TRUTH AND ERROR DISCOVERED IN TWO SERMONS IN St Maries' in Oxford.  
By ANTONY WHITE Master of Arts of Corpus Christi College in Oxford.  
OXFORD Printed by JOHN LICHFIELD Printer to the Famous University for Henry curtain. 1628.   

TO THE RIGHT WORSHIPFUL Sr HENRY NEVIL OF PILLINGBERE IN Berks his much honoured Patron.  
Sir  
THE life of man is a continual warfare, both against vices that assault the will, and errors which invade the understanding. Against these enemies of the soul do those sermons serve; especially the latter, whose chief employment is, to weaken error by cutting of the auxiliary forces which bad affections lend it, what service I have herein done to the church and truth (which done by so raw a soldier in so short a velitation can be but small) I bring under your view, and the like courteous eyes of those to whom you shall please to show it. I should much fear the exactness of your judgement, did I not know it tempered with that candour which useth well to accept the honest endeavours of the weakest. In this assurance I leave you to the reading of these following sermons, resting always  
Your Worships in my best services ANTONY WHITE.   
PROV. 23. VER. 23. 
Buy the truth but sell it not.  
IT were as fruitless a diligence for a Divine in writing of this nature, as this excellent book of Proverbs is, to inquire out methodical connexion's of sentences, as it were for an artist to study the coherences of Bedes axioms: Not therefore to trouble you with anxious prefaces this way let it suffice you (men, fathers, and brethren) that our royal Preacher doth in this verse commend to his studious hearers, a commodity fittest for humane nature to desire and enjoy, Truth: concerning which, his advice hath two branches, one in terms affirmative, it is to be bought, the other in negative, it is not to be fold; of the first whereof hoping that the God of truth will assist me, and presuming that your love of truth will accompany me, I purpose for to speak.  
Where first I must with Solomon take it for granted, that there is a truth, and that it may be bought. 
Cicero in Lucullo.  For I hope I am not come amongst those Academists of whose school, those in Cicero, with Cicero himself were, who with an incongruous confidence deliver, that there is nothing of whose truth we may be confidently assured. 
Vide Lact. lib. 3. cap. 6.  Lactantius answers this folly wittily: Si nihil omnino scias, id ipsum nihil possesciri, tolletur: if no truth may be known, why would they have that pass for truth that nothing can be known 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 give the foil to falsehood but truth? Besides whereas they allow some verisimilitude, herein they confess a truth, unless which Austen laughs at, 
Aug lib. 2. contra Academicos  they will profess that what they see is the likeness and purtrature of that which they never saw.  
This ancient fancy hath not yet given up the ghost even in our days; nor will, as long as there remains in the world, so much ignorance, lazines; jealousy, pride, profanes for each of these lend somewhat to this opinion: an ignorant man lead by the examples of those many things which he is not able to comprehend, concludes in haste that nothing may be comprehended; as if nothing were to be bought, because through his blindness he 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 gives up the verdict to his shallow judgement that there is in every point well nigh equal probability, but no pressing certainty. The jealous person casts his eye upon the dissenting varieties of Doctrines that are in the world, and yet all eagerly defended by learned Patrons: he observes that what one cries up for an holy truth, an other cries down for blasphemous error, that both sides with confident asseveration produce and plead their evidences, and withal, that princes and rulers of the earth do equally serve their turns, with either doctrines to manage their affairs, hereupon he is suspicious that there is no constant verity in whatsoever is proposed, but that it is for politic ends only, that men have avouched this or that for truth: or it may be, because he finds by some experience that those upon whose judgements he hath relied, have sometimes deceived him (though this were his own fault to take things so overhastily upon trust) yet to ease himself, he will unadvisedly complain of that great uncertainty that is in all things, thinking it best for the time to come rather to suspend his assent, then venture a new cozening: the upshot 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 gainsay whatsoever any shall aver for true, 
Anaxagoras.  (for there wanted not an* odd fellow that would cross you if you said the snow is white) he at last comes to be so fare transported in opinion as to think there is nothing but opinion, which you well know falls short of certain knowledge, and is as the schools speak always cum formidine oppositi with some suspicion that there may be falsehood in it. 
Aquinas 2a. 2ae. q. 1. artic. 4.  Lastly there will never be wanting the Impious person, who to find some shelter for his irreverence to God, & good things, his greatest enemies, he will as fare as his profane wit can help him, call in question even the first and best known truths; to which improbous labour I suppose he much forceth himself, knowing how much it might concern him, that there were no God to punish his villainy, no immortality of that soul, no resurrection of that body, that must be reserved for eternal torments, nor any rule of that goodness by which he must one day be judged: but these unworthy conceits are as (more than my hope is) fare from any of you my beloved brethren, who have learned in the school of Aristotle (herein well deserving of humane nature) that every 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 he is not denied the finding out of many certainties, nay you have been taught in a higher school, that truth (the noble plant that came down from heaven) shall spring out of the earth also as David sings, 
Ps. 85.11.  and that many shall run too and fro, 
Dan. 12.4.  and knowledge (knowledge not mere opinion) shall be increased) as speaketh Daniel. But this will better appear when I shall somewhat open the kind & nature of that truth whereof our author here treateth. Solomon who wrote so many books even to weariness of flesh gives this as the Epitome of all, Fear God and keep his commandments, 
Eccl. 12.13.  which being the whole duty of man, may well be thought the chief scope of those writings wherein he hath preached to posterity: more particularly, for this book of his parables, he salutes his reader in the very entrance with a discovery of his full drift, which is, 
Prov. 1.2.  that men should know wisdom and instruction, and that they should perceive the words of understanding, now the understanding he promiseth, is not (as we may well suppose) only of earthly and worldly things, which we can all well and soon enough find out without the help of so great a teacher, but of those better, higher matters, belonging to the service of God the tranquillity of souls, and the welfare of all societies, in that great house of God, the world. It remains then that the truth here spoken of, should find an interpretation agreeable to the main 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 observation, that Solomon supposeth there is such a true knowledge in divine matters, and that we may be 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 we have the more sober sceptics of our age somewhat yielding and pliant. 
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 suspense of judgements, almost in all inferior things, allowing us rather to cheapen then buy: yet they willingly grant divine verities, which when revealed from God, we must with ready submission assent unto, as unto uncontroleable truths. But whether our Pyrronists even in faith, will grant so much or no, we will confidently aver it upon these grounds. First we confess God to be our father and Lord: now a son honoureth his father, and a servant 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 infers. For there cannot be a closer sequence then of these terms: pater, filius, obsequium, dominus, servus, hominium, obedience is due from the son to the father, homage from the tenant to his Lord. If then at the very instant of our being, that bill was drawn whereby we stand obliged to God, it is necessarily requisite, that there should be some certain rule of that worship which we own to him, and that we should be acquainted with it. Our very nature confirms us in the acknowledgement that such a truth is likewise to be found. 
lib 3. cap. 10.  For as Lactantius well shows, even 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 have differenced him from all other creatures by this inclination, so that indeed, as Cicero long ago observed, and our late navigations have plentifully discovered, there is not any so wild a portion of mankind which doth not serve some deity, striving 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 religion which may truly satisfy it? Why is our understanding desirous of the knowledge of an infinite truth, if it be not capable thereof, why capable, if there be no way to enjoy it? Why doth our will not stay itself upon any finite object, but is still pressing forward to an infinite goodness, if there be no certain course to be made partakers thereof. I will first believe that God gives, and our nature receives so admirable a property in vain, before I can be persuaded that there is no true religion, which only is that which can give rest to these restless appetites of our souls. Add in the last place that man, a creature of one of the highest forms (for he is but little inferior to the Angels) should be one of the foolishest and most wretched, if religion were merely but a name or fiction, or if having truth in it, could not, possibly be possessed by us. For as Ficinus well shows, 
De relig. Christ. cap. 1.  many, as the Apostles forsake all things, all men something, out of the love or fear of a Godhead: we quit present things in hope or dread of future, our consciences are continually exercised either in feasting ourselves for the observed, or vexing ourselves for the omitted duty to that divine power which we acknowledge: now if all this were utterly in vain, we are most vain and miserable, especially, since we observe in inferior creatures no natural disposition to abstain from present good things in expectation of future, or carry themselves in such a voluntary strictness. We may not, who for want of time must be fain to leave out some thing necessary, stand too long upon superfluous matters, & therefore will upon the premises which even nature may subscribe unto, conclude, that there is some where extant a form of the true worship of God, whereof man may be partaker. But the troublous dispute of the world is, what this true worship is, wherein it consists, where to be bought, by what means to be purchased. Let me hasten then to these points, not unfit for this place, necessary I am sure for these times, wherein so many are at a stand which way to take, not a few have turned their backs to that wherein they ought to have proceeded: and all of us (God pardon our coldness and faintheartedness) not so forward to uphold and beautify the truth which we do embrace.  
The phrase of buying, here used, somewhat directs us in our inquiry: for the law of this action is, that we consider of the wares that are tendered unto us. He that would have us take things because offered, doth not fell but impose and tyrannize. A man may safely suspect his dealing that would have us choose and wink, or buy in the dark. The baseness of falsehood shuns the light, but truth as Tertullian speaketh, 
Lib. count. valent. cap. 3.  nihil erubescit nisi solummodo abscondi, is ashamed of nothing but to be hid: it calls for all eyes, and feareth not the severest trial; if it were only guilded over, it might forbid touching or scraping, but being massy & solid gold throughout, the more you handle and examine it the brighter it will appear. It cannot therefore be but a* Turkism in the Church of Rome, 
De Turcarum sententia vide Lod. Vivem de verit Christ. fidei lib. 4.  which allows not the people of God to try before they trust, but because she finds the ignorance of the most to be her greatest revenue shakels the souls of infinite numbers in the prison of a dark implicit faith, as if they could not be holy but in stupidity, nor good Christians unless they turn beasts and be led without reason: but shall we with such curious diligence, survey the nature and conditions of those wares, that are commodious for the body, and shall we trust a few plausible words of the Chapman & go no farther, in matters of that moment, as religion is, upon the truth whereof depends the salvation of our souls? Why? Is it not possible for men to be men and err, are not many false prophets gone out into the world, are there not many falsehoods for one truth, & doth not falsehood at the first blush sometimes, seem as truth? Was there never any rotten wood varnished or painted, was it never known that a strumpet put upon her the attire and gestures of an honest matron? Now how shall all this fraud be discovered, if we will put out our own eyes and not use that discretion which God and nature hath left us for the differencing of things. I confess indeed that if we will resign up ourselves, wholly to some others opinion and degrade ourselves of our own understanding, we may fall upon some truths in the worship of God, but this is by chance not judgement, and is not much better than if we should again build up the 
* Acts 17.23.  Altar to the unknown God. To remedy all these inconveniences, let us embrace the allowance of the blessed Apostles, 
1 Thes. 5.21.  of St Paul who exhorts us to try all things and hold that which is good: 
1 john. 4.1.  of St john who bids us not to believe every spirit but try them whether they are of God: 
1 Pet. 3.15.  of St Peter who requires, that we be ready always to give an answer to every man that asketh a reason of the hope that is in us. This that we may be able to do, let us go on and show the best means whereby we may discern truth from falsehood in matter of religion.  
Where first it is no reason why it should not easily be granted, that that is truth which bears conformity to the mind of the first truth, God: for our understanding is no otherwise true, then as it is even and adequate to things themselves, considering them as they are, nor are those Entitles true but as they are agreeable to divine understanding, which is not only the measure but the cause of all things, but if in any thing certainly in religion that is most true, that bears correspondency with God's mind and will: for who should prescribe what belongs to his honour but himself? Shall man who knows so little in and about himself? (especially since his understanding grew crazy by his fall) attempt to define how his maker shall be served? The effect of this presumption, is too well known in the superstitious, who measuring God by themselves, thrust such unseemly kindnesses upon him as are wholly unworthy of his majesty: yea (to speak the truth) worship their own fancies instead of a deity: what an ill-favoured and misshapen piece of honour would it be, which a silly country fellow should lay down for the right service of our king, & may we not quickly imagine, what an untoward form of divine worship, that would prove, which poor ignorant man, a worm & no man deviseth. No, no, let us let God alone with his own honour: he is best known how great he is to himself, and can surely tell us what his will is, he cannot be deceived because most wise, he will not deceive, because most good. It is by the sun that we behold the sun: it must be by God himself that we can know God: and therefore for this point, we may set up our resolution with Ambrose in his epistle against Symmachus: 
2. Epist. count. Symmachum.  coeli mysteria doceat me Deus ipse, qui condidit, non homo qui seipsum ignoravit, cui magis de Deo quam Deo credam? As for the mysteries of heaven, let God teach us who made us, not man who knows not himself, concerning God whom should we better trust then God himself? That of Saint Hilary is of kin to this, 
Lib. 1. de Trinit.  concedamus cognitionem sui Deo: idoneus enim sibi testis est, qui nisi per se cognitus non est; let us leave to God the knowledge of himself, and since he is not known but by himself, he is fittest to be his own witness; but let us with attentivest reverence, mark the severity of God himself in the prophecy of his servant Esay, 
Es. 29.14.  the words whereof his own son repeats in the fifteenth of Matthew, 
Mat. 15.9.  In vain do they worship me teaching for doctrines the commandments of men. Now since the conceit of man, is so vain a measure of divine worship, and that God must be honoured after his own way, it remains to be but enquired where the seat of his will is * Saluianus readily answers us, 
De guber. mundi lib. 3.  ip sum sacrae scripturae oraculum, Dei mens est, the oracle of holy scripture is the mind of God. 
joh. 77.17.  If it be truth we seek for, thy word O Father is truth saith our Saviour. Behold the loving care of God to man; when by reason of our lame and blind understanding we could not soar up to God, to enter ourselves into his acquaintance, he hath descended down to us; by those who have been from everlasting in his bosom, his dear son and spirit, he hath conveied unto us his counsels, 
2. Pet. 1.21. Greg. mag.  and by the men who spoke and wrote as they were inspired, hath sent us (as Gregory's phrase is) divers epistles concerning his will: here than may we rest, that whatsoever his word enjoineth, is wellpleasing, whatsoever it forbiddeth is unacceptable to him, whatsoever is of a middle nature, it is uncertain whether it may be welcome; It is most certain it is not expected. They are then too daring that thrust upon the people of God, as necessary to their salvation or their maker's worship, those observances, 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 to hear of those differences of religion, which so much troubles the world, than that good poor 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 been long round about him, before he had diligently read over the holy scriptures, and if afterwards there should without all forestall persuasions or Oratory inference be nakedly laid down the articles of our doctrine and the tenants of the Romish Church, it were not possible but he should admire the sweet consent, which our religion hath with God's word, and he would more than wonder from whence all the rest were fetched, and would conclude that if what they teach in many points, be true, there hath crept into the world a new Gospel, whereof no footsteps in the many writings of the holy Prophets and Apostles do appear. These additaments are styled sacred traditions, but by what chain were they let down from heaven? Or how can their necessary use by prudent hearted christians be embraced, when they are already bound to believe, 
2 Tim. 3.15.16.17.  that the Scriptures are able to make us wise unto salvation as Saint Paul saith, and that they are of sufficiency for all those things, whereby the man of God may be perfectly furnished to every good work: men may be wise above that which is written, but then they are wise above sobriety; for it is a luxury in religion to desire more, then what will instruct us to every good work here and fit us for eternal salvation hereafter.  
But here we must go one step farther to quit that objection which good souls, do many times make against their own 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 himself is become his teacher, by whom if he be deceived 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 deceived me; yet how shall these writings be understood by us? For we hear many and those none of the meanest clerks, complaining of the great obscurity to be found in that book, and how shall we Puisnes and Pigmies in comparison of others reach to the sense thereof; buy the truth we would, but it is somewhat above the proportion of our states and abilities: to this I can give no better answer, but do ye with humble diligence and teachable affections read over this heavenly book and you will answer yourselves: for doubtless you shall find many easy places therein, and those will encourage you to read the rest. Even this writing of Solomon though it contain parables high enough for the most reaching understanding, yet withal it certifies us in the very* entrance that they are framed to give subtlety to the simple, 
Prov. 1.4.  and to the young man knowledge and discretion; and will the spirit fail of the end proposed? Experience will teach us otherwife, for howsoever we shall meet in scriptures with some of those depths wherein Eiephants may swim, and if they will be too curiously and presumptuously venturing, be drowned too; yet we shall also light upon exceeding many fords, and those streaming likewise with the waters of life, wherein those that are yet but lambs 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 upon him as speaks the Apostle, 
Rom. 10.12.  so is the style thereof disposed and bending towards all, that approach with reverence: 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 us all, and he speaks as becometh both those titles; for having differing children and servants and having commands for all of them, he must needs attemper his speech to each several capacity, that every one may know his duty in the place he holds under him. 
Vide Vivem de verit. fidei lib. 2. cap: de virtutibus evangeliis.  Howsoever than the old Philosophers savouring of the heathenish envy and pride, and minding only the benefit of a few, profess 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.  witness the epistle of Airistotle to his greatest scholar, yet to conceive so of God, the author of mankind, aswell as of the Bible, were the impeachment of his wisdom and goodness: for what shall he be the God only of universities, shall the witty only engross him? No, 
1. Reg. 20.28.  doubtless he is a God of the* valleys as well as of the mountains & the showers of his gracious pleasures shall equally descend on both: there are in every corner of his family souls sick, and to be cured; hungry and to be fed; naked and to be clothed lost and to be found, and therefore there is doubtless in his word, that medicine, meat, succour, salvation, that shall be fit for all, there is a spiritual market where all may buy: but here is the folly, we are many of us lazy, and then lay our sloth upon obscurity of scriptures, and some of us it may be drunk with inordinate affections, and then like drundards though the way be broad and plain enough yet we find fault with the narrowness & unevenness; yea by the abuse of ourselves and the word of God, instead of buying his truth we purchase that his grievous judgement, that seeing we shall not see, and hearing we shall not understand, that so that of the Apostle may be verified: 
Mat. 13.14. 2 Cor. 4.4.  if the Gospel be hid it is hid unto them that perish, in whom the God of this world hath blinded their minds, that the light of the glorious Gospel of Christ should not shine unto them. Much fault may be in ourselves, that we miss of so rich a bargain as truth; but came we with honest minds to the word, we should find, that though many hard things therein surpass our understanding, yet if we practise, but so many duties of piety, and embrace so many articles of faith, which we may clearly understand, there will remain of easy lessons such store, as shall serve to the attainment of eternal life. Thus have we laid down the prime and master direction how to discern falsehood from that heavenly truth which we would buy; showing that nothing is to be retained as necessary to the true worship of God, which bears not conformity to his will, whereof the letters patents are the holy scriptures; but further, because in the ware itself, which we would get into our hand, there are found certain proper qualities or characters whereby it may be distinctly known from sophisticate falsehoods, it will not be impertinent to admonish somewhat herein.  
The first innate property of this truth, is that it is always one and the same, even as God himself the parent thereof is, in whom is no variableness or shadow of turning saith St james, 
jac. 1.17. Eph. 4.5.  as one Lord so one faith, is St Paul's doctrine; to imagine that diverse and contrary traditions in religion may be true, is to bring in a plurality of Gods. For the one and simple understanding of one God, cannot possibly cast forth the beams 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 heretics though of never so different fancies, did yet speak the truth, as if any thing could swerve from itself and remain itself; no, no, truth is more uniform and constant, insomuch that if we survey all the parcels of this rich & beautiful commodity, we shall find each several to agree with the rest in admirable consent; whereas if we take into our hands the infinite pieces of falsehood, we shall not only perceive them opposite to truth, but incoherent one to another, nay in the same cause or question it will not be hard to descry the premises, and the more removed consequences mutually to wound one another and be both false; but truth cuts not her own throat, but rather each part of her (if of so partlesse a thing I may so speak) lends stron succour to the other.  
The second native note of divine truth is, that it still reflects itself upon the glory of its Author, and therefore she, as wisdom in the book of Proverbs, gets her to the top of the high places, 
Prov. 8.2.3. Psal. 29.1.2.  she stands at every entrance and sings that Psalm with a cheerful voice, Give unto the Lord O ye mighty, give unto the Lord Glory and strength, give unto the Lord the glory due unto 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 confess himself altogether unworthy of the least of his provoked maker's mercy: she presseth to him, not to stand upon the prerogatives of natural goodness, she counselleth him to cast away the insolent conceit of his own merits and satisfactions, and rely only upon the free and undeserved grace of God for his salvation: she commands him to submit all his own wisdom, greatness, power, to the power, greatness, wisdom of God: she inioines him not to take in any partners into his redeemers honour, but to let him have all the glory of his own works without a sharer: this voice thus advancing our creator and restorer, is high & true; but when I hear a skreaking, that I am not so poor but that doing what I may do, by my depraved nature, I deserve at leastwise in congruity, that God should look favourably upon me, & when his favour is received, I then can do those works which by their own proper dignity, may merit heaven and bring God under a debt: when I hear a noise that I must get me some of the overflowings of other men's goodness, or pay some of mine own satisfactions to help out the merits of my saviour (as if there were some want in him of whose fulnsse we may all receive grace for grace) when I am solicited in performance of religion, 
john. 1.16.  to do beside and sometimes against the command of God, as if I might be a thought wiser than my maker: these sounds must needs be untuneable to truth, since they set not forth the grace and glory of God in that highest strain, which heavenly doctrines should reach unto.  
Thirdly if amongst a heap of fruitless & comfortless doctrines that usually lie upon the stall, we would find out and buy the truth, let us inquire after that which contains the most certain and safe method of our reconciliation with God: for since religion (as that noble Frenchman hath it) is the art of saving man, 
Mornaeus de verit. rel. Christianae. cap. 20.  which cannot be but in conjunction with God, and since it is confessed on all hands, that sin hath made a great gulf betwixt God and man; that must needs be the only truth, which will tell us how a friendship may be made up again 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 bind together again what was unhappily disvnited. But be that as Grammarians can agree, it will be agreed by divines, that all mankind, should be utterly lost, if being by sin brought unto the very margin of that bottomless hellish pit, there should be no bridge appointed, to convey us over in safety to the mercies of heaven, but herein the grace of God, (which the scripture hath the honour to publish helps by bringing us certain news of an Emmanuella God-man, a mediator, who by his infinitely meritorious sufferings (for what cannot the blood of the son of God obtain) paid off all the scores of his Father's justice, extinguished all the fiery fierceness of his wrath and reconciled us to his everlasting love, wherein is everlasting life and health: when we were enemies saith the Apostle, 
Rom. 5.10.  we were reconciled to God by the death of his son, and being reconciled, we shall be saved by his life. This is a true saying and worthy by all means to be received, because it can only give assurance of peace to our troubled consciences, whereas all other ways in the case of man's reconciliation with God, are but as thin, rotten, short threads, applied to the bowing of a mighty Cedar, to a poor shrub of wonderful great distance from it, even ties and bands weaker and vainer than vanity itself.  
Fourthly, it may pass for an individual mark of true religion, that it is a leader to true sanctity The wisdom that is from above, 
jac. 3.17.1.27.  is first pure? saith St james, and in the last verse of his first chapter he gives this character thereof, charity towards others and cleanness in ourselves. Not that all professors of the truth, are presently possessed with sanctity, not that the sanctity which is in the best, is in this life perfectly squared to the exact rule of truth; but our meaning is, that what is divinely true doth in its own nature necessarily tend to the purging of our souls from corruption, and the introducing of holy innocency, charity and every other virtue: It must needs be so, since truth is the daughter of God, the Holy of holies; when therefore we hear a doctrine that favours our sensuality, that gives dispensation to carnal liberty, that lendes patronage to the fopperies of our time, ut honeste peccare videamur, that we may seem honestly vain; The voice thereof, bewrays the falsehood of it, nay it is a very unlucky truth (if any truth can have that misfortune) which when entertained moves no man the more to the love of God or practice of any goodness. 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 accounts the lively resemblance of that holiness which is in God. If it cannot beget virtue but serves only to make us hide our badness, it hath but the force of an humane law; if it do but only pair off, but not root up 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 devils; but if it be fitted to the rendering of a man, not only a full renouncer of his own lusts but a sincere imitator of his maker's holiness, this is the truth, that is fallen down from heaven, to bring us up 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 spiritual and invisible nature, than a spiritual service: surely the Father seeks such worshippers, 
joh. 4.23.  as speaks the son, and I hope many such he will find, though I cannot but fear there will be still more, who supposing that God love's, whatsoever they themselves admire, & going about to put upon him their own humours, place all religion in external gauds and shows, what a deal of mechannicall religion, is there in the world whilst the Pharisaical jew is busy in the washing of his cups, and platters, 
Mat. 23.25.14.  and makes his observed prayers long even to hoarseness, but to have a clean and sincere soul is his least care. The blind heathen plays 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 turns over his beads, with his knees creeps to his image, with his tongue performs his confessors task, and then he hath done with God till the next holy day: nay whilst so many amongst ourselves mere Mimics in religion, are zealous rather in their eyes, ears, hands, tongues, then in their hearts, that find all religion in the temple, and in the temple leave it as they find it, neither bringing in nor carrying away any in their minds, which should be the hourly living Temples of God, beautified with modesty perfumed with innocency, and stored with the sacrifices of flagrant love to God, his causes, his servants: services of the body were decent, have their place, but not as distinctive notes of a true religion, which rather calls for the offices of a good and well guided mind.  
Lastly I may not omit without wronging my wares, that the truth which must be bought, will be known by her antiquity and lastingness, because it is the of spring of him that was, and is, 
Rev. 4.8.  and is to come: here those of the Church of Rome will be ready to plead a purchase, nameing us Popes and ancestors for many years, in whose hands their doctrine hath been kept, we deny it not to be too old, and yet we grant it not to be old enough: for antiquity hath its degrees; we yield the second, but the first is the best, and that is ours, we say not this or that Pope but with Ignatius Christ is our antiquity; 
Epist. ad Philadelph.  nor to use Cyprians Apology, do we so much attend, what any others before us, have 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 Primitive times was clearly professed and in the darker days of Antichristianisme preserved, both in the Oracles of the uncorrupted word, and in the hearts of persecuted witnesses, our eyes (eyes blessed if thankful) behold it, not new but renewed, and vindicated from the tyranny of former times, if it had stood only upon humane props; frauds and forces might by this time have undermined it, but by a higher hand, it hath hitherto miraculously continued, and no doubt will to the end of all things; since there is no reason why God who is if I may so speak as wise at first as at last, and as strong at last as at first, should either change his mind or not afford his support.  
Having thus showed where truth is shopt, and how it may be discovered the only labour that is left me, is, to stir you up to be so affected that it may be possessed by you: where not to be so arrogant as to chalk you out a way of study in arts and sciences, and languages, and such like helps, to the inquisition even of divine truths, this I leave to the Gamaliels' & masters of the Israel at whose feet I wish I might have longer sat. I shall only account it my duty, to admonish you and myself in a few words of the chiefest qualities wherewith we should be invested, who are enjoined to buy the truth.  
And here let a high love and esteem of this ware be first wrought in us: for doubtless here is a thing of rich value before us, since the holy ghost doth so solicit us to the purchasing thereof, we may well give it out, that this is that one pearl of great price mentioned in the Gospel, 
Mat. 13.46.  which caused the wise merchant to go and sell all that he had and buy it, for if it be an excellency, drawing toward angelical perfection, to consider of things as indeed they are: if it be so sweet a food to the soul of man to contemplate of those matters whereof she is capable without mistaking: if it be the noblest scholarship to copy out into our understandings, that which is originally & eternally in Gods: if God be so jealous of his honour, and so unlike those so ciable Gods of the heathen, that one only prescribed worship can content him; how should we be ravished with truth in which all this is found, we cannot but long to buy it, if we once be thus persuaded of the worth of it.  
Therefore I hope the next thing will be heeded by us, which is, as hearty to be affected with the excellency of scriptures, above all other writings, since in that holy paper is unquestionably wrapped up this heavenly ware; 
2. Tim. 3.19.  much time would then be spent as was done by Timothy in knowing the sacred letters, and not suffer ourselves to be so bewitched with the name of humane polite literature, that Philosophers, Historians, Poets, yea and those Divines too, with whom Aristotle is more frequent than Paul, should take up our solemnest, and devoutest studies, and the Bible be only read at some by hours, rather because we would not be altogether ignorant, than that we would be very skill full in it: surely they are worthy to be deceived in divine matters, who are infected with the humour of Angelus Palitianus who would not vouchsafe the reading of scriptures, 
Vide vivem de veri. fidei lib. 2. cap. de veter. Testam.  as not containeing elegancies suitable to his wit and style, as if he meant to be saved by Criticisms and quainter phrases. St Austen bewails this vanity of his, 
lib 3. conf. cap. 5  with whom whilst not converted Tully above all compares seemed worthier of his study, than any of our inspired authors, we may think it a malady of great wits which had need to be cured by such repentance; let good wits therefore take heed of it.  
Now as we love truth and the records of it, so if we would store ourselves therewith, I know nothing more necessary then to come with honest and purged affections: for a mind blurred with sensual vanities, worldly corruptions, devilish wickedness, can hardly take the fair impressions of truth. 
Sap. 1.4.  Into a malicious soul wisdom (as it is in the book of Wisdom) shall not enter nor dwell in the body that is a subject unto sin, If pride be the domineering sin in us, 
〈…〉  and hath given us any of the waters of strife to drink, Lord, how hard we study, yet not to buy but disgrace a truth: if it hath been our ill luck to have vented an error, we take it our credit to defend it, and though we are conscious of the falsehood yet we must not seem to err: In our conferences which should serve to put up truth before us, it is victory that is only aimed at. A modest man dares scarce speak what is true for fear of putting us into the contrary error: and as the leaven of pride is so sour, so is it wonderfully swelling, as if plain and certain truths were occupata materia, a matter already taken up by others of low and vulgar wits, and unfit for the sublimity of our spirits: we range after curious speculations that still will run away from us, or if caught will be of no use: we peremptorily determine where we should only religiously admire, again, if this spirit haunt us, a new error pleaseth us better than an ancient established truth, thinking it a braver act to be the master of a young vanity, than the disciple of an aged truth, no wonder then if some, now and then, pick out of their authors such a point for their venting, which others saw as well as they, and could have bought it; but being but a toy and not worth the expense, have wisely scorned it, these marketings can hardly be avoided by men of pride, humility is more thirsty and still on the getting hand; because indeed blessed be him, who as he frustrats proud wits, 
Luk. 1.15. Ψ. 25.9.  so hath he 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 envy, sois that of uncharitableness; all these hang plummets upon the soul, & suffer her not to ascend up to many truths; nay though our understandings be sometimes of their own natural vigour soaring, yet as the very Eagles made for stight, can only flutter, not mount when weighty stones are tied to their feet; so these base and unworthy affections cannot choose but clog and press us, when we are to raise up our spirits to any high point: but did we carry in our breasts, contented, chaste, moderate peaceable affections, endeavouring nothing more then, to be holy as God is holy, 
1. Pet. 1.16.  the eye of our souls would oft see more clearly & pierce more deeply into heavenly mysteries: that rule of our Saviour is most divine: 
joh. 7.17.  If any man will do the will of my father, he shall know of the doctrine whether it be of God.  
Much here might be added concerning those many preiudices whereof we should also rid ourselves, before we can entertain truth; it is true it is true, is the cry of many, but why, it is attended with signs: 
Mat. 24.24.  yea but false prophets shall do wonders even to the deceiving of the elect themselves, if that were possible: it is confirmed by the sufferings of the professors: 
〈◊〉.  yea but 'tis not the pain 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 never so well with the world that the best thing should please the most: 
〈…〉. 7.13.  & the broad way hears ill: it is bequeathed by our ancestors: but walk 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 custom could prescribe against it: it is taught by great Rabbis: but they list not to be men, nor ever could produce any character that exempts them from ignorance: it is delivered by those of reputed sanctity: yea but our saviour mentioneth false prophets that shall come in sheep's clothing: 
Mat. 7.15.  nor is I will not say a counsel of Saints but men, a choir of Angels to be welcomed with any other courtesy than a curse, 
Gal. 1.8.  if they bring things contrary to what hath been received from Christ. I wonder at our sottishness that can be patiented to have our understanding gived by these weak preiudices: that we may break them, let us be persuaded of this easy truth: 
2. Cor. 1.24.  that none but God can Lord it over faith: because he alone is set above error and deceit: the Apostle saith it upon deliberation what David did in haste, every man is a liar, 
Rom. 3.4. Ps. 116.11.  what through Ignorance, what through negligence: what through malice; small reason have we then to prime our consciences upon any one sleeve, not knowing whether he will run with them.  
To avoid all these impediments to the procuring of truth, let us in the last place commend prayer unto you: by which holy men have confessed that they have more profited then by reading, hearing, 
Aug. Epist. 112.  or any other diligence: 
job. 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 giveth understanding: and it being most true what our saviour hath, that his Father will give the spirit to those that ask him; 
Luk. 11.13.  who can doubt but that devout prayer is one of the currantest coins, whereby we may traffic with God, for the obtaining of those illuminations that shall bring truth with them into our breasts.  
Thus have I (reverend Fathers and brethren) brought you what I have conceived in this argument. I am not much acquainted with your ears and therefore know not how to fit them: only I thought that a discourse of truth, and the purchase of it, might not be unsuitable to that place wherein is held so famous a Mart of truth: or did the considerations of mine own meanness deter me, since I knew I came amongst the wise, with whom as Prospers phrase is, truth is not then only great, when great ones teach it. But if you will except, 
Vide Prosp. praesat. in 2. l. de vita contempl.  we need no encouragement in this kind, for we have bought truth already then I have nothing to say but this, evermore defend it with your tongue and pen, and if need be seal it with your blood: ever more adorn it with the holiness, and integrity of your lives, that so when this life shall be changed into a better, you may with souls full of truth the more comfortably come into the presence of the God of truth, to whom Father, son and holy ghost be ascribed all glory and praise now & for ever.  
FINIS.   
JAMES I. VER. 16. 
Do not err my beloved brethren.  
IF error were only the disease of the ignorant, it might reasonably be said unto me, Physician heal thine own country flock, & come not hither where various learning hath provided sufficient preservatives against this evil, or if this malady of the soul, might be cured by a bare information of the understanding the matter more conveniently might be left to your public schools, or private studies, then brought up into your pulpit, but since experience abundantly teacheth, that the most dangerous, and troublesome errors have 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) do (though very irregularly I confess) too too oft lead the understanding: I could not take it so misbeseeming a work for a preacher, who hath so much to do with the ordering of men's affections, to take in hand this subject in this place, let me then once more (Reverend Fathers & beloved brethren) venture upon your patience, and as heretofore I have from that wise king invited you to buy the truth, 
Prov. 23.23.  so suffer me 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 chase it from us. 
Errorem definirefacilius quam finire Aug. lib. 1. contra Academicos cap. 4.  For if we define error, which is sooner defined than finished said Licentius, what is it but a pitiful deformity, & incongruity betwixt our understanding, and the things which God and nature have established? For as it is the justice of truth to consider every thing as indeed it is, herein nobly doing right to the first truth, God (the fountain of that settled being which things have) so on the contrary injurious error is a false witnes-bearer against God, reporting otherwise of things, than God made them, or then he would have them to be apprehended by us; either fastening upon things what belongs not to them, or denying to them what doth. Alas how have we lost God, and the tracks of things as he hath left them to us, yea how have we lost ourselves, and the endowments wherewith we were trusted! For whereas reason was bestowed upon us, to be a lamp whereby we might discern betwixt truth, and that which is the shadow thereof, error hath put out this light, and so deprived us of that which is the soul of the soul to use Philo his words even as the apple is the eye of the eye. 
De mundi opificio.  Philosophers speak of a natural appetite which the soul of every man hath to know what is true in things; & therefore howsoever there may be found thousands, that most gladly would deceive others, scarce one among them would willingly be deceived himself. Yet I know not how error hath somewhat dulled this appetite, I am sure it cannot satisfy it, but frustrates the honest desires of the soul; and instead of her due meat, feeds her either with incertain opinions which breed crude, and undigested tenants in the judgement, or else with certain falsehood the very poison of the mind. Nor is error only dangerous to the first harbourers of it, but like the plague, it runs from man to man; no man almost being content to err to himself, but hath a longing to transmit his erroneous conceits to others, as it appeareth in all Heretics. But the malignity of error is never of greater force than when it lighteth into men of our calling, for when we have once lost part of our priestly pectoral, 
Exod 28.30.  our vrim our light of true doctrine, and have clad ourselves in the dark hue of falsehood, we convey our fashion unto multitude of souls, and cannot perish alone. By this you see the peril, and cannot but welcome our Apostles admonition, calling you from it.  
But than is an admonition in this kind, so much the more to be heeded, the fouler the error is concerning which the warning is given. Such a one is this which Saint james means; for if you will survey the verses bordering upon my text, you shall find him labouring to root that impiously absurd conceit out of men's minds that God is a solicitor and temptor to sin, The devil greedy after the destruction of souls, was it seems impatient of any long delay, ere he wrought his feats, and therefore not tarrying until the Gospel of our Saviour were generally planted and strongly rooted in men's hearts by the preaching of the apostles, he 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 heretics, that the Apostles were prevented, 
Heretic. Fabul. compend. de Simone.  for as Theodoret writeth when he had quitted Samaria, he traveled into diverse parts, where the Apostles had not preached, forestall as he went along the minds of men, with his detestable impostures, that the doctrine of Apostolical teachers, might wholly be shut out, or enter with greater difficulty; now among his pestilential errors, 
Adverse. haereses cap. 24.  that was one, as Vincentius testifieth, that God the creator was author of the evils, even of sin; an impiety which wanted not abettors in all ages; For besides Simon, Cerdon, Martion, Florinus in the first times, and the Manichees, with the Priscillianists, afterwards, even our present age hath afforded that impure sect of the Libertines foully guilty that way. It is probable that some in the Apostles time had drunk of Simons cup, which might move Saint james to give caveats to his scholars, that they err not in this point: Howsoever we deem of the occasion, moving him to write, his admonition, is so much the weightier, the more grievous the error which he speaks of, is: an error primae magnitudinis of the biggest size. For if God be an author of, or a tempter to sinful evil; if we cannot be content to say that he permits offences, but will have him to necessitate them; if we cannot rest satisfied with that truth, that God doth in his infinite wisdom make use of the wicked wills of his creatures, to his own glory, but we will further say that he makes their wills so wicked; if when men are read to be hardened by God, we will pronounce that he doth it, not only by withholding grace, but infusing malice: if when we speak of Gods concurring, with every work of his creature, we will not distinguish the action itself from the obliquity, but promiscuously entitle God to both: Lord what confusion will there be in all things, let the pale betwixt just and unjust, holy and profane be pulled down! For if God solicit and impel men to evil, when I sinne I sin not, for why should it be my fault to be lead by God, nay this confounds God and the devil making them all one; than which what more horrid blasphemy can be conceived. And as for the attributes of God, which are indeed himself, not one of them can stand with any honour, if this error be not demolished; for how is he goodness itself if such streams of evil do flow from him, how is he all power when he is the parent of defects, and impotencies? What justice is it to punish those crimes which he himself makes, and plague in another his own fault; and if he incline, yea drive a man to sin, that so afterwards he may show his mercy in remitting it, 
Aug.  alas, as that father saith it is but a malevolent good will to make any one miserable to appear himself merciful. A more sacrilegious indignity against God cannot be offered, then by this abominable error; not is there any more pernicious to humane society. For it erects a profane sanctuary for all offenders, every one sheltering his iniquity, under the authority & patronage of God himself. There is in man a natural humour not to own his offences, and he is glad if he can translate them upon another; this error affords the boldest shift, when it proposeth God the author of and mover to sins, none if this doctrine were currant, but would freely and riotously offend when they have not fault, but necessity, yea divine authority to charge in whatsoever they do. This I speak to discover the weight of the Apostles admonition, who gives warning in a matter of great importance, this error not only grating upon, but casting down the very foundation of all religion.  
But although our Apostle hath especial reference to this one particular most impious error, yet there is no doubt, 
In locum.  but as Paraeus rightly comments the admonition here given extends to our avoidance of all other foul errors about the doctrines of faith. For if we be untouched of this falsehood, there are beside this, many others, injurious to God and dangerous to souls, wherewith if we are likely to be tainted, our Apostles watchword is still in force. Err not my beloved brethren. Let me then (taking my text in its just latitude) enter into that, whereunto I have destinated my meditations, for this place and time; which is to lay down a course how we may recover others and preserve ourselves form errors in religion, that so this monitory speech of out Apostle may take effect among us. And of this, as God, the hour, and your patience will permit.  
Concerning our recovery of others fallen into error, though herein much may be said, yet in this scantness of time, it will be thriftiest for me, to observe only our Apostles method herein, first we must have a care as well to instruct them, as condemn them, so doth Saint james; who together with his cry Nolite errare, useth very powerful arguments, drawn from the nature of God, and the true causes of sin; whereby he proves that God cannot be a tempter to evil, as reading the chapter you shall perceive. And indeed it cannot be but a fruitless imperiousness to command a man not to err & 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 up by some of our calling, who sometimes in the pulpit do with greater eagernes of passion, inveigh against popish errors, than soundness of judgement, and choice of arguments refute them; this rather advantageth than reformeth falsehood; putting this frump into our adversary's mouths; we see a will rather than a power in our opposites to convince us of error, for we hear much noise, little reason; and who are they that we should credit them, upon their bare words, and weak assertion only: but this is a fault most seen in the country, and therefore not to be insisted on in this place.  
A second direction is afforded from the courteous language of Saint james in our text; the matter which he confutes, comes not short of blasphemy, yet the Apostle abstaines from that harsher term, and mollifies that had opinion into the gentler name of error and now he calls from this error he salutes his scholars after a mild & loving manner, Err not beloved brethren. If we could do any good upon others errors, this behaviour is of all others the most winning; to come to the handling of our brethren's sores, with brotherly minds, full of love and compassion. Aseruant of the Lords, especially he that doth the Lord's service in freeing men's souls from error, 
2. Tim. 2.24.25  Must be as Saint Paul describes him, gentle to all men, apt to teach, patiented, in meekness instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the truth; and surely great reason we have to show humanity to humane errors; remembering how difficult a matter it is for poor ignorant men, so every way beset with the snares of error, to escape all danger, yea not forgetting that we ourselves are but men, and may possibly have as great stains, in our judgement, as those we would expunge in others; how soever, by dealing with our brethren after a fair, & mild demenaour, we shall render them more docile, and tractable, it being the nature of many to lend a more patiented ear to those of whom they have an opinion that they proceed in love: the mind delights rather to follow then to be lead, and rather to be lead, then drawn, 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 sun fairly and serenely shining upon, might have wood to cast off his cloak, which the blustering wind made him to keep closer on; and surely there are some that if gently admonished will both reverence their instructor, and embrace his advice, but if over roughly and smartingly handled, 
Salvian,  will rather be exasperated then reform facti sunt ingesta acrius veritate peiores; they are made worse by a truth too too eagerly put upon them. They seem then smally acquainted with the discretion of admonishers, or condition of humane nature, who fly into the face of their erring brethren, with biting invectives, and rigorous punishments, as if it were all one to rail and convince, condemn and teach, or as if it were a braver thing for Christians to employ power then love, in the correcting of their brethren; I speak not against the due punishment of men obstinate and irreclaimable, but that they may not be so, I would have all loving means first tried to recall them; yea and when a severe stroke is given I would have it inflicted with demonstration of unfeigned sorrow and love, as the primitive Church did her censures with much mourning; as may be gatherered by St Paul's epistles with whom to correct & lament are symonimas as the judicious writer of the Trent counsels history hath noted, 
1 Cor. 5.2. 2 Cot. 2.4. Histor, Confil. Trident.  who observes farther, that in those times the excess of charity in correcting did make the corrector feel greater pain than the corrected; the proceed of latter times, have been so harsh and fierce, that it may be thought that some have been so far from grieving at the errors of others, that rather they have been glad of them, especially if they be such, the sedulous discovery & punishment whereof would as they hoped insinuate them into the favours of the great ones, of the world, men thus being more beholding to the errors of others, than their own virtues for their preferments, or if this humour hath not taken them, it is to be feared another hath, full of malignant vainglory; while they somewhat reioiceat the daily outbursting of error, that so they might have work, if not for their authority to use the rod, yet for their learning to employ the pen or tongue in confuting them. I think it a worthy work to convince erroneous doctrines, and I hope this place will never want those, that shall perform it readily and solidly, but to desire errors to make ostentation of this skill, is a perverseambition, void of all brotherly charity, 
Epist. 132. ad Florenlinam.  non ut quod scimus doceamus aliorum ignor antiam oped are debemus saith Austen, to the end we may teach the world what we know, we 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 us to take in the recovering of others from their errors; how we shall preserve ourselves, it remains to the prescribed.  
Error is a sickness of the soul: and the chief part, at least the first degree of the cure, is to know and stop the fountain of the disease. The causes of error are many; I will not touch upon those which may crave the mercy of our excuse and pity, and which are now so incident to our nature, that they are passed our avoidance; for it is mischief sufficiently known and felt, that our first parent his inordinate and ambitious desire of overwide knowledge, brought himself, and his unhappy posterity into the dark prison of ignorance; where lying, and God as David sets it forth, 
Psalm. 14.2.  looking down from heaven upon the children of men, to see if there were any that would understand, he finds not one they are all corrupt as in their wills so in their understandings: he that readeth the third to the Romans where this passage of David is alleged shall perceive, 
Rom. 3.9.11.  that no favourable synecdoche can save any of the posterity of Adam from his epidemical contagion: And although God the great Physician of souls, by his spirit, by his begotten word the son, and by that word which he put into the mouths of his prophets, and Apostles, hath purged the minds of many of much ignorance, and made their understanding more clear and lightsome; yet whether it be that the disease, is too deeply rooted in our nature to be driven out upon a sudden, or whether it be that God will have sOme relics thereof abide in us, to contain us within the bounds of humility, and doth not think it fit we should enjoy all our happiness at once: whatsoever the reason is, even the best men do ofter find in themselves certain grudge of this malady. Not only they bewray their ignorance but their error, as David ingeniously confesseth that before he went into the sanctuary, the school of God, 
Psal. 73.17.22.  in a matter of no small importance, he was foolish and ignorant, and even 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 incomplete knowledge leave us in the hands of diverse errors. But this natural feebleness of the understanding (although questionless it be the parent of sundry mistakes, I come to pity not to lash; especially where there is a care to heal and strengthen such weakness of the mind, by those wholesome remedies which God hath prescribed; and there be no willing fomentation of, but all manly resitance against erroneous fancies; and if also since we want the happiness of being free from error and ignorance, we want not the wisdom to be forry for our defects, andto pray for their forgiveness and covering in Christ.  
The leaders into errors against which my discourse is specially bend, come forth not so much from the coasts of a naturally weak understanding, as of some morally bad affections, which must be subdued or error will be victorious. For that the affections are of great force, to sway the judgement, we need not marvel, since the will is the most imperious faculty of the soul, & makes use of the understanding but as a councillor; now as when a prince is strongly let upon a thing, and is resolved to have his own way, the councillors many times what for fear, what for love; or very flattery are pliant enough to his purpose, and willingly suffer themselves, to be corrupted, that they may appear serviceable; so when once the will is in ordinately affected and mainly bend to that ill upon which the affection is placed, it gives little leisure and no leave to the understanding to descent from it, yea it dims the eye of the sold, that it cannot discern the truth, or fashions the sight to its own wrong guise, 
jud. 16.16.19.20.  when I read the story of Samson I meet with no unfit Emblem of this the affections dealing with the understanding; Dalilah first allures the man to betray his own strength and then puts him into the hands of his enemies; so do the affections first emasculat the understanding, and corrupt its abilities, and then deliver it over into the hands of some dangerous falsehood. To the making good this point I suppose every man's experience will afford evidence. For who cannot witness so much, that when his mind hath been transported with the violence of some bad passion, or desire, he hath conceived so and so of things and hath been somewhat eager in the maintenance of his conceit, who afterward, when this storm of passion is gone over, and the soul hath recovered her wont tranquillity and clearness; observes his mistake, changeth his opinion, and grows somewhat ashamed of his understanding. Now if the sudden untuly commotions and wanton desires of the mind vitiat and ravish the understanding, and beget diverse errors, how should not such be pestered with these misshapen bats, in whom unbridled sinful affections keep a standing court, and whose whole life is an habituated viciousness: Nor is it nothing to our purpose, that we may observe those grand masters of error, the heretics in all ages, for the most part have been ill mannered men, & such in whom the distempers either of the concupiscible or irascible part, of the soul, have been eminent. St Paul prophesying of the last perilo us times shows that men shall be self amorous, 
2 Tim. 3.1.2.3.4.5.6.8.13.  covetous, boasters, what not, & afterwards declares that of this rotten timber should teachers of falsehood be made deceiving, & being deceived, resisting the truth, as jannes' and jambres did Moses: nor can I think that always the heresies of these men did produce their viciousness, but rather that the viciousness of these men did thrust them upon their heresies. They were first men of corrupt minds and then reprobate concerning the faith, as the Apostle order his description: and surely if we take a list, of the present errors of the Church of Rome, which we most condemn, it were no hard matter to find out their genealogy and show that the greatest part of their false doctrines, and bad practices, come as it were out of the loins of covetousness, or ambition, or licentiousness. If then we would not fall back into the same, or plunge ourselves into as bad errors, we must take heed of certain vicious humours & affections, the accustomed originals of false opinions in matters of religion, the chief whereof I shall name unto you.  
And first omitting to charge that natual flatness and dulness of spirit in some (which I had rather commiserat) there is a voluntary sluggishness and affected laziness of the mind, which cannot but expose a man to error; for since error easily follows an ignorance of the truth, and since truth doth commonly keep so much state, as not to reveal herself to any but those who studiously seek her; this slothful, and negligent fort of men must needs miss her, and fall into error, since they will not take the pains of diligent inquiry into things; there is naturally in all of us a cloudiness and foggy darkness of ignorance, and nothing will so much thicken it, in our breasts, as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Isdor Pelusiot ep. lib. 3. epist. 191.  this spiritless, and languishing sloth of the mind: if the soul be of never so rich mettle, idleness will fennew and rust it, and make it unserviceable, in the war we have against error. Observe the inclinations of these men, and see if they be not worthy to be mistaken; out of a love they have to ease their own understanding, and to give the powers, both of body and soul 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 joh. 4.1.  as for that advice of the Apostle St Paul, prove all things, and hold that which is good, or that of St john, try the spirits whether they are of God, it is with them too cumbersome, and tedious a business; but while they give this prone assent to assertions, and will not take the pains to examine them; while they thus have made an absolute resignation of their judgements, to the brains and faith of others, and think it reason enough to believe, their elders in time, or betters in place, though they speak without reason; Lord whether will these be carried; into what pit of error may they not quickly fall! Since it may be their luck, not to meet, with the best leaders, and the leaders of these bear their faith along with them. To this mischief men are not always subject, whose capacities are not great, or whose understanding is yet in its minority; but even free and able men put themselves into the hazard, 
Minutius in Octavio.  to live the more easily and idly, taedio investigandae penitus veritatis, cuilibet opinioni temerè potiùs succumbere malunt, quàm in explorando pertinaci diligentiâ perseverare, as he said not amiss in the dialogue of Minutius Faelix. out of a weariness to search deeply into truth, they had rather rashly I may say basely fall into the hands of any opinion, then perseveringly endure the pains, of a thorough enguiry. But I dismiss these.  
The next sort of men most obnoxious to error, are of a more elate and lofty spirit, 
Act. 8.9.  Simon Mangus consorts, that would have himself thought to be some great one, as it is in the acts, and all antiquity proclaims his pride, a malady discovered by St Paul, in the sixth 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 we shall observe his manners, and garb a little. For first, whereas there is nothing that doth cast a sooner, or thicker mist before the understanding, than an opinionate dotage upon ourselves, this arrogant man sets too high a price upon himself, and his own abilities; and whether his pride be conjoined with ignorance or learning (as 'tis hard to say which is the more unlucky conjunction) he is confident he errs not, and so indeed draws nearer to error, the wind of pride hurting his eyesight, this man casts a scorn upon what so ever elder times, or riper judgements can she's him, contrary to that which he hath conceited. Nectorius boasted Saram scripturam seprimum, 
Vincent. Lyrin. cap. 42.  & solum intelligere, he first and alone understood the scriptures, and all other Doctors before him mere Ignaroes'; he deserved to err, that would be wise alone. Thus a proud man, as if all the light were in himself, disdains the soclety of other men's judgements: of which bran are those of our times with whom (saucily herein levelling God with themselves) 1000 years are but as 
Ps. 90.4.  yesterday, no regard had by them to Godly antiquity, and the constant judgement of the Church in the best ages thereof: and what may we think of their spirit, by whom the most renowned divines of our present times, to whom the happy reformation of our Church next under God is so much indebted àre sleightned and cast off as tribolary writers. I do not say but that there are blemishes of judgement in the ancient, and errors may be found in our modern worthies; and I account it a servility unworthy of free and generous Christians, to mancipat our understandings to the judgement of others, which may carry us into errors as soon as any other thing, as I have already noted: I only call for so much modesty, and good manners, that when we perceive a doctrine to be generally received, by holy and learned men, in our own and elder Churches, we take them along with us in our inquiry after truth, and not hastily break from them, to follow our won way upon a presumptuous conceit of our won judgements which we have as much if not more reason to mistrust, as we have to misdoubt other men's. Again whereas natural reason is but a blind & wand'ring guide in matters spiritual, this man is too ftifly addicted to the dictates thereof, it is a foul stain of judgement when a man conceives that there are the same bounds of things natural, & of his own apprehension (for things may be in themselves, though they be not understood by us) and it is an uneven measuring, of a man's sese when he imagines there is same latitude of his own, and humane understanding, as if he knew as much as another can know; but folly is then enraged even to balsphemy, when in an over proud indulgence to his own wit, a man shall think that God were able to speak or do nothing which he is not able to comprehend: of this giantlike presumption, was Eunomius of whom Theodoret reports that he gave out, he had the same notice of God, 
Haeret. fabul. comp. cap. de Eunomio.  as God had of himself as no odds were to be put betwixt a finite, and infinite knowledge: for as Lactantius wisely saith: Nibilinter deum hominemque 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 attain unto the counsels of the eternal majesty. And indeed while we extol the sovereignty of our reason, we unawares 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 understanding lest to hyis own forces, can help us to the knowledge of: nay it may sooner be an error than a trifle. Add hereunto that whereas an ill carriage of ourselves towards the scriptures, (the rule of truth) is the readiset downfall into error: the proud person either vainly supposeth it cannot be God's word which exceeds his won wit; of saucily murmurs that God should challenge our assent, and give us not always logical demontrations of what he faith (as if it were not enough for this supreme legislator to pronounce a truth or law unless he argue it before the tribunal of our reason) or else he gives a faaint credit to whatsoever 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 sense upon the word, then fetch his sense 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 haste, for he takes it to be a kind of disparagement, to the nimbleness of his wit to seem to doubt, or deliberat long, and whiles he makes more care to hasten then examine his opinion, he speedily pronounceth and as easily errs. for want of mature deliberation; there is one evil of pride more; (making way to error) not to be omitted, it is a studiousness of novelty; I know not how the wit of man heated by pride, disdains as a wretched thing, and a matter of no glory to tread in the steps of others, that have gone before, and thus while we are desirous to say what others have not hit upon, the imagination hunting and ranging about; some pretty and perhaps probable strange opinion is started up before it, which it runs away with in very quick sent and great delight, we are marveilously  to our own conceits, and although at first we give not any strong belief unto them, yet we lend them many hearty wishes that they were true; and with long well wishing, in time they come within the confines of some settled allowance, and at last pass into our unmoveable assent; and now when all is done, the thing will be found to be of more fineness than strength, of more subtlety than truth: these are the perils of pride, if it be joined with learning, but if the proud spirited man is not conscious of much learnning, yet if he finds some falshes of goodness, in himself, he thinks that want abundantly supplied by certain revelations of the spirit, whose great acquaintance he professeth himself to be, that now he thinks that he hath arrived to an impeccancy of judgement in matters spiritual: and (as Vincentius speaks of some, 
Cap. 37.  that boasted of the grace of the spirit individuated to them) that he is ordered by God, that carried as it were by Angel's hands, he can never dash his foot against any stone of error: but alas this is the pronest way to the wildest error, when every outleaping & wantonness of fancy (as it happeneth among fanatical enthusiasts) shall be reputed an inspiration and revelation of the spirit: nor doth pride by so many ways lead into error, but which is worst, leaves the mind as a final pray to it: for it makes the understanding fierce and untractable: every contradiction, every affront from truth is reputed a contumely, the misshapen issue of the mind being borne must now be kept; all retractations are baseness, and dishonour; thus, that men may not seem to be men, and to have erred they are become heretics: so contumatious a murse of error is pride.  
To pride in the thired place let us adjoin as of nearest familiarity with it, the angry spirit of faction and contention, 
Rom. 2.8. jam. 3.17.  to be contentious and not to be obedient to truth, are things coupled together by Saint Paul, and St james hath rightly observed as of envy so of strife, where it is there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unsettled and tumultuous confusion, and every evil work, the observation hath place, if we apply it to the state of the soul, there cannot be but much confusion, and intercourse of error, where contention hath got in. Do but observe the men who know not how to hold any thing without passion, how oft they shame reason, to gratify their pettishness: if a question be moved, which moves their choler with little or no choice they will cross whatsoever you propose, their humour carrying them not so much to know as oppugn truth, against which if they can be witty, it is a brave sufficiency; & when once in the rage of pride and anger, their error is marched forth, it is a difficult matter to work a retreat, and though you may conunice them, they will not be persuaded; their fury will proceed in the brabble, until they have improved their brabble into a heresy, this pettishness when it is soured into malice, hath often carried some (who would be at the most diametral disagreement, with their adversaries) not only to descent from their persons, but their doctrines, even when they have been most sound and orthodox. And here let me give warning, that in matter of religion, we use no inordinate haste in binding our judgements to the opinions of others, whom either the fame of learning, or the greatness of place, or the nearness of blood, or the likeness of manners or the sweetness of profit (all which have great forces upon the mind) hath wrought into our estimation; for this casts us into faction, wherein if a man be once embarked, he will run a hazard of erring, because he hath left the guidance of reason, and is lead only by certain preiudices, and anticipations borrowed from the persons of men, which strongly sway which side soever be taken. Lastly I must report, as an occasioner of some errors a too violent opposition of some errors: for since it cannot be denied but that there are dangers on either hand of truth, and since it must be confessed, that truth hath not the good hap always to meet with well advised champions, it may possibly fall out, and usually doth, that while thy oppose some falsehoods with an extreme, and unlimited detestation, while they take that to be best in religion, which is at furthest distance from the error they come to oppugn, & while they are over impetuously carried to the slaughter of their adversaries opinions; in the servor of contentious zeal they fling themselves into points every way as crronious as those which they have encountered; and so have not left but changed a falsehood, and it may be to the worse, and have been found liars against God, at least for him which job blames. 
job. 13.7.   
I have done with the angrier part of the soul; she hath her lustfulness also, as great an enemy to truth: let me then in the fourth place, indite covetousness, & ambition, who perverting the judgement, must needs induce error; how many false visions did covetousness help the lying Prophets too of old? 
Esay 56.11.  The priests in Esaies' time were become shepherds that could not under stand for they were as greedy as their dogs, they looked to their own way, 
1 Tim 6. Tatus 1.11.  every one for his own again from his quarter. Who were they in the Apostles time, which corrupted, betrayed, forsook the faith, but men who supposed gain to be Godliness, and who were spotted with filthy lucre, 
2 Pet. 2.14.15.  as St Paul gives us their character, those as St Peter saith, who had hearts exercised with covetous practices, right Balaamites; were the men who forsook the right path and went actray, 
Ifid. de scripe. eccli.  loving the wages of unrighteousness. Even that famous Osius of Corduba if Isidore charge him justly, consented to the Arrian impiety, that in his old age he might not lose those riches which he had got together in his youth; and certainly the fear of losing, the hope of gaining these temporal things hath so prevailed with many, that we must conclude with holy Paul, 
1. Tim. 6.10.  the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves (I am sure the Church of God) through with diverse sorrows. And indeed I see not how truth can be thought upon in the dust, and noise, of worldly employments, or grow up amidst the choking thorns of worldly cares: how can the breasts of men be wells of the pure and living water of truth, 
Gen. 26.15.  when covetous lusts, as so many Philistines have stopped them up and filled them with earth. A worldling already hath admitted, that grand error into his heart, that riches is the sovereign good, from which idolatry, a man may quickly slip into any heresy that will sort with it, 
Col. 3.5.  such a much worm considers not what is true, but what is profitable: nay such a man fears some truth as much as a thief, lest it come forth to take his purse, and lessen his heap. The like accusation is to be framed against Ambition, for let a man inordinately affect worldy grace or preferment, if he cannot thrive in the way of truth, his discontented and revengeful heart, will turn over unto such opinions, which may be professed with better preferment. Besides the men that study preferment, are of a very supple and pliant understanding, and can believe at the pleasure of another, at the disposition of him, who disposeth of the dignities he expects; as if he had lost his own soul and were wholly actuated with the soul of his Maecenas, In the mean while how can ye believe as our saviour told the jews which receive honour one of another and seek not the honour which cometh from God alone, 
joh. 5.44.  how can a man always think aright that must think as the grandees, who oft are as great in crime as place, will have him. The Apostle hath a text, perhaps misread, doubtless misunderstood by the Eceboliuses of our age who are too oft found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving not the Lord but the time, 
Rom. 12.11. vide stephani lecti. varias.  and that in the most reprobate sense of the phrase; for they observe not the season (as the Apostle might mean) wherein they might best do good, but whereby they might be most great, by applying themselves to the humours of those, who if soothed, are likeliest to prefer. Ere I altogether dismiss this point, let me touch an evil, near of kin to ambition & as dangerous to truth: 
Gal. 6.12. Acts. 15.1.  Certain popular men there are, such as those false Apostles in the days of the truth, who would have blinded the religion of Christ with the ordinances of Moses and superadded circumcision to baptism perhaps that both jew and Gentile might be pleased; such as these I say there are, who to gain good estimation with different sects, give fair quarter to all opinions; and these commonly talk of reconciling religions, and composing of controversies, that all may go away contented. I know it is a commendable endeavour of Godly men, to seek the union of Christian churches; and let them be detested, who by needless strifes & exasperations, make the rents of the Church wider: those I here intent, who love their own fame, more than peace, and peace more than truth: which they care not how they pair to the quick, that they may gain 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 style of corruptor of the faith, some putting away a good conscience (which infers the leading a bad life) concerning the faith, have made shipwreck saith St Paul, and St Peter reports of the bringers in of damnable heresies that they had their pernicious, 
2 Pet. 2.1.2.10.14.19.  or as some books lascivious ways, that they walked after the flesh in the lusts of uncleanness; that they had eyes full of adultery and that could not cease from sin, great promisers of liberty to others they themselves being the servants of corruption, as the Apostle largely describes their manners: Now such as these having hearts already full of sensuality, there is no room for heavenly contemplations of chaste truth; whatsoever vigour, and clearness and intentivenesse of the mind, is requisite to the right discerning of things, the very strength of the soul, is lost in the arms of Dalilah; frugality & sobriety (the sinews of a sound judgement) are loosed; besides there are not any of those holy and severe truths in God's word but these men wish and long they were false, and a little matter will improve a wish into a belief, quod volumus facile credimus; as on the contrary he is apt to take those doctrines to be true which are indulgent to his darling vices; he would feign sin with some warrant, that he may pacify fame abroad, and conscience at home if it were possible; nature a hominis proclivis 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 find out some doctrines under whose protection he may offend, in this purfuite even the passages of scriptures are searched into by some, to see what patronage they will afford to their intemperances', that so they may securely enjoy the pleasure of ill deeds; making that their poison which is appointed to be their medicine.  
Thus have I (Fathers and brethren) as briefly as so many particulars would permit, shown that they are our moral evils to which we may lay most of our errors in matters of religion; that wherein I should now enlarge myself, but cannot (unless I should trespass to much upon your patience) is, that for the avoidance of error we would all of us study true piety, which standing in the fear of God, must needs be the beginning of saving wisdom, this fear it being grounded in love, will make you still have an eye to your father's will: and if a man will do the will of my Father saith his son he shall know of the doctrine whether it be of God: now the will of God is, that you be industrious, humble, peaceable, moderate in your desires, religious in your lives, and every way contrary to the misbehaviored men which I have set before you: be thus and the victory against error may soon be achieved; sooner a great deal, then by all the provisions of natural wit, or secular learning. One of the heathens had this speech, 
Aug. ep. 20. Socrates.  Quibus satis persuasum ut nihil mallent esse quam viros bonos his reliqua facilis est doctrina: so may I say divine knowledge will easily impart itself to such, who can be persuaded to desire to be nothing so much as true hearted Christians, and can be content to be guided by God's spirit, for such have the unction whereof St john speaks, 
1 joh. 2.20.  and shall know all things, all things meet for such knowledge, and service of God here, as shall make them partakers of his sight and glory hereafter. David gives every good man great assurance when he asketh, what man is he that feareth the Lord, and subioynes; 
Ps. 25.12.  him shall he 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 us all here present, by thy son, who is the truth, bring us to thy son who is the life; and that it may please thee to bring into the way of truth all others that have erred & are deceived we beseech thee to hear us good Lord; 
Litany.  to whom all praise and glory be ascribed now and ever.  
FINIS.