LXXX sermons preached at the parish-church of St. Mary Magdalene Milk-street, London whereof nine of them not till now published / by the late eminent and learned divine Anthony Farindon ... ; in two volumes, with a large table to both.

The Tenth SERMON. (Book 10)

PART I.

PROV. XXIII. 23.

Buy the truth, and sell it not; also wisdome, and instruction, and understanding.

IT will not be worth the while to seek out the cohe∣rence of these words with the precedent sentences or proverbs. For this would be a vain curiosity, to seek what is not to be found, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to plow the winds, and (which was imputed as folly to Caligula) conari quod effici posse negatur, to busie our selves in doing that which cannot be done. The words are plain; and they present you with a merchandise which far excelleth all other, and hath one property which is not seen in any other merchandise, It must be bought, but not be sold. It is an observation of Tullie's,* 1.1 That those tradesmen who buy of the merchant to sell again are commonly but a sordid and base kind of peo∣ple; nihil enim proficiunt, saith he, nisi admodum mentiantur, They get nothing, except they lie for advantage. I am not experienced in the truth of this: But we see here the wisest of men doth more then intimate that they who buy the Truth to sell it again, are guilty of much baseness, and profit nothing unless they lie strenuously. For what but a Lie can be gained by parting with the Truth, since whatsoever is not truth must needs be a lie? And in this again appeareth another main difference be∣twixt our spiritual thrift and thriving in the world. For old Cato, an excellent husband for the world, and one who writ of Husbandry, giveth us a rule quite contrary to our Text, Patremfamilias vendacem,* 1.2 non ema∣cem, oportet. To buy is an argument of want; to sell, a sign of store: Wherefore a good husband will endeavour so to abound that he may be ready to sell to supply the necessities of others, rather then to buy to make up his own. But ye see here Solomon, a more excellent husband for the Truth then Cato was for the World, giveth us a rule quite contrary to his, Emaces esse oportet non vendaces. Selling is no part of our spiritual husbandry: there is nothing here but buying. He that selleth the Truth, or parteth with it upon any terms whatsoever, giveth great cause to sus∣pect that he is in danger to decoct and break. Which that we may bet∣ter perceive and understand, let us enter upon the words of the Wise-man, and see what instructions they will afford us. First, the merchandise presenteth it self: and we must look upon it, and consider what Truth it is that is here meant. Secondly, the nature and quality of the merchan∣dise;

which will set a value and price upon it Thirdly, we shall observe, Ne∣minem casu sapere, That we cannot find Truth by chance, neither will it fall upon us as a dream in the night; but we must go towards it, lay out some∣thing for it, and purchase it. Fourthly, we shall find it necessary to enquire, What it is to buy the Truth Fifthly and lastly, we shall shew, how the Truth may be sold. These particulars without tort or violence, naturally & of their own accord, arise from the Text: Which in the general is divided as the Jews divided the Law, into DOE and DOE NOT. The first part is affirma∣tive, Buy the Truth: the second negative, Sell it not. Of these in their order.

[unspec I] First, we must enquire What Truth is. Aristotle defining Goodness, telleth us it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod omnia appetunt, that which the appe∣tite and desire of all is carried to. And if I defining Truth, should tell you that Verum est, quod omnes fugiunt, Truth is that which all men are afraid of, I think I should not speak much amiss. For I find St. Augu∣stine thus speaking to his auditours, Quod non vultis audire, verum est. Do ye enquire what Truth is? That which ye will not hear, that which with all my pains and zeal I cannot perswade you to, That is Truth. In the Gospel we read that Pilate asked our Saviour,* 1.3 What is Truth? but, when he had said this, he went out, saith the Text. He thought the answer would not be worth the staying for. Many, like Pilate, are content to ask what Truth is, and when they have done, go their way, and dare not a∣bide the answer. Audire nusquam, veritatem, regium est. We think it a goodly thing, to live as we list, without check or reproof, and never be told the truth. For Truth is sharp and piquant, and our ears are tender. Some Truths peradventure are musick to the ear, but strike not the heart: Others are harsh and ill-sounding; and when we hear them, we entreat they may not be spoken to us any more: as the Israelites did when the Law was promulged with thunder and lightning, and the mountain smoked, we remove our selves, and stand afar off. But that we may not seem to do as Pilate did, ask what Truth is, and then go our way, let us a little recount what kinds of Truths there be in the world, that so amongst them all we may at last single out that which here by Wisdome it self we are instructed to buy. And indeed Truths there are many kinds. First, there are Truths proper to the studies of great Scho∣lars and learned men, truths in Nature, in the Mathematicks, the know∣ledge of natural causes and events, of the course of the Sun and of the Moon, and the like. These, we confess, are excellent truths, and they deserve to be bought, though we pay dear for them. With these truths God was pleased supernaturally and by miracle to endow King Solomon,* 1.4 when he gave him the knowledge of Beasts, Birds, Creeping things, and Fishes, of Stones, and of Plants, from the Cedar in Lebanon to the Moss that groweth upon the wall. Yet this is not that Truth which we are here com∣manded to buy. Again, there are many excellent Truths concerning the preservation of our Bodiess which are also well worthy to be bought. Health is the chief of outward blessings, without which all the rest lose their name. For present all the glory and riches and pleasures of the world to a sick person,* 1.5 and what are they but (as the Wise-man speak∣eth) like messes of meat set upon a grave? for he can no more tast and re∣lish them then a dead man sealed up in his monument. Therefore, as the same son of Sirach saith,* 1.6 honour the Physician with the honour due unto him, for the uses which ye may have of him: for the Lord hath created him. The Lord hath created medicines out of the earth▪ and he that is wise will not abhorre them.* 1.7 Yet the skill of the Physician is not that Truth that Solomon here biddeth us buy. Further yet, there are many ne∣cessary Truths which concern the making and executing of Laws, and

the government of Commonwealths and Kingdoms. By these the world is ordered peaceably, and every wheel made to move in its proper place. Without these Commonwealths would become as the hills of robbers: Innocency alone would prove but a thin and weak defense in the midst of so many several tempers and dispositions as we daily encounter. These Truths therefore are worth the buying also. With skill in these did God honour his Priests under the Law.* 1.8 The Priests lips were to preserve such knowledge, and the people were to seek the Law at his mouth: and he was ordained to judge betwixt cause and cause, betwixt man and man. But neither yet is this the Truth here recommended to us. We may descend lower yet, even to the very Plough, and find many useful conclusions and truths in Husbandry and Tillage, whereby food and rayment and other necessaries for the body are provided, without which we could not sub∣sist. Of these truths God professeth himself the Authour. For the Pro∣phet speaking of the art of the plough-man, telleth us that his God doth instruct him to discretion, and doth teach him.* 1.9 For the fitches are not threshed with a threshing-instrument, neither is a cart-wheel turned about upon the cumin; but the fitches are beaten out with a staff, and the cumin with a rod. Bread corn is bruised, &c. This also cometh forth from the Lord of hosts, which is wonderful in counsel and excellent in working. Yet neither is this, nor any other of these truths, that Truth which is here meant. For first, all these Truths concern onely those particular persons whose breeding and vocation calleth them to them. All are not to buy them, but ii tantùm quibus est necesse, such whose education and occasions lead them to them. If all were one member, saith S. Paul,* 1.10 where were the body? If all men were subtile Philosophers, or skilful Physicians, or learned Lawyers and Politicians, or painful Husbandmen, the world could not well subsist. Again, all are not fitted for every truth, for e∣very calling: All, if they had a heart thereunto,* 1.11 yet have not a price in their hand. Every Philosopher is not fit to hold the plough, nor every one that handleth an ox-goad to be a Physician, nor every Physician to plead at the bar. These arts seem to be of a somewhat unsociable dis∣position; and a very hard thing it is for a man to learn and practise per∣fectly more then one of them: for the mind being distracted amongst many things, must needs entertain them but brokenly and imperfectly. Sic opus est mundo; and thus Divine Providence hath ordered it. But the Truth here is of a more pliable nature; and therefore the command∣ment is given to all: All must buy it. It is put to sale and proferred to the whole world; to him that sitteth on the throne, and to her that grindeth at the mill; to the Husbandman in the field, to the Philosopher in the Schools, to the Physician in his study, and to the Trades-man in his shop. No man, of what calling or estate soever, is unfit for this purchase: The poorest that is may come to this markets and find about him money enough to purchase the commodity. Yea, let him go whi∣ther he will, and live amongst what people and in what part of the world he please, whether at Jerusalem or amidst the tents of Kedar, in the city or in the wilderness, he shall still find himself sufficiently furnished for this bargain. And that he buyeth serveth both for this world and the next; it will prove both a staff and a crown, it will direct his feet in his pilgri∣mage, and crown his head at his journeyes end. All the other Truths I reckoned up to you, as they may be bought, so also they may be sold and forgone: Yea, there may come a time when they must all give place to the Truth in my Text, and become the price for which it must be bought, and be accounted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, loss and dung,* 1.12 that we may gain it, as S. Paul speaketh of his skill and forwardness in the Jews reli∣gion

in comparison of the excellency of the knowledge of Christ Jesus. But though those Truths continue with us all our life, yet at last they will forsake us. Who will look for a Philosopher, or a Physician, or a Law∣yer, or an Husbandman in the grave? But the Truth here, as it must be bought, so it must never be sold by us: It will not leave us at our death, but lie down with us in the grave, and rise up with us to judgment: At the last day it will be our Advocate or our Judge, and either acquit or con∣demn us. If now, in this our day, we lay out our money, our substance, that is, our selves, upon it, then in that terrible day of the Lord it will look lovelily upon us, and (as the bloud of Christ doth) speak good things for us: But if we place it under our brutish desires and lowest affections, it will help the Devil to roar against us; and he, who now hindereth our market, will then accuse us for not buying. Christ himself is not more gracious then this Truth will be to them that buy it: But such as esteem it trash and not worth the looking on, to them shall it procure tribulation and anguish; to them the Sun turned in∣to darkness and the Moon into bloud, the whole world on fire, the voice of the Archangel and the trump of God, shall not be so terrible as this Truth.

[unspec II] And now, before I was aware, I have told you what the Truth here is that we are to buy. Shall I say with the Poet,

—cujus non audeo dicere nomen,

that I dare not utter its name? It hath no name. Men, it seemeth, have been afraid to speak of it, and therefore have given it no name. The Wise-man here in the Text bestoweth on it certain titles, calling it Wis∣dom, and Instruction, and Ʋnderstanding: but all these do not fully ex∣press it, being words of a large signification, and comprehending a mul∣titude of other Truths beside it. Will ye know indeed what this Truth is? It containeth all those Precepts and conclusions that concern the knowledge and service of God, that conduce to virtue and integrity and uprightness of life, and that are carefully observed by all quos Deus in aeternae felicitatis exemplis posuit, whom God meaneth to bring to end∣less felicity and to place among the ensamples of his love. If this Truth doth not manage and guide the Will, then our passions, those pages of o∣pinion and errour, will distract and disorder us; Lust will inflame us, Anger swell us, Ambition lift us up to that formidable height from whence we must needs fall into the pit. But the Truth casteth down all Babels, and casteth out all false imaginations, which present unto us appearan∣ces for realities, yea plagues for peace, which make us pour out our souls on variety of unlawful objects, and pitifully deceive us about the nature and end of things. What a price doth Luxury set on wealth, and how doth it abhor poverty and nakedness! What an heaven is the high∣est place to Ambition! and what an hell disgrace, though it be for good∣ness it self! How doth a jewel glitter in the eye! and what a slur is there on virtue! What brightness hath the glory of the world! and how sad and sullen an aspect have Religion and Piety! And all this is till the pur∣chase be made which our Text commendeth. No sooner have we bought the Truth, but it discovereth all, pulleth off every masque, and suffer∣eth us no longer to be blinded and beguiled, but sheweth us the true face and countenance of things. It letteth us see vanity in riches, folly in honour, death and destruction in the pomp of this world. It maketh poverty a blessing, misery a mercy, a cottage as good as the Seragglio, and death it self a passage to an happy eternity. It taketh all things by the right end,* 1.13 and teacheth us how to handle and deal with them; as Mo∣ses taking the serpent by the tail had it restored to its own shape. In a

word, the Truth here meant is that which S. Augustine calleth legem om∣nium artium, & artem omnipotentis artificis, a Law to direct all arts, an Art taught by Wisdom it self, by the Maker of all things. It teacheth us to love God with all our hearts, to believe in him, and to lead up∣right lives. It killeth in us the root of sin, it extinguisheth all lusts, it maketh us tread under foot pleasure and honour and wealth; it rendreth us deaf to the noyse of this busie world, and blind to that glaring pomp which dazleth the eyes of others. Hâc praeeunte seculi fluctus calcamus; It goeth before us in our way, and through all the surges of this present world it bringeth us to the vision and fruition of him who is Truth it self. Therefore this concerneth us above all other Truths; yea, others are of no use at all, further then by being subservient to this they help us to our chief end, our union to God, who is the first Truth, and our commu∣nion with him. If I know mine own infirmities, what need I trouble my self about the decay of the world? If the word of God be powerful in me, what need I search the secret operations of the stars? Am I desirous to know new things? The best novelty is the New creature. What fol∣ly it is to study the state and condition of the Saints, and in the mean time to take no pains to be one? to be curiously inquisitive how my soul was conveyed into me, and wretchedly careless how it goeth out? to dispute who is Antichrist, when I my self am not a Christian? to spend that time in needless controversies, in which I might make my peace with God? to be more careful to resolve a doubt then to cure a wounded spirit? to to maintain my opinion, then to save my soul? to be ambitious to recon∣cile opinions which stand in a seeming opposition, and be dull and heavy in composing my own thoughts and ordering my counsels?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.14

Not he that knoweth much, but he that knoweth that which is useful, is wise. Why gaze we on a bugle or piece of glass, when we are to bargain for a pearl, for that Truth which doth alone adorn that mind which was made not to joyn with shadows and phantasmes, but to receive wisdom and vir∣tue and God himself? Thus I have given you some kind of view of the merchandise, and shewed you in general what the Truth here meant is. Now that it may appear unto you the more desirable and more worth the buying, in the next place I will discover the nature and quality of it. Neither will I do as those are wont who expose their wares to sale, over praise the commodity, so to kindle the buyer and make him more easily part with his money, or else shew it by an half-light; but I will deal plainly with you, according to that Law of the Aediles or Clerks of the market in Rome, by which he who sold any thing was to disclose to the buyer what fault or imperfection it had: If he were selling an house wherein the plague was, he was to proclaim, Pestilentem domum vendo, that he sold an infected house. And indeed I might tell you that Truth is a virtue like unto the Plague, which will not onely destroy us, but make all that know us to shun us. I might shew you that the retinue which usually wait upon her, are, Sequestration, Nakedness, Disgrace, Persecution, the Sword, and Death it self. Bona mens, si esset venalis, non haberet emtorem, saith Seneca: And we find it true, that Truth is so dangerous and troublesome, that if she were to be sold in the market, she would hardly meet with a chapman. But when I present the Truth as a dangerous, displeasing, costly thing, I intend not, like the Spies, to bring up an evil report upon that good land,* 1.15 as if it did eat up the inha∣bitants, and so to dishearten any man from the pursuit of Truth. No: the land is pleasant and fruitful, flowing with milk and honey: go up, and possess it. But as Antigonus, when he heard his soulders murmure because

he had brought them into a place of disadvantage, having by his wis∣dom freed them from that danger, and brought them to a fairer place, where they might hope for victory, Now, saith he I expect ye should not murmure, but praise my art, that have brought you forth into a place so con∣venient: So if any under the conduct of Truth be at any time in great streights and difficulties, let him but possess his soul with patience under the leading of the same Truth, and he shall at last be brought forth into pleasant and delightful places, even into the paradise of God. For as our Master Aristotle speaketh of Pleasures, that if they did but look upon us when they come to us as they do when they turn their backs and leave us, we should never entertain them; so may we on the contrary say of this Truth, If we saw the end of it, as we do the beginning we should run after it and lay hold on it with restless embraces. For though at the first meeting we see nothing written in her countenance but Wo and Desolation; yet if we spend our time with her, we shall find her to be the fairest of ten thousand. And it is the wisdom of God to place the greatest good in that which to flesh and bloud hath the appearance of the greatest evil. And when the beauty and glory of Truth is once re∣vealed unto us, the horrour of it will scarce appear, or, if it do, but as an atome before the Sun.

And now, to shew you the fairer and better side of Truth, I might tell you,* 1.16 that She is a tree of life to them that lay hold upon her; that The merchandise of her is better then the merchandise of silver, and the gain thereof then fine gold; that she is that rich Pearl in the Gospel; that She is that Girdle,* 1.17 cingulum omnium virtutum, as the Father speaketh. It not onely girdeth and enricheth the man (as Faithfulness shall be the gir∣dle of his reins) but also confineth Virtue it self,* 1.18 and keepeth it within the bounds of moderation: whereas Falshood is boundless and infinite, and passeth over all limits. I might tell you further, that Truth is a Pil∣lar, and such a one as is both a Pillar and a Foundation too. For though we read that the Church is the pillar and ground of the truth,* 1.19 yet she is such a pillar as those were in the Temple of Diana, which, being tied to the roof, were upheld by the Temple, and not the Temple by them. For indeed it is the Truth that upholdeth the Church, and not the Church the Truth, further then to present and publish it. If you take truth a∣way, the Church will not be invisible onely, but nothing. We believe One Catholick and Apostolick Church; but that which maketh her One, and Catholick, and Apostolical, is the Truth alone. For what Unity is that whose bond is not Truth? And how is that Catholick, which is not? and that which is not true, is not at all, is but an Idole, and so nothing in this world. Or can we call that Apostolical, where Truth it self is a∣nathematized and shut out of doors? No. It is this saving Truth which maketh the Church one, Catholick, and Apostolick; without which they are but bare and empty names; without which all that we hear of Anti∣quity, Consent, Succession, Miracles, is but noyse, but the paintings of a Church, but the trophees of a conquered party, but as the vain hopes of dying men, or indeed but as flattering Epitaphs on the graves of Ty∣rants, which dishonour them rather then commend them: As it was said of Pallas, Epitaphium pro opprobrio fuit, His glorious Epitaph did more defame him then a Satyre. Yea, yet further, I might tell you how that in some sense that may be spoken of this Truth which was spoken of Christ himself,* 1.20 That all things were made by it, and that without it not any thing was made that was made, not any thing that concerneth our everlasting peace. It is it that sealed the promises, signed the New Te∣stament and made it Gospel, finished our faith, gathered the Church, up∣held

it militant, and will make it triumphant. But all this is too general. To make this Truth therefore appear to be a precious merchandise in∣deed, let us consider, that

1. It is fit and proportionable to the Soul of Man, which is made ca∣pable of it, and is but a naked, yea (which is worse) a deformed thing, till this Truth array and beautifie it; is under want and indigence, till this Truth enrich and supply it, till it give wings unto it, as Plato saith, wherewith it may lift up it self aloft, and flie from the land of darkness to the region of light. Whilest our soul receiveth no impressions, whilest it doth no more but onely inform the body, whilest it is simplex, as Ter∣tullian speaketh, qualem habent qui solam habent, is but such a soul as those creatures have whose soul serveth onely to make them grow and be sensible, so long in respect of outward operation we little differ from the Beasts of the field: When, instead of this Truth, it receiveth the characters of darkness, the spots and pollutions of the world, when it is nothing else but as a table written with lies, we are far worse then the brute Beasts; When we savour of the things of God,* 1.21 our Saviour hath given us the name, we are as Devils: But when the soul is characterized with the Truth, when the true light shineth in our hearts, we are Men, we are Saints, and shall be like unto the Angels, the soul is what she was made to be, a receptacle and temple of God, and destined to happi∣ness, Now in Christ Jesus, that is, in this Truth, ye,* 1.22 who sometimes were far off, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are made nigb by the bloud of Christ, and behold those things which concern your happiness, as those do who are brought near and even united to the thing that they would have.

2. At this is proportioned to the Soul, so it is to every soul, to all sorts of men: It equally concerneth all, of what calling or condition soever: It is a merchandise which cannot be bought by a deputy, cannot be re∣covered by a proxy: Like the Sun, it looketh upon all, and must be looked upon by all: It is fitted to all, and bindeth all: And therefore the buying of it, the study of it, and of every branch of it, concerneth you who are our hearers, as much as us who teach it. It is not of so large a compass but the narrowest understanding may contain it. God will not shut us out of heaven because we cannot untie every knot and answer every doubt. I never could think it a matter of wit and subtilty to become a Christian. There is (saith S. Hierome) sancta rusticitas, a kind of holy plainness and rusticity, simplicitas idiotarum amativa, as Gerson speaketh, a simplicity of the unlearned which is full of love and affection, which like men at distance from that which they desire, look more earnestly towards it.* 1.23 It is to be wished indeed that all the Lord's people were prophets: for knowledge is a rich ornament of the soul. But he that doth not attain deep knowledge with the wisest, may attain true happiness with the best; as a man may put into the haven in a small bark as well as in an Argosie.* 1.24 He who giveth all that he hath for the Truth, though it be but two mites, his serious but weak endeavours, shall be sure of a good penyworth. He that buyeth what we can shall have enough. And therefore it is fitted to all, to all nations, to all sexes, to all ages, to all tempers and constitutions, to the Jew and to the Gentile, to the bond and to the free, to the Scribe and to the idiote, to the young and to the aged. None so much a Jew, so much a slave, so dull and slow of understanding, none so much a Lazar, so much a Barzillai, so over run with sores, or decrepit with age, but he may buy the Truth. Freedom and slavery, circumcision and uncircumsion, quickness and slowness of wit, youth and age, in respect of this purchase are alike.

3. As it is fitted to all, so it is lovely and amiable in the eyes of all, e∣ven of those who will not buy it. What? amiable, and not be desired? Yes; it is so in this spiritual Mart. We can conceive it good, and refuse it; we can behold its beauty, and not woo it: we can say it is a rich pearl, and yet prefer a pebble on the beach before it; say, How amiable are the courts of Truth! and yet never enter them. For in this Knowledge and Desire do not alwaies meet, but the Will oftentimes planet-wise slyly creepeth on her own way, contrary to the strong circumvolution of the First mover; the Understanding pointeth one way, and the Affections sway us another: The Understanding looketh upon Truth as a prize, yet the Will rejecteth it as a vanity: the Understanding judgeth it to be the best good, yet the Will turneth from it as from the worst of evils. The good that I would,* 1.25 that is, which I approve, that do I not. But in our temporal affairs these faculties of the soul are seldom at variance; but profit and advantage of this kind we seek with all our soul, with all our heart, with all our understanding. But for this heavenly commodity, though we have not an heart to buy, yet we have an head to judge of the worth and value of it.. Even the fool in this is as wise as Solomon, and can say that this Truth is more precious then rubies.* 1.26 But, as they who knew the judgment of God,* 1.27 that they who commit all unrighteousness are worthy of death, did not onely do the same, but had pleasure in them that did: so on the other side, many who know this Truth to be the best merchandise, do not onely not traffick for it themselves, but are e∣nemies to them that do, and hinder and persecute them all they can, are angry at them that do what themselves judge to be best. And this is the glory and triumph of Truth,* 1.28 that she is justified not onely of her children, but of her very enemies, that she striketh a reverence in those that neglect her, is magnified by those who revile her, and findeth a place in their breasts who suppress her. When the poor merchants of Truth are proscribed, and her children appointed to die, then doth Truth hold up her sceptre in the very inward parts of the raging perse∣cutours, and forceth them to condemn themselves for condemning them, to honour those whom they have delivered to shame and death, and in their heart to null that sentence which their fury and sensuality have put in execution. And thus we retain in publico sensu, in the common stock of Nature, enough to discover what we should buy: But to venture and traffick, to spend and lay out our selves upon it, is the work of that Grace which subdueth the Flesh to the Spirit, and crucifieth the Affecti∣ons and Lusts; which have more power upon the Will then the Reason, and may dim the eye of the Understanding, but never quite put it out. For who ever was so much a traitour, as to condemn Fidelity? What a∣dulterer did ever yet write a panegyrick on Uncleanness? Who was ever so evil as to commend evil? Who did ever so ill govern his life as not to wish he might die the death of the righteous?* 1.29 When evil is laid to the charge of wicked men, they count it an heavy charge; and therefore, to shift it off, are fain to run themselves within the danger of a worse, and to call evil good,* 1.30 and good evil. Which yet they do but say in their heart, as the Fool doth in the book of Psalms that there is no God: They do not think, but say it in their heart, say it by rot••, as that which they would have to be truth, but know to be false.

4. Yet to raise the price of this jewel higher, know that, if we buy not the Truth, not onely our wealth and riches, but even the goodly and gracious endowments of our souls also are nothing worth. For want of this one purchase, where is the rich Glutton now? nay, where is the scribe?* 1.31 where is the wise? where is the disputer of this world? What

a poor Worse then nothing is a rich Atheist, or an honourable Hypocrite? What speak we of Riches and Honour? Virtue it self is of small use if it take not this Truth along with it. We are taught by Divines, that by the fall of our first parents we did utterly lose some things; and though other excellent things do still remain, yet the profit of them is in a man∣ner quite lost, and they are of little or no use to the mere natural man, who hath not yet ventured at this mart. For that is of small use which bringeth us not to the main end. It is a wonder to observe, what gifts of Wisdom, Temperance, moral and natural Conscience, do not one∣ly appear in the books, but also appeared in the lives of many heathen men utterly void of the knowledge of this Truth: Yet what advantage were those things to them, since without the Truth all the good that re∣maineth in the natural man can never help him one foot toward the at∣teinment of eternal happiness? Take we the wisest and honestest Heathen that ever was, a Socrates or an Epictetus, a Fabricius or a Cato, let him have all the graces that are, this Truth onely excepted, let him not one∣ly be morally vertuous, but also endure all disgrace and torment for vertue's sake (and not onely Christianity but even moral goodness hath sometimes been persecuted) let him be a Regulus, and undergo what so many Christians refuse to do, onely because he dareth not break his oath; let us, I say, set before our selves a man in whom all moral excellencies concur, and then judge what a purchase that of Truth is. For what shall all those endowments profit him, when, having put off his body of flesh, he shall find one and the same place provided for him that is for the wickedest wretch that ever lived? Then what is the Christians Hear∣ing, and Fasting, and Praying, if this Truth do not seal and ratifie them? Shall I say, Not so good as the virtues of the Heathen? Nay, far worse. If their virtues were splendida peccata, shining and glorious sins, as S. Augustine censureth them, what then is our ceremonious hypocrisy? Cer∣tainly a sin as great as theirs, but not so glorious; the foul face of deceit and rapine shewing it self through all the paint. Nor will it stand us in so much stead as their graces do them, which serve to lighten the weight of their punishment, and to diminish the number of their stripes: For sure there is not the same degree of torment inflicted upon Regulus and Epictetus that is upon Nero and Julian. But our abuse of the duties which are servants unto Truth, our form of godliness working with the power of iniquity, maketh abomination it self more abominable, and hell hotter then it otherwise would be. It is Truth which casteth a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a loveliness, both on natutal graces and outward performances, and so doth attract and draw the favour of God unto them. These are as it were the matter and body of a Christian, a thing of it self dead, without life: the soul that quickneth this body, is the Truth. This maketh Hearing a religious duty, sanctifieth a Fast, presenteth Almes as a sacrifice, giveth beauty and lustre to every virtue. All the virtues which commend us to God, are of the same kindred, and of near relation to this Truth; but without this they shall never come to have any part of the vision of God; as Joseph said unto his brethren, Ye shall not see my face,* 1.32 except your brother be with you. This is the high prerogative of Truth, That it commendeth all our endeavours, and beautifieth all our actions; That it is the pillar of our Hope, the life of our Faith, and the soul and spirit of our Charity. For what is a failing Hope, a dead Faith, a cold Cha∣rity good for? What advantage is there in a feigned Temperance, a for∣ced Sorrow, a superficial Repentance? Certainly none at all: They are of no value, not markable, because the feal of Truth is not upon them.

5. Though it be exceeding rich, yet the purchase of it will put us to no expense. It is bought without money or money-worth. Censum non requirit; nudo homine contenta est: It requireth nothing but a man. God doth not set it to sale to put us to charges; nor is it reason he should. For although those things we buy in the world become our own, and we have power to dispose of them as we please; yet the Truth is exposed to sale, as Diogenes was, with this question, Who will buy a Master? He that buy∣eth the Truth, selleth not his estate, but his liberty, and buyeth a Lord and Master, to whom he must bow, and to whose disposal he must sub∣mit himself. He that buyeth the Truth, must be servant to the Truth, and not the Truth to him. Yea, the Truth may as well be said, to buy us, as we it. For it cometh with its reward in its hand: It command∣eth, and withal promiseth; which is a kind of bargain and con∣tract: Do this, and live; Be my servants, and ye shall reign for e∣vermore.

6. That we may not be mistaken in our bargain, take dross for sil∣ver, embrace a cloud for Juno, shades and phantasmes and darkness for light, falshood for Truth, this merchandise is set forth to sale in its own shape and face, not masqued or veiled with riddles and obscurity. Though some places of Scripture be, as Gregory observeth, like meat, which by long meditation and study must be broken and chewed before they can be taken down; yet the precepts of faith and good life, which fill the whole compass of this Truth, are like drink, and may be recei∣ved and digested as we find them. Therefore here if we mistake, we cannot plead excuse, nor hope for pardon. For this is, as Hilary speak∣eth, sub scientiae facultate nescire, to grope at noon, to be ignorant when God hath granted us the fairest possibility of knowledge, hath plainly revealed his will, and discovered not the hinder parts, but the very face of Truth. To be ignorant where the object inviteth and wooeth our understanding, bringeth us in guilty not of ignorance, but wilfulness; not of an unhappy miss, but contempt. It is a common complaint (And complaints for the most part are but apologies) that the merchants of Truth hide their wares, or shew them by an half-light; that the Preach∣er is too deep, that he flieth aloft beyond the reach of common capaci∣ties. But as it is his duty to descend to them, so it is not also theirs to make so fair a progress as to be able to rise up to him? Quorsum doce∣mus,* 1.33 si semper docendi sitis? as Quintilian told his scholars: Why do we teach you, if ye be alwaies learning, and never come to the knowledge of the truth? Why do we so often present the Truth before your eyes, if ye will alwaies be Bats, and never dare to look upon the Sun? The Truth is, the Preacher is not too deep, but the Auditors will be dull and heavy: And the reason why they are not taught, is, because they will not learn. For if you do fontem à capite fodere, lead them to the head of this fountain, give them a reason for that easy truth which they acknowledge, you are straight with them an Heraclitus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dark and obscure. Behold, the fountain's head is open, and the streams flow sweetly; why do we not tast? The Truth is exposed to the sun and the people; why do we not buy?* 1.34 The day-spring from on high hath visited us; why are we still in darkness? Is it not dulness of understanding, but pride and sloth, that keepeth us ignorant. We are not too weak, but we are too wise to learn. It is a good saying of the Rabbines, Error doctrinae pro su∣perbia reputatur: To erre where the Truth is so manifest, is a sign of pride; and they who thus mistake, consult not with the Truth, but with flesh and bloud.* 1.35 Let every soul be subject to the higher powers, is a Text plain enough; and yet we see many times Faction go for Faith, and

Rebellion for Religion.* 1.36 Work out your salvation with fear and tremb∣ling, is as plain; yet Fear is acccounted Diabolical, and a dead Faith the onely foundation.* 1.37 Ʋse not your liberty as a cloak for malitious∣ness; Who is such a child in understanding as to number this among those things which are hard to be understood? and yet how many have wrested it to their own destruction!* 1.38 or hath the seditious boutefeu any other garment to cover him but his Christian Liberty, when he steppeth forth in fury to break the bond of Peace? This maketh many religi∣ons, and no religion. Self-conceit and a desire to seem wise head∣eth one sect, Covetousness another, Ambition a third; and this plain and easy Truth is left behind to feed a little flock. Talk what we will of Priests and Jesuites, of Hereticks and Schismaticks; it is Mam∣mon and the Love of the world, and Pride, that make proselytes: and where the first seduce a thousand, these last seduce ten thousand: for in this we cannot be deceived unless we first love the cheat. And therefore as we must not take falshood for truth, so we must be care∣full not to take those truths for necessary which are not so. The Truth was never more sincere and pure then while it was contained all in one Creed, and that a short one, as Erasmus saith: When there were more, the practical knowledge of it was less: When this merchan∣dise was spread abroad and divided into many parcells, it was less seen. S. Paul calleth it(a) 1.39 the proportion of faith,(b) 1.40 the form of sound words,(c) 1.41 the truth which is after godliness; To believe in God, to love him, to obey him; To deny ungodliness and worldly lusts. Tertullian speaking of these is bold to pronounce, Nihil ultrâ scire est omnia scire; To know nothing beyond, or more then this, is to know all that we should know. And if we did but practise this, we should have less noise and trouble to know what it is we ought to practise. If we did walk according to this rule, peace would be upon us,* 1.42 and mercy, and upon the Israel of God. But the great neglect of that in∣tegrity which should distinguish Christians from the world hath brought in that deluge of controversies which hath welnear covered and overwhelmed the face of the Church. What malice, what defi∣ance, what digladiations, what gall and bitterness do we see amongst Christians? What ink, what bloud hath been spent in the cause of Religion? How many innocents have been defamed? how many Saints anathematized? haw many millions cut down with the sword? And yet this is all, Believe, and repent. Oh what pitty is it, that this royal Truth should be lost amid the noise and tumults which are raised for truths not necessary! that the foundation should be cast down and buried in the outworks! that true Piety should be trod under foot in the scuffle for that which is not essential to it, and hath no more of it then its name!

To conclude this point; Ye see the merchandise, what that Truth is ye are to buy. 1. It is fitted and proportioned to your souls: Do ye fit and apply your souls unto it. Oh what a poor, deformed thing is a soul without it! a representation of a damned spirit. 2. It is fit for all sorts and conditions of men: Therefore let old men and children, scribes and idiotes, Trades-men and Scholars, come to this market: for it is the next way unto heaven. 3. It is comely and amiable: Let us therefore make it our choice, espouse our wills unto it, love and embrace it; not kiss, and wound it; nor worship it in our heart, and persecute it in our brethren. What madness is it to leave this Horn of beauty, and to joyn with a fiend or a monstre! 4. As it is lovely in it self, so it giveth a loveliness to all other gifts,

blessings, and endowments whatsoever. Why should thy Money perish with thee? Why should thy Wit, in which thou delightest, thy Strength, whereof thou boastest, yea, thy Hearing, thy Fasting, thy Praying, perish with thee? Why should all thy virtues be as a cloud, and as the early dew, fall and go away? Why should all thy good be good for nothing? 5. Lastly, it will put thee to no expense: Then thou hast no excuse; for thou carriest the price about with thee. Come therefore, and buy it without money or money-worth: And then thou needest not ask, with the Lawyer in the Go∣spel,* 1.43 What shall I do to inherit eternal life? for thou hast the price in thine hand; This Truth is it, the price of the kingdome of heaven; and with it thou shalt purchase glory and immortality and eternal life.

[unspec III] The third point that offereth it self to our consideration, is, That the Truth must be bought: It will not be ours unless we lay out something, and purchase it: Buy the Truth. If ye look into the holy Scripture, the shop where it is to be had, ye shall find it ever carry∣ing its price along with it. Under what name soever it goeth, the price is as it were written upon it.* 1.44 If it be called that meat which endureth unto everlasting life, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, labour for it. If it be called salvation, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, magìs operamini, work more, intend and double your labour,* 1.45 work it out. If it be called the faith, as it is,* 1.46 the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we must earnestly contend for it. And the A∣postle biddeth us beware that we be not wearied and faint in our minds,* 1.47 start back, fly off, and offer no more, because the price is so high. Here is care required, and labour, working, and doubling our work, contention, and perseverance till the last minute: All which we give out of our proper substance: For when we lay them out, we spend our selves. We do not stumble upon this Truth by chance, as we may sometimes upon a Pearl or a piece of Gold. All the things under the Moon are as changeable in their approches, in their acquisition, in their loss, as that planet is: Sometimes we must travel and ha∣zard our lives for them; sometimes we find them, and they are e∣ven flung upon us. We are wont to call such as are suddenly made rich the Children and Favourites of Fortune: But in this market Fortune and Chance have no hand at all; she can neither help nor hurt. They who come to this Emporium or Mart know not the face of Fortune, neither when she smileth, nor when she frowneth, but leave her be∣hind them when they beat this bargain: Nay, they know her to be nothing: They place their hopes neither upon Chance, nor upon Ne∣cessity. If Truth were brought to us any of these wayes, we could not be said to buy it. Do I buy that chain which I am forced to wear; or that pearl which lying in my way I do but stoup for and take up? I cannot think that ever Heaven did open it self and take in those who never thought of it; nor that any Saint did stumble on it, and enter by chance.* 1.48 If the Truth be found, it is found as the lost Sheep was: we go after it, and sweat and labour and search for it, till we find it. They were the Pharisees of old that brought Fate in, and a Necessity of all events: And they may well bear the same name, who, though they abhor the word, yet countenance the thing it self, and leave the Truth and all Virtues else as it were upon the cast of a die. For with them we neither do nor suffer any thing but we are born and bound to it: And they run upon the same absurdity which the Pharisees did; attribute all to Fate and Destiny, or to that which is in effect the same, and yet believe a Resurrection; leave us in the chains of Ne∣cessity,

and yet promise life to all that buy the Truth, and threaten death to all that sell it; make us necessarily good or evil, and yet the objects for Rewards and Punishments to work upon. But this fatal Necessity doth overthrow it self: For if it lead or force all things to their end, if it work all in us, then it worketh this also, That we cannot believe it: And it is necessary I should deny this Ne∣cessity; for I was destined to pronounce against Destiny, and my fate it is to acknowledge no such thing as Fate. No: the Truth is estab∣lished as the heavens, that it cannot be moved: And as it looketh toward Eternity, so there is a setled and eternal course by which it is conveyed unto us. Wisdome hath set it out to sale, not left it in the uncertain hands of Chance, nor in the infallible conduct of Fate and Destiny. She standeth by the way, in the places of the paths:* 1.49 but her voice is, Come, and buy. It is true; Truth, as well as Faith, is the gift of God. But first, every gift is not received; or, if it be, yet he that received it might have refused it; and so Necessity hath no place; and a gift it is, though it be not received, as a Pearl may be a mer∣chandise, though it be not bought. Truth is the gift of God, a light kindled by him and set up in the firmament of his Church; and there it shineth, though men turn not their eyes that way, but fix them on the earth.* 1.50 Faith had been the gift of God though all the world had been infidels. The Civilians tell us there is a twofold Donation, pura, and conditionalis: There is an absolute gift, which the giver be∣stoweth to no other end but to shew his bounty; he giveth it because he will give it: And there is a conditional gift, which exacteth some∣thing from him who must receive it: It is here, Do, ut des; I give thee this, that thou mayest give something for it. And such a gift is Truth; such a gift is Heaven. We are Men, to woo and draw the Truth; and not Statues, to have it engraven upon us, and then re∣main as little moved with it, as insensible of it, as if we were stones. We read of infused Habits; and though those texts of Scripture which are brought to uphold them are not so sure and firm a foundation that they may stand there unshaken, yet, because the opinion is so gene∣rally received, we are not over-ready to lay it by. But if they be in∣fused, as they are infused into us, so they are not infused without us: They are poured, not as water into a cistern, but into living vessels fit∣ted and prepared for them. For if they were infused without us, they could never be lost. If we did not buy the Truth, we could never sell it. If Wisdome were thus infused into us, we should never erre: If Righteousness were thus infused, the Will would ever, as an obedient handmaid, look up upon that Wisdome, and never swerve or decline from it: If Sanctity were thus setled on the Affections, they could never rebel: The Understanding could never erre; for this Wis∣dome would ever enlighten it: the Will could not be irregular; for this Righteousness would alwayes bridle it: the Affections could not distract us; for they would ever be under command. For as they were given without us, so bringing with them an irresistible and un∣controllable force, they would work without us. But we shall find that all these are conditional gifts, and that according to the method of Truth it self we cannot receive till we ask, nor find till we seek,* 1.51 nor enter the everlasting gates of Truth till we knock. And those who fol∣low this method, the Truth hath its proper and powerful operation in them. It is their viaticum, provision for their way, meat to feed them and nourish them up to an healthful constitution: And it is a garment to clothe them, and to defend them from those poisonous

blasts and breathings of their spiritual enemy, which might annoy and distemper them. But in those who fancy to themselves a large and supernatural pouring in, when they receive nothing, nor do any thing that they may, there is no room for Truth; for they are filled with air, with their own flitting imaginations. And if the Truth do enter, it entereth them not as Truth, but is wrested and corrupted, and made the abetter of a lie. Scripture is either mangled by them, or put upon the rack, used as Procrustes used his guests, either cut off in some part of it, or stretched too far. It lieth in their stomack like an undigested lump, and is turned into a disease. It is like a garment not well put on; it sittteth not well upon them; they wear it, and it becometh them not: They wear it either for shew, to take the behol∣der, or as a cloak of maliciousness, to deceive and destroy him. We may observe that that which is so easily gotten, and beareth onely the name of Truth, is more busie and operative many times then that which we gain by lawful and prescribed means, then that which we buy: For it moveth like a tempest, and driveth down all, even the Truth it self, before it. Look over the whole catalogue of the sons of Belial, and take a view of all the turbulent spirits that have been in the world, and ye shall find the most of them to have been Enthusi∣asts, pretenders to an unsought for and suddain revelation; most wic∣ked, because so soon good; and extremely ignorant, because wise in an instant.* 1.52 But the Truth which is from above, and is not thrown down but bought from thence, is pure, and peaceable, and easie to be in∣treated, full of good works, and without hypocrisie. And it self is conveyed into us the right way, so it ordereth every motion and action, regu∣lateth the whole progress of our life, and maketh it like unto it self. That may seem an harsh saying of Metellus Numidicus; and had a Christian Divine uttered it,* 1.53 he had gone for a Pelagian; His demum Deos propitios esse aequum est qui sibi adversarii non sunt. Dii immortales approbare virtutem, non adhibere debent: It is a kind of justice that God should be favourable to those who are not enemies to themselves. God sitteth above, as one that hath set us our task, and observeth our hands, and doth not do all himself. But his reason certainly is orthodox; Quid nos à Deo diutiùs exspectemus, nisi errationibus finem faciamus? What can we expect from the God of truth, if we still follow lies, and will make no end of running from the truth? God hath so ordered that nothing of great moment can be suddenly done. Every work must find us fitted and prepared, or else we shall find it will fly out of our reach. Hence the Philosopher giveth this reason why there be so few wise men, Quia pauci Sapientiam dignam putant nisi quam in transitu cognoscant, Because the most have so low an opi∣nion of the Truth that they think her not worth saluting, unless it be by the by. The reason why men know not the Truth, is, because they reverence it not, but think it is a wind which will blow when they list, that it will enter them without entreaty, become theirs when they please, yea, whether they will or no. This is the cause why Truth, which is the best merchandise; is so seldom bought, and phansies of our own are entertained in its place. Hence it is that all our silver is dross, our coyn counterfeit, and our actions bear so little of the image and face of Truth upon them; that To be merciful, is, but to fling a mite into the treasury; To fast, is, to abstain for a day To pray, is, but to say, Lord, hear me, or (which is worse) to multiply words without sense; To love the Truth, is, but to hear it preached; To be a Christian, is, onely to profess it; To have faith, is, to boast

of it; To have hope, is, to say so; and, To be full of charity, is, but to do good to our selves. These graces, we deny not, are infused: yet they are gained, encreased and confirmed in us by care and dili∣gence. Faith cometh by hearing, saith the Apostle.* 1.54 We cannot but observe, that in our greener years we are catechized and instructed; and in our riper age, when reason is improved in us, we look over our evidence again and again, and by the miracles and innocency of our Saviour, and by the excellency of his doctrine, and by the joynt testi∣mony of the Apostles, and the huge improbability that they should deceive us,* 1.55 we are built up (and building implieth labour) on our most holy Faith, which worketh by Charity:* 1.56 When that Faith which is not thus bought, but is brought in without any motives or inducements, without study or meditation, which is not bought but created by our selves, and so is a phansie rather then Faith, bringeth forth nothing praiseworthy, is not a foundation of good works, but a mere pillar of our own setting up to lean upon, and to uphold and comfort a spirit that would otherwise droop when we have committed evil. If mens Faith did cost them more, sure they would make more use of it then they do. And for Hope; What is it but a conclusion gathered by long experience, by curious and watchful observation, by a painful peregrination through all the powers of our soul, and an exact search of all the actions of our life? which, if answerable to the Truth, pro∣duce a firm Hope: if not, our Hope we may call an anchor,* 1.57 but it is of no more use then an anchor painted upon a wall; or rather it is not an anchor, but a rock at which we may shipwreck and sink. I might instance in more: For thus it is in all the passages of our life: There is nothing wrought in us but with pains, at least nothing that is worth possessing. Nay, those evils which we should dispossess our selves of, do not alwayes enter with ease. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Chrysostome; Even the things of the Devil are not attained with∣out labour and cost. How laborious is thy Revenge! how busie thy Cruelty! how watchful and studious thy Lust! what penance doth thy Covetousness put thee to! And if our vices cost us so dear, and stand us at so high a rate, shall we think that that Truth will run after us, and follow us in all our wayes, which bringeth along with it an eternal weight of glory? Can a negligent and careless glance upon the Bible, can our airy and empty speculations, can the wan∣tonness of our ear, can our confidence and ignorance straight make us Evangelists? Or is it probable that Truth should come è profundo putei, out of the bottom of the well, and offer her self to them who stand idle at the mouth and top of it, and will let down no pitcher to draw it up? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.58 as Pinder speaketh: Labour and cost wait still upon the Truth: Nor will she visit and abide with us, unless these usher her in and attend up∣on her. Like Jabez, Truth is most honourable, but we bear it with pain.* 1.59 In a word, Truth is the gift of God, but conditional, given on condition that we fit our selves to receive it. It cometh down from heaven, but it must be called for here on earth. Think not it will fall upon thee by chance, or come to thee at any time;* 1.60 if not in the dayes of thy youth yet in the evil dayes, and the years in which thou shalt have no pleasure; that it will offer it self in thine old age, on thy bed of sickness; that it will joyn and mingle it self with thy last breath, and carry thy soul to happiness. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now is the market: now is the Truth set to sale as it were by the voice of the cryer: and if thou wilt have it, thou must buy it.

[unspec IV] Ye see that Truth is a rich merchandise, and that it must be bought: Now, in the next place, we must know what it is to buy it. As in all purchases, so here something must be laid down: And though we cannot set a price upon the Truth worthy of it, it being in it self unvaluable, and all the world not able to weigh down the least grain of it; yet something there is which must be given for it. The very heathen thought nothing to dear to purchase it; amongst whom we read of some who flung away their goods and riches, and bid defi∣ance to pleasures, ut nudam veritatem nudi expeditíque sequerentur, saith Lactantius, that being stript of all they might meet with the naked Truth, and embrace her. So highly did they value the Truth that therein they placed their summum bonum, their chief happiness. If ye ask what the price is ye must give; the answer is short; Ye must give your selves. Ye must lay down your selves at the altar of Truth, and be offered up as a sacrifice for it: Ye must offer up your Understand∣ings, fit and apply them to the Truth: Ye must offer up your Wills, and bow them to it: Ye must strip and empty your selves of all your Affections, at least be free from the power of them. For the Affecti∣ons raise a tempest in the soul, and make it swell, as stormy winds do the sea, so that the Mind can no more receive the Truth then the troubled waves can receive and reflect the image of our face. Not onely the seeds of moral conversation, those practick notions with which we were born, but also those seeds of saving Truth which we gather from the Scripture and improve by instruction and practice, are then most obscured and darkned when pleasures and delights take possession of our affections. As we often see in persons sore distem∣pered with sickness, the light of their reason dimmed and the mind disturbed, by reason of vitious vapours arising from their corrupted humours; so it is in the soul and understanding, which could not but apprehend the Truth, (being so fitted and proportioned to it, as ye have heard) if it were not dazled and amazed with impertinent ob∣jects and phantasmes that intervene, if the affections did not draw it to things heterogeneous and contrary to it. Being blinded hereby, it beholdeth all objects through the affections, which, as coloured glasses, present all things much like unto themselves. Thus Falshood getteth the face and beauty of Truth; and that appeareth true which pleaseth, though it hurt. For the Affections do not onely hinder our judgment, but prevent and preoccupate it. Truth is plain and open to the eye; but Love or Hatred, Hope or Fear coming in between, teach us first to turn from it, and after to dispute against it. The Love of our countrey maketh Truth and Religion national, and confineth it within a province. The Love of those whom our worldly affairs draw us to converse with shutteth it up yet closer, and tieth it to a city, to an house: And to put off this Love we think is to wage war with Nature. The Love of riches formeth a cheap and thriving Religion: The Love of honour buildeth her a chair: The Love of pleasure maketh her wanton and superstitious. That which we Love still presenteth it self before our eyes, and thence we take materials to build up that congregation which alone we think deserveth the name of a Church. So that if we never beheld the face of the men, yet by the form and draught of their Religion we may easily judge which way their affections sway them, and to what coast they steer. And as Love, so Hatred transformeth not men alone, but also the Truth it self, and maketh it an heresy, though in an Apostle, yea though in our Saviour.* 1.61 No man can serve two masters, is as undeniable

a principle as any in the Mathematicks; yet because Christ spake it, the Pharisees, who were covetous, derided him.* 1.62 Micaiah was a true Pro∣phet; but Ahab believed him not, because he hated him.* 1.63 How many Truths are condemned by the Reformed party onely because the Pa∣pists teach them? And how many doth that Church anathematize be∣cause the Protestant holdeth them? Maldonate in his Commentary on the Gospel is not ashamed to profess of an interpretation of one pas∣sage there, that he would willingly subscribe and receive it as the truest, had it not been Calvin's. And have not we some who have condemned even that which is Truth, and which is delivered in the language of Scripture and in the very same words, upon no other reason but because it is still retained in the Mass-book? As Tacitus speaketh of an hated Prince, Inviso semel Principe, seu bene seu malè fa∣cta premunt; when a person is once grown odious in our eyes, what∣soever he doth or saith, whether good or evil, whether true or false, is as odious as he. If an enemy do it, the most warrantable act is a mortal sin; and, when he speaketh it, the Truth it self is a lie. All the argument we have against it is the person that speaketh it: for we will not use his language: As it is said of Marius, that he so hated the Grecians, that he would not walk the same way that a Greek had gone, though it were the best. Further, we must lay down at the feet of Truth our Fears. For Fear is the worst counsellor we can have. Nun∣quam fidele consilium dat metus, saith Seneca: It never giveth us true and faithful counsel; but flying from that which we fear, it carrieth us away in its flight from the Truth it self. Perjury is a monstrous sin, of that bulk and corpulency that we cannot but see it; yet Fear will lift up our hands, and bind us to that which we know to be false, and within a while teach us to plead for it. Fear, saith the Wise-man,* 1.64 is nothing else but the betrayer of those succours which Reason offereth. When we are struck with Fear, we are struck deaf, and will neither hearken to our selves, nor to seven wise men that can render a reason.* 1.65 This made(a) 1.66 Adam hide himself. This sealed up the lips of(b) 1.67 many chief rulers among the Jewes, so that though they believed on Christ, yet be∣cause of the Pharisees, they did not confess him, lest they should be put out of the synagogue. And this opened the mouth of Peter to deny him. He that is afraid of what evil may befall him, is not a fit merchant to buy the Truth: For though he have the price in his hand,* 1.68 he hath no heart to it: A blast, a puff of wind will drive him from this market. And as Fear, so Hope will soon betray and deceive us. The Hope of honour, of profit, of favour, of preferment, Balaam's reward,* 1.69 will make us leave the wayes of Truth, and run after his errour. For this taketh us from our selves, enslaveth our understandings, and alienateth our minds, that we dare not venture and bid frankly for the Truth, nay we will not admit it, nor hearken after ought that is displeasing to those Balaks who can promote us to honour.* 1.70 Thus we see daily the power of a mortal man is more prevalent then that which we so magnifie, the Grace of God, and the Court gaineth more proselytes then the Church, mens religion being drawn by their hopes, not of Eternity, but of Riches, which have wings, and of Honour, which is but a breath.* 1.71 Magnus De∣us est Error, as Martine Luther speaketh; Errour is the great God of this world; and Hope waiteth upon it, to bring in multitudes for re∣ward, whilest Truth, with all her glorious promises,* 1.72 findeth but a little flock. For thus do those fools argue; Why should we despise so good a friend, who can raise us from the dung-hill, and make us hold up our heads with the best; and follow such a guide as Truth, which will lead

us upon pricks, into prison, unto the block? This is the Sophistry of our worldly Hopes; and it easily deceiveth us, who are far sooner convin∣ced with false shews then with the real arguments and enforcements of Truth. Besides this, we look upon it as a kind return and a piece of gra∣titude, to joyn in errour with them who feed our lusts, to make them our prophets who have made themselves our patrons, to have the same authours of our faith and of our greatness, and with the same chearful∣ness to receive their dictates and their favours. The world is full of such parasites,* 1.73 whose belly is their God, whose Hope looketh downward on the earth, and so keepeth them from the sight of the Truth; who cannot see a sin or an errour in them that pour down these fading and pe∣rishing graces on them. For if they should grant they erre in any thing, they might be brought at last to fear that they erre also in this, in doing them good and heaping benefits upon them. Thus do our hopes blind us: And therefore, if we will purchase the Truth, we must cast them a∣way. And yet, Beloved, we need not cast our Affections quite away. They are implanted in us by the same hand which set up a candle,* 1.74 as the Wise-man calleth the light of Reason, in the soul: And God hath pla∣ced them in us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in such order that they may be very usefull and advantageous to us. They may indeed (as ye have heard) be pow∣erful to withdraw us from the Truth; and they may also be serviceable and instrumental to promote it. Wherefore the Apostles counsel is, that we crucifie the affections,* 1.75 not quite extinguish them; that we bring them into a glorious captivity and obedience to the Truth. I may buy food with a piece of gold; and I may buy poyson: I may surrender my af∣fections to Errour; and I may bestow them on the Truth. And happy is that man who is ready thus to spend and to be spent.* 1.76 For he who thus spendeth himself, he who thus wasteth and tameth his affections, doth not quite lose them, but loseth onely that of them which would destroy him. Therefore in this negotiation we must observe the method of Socrates, and drive out one love with another, and one hatred with another, sup∣plant one hope, and chase away one fear with another. First, Love is a passion imprinted in the soul for this end, that it may be fixed on the truth: And when once it is so, it will be restless and unquiet till it have purchased it. It will overcome all difficulties, it will meet the Devil in all his horrour, it will meet him in his armour of light, and pass through all to this mart: Nor is there any thing that can hinder it or keep it back;* 1.77 neither death, nor life, nor principalities nor powers, nor things present, nor things to come. No; Love beareth us, and carrieth us aloft over all, as it were on the wings of the wind, and bringeth us to the Truth. Let us so love the Truth, that we buy it; and so buy it, that we love it the more. These two are alwaies in conjunction, as the Heat and Light of the Sun: The hotter the Sun-beams be, the more light there is; so the more heat there is in my Love, the more bright is the light of the Truth; and the more this light shineth, the more servent is my Love. The love of Truth, and the Truth which we love, are mother and daughter each to the other, mutually begetting and bearing one ano∣ther. We speak of traffick; and it is Love alone that maketh all the bargains that are made. For who ever yet bought that which he lo∣ved not? and can there be too great a price set upon that we love? if we truly love a thing, what will we not give for it? As we deal with our Love, so let us also with our Hatred. Why should I hate any man, who am my self a man? But then to transferre my hatred from the per∣son to the Truth, and to revile it for his sake, cometh near to that which we call the sin against the holy Ghost. The Truth is the same,

in whomsoever it be, and ought to be received for it self. Else we must blot out one article of our Creed: for the Devil himself confessed Je∣sus to be the Son of the most high God.* 1.78 The Truth rather should force us to the love of the man, then our hatred of the man make us enemies to the Truth. It is true; Though Socrates be a friend, and Plato be a friend,* 1.79 yet the Truth is to be preferred before them both: And it is as true; Though Socrates be an enemy, and Plato an enemy, yet the Truth, who∣soever professeth it is still to be accounted a friend. Whether in Here∣tick or Orthodox, whether in Papist or Protestant, whether in Armini∣an or Calvinist, the Truth is ever the same: And he who cannot look through all these impertinent considerations and by-respects, will prove as great an enemy to the Truth as those he condemneth. He who casteth a veil of his own working over his face, cannot behold the beauty of Truth, cannot see to buy it. If we will buy the Truth, we must learn to hate this Hatred, and to fling it out; we must learn to abstract the man from his opinion; what he saith or holdeth, from what he appear∣eth to us. For while we judge of things by the person, whom we first hate, and then draw him out in our minds in a monstrous shape, Vir∣tue and Truth in him will appear to us under the same loathed aspect; yea Scripture it self in his mouth will be heretical, and whatsoever droppeth from his pen will be poyson. Hence it hath come to pass, that we have heard the innocent condemned, and things laid to their charge which they never did; that they have been branded with the name of murderers, who abhorred murder; of injurious, who suffered wrong; of persecutors, who were oppressed; of idolaters, who hated idoles; of hereticks, who were the strongest pillars of the Truth. We are wont to say, Love is blind: and tell me now, Is not Hatred blind also? In the next place; let one Fea•• chase away ano∣ther: Let the Fear of God, whose wrath is everlasting, expell the Fear of Man, whose breath is in his nostrils, whose anger and power, like the wind, breathe themselves out; who, whilest he destroyeth, destroyeth nothing but that which is as mortal as himself. The rea∣son why we miss of Truth, is, because we are so foolish and ignorant that we Fear man more then God, and the shaking of his whip then the scorpions of a Deity. How hath this ill-placed Fear unmanned us! how hath it shaken the powers of our soul, and made us say what we do not believe, and believe that to be true which we cannot but know is false! There hath passed an ungracious spee••h amongst us, and often rung in our ears, and this base degenerate Fear did dictate it; Men have been so bad and bold as to say, They had rather trust God with their souls then Man with their estates and lives. Had they not thought they had stated the question, they would not have proclaim∣ed it with such ostentation, they would not have sung it out, and re∣joyced in it. Certainly, if a proverb (as the Philosopher saith) be a publick testimony, and do discover the constitution of the place where it is taken up, then our Jerusalem is not the city, nor our Countrey the region of Truth. Trust man with our estates! When we persevere in the Truth, and suffer for it, we trust not our estates with Man, but put them into his hands who gave them, and who can make the great∣est Leviathan, that playeth in the sea of this world,* 1.80 and maketh it boil like a pot, disgorge himself, and cast out the prey: We do not trust them with Man, but offer them a sacrifice to the Lord. But, we will trust God with our souls, say they. See how a lie multiplieth in our hands. We will trust God with our souls, and pollute them; and when we have polluted them, still trust in the Lord. It is good to

trust in the Lord: but it is good too to take heed what a soul we trust him with. Wilt thou trust an unclean soul with the God of purity? a soul guilty of bloud, with the God of mercy? a distracted soul, with the God of peace? an earthy soul, with the God of heaven? a perju∣red soul, with that God who is Truth it self; Let not thy love of the world, and thy fear of losing it, draw so false and foul conclusions from so radiant and excellent a truth. And if thou art in earnest, and wouldst buy the Truth,* 1.81 then fear not them which kill the body, and after that have no more that they can do;* 1.82 but fear him which is able to de∣stroy both soul and body in hell; yea I say unto you, fear him. Now in the last place, what is our Hope? If it be in this life onely, we are of all men the most miserable.* 1.83 For this world is not the region of Truth: here is nothing to be found but vanity and lies;

Pergula pictoris; veri nihil, omnia falsa.

Here are false Riches, painted Glories; deceitful Honours. I may say, the world is a monument, a painted sepulchre, and within it lie Er∣rour, Delusions and Lies, like rotten bones. And wilt thou place thy Hope here, upon that which is a lie? Shall this be thy compass to steer by in thy travel and adventure for Truth? Shall the lying Spirit, the God of this world, be thy holy (or rather unholy) Ghost to lead thee to it? O spem fallacem! This is a deceitful Hope, and will lead thee into by-paths and dangerous precipices, wheel and circle thee about from one lie to another,* 1.84 cast thee (like that evil spirit) into fire and water, waste and wash away thy intellectual and discerning faculties which should sever Falshood from Truth, make thy religion as deceit∣ful as thy hopes, and, when all thy hopes and thoughts perish, deliver thee over to the Father of lies. Be sure then to take of thy Hope from these things on e••rth: why should it stoop so low? And raise it up to enter into that within the veil;* 1.85 that it may not flie after shadows and phantasms, but lay hold on the Truth it self; that the World and the Devil may find nothing in thee to lead thee from the light into that ignorance which is darker then darkness it self; that thou may∣est say to them, What have I to do with you? and so pass on with courage and chearfulness to the purchase of that Truth which abideth for ever.

Notes

• * 1.1

  De offic. l. 2. c. 42.
• * 1.2

  De Rè rusti•• cap. 2.
• * 1.3

  John 18.38.
• * 1.4

  1 Kings 4.33.
• * 1.5

  Eccl. 30.18.
• * 1.6

  Eccl. 38.1.
• * 1.7

  —4.
• * 1.8

  Mal. 2.7.
• * 1.9

  Isa. 28.26, &c.
• * 1.10

  1 Cor. 12.19.
• * 1.11

  Prov. 17.16.
• * 1.12

  Phil. 3.7, 3.
• * 1.13

  Exod. 4.4.
• * 1.14

  Aescl yl.
• * 1.15

  N••mb 13.32.
• * 1.16

  Prov. 3.18, & 14. Matth. 13.46.
• * 1.17

  Ephes. 6.14.
• * 1.18

  Isa. 11.4.
• * 1.19

  1 Tim. 3.15.
• * 1.20

  John 1.3.
• * 1.21

  Matth. 16.23.
• * 1.22

  Eph. 2.13.
• * 1.23

  Numb. 11.29.
• * 1.24

  Mark 12.42.44.
• * 1.25

  Rom. 7.19.
• * 1.26

  Prov. 3.15.
• * 1.27

  Rom. 1.31.
• * 1.28

  Matth. 11.19.
• * 1.29

  Num. 23.10.
• * 1.30

  Psal. 14.1. & 53.1.
• * 1.31

  1 Cor. 1.20.
• * 1.32

  Gen. 43.5.
• * 1.33

  2 Tim. 3.7.
• * 1.34

  Luke 1.78.
• * 1.35

  Rom. 13 1.
• * 1.36

  Phil. 2.12.
• * 1.37

  1 Pet. 2.16.
• * 1.38

  2 Pet. 3.16.
• (a) 1.39

  Rom. 12.6.
• (b) 1.40

  2 Tim. 1.13.
• (c) 1.41

  Tit. 1.1.
• * 1.42

  Gal. 6.16.
• * 1.43

  Luke 10.25.
• * 1.44

  John 6.27.
• * 1.45

  Phil. 2.12.
• * 1.46

  Jude 3.
• * 1.47

  Heb. 12.3.
• * 1.48

  Luke 15.4.
• * 1.49

  Prov. 8.2. Isa. 55.1.
• * 1.50

  Ephes. 2.8.
• * 1.51

  Matth. 7.7. Psal. 24.7, ••.
• * 1.52

  James 3.17.
• * 1.53

  Gell. lib. 1. c. 6.
• * 1.54

  Rom. 10.17.
• * 1.55

  Jude 20.
• * 1.56

  Gal. 5.6.
• * 1.57

  Heb. 6.19.
• * 1.58

  Olymp. od. 5.
• * 1.59

  1 Chron. 4.9.
• * 1.60

  Eccl. 11.9. & 12.1.
• * 1.61

  Luke 16.13.
• * 1.62

  Luke 16.14.
• * 1.63

  1 Kings 22.8.
• * 1.64

  Wisd. 17.12.
• * 1.65

  Prov. 26.16.
• (a) 1.66

  Gen. 3.8, 10.
• (b) 1.67

  John 12.42
• * 1.68

  Prov. 17 16.
• * 1.69

  2 Pet. 2.15. Jude 11.
• * 1.70

  Numb. 22.17, 37.
• * 1.71

  Prov 23.5.
• * 1.72

  Luke 12.32.
• * 1.73

  Phil. 3.19.
• * 1.74

  Prov. 20.27.
• * 1.75

  Gal. 5.24. 2 Cor. 10.5.
• * 1.76

  2 Cor. 12.15.
• * 1.77

  Rom. 8.38.
• * 1.78

  Mark 5.7.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Ethic. l. 1. c. 4.
• * 1.80

  Job 41.31.
• * 1.81

  Matth. 10.28.
• * 1.82

  Luke 12.4, 5.
• * 1.83

  1 Cor. 15.19.
• * 1.84

  Mark 9.22.
• * 1.85

  Hebr. 6.19.