performances will doe it, they will be content to be at the cost, otherwise they wish you a better chapman, the ware is too deare.
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 deer.
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If you tell them of often Hearing, and of keeping their hearts and eares together from the beginning of a Sermon to the end, of priuate Meditation, of conference, of praier before to prepare them, of praier after to strengthen them, of redeeming the Time,
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 vnlesse they shall find you more reasonable, and that they may haue it with lesse paines, lesse hindrance, lesse disgrace, they are content to let it goe,
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,
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and when thou hast once gotten it, and viewed it better, thou wilt say as Dauid, The lines are fallen vnto me in a pleasant place, yea I haue a faire heritage:
and when thou hast once got it, and viewed it better, thou wilt say as David, The lines Are fallen unto me in a pleasant place, yea I have a fair heritage:
and thou shalt haue more ioy of heare, then the Rich worldings haue when their wine and oyle aboundeth. Thus much of this point, which is the very act of Buying.
and thou shalt have more joy of hear, then the Rich Worldlings have when their wine and oil Aboundeth. Thus much of this point, which is the very act of Buying.
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so gotten Knowledge, must be reserued in the Store-house of the Memorie, that when any occasion of vse shall be offered, it may be at hand, either for the Triall of a Truth, or for a Direction in life.
so got 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.
and hath there laid out his money, when he returneth home, he will beginne to call himselfe to an account, to see what he hath laid out, where the things are, which he hath bought,
and hath there laid out his money, when he returns 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,
When we come from Gods house, whether we went to Bu• the Truth, after our returne, we should finde a time to keepe (as it were) an Audit, with our selues, to see what we haue gained, by that daies hearing,
When we come from God's house, whither we went to Bu• the Truth, After our return, we should find a time to keep (as it were) an Audit, with our selves, to see what we have gained, by that days hearing,
If we find some things forgotten, returne we must againe, to the Ministerie of the word, to see if it 〈 ◊ 〉 please God, that the same things may be againe deliuered,
If we find Some things forgotten, return we must again, to the Ministry of the word, to see if it 〈 ◊ 〉 please God, that the same things may be again Delivered,
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& inquire of our friends & familiars which were there, whether they can helpe vs in recounting those things, which through infirmitie haue escaped vs. Thus Knowledge would grow vp, Religion would thriue amongst vs,
& inquire of our Friends & familiars which were there, whither they can help us in recounting those things, which through infirmity have escaped us Thus Knowledge would grow up, Religion would thrive among us,
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and we our selues should exceedingly be comforted. One speciall reason which may mooue vs to this care of storing vp knowledge in Religion, is the possibilitie of a famine of the word of God amongst vs. We read, that when there was a famine approching in Egypt, Ioseph aduised Pharaoh to make prouision before hand in the seuen plentifull yeares,
and we our selves 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 among us We read, that when there was a famine approaching in Egypt, Ioseph advised Pharaoh to make provision before hand in the seuen plentiful Years,
So that indeede (considering our intolerable contempt of Gods Truth, and our generall lothing this heauenly Manna) it is rather to be wondred, that the Lord hath hitherto forborne vs,
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,
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Thus (as I could) I haue endeauoured to discouer vnto you, the whole Mysterie of this Bargaine of Truth, so farre forth as it concerneth our care, in labouring to be grounded in the Knowledge of Religion.
Thus (as I could) I have endeavoured to discover unto you, the Whole Mystery of this Bargain of Truth, so Far forth as it concerns our care, in labouring to be grounded in the Knowledge of Religion.
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Nowe before I doe dismisse this point, it might not be amisse (perhappes) to say something, to those which are the Lordes Officers, (as it were) in the selling of his Truth vnto the people, I meane the Ministers of the Gospell.
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.
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there must be some body there to discouer the treasures of Gods house, to open the mysteries of Godlinesse vnto thē and therfore it would make mā wish his head were ful of water,
there must be Some body there to discover the treasures of God's house, to open the Mysteres of Godliness unto them and Therefore it would make man wish his head were full of water,
so in many Churches, you shall see a Pulpit, a place for a speaker, and another for hearers, bur it is bu for a signe, he which commeth thither to buy the Truth, is like to haue but a reasonable Bargaine.
so in many Churches, you shall see a Pulpit, a place for a speaker, and Another for hearers, burr it is bu for a Signen, he which comes 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 studie to speake iudicially, that they may say as Christ said to Nicodemus, we speake that we know;
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;
It is generally a fault with vs, that the world hath so beguiled and entangled vs, that it maketh vs so slenderly to prepare our selues to the duties of our publicke Ministry;
It is generally a fault with us, that the world hath so beguiled and entangled us, that it makes us so slenderly to prepare our selves to the duties of our public Ministry;
and that causeth our Preaching to cary the lesse Maiestie and Authoritie with it, because the wiser sort of our hearers, doe perceiue, that we are often put to our shifts,
and that Causes 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,
so we must also now chiefly, bring out of our Treasures both new & old, and not be wanting by our forwardnesse to provoke them to diligence in this case, remembring what Christ speaking touching himselfe hath laid vpon vs all, namely to worke the workes of him that sent vs while it is Day;
so we must also now chiefly, bring out of our Treasures both new & old, 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, namely to work the works of him that sent us while it is Day;
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Thus much I thought good by the way to adde, touching those, whom the Lord hath deputed to the seruice of his Church, that we may all take heed to our Ministry, which we haue receiued, to fulfill it.
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, which we have received, to fulfil it.
and obedience to the Truth. The first of these two, was the matter and subiect of the last Sermon, the latter must hau• the first roome in this exercise.
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.
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because, whatsoeuer we doe attempt and vndertake, something there is which we doe aime at therein, which is by many degrees to be preferred before the meanes leading thereunto.
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.
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and diuerted to the ordering and gouernment thereof, I take it the best way will be, a little to take view of that which is contrarie thereto, which beeing aright conceiued of, will giue a better light vnto this.
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.
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Dauid in one of his Psalmes, maketh mention of a certaine Guile, which he calleth a spirituall Guile; Blessed (saith he) is the man its whose spirit there is no guile.
David in one of his Psalms, makes mention of a certain Guile, which he calls a spiritual Guile; Blessed (Says he) is the man its whose Spirit there is no guile.
you may (if you please) suppose this spirituall guile generally named, to be (as it were) the Coate of fig-leaues, which Adam made for himselfe when he had first sinned, wherewith to hide himselfe from God;
you may (if you please) suppose this spiritual guile generally nam, 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;
an opinion that all in him is well, & nothing to be found fault withall. Such a conceipt it seemeth to me, that Paul had of himselfe before his conuersion:
an opinion that all in him is well, & nothing to be found fault withal. Such a conceit it seems to me, that Paul had of himself before his conversion:
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before I tooke a fuller view of my selfe, in the glasse of Gods Law, I deemed my selfe perfite, I was so zealous of the Traditiōs of my fathers, that I supposed, that I was a man out of the reach of all exception.
before I took a fuller view of my self, in the glass of God's Law, I deemed my self perfect, I was so zealous of the Traditions of my Father's, that I supposed, that I was a man out of the reach of all exception.
So that it is even the hardest matter in the world, to perswade vs, or to beate it into vs, that our naturall estate, in regard of the abundance of in-borne corruption, is so lamentable,
So 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,
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As namely, when the word working vpon the conscience, hath made a man euen in despite of his own heart, to confesse himself in some things guilty, thē to find this shift, that yet they are small and pettie offences, they are no hainous,
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,
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When he had preuented the appointment of Samuel for solemne sacrificing at Gilgal, (which how great a sinne it was, the reproofe and punishment of it doe declare) yet Saul being challenged for it,
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,
as of Iesting, foolish Talking, vncleane speaking, swearing, dalliance, wantonnesse, Gaming, Reuelling, Sabaoth-breaking, which though they be in their owne nature verie great sinnes,
as of Jesting, foolish Talking, unclean speaking, swearing, dalliance, wantonness, Gaming, Revelling, Sabbath-breaking, which though they be in their own nature very great Sins,
So at this day, the superstitious and ceremonious people, which place all religion, in outward observances, doe shroud themselues vnder their fore-fathers, couer the matter with the name of Custome,
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,
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Vnder this kind of Guile, may be comprehended all such courses, the lawfulnesse whereof, men doe ground onely vpon Examples, being of the same mind for matters of godlines and religion, that Chusai would seeme to be in state matters vnto Absalom, Whom this people, and all the men of Israel chuse, his will I be,
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 Absalom, Whom this people, and all the men of Israel choose, his will I be,
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So Adam being challenged by God for eating the forbidden fruite, sought to deriue the fault, partly to God himselfe, partly to his wife, The woman that thou gauest to be with me, she gaue me of the Tree, & I did eate.
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, she gave me of the Tree, & I did eat.
So Heuah likewise, it was her excuse, The Serpent also beguiled me & I did eat, thus you shal haue aswerer say sometime for himselfe, that he could not otherwise be beleeued:
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:
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This is also a spice of this Spirituall Guile. The sixt Branch thereof, is a wrong Reasoning from the examples of the falles of Gods children, related in the Scripture.
This is also a spice of this Spiritual Guile. The sixt Branch thereof, is a wrong Reasoning from the Examples of the falls of God's children, related in the Scripture.
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There is many a man who thus thinketh with himselfe, was not Dauid an adulter? Did not Salomon keepe many concubines? Had not many of the Patriarches (who notwithstanding were well reported of) multiplicitie of Wiues? Was not Noah drunken? Did not Lot commit incest with his owne daughters? Did not Peter curse and sweare,
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,
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Thus many a one secretly harteneth and encourageth himselfe to continuance in Euill, by a false and vniust applying of the falles and blemishes of Gods children.
Thus many a one secretly hearteneth and Encourageth himself to Continuance in Evil, by a false and unjust applying of the falls and blemishes of God's children.
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These and the like assurances, the Scripture giueth of the Lords conniuence (as I may so speake) and of his remitting the straightnes of his Iustice towardes those that are his;
These and the like assurances, the Scripture gives of the lords connivance (as I may so speak) and of his remitting the straightness of his justice towards those that Are his;
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and a turning of the sweetest proprietie of his Nature, into wantonnesse. The eight branch of this Guile is, a Mistaking the nature of sinne: as for example:
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 Exampl:
to drunkennes onely, and to no other enormitie. It is vnpossible. These grosse sinnes haue many attendants, and it cannot be, that they should goe single.
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.
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As therefore in the diseases of the Bodie, we see, that euery maine griefe, as the stone, gout, pestilence, &c. hath certaine inferiour griefes annexed to it;
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;
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So that it is a plaine Errour, when a man perswadeth himselfe, This or this is my onely sinne, not considering what a troupe and traine followeth euery soule and open Euill.
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 follows every soul and open Evil.
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And Salomon, Because sentence against an euil worke is not executed speedily, therefore the Heart of the children of men, is fully set in them to doe euill.
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.
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Secondly, this is the blinde Imagination of our sottish ignorant people at this day, who (for want of better instruction) are frozen in the dregges of Poperie,
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 obseruation of some solemne festiualls in the yeare, as they come in their course, to be a kind of recompence for a multitude of other defaults;
and 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;
Thirdly, this is also a deuise by which many worldly men deceiue themselues, who hauing by rapine and extortion, by gaping ouer the heads of the poore, by treading vpon them and grinding their faces,
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,
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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,
and Carrieth the style and title of a King, himself being but a rascal, or bears the part of Some valorous knight, being a man of no resolution,
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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 opinion of Religion. One man shows himself a sharp reprover and correct of the errors of Others, that so he may be Thought to be such an one, who cannot brook or suffer evil,
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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;
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;
or delight, & yet let the great sinnes, the crucifying wherof should chieflly testify ther obediēce, ) bleate & cry stil in the eares of the most high.
or delight, & yet let the great Sins, the crucifying whereof should chieflly testify their Obedience,) bleat & cry still in the ears of the most high.
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as the Shechemites yeelded to be circumcised vpon this hope, Shall not their flockes, and cattell, and all their substance he ours? Another doth it for his credit and estimation.
as the Shechemites yielded to be circumcised upon this hope, Shall not their flocks, and cattle, and all their substance he ours? another does it for his credit and estimation.
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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,
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,
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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.
Thus have I ripped up Adams 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.
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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;
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 makes him to resemble the father of lies. It is briefly this;
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.
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.
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Saint Iames speaking of a generall apprehension of the Truth of Religion, without vse, saith, The Deuills haue it and doe tremble. Many shall come in that day,
Saint James speaking of a general apprehension of the Truth of Religion, without use, Says, The Devils have it and do tremble. Many shall come in that day,
and shal say vnto me Lord, Lord, we haue prophecied in thy name (let vs which are preachers consider it,) yet Christ shall say vnto them, Depart from me, ye that worke iniquitie.
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, Depart from me, you that work iniquity.
that as by following the former Exhortation we shall be able to say; Thus we haue laboured, thus we abound in knowledge, thus are we groūded in Religion;
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;
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so by this, I mean by this Obeying frō the Hart the Form of Doctrine which we haue learned, we may with seeking vse the wordes of Ieremie, The Lord is my portiō saith my soule:
so by this, I mean by this Obeying from the Heart the From of Doctrine which we have learned, we may with seeking use the words of Ieremie, The Lord is my portion Says my soul:
This is the life of all Religion, this is the Power of Godlines, namely, when as the Truth seated in the vnderstanding like the oyntmēt which being powred on Aarons head ranne down to his Beard,
This is the life of all Religion, this is the Power of Godliness, namely, when as the Truth seated in the understanding like the ointment which being poured on Aaron's head ran down to his Beard,
In a matter of Knowledge, to be apprehended by the vnderstanding part of Man, there may such forcible reasons and necessarie consequences be drawne, wherevnto it cannot possibly but giue consent:
In 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:
for the vnderstanding to be well enlightened in the knowledge of religion, and yet the affections to remaine cold and lumpish without any loue to religion.
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.
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So then, this being a dutie of that difficultie, of that excellencie, of that necessitie, (that I may at last end this first part) suffer me to renue the former exhortatiō in one word:
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:
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As then Salomon when he enioyned the Buying of the Truth, meant thereby a carefull and an Industrious endeauouring to obtain the Truth; so here inhibiting the sale of Truth, he intēdeth a careles & negligēt dispositiō to forgoe the Truth.
As then Solomon when he enjoined the Buying of the Truth, meant thereby a careful and an Industria endeavouring to obtain the Truth; so Here inhibiting the sale of Truth, he intends a careless & negligent disposition to forgo the Truth.
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The only diuision which I will vse, shall be to apply this selling, to the double Interpretation of the word Truth: So that I haue here two points to handle: 1. Sell not the knowledge of the Truth:
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. Fell not the knowledge of the Truth:
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and setled in the Truth. Now as in handling of the former part, I did apply the Similitude of Buying, so in this also, I must haue leaue, to follow the phrase of selling, so farre forth,
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,
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Of a good and thriftie Husband, which is resolued not to part with that, which by his great Industry and charge he hath gotten, two things are required. 1. To continue and preserue his estate. 2. By all honest meanes to encrease it.
Of a good and thrifty Husband, which is resolved not to part with that, which by his great Industry and charge he hath got, two things Are required. 1. To continue and preserve his estate. 2. By all honest means to increase it.
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He which hath a resolution not to sell that, which he hath, you know he will haue nought to doe, with common Brokers, such as are lifting (as it were) at euery Thing,
He which hath a resolution not to fell 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,
Against both these, he which is a right religious Naboth, and crieth, God forbid that I should part with the possession of Gods Truth, must arme himselfe.
Against both these, he which is a right religious Naboth, and cries, God forbid that I should part with the possession of God's Truth, must arm himself.
First, for the Atheist, (who is in the Deuills hand, as the sword was in the hand of Ioab toward Amasa, to strike Religion to the Heart, that he may not need to double his stroke;
First, for the Atheist, (who is in the Devils hand, as the sword was in the hand of Ioab towards Amasa, to strike Religion to the Heart, that he may not need to double his stroke;
but as Saint Iames speaketh touching the Deuill, at the very first Encounter to resist him. For, it is a dangerous thing, in religion, especially in the principall pointes,
but as Saint James speaks touching the devil, At the very First Encounter to resist him. For, it is a dangerous thing, in Religion, especially in the principal points,
If any should dispute and argue touching this Principle, whether there be Motion in nature, let him be beaten, till he confesse, that he who striketh him, may desist from beating him;
If any should dispute and argue touching this Principle, whither there be Motion in nature, let him be beaten, till he confess, that he who striketh him, may desist from beating him;
it were pitie but he should be serued, as he did voluntarily do to himselfe, who threw himselfe headlong from a Rocke that he might experimentally know it. The Heathenish Ephesians were wiser:
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 beginne to call the Godhead of Diana into doubt, they carried it away with a shoute, Great is Diana of the Ephesians, they thought it a thing not to be endured.
for, when they herd Paul begin to call the Godhead of Diana into doubt, they carried it away with a shout, Great is Diana of the Ephesians, they Thought it a thing not to be endured.
As indeed, to what end are conferences and reasonings of this nature? For, If men will not beleeue Moses and the Prophets, nothing can perswade them. Furthermore:
As indeed, to what end Are conferences and reasonings of this nature? For, If men will not believe Moses and the prophets, nothing can persuade them. Furthermore:
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because euery Man shall now & then feele a little peice of an Atheist in his owne bosome (for each man by nature is that Foole which saith in his Heart, there is no God, ) therefore (because also the Principles of Atheisme are grounded vpon Mans Reasō,) it is good to be setled in this Rule;
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 Says in his Heart, there is no God,) Therefore (Because also the Principles of Atheism Are grounded upon men Reason,) it is good to be settled in this Rule;
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The naturall man perceiueth not the Things of the spirit of God for they are Foolishnes vnto him, &c. And The Wisedome of the flesh, is Enmitie against God and, If any man among you seeme to be wise in this world, let him be a Foole that he may be wise.
The natural man perceives not the Things of the Spirit of God for they Are Foolishness unto him, etc. And The Wisdom of the Flesh, is Enmity against God and, If any man among you seem to be wise in this world, let him be a Fool that he may be wise.
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In diuinitie, the very Thing deliuered by Scripture is to be acknowledged, though it be not as yet strengthened by Experience, Blessed are they that haue not seene, and haue beleeued, saith our Sauiour,
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, and have believed, Says our Saviour,
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as in the case of the Reall presence, the Scripture ascribing to Christ a naturall Body, maketh naturall Reason an argument strong inough, against such an vnreasonable Opinion.
as in the case of the Real presence, the Scripture ascribing to christ a natural Body, makes natural Reason an argument strong enough, against such an unreasonable Opinion.
Thus if a man shall bring his owne thoughts into captivitie, which exalt themselues against the knowledge of God, he shall be reasonably well garded against the Atheist,
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,
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and by all meanes which hellish witte can devise, to draw men from the acknowledgement and profession of Gods Truth. Their common motiues, are well knowne to those, which know any thing,
and 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,
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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.
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, Father's, Counsels, Miracles, and the like.
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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,
Now to show the weakness of every of these Motives, the falsehood of Some, the pretensing of other Some, the Inuailidity of them all, were a long piece of work,
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therfore, that euē the meanest christian, who hath gottē some comfortable knowledge of the truth, may know how to keep his Right against euery inueigling and catching Papist, I will deliuer these two instructions.
Therefore, that even the Meanest christian, who hath got 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.
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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;
The Apostle Presseth a stiff, and firm Continuance in Truth received, when as these two Things concur with it: 1. A men own persuasion: 2. The consideration of the Quality of those which First taught us First, for a men own Persuasion;
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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;
By being persuaded, Paul means 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 it selfe in thy iudgement, then when as thou with Care and Consciēce, with Humility, with vsing the Ordinarie meanes, with Praier vnto God, with heartie desire to be guided into Truth, enquiredst after knowledge,
if it hath seated it self 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,
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,
If they be men, who by their Fidis 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,
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;
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;
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,
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,
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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;
By this Rule Paul decideth the Controversy touching Justification by Faith and works; where is then the rejoicing? Says he) It is excluded: Rom. 3.27. By what law;
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Paul saith, that the Ende why the Scripture was written was for our Learning and comfort: The Ende of all, both writing and Teaching is, that man feeling the extremitie of his owne miserie, might notwithstanding be setled in the comfortable assurāce of the loue of God in Christ Iesus.
Paul Says, 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 Iesus.
Thirdly, touching the Restraint of the flesh, I remember the saying of the Apostle, Ye haue beene called into libertie, onely vse not year libertie as an occasion to the flesh:
Thirdly, touching the Restraint of the Flesh, I Remember the saying of the Apostle, You have been called into liberty, 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 Libertie to the Spirit, freeing it from the bondage of sinne and Sathan,
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 Sathan,
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 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.
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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,
So that it is an unfallible Canon, that that Doctrine which Presseth upon men, the most precise and strict obedience to God's will, not giving any the least toleration to any the Smallest sin,
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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,
Thus much briefly how a Christian good husband, who having At a deer hand purchased the Truth, and is willing still to enjoy it, may keep the same from all Hucksters,
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A needefull point in these decaying times, in which Sathan knowing that he hath but a short time, hath great wrath, and bestirreth himselfe exceedingly;
A needful point in these decaying times, in which Sathan knowing that he hath but a short time, hath great wrath, and bestirreth himself exceedingly;
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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;
and in which also, many, as it were weary of Manna, of the sincere Doctrine of the Gospel, do long for the fleshpots of Egypt, for the grossness of Popery;
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.
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 euer the Papists, leauing all other perswasiōs, should haue opportunitie (which God forbid) to resume their old Argument, From the clubbes, threatning vs, that,
So that if ever the Papists, leaving all other persuasions, should have opportunity (which God forbid) to resume their old Argument, From the Clubs, threatening us, that,
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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,
If we will not fell 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,
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,
I beseech you Therefore, let us as well Remember to take heed of a Thriftlessenes in forsaking the Truth, as of Miserableness and Niggardliness in purchasing the Truth, and let me conclude this place,
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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, that ye haue beene taught;
you that Are, or hereafter by the blessing of God upon the use of the good means, shall be grounded in God's holy Truth stand fast, and keep the Instructions, that you have been taught;
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.
of which also this place is to be understood, which Says, fell not the Truth, that is, After thou art once entered into a holy course of true obedience, see thou never forsake the same.
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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,
In So much as Sathan, the Archenemy of our Souls, knowing, that the further we go on in true obedience, the further we Are from his jurisdiction, does Therefore, not fail to solicit us,
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;
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. Sometime Profit hindereth, sometime Pleasure misleadeth, sometime a Fear to impair our credit in the world is a stop, sometime a conceit of too much straitness and difficulty in Religion Discourageth, sometime an opinion that to much zeal is superfluous, Crosseth us;
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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,
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,
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that is, moderately in the beginning, constantly in the midst, and cheerefully in the end, making the end rather better, then worse then the Beginning.
that is, moderately in the beginning, constantly in the midst, and cheerfully 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;
an unstayed, 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 vnsetlednes;
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And therefore, as it is the Brand of the wicked to be like a whirlewind, so it is the note of the Righteous to be as an Euerlasting Foūdation. All the promises of Happines in holy Scripture, are made with Condition of Continuance.
And Therefore, as it is the Brand of the wicked to be like a whirlwind, 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.
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.
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 then the beginning.
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:
The Church is full of Dema sus 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:
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;
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 Vanitie of outward things hath beguiled them and they are not the men they haue beene.
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.
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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.
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.
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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,
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,
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as you shal learne, other Things, so learne this withall, that we haue need to keepe a narrow watch over our hartes, least we waxe wearie of well Doing, least at vnawares a kind of sacietie & fulnes creepe vpon vs. To, beginne a thing is pleasant,
as you shall Learn, other Things, so Learn this withal, that we have need to keep a narrow watch over our hearts, lest we wax weary of well Doing, least At unawares a kind of satiety & fullness creep upon us To, begin a thing is pleasant,
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:
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:
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In Ezekiel, the graces of Gods spirit, are figured by the waters, 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.
In Ezekielem, the graces of God's Spirit, Are figured by the waters, 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.
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Dauid calleth Gods seruants Trees, which bring forth fruit in their age, and euen then are fat, and flourishing. Christ in the Parable reporteth that the Euill seruant,
David calls God's Servants Trees, which bring forth fruit in their age, and even then Are fat, and flourishing. christ in the Parable Reporteth that the Evil servant,
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& haue done enough, but after the worthie example of Paul, let vs still forget that which is behinde, accounting that whereto we are come, to be scarse worth the naming,
& have done enough, but After the worthy Exampl of Paul, let us still forget that which is behind, accounting that whereto we Are come, to be scarce worth the naming,
and striuing to goe from grace to grace, from vertue to vertue, from strength to strength, according as God hath dealt to euery one the measure of faith.
and striving to go from grace to grace, from virtue to virtue, from strength to strength, according as God hath dealt to every one the measure of faith.
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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 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,
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and carieth a kind of holy Indignation against himselfe, that he knoweth no more, and is no more obedient, more grieuing at that which is Behind, then pleasing himselfe in that wherto he is attained.
and Carrieth a kind of holy Indignation against himself, that he Knoweth no more, and is no more obedient, more grieving At that which is Behind, then pleasing himself in that whereto he is attained.
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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.
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.
