Selected quad for the lemma: truth_n
Text snippets containing the quad
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A02837
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The equall vvayes of God tending to the rectifying of the crooked wayes of man. The passages whereof are briefly and clearly drawne from the sacred Scriptures. By T.H.
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Hayne, Thomas, 1582-1645.
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1632
(1632)
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STC 12976; ESTC S103940
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24,541
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49
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THE EQVALL WAYES OF GOD TENDING TO THE RECTIFYING OF THE CROOKED WAYES OF MAN The Passages whereof are briefly and clearly drawne from the sacred SCRIPTVRES BY T.H. EZEK 18.29 O house of Israel are not my wayes equall LONDON Printed for IOHN CLARKE and are to be sold at his shop under S t Peters Church in Cornehill 1632. TO THE CHRISTIAN Reader the Authour wisheth Grace Peace Salvation CHristian Reader GODS wayes revealed are not only written for mans perusall but also put to his consideration as being beyond all exception for God demands of him Are not my wayes equall As if what the better sort of men readily acknowledge the worst could not in reason deny what the one set their hearts on and freely blesse God for the other convinced by evident truth could not but approve These wayes of God I have indeavoured to trace out so farre as cleare Scripture gave me light and common consent of mens judgement went along with me Further disquisition might perhaps trench on things unrevealed w ch are a tree of knowledge still forbiddeÌ„ by God or prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strife about words and vaine disputes which tend not to godly edification The former being as culpable as it was to presse too neare Gods holy Mount the later proceeding usually to envie contention railing evill surmising Moreover in laying open these equall and plaine wayes of God I have not used subtile either discourse or dispute which elsewhere hath its place and use sua se jactet in aula but such as Paul cals wholesome words of Christ borrowed from the Scriptures treasury such as his practice allowes words of sobernesse and truth and have made as Socrates desired truth my chiefest aime As for the structure of my speech it is if not as Socrates further said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as offered it selfe yet farre from the quaint straine now affected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is amiable and commendable of it selfe and needs not to bee clothed in phrase fashionable to the time and the humour of curious eares especially seeing we finde that the stile of speech accounted by the Mint masters thereof very elegant holds fashion not an age yea not much longer than the variable garbe of our outward habite for having shewed it selfe to the world it comes to the touch and soone is exploded for so usually it fals out as being affected or phantasticall or otherwise lyable to some just exception But truth is constantly the same still keepes the same splendour still beholds us as the Sunne with the same glorious eye And where it meets with most masculine and true eloquution fitted to the matter circuÌ„stances therof in w ch regard it is praise worthy it gives more grace and lustre to the speech theÌ„ possibly it can borrow from the same Againe I have indeavoured for truth plainnesse for plainnesse that I might not be misconceived nor have what I reach out with the right hand to be laid hold on with the left for truth that I might avoid contention for Socrates found by experience that it was an easie matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gainsay Socrates but not the truth much more may I who am lesse able to propound it Furthermore may you please to understand that in the first composure of this discourse it was onely cast into certaine heads and intended by me for mine owne better understanding of these matters without any minde to make it publike and now is made yours by the Presse at the instance of some loving friends who entertaine better thoughts of it than I my selfe could hope or perhaps it deserves for in a friends censure sometimes it happens Vt veris addat multa faventis amor Some indeed have conceived that the plainnesse and briefnesse thereof may be usefull to men of plaine hearts and of not so deep apprehension to such whose time is much taken up with varietie or frequencie of imployment Which surely it is more likly to doe If as I in setting the whole frame together laid aside all prejudice and partialitie So the Reader come to the perusall thereof with like affection Which I humbly intreat you to doe And then know that what you herein finde sound and good is Gods give him the glory of it what weake and defective is mine I acknowledge it and shall be ready to doe what in Plato I am advised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so to like mine owne but that I will use and yeeld to what others have better more exact The best maÌ„ here knows but in part and if each would beare his part without jarring the musick would be sweet and harmonious No man can attaine all and therefore must not hope in himselfe nor expect from others an unerring perfection Wherefore much the rather I am emboldened to intreat and assure myselfe to finde your Christian love and favourable Candor in the reading and reflecting your thoughts on this treatise which I earnestly crave of you and committing it to your perusall and your selfe to Gods blessed guidance beseech the same God who is the God of truth to lead us into all truth who is the God of peace to goe along with us in the way of peace who is the author of all our good during the time of this life to keep us in his feare and favour and in the life to come to bring us to eternall blisse purchased for us by Iesus Christ Yours in all Christian services T. H. The contents of the severall CHAPTERS IN Chap. 1. Are set downe foure generall positions concerning Gods dealing with man Conclusions deduced thence Chap. 2. Positions shewing more particularly what câ—uâ—se God on his own part takes to bring man to salvation Conclusions thence Chap. 3. What course order God prescribes on Mans part to be taken and practised by them on whom he conferres salvation Conclusions thence Chap. 4. Our salvation is of the Lord of his meere mercy is effected by his powerfull work in us Conclusions thence Chap. 5. Mans perdition is of himselfe and first by default of Rulers apostate from God as of Cain Nimrod Jeroboam c. before Christs time of the Jewes Rulers of the Pope of the Turk c. since Christ So as yet such as be under them and follow their steps die in and for their owne sins Conclusions thence Chap. 6. In the second place mans perdition is of himselfe by each mans owne default where Rulers and teachers doe their duties Conclusions thence Lastly conclusions from the former and this last chapter jointly considered Faults escaped in some copies Page 13. line 16. confome for conforme p. 18. l. 14. assured for allured l. 24. Ellas for Ellasar p. 22. l. 3. acdhere for adhere l. 4. â—ildren for children p. 23. l. 26. tdhere for adhere p. 27. l. 12. God for Gods p. 38. l. 4. Chriss promised in for Christ promised in