IT were as fruitlesse a diligence for a Divine in writing of this nature, as this excellent book of Prouerbs is, to enquire out methodi­call connexions of sentences, as it were for an artist to study the coherences of Bedes axiomes: Not therefore to trouble you with anxious prefaces this way let it suffice you (men, fathers, and brethren) that our royall Preacher doth in this verse commend to his studious hearers, a commodity fittest for hu­mane nature to desire and enioy, Truth: concern­ing which, his advice hath two branches, one in tearmes affirmatiue, it is to bee bought, the other in negatiue, it is not to be folde; of the first where­of hopeing that the God of truth will assist me, and presuming that your loue of truth will accom­pany me, I purpose for to speake.

Where first I must with Solomon take it for granted, that there is a truth, and that it may bee bought. Cicero in Lu­cullo. For I hope I am not come amongst those Academists of whose schoole, those in Cicero, with Cicero himselfe were, who with an incongruous confidence deliuer, that there is nothing of whose truth we may bee confidently assured. Vide Lact. lib. 3. cap. 6. Lactantius answeres this folly wittily: Si nihil omnino scias, id ipsum nihil possesciri, tolletur: if no truth may be knowen, why would they haue that passe for truth that nothing can be knowne Nay whereas it is their ambition to confute the opinions of all other men as false, how can this be without a secret profession of some truth, for what can giue the foile to fals­hood but truth? Besides whereas they allow some verisimilitude, herein they confesse a truth, vnlesse which Austen laughes at, Aug lib. 2. con­tra Academicos they will professe that what they see is the likenesse and purtrature of that which they neuer saw.

This ancient fancy hath not yet giuē vp the ghost euen in our daies; nor will, as long as there remaines in the world, so much ignorance, lazines; iealousie, pride, prophanes for each of these lend somewhat to this opiniō: an ignorant mā lead by the examples of those many things which he is not able to com­prehend, concludes in hast that nothing may be cō ­prehended; as if nothing were to be bought, because through his blindnesse hee sees nothing in the mar­ket. The lazy one, quickly weary of the search of truth, impatient of any longer labour, rests conten­ted with the first appearances of things, and giues [Page 3]vp the verdict to his shallow iudgement that there is in euery point well nigh equall probability, but no pressing certainty. The iealous person casts his eye vpon the dissenting varieties of Doctrines that are in the world, and yet all eagerly defended by learned Patrons: hee obserues that what one cries vp for an holy truth, an other cries downe for blas­phemous error, that both sides with confident as­seueration produce and plead their euidences, and withall, that princes and rulers of the earth doe e­qually serue their turnes, with either doctrines to manage their affaires, herevpon he is suspitious that there is no constant verity in whatsoeuer is propo­sed, but that it is for politique ends only, that men haue auouched this or that for truth: or it may bee, because he findes by some experience that those vpon whose iudgments he hath relyed, haue some­times deceiued him (though this were his owne fault to take things soe ouerhastily vpon trust) yet to ease himselfe, he will vnaduisedly complaine of that great vncertainty that is in all things, thinking it best for the time to come rather to suspend his assent, then venture a new cosening: the vpshot of all is this, that he will be so bablish, as because there is much deceit and sophistication in wares therefore he will conculde no wares are good, or therefore he will buy none: The contentious man, who in the pride of his wit glories that he is able to gainesay whatsoeuer any shall averre for true, Anaxagoras. (for there wanted not an* odde fellow that would crosse you if you said the snow is white) hee at last comes [Page 4]to be so farre transported in opinion as to thinke there is nothing but opinion, which you well know falls short of certaine knowledge, and is as the schooles speake alwaies cum formidine oppositi with some suspition that there may be falshood in it. Aquinas 2a. 2ae. q. 1. artic. 4. Lastly there will neuer be wanting the Impious person, who to finde some shelter for his irreue­rence to God, & good things, his greatest enimies, he will as farre as his prophane witte can helpe him, call in question even the first and best knowne truths; to which improbous labour I suppose hee much forceth himselfe, knowing how much it might concerne him, that there were no God to punish his villany, no immortality of that soule, no resurrection of that body, that must bee reserued for eternall torments, nor any rule of that good­nesse by which he must one day bee iudged: but these vnworthy conceits are as (more then my hope is) farre from any of you my beloued brethe­ren, who haue learnt in the schoole of Aristotle (herein well deseruing of humane nature) that e­uery man hath in him that which is accommodate to truth, Vide Arist lib. 1 de moribus ad Eudemum, & lib. 1. Rhetor. cap. 5. and that hee is not denyed the finding out of many certainties, nay you haue beene taught in a higher schoole, that truth (the noble plant that came downe from heauen) shall spring out of the earth also as Dauid sings, Ps. 85.11. and that many shall runne too and fro, Dan. 12.4. and knowledge (knowledge not meere opinion) shall bee increased) as speaketh Daniell. But this will better appeare when I shall somewhat open the kinde & nature of that truth whereof our author here treateth. Solomon who wrote so many [Page 5]bookes euen to wearinesse of flesh giues this as the Epitome of all, Feare God and keepe his commande­ments, Eccl. 12.13. which being the whole duty of man, may well be thought the chiefe scope of those writings wherein he hath preached to posterity: more par­ticularly, for this booke of his parables, hee salutes his reader in the very entrance with a discouery of his full drift, which is, Prov. 1.2. that men should know wis­dome and instruction, and that they should perceiue the words of vnderstanding, now the vnderstanding he promiseth, is not (as we may well suppose) on­ly of earthly and worldly things, which wee can all well and soone enough finde out without the helpe of so great a teacher, but of those better, higher matters, belonging to the seruice of God the tran­quillity of soules, and the wellfare of all societies, in that great house of God, the world. It re­mains then that the truth here spoken of, should finde an interpretation agreeable to the maine scope of the author and consequently import the true knowledge, which appertaineth to the true worship of the most true God, in whose right ser­vice, stands the whole duty and felicity of man; Following then this sense, as knowing none other to follow, I must a little resume my former obser­uation, that Solomon supposeth there is such a true knowledge in diuine matters, and that we may bee possessors thereof, for why should we be set to buy that which is not, and to what purpose is it, if it may not be bought? herein wee haue the more so­ber scepticks of our age somewhat yealding and [Page 6]plyant. Vide Mont. ess. lib. 2. cap. 12. & Charr. de la sag. lib. 2. cap 2. For Montagnie and Charron those two French writers that call for such a suspence of iudgments, almost in all inferiour things, allowing vs rather to cheapen then buy: yet they willingly grant divine verities, which when reuealed from God, we must with ready submission assent vnto, as vnto vncontroleable truths. But whether our Pyrronists euen in faith, will grant so much or no, wee will confidently auerre it vpon these grounds. First wee confesse God to be our father and Lord: now a sonne honoureth his father, and a seruant his Lord, Mal. 1.6. as the Prophet Malachy, but not only by the spi­rit of prophecy (as I take it) but following herein the very light of nature well inferres. For there can­not be a closer sequence then of these termes: pater, filius, obsequium, dominus, servus, hominium, obe­dience is due from the sonne to the father, homage from the tenant to his Lord. If then at the very in­stant of our being, that bill was drawne whereby we stand obliged to God, it is necessarily requisite, that there should be some certaine rule of that wor­ship which wee owe to him, and that we should be acquainted with it. Our very nature confirmes vs in the acknowledgement that such a truth is like­wise to bee found. lib 3. cap. 10. For as Lactantius well shewes, euen by the testimony of those, who saw nothing but by the twilight of nature, man is naturally in­clined to some religious conceits. lib. 1. de legibus. Vide Purch. pilgrimag. passim. Philosophers haue differenced him from all other creatures by this in­clination, so that indeed, as Cicero long agoe ob­serued, and our late nauigations haue plentifully [Page 7]discouered, there is not any so wild a portion of mākind which doth not serue some deity, striuing to content it with those kinds of worships which they hope will be accepted. Is there then this propension of all to some religion, & is there no religiō which may truly satisfie it? Why is our vnderstanding de­sirous of the knowledg of an infinit truth, if it be not capable thereof, why capable, if there be no way to enioy it? Why doth our will not stay it self vpō any finite obiect, but is still pressing forward to an infi­nit goodnesse, if there be no certaine course to bee made partakers thereof. I will first beleiue that God giues, and our nature receiues so admirable a pro­perty in vaine, before I can be perswaded that there is no true religion, which only is that which can giue rest to these restlesse appetites of our soules. Adde in the last place that man, a creature of one of the highest formes (for he is but little inferiour to the Angells) should bee one of the foolishest and most wretched, if religion were meerely but a name or fiction, or if hauing truth in it, could not, possi­bly be possessed by vs. For as Ficinus well shewes, De relig. Christ. cap. 1. many, as the Apostles forsake all things, all men something, out of the loue or feare of a Godhead: we quit present things in hope or dread of future, our consciences are continually exercised either in feasting our selues for the obserued, or vexing our selues for the omitted duty to that divine power which we acknowledge: now if all this were vtter­ly in vaine, we are most vaine and miserable, espe­cially, since wee obserue in inferiour creatures no [Page 8]naturall disposition to abstaine from present good things in expectation of future, or carry themselues in such a voluntary strictnesse. We may not, who for want of time must bee faine to leaue out some thing necessary, stand too long vpon superfluous matters, & therefore will vpon the premises which even nature may subscribe vnto, conclude, that there is some where extant a forme of the true worship of God, whereof man may bee partaker. But the troublous dispute of the world is, what this true worship is, wherein it consists, where to bee bought, by what meanes to be purchased. Let mee hasten then to these points, not vnfit for this place, necessary I am sure for these times, wherein so ma­ny are at a stand which way to take, not a few haue turned their backs to that wherein they ought to haue proceeded: and all of vs (God pardon our coldnesse and faint-heartednesse) not so forward to vphold and beautify the truth which wee doe em­brace.

The phrase of buying, here vsed, somewhat di­rects vs in our inquiry: for the law of this action is, that wee consider of the wares that are tendred vn­to vs. Hee that would haue vs take things because offered, doth not fell but impose and tirannize. A man may safely suspect his dealing that would haue vs choose and winke, or buy in the darke. The base­nesse of falshood shuns the light, but truth as Ter­tullian speaketh, Lib. cont. valent. cap. 3. nihil erubescit nisi solummodo ab­scondi, is ashamed of nothing but to be hid: it calles for all eyes, and feareth not the seuerest tryall; if it [Page 9]were onely guilded ouer, it might forbid touching or scraping, but being massy & solid gold through­out, the more you handle and examine it the brighter it will appeare. It cannot therefore be but a* Turcisme in the Church of Rome, De Turcarum sententia vide Lod. Vivem de verit Christ. fidei lib. 4. which allowes not the people of God to try before they trust, but because she findes the ignorance of the most to bee her greatest reuenue shakels the soules of infinit numbers in the prison of a darke implicit faith, as if they could not be holy but in stupidity, nor good Christians vnlesse they turne beasts and bee led without reason: but shall we with such curious dili­gence, suruey the nature and conditions of those wares, that are commodious for the body, and shall we trust a few plausible words of the Chap­man & goe no farther, in matters of that moment, as religion is, vpon the truth whereof dependes the saluation of our soules? Why? Is it not possi­ble for men to be men and erre, are not many false prophets gone out into the world, are there not many falshoods for one truth, & doth not falshood at the first blush sometimes, seeme as truth? Was there neuer any rotten wood varnished or painted, was it neuer knowne that a strumpet put vpon her the attire and gestures of an honest matron? Now how shall all this fraud bee discouered, if wee will put out our owne eyes and not vse that discretion which God and nature hath left vs for the differen­cing of things. I confesse indeed that if we will re­signe vp our selues, wholy to some others opinion and degrade our selues of our own vnderstanding, [Page 10]wee may fall vpon some truths in the worship of God, but this is by chance not iudgement, and is not much better then if we should againe build vp the Acts 17.23. Altar to the vnknown God. To remedy all these inconueniences, let vs embrace the allowance of the blessed Apostles, 1 Thes. 5.21. of S ^t Paule who exhorts vs to try all things and hold that which is good: 1 Iohn. 4.1. of S ^t Iohn who bids vs not to beleiue every spirit but try them whether they are of God: 1 Pet. 3.15. of S ^t Peter who re­quires, that wee be ready alwaies to giue an answere to euery man that asketh a reason of the hope that is in vs. This that wee may be able to doe, let vs goe on and shew the best meanes whereby wee may discerne truth from falshood in matter of re­ligion.

Where first it is no reason why it should not easily be granted, that that is truth which beares conformity to the minde of the first truth, God: for our vnderstanding is no otherwise true, then as it is euen and adequate to things themselues, consi­dering them as they are, nor are those Entitles true but as they are agreeable to diuine vnderstanding, which is not only the measure but the cause of all things, but if in any thing certainely in religion that is most true, that beares correspondency with Gods minde and will: for who should prescribe what be­longs to his honour but himselfe? Shall man who knowes so little in and about himselfe? (especially since his vnderstanding grew crazie by his fall) at­tempt to define how his maker shall bee serued? The effect of this presumption, is too well known [Page 11]in the superstitious, who measuring God by them­selues, thrust such vnseemely kindnesses vpon him as are wholy vnworthy of his maiesty: yea (to speake the truth) worship their owne fancies insteed of a deity: what an ilfauoured and mishapen peece of honour would it bee, which a silly country fellow should lay downe for the right service of our king, & may we not quickly imagine, what an vntoward forme of diuine worship, that would proue, which poore ignorant man, a worme & no man deviseth. No, no, let vs let God alone with his owne honour: he is best knowne how great he is to himselfe, and can surely tell vs what his will is, he cannot be decei­ued because most wise, he will not deceiue, because most good. It is by the sunne that wee behold the sunne: it must be by God himselfe that wee can know God: and therefore for this point, wee may set vp our resolution with Ambrose in his epistle a­gainst Symmachus: 2. Epist. cont. Symmachum. coeli mysteria doceat me Deus ipse, qui condidit, non homo qui seipsum ignorauit, cui magis de Deo quam Deo credam? As for the my­steries of heauen, let God teach vs who made vs, not man who knowes not himselfe, concerning God whom should we better trust then God himselfe? That of Saint Hilary is of kinne to this, Lib. 1. de Trinit. concedamus cog­nitionem sui Deo: idoneus enim sibi testis est, qui nisi per se cognitus non est; let vs leaue to God the knowledge of himselfe, and since he is not known but by himselfe, hee is fittest to be his owne witnesse; but let vs with attentivest reverence, marke the seue­rity of God himselfe in the prophecy of his seruant [Page 12] Esay, Es. 29.14. the words whereof his owne sonne repeates in the fifteenth of Matthew, Mat. 15.9. In vaine doe they wor­ship me teaching for doctrines the commandements of men. Now since the conceit of man, is so vaine a measure of diuine worship, and that God must bee honoured after his owne way, it remaines to be but enquired where the seate of his will is * Saluianus readily answeres vs, De guber. mun­di lib. 3. ip sum sacrae scripturae oraculum, Dei mens est, the oracle of holy scripture is the mind of God. Ioh. 77.17. If it be truth we seeke for, thy word O Father is truth saith our Sauiour. Behold the louing care of God to man; when by reason of our lame and blinde vnderstanding wee could not soare vp to God, to enter our selues into his acquaintance, hee hath descended downe to vs; by those who haue beene from euerlasting in his bosome, his deare sonne and spirit, he hath conveied vnto vs his coun­sailes, 2. Pet. 1.21. Greg. mag. and by the men who spake and wrote as they were inspired, hath sent vs (as Gregories phrase is) diverse epistles concerning his will: here then may we rest, that whatsoeuer his word enioineth, is well­pleasing, whatsoeuer it forbiddeth is vnacceptable to him, whatsoeuer is of a middle nature, it is vn­certaine whether it may be wellcome; It is most cer­taine it is not expected. They are then too daring that thrust vpon the people of God, as necessary to their saluation or their makers worship, those ob­seruances, that we are sure are beside, they are not sure are not against this written word. If it were possible in these contentious times, for any one man of an humble and indifferent spirit, no more [Page 13]to heare of those differences of religion, which so much troubles the world, then that good poore man in the story of* Alexander did of those wars that had filled all Asia in his time, Vide Curtium in lib. 4. and had beene long round about him, before hee had diligently read ouer the holy scriptures, and if afterwards there should without all forestalling perswasions or Oratory inference be nakedly layd downe the articles of our doctrine and the tenents of the Ro­mish Church, it were not possible but he should ad­mire the sweet consent, which our religion hath with Gods word, and he would more then wonder from whence all the rest were fetcht, and would conclude that if what they teach in many points, be true, there hath crept into the world a new Gospell, whereof no footsteps in the many writings of the holy Prophets and Apostles doe appeare. These additaments are stiled sacred traditions, but by what chaine were they let downe from heauen? Or how can their necessary vse by prudent hearted christians bee embraced, when they are already bound to beleiue, 2 Tim. 3.15.16.17. that the Scriptures are able to make vs wise vnto saluation as Saint Paul saith, and that they are of sufficiency for all those things, where­by the man of God may be perfectly furnished to euery good worke: men may bee wise aboue that which is written, but then they are wise aboue sobriety; for it is a luxury in religion to desire more, then what will instruct vs to every good worke here and fit vs for eternall saluation hereafter.

But here wee must goe one step farther to quit [Page 14]that obiection which good soules, doe many times make against their owne good; for they willingly granting that God hath made the scripture a per­fect register of his will, and that it is a great con­tentment to man, that God himselfe is become his teacher, by whom if he bee deceiued he may say as he of old, Rich. de So vict. Si erròr è Domine a te decepti sumus, if I am in an error thy word hath deceiued me; yet how shall these writings bee vnderstood by vs? For wee heare many and those none of the meanest clerkes, complaining of the great obscurity to be found in that booke, and how shall wee Puisnes and Pigmes in comparison of others reach to the sence thereof; buy the truth we would, but it is somewhat aboue the proportion of our states and abilities: to this I can giue no better answere, but doe yee with hum­ble diligence and teachable affections read ouer this heauenly booke and you will answere your selues: for doubtlesse you shall finde many easy places therein, and those will incourage you to read the rest. Euen this writing of Solomon though it containe parables high enough for the most reach­ing vnderstanding, yet withall it certifies vs in the very* entrance that they are framed to giue subtilty to the simple, Prov. 1.4. and to the young man knowledge and discretion; and will the spirit faile of the end pro­posed? Experience will teach vs otherwife, for how­soeuer we shall meete in scriptures with some of those depths wherein Eiephants may swimme, and if they will bee too curiously and presumptuously venturing, be drowned too; yet we shall also light [Page 15]vpon exceeding many foords, and those streaming likewise with the waters of life, wherein those that are yet but lambes may wade and be refreshed; ad­mirable is the temper of holy scriptures, as the Au­thor thereof takes care of all and is rich to all that call vpon him as speakes the Apostle, Rom. 10.12. so is the stile thereof disposed and bending towards all, that ap­proach with reuerence: it so exerciseth the wits of the most learned, as that it satisfieth the desires of the most ignorant: God is the Father and lord of vs all, and he speakes as becometh both those titles; for hauing differing children and seruants and ha­ving commandes for all of them, he must needs at­temper his speech to each seuerall capacity, that e­uery one may know his duty in the place hee holds vnder him. Vide Vivem de verit. fidei lib. 2. cap: de virtu­tibus evangelii. Howsoeuer then the olde Philosophers savouring of the heathenish envy and pride, and mindeing onely the benefit of a few, professe they will write obscurely, and to the most as good as if they wrote not at all, Arist. epist. ad Alexandrum de libris phyfic. auscult. witnesse the epistle of Airist­otle to his greatest scholler, yet to conceiue so of God, the author of mankind, aswell as of the Bible, were the impeachment of his wisdome and good­nesse: for what shall he be the God onely of vni­versities, shall the witty onely ingrosse him? No, 1. Reg. 20.28. doubtlesse hee is a God of the* vallies as well as of the mountaines & the showres of his gratious plea­sures shall equally descend on both: there are in e­uery corner of his family soules sicke, and to be cu­red; hungry and to be fed; naked and to be clothed lost and to be found, and therefore there is doubt­lesse [Page 16]in his word, that medicine, meat, succor, sal­uation, that shall bee fit for all, there is a spirituall market where all may buy: but heere is the folly, we are many of vs lazy, and then lay our sloth vpon obscurity of scriptures, and some of vs it may bee drunke with inordinate affections, and then like drundards though the way bee broad and plaine inough yet we find fault with the narrownesse & vn­euennesse; yea by the abuse of our selues and the word of God, instead of buying his truth wee pur­chase that his grieuous iudgement, that seeing wee shall not see, and hearing wee shall not vnderstand, that so that of the Apostle may bee verified: Mat. 13.14. 2 Cor. 4.4. if the Gospell bee hid it is hid vnto them that perish, in whom the God of this world hath blinded their mindes, that the light of the glorious Gospell of Christ should not shine vnto them. Much fault may bee in our selues, that wee misse of so rich a bargaine as truth; but came wee with honest mindes to the word, we should finde, that though many hard things therein surpasse our vnderstanding, yet if we practise, but so many duties of piety, and embrace so many articles of faith, which wee may clearely vnderstand, there will remaine of easy lessons such store, as shall serue to the attainment of eternall life. Thus haue wee layd downe the prime and master direction how to descerne falshood from that hea­uenly truth which we would buy; shewing that no­thing is to be retained as necessary to the true wor­ship of God, which beares not conformity to his will, whereof the letters patents are the holy scrip­tures; [Page 17]but further, because in the ware it selfe, which we would get into our hand, there are found certaine proper qualities or characters whereby it may be distinctly knowne from sophisticate falshoods, it will not be impertinent to admonish somewhat herein.

The first innate property of this truth, is that it is alway one and the same, euen as God himselfe the parent thereof is, in whom is no variablenesse or shadowe of turning saith S ^t Iames, Iac. 1.17. Eph. 4.5. as one Lord so one faith, is S ^t Paules doctrine; to imagine that diuers and contrary traditions in religion may be true, is to bring in a plurality of Gods. For the one and simple vnderstanding of one God, can­not possibly cast forth the beames of two truths. Well then may Austen call that opinion of Rhe­torius, Aug. de haeres. cap. 72. haeresin nimium mirabilis vanitatis, an heresy of a prodigious vanity, who held that all here­tiques though of neuer so different fancies, did yet speake the truth, as if any thing could swarue from it selfe and remaine it selfe; no, no, truth is more vniforme and constant, insomuch that if we suruey all the parcels of this rich & beautifull commodity, we shall finde each seuerall to agree with the rest in admirable consent; whereas if wee take into our hands the infinite peeces of falshood, wee shall not onely perceiue them opposite to truth, but incohe­rent one to another, nay in the same cause or quest­ion it will not be hard to descry the premisses, and the more removed cōsequences mutually to wound one another and be both false; but truth cuts not her owne throat, but rather each part of her (if of [Page 18]so partlesse a thing I may so speake) lends stron succour to the other.

The second natiue note of diuine truth is, that it still reflects it selfe vpon the glory of its Author, and therefore she, as wisdome in the booke of Pro­verbs, gets her to the top of the high places, Prov. 8.2.3. Psal. 29.1.2. shee stands at euery entrance and sings that Psalme with a chearefull voice, Giue vnto the Lord O yee mighty, giue vnto the Lord Glory and strength, giue vnto the Lord the glory due vnto his name: all her cry is that flesh and blood may be humbled, and the Fa­ther of spirits glorified: she bids miserable man at last know and acknowledge his misery, and begin to confesse himselfe altogether vnworthy of the least of his provoked makers mercy: she preaceth to him, not to stand vpon the prerogatiues of naturall goodnesse, shee counselleth him to cast away the insolent conceit of his owne merits and satisfacti­ons, and rely onely vpon the free and vndeserued grace of God for his saluation: shee commandes him to submit all his owne wisdome, greatnesse, power, to the power, greatnesse, wisdome of God: she inioines him not to take in any partners into his redeemers honour, but to let him haue all the glo­ry of his owne workes without a sharer: this voice thus aduancing our creator and restorer, is high & true; but when I heare a skreaking, that I am not so poore but that doeing what I may doe, by my depraued nature, I deserue at leastwise in congrui­ty, that God should looke favourably vpon mee, & when his fauour is receiued, I then can doe those [Page 19]works which by their owne proper dignity, may merit heauen and bring God vnder a debt: when I heare a noise that I must get mee some of the ouer­flowings of other mens goodnesse, or pay some of mine owne satisfactions to helpe out the merits of my saviour (as if there were some want in him of whose fulnsse wee may all receiue grace for grace) when I am sollicited in performance of religion, Iohn. 1.16. to doe besides and sometimes against the command of God, as if I might be a thought wiser then my maker: these sounds must needs bee vntuneable to truth, since they set not forth the grace and glory of God in that highest strain, which heauenly doct­rines should reach vnto.

Thirdly if amongst a heape of fruitlesse & com­fortlesse doctrines that vsually lye vpon the stall, we would finde out and buy the truth, let vs enquire af­ter that which containes the most certaine and safe method of our reconciliation with God: for since religion (as that noble Frenchman hath it) is the art of sauing man, Mornaeus de verit. rel. Christi­anae. cap. 20. which cannot bee but in con­iunction with God, and since it is confessed on all hands, that sinne hath made a great gulfe betwixt God and man; that must needs bee the only truth, which will tell vs how a friendship may bee made vp againe betwixt the creator and his creature, hence some say religion takes his name, because it doth Vide Lactant. lib. 4. cap. 28. & Aug. de civ. dei. l. 10. c. 4. relige or binde together againe what was vn­happily disvnited. But be that as Grammarians can agree, it will be agreed by diuines, that all man­kind, should be vtterly lost, if being by sin brought [Page 20]vnto the very margent of that bottomles hellish pit, there should be no bridge appointed, to con­veigh vs ouer in safety to the mercies of heauen, but herein the grace of God, (which the scripture hath the honour to publish helps by bringing vs cer­taine newes of an Emmanuella God-man, a media­tour, who by his infinitely meritorious sufferings (for what cannot the blood of the son of God ob­taine) payd off all the scores of his Fathers iustice, extinquished all the fiery fiercenesse of his wrath and reconciled vs to his euerlasting loue, wherein is euerlasting life and health: when we were enimies saith the Apostle, Rom. 5.10. wee were reconciled to God by the death of his sonne, and being reconciled, we shall bee saued by his life. This is a true saying and worthy by all meanes to bee receiued, because it can onely giue assurance of peace to our troubled conscien­ces, whereas all other waies in the case of mans re­conciliation with God, are but as thinne, rotten, short threads, applyed to the bowing of a mighty Cedar, to a poore shrubbe of wonderfull great di­stance from it, euen tyes and bandes weaker and vainer then vanity itselfe.

Fourthly, it may passe for an indiuiduall marke of true religion, that it is a leader to true sanctity The wisdome that is from aboue, Iac. 3.17.1.27. is first pure? saith S ^t Iames, and in the last verse of his first chapter hee giues this character thereof, charity towards others and cleanesse in our selues. Not that all professors of the truth, are presently possessed with sanctity, not that the sanctity which is in the best, is in this [Page 21]life perfectly squared to the exact rule of truth; but our meaning is, that what is diuinely true doth in its owne nature necessarily tend to the purging of our soules from corruption, and the introducing of holy innocency, charity and euery other vertue: It must needs bee so, since truth is the daughter of God, the Holy of holies; when therefore we heare a doctrine that fauours our sensuality, that giues dispensation to carnall liberty, that lendes patro­nage to the fopperies of our time, vt honeste pecca­re videamur, that we may seeme honestly vaine; The voice thereof, bewraies the falshood of it, nay it is a very vnlucky truth (if any truth can haue that misfortune) which when entertained moues no man the more to the loue of God or practise of a­ny goodnesse. In a word since it was wisely said, Summa religionis est imitari quem colis, Aug. it is the a­brigement of all religion to imitate him whom a man worships: it is but froth, that is not able to im­print in our accompts the liuely resemblance of that holinesse which is in God. If it cannot beget vertue but serues only to make vs hide our bad­nesse, it hath but the force of an humane law; if it doe but onely pare off, but not root vp vices, it is but a lecture of heathennish philosophy: if instead of crossing, it gratifies the ill humours of the flesh, and world, it is the doctrine of divells; but if it bee fitted to the rendring of a man, not onely a full re­nouncer of his owne lusts but a sincere imitator of his makers holinesse, this is the truth, that is fallen downe from heauen, to bring vs vp thither.

Fiftly I must adioiyne this, as a cognisance of the best religion, that it calls especially for the in­ward man: for nothing can be more agreeable to a spirituall and inuisible nature, then a spirituall ser­vice: surely the Father seekes such worshippers, Ioh. 4.23. as speakes the sonne, and I hope many such hee will finde, though I cannot but feare there will bee still more, who supposing that God loues, whatsoeuer they themselues admire, & going about to put vp­on him their owne humors, place all religion in externall gawdes and shewes, what a deale of me­channicall religion, is there in the world whilest the Pharisaicall Iew is busy in the washing of his cupps, and platters, Mat. 23.25.14. and makes his obserued prayers long euen to hoarsnesse, but to haue a cleane and sincere soule is his least care. The blind heathen playes the Antique in gesture before his God, Lact. Lib. 4. c. 3. and when his ceremony is ended, his religion is ended. The silly Papist with his fingers turnes ouer his beades, with his knees creeps to his image, with his tongue per­formes his confessors taske, and then he hath done with God till the next holy day: nay whilest so ma­ny amongst our selues meere Mimicks in religion, are zealous rather in their eyes, eares, hands, tongues, then in their hearts, that finde all religion in the temple, and in the temple leaue it as they finde it, neither bringing in nor carrying away any in their mindes, which should be the hourely liuing Temples of God, beautified with modesty perfu­med with innocency, and stored with the sacrifices of flagrant loue to God, his causes, his seruants: [Page 23]seruices of the body were decent, haue their place, but not as distinctiue notes of a true religion, which rather calls for the offices of a good and well guided minde.

Lastly I may not omit without wronging my wares, that the truth which must be bought, will be knowen by her antiquity and lastingnesse, because it is the of spring of him that was, and is, Rev. 4.8. and is to come: heere those of the Church of Rome will bee ready to pleade a purchase, nameing vs Popes and auncestors for many yeares, in whose hands their doctrine hath bin kept, wee deny it not to bee too olde, and yet wee graunt it not to be olde inough: for antiquity hath its degrees; we yeeld the second, but the first is the best, and that is ours, wee say not this or that Pope but with Ignatius Christ is our anti­quity; Epist. ad Phila­delph. nor to vse Cyprians Apologie, doe wee so much attende, what any others before vs, haue done or taught, Epi. 63. sed quid, qui ante omnes est Chri­stus prior fecerit, what Christ who was before them all did, and commanded to be taught and done; and this truth which in the Primitiue times was cleere­ly professed and in the darker daies of Antichristi­anisme preserued, both in the Oracles of the vncor­rupted word, and in the hearts of persecuted wit­nesses, our eyes (eyes blessed if thankfull) behold it, not new but renewed, and vindicated from the tirannie of former times, if it had stood onely vpon humane props; fraudes and forces might by this time haue vndermined it, but by a higher hand, it hath hitherto miraculously continued, and no [Page 24]doubt will to the end of all things; since there is no reason why God who is if I may so speake as wise at first as at last, and as strong at last as at first, should either change his minde or not afford his support.

Hauing thus shewed where truth is shopt, and how it may be discouered the onely labour that is left mee, is, to stirre you vp to bee so affected that it may be possessed by you: where not to bee so ar­rogant as to chalke you out a way of study in arts and sciences, and languages, and such like helps, to the inquisition euen of divine truths, this I leaue to the Gamaliels & maisters of the Israell at whose feet I wish I might haue longer sate. I shall onely accompt it my duty, to admonish you and my selfe in a few words of the chiefest qualities wherewith wee should bee inuested, who are inioyned to buy the truth.

And here let a high loue and esteeme of this ware be first wrought in vs: for doubtlesse here is a thing of rich value before vs, since the holy ghost doth so sollicite vs to the purchasing thereof, wee may well giue it out, that this is that one pearle of great price mentioned in the Gospell, Mat. 13.46. which caused the wise merchant to goe and sell all that he had and buy it, for if it be an excellency, drawing toward Angellicall perfection, to consider of things as in­deed they are: if it be so sweet a food to the soule of man to contemplate of those matters whereof she is capable without mistakeing: if it bee the no­blest schollership to coppy out into our vnderstan­dings, that which is originally & eternally in Gods: [Page 25]if God bee so iealous of his honour, and so vnlike those so ciable Gods of the heathen, that one only prescribed worship can content him; how should wee bee rauished with truth in which all this is found, wee cannot but long to buy it, if wee once bee thus perswaded of the worth of it.

Therefore I hope the next thing will bee heeded by vs, which is, as heartily to be affected with the excellency of scriptures, aboue all other writings, since in that holy paper is vnquestionably wrapt vp this heauenly ware; 2. Tim. 3.19. much time would then bee spent as was done by Timothy in knowing the sa­cred letters, and not suffer our selues to bee so be­witched with the name of humane polite literature, that Philosophers, Historians, Poets, yea and those Diuines too, with whom Aristotle is more fre­quent then Paule, should take vp our solemnest, and devoutest studies, and the Bible bee onely read at some by houres, rather because we would not bee altogether ignorant, thē that we would be very skil full in it: surely they are worthy to bee deceiued in diuine matters, who are infected with the humour of Angelus Palitianus who would not vouchsafe the reading of scriptures, Vide viuem de veri. fidei lib. 2. cap. de veter. Testam. as not containeing ele­gancies sutable to his wit and stile, as if he meant to be saued by Criticismes and quainter phrases. S ^t Austen bewailes this vanity of his, lib 3. conf. cap. 5 with whom whilest not conuerted Tully aboue all compares seemed worthier of his study, then any of our inspi­red authors, we may think it a malady of great wits [Page 26]which had need to be cured by such repentance; let good wits therefore take heede of it.

Now as we loue truth and the records of it, so if we would store our selues therewith, I know no­thing more necessary then to come with honest and purged affections: for a minde blurred with sensuall vanities, worldly corruptions, diuelish wickednesse, can hardly take the faire impressions of truth. Sap. 1.4. Into a malicious soule wisdome (as it is in the booke of Wisdome) shall not enter nor dwell in the body that is a subiect vnto sinne, If pride be the domineering sinne in vs, [...] and hath giuen vs any of the waters of strife to drinke, Lord, how hard wee study, yet not to buy but disgrace a truth: if it hath bin our ill lucke to haue vented an errour, wee take it our credit to defend it, and though wee are conscious of the falshood yet wee must not seeme to erre: In our conferences which should serue to put vp truth be­fore vs, it is victory that is onely aimed at. A mo­dest man dares scarce speake what is true for feare of putting vs into the contrary error: and as the leauen of pride is so soure, so is it wonderfully swel­ling, as if plaine and certaine truths were occupata materia, a matter already taken vp by others of low and vulgar wits, and vnfit for the sublimity of our spirits: we range after curious speculations that still will runne away from vs, or if caught will bee of no vse: wee peremptorily determine where wee should onely religiously admire, againe, if this spi­rit haunt vs, a new error pleaseth vs better then an auncient established truth, thinking it a brauer act [Page 27]to be the maister of a young vanity, then the disci­ple of an aged truth, no wonder then if some, now and then, picke out of their authors such a point for their venting, which others saw as well as they, and could haue bought it; but being but a toy and not worth the expence, haue wisely scorned it, these marketings can hardly bee avoided by men of pride, humility is more thirsty and still on the get­ting hand; because indeed blessed bee him, who as hee frustrats proud wits, Luk. 1.15. Ψ. 25.9. so hath hee promised that the humble he will teach his way.

Now as the fate of pride is, so is that of world­lings, so is that of sensuality, so is that of enuy, so­is that of vncharitablenesse; all these hang plum­mets vpon the soule, & suffer her not to ascend vp to many truths; nay though our vnderstandings be sometimes of their owne naturall vigour soaring, yet as the very Eagles made for stight, can onely flutter, not mount when weighty stones are tyed to their feet; so these base and vnworthy affections cannot choose but clogge and presse vs, when wee are to raise vp our spirits to any high point: but did wee carry in our breasts, contented, chast, mode­rate peaceable affections, indeavouring nothing more then, to be holy as God is holy, 1. Pet. 1.16. the eye of our soules would oft see more cleerely & pearce more deepely into heauenly misteries: that rule of our Sauiour is most diuine: Ioh. 7.17. If any man will doe the will of my father, he shall knowe of the doctrine whether it be of God.

Much here might bee added concerning those [Page 28]many preiudices whereof wee should also rid our selues, before we can entertaine truth; it is true it is true, is the cry of many, but why, it is attended with signes: Mat. 24.24. yea but false prophets shall doe wonders euen to the deceiuing of the elect themselues, if that were possible: it is confirmed by the sufferings of the professors: [...]. yea but 'tis not the paine but the cause that maketh a martyr: it is accompanied with pro­sperity: yea but the Apostles & that church where­in the faith was most purely kept, [...]. 11.37. were destitute, afflicted, tormented: it is followed by multiudes, yea but it was neuer so well with the world that the best thing should please the most: [...]. 7.13. & the broad way heares ill: it is bequeathed by our auncestors: but walke not in the statutes of your fathers, Ezek. 20.18. I am the Lord saith God sometimes by his prophets: it were ill with truth if a long custome could prescribe against it: it is taught by great Rabbies: but they list not to be men, nor euer could produce any character that exempts them from ignorance: it is deliuered by those of reputed sanctity: yea but our sauiour men­tioneth false prophets that shall come in sheepes clo­thing: Mat. 7.15. nor is I will not say a counsell of Saints but men, a quire of Angells to bee welcomed with any other curtesy then a curse, Gal. 1.8. if they bring things con­trary to what hath bin receiued from Christ. I won­der at our sottishnesse that can bee patient to haue our vnderstanding giued by these weake preiudi­ces: that we may breake them, let vs be perswaded of this easy truth: 2. Cor. 1.24. that none but God can Lord it o­uer faith: because he alone is set aboue errour and [Page 29]deceit: the Apostle saith it vpon deliberation what Dauid did in hast, euery man is a lyar, Rom. 3.4. Ps. 116.11. what through Ignorance, what through negligence: what through malice; small reason haue wee then to prime our consciences vpon any one sleeue, not knowing whether he will runne with them.

To auoide all these impediments to the procu­ring of truth, let vs in the last place commend pray­er vnto you: by which holy men haue confessed that they haue more profited then by reading, hearing, Aug. Epist. 112. or any other diligence: Iob. 32.8. for if it be true what Elihu saith, there is a spirit in man, but it is the inspirati­on of the Lord that giueth vnderstanding: and it being most true what our sauiour hath, that his Fa­ther will giue the spirit to those that aske him; Luk. 11.13. who can doubt but that devout prayer is one of the cur­rantest coines, whereby wee may traffique with God, for the obtaining of those illuminations that shall bring truth with them into our breasts.

Thus haue I (reuerent Fathers and bretheren) brought you what I haue conceiued in this argu­ment. I am not much acquainted with your eares and therefore know not how to fit them: onely I thought that a discourse of truth, and the purchase of it, might not be vnsutable to that place wherein is held so famous a Mart of truth: or did the con­siderations of mine owne meannesse deterre mee, since I knew I came amongst the wise, with whom as Prospers phrase is, truth is not then onely great, when great ones teach it. But if you will except, Vide Prosp. prae­sat. in 2. l. de vita contempl. wee need no encouragement in this kind, for wee [Page 30]haue bought truth already then I haue nothing to say but this, euermore defend it with your tongue and penne, and if need bee seale it with your blood: euer more adorne it with the holinesse, and inte­grity of your liues, that so when this life shall bee changed into a better, you may with soules full of truth the more comfortably come into the presence of the God of truth, to whom Father, sonne and holy ghost bee ascri­bed all glory and praise now & for euer.

IF error were only the disease of the ignorant, it might reasonably bee said vnto me, Physition heale thine owne coun­try flocke, & come not hither where various learning hath provi­ded sufficient preserua­tiues against this euill, or if this malady of the soule, might be cured by a bare information of the vnder­standing the matter more conueniently might bee left to your publicke schooles, or priuate studies, then brought vp into your pulpit, but since experi­ence abundantly teacheth, that the most dangerous, and troublesome errors haue had their birth; and breeding amidst the tongues, and pens, of men famed for their wit & learning; and since the affect­ions, (which many times are as inordinate in the greatest clerks, as the simplest Idiots) doe (though very irregularly I confesse) too too oft lead the [Page 32]vnderstanding: I could not take it so misbeseeming a worke for a preacher, who hath so much to doe with the ordering of mens affections, to take in hand this subiect in this place, let mee then once more (Reuerent Fathers & beloued brethren) ven­ture vpon your patience, and as heretofore I haue from that wise king invited you to buy the truth, Prov. 23.23. so suffer mee now from this holy Apostle advise you to fly error.

A thing (if yet I can entitle it to entity) well worth our speediest flying from it, or chasing it from vs. Errorem defini­refacilius quam finire Aug. lib. 1. contra Acade­micos cap. 4. For if wee define error, which is sooner defined then finished said Licentius, what is it but a pittifull deformity, & incongruity betwixt our vn­derstanding, and the things which God and nature haue established? For as it is the iustice of truth to consider euery thing as indeed it is, herein nobly doing right to the first truth, God (the fountaine of that setled being which things haue) so on the contrary iniurious error is a false witnes-bearer a­gainst God, reporting otherwise of things, then God made them, or then hee would haue them to bee apprehēded by vs; either fastning vpon things what belongs not to them, or denying to them what doth. Alas how haue we lost God, and the tracks of things as he hath left them to vs, yea how haue wee lost our selues, and the indowments where­with wee were trusted! For whereas reason was be­stowed vpon vs, to be a lamp whereby we might dis­cerne betwixt truth, and that which is the shadow thereof, error hath put out this light, and so depri­ved [Page 33]vs of that which is the soule of the soule to vse Philo his words euen as the apple is the eye of the eye. De mundi opi­ficio. Philosophers speake of a naturall appetite which the soule of euery man hath to know what is true in things; & therefore howsoeuer there may be found thousands, that most gladly would deceiue others, scarce one among them would willingly be decei­ued himselfe. Yet I know not how error hath somewhat dulled this appetite, I am sure it cannot satisfie it, but frustrates the honest desires of the soule; and insteed of her due meate, feeds her either with incertaine opinions which breed crude, and vndigested tenents in the iudgement, or else with certaine falshood the very poyson of the minde. Nor is error only dangerous to the first harborers of it, but like the plauge, it runns from man to man; no man almost being content to erre to himselfe, but hath a longing to transmit his erronious con­ceits to others, as it appeareth in all Hereticks. But the malignity of error is neuer of greater force then when it lighteth into men of our calling, for when we haue once lost part of our priestly pectorall, Exod 28.30. our vrim our light of true doctrine, and haue clad our selues in the darke hue of falshood, wee conueigh our fashion vnto multitude of soules, and cannot perish alone. By this you see the perrill, and can­not but welcome our Apostles admonition, calling you from it.

But then is an admonition in this kinde, so much the more to be heeded, the fouler the error is con­cerning which the warning is giuen. Such a one is [Page 34]this which Saint Iames meanes; for if you will sur­veigh the verses bordering vpon my text, you shall finde him labouring to root that impiously absurd conceit out of mens minds that God is a sollicitor and temptor to sinne, The diuell greedy after the destruction of soules, was it seems impatient of a­ny long delay, ere hee wrought his feates, and therefore not tarrying vntill the Gospell of our Sa­uiour were generally planted and strongly rooted in mens hearts by the preaching of the apostles, hee very early began to sow his tares, where the Lords first husband men had cast in their good seed. Nay so diligent was the malice of Satan, in his hireling Simon Magus, the Patriarch of hereticks, that the Apostles were prevented, Haeretic. Fabul. compend. de Simone. for as Theodoret writ­eth when he had quitted Samaria, he trauelled into diuers parts, where the Apostles had not preached, forestalling as he went along the mindes of men, with his detestable impostures, that the doctrine of Apostolicall teachers, might wholly bee shut out, or enter with greater difficulty; now among his pestilentiall errors, Aduers. haereses cap. 24. that was one, as Vincentius testi­fieth, that God the creator was author of the euills, euen of sinne; an impiety which wanted not abet­tors in all ages; For besides Simon, Cerdon, Mar­cion, Florinus in the first times, and the Mani­chees, with the Priscillianists, afterwards, euen our present age hath afforded that impure sect of the Libertines fouly guilty that way. It is probable that some in the Apostles time had drunk of Simons cuppe, which might moue Saint Iames to giue ca­veats [Page 35]to his schollers, that they erre not in this point: Howsoeuer we deeme of the occasion, mo­ving him to write, his admonition, is so much the waightier, the more grieuous the error which hee speakes of, is: an error primae magnitudinis of the biggest size. For if God be an author of, or a temp­ter to sinfull euill; if wee cannot bee content to say that he permits offences, but will haue him to neces­sitate them; if wee cannot rest satisfied with that truth, that God doth in his infinit wisdome make vse of the wicked wills of his creatures, to his owne glory, but wee will further say that hee makes their wills so wicked; if when men are read to be hardned by God, wee will pronounce that hee doth it, not only by witholding grace, but infusing mallice: if when wee speake of Gods concurring, with euery worke of his creature, wee will not distinguish the action it selfe from the obliquity, but promiscuous­ly entitle God to both: Lord what confusion will there be in all things, let the pale betwixt iust and vniust, holy and prophane be pull'd downe! For if God solicit and impell men to evill, when I sinne I sin not, for why should it be my fault to bee lead by God, nay this confounds God and the diuell make­ing them all one; then which what more horrid blasphemy can be conceaued. And as for the attri­butes of God, which are indeed himselfe, not one of them can stand with any honor, if this error bee not demolished; for how is he goodnesse it selfe if such streames of euill doe flow from him, how is he all power when he is the parent of defects, and im­potencies? [Page 36]What iustice is it to punish those crimes which he himselfe makes, and plague in a­nother his owne fault; and if he encline, yea driue a man to sinne, that so afterwards he may shew his mercy in remitting it, Aug. alas, as that father saith it is but a maleuolent good will to make any one misera­ble to appeare himselfe mercifull. A more sacrile­gious indignity against God cannot bee offered, then by this abominable error; not is there any more pernitious to humane society. For it erects a prophane sanctuary for all offenders, euery one sheltring his iniquity, vnder the authority & patro­nage of God himselfe. There is in man a naturall humour not to owne his offences, and he is glad if he can translate them vpon another; this error af­fords the boldest shift, when it proposeth God the author of and mouer to sinns, none if this doctrine were currant, but would freely and riotously offend when they haue not fault, but necessity, yea diuine authority to charge in whatsoeuer they doe. This I speake to discouer the waight of the Apostles ad­monition, who giues warning in a matter of great importance, this error not only grating vpon, but casting downe the very foundation of all religion.

But although our Apostle hath especiall refe­rence to this one particular most impious error, yet there is no doubt, In locum. but as Paraeus rightly com­ments the admonition here giuen extends to our auoidance of all other foule errors about the doct­rines of faith. For if wee bee vntoucht of this fals­hood, there are besides this, many others, iniuri­ous [Page 37]to God and dangerous to soules, wherewith if wee are likely to be tainted, our Apostles watch­word is still in force. Erre not my beloued brethren. Let me then (taking my text in its iust latitude) en­ter into that, wherevnto I haue destinated my me­ditations, for this place and time; which is to lay downe a course how wee may recouer others and preserue our selues form errors in religion, that so this monitory speech of out Apostle may take ef­fect among vs. And of this, as God, the hower, and your patience will permit.

Concerning our recouery of others faln into er­ror, though herein much may bee said, yet in this scantnesse of time, it will be thriftiest for me, to ob­serue only our Apostles method herein, first wee must haue a care as well to instruct them, as con­demne them, so doth Saint Iames; who together with his cry Nolite errare, vseth very powerfull ar­guments, drawne from the nature of God, and the true causes of sinne; whereby hee proues that God cannot be a tempter to euill, as reading the chapter you shall perceiue. And indeed it cannot be but a fruitlesse imperiousnesse to command a man not to erre & not teach him with all the folly of his error, & what reasons there are to withstand it; and here I cannot but dislike the course taken vp by some of our calling, who sometimes in the pulpet doe with greater eagernes of passion, inveigh against popish errors, then soundnesse of iudgement, and choice of arguments refute them; this rather advantageth then reformeth falshood; putting this frump into [Page 38]our aduersaries mouths; wee see a will rather then a power in our opposits to convince vs of error, for we heare much noise, little reason; and who are they that we should credit them, vpon their bare words, and weake assertion only: but this is a fault most seene in the country, and therefore not to bee insisted on in this place.

A second direction is afforded from the curte­ous language of Saint Iames in our text; the mat­ter which he confutes, comes not short of blasphe­my, yet the Apostle abstaines from that harsher terme, and molifies that had opinion into the gent­ler name of error and now hee calls from this error he salutes his schollers after a milde & louing man­ner, Erre not beloued brethren. If we could doe a­ny good vpon others errors, this behauiour is of all others the most winning; to come to the handling of our brethrens sores, with brotherly minds, full of loue and compassion. Aseruant of the Lords, espe­cially he that doth the Lords service in freeing mens soules from error, 2. Tim. 2.24.25 Must be as Saint Paule describes him, gentle to all men, apt to teach, patient, in meek­nesse instructing those that oppose themselues, if God peraduenture will giue them repentance, to the ac­knowledging of the truth; and surely great reason we haue to shew humanity to humane errors; re­membring how difficult a matter it is for poore ig­norant men, so euery way beset with the snares of error, to escape all danger, yea not forgetting that wee our selues are but men, and may possibly haue as great staines, in our iudgement, as those wee [Page 39]would expunge in others; how soeuer, by dealing with our brethren after a faire, & mild demenaour, wee shall render them more docile, and tractable, it being the nature of many to lend a more patient eare to those of whom they haue an opinion that they proceed in loue: the mind delights rather to follow then to be lead, and rather to be lead, then drawne, violence making it the more contumati­ous: it fares with him that hath put on error, as it did with him in the Apoloag whom the sunne faire­ly and serenely shining vpon, might haue woode to cast off his cloake, which the blustering winde made him to keepe closer on; and surely there are some that if gently admonished will both reue­rence their instructer, and embrace his advice, but if ouer roughly and smartingly handled, Salvian, will rather be exasperated then reformed facti sunt ingesta a­crius veritate peiores; they are made worse by a truth too too eagerly put vpon them. They seeme then smally acquainted with the discretion of ad­monishers, or condition of humane nature, who fly into the face of their erring brethren, with biting inuectiues, and rigorous punishments, as if it were all one to raile and convince, condemne and teach, or as if it were a brauer thing for Christians to im­ploy power then loue, in the correcting of their brethren; I speake not against the due punishment of men obstinate and irreclaimable, but that they may not bee so, I would haue all louing meanes first tryed to recall them; yea and when a severe stroke is giuen I would haue it inflicted with de­monstra­tion [Page 40]of vnfained sorrow and loue, as the primitiue Church did her censures with much mourning; as may bee gatherered by S ^t Paules epistles with whom to correct & lament are symo­nimas as the iuditious writer of the Trent coun­sells history hath noted, 1 Cor. 5.2. 2 Cot. 2.4. Histor, Confil. Trident. who obserues farther, that in those times the excesse of charity in correcting did make the corrector feele greater paine then the corrected; the proceedings of latter times, haue bin so harsh and feirce, that it may bee thought that some haue beene so far from greiving at the er­rors of others, that rather they haue beene glad of them, especially if they bee such, the sedulous dis­couery & punishment whereof would as they ho­ped insinuate them into the fauours of the great ones, of the world, men thus being more beholding to the errors of others, then their owne vertues for their preferments, or if this humour hath not tooke them, it is to be feared another hath, full of malig­nant vaineglory; while they somewhat reioiceat the daily outbursting of error, that so they might haue worke, if not for their authority to vse the rod, yet for their learning to imploy the pen or tongue in confuting them. I thinke it a worthy worke to con­vince erronious doctrines, and I hope this place will neuer want those, that shall performe it readi­ly and solidly, but to desire errors to make ostenta­tion of this skill, is a perverseambition, voide of all brotherly charity, Epist. 132. ad Florenlinam. non vt quod scimus doceamus aliorum ignor antiam opt are debemus saith Austen, to the end we may teach the world what wee know, [Page 41]wee may not wish for the ignorance or error of ano­ther. But so much shall suffice for the course inti­mated in our Apostles proceeding, fit for vs to take in the recouering of others from their errors; how wee shall preserue our selues, it remaines to the prescribed.

Error is a sicknesse of the soule: and the chiefe part, at least the first degree of the cure, is to know and stop the fountaine of the disease. The causes of error are many; I will not touch vpon those which may craue the mercy of our excuse and pit­ty, and which are now so incident to our nature, that they are past our avoidance; for it is mis­chife sufficiently knowne and felt, that our first pa­rent his inordinat and ambitious desire of ouer­wide knowledge, brought himselfe, and his vnhap­py posterity into the darke prison of ignorance; where lying, and God as Dauid sets it forth, Psalm. 14.2. looking downe from heauen vpon the children of men, to see if there were any that would vnderstand, he findes not one they are all corrupt as in their wills so in their vnderstandings: hee that readeth the third to the Romans where this passage of Dauid is alleaged shall perceaue, Rom. 3.9.11. that no fauourable synecdoche can saue any of the posterity of Adam from his epi­demicall contagion: And although God the great Physition of soules, by his spirit, by his begotten word the sonne, and by that word which he put in­to the mouthes of his prophets, and Apostles, hath purged the minds of many of much ignorance, and made their vnderstanding more cleare and light­some; [Page 42]yet whether it bee that the disease, is too deepely rooted in our nature to bee driuen out vpon a sodaine, or whether it bee that God will haue sOme reliques thereof abide in vs, to containe vs within the bounds of humility, and doth not thinke it fit we should inioy all our happinesse at once: whatsoeuer the reason is, euen the best men doe ofter finde in themselues certaine grudgings of this malady. Not only they bewray their igno­rance but their error, as Dauid ingeniously confes­seth that before he went into the sanctuary, the schoole of God, Psal. 73.17.22. in a matter of no small importance, he was foolish and ignorant, and euen brutish before God. The truth is (for an Apostle hath taught it) that in this life, 1. Cor. 13.9. we know but in part, and no wonder is it, if this penurious and incompleat knowledge leaue vs in the hands of diuers errors. But this natu­rall seeblenesse of the vnderstanding (although questionlesse it be the parent of sundry mistakes, I come to pitty not to lash; especially where there is a care to heale and strengthen such weaknesse of the minde, by those wholsome remedies which God hath prescribed; and there be no willing fomenta­tion of, but all manly resitance against erroneous fancies; and if also since wee want the happinesse of being free from error and ignorance, wee want not the wisdome to bee forry for our defects, andto pray for their forgiuenesse and couering in Christ.

The leaders into errors against which my dis­course is specially bent, come forth not so much [Page 43]from the coasts of a naturally weake vnderstand­ing, as of some morally bad affections, which must be subdued or error will bee victorious. For that the affections are of great force, to sway the iudgement, wee need not marvaile, since the will is the most imperious faculty of the soule, & makes vse of the vnderstanding but as a councellor; now as when a prince is strongly let vpon a thing, and is resolued to haue his owne way, the councellors many times what for feare, what for loue; or very flattery are plyant inough to his purpose, and wil­lingly suffer themselues, to be corrupted, that they may appeare serviceable; so when once the will is in ordinately affected and mainely bent to that ill vpon which the affection is placed, it giues little leasure and no leaue to the vnderstanding to dissent from it, yea it dimns the eye of the sould, that it cannot discerne the truth, or fashions the sight to its owne wrong guise, Iud. 16.16.19.20. when I read the story of Samp­son I meet with no vnfit Embleme of this the af­fections dealing with the vnderstanding; Dalilah first allures the man to betray his owne strength and then puts him into the hands of his enimies; so doe the affections first emasculat the vnderstan­ing, and corrupt its abilities, and then deliuer it o­uer into the hands of some dangerous falshood. To the making good this point I supose euery mans experience will afford euidence. For who cannot witnesse so much, that when his minde hath beene transported with the violence of some bad passion, or desire, hee hath conceiued so and so of [Page 44]things and hath beene somewhat eager in the main­tenance of his conceit, who afterward, when this storme of passion is gone ouer, and the soule hath recouered her wonted tranquility and cleerenesse; obserues his mistake, changeth his opinion, and growes somewhat ashamed of his vnderstanding. Now if the suddaine vntuly commotions and wan­ton desires of the minde vitiat and rauish the vn­derstanding, and beget diuers errors, how should not such be pestered with these mishapen bratts, in whom vnbridled sinfull affections keepe a stand­ing court, and whose whole life is an habituated vitiousnesse: Nor is it nothing to our purpose, that wee may obserue those grand masters of error, the hereticks in all ages, for the most part haue beene ill mannered men, & such in whom the distempers either of the concupiscible or irascible part, of the soule, haue beene eminent. St Paule prophecying of the last perilo us times shewes that men shall bee selfe amorous, 2 Tim. 3.1.2.3.4.5.6.8.13. couetous, boasters, what not, & after­wardes declares that of this rotten timber should teachers of falshood be made deceiuing, & being de­ceiued, resisting the truth, as Iannes and Iambres did Moses: nor can I thinke that alwaies the heresies of these men did produce their vitiousnesse, but ra­ther that the vitiousnesse of these men did thrust them vpon their heresies. They were first men of corrupt mindes and then reprobate concerning the faith, as the Apostle orders his description: and surely if wee take a list, of the present errors of the Church of Rome, which wee most condemne, it [Page 45]were no hard matter to finde out their genealogy and shew that the greatest part of their false doct­rines, and bad practises, come as it were out of the loines of couetousnesse, or ambition, or licentious­nesse. If then we would not fall backe into the same, or plunge our selues into as bad errors, wee must take heed of certaine vitious humors & affections, the accustomed originalls of false opinions in mat­ters of religion, the chiefe whereof I shall name vn­to you.

And first omitting to charge that natuall flatnes and dulnesse of spirit in some (which I had rather commiserat) there is a voluntary sluggishnesse and affected lazinesse of the minde, which cannot but expose a man to error; for since error easily fol­lowes an ignorance of the truth, and since truth doth commonly keepe so much state, as not to re­veale her selfe to any but those who studiously seeke her; this slouthfull, and negligent fort of men must needs misse her, and fall into error, since they will not take the paines of diligent inquiry into things; there is naturally in all of vs a cloudines and foggy darknesse of ignorance, and nothing will so much thicken it, in our breasts, as this [...], Isdor Pelusiot ep. lib. 3. epist. 191. this spi­ritlesse, and languishing sloth of the minde: if the soule be of neuer so rich mettall, idlenesse will fen­new and rust it, and make it vnseruiceable, in the warre we haue against error. Obserue the inclinati­ons of these men, and see if they bee not worthy to be mistaken; out of a loue they haue to ease their owne vnderstanding, and to giue the powers, both [Page 46]of body and soule some rest; in the questions o religion, they accept them with ready faith, as they are stated by others, reputed learned, or as they are vulgarly held; 1 Thess. 5.21. 1 Ioh. 4.1. as for that aduice of the Apostle S ^t Paule, proue all things, and hold that which is good, or that of S ^t Iohn, try the spirits whether they are of God, it is with them too cumbersome, and tedious a businesse; but while they giue this prone assent to assertions, and will not take the paines to examine them; while they thus haue made an absolute resig­nation of their iudgements, to the braines and faith of others, and thinke it reason inough to beleeue, their elders in time, or betters in place, though they speake without reason; Lord whether will these be carried; into what pitte of error may they not quickly fall! Since it may be their lucke, not to meet, with the best leaders, and the leaders of these beare their faith along with them. To this mischiefe men are not alwaies subiect, whose capacities are not great, or whose vnderstanding is yet in its minori­ty; but euen free and able men put themselues into the hazard, Minutius in Octavio. to liue the more easily and idly, taedio investigandae penitus veritatis, cuilibet opinioni temerè potiùs succumbere malunt, quàm in explo­rando pertinaci diligentiâ perseuerare, as hee said not amisse in the dialogue of Minutius Faelix. out of a wearinesse to search deepely into truth, they had rather rashly I may say basely fall into the hands of any opinion, then perseueringly indure the paines, of a thorough enguiry. But I dismisse these.

The next sort of men most obnoxious to error, [Page 47]are of a more elate and lofty spirit, Act. 8.9. Simon Mangus consorts, that would haue himselfe thought to bee some great one, as it is in the acts, and all antiquity proclaimes his pride, a malady discouered by S ^t Paule, in the sixt chapter of his first epistle to Timo­thy, 1. Tim. 6.4. 2 Pet. 2.10. and by Saint Peter in his second epistle and se­cond chapter thereof, in the fase teachers, and sedu­ced seducers of their time, and we may not wonder if the man that is possessed with the spirit of pride be carried into errors, if wee shall obserue his man­ners, and garbe a little. For first, whereas there is nothing that doth cast a sooner, or thicker mist be­fore the vnderstanding, then an opinionate dotage vpon our selues, this arrogant man setts too high a price vpon himselfe, and his owne abilities; and whether his pride be conioined with ignorance or learning (as 'tis hard to say which is the more vn­lucky coniunction) he is confident he erres not, and so indeed drawes neerer to error, the winde of pride hurting his eyesight, this man casts a scorne vpon what so euer elder times, or riper iudgements can shes him, contrary to that which he hath con­ceited. Nectorius boasted Saram scripturam se­primum, Vincent. Lyrin. cap. 42. & solum intelligere, he first and alone vn­derstood the scriptures, and all other Doctors be­fore him meere Ignaroes; hee deserued to erre, that would be wise alone. Thus a proud man, as if all the light were in himselfe, disdaines the soclety of other mens iudgements: of which branne are those of our times with whom (saucily herein leuelling God with themselues) 1000 yeares are but as Ps. 90.4. [Page 48] yester­day, no regard had by them to Godly anti­quity, and the constant iudgement of the Church in the best ages thereof: and what may wee thinke of their spirit, by whom the most renowned di­uines of our present times, to whom the happy re­formation of our Church next vnder God is so much indebted àre sleightned and cast off as tribo­lary writers. I doe not say but that there are ble­mishes of iudgement in the auntient, and errors may be found in our moderne worthies; and I ac­count it a seruility vnworthy of free and generous Christians, to mancipat our vnderstandings to the iudgement of others, which may carry vs into er­rors as soone as any other thing, as I haue already noted: I onely call for so much modesty, and good maners, that when wee perceaue a doctrine to bee generally receaued, by holy and learned men, in our owne and elder Churches, we take them along with vs in our inquiry after truth, and not hastily breake from them, to follow our wone way vpon a presumptuous conceit of our wone iudgements which we haue as much if not more reason to mist­rust, as wee haue to misdoubt other mens. Againe whereas naturall reason is but a blind & wandring guide in matters spirituall, this man is too ftifly ad­dicted to the dictats thereof, it is a foule staine of iudgement when a man conceiues that there are the same bounds of things naturall, & of his owne apprehension (for things may bee in themselues, though they be not vnderstood by vs) and it is an vneuen measuring, of a mans sese when hee ima­gins [Page 49]there is same latitude of his owne, and humane vnderstanding, as if hee knew as much as another can know; but solly is then enraged euen to balsphemy, when in an ouer proud indulgence to his owne wit, a man shall thinke that God were able to speake or doe nothing which he is not able to comprehend: of this giantlike presumption, was Eunomius of whom Theodoret reports that hee gaue out, he had the same notice of God, Haeret. fabul. comp. cap. de Eunomio. as God had of himselfe as no odds were to bee put betwixt a finite, and infinite knowledge: for as Lactantius wisely saith: Nibilinter deum hominem (que) distaret, si­consilia illa maie statis aeternae cogitatio assequeret ur humana, there were no distance betwixt God & man, Lact. lib. 1. c. 1. if humane cogitation could attaine vnto the coun­sailes of the aeternall maiesty. And indeed while we extoll the soueraignty of our reason, we vnawares debase the dignity of that thing whereof reason is the teacher. For it can be no great matter which so narrow and shallow a thing, as humane vnderstan­ding lest to hyis owne forces, can helpe vs to the knowledge of: nay it may sooner bee an error then a trifle. Adde hereunto that whereas an ill carriage of our selues towards the scriptures, (the rule of truth) is the readiset downefall into error: the proud person either vainely supposeth it can­not bee Gods word which exceeds his wone witt; of saucily murmures that God should challenge our assent, and giue vs not alwaies logicall demon­trations of what he faith (as if it were not inough for this supreame legislator to pronounce a truth [Page 50]or law vnlesse he argue it before the tribunall of our reason) or else he giues a faaint credit to what­soeuer crosseth his affection, or if he must needs in­terpret, he hath a will rather to wrest the scriptures to his opinion, then bend his opinion to the scrip­tures to impose his sence vpon the word, then setch his sence from the word, as if he meant to lead, and not to follow the holy ghost; and these interpreta­tions are for the most part made in hast, for hee takes it to bee a kinde of disparagement, to the nimblenesse of his witt to seeme to doubt, or de­liberat long, and whiles hee makes more care to hasten then examine his opinion, he speedily pro­nounceth and as easily errs. for want of mature de­liberation; there is one euill of pride more; (making way to error) not to be omitted, it is a studiousnesse of nouelty; I know not how the witt of man hea­ted by pride, disdaines as a wretched thing, and a matter of no glory to tread in the steps of others, that haue gone before, and thus while wee are desi­rous to say what others haue not hit vpon, the ima­gination hunting and ranging about; some pretty and perhaps probable strange opinion is started vp before it, which it runns away with in very quick sent and great delight, we are marveilously favora­ble to our owne conceits, and although at first wee giue not any strong beleife vnto them, yet wee lend them many harty wishes that they were true; and with long well wishing, in time they come within the consines of some setled allowance, and at last passe into our vnmoueable assent; and now [Page 51]when all is done, the thing will be found to bee of more finenesse then strength, of more subtilty then truth: these are the perills of pride, if it bee ioined with learning, but if the proud spirited man is not conscious of much learnning, yet if hee findes some falshes of goodnesse, in himselfe, hee thinks that want abundantly supplyed by certaine revelations of the spirit, whose great acquaintance he profes­seth himselfe to be, that now he thinkes that he hath arriued to an impeccancy of iudgement in matters spirituall: and (as Vincentius speakes of some, Cap. 37. that boasted of the grace of the spirit indiuiduated to them) that hee is ordered by God, that carried as it were by Angells hands, he can neuer dash his foot a­gainst any stone of error: but alas this is the pronest way to the wildest error, when euery outleaping & wantonesse of fancy (as it happeneth among fa­naticall enthusiasts) shall be reputed an inspiration and reuelation of the spirit: nor doth pride by so many waies lead into error, but which is worst, leaues the minde as a finall pray to it: for it makes the vnderstanding fierce and vntractable: every contradiction, euery affront from truth is reputed a contumely, the mishapen issue of the minde be­ing borne must now bee kept; all retractations are basenesse, and dishonour; thus, that men may not seeme to be men, and to haue erred they are be­come hereticks: so contumatious a murse of error is pride.

To pride in the thired place let vs adioine as of neerest familiarity with it, the angry spirit of facti­on [Page 52]and contention, Rom. 2.8. Iam. 3.17. to be contentious and not to bee obedient to truth, are things coupled together by Saint Paul, and S ^t Iames hath rightly obserued as of enuy so of strife, where it is there is [...] an vnsetled and tumultuous confusion, and euery euill worke, the obseruation hath place, if wee apply it to the state of the soule, there cannot be but much confusion, and entercourse of error, where conten­tion hath got in. Doe but obserue the men who know not how to hold any thing without passion, how oft they shame reason, to gratify their pettish­nesse: if a question bee moued, which moues their choller with little or no choice they will crosse whatsoeuer you propose, their humor carrying them not so much to know as oppugne truth, a­gainst which if they can bee witty, it is a braue suf­ficiency; & when once in the rage of pride and an­ger, their error is marcht forth, it is a difficult mat­ter to worke a retrait, and though you may con­unice them, they will not bee perswaded; their fury will proceed in the brable, vntill they haue impro­ved their brable into a heresy, this pettishnesse when it is sowred into malice, hath often carried some (who would bee at the most diametral disa­greement, with their aduersaries) not only to dis­sent from their persons, but their doctrines, even when they haue beene most sound and orthodox. And here let me giue warning, that in matter of re­ligion, wee vse no inordinate hast in binding our iudgements to the opinions of others, whom either the fame of learning, or the greatnesse of place, or [Page 53]the neerenesse of blood, or the likenesse of man­ners or the sweetnesse of profit (all which haue great forces vpon the mind) hath wrought into our estimation; for this casts vs into faction, wherein if a man be once imbarked, he will runne a hazard of erring, because he hath left the guidance of reason, and is lead only by certaine preiudices, and antici­pations borrowed from the persons of men, which strongly sway which side soeuer bee taken. Lastly I must report, as an occasioner of some errors a too violent opposition of some errors: for since it can­not be denyed but that there are dangers on either hand of truth, and since it must be confessed, that truth hath not the good hap alwaies to meet with well aduised champions, it may possibly fall out, and vsually doth, that while thy oppose some fals­hoods with an extreame, and vnlimited detestati­on, while they take that to bee best in religion, which is at furthest distance from the error they come to oppugne, & while they are ouer impetu­ously carried to the slaughter of their adversaries opinions; in the servor of contentious zeale they fling themselues into points euery way as crroni­ous as those which they haue incountred; and so haue not left but changed a falshood, and it may be to the worse, and haue beene found liers against God, at least for him which Iob blames. Iob. 13.7.

I haue done with the angrier part of the soule; she hath her lustfulnesse also, as great an enimy to truth: let me then in the fourth place, indite coue­tousnesse, & ambition, who peruerting the iudge­ment, [Page 54]must needs induce error; how many false vi­sions did couetousnesse helpe the lying Prophets too of old? Esay 56.11. The preists in Esaies time were become shepheards that could not vnder stand for they were as greedy as their doggs, they looked to their owne way, 1 Tim 6. Tatus 1.11. euery one for his owne againe from his quarter. Who were they in the Apostles time, which cor­rupted, betrayed, forsooke the faith, but men who supposed gaine to be Godlinesse, and who were spot­ted with filthy lucre, 2 Pet. 2.14.15. as S ^t Paul giues vs their cha­racter, those as S ^t Peter saith, who had hearts ex­ercised with couetous practises, right Balaamites; were the men who forsooke the right path and went actray, Ifid. de scripe. eccli. louing the wages of vnrighteousnesse. Euen that famous Osius of Corduba if Isidore charge him iustly, consented to the Arrian impiety, that in his olde age he might not loose those riches which he had got together in his youth; and certainely the feare of losing, the hope of gaining these tempo­rall things hath so prevailed with many, that wee must conclude with holy Paul, 1. Tim. 6.10. the loue of money is the root of all euill, which while some coueted after, they haue erred from the faith, and peirced them­selues (I am sure the Church of God) through with diuers sorrowes. And indeed I see not how truth can be thought vpon in the dust, and noise, of worldly imployments, or grow vp amidst the choaking thornes of worldly cares: how can the breasts of men be wells of the pure and liuing wa­ter of truth, Gen. 26.15. when couetous lusts, as so many Phi­listins haue stopt them vp and filled them with [Page 55]earth. A worldling already hath admitted, that grand error into his heart, that riches is the soue­raigne good, fom which idolatry, a man may quick­ly slip into any heresy that will sort with it, Col. 3.5. such a much worme considers not what is true, but what is profitable: nay such a man feares some truth as much as a theife, least it come forth to take his purse, and lessen his heap. The like accusation is to bee framed against Ambition, for let a man inordinatly affect worldy grace or preferment, if hee cannot thriue in the way of truth, his discontented and re­uengefull heart, will turne ouer vnto such opinions, which may bee professed with better preferment. Besides the men that study preferment, are of a very supple and plyant vnderstanding, and can be­leeue at the pleasure of another, at the disposition of him, who disposeth of the dignities hee expects; as if he had lost his owne soule and were wholy actuated with the soule of his Maecenas, In the meane while how can ye beleeue as our sauiour told the Iewes which receaue honour one of another and seeke not the honour which cometh from God alone, Ioh. 5.44. how can a man alwaies thinke aright that must thinke as the grandees, who oft are as great in crime as place, will haue him. The Apostle hath a text, perhaps misread, doubtlesse misvnderstood by the Eceboliuses of our age who are too oft found [...] when it should bee [...] seruing not the Lord but the time, Rom. 12.11. vide stephani lecti. varias. and that in the most reprobate sence of the phrase; for they obserue not the sea­son (as the Apostle might meane) wherein they [Page 56]might best doe good, but whereby they might bee most great, by applying themselues to the humors of those, who if soothed, are likeliest to preferre. Ere I altogether dismisse this point, let me touch an euill, neere of kinne to ambition & as dangerous to truth: Gal. 6.12. Acts. 15.1. Certaine popular men there are, such as those false Apostles in the dayes of the truth, who would haue blinded the religion of Christ with the ordinances of Moses and superadded circumcision to baptisme perhaps that both Iew and Gentile might be pleased; such as these I say there are, who to gaine good estimation with different sects, giue faire quarter to all opinions; and these commonly talke of reconciling religions, and composing of controversies, that all may goe away contented. I know it is a commendable indeuour of Godly men, to seeke the vnion of Christian churches; and let them be detested, who by needlesse strifes & exasperations, make the rents of the Church wider: those I here intend, who loue their owne fame, more then peace, and peace more then truth: which they care not how they pare to the quicke, that they may gaine the applause of moderate and well tempered men.

In the fift and last place we are to brand a licen­tious and dissolute life, 1 Tim. 1.19. with the stile of corruptor of the faith, some putting away a good conscience (which inferrs the leading a bad life) concerning the faith, haue made shipwracke saith S ^t Paul, and S ^t Peter repors of the bringers in of damnable haere­sies that they had their pernitious, 2 Pet. 2.1.2.10.14.19. or as some [Page 57]bookes lasciuious waies, that they walked after the flesh in the lusts of vncleanesse; that they had eyes full of adultery and that could not cease from sinne, great promisers of liberty to others they themselues being the servants of corruption, as the Apostle largely describes their manners: Now such as these hauing hearts already full of sensuality, there is no roome for heauenly contemplations of chast truth; whatsoeuer vigor, and cleerenesse and intentiue­nesse of the mind, is requisite to the right discerning of things, the very strength of the soule, is lost in the armes of Dalilah; frugality & sobriety (the sinewes of a sound iudgement) are loosed; besides there are not any of those holy and seuere truths in Gods word but these men wish and long they were false, and a little matter will improue a wish into a beleefe, quod volumus facile credimus; as on the contrary he is apt to take those doctrines to be true which are indulgent to his dareling vices; he would faine sinne with some warrant, that hee may pacify fame abroad, and conscience at home if it were possible; natur a hominis procliuis in vitia vult non modo cum veniâ sed cum ratione peccare, Lib. 4. c. saith Lact­antius and therefore he sedulously hunts after and would gladly finde out some doctrines vnder whose protection he may offend, in this purfuite euen the passages of scriptures are serched into by some, to see what patronage they will afford to their intemperances, that so they may securely in­ioy the pleasure of ill deeds; making that their poy­son which is appointed to be their medicine.

Thus haue I (Fathers and brethren) as breifely as so many particulars would permit, shewed that they are our morrall evills to which wee may lay most of our errors in matters of religion; that where­in I should now enlarge my selfe, but cannot (vn­lesse I should trespasse to much vpon your pati­ence) is, that for the avoidance of error wee would all of vs study true piety, which standing in the feare of God, must needs be the beginning of sauing wis­dome, this feare it being grounded in loue, will make you still haue an eye to your fathers will: and if a man will doe the will of my Father saith his son he shall know of the doctrine whether it bee of God: now the will of God is, that you bee industrious, humble, peaceable, moderate in your desires, religi­ous in your liues, and euery way contrary to the misbehauiored men which I haue set before you: bee thus and the victory against error may soonest be atchiued; sooner a great deale, then by all the provisions of naturall witt, or secular learning. One of the heathens had this speech, Aug. ep. 20. Socrates. Quibus satis per­suasum vt nihil mallent esse quam viros bonos his reliqua facilis est doctrina: so may I say diuine knowledge will easily impart it selfe to such, who can be perswaded to desire to be nothing so much as true hearted Christians, and can be content to be guided by Gods spirit, for such haue the vnction whereof S ^t Iohn speakes, 1 Ioh. 2.20. and shall know all things, all things meet for such knowledge, and seruice of God here, as shall make them partakers of his sight and glory hereafter. David giues euery good man [Page 59]great assurance when he asketh, what man is hee that feareth the Lord, and subioynes; Ps. 25.12. him shall hee teach the way that he shall choose, & who is lead by God is out of the road of destroying error. O lord, by thy word and spirit guide vs all here present, by thy sonne, who is the truth, bring vs to thy sonne who is the life; and that it may please thee to bring into the way of truth all others that haue erred & are deceiued we beseech thee to heare vs good Lord; Letany. to whom all praise and glory bee ascri­bed now and euer.