Two disputations of original sin I. of original sin as from Adam, II. of…

Sect. 3. And far be it from me to judge him so uncharitable as to doubt whether we his ignorant brethren love not truth also, and the fouls of men, and search not after it with some impartiality and industry; yea, and would buy it at as dear a rate as others, though through our sin and weakness we may not have had so good success. And it is a praise to our Creator rather than to us, that we love that which by natural inclination we must needs love: Being and Truth are necessarily good; and all evil is from good, and for good. Our good intentions justify not our errors, nor the reasonings and confidence by which we set them off as truth. And by our bold and hasty judging of those things which our reasonings show we never well digested or understood, and our censures of those that perhaps better understand them, we should but call men to suspect those understandings, as not very like to know much more than others, which no better know themselves. Instead therefore of calling out to the Academical youth to take heed of the Theology of those worthy eximious persons who are my Censurers, I humbly entreat them, with candid impartiality, to search after truth, and to receive all that deserveth ⟨p. 4⟩that name from the Censurers, and to reject all that I or any other offereth them which is against it; and proving all things, to hold fast that which is true and good: yea, and to help me to see my errors, that I may repent, and publish my retractation. Which I shall not judge (any more than Augustine did) to be in vain, though it should please others, as well as this learned Dr. to cull out for his confutation the first Book that ever I wrote, about four and twenty years after I had publicly (for the crudity and unfitness of many expressions in it) retracted it, and to pass by about sixty others, since written; and some, yea many, much more largely and distinctly than that which I retracted, on the same subject.

Sect. 3. And far be it from me to judge him so uncharitable as to doubt whether we his ignorant brethren love not truth also, and the fouls of men, and search not after it with some impartiality and industry; yea, and would buy it at as dear a rate as others, though through our sin and weakness we may not have had so good success. And it is a praise to our Creator rather than to us, that we love that which by natural inclination we must needs love: Being and Truth are necessarily good; and all evil is from good, and for good. Our good intentions justify not our errors, nor the reasonings and considence by which we set them off as truth. And by our bold and hasty judging of those things which our reasonings shew we never well digested or understood, and our censures of those that perhaps better understand them, we should but call men to suspect those understandings, as not very like to know much more than others, which no better know themselves. Instead therefore of calling out to the Academical youth to take heed of the Theology of those worthy eximious persons who are my Censurers, I humbly entreat them, with candid impartiality, to search after truth, and to receive all that deserveth