Sermons of the Right Reuerend Father in God Miles Smith, late Lord Bishop of Glocester. Transcribed out of his originall manuscripts, and now published for the common good

A SERMON VPON THE SIXTH OF IEREMY. THE EIGHTH SERMON. (Book 8)

IEREMY 6. verse 16.

Thus saith the Lord, Stand yee in the wayes, and see, and aske for the old pathes, where is the good way and walke therein, and yee shall find rest for your soules.

WERE they confounded (saith Ieremy in the Verse immediatly going before,) when they committed abomination? No, they were not abashed at all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nei∣ther knew they shame, or to be ashamed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: (the Hiphil taken passiuely, as ma∣ny times it is,) therefore shall they fall among them that fall in the time that I vi∣sit them, they shall be made to fall (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cast downe) saith the Lord. In which words the Prophet sheweth both the hidious∣nesse and transcendent greatnesse of the sinnes of the Iewes, as also the fountaine and well-spring thereof. It is a bitter thing and wicked, to depart from the Lord by any kind of transgres∣sion, either against the first Table, or against the second. But now when a man hath done euill, to blesse himselfe, as it were, and to say in his heart, that no euill shall happen vnto him for the same, to harden his face like the Adamant, and to be tou∣ched

with no remorse or shame, (no remorse inwardly, no shame outwardly,) not to blush for the matter, nor to seeke as much as Figge-leaues to couer his nakednesse. This argueth both the height of presumption, and the depth of iniquity and villany: and this is that which maketh sinne to be aboue mea∣sure sinfull and hatefull. Well, this was their desperate malady and the fearefull 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Paroxysm thereof. What was the cause? (for me thinks the Prophet proceedeth after the manner of Phy∣sicians, from the disease, to the Symptomes; from the Syptomes, to the causes; from the causes, to the remedies.) They knew not shame; The light of Nature that was in them, they had for the greatest part extinguished by their custome of sinning: And as for others that should reforme and reclaime them by setting be∣fore them the things that they had done, and by thundring forth Gods Iudgements and plagues against them, for holding the truth in vnrighteousnesse; such, I say, as should doe this great worke of the Lord seriously, and sincerely, they wanted. Thus the people perished for want of knowledge, for want of knowledge of their sinne and shame: and in this forlorne estate the Iewes are described to be, in the verse before my Text. In my Text is set downe the last thing that Physicians doe, and is most acceptable to the Patients, (namely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the man∣ner and medicine for cure, that should remoue the disease, and bring health to the Patient,) in the words which I haue read vn∣to you: Stand vpon (or neere) the wayes, and aske for the old pathes, (or euerlasting pathes,) where is the goodway, and goe therein, and find rest for your soules. As if he said, One of the greatest causes of your shamefull and shamelesse carriage, both towards God, and to∣wards man, at the leastwise, one of the greatest matters that you can pretend for your excuse, is ignorance, or want of know∣ledge of the will of God, that you doe not know the Royall Lawe; that your Leuites teach you not Gods Iudgements and Lawes; that the Priests rebuke not in the gate; that the Prophets sooth you in your sinnes, healing the wound of the daughter of Gods people with soft words, &c. But how? The Lord hath spo∣ken nothing in secret, neither is his Word darkenesse, neither are you so blind, that you need alwayes to be led by the hand. Why then, doe you not take Gods Booke into your hand, and there search for the right way, for the good will of God, and acceptable and perfect? Why doe you not learne at the length to be your owne caruers? or if that place be so difficult, that you cannot vnderstand it, why doe you not consult the more learned, them that haue their wits exercised and acquainted with the Word of God, that so you may finde satisfaction, and rest for your soules? This know for a surety, that the old way, that which was at the first chalked out by God himselfe in

Mount Sinai, and after laid open by Moses the man of God, and the Prophets sithence, which spake and wrote as they were moued by the holy Ghost: that is the Good way, and the straight way, neither is there straightnesse or goodnesse in any other.

This I take to be the true coherence of the words of my Text, with the former verse, and also the naturall meaning of them; wherein note with me three things.

1. A perswasion, consisting of diuers branches; Stand vpon the wayes, this is one. See, this is another. Aske for the old way, this is the third.

2. A correction, or limitation. Aske not simply for the old way, (for that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that may be called old in comparison, which in comparison of old truth is but new) but for the good old way, and be bold to walke therein.

3. And lastly, a motiue or reason drawne ab vtili, You shall find rest for your soules, that is, you shall be sure to find it.

Touching the first. When the Prophet saith, Stand neere the wayes, or vpon the wayes, he meeteth with and striketh at two vices, too frequent and vsuall in all ages, Epicurisme, and Supersti∣tion. Many there be, that make no reckoning of Religion, which end goeth forward, nay, whether they know any thing of it or no. Who is the Lord (say they,) that we should serue him? and what profit in learning his wayes? doe wee not see that all things fall out alike, to the ignorant, and to the learned, to him that sacrificeth, and to him that sacrificeth n t, &c? wherefore then should we wea∣ry our selues in vaine, to search, and sift what is written in the vo∣lume of Gods Booke? to runne to and fro, to heare the Word of God? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, said one,* 1.1 Nil scire in vita iucun∣dissimum, said another. Who liueth so merry as the ignorant man? Mihi sex dies sa••is sunt vitae, septimum orco spondeo, Better a short life and a merry, then a long life and a weary;* 1.2 Whose Iudge∣ment long agoe was prepared, and their damnation sleepeth not, as Saint Peter speakes. Doe they indeed prouoke the Lord to anger, and not themselues to confusion of faces? Who euer was fierce against him, and preuailed? Who euer despised the least of his Comman∣dements, and escaped vnpunished? or is it not the euerlasting will of God, that we should beleeue in him the onely God, and whom he ha••h sent, Iesus Christ? And how this? but by forsa∣king our houses, that is, our naturall, and imbred ignorance, and by standing in the wayes, that is, by resorting to the Chur∣ches, where Gods honour dwelleth, and where he hath set his Name, and where his voyce soundeth. Where the dead body is, thither the Eagles resort. Be they Eagles, or not Dawes rather, that refuse to resort to Christ Iesus, pointed out before our eyes in the preaching of the Gospell, and among vs crucified in the breaking of the Sacrament? My Sheepe heare my voyce. Be they

Sheepe, or not rather Goates, that despise them that come vn∣to them in Christs Name, and bring his Word with them, be∣cause (forsooth) they be not in Communion with him of Rome? He that gathereth not with me, scatters; doth he say, He that gathereth not with the Pope? Where two, or three are gathered toge∣ther in my Name, I am in the middest of them; doth he say, In the name of any Romish Priest? yet Peter and I••hn refused not to goe into the Temple at the set houre of prayer, euen when Scribes & Pharises did most shamefully pollute it; And Saint ••aul reioy∣ced, when Christ was preached any manner of way, though they that preached did it not sincerely. But to whom doe we preach, that they may heare? Behold, they stop their eares like the deafe Adder, that they may not heare. Behold, the Word of the Lord is vnto them as a reproach, they haue no delight in it. Shall we say as the Prophet doth, (Ieremy 6.) I am full of the wrath of the Lord, I am weary of h••lding of it? nay rather, wee will pray yet against their obstinacy, that the god of this world may no lon∣ger blind their hearts, and that the partition-wall which they haue wilfully built betweene them and vs, and the couering which by Gods iust Iudgement remaineth ouer their minds vn∣taken away, may be remoued. As for you (Beloued) which are of the day, and to whom the Sunne of righte••usnesse hath so long shined, be neuer weary of well-doing, neither count ye it wearinesse to serue the Lord: for surely the righteous Lord tryeth the very hearts and reines. He seeth whatsoeuer is done by any in the chamber of his Imagery, and noteth, and billeth those that despise Rulers, and speake euill of those that be in au∣thority, and that say to the Parliament as the Iewes did to Aaron, Make vs gods to goe before vs; Let vs haue our Im••ges againe in our Rood-loft, and our Masses on the Altar, and our god in the Pix, or else we will doe so and so vnto them, and worse too. This is to doe that which Agesilaus did, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to send a message of Intreaty vpon a Speares-point. This is to deale as Cesars Conspirators dealt: They fell vpon their knees before him, and besought him of fauour for one of their Fauo∣rites, but withall, they pluckt by force the Robe from his backe, to make way for their Poniards. Quid facis scelerate Casca, (cryed C••sar?) Thou wicked Casca, what meanest thou by that? And so may we aske, What Deuill bewitched the hearts of our Rebel∣lious ones, sonnes of Belial, to attempt things beyond all de∣grees of comparison enormous, mischieuous, bloody? What? King and Queene, Prince and Peeres, Iudge and Prophet, Pru∣dent and aged, Honourable, and Counsellour, and Eloquent man to be destroyed, and all at one blowe, as it were, and with one blast? This would make a man cry out in Esaiahs words, Who hath heard su••h a thing? who hath seene such things? Or with

Ieremy, O yee heauens, be astonied at this, be afraid and vtterly confoun∣ded, saith the Lord. To end this point; Note with me here the depths of Satan, as Saint Iohn speaketh, or rather the demon∣strable Tyranny of him and his Vicar Generall, with open face; I meane, how they worke and raigne in these Children of diso∣bedience. They that could not be moued or wonne by many yeeres perswasion, by the authority of two Soueraignes, to stand in the wayes of God, to stand in thy Gates, O Ierusalem, nay, to put one foote into the Church in the time of Diuine Seruice; Lo, at the voyce of the man of sinne, or to approue their ser∣uice and deuotion to him, they are easily perswaded to blow vp with one blast, and to bury in one heape, both their King and their Countrey, and whatsoeuer ought to be holden neere, and deare, and to thinke that they did God good seruice there∣by. But their god is he that is described, 2. Thessal. 2. Who is an Aduersary, and exalteth himselfe aboue all that is called God: who hath the key of the bottomlesse Pit, not of the King∣dome of heauen, and is worthily called Abaddon, sonne of perdition, actiuely, and passiuely. His contentment they sought, and his will they did, and therefore their root shall be as rotten∣nesse, and shall not escape the vengeance of the Lord.* 1.3 Simeon and Leui brethren in euill, the instruments of cruelty, are in their habita∣tions; In their wrath they would haue slaine a man, (nay, a Realme of men,) and in their selfe-will, (or for their pleasure,) they digged downe a wall. Cursed be their wrath, for it was fierce, and their rage, for it was cruell. But God be thanked, that euery one here can say, as it followeth in that Chapter, Into their secret my soule came not, my glory was not ioyned with their assembly. And as many as cannot say so, and as many as yet say in their hearts, as Tully did to one of the Conspirators against Cesar, Vellem inuitasses me ad Coenam, iam nihil ••uisset reliquiarum, I would I had beene acquain∣ted with the plot, I would haue dealt so surely, that they should haue beene dispatched euery mothers sonne. Let the Crowes (or Rauens) of the Valley picke out their eyes, as it is in the Prouerbs: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let the Vulturs deuoure them, to vse the Poets Phrase. If they die in the City, let the Dogs deuoure them,* 1.4 and if in the fields, the Fowle; And that, because they sought the destruction of so many Innocents, & endeauoured to set vp what God had throwne downe, & to throwe downe what God set vp. Wee haue shewed sufficiently, that though it be a com∣mendable duty, and very necessary to stand in the wayes of god∣linesse and truth, and to hearken after the same; yet to stand in the wayes of sinners, & of superstitious, and seditious, and Ido∣latrous persons, which weaue Spiders webbes, nay, which sit vpon Cockatrice egges, it is not safe. Therefore our Prophet doth wisely and necessarily adde in the second place, That wee

See (or looke) about vs. For as the mother of the ouer-hardy doth neuer want woe, no more doth the rash & hasty. The blind man swalloweth many a Fly, taketh hold of a Scorpion in stead of a Fish, yea, falleth in the ditch, & groapeth and stumbleth at noone-day. Our eyes are therefore compared to the Sentinell, or Watch-men of a City or Campe, that forewarneth the body of danger approaching, and biddeth it beware. Now the Eye is not more needfull to the body, for the direction thereof against stumbling and falls, then Prudence and circumspection is to the Soule against error in iudgement, and crookednesse in will and affection, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the vnderstanding, that is, the eye, and the eare too, as Clemens Alexandrinus citeth out of an old writer;* 1.5 And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vnderstanding and a good mind, and much fore-cast, is the high-way to happinesse, said Demosthenes against Aristogiton. Therefore Saint Paul chargeth vs to walke circumspectly,* 1.6 not as vnwise, but as wise. And our Sauiour, Be wise as Serpents. The Serpent is very quicke-sighted, (—tam cernis acutum quàm aut Aquila, aut Serpens Epidaurius,) and therefore he is called Draco, of seeing. So we must beware that we be not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as can∣not see a farre off, as Saint Peter speaketh; but must anoint our eyes with eye-salue, as Saint Iohn biddeth, that so we may discerne things that differ, light from darkenesse, truth from error, the sweet bread of sincerity and truth, from the leauen of the old and new Pharises: yea, that we may be able to ken a farre off the sleights of Satan and his cogging, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is one property that we must learne, if we will be wise as Serpents, we must espy the frauds of deceiuers a farre off; Praesens sit longè insidias praesaga mali mens. Secondly, the Serpent stoppeth his eare against the charmer, and will not be gotten out of his hole; And so if many among vs had turned the deafe eare vnto In∣chanters, who laboured first, to withdraw them from loue to the truth; and then from loyalty to the Prince: many worship∣full houses had continued vntill this day, which now wee see ouerthrowne. Demosthenes would needs be gazing vpon Harpa∣lus his plate:* 1.7 was he not corrupted thereby? The sonnes of God would needs be staring vpon the daughters of men: did they not beget Gyants vpon them? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by looking comes liking, you know the Prouerb. This I speake onely for the simpler sort, that they cast not their eyes vpon euery pelting Pedlers ware, lest they be coozened by them, lest they lay out their money, and not for meat, and their siluer for that which will not profit, as the Prophet Esay speakes. They that haue knowne the Scriptures from their youth, as Timothy did, and are rooted and grounded in the truth, there is no danger for them to conferre with deceiuers, for greater is He that is in them, then he

that is in the world. Therefore I speake not to such as haue their Antidot or preseruatiue in their bosome. A third property of the Serpent is remembred by Augustine and Ambrose too;* 1.8 and that is this, That he is wont Totum corpus p••o capite fertentibus obijcere, To seeke to saue his head, whatsoeuer becommeth of the rest of his body; so wee must be sure to hold the Head Christ, his Gospell to be our Loadestone; his merits, to be the Anker of our hope; his obedience, to be our satisfaction; his death, to be our life; howsoeuer for other matters they seeke to carry vs about with euery blast of vaine doctrine. This is one thing, that we are admonished of, in that we are called vpon to See. Another thing we are put in mind of, and that is this; namely, that we stirre vp the holy Ghost that is in vs, and that we doe not despaire (by the helpe thereof,) to distinguish be∣tweene a right course and a wrong. For surely if there were not some thing in vs, (I doe not say of vs,) that are enlightned by Gods grace, & haue tasted of the good gifts of God;* 1.9 some ability of discerning, I say, the Prophet would neuer haue commanded vs to lift vp our eyes, or to cast our eyes about, & to See. For is a blind man called to iudge of colours? or a lame man to try maste∣ries? I know, I know, that without Christ we can doe nothing; & n•• man can say, that Iesus is the Lord, but by the holy Ghost; And, We are not sufficient of our selues to thinke a good thought as of our selues, but all our sufficiency is of God. But these places are not against my purpose (Bel.) for I speake not a word for pride, that any man should say as Nabuchadnezzar said, Is not this great Babel that I haue built, by the might of my power, and for the hon••ur of my Maiesty?* 1.10 Are not we wise? are not we intelligent? are not we sharp-sighted? No, but against heedlesnes & imprudence, that we be not wanting to our selues, & that we quench not the Spirit.* 1.11 Know ye not that the Spirit of God dwelleth in you, except you be Reprobates? Now where the Spirit of God is, there is light, there is the searching of Gods secrets, there the secret of the Lord is made knowne to them that feare him. Who euer was enlightned by him, & slept in death? Who euer sought him in humility and faith, and was denyed him? He that commeth to be cleansed, God will ioyne himselfe vnto him: the Iewish Doctors haue such a speech. When the Eunuch vsed his eyes in reading the Prophet Isaiah; Philip was commanded by the Spirit of the Lord, to ioyne himselfe vnto his Chariot.* 1.12 For albeit God worketh in vs both the will and the deed of his good pleasure, as Saint Paul saith; yet he will not saue a man against his will (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by force, as Nazianzen speakes. And sure it is, that hee that hath giuen vs reason and vnderstanding, and the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath not giuen vs these Talents in vaine, but that we should labour by all meanes, by ardent inuocating of the Name of God, by crauing the assistance of his Spirit, by

Spirituall exercises and meditations to increase them, to shar∣pen them, to direct them. For to him that hath, shall be giuen, and he shall haue aboundance, and God will not be weary of giuing, till thou be weary of asking. A graine of mustard-seed at the first is the least of all seeds, but what groweth it vnto after∣wards? Into so great branches, that the fowles nestle in it. The Clowd that Eliahs seruant saw, at the first was no bigger then the palme of an hand, but anon, the whole heauens were blacke with it, and the whole Land was wet with the showres thereof. Therefore let no man say, I am a dry tree, I haue a dull head, I haue a da••ke eye, I cannot perceiue those spirituall mat∣ters which are spiritually discerned. But let him thinke this rather, that if he hath beene baptized and put on Christ, if he hath bene washed, iustified & sanctified in the Name of the Lord le∣sus, and by the Spirit of his power; then he will deliuer him out of the power of da••kenesse, and will cause all scales to fall from his eyes, as they did from Saint Pauls: he will not keep from him the knowledge of the way, for whom he appointed the Inheri∣tance of the Kingdome. If you see nothing yet, as you ought to see, know nothing yet as you ought to know, be not discou∣raged for all that: for it is not so with Gods graces, as it is with naturall faculties, that we must haue them at the first, or else neuer. Nay, but though ye be blind and ignorant men, (euen as beasts in comparison,) to day, yet you may to morrow, or with∣in a very short space see Gods truth with open face, and become as wise as your Teachers in the mysteries of Saluation. Who gi∣ueth an eye to man, or teacheth man knowledge? Doth not God? Therefore remember euer to pray with Dauid, Open mine eyes, O Lord,* 1.13 that I may see the maruailous things of thy Lawe; And againe, Turne away mine eyes, lest they behold vanity. Surely as in the matter of obedience,* 1.14 Austins Supplication is to be imitated full: Da quod iubes, & iube quod vis, Giue (Lord) what thou commandest, and then command what thou pleasest: which speech hee vseth frequently in his writings. So in the matter of knowledge and perswasion we a••e to subscribe to his well ruled humility; Non pa••ua••x parte intelligit & scit,* 1.15 qui intelligit & scit, etiamhoc à Domino sibi dari, vt intelligat & s••iat Dominum, He doth not a little know and vnd••rstand the Lord, that so vnderstandeth and knoweth, that it is of Gods gift, that he vnderstandeth and knoweth the Lord: so Augustine. And so much of the two doctrines contained in thi•• word ••ee. Both for cautelousnesse to looke ere we leape, and against sluggishnesse, that we indeauour what we may, to see the way of our selues, and doe n••t looke alwayes to be led by the hand. It followeth. Aske after the old wa••, &c. As God hath furnished few Countries with absolute perfection, and fulnesse of earthly blessings, that it needeth nothing that another

Countrie hath, neither for necessit••, nor for delight, (for then marchandize would cease, and trafficke vanish away, then one Countrey would be as great a stranger to another, as we are to those that are departed out of the world:) So for the maintai∣nance and enlarging of the offices of charity, and for the abating of pride and disdaine, God hath so distributed his gifts that one should haue vse of another, the weaker, of support from the stronger; the darker of direction from the wiser. Are all Apostles, are all Prophets, are all Guides of the blind, and worke••s of miracles?* 1.16 Are all Instructers of them that want discretion, and ••eachers of the vnlearned? Were all in the Mount of God with Moses? Did all see the Lord Iesus with Paul? This were to imagine a Common-weale consisting all of Kings, or an Army composed all of Generals. Why? if all were Commanders, there were ne∣uer a Commander, and if all were Kings, there were neuer a King. I grant, Cyn••as being demanded his opinion of the Senat of Rome (when Rome was at the best, not at the greatest) said, It was an assembly of Kings, such Maiesty and state there appeared in them. And of Alexanders Army it is leftwritten by diuers, that it was a gathering together of thousands of Captaines: such ex∣pertnesse and skill they shewed vpon occasion. But these spee∣ches were Hyperbolicall and ouer-lashing, and argue rather af∣fection in the commenders, then merit in the commended. It is certaine that as God hath made s••me to beare rule, so some to obey; as some to be full, so some to be empty; as some to be wise and learned, so others to be ignorant and vnwise, that the ones aboundance might supply the others want, (as Saint Paul saith in another case) and ••h••t they th••t want, may know whi∣ther to haue recourse for their supply. If Iacob had not heard that there was Corne in Egypt, in what case had he beene, when his prouision was consumed in Canaan? If Ioseph had not met with a man that told him where his brethren kept their sheepe, when he was sent to them by his father, he might as well haue beene de∣uoured of a wild beast indeed, as he was falsely reported. It is a great blessing to meet with a faithfu••l guide, when one is wan∣dring out of the way; And so when a man is distracted in his opinions, what he may hold, what he may imbrace, what hee may abhorre, when he is puzzeld, and cannot tell which way to turne him, whether to the right hand or to the left; then to find such a faithfull Counsellor as Iehosaphat did touching warre and p••ace of Micai••h; Such an Interpreter▪ as the Eunuch did of Philip, touching the interpretation of a place in Esaiah; such a deepe Diuine and Learned, as Augustine did of Hierome, touching Ion••hs Gourd, touching the beginning of the Soule, &c. This must needs be as sweet, and as wel-come as a showre of raine in

the time of drought, nay, as bread is to the hungry soule, or drink to the thirsty. Now here our common saying hath place, Spare to speake, and spare to speed. Doe ye looke, (I speake to the vn∣learned,) that as Bees brought honey into Platoes mouth, as they fable; and as Timotheus had Cities and Castles cast into his lap when he was asleepe, as they painted him; so knowledge and the resolution of hard doubts, and the vnderstanding of darke places of Scripture will be breathe•• vpon you, without once opening of your mouthes, or asking a question? Cur nesci∣re pudens prauè quàm discere malo?* 1.17 Why should I through sullen∣nesse depriue my selfe of the helpe of vnderstanding, which for once mouing the matter, might be imparted to me? It is true that Seneca saith, That many might haue attained to wisedome, if they had not thought they had attained it already.* 1.18 And so it is true, that the former writer hath, Stultorum incurata pudor malus vl cera celat. The vnwise suffer their sores to rankle & to grow incu∣rable, while of a proud kind of modesty they keepe them close & conceale them. Therefore Plutarch (I remember) noteth it for a signe of great towardlinesse in young Cato, that he doubted of many things, and would aske a reason of his Master of euery thing. And Plato requireth in his ingenuous Scholler, that he should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And our Prophet in my Text, would not haue a man to trust too much to his owne wit or perspicacy, but that he should aske of others. Indeed, Aske, and you shall haue, seeke, and you shall find,* 1.19 knocke, and it shall be opened vnto you, doth not tie vs to Gods inspiring and touching of vs alone, (according to that of Saint Iames, If any man want wisedome, let him aske of the Father of lights,* 1.20) but enioyneth vs to vse all lawfull meanes, all possible indeauours for the purchasing, and compassing of the same precious pearle, the knowledge of the true way, which leadeth vnto life. Therefore hath the Lord so precisely and di∣stinctly referred vs to seuerall guides and instructers as he hath done;* 1.21 The women to aske their husbands at home; the chil∣dren to aske their fathers, (When thy children shall aske thee what this Ceremony of the Passeouer meaneth,* 1.22 thou shalt say, thus, and thus;) All the people in generall,* 1.23 of the Priests and the Prophets, The Priests lips shall preserue knowledge, and they shall seeke the Law at his lippes. Therefore let no man that wanteth wisedome, thinke scorne to aske counsell of them that are learned, (albeit euery good gift and perfect gift commeth downe from the Father of light,* 1.24) for then he will take scorne to aske a beneuolence of him that hath more then himselfe, because God it is that doth open his hand, and fill all things liuing with plenteousnesse. Subordina∣ta non pugnant, is a rule in the Schooles. Now as we are com∣manded by our Prophet to aske, so are we told by him what to aske; [Aske, saith he, for the old wa••.] This is a very pleasing

speech to some old Cinque-Caters. If this be admitted once, thinke they, then all is Cocke-sure on their side; For they haue the prescription of a thousand yeeres, and more, when as our faith is but of yesterday. Where was it before Martin Luther, &c? I answer, first with the word of Ahab to Benhadad, Let not him that girdeth on his Armour boast, as he that putteth it off;* 1.25 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Any man may prate and talke, but Counsell and strength are for the warre;* 1.26 words will not winne the cause in a serious encounter. The Athenians bragged, that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spawned, as it were, there where they dwelt, and therefore vsed to weare Grasse-hoppers on their heads, for which cause they were called by Aristophanes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Arcadians boasted of their antiquity, that they were more an∣cient then the Moone, (Lunâgens prior illa fuit:) And yet they and all the Grecians in generall are told their owne by an Egyp∣tian Priest (as Plato beareth witnesse,* 1.27) that they were but chil∣dren, and that there was not an old man amongst them. So the Gib••onites told Iosuah, and the men of Israel, that they were not of their cursed neighbours, (whom God had deuoted to destruction, and whom they were forbidden to make any league with) but that they came from a very farre countrey; and there∣fore to bleare the Israelites eyes,* 1.28 they tooke with them old sacks and old bottles, and old shooes, and old rayment, &c. But were they the more ancient, or the more honest for that cause? words be but wind, vnlesse there be proofes correspondent. Se∣condy, I say, that in the originall, it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which pro∣perly signifieth old, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which more properly signifieth euerlasting or perpetuall. Now what are they the neerer for that? was their doctrine from the beginning? or shall it last euer in our Church? Nay, Euery plant that the heauenly Father did not plant, was of later set, and shall be plucked vp by the rootes. If theirs be of the heauenly Fathers planting, let them shew it by the Scripture; For, Non accipio quod extra Scripturam de tuo infers, saith Tertullian,* 1.29 I will not admit of that which they alledge out of their owne head without Scripture. Thirdly, because they rely much vpon the exposition of Fathers; Hierome vpon this place, and after him their ordinary Glosse, vnderstandeth by (Wayes) in the first place, the Prophets. Stand in the way, that is, search the Prophets what testimony they beare of Christ. And by the Good way, Christ Iesus himselfe, the Way, the Truth, and the Life. Iohn the 14. This for a taste, what iudgement the Westerne Church was of, touching the meaning of this place. So for the E••sterne Church Theodorit shall speake, (a very anci∣ent writer, and as learned as he was ancient,) who in his tenth booke of Therapeuticks, hath these words,* 1.30 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

that is, The Prophet (Graecè the Prophets word,) calleth Wayes, the old Prophets; and the good way, our Sauiour and Lord him∣selfe. So that you see, that it is no new shi••t of ours, to auoyd the stroake of the Argument drawne from Antiquity, but an ancient and approued interpretation receiued in the time of the second and third Generall Councels, in which time Hie∣rome and Theodorit flourished. Fourthly, I say, that our Pro∣phet himselfe in my Text, as though he had ••ore-seene how some would walke in a vaine shaddow, and make a flourish with a painted scabberd; lest any should mistake the point and so be seduced; correcteth and explaineth himselfe in the very next words, [Which is the good way.] And so I am come to the second part of my diuision, wherof I will speake but a word. Aske after the old pathes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where is the same good way? As if he had said, Did I bid you aske after the Old way, and walke therein, as though that were a safe and certaine direction of your faith? Alas, you may be deceiued in this inquiry, except you aske for the Old way, which is the good way. For as some of your Ancestors haue beene good, and some bad; some true worshippers of God, and some Idolaters: So by that reason, some old or bea∣ten wayes must be crooked and erronious, as well as other some right and straight. Decline therefore from that way, seeme it ne∣uer so old, if it may be proued vnto you to be wrong; and fol∣low and hold on that onely which is good. Thus the Prophet; and this to be the true meaning of the place, any one that will looke into the Originall, may easily finde. For though it be some∣what doubtfully translated, as though the Prophet would haue the old way to be esteemed for the good way, & rule of faith, yet it is a truth, that the Hebrew Text doth import no such thing. For if it were to be taken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of expressing or de∣fining, then it would haue beene said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is the good way, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where? or where that? which is euer taken Interrogatiuely. Now then, if this be all that the Prophet mea∣neth, that we should aske for the old way which is good; doth not this imply, that there be old wayes which be bad? and consequently doth not this make against our Aduersaries, that doe rely vpon Antiquity simply without distinction? Thus, as hee that diggeth a pit,* 1.31 falleth (many times) into it himselfe, as it is in the Booke of the Preacher: So the Arguments that are framed against the truth, doe turne oft-times to the conuiction of false-hoood which it would establish. We can doe nothing against the truth, but for the truth, saith the Apostle. Lastly, let it be granted, that the old way is the good way, the right way, the true way, which in some sense is true, if they vnderstand by Old, that which is most old, that which was from the beginning, As our Sauiour, Math. 19. When the Pharises alledged for themselues the Antiquitie of Moses his dispensa∣tion

about the matter of diuorce, answered, that the manner of Dispensing was not old enough, for from the beginning it was not so. And Tertullian, Id verum quod prius, prius quod ab initio, ab initio,* 1.32 quod ab Apostolis. That is true that is former, former, that was from the beginning, from the beginning, that was from the Apostles. I say, if we should grant, as we may grant, that they that can shew the highest Antiquity to be on their side, should goe away with the cause, should our Aduersaries gaine any thing thereby? Where was their Supremacie in Saint Peters, and Saint Pauls time?* 1.33 When Saint Paul commandeth Ecclesia∣sticall persons, and all to be subiect to the Higher or chiefe Powers, namely, to the Magistrate, by the interpretation of St. Chrysostome, and of whom not? And Peter more precisely, To be subiect to the King (or Emperour,) as to the chiefe, * 1.34 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.35 To whom agreeth Tertullian; Colimus Imperatorem vt hominem à Deo secundum, & solo Deo minorem: Wee honour, saith he, the Emperour, as a man immediatly subiect or second to God, and inferiour to none but God. So where was it taught in Antiqui∣ty, That Subiects were no longer to obey their Prince, then it should please a forraine Bishop (if a Bishop,) and that at his voyce, they might take Armes against their Soueraigne, and lawfully kill him? nay, that it was a meritorious deed to kill him? Did Peter or Paul, or any of the Apostles so teach? Did Augustine or Ambrose, Basil, or Chrysostome, or any Doctour for a thousand yeeres after Christ, euer write so? Lego & relego Ro∣manorum Regum res gestas, &c. saith Otho Frinsigensis, I read, & read ouer againe the Acts of the Roman Emperours,* 1.36 and doe find none of them to be so proceeded against by any Roman Prelat before Hildebrands time, who liued a thousand and threescore yeeres after Christ. (I know he addeth an exception of Pabianus his dealing with Philip; and Ambrose with Theodosius: but it is one thing to put away a Prince from the Communion, another thing to depriue him of his Kingdome.) This for discharging of Subiects from their oath of obedience. As for the suborning of Fryers and Monks, and Ruffians to stabbe Kings or Queenes, or otherwise to mischiefe them, it was neuer heard of in Chri∣stendome for a thousand and fiue hundred yeeres and an halfe after Christ, vntill the time of these vpstart Iesuites, whose pro∣per vocation and imployment seemeth to be, to set the whole world on fire, being themselues set on fire of hell. In Christen∣dome, I say, the like practice to dispatch the Popes enemies by the hands of Cut-throats, allured with the faire promises of this life, and of that which is to come, hath not beene heard of. But in Turky and in Syria, for the aduancement of the authority of the Calipha of Babylon, and to strengthen the Kingdome of the Soldans, it hath beene many times set on foot by the hands of

Assasins, as some call them, as others call them, Arsacidacs. Thus, as Aspis à Vipera venenum mutuatur, as Tertullian saith: So they of new Babylon haue learned of the old, to embrue their hands in the blood of the Lords Anointed. But from Mount Sinai this came not, nor from Hierusalem, nor from the An∣cient of dayes. But if they will stand vpon Antiquity, I will tell you who was their Schoole-master, euen he that was a Murde∣rer from the beginning,* 1.37 the old Serpent, the Deuill, & Satanas. Shall I prosecute this course a little further, to shew the newnesse of their doctrine in other points of Religion? What one probable place out of Scripture? what one colourable reason out of the Fathers, or Councels can they produce, either for their Seruice in an vnknowne Tongue, or for their barring of the people from reading the Scriptures? Or for denying them the Cuppe in the Communion? Or for the Popes Pardons? Or for the merits of Monkery? Or, that fiue words mumbled by a Priest ouer a piece of bread, should annihilate the substance of bread, and bring Christs body in place carnally, as he was borne of the Virgin Mary, &c? These and twenty other such toyes, nay Heresies, nay Impieties, if they haue any ground in the world for, in An∣tiquity, let vs be taken for false witnesses and slanderers, and beare the blame for euer. The time is spent (I presume,) and therefore I must huddle vp that which remaineth, and conclude in a word or two, that which is yet vnhandled of my Text, to wit, the last branch of the Perswasion. That wee walke in the good old way, And the promise of the reward, We shall find rest for our soules. I will handle them both together. The Apostle in the first to the Romanes conuinceth the Gentiles, for that they knowing God, did not glorifie him as God. And our Sauiour, Iohn 13. telleth his Dis∣ciples, If you know these things, happy are yee, if you doe them. If God hath traced vnto vs in the Scriptures the old and good way; If we de∣clare & lay open the same vnto you out of the Scriptures, & you refuse to tread the same, then we may say vnto you as the Prophet doth in the like case, Doubtlesse in vaine made he it, the pen of thewriter is in vaine. The King in the Gospell, making a marriage feast for his Sonne, did not bid them, that they should refuse to come, or come euill appointed, but that they should come with their wed∣ding garment, & meet at his Table. No more doe we light a can∣dle, & put it on a Candlesticke, that any should winke with their eyes, or loue darkenes more then light, but that they should take knowledge thereof, and doe their businesse thereby. Euen so, if we shew you the truth so euidently, that you cannot deny it, why doe you not beleeue it? If wee shew you the more excellent way, as the Apostle speakes, so plainely, that you cannot controll it, why doe you not follow it? why doe you not walke therein, that so you may finde rest for your soules? Shall they

come in Christs Vicars name (so he calleth himselfe, and would be called by others, but indeed he is an Aduersary) and you will receiue them, and aduenture your neckes for them? And wee come in Christs name, with his message and reconcilement vn∣to God, (whom you haue offended,) without any working of you to offend the State; and will you refuse vs? Shall they be welcome with their Traditions, that is, with their Tales? and we odious with the Gospell which was preached vnto you, which ye also receiued, and which you must returne to, if you meane to be saued? What is strong illusion? what is the wor∣king of Satan? what is the power of darkenesse, if this be not? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.* 1.38 You forsake the right and straight way, and goe that which is full of thornes and stakes; what arrogancy and phrensie are you posses∣sed with, saith Clemens Alexandrinus out of Sibylla? So Cyprian, Christ promiseth euerlasting life, if we will follow him; and he is forsaken. The Deuill promiseth Gu-gawes, and lyeth too in his promise; and he is adored. O foedam defectionem, ô iniquam permutationem, O filthy, defection, O absurd exchange,* 1.39 saith Cy∣prian! The like may we say to those bewitched Countrey-men of ours (that preferre Rome before Sion, and the doctrine thereof, before the liuely Oracles of God,) that like children or women that haue the disease called Pica, preferre Lime or dirt before white bread: yea, like vnwise Marchants, glasse before pearle, lead before gold, cotton before silke, that is, error before truth, Belial before Christ, Baal before Iehouah; more particularly, igno∣rance before knowledge, dumbe Images before effectuall Tea∣chers, Saints before Christ; doubtfulnesse before Faith, seruile feare before filiall loue, horror of conscience before tranquilli∣ty of spirit. There is no peace to the wicked, saith the Lord.* 1.40 And truely there is no rest to the soule in Popery. What rest can there be? when they make Saints mediation the onely anker of their hope, mens books the foundation of their faith, mans Absolution the remission of their guilt here, and mens pardons, the relaxation of their punishment hence. This they doe, & an hundred things as bad in Popery: & therefore it is impossible that they should be at peace with God, or haue peace within themselues, that thus make flesh their arme, and in their heart depart from God. And therfore if you desire to find rest for your soules, or to haue your Ele∣ction & saluation made sure vnto you; you must haue nothing to do with the vnfruitfull & vncōfortable opinions of Popery, but rather abhor them & reproue them. The Lord in mercy vouch∣safe to bring them home that goe astray, to confirme them that stand, & to grant vs true peace & true rest, through Iesus Christ our blessed Sauiour: To whom with the Father & the holy Ghost be praise & thankesgiuing, for euer and euer. Amen, Amen.

Notes

• * 1.1

  Sophocles.
• * 1.2

  2. Pet. 2.3.
• * 1.3

  Genes. 48.5, 6, 7.
• * 1.4

  Homer.
• * 1.5

  Clemens Alexan. 2. Stromat.
• * 1.6

  Demosthen. Ephes. 5.
• * 1.7

  Plutarch. in Demosthen.
• * 1.8

  August. 2. de Doct. ••hristiana. Ambros. lib. 6. Epist. 42.
• * 1.9

  Hebr. 6.
• * 1.10

  Dan. 4.
• * 1.11

  1. Thes. 5.19.
• * 1.12

  Philip. 2.13.
• * 1.13

  P••••l. 119. v. 18.
• * 1.14

  Psal. 119.37.
• * 1.15

  〈1 paragraph〉〈1 paragraph〉
• * 1.16

  1. Cor. 12.29.
• * 1.17

  Horat.
• * 1.18

  Seneca.
• * 1.19

  Math. 7.7.
• * 1.20

  Iam. 1.
• * 1.21

  1. Cor. 14.
• * 1.22

  Exod. 13.
• * 1.23

  Malach. 2.7.
• * 1.24

  Iam. 1.17.
• * 1.25

  Homer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  2. Kin. 18.20.
• * 1.27

  Plato in Timaeo.
• * 1.28

  Ioshua 9.
• * 1.29

  Tertull. de Carne Christi.
• * 1.30

  Theodo••••t. li. 10. Thera••eutit.
• * 1.31

  Eccles 10.8.
• * 1.32

  Tertull. 4. contra Ma••••i••n.
• * 1.33

  Rom. 13.1.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Hom. 2. ad Populum Antioch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tertull. ad Scapulam.
• * 1.35

  Chrysostome in ca. 13. ad Rom. 1. 1. Pet. 2.13.
• * 1.36

  Otho Frisingen.
• * 1.37

  Iohn 8.44.
• * 1.38

  Clemen. Alexan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.39

  Cyprian. de du∣plici martyrio.
• * 1.40

  Isaiah 57.21.