A Brief survey of the old religion which may serve as a guide to all passengers, yet members of the militant church desirous to know & keep, among divers wayes, the old-good-way to Heaven ...

The old Religion: or a Guide in the way to heaven.

Jer. 6:16. Thus saith the Lord, stand yee in the wayes & see, & ask for the old paths, where is the good way, & walk therein, & yee shall find rest for your souls.

CHAP. I.

DIversity of wayes, works a diversitie in mens minds, & ignorance of all, distracts their choyce of any: at the first sight whereof, we should stand amaz'd, had not the foreseeing eye of a wise God better provided for us; giving us his word to be a light unto our feet & a lantern to our pathes, to guid us into the way of peace; which commands us to en∣quire before we chuse; Ask thy fathers, & they shall shew thee, enquire of the antients & they shall tell thee; that the authority of sacred antiquitie, may ever tread downe the audacious impudencies of profane noveltie.

It is a commendable practice of all wise travellers, before they begin their journey, to enquire of the aged & to con∣clude upon their way. Yet such is the secure folly of most in their spirituall journey towards heaven, that they never, seldome or coldly enquire, whether they be in or out of their way: they begin rashly without consultation, going for∣wards with as much indiscretion & distraction about the way: so it allwayes falls out, when men will either invent a new rule, or be a rule to themselves; few will stand still to receive any direction from the ancients, much lesse to en∣quire; most sleighting antiquitie, would be teachers; desire∣ous not so much to teach only, as to teach things they never

learn'd; vainly supposing it glorie, to be the first treader of a path, though it leads to destruction. Such hath been & is the manner of mens too too much affected singularity. One cryes, this is the way, another checking & countermanding that with a lowder & greater Eccho, shouts more forcibly, That is the way. One cowardly creeps through the hedge, as if he would steal to heaven unseen, not daring to professe the truth: another violently leaps over all, as though he would flie thither, (ungovern'd zeal, makes some to leave the company of those, who may likely get home before them;) few keep the old beaten path, the surest, the safest, the only way: as our blessed Saviour adviseth his Church, Cant. 1 8 If thou know not o fairest among women, goe thy way forth, by the footsteps of the flock. And the Prophet Jeremy here, his countrymen the Jews, stand in the wayes, ask for the old way, which is the good way, &c.

CHAP. II.

THat we may understand what the Lord would acquaint his people hereby, consider the summe of the Chapter: & at the first view, you shall finde the Jews far out of the right way. Paradise we lost in Adam; sought it must be in Christ; found he cannot be, but in the old-good-way, out of which, every sin is an aberration. The sins of the Jews were many: in their Priests, Chap. 2.8. The Pastours transgressed against me, and the Prophets prophesied by Baal, and walked after things that doe not profit. They did not know God, or enquire after him: they were idle & ignorant, Chap. 6.13. From the greatest to the least of them, every one it given to covetousnes, vers 14. They have healed the daughter of my people slightly, saying, peace, peace, when there is no peace. These degenerate Priests had abandoned Gods holy fear, they did not tremble before his holy name. Much resembling those Popish Priests complained of by Cajetan in his com∣ment on S. Mathew; that whereas by their place, they should have been the salt of the earth, they had lost their savour, & were good for little els, but looking after the revenues of the church. They hurted not only themselves, but the contagion

went farther; Corruption commonly as in a fish begins in the •…•…ead. The great men fell into the same ditch. The church & state have a neer relation, they take one from another. C. 5.5. I will get me unto the great men & speak unto them, for they have known the way of the Lord, & the judgement of their God; but these have altogether broken the yoke & burst the bonds. They who of all other should have been better, were worst of all. The gold was become dross, & their wine as vineger. The scarlet-rose was stain'd, & the richest furrs moth-eaten. The great men were horribly corrupted, & others learn'd by their examples; common people for the most part, follow the great ones. As in a flock of cranes all follow the first; or as in a beast the whole body follows the head. Isa. 9. The leaders of the people have caused them to err. Let a Pharisee say, Christ ought to dye; the vulgar will dare blaspheme them∣selves to hell: & if luxurie be clad in a scarlet robe, the Pea∣sant dare be such, having so fair a cloak for it. If the moun∣taines overflow with water, the Valleys are the better, & if the head be full of humours, the whole body fares the worse for it. So it was here; for (finally) sin abounded in all the people of the Jews; Chap. 6.10. To whome shall I speak & give warning, that they may hear? behold their ear is uncircum∣cised & they cannot hearken: behold, the word of the Lord is to them a reproach; they have no delight in it. They had no love to the word of God; which is the very fountaine whence doe flow the unsavourie streams of a wicked life: Idolatrie was tollerated & practiced. Whoredome, Chap. 5.8. Covetousnes Chap. 6.13. Crueltie Chap. 6.7. Shameles obstinacie, Denying all this; neither would they give credit to what the Prophet spake. Chap. 5. vers 12, 13, They have belyed the Lord, & said, it is not he, neither shall evill come upon us. For which the Lord threatens them with many dreadfull judgments; especially famine & the sword. Though in Gods severe dealing, we may behold great mercy manifested to this people, in that he threatens before he punisheth them; declaring the cause why he will, & shewing them a meanes whereby they might prevent all; exhorting them to make use of it in the words before related: which is as though he had said, O ••ee wandring Jews, thus saith the Lord, you are tra∣velling

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for rest, but this is not the way; make a stand, behold consider, enquire for the old way, which is the good way, therei•…•… walk, & yee shall finde rest for your souls.

Wherein observe the Preacher & substance of the sermon.

CHAP. III.

FIrst, the Preacher; God by Jeremy as the principa•…•… Jeremy in the name of the Lord, as the instrumentall joyning in a most sweet agreement. God speaking t•…•… Jeremy, Jeremy to the Jews in the name of the Lord.

From whence may be noted by the way.

I DOCT.

First, that faithfull ministers must deliver nothing, b•…•… what they receive in charge: Their Lords minde & will. T•…•… change their commission is treason; to make new articles idolatry. Gods ministers must declare only Gods word boldly, plainely, truely, unto those to whom they a•…•… sent in embassage; that for their warrant, if they should b•…•… demanded, they may still bring, thus saith the Lord. Ambassa∣dours must not goe beyond their instructions, neither ma•…•… Preachers bring doctrines besides Divine direction. They a•…•… Gods mouth, & must not preach what they have excogitate•…•… but what they have received. They must proclaime not co•…•…∣trive laws for the conscience. Aäron was to speak as Mos•…•… bad him, & ministers what Christ commands. It is his brea•…•… they must break, that which Christ hath blessed, els it w•…•… not multiply in their hands.

If men would give houses full of gold & silver, they oug•…•… not to goe beyond the word of the Lord to doe more or les•…•… Numb. 22.18. Why should any be offended with them f•…•… speaking plainly though sometime sharply? must not the take heed to speak that which the Lord hath put into the hearts? Numb. 23.12, 13, 14. Jeremy received this charge•…•… the first, Chap. 1.7, & well observ'd it; anger nor affectio•…•… no hope of gain or preferment should draw them to eith•…•…

hand. Yet how these have formerly & doe dayly mislead many, is lamentable to hear & consider. What ever great ones doe, some have & will defend. The reason is; flatterers are preferr'd, when plain-truth-speakers are supprest & disgrac'd. Asa though otherwise a good Prince, will fall foul upon Gods Prophet for his plain dealing & lay him by the heels. Queen Elizabeth dealt little better with a Bishop that had in a zealous sermon admonish'd her to think on her last end. Mr. Deering used to tell her of her faults & the vice of the times, for which the Bishops though without her privity, clapt him up in prison & silenced him. Thus they were used who rebuked in the gate, Amos 5.10. And this is the worlds wages ordi∣narily to Gods faithfull witnesses. Great ones would heare pleasing things. Ahab hateth Micaiah; & Herod, John Baptist: They spake too plaine. Yet it is better to speak truth boldly, when occasion is offer'd, than to flatter & lye for the favour of the greatest. It is better to lose the smiles of men than it is to lose the souls of men; & to hazard the suspition of an enemy, rather than neglect the actions of afriend. None is greater than God. But servile souls, which bend themselves like the fishers angling-line, seeing their preferment de∣pendeth upon their impertinent discourse, & that the Altars of this false greatnes will be served with such smoak, spare it no more than one would water in a river. We are not without examples; In the life of Henry the fouth of England, we read of such hatred & enmity between the two great Dukes of France, Orleance & Burgoyne, (Kingdomes have most peace & Kings most safty, when such greatnes is under the crowne only; as the mayden Queen of right famous memory was ever right conceited) that Burgoyne caused Orleance to be murder∣ed: a fact so odious, one would have thought, there could be found no mantle to cover, much less a mouth to defend it. Yet to prove this true, that great ones never want Parasites, base fawning flatterers (not to teach them what they should doe, but to defend & countenance what they have done) there arose one Mr. John Petit, Dr. in Divinity, who wre∣sted Scripture & History, to justifie the murther; but was afterward condemned for Hereticall, by the whole univer∣sity of Paris.

And all ages of the church have been pesterd with su•…•… monsters: who have laboured by the same meanes to con•…•…∣nue & enlarge the breach both in Church & State. Dastard cowardise & base flattery among the English Clergie, t•…•… maine let of reformation & maintainer of Corruptions, see•…•… to be the first mover in the ruine of this flourishing King•…•… me: To prevent future, let all Embassadors, called & se•…•… to speak, be charged in the name of the Lord, to consid•…•… it is Gods message delivered in his presence to his subject•…•… that their shoes must be loosed from their feet, the pla•…•… being holy ground, & that in delivering the truth, G•…•… shall be glorified, the pretious souls of men saved, & the•…•…∣selves hereafter shine as stars in the firmament for ever: but〈…〉〈…〉 the contrary, how by this base, servile practice of flatterie, Go•…•… the most suppream, is highly dishonour'd, their honourab•…•… place stained, the life & libertie of the Church & count•…•… wherein they serve, endangered, their own souls witho•…•… hearty & speedy repentance cast away, & those most sham•…•… fully abused, in whose favour they dare deliver such falsitie•…•… See for example, 1 Kings 22. Abhorre & tremble to ho•…•… your esteem by so crazy a title as holding your peace, or〈…〉〈…〉 obtain or hold your preferments by perfumed words of fla•…•…∣tery, false praises & servile complacencies. Your work is〈…〉〈…〉 shew a right not a smooth way, the way of duty, not〈…〉〈…〉 delight, the way which men ought, not which haply they lo•…•… to goe in. Soothing in any is bad, but in you it is ab•…•…∣minable. Remember that the most faithfull messengers, th•…•… ever God employed, have set such a copy of freenes i•…•… truth-speaking. The known examples of Moses towar•…•… Pharoah, of Elijah to Ahab, of Nathan to David. of Jer•…•…∣miah, John Baptist, Stephen, Paul, being both full of ze•…•… for God & pity to people; are as so many stars, planted b•…•… Gods own hand in the great firmament of the Church, a•…•… for the illustration of his own glory, so for your imitatio•…•… & direction.

II DOCT.

Secondly, That in matters of weight & moment, this s•…•…∣dicit Dominus, thus saith the Lord, must be supream judge•…•…

decider of all doubts & controversies. When many wayes are proposed, we must consult with the word of God, take the old way. As God at first put corporall light into the Sun, so hath he put all heavenly light into the Scriptures: they are the touchstone of all mettals: they are in S. Peters dialect, a more sure word of prophesie, where unto they doe well that take heed, 2 Peter 1.19. Yee err, or goe out of the rightway, be∣cause yee know not the scriptures. Math. 22.19. saith our Sa∣viour. The Church, however taken, hath but subordinate authoritie, neither can any flie so near to Rome as to main∣taine the contrary, without a Popish quill. The practice of our worthy Predecessours, who followed this star to con∣duct them to Christ, maintaines our doctrine. Optatus that lived 1300 years agoe, compares doubts & controversies in the Church, to children disagreeing, about their fathers legacies, telling us, they may not goe to the grave, or knock at heaven gates, but to the will & testament of the deceased. After him S. Augustine, (a holy & painfull Bishop worthily honoured,) exhorts us, when there are divers wayes, one saying this, another, that is the way, not to hear with assent, what Hierome, Ambrose, Augusstine, what this or that man sayes, but what the Lord saith in his word. Quaestio est inter nos & Donatistas, ubi sit Ecclesia? &c. Non audiamus, haec dico, vel haec dicis, &c; sed audiamus haec dicit Dominus. When learned men differ. when strength of reason & variety of authority are urged, returne & say, but what saith the Lord? Cyril saith, that in a Synod at Ephesus, upon an high throne in the Temple there lay the Holy Gospel, to shew that Christ was both present & Praesident: & so he must be every where.

III DOCT.

Thirdly, That by reason of this agreement between God & his messengers, they delivering nothing to others, but what he hath delivered unto them, it comes to pass, that whatsoever is done unto one, is taken as done unto the other. If we honour, heare & obey his faithfull ministers, we honour, heare & obey God; if we stop our ears against their message. disobey, abuse & despise them, God takes it as done unto himself. He that heares you, heares me, he that despiseth you, despiseth me;

Luke 10.16. Christ seemes to say to his Ministers as the Emperour answered Paulus Pflugius complayning of some wrong done to him hy the Duke of Saxony, Tua Causa er•…•… mea causa; your interest is mine, I partake with you in honour & dishonour. Let all Ministers consider, First wha•…•… they must doe, that they may be honoured of God & respected of the best; they must deliver Gods word faithfully, * 1.1 withou•…•… flatterie; fully, without partialitie; boldly, without servile fear•…•… & respect of persons: (doing nothing by partiality, is thy advice of the great Apostle to Timothy, 1 Tim. 5.21. Zealously with∣out Lukewarmenes; constantly without ceasing; not leave preaching for any preferment, till they leave breathing. Se∣condly; let them weigh also the true cause, why they are many times justly despised, viz, for disabilitie, idlenes▪ silence, having more particular Cures than tongues: for their practice, approving some evils they should reprove; their feet cast dirt into their mouthes; their life being at San∣ballats work, whil'st their doctrine is as Nehemiahs; they make hebrew of their discourses & read them bakward in their practice. Malac. 2.9. Therefore have I also made you con∣temptible and base: Ribera upon that text bewails the basenes in the Romish Clergy, now become despicable, by reason of their ill manners. Mens bad lives discredit their great lear∣ning, as many times the light of a candle is loathed for the noisome Candlestick. To see ministers swollen with pride, clouded with strange hair, covetous, loose & licentious, exercising ill-look't delights, turning recreation into voca∣tion, studying horses, oxen, dogs, imbracing a licentious life, getting as it were out of the throne of Majesty, as the unhappy Babylonian King, to feed on Hay among beasts, is greivous to the Lords people, an object of Heavens anger, & earths execration. Occasion is offer'd unto some to laugh, to scoff & despise both their persons, doctrine & profession: yea it is one great hinderance of their conversion: according to that famous instance given by Jacob Ruvius in vit. Pont:

p. 198; who saith, that the ill government of the Church & ill carriage of things in the court of Rome, in the time of Pope Clement the 5^th caused Frederick King of Sicily to doubt much of the truth of Christian Religion: those frequent complaints we meet with in the Spanish History relating to the Jews in particular, who renounced the Christian Reli∣gion upon this very score, not being able to beleve by humane reason, that the Religion profest by such detestable people, (viz, the Impious insolent Prelats & Church-men) could be true. Span. Hist. p. 834. And when an edict was made whereby all the Jews were enjoyned to imbrace Christiani∣tie within a few moneths under penalty of confiscation of goods & perpetuall banishment, & the decree published & executed severely by the instigation of the Prelates & slothful Pastors & other sedicious Church-men, who desired rather to destroy than feed these miserable creatures; they chose rather to retire a thousand leagues, than to draw neer to re∣ceive any religious instruction from so irreligious people; whose Piety was but childish Ceremonies, & external servi∣ces, their knowledg meer cunning & deceit, to maintaine & encrease their riches, &c; as the same Historian relateth p. 946. Let Ministers be carefull, painfull, & conscionable; they are Gods portion, set about his immediate work, to save that Christ hath redeem'd, Math. 5.14. Yee are the light of the world, a city set on a hill that cannot be hid. The night d iscovers not more stars in heaven, than they have eyes upon them. In them as in a picture on a glass, every blemish is soon seen, as a slit in a peice of cloath of gold, or a crack in a silver bell is quickly observ'd, & as in the celestiall bodies, every aberration is soon noted. Therefore as the Tree of life was sweet to the taste & fair to the eye, & as in Absalom there was no blemish, from head to foot, so it should be with Gods ministers. Singular holines is required in them, they should shine as lights in a dark night; & continuing in their purity, will appear in their converse with men, as if they came from the Angelicall Choir. Indeed the world, though unjustly, look for Angelicall perfection in them. Let them cleave unto the Lord, both in life & doctrine, speaking home what he commands. No men on earth have more cause to be wisely

resolute. Then shall the malice of the prophane world be darted through you upon the Lord, who will returne it, with an heavy hand, upon their own heads, as hath been often seen.

CHAP. IV.

SEcondly, the summe of the sermon may be divided into its parts; wich are,

First, a supposition of divers ways, or religions among men. Secondly, an injunction or command, to stand, ask & walk. Thirdly, a limitation, in the old way, which is the good way. Fourthly a promise of reward to such walkers; yee shall find rest unto your souls.

These are the lineaments of the text: we have hitherto been held in the suburbs, now we come to enter the text it self.

The Lord by his Prophet supposes, or rather plainly shews, that the Jews had invented divers wayes to themselves; new, dangerous paths, both in their beleif and practice, which their fore-fathers neither made nor knew, Eccles. 7.29. God made them upright, taught them the right way, but they sought out many inventions: at it is said of those Priests, Ma∣lac. 2.8. Ye are departed out of the way, (the good old way of their progenitors) Here in mercy he enjoynes them & in them all travellers, to enquire of the way.

Stand in the wayes.] By which word I conceive is meant, not a consent or continuance, as the word is & may be taken sometime in Scripture, as Psal. 1.1. Viz, for such a disposi∣tion of minde, whereby resisting all opposition or perswasion to the contrary, men resolve to maintaine the course they have begun: & as it is also taken in a good sense, 1 Cor. 16.13, Stand in the faith: but a stay of judgment & resolution, there∣fore it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉upon the wayes as overseers; stand, enquire, approve, then goe on.

Behold or see.] This word is exegeticall to the former; stand not to continue in new wayes, nor approving all wayes (as some have erroniously thought & maliciously vented that

the sovereign being may be serv'd in all sorts of sects; where∣as there is but one sun in the world, so there is but one truth, & that a straight line, which is to be made but one way; all others are crooked, that have as many semblances as defects) but see, try & approve only the old way, which is the good way. For the better attaining of which sound & setled resolution, the Lord in the next place, directs them what they must doe to help their imperfect knowledge, & confirm their weak judgments, viz.

Ask for the old way.] A metaphor taken from travellers, if they be out of their way, or els doubt thereof, their pre∣sent course is to ask & enquire of others: such as doe so, can never go far out of the way; provided they be carefull of whom they ask, comparing their answere with the rule of faith: for there is a two-fold old way, one of sin, heresie & idolatry, an old beaten path (& the more auntient the more dangerous it is, since it is antiquity of errour, which pre∣sumption of time doth augment) wherein many have gone, Math 7.13 Which yet can receive no commendation from the numbers of travellers therein, being only cyphers in Di∣vinity, & no more to be stood upon, than they will bare weight in the ballance of the sanctuary. The way to hell is widest, there are many birds of prey: Pebbles lye every where. The droves of men are like the Droves of beasts that goe to the shambles. As that part of earth which turneth into stones, is far greater than that which becomes mettall, & as weeds are far more than flowers, so are sinners far more than they that worship God. Let not multitude draw us after them. Another way there is of truth, grace and sincere worship, of which our saviour speaks, John 14.6, saying, I am the way. It is called the way of the Lord, Math. 3.3. The new & living-way, Heb. 10.20. New not in it self, but in respect of the old types & representations of it under the law. Than which nothing is older, for it saw the world in its cradle. Let not the paucitie in this, discourage or affright from it. herein are the best fruitions, though in the former are most companions. Christ calls his companie a little flock; & his way, a straight, a narrow way, fittest for a few, in compa∣rison of alliens who continually follow the Devill, the vain

world & their own strength-destroying corruptions. Yet who can count the dust of Jacob, or number the fourth part of Israël? This way hath been shewed unto men, by the Lord himself, described in the law & the Prophets, confirmed by Christ & his Apostles, walked in by the Fathers & Martyrs, & all just men in severall ages, who have garnished heaven & earth with brightnes. Therefore let us not fear to follow them, walking on apace.

And walk therein.] By walking here is understood, First, a professing of sound doctrine, agreeable to Gods revealed will, without debasing, mingling, detracting, or adding any thing of our own; without hypocrisie or temporizing neutralitie. Secondly, a constant practice of holy duties & good works, (without which none can be saved) both publick & private, agreeable to such profession. The Jews are not here perswaded to speculation only, to a painted profession, vain-glorious & empty ostentation, but to reality & active walking in the wayes of God, without fainting or backsli∣ding. These are the two feet of the new man, the two wings of the soul whereby it mounts God-ward: the one is not sufficient without the other. Men may pretend something, seem to stir & make a great busle in the way, but doe not, cannot walk one foot towards heaven; as the house cannot be without a foundation, a Tree without its root, or avessel move upon the Sea without a bottome, or an excellent watch without a Spring. Let no man separate what God hath joy∣ned, a sound profession without affected curiositie, & an holy conversation without painted hypocrisie: joyn both, & be assured to finde rest unto your souls.

Thus we see the contents of this Scripture, the summe of mans duty & the top of Gods mercy; your walk & rest, pre∣sented as in a map: the Doctrinall conclusions arising there∣from, are these, viz.

First, There ever have been, are & will be divers wayes & religions amongst men,

Secondly, It is the duty of all Christs people, to stand, ask, examine & try among the wayes, which is the old, that is, the good way.

Thirdly, That having found the old, good way, they must walk in it, till death.

Fourthly, That rest of the soul in joy & blisse, after death, is the certain reward of walking with God in the old good way, du∣ring life.

I DOCT.

First, There ever have been, are & will be divers wayes & religions amongst men, all pretending truth & antiquitie; some saying, loe here, others, loe there is Christ, the true reli∣gion, the old way to heaven. The true Diamond is not with∣out its counterfeit. So true is the saying of Athenagoras, that Christian Philosopher, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. Lib. de Resurrect. There is no truth though never so antient & grounded upon the word, but hath a lie attending and cleaving fast unto it. Which proceeds not from the nature of Truth, that Virgin daughter of the Almighty, but from the malice of Satan, the madnes of Hereticks, & others his instruments labouring from time to time to blast & corrupt it. Whence it cometh to pass that many men are exceeding distracted, & from the same ill influence, multitudes neglect all; as our wo∣ful experience can testifie of numbers in these times of generall apostacie from the Truth, when men will not endure sound doctrine, but heap up teachers to themselves, having itching ears.

To relate all those severall wayes found in Histories both divine & humane would more amaze than instruct you. Therefore passing by Gentilisme, a way wherein men either worshipping nothing (being clouded with ignorance, misery & sin & unable to understand a God most onely & simple, with one touch of the soul) or themselves or inferior creatures making a dissection of the Godhead, into so many parts as there are errours on their Altars, whilst every one sought to adore that which flattered his imagination; as Planets, Ele∣ments, Herbs, Stocks, Stones; yea devils; thinking this the way to happines; so vain were they in their imaginations. And to say nothing of Judaisme, a way right enough then, had they kept the bounds, & not gone astray, by idolatrie, the necessarie forerunner of faction & division, wich afterward

ensued among them; or, had they not like a dull people mi∣stook the shell for the kernell, the Casket for the Jewell, & lodged their souls where they should have only baited, & doted on shadowes as on the substance it self. We will view Christianity only; Where it is most necessary for us, to enquire for the old way, which is the good way: mens curious nature having forc'd partitions in every age, & more from this, than in any other way. Expect not here a description of every way, drawn out to you, that were to overthrow my designe in the beginning; it shall suffice to point out the authours of such new wayes, with their adherents, how & by whom they were condemned.

Jesus Christ the eternall son of God our only Saviour, ha∣ving plainly described that way wherein all faithfull men & women should walk after him to heaven, foretels withall of many that would arise after, & invent new wayes, to seduce if it were possible the very elect. To omit the Sabuaeans, Gorthe∣nians, Dositheians, Herodians, Ossenians, Hemerobaptists &c, all issuing from Scribes, Pharisees & Sadduces or some of them, as I conceive: immediately after & in part before his ascension, the former Evangelicall prophecie was fulfilled: there arose Symon Magus, whence came the Symonians, & our too-too-much practised Symonie (under the reigne of the Emperour Tiberius, before Christ suffer'd) who was the ring-leader or father of hereticks, as Irenaeus stiles him; of whom, something we finde in the Acts of the Apostles, Chap. 8. vers 9; but of his fantastick opinions (wayes mee-thinks no reasonable man much lesse a God as he blasphemously faigned him self to be, should have gone) we read at large in Eusebius, Epiphanius, Theodoret, Justine, Philaster & Augustine. After him, there arose, Elimas Bariesus, (Acts: 13.6. &c.) found by Paul & Barnabas in Paphos, labouring to seduce the Proconsul Sergius Paulus; and Menander, whence came the Menandrians, both followers of the former, in the same or a worse way: though all the wayes to hel be bad enough, yet some are worse than others, participating more of the venome of the Serpent. After them arose one Ebion, whence came the Ebionites; men so styled for following him in the same opinions. For what opinion though never so groundles (if

new it is enough) can any one, that desires to be singular, invent, but he shall finde some followers, amongst the un∣setled multitude? After him, (as in diseases, one comes after another) Cerinthus endeavoured to coyn a new gospel, according to the rules of Philosophy, as Origen after: against whom, that part of the old way, called the Gospel of S. John, was described & pen'd as Tertul: (Lib. de prescrip. advers. haeret: Chap 46.) is of opinion. About the same time (loe how weeds doe spring!) Nicholas authour of that sect cal∣led Nicholaitans, broached many false & dangerous opini∣ons; of whom we read in scripture, Revel. 2.6; In Irenaeus Lib. 1. Chap. 27. Nicephorus Lib. 3. Chap. 15, & Augustine de Heraes. 5. a new way, but of no long continuance.

These with divers others, false teachers, there were crept in, even while Christ himself & his Apostles were on earth, into every place, where the Gospel was received: (error is horrible impudent, it hath a brazen forehead to confront truth it self!) Such were Hymenaeus, Philetus, (men given up to carnall delights, as their name imports,) Alexander &c amongst the Colossians, Thessalonians, Corinthians, Galathians, Philippians; as we finde it testified & complained of, in their severall Epistles; all labouring vehemently to draw men out of the old-good-way, into dangerous new paths of their own inventions.

CHAP. V.

IN the second age of the world, wherein the Devil bestird him most, in sowing such & so many tares amongst the Lords wheat, as are not yet, nor will be gather'd out, till Christ come with his fan; we read of Basilides, Carpo∣crates, & Saturninus; men monstrous in their wayes, called either by themselves or others, Gnosticks. At the first, they went in one path, but after awhile, falling out by the way, (as the manner of Hereticks is, though brethren in iniquity) they parted stakes & company, each one taking his owne share of heresie; as vipers are said to have a bloody birth by the death of the dam, so issued from the bleeding bowels of their divided company, many petty parties, yet all of them,

in some or other features & lineaments resembling each other. It is the devils policie to disperse abroad his agents, to enlarge their masters Kingdome, by infecting of & so draw∣ing followers out of severall parts. Satan himself is such a vagrant: he goeth up & downe seeking whom he may devour.

After these, Valentinus, authour of the Valentinian sect, began to display his colours, who because he could not be chosen Bishop, as he desired, forsook the old-good-way & pat∣ched up a new way, out of all the former, holding some∣what with each one, to get the more credit with all, & with such plausible, perswasive pretences, that Ambrose once was following him, but was called back by Origen, as Eusebius relates, Lib. 6. Chap 18.

No sooner was this way a little clouded, but Marcion, father of the Marcionites, as the Pope of the Papists, appeared to tempt, disturb & seduce the Church; who because he was excommunicated by his owne father, for deboistnes, fled his countrey, came to Rome, joyn'd with the Heretick Cerdon & drew many after him. Tatianus succeeded in this ungracious service; * 1.2 one both to be admired & bewailed: for while he enjoyed the company of Justin Martyr, (as Jehoash did of Jehojada. 2 Kings 12.2.) he was orthodox, spake like an oracle, lived like an Angel, walking in the right way, for profession & practice; but after his death, he quickly strayed; this Dove with silver wings, that took such confident flights in the old-good-way, now fell into the mire of false wayes; forsaking the way his master left him, he went sometime with the Gnosticks, partly with the Valentinians & partly with the Marcionists. Such spirits there are which resemble the wooden Dove of Archytas the Philo∣sopher, which flew by Engines, whilst they had their opera∣tions, & soared in the air; but so soon as they ceased, it trailed the wing on the earth. Such was our Tatianus. Af∣ter, Montanus the subtle heretick stood up, whence came the Montanists, pestring the Church & misleading both men & women for many years, insomuch that profound Ter∣tullian left his owne, to walk a while in this way.

CHAP. VI.

IN the third age of the Christian world, we read of Beryllus; falling into the heresie of Artemon, against whom Ori∣gen disputed, as Hierome testifies. Of one Novatus, father of the Catharists, that comming out of Africk unto Rome, there standing for, * 1.3 & disappointed of a Bishoprick, fell to run in a new way, never gone in before. So Eusebius tells us (Lib. 4. Chap. 22.) Of Theobutes, playing for such-like dig∣nitie, met a check unavoidable, which caused him rage allmost in the same manner, corrupting & disturbing the peace of the whole Church. Strange it is to observe, yet worth observation, how many Hereticks, what trouble, desire of ho∣nour hath raised in the Church; & how the earnest suit after such preferment, discontent following dissappointment with desire of revenge † 1.4 hath drawn many out of the right old way, into the way of heresie. Let others beware.

After these, Noetus & Sabellius were set up, whence came the Noetians & Sabellians, whether walking in one or two wayes, the guides being two, is controverted; Epiphanius saies in two; Augustine thinks in one & the same, which is most likely; so far as I can observe by what I read. Followed they were by Praxeas & Hermogenes, with their disciples, ‡ 1.5 called after their own names; Which practise good men never did, nor durst allow of. About the same time, the Neoptian & Samosatenian wayes invited passengers to walk in them, but the footsteps of antient Hereticks perceived, made men timely carefull to prevent the danger. No sooner was one avoided, than another was offer'd; for immediatly after, one Manetes arose to be an unhappy father of the turbulent

Manichees; who invented a new way & in imitation of Christ (as may be probably conjectured,) chose twelve Disciples, sending them into divers parts, thereby procuring many fol∣lowers.

CHAP. VII.

IN the succeeding age, we finde Arrius (who had Ple∣niorem gratiam a Diabolo, received more Divels-grace, as Tertullian speaks ironically of some Hereticks) under the reigne of Constantine the great, with great rage & fury, for∣cing a new way, more dangerous than all the rest; because invented by a schollar, deeply-skilled in all kinde of School-Divinitie, (whereby an active wit without wisdome & grace, will maintaine any thing) seconded by the powers both of Church & State. Some Emperours & Emperesses, most Bishops, with all under their severall charges, following their male-contented guide, prickt forward through a greedie desire af vaine-glory, & emulation of Alexander then Bishop of Alexandria, to whome he thought himself nothing in∣feriour in learning, as Nicephorus relates the story. Good Schollars, of all others, have most need to pray for Gods spirit & assisting grace, to guid, help & direct them (the richest soil without culture, is most tainted with weeds) els they may easily lead themselves with many more to de∣struction.

Immediatly after there arose Meletius & one Eusebius, whence the Meletians & Eusebians came, parting at the first, as differing from their master, but turned instantly (as having forgotten themselves) to tread downe right in the Arrian path. No heresie ever continued long, universally one: that's a speciall property of the old-good-way. No more did that of Arrius, * 1.6 for some of his followers, named themselves Arrians, as treading directly in his steps, others went a little off, but not all-together, as the Dulians, Euno∣mians & Macedonians Division among the authours, doth still accompany the downfall of an errour. After, there arose Marcellus & Photinus, who wrestling over earnestly against

the falling Arrians, fell backwards themselves, into the er∣roneous path of Samosatenus & Sabellius About the same time, Audius leader of the Anthropomorphites, fell to disdaine Bishops, calling them luxurious, idle, proud, rich; which, as he thought, good ones could not bee, might not be: other opinions he had, truely dangerous. After him, Donatus, father of the Donatists, comming out of Numidia, made a great rent in the Church, drawing after him, the greatest part of all Affrick; (he was not like the Angle, catching sin∣gle persons, but like a drag-net he took whole Provinces.) laying the ground of his separation, upon the Church, re∣taining known wicked men within her communion; this way he begun in Affrick, confining the true Church wholly under that climat; till after-wards waxing bolder, he stept into Europe by Spaine, Italy, Rome, France, as Augustine testifies; breathing, though not entring upon England; for what difference there is between them & some of our Separa∣tists, in the ground & cause of their separation, I yet see not; it is desired that a greater care were taken, & more power given to particular Churches (according to divine order) to restraine notorious offendours; if this cannot be; we should not therefore run from the Church, let both grow together till harvest.

We read of Apollinaris, father & son, both of Laodicea, out of discontent leaving the old path, to walk in a new. Of Messalians, calling themselves Euchits, Enthusiasts, or Psallianists, treading in the steps of Phrygian•••• & Montanus. Of Euphimites. Martyrians & Satynians, joyning with the Messalians. Divers other authours of erronious tenents, by whome little hurt was done & of whome lesse notice was taken, I pass over; all being husht, silenc'd or supprest, wee meet Priscillian, forcing a new way, by levelling, paring & laying together divers parts of rough & uneven ground, whereon the Sabelians, Manichees & Gnosticks had formerly set their feet. Lastly, to omit certain women, authours of the Collizidian way, who prayed & offer'd sacrifice to the virgin Mary (as most ignorant Papists now doe) we read of Helvidius & Patricius, whence came the Helvidians & Pa∣tricians,

both leaving the old way described in Gods word to walk in a new one of their owne invention; the first cause or ground, whereby they were moved to this, I finde not recorded.

CHAP. VIII.

IN the beginning of the fifth Centurie, I finde no new wayes invented; but the disciples of the former Hereticks, running headlong, in the way of their masters, whom they never knew, not were able to maintaine, having the tenents only without ground; as the Marcionites, Monta∣nists, Novatians, Manichees, Sabellians, Tertullianists, Arians, Messalians, Anthropomorphits, Nazarens, Patritians, Pris∣cilianists, Donatists & the like; till Pelagius broke into a new dangerous way, robbing Gods grace to enrich nature & free-will; followed both by Papists & Arminians: the Lord in mercy reclaime them.

Wee read of Anastasius & Nestorius, the one broaching, the other enlarging heresie: succeeded by Eutyches, mislik∣ing the Nestorian, stept rashly into a worse way. So com∣monly men doe, furiously opposing one, run into another extream; as Basil the great hath observ'd of Dionisius of Alexandria, that out of his zeal in opposing the heresie of Sabellius, he did first sow the seeds of the Arrian heresie; which afterwards so much prevailed in the Church. And Sulpitius Serverus noteth of Ithasius, that he so hated Pris∣cillian, that the very habit which good men used, if it were such as Priscillian had used, made him hate them also.

In the sixth & seventh ages, I finde very few errors, except some branches of the Eutychian, or other fond heresies scatter'd here & there, as the Monothelites, Tritheits, Theo∣paschits.

In the eigth, ninth, tenth & some ages succeeding, there were fewer (for it will not quit the cost to speak of such abortive births, which by & by dyed, before they came to any kinde of ripenes, & such as were quickly consumed, a•…•… the ice of one night under the Rays of the Sun,) one Grandi•…•… way, drowning all the rest; or drawing them into it: the

reason is plaine; because Anti-Christ that notorious man of sin, (all former Hereticks being but his fore-runner) who was to make a way for himself of all the rest, did appeare, nay, domineer, in the Church; drawing after him, Empe∣rours, Kings, People of all sorts; to walk in a Catholick way: Catholicke, because it takes something from every one of the wayes before mentioned; (In the same sense may Mahome∣tisme be called Catholicke, being the scum of Judaisme & Paganisme sod together, here & there strewed over with a spice of Christianitie.) For the making & maintaining where∣of, the Arch-Heretick Satan hath & doth exercise the depth of his pollicy; therefore the Apostle calls this way, A mysterie of iniquitie: a mysterie, both in the close creeping by little & little out of the old-goodway, into it; (for could the time & persons of this aberration be directly pointed out, it were not a mysterie) as also, in regard of the cunning craft & sub∣tletie used in the maintayning of it.

But that which deludes most ignorant persons, is, in that it is miscalled the old way; that it hath been of long conti∣nuance & that many learned do walk therein (this tempta∣tion makes the Labyrinth more mysterious) never consider∣ing, that were it not so, it could not be Anti-Christian, which must have the name, but not the truth of antiquitie. The fore-runners & Factors for Anti-Christ, were & are men of great learning & least grace; of whom it may be said, as it was of Faustus (who was the sword & buckler of the Manichees;) that he was a man of a fair presence, had charms in his tongue & many attractives in his con∣versation, able to ensnare the most subtile wits: & as it is written of Angustine before his conversion, that having suf∣fered his minde to mount up, unto many curiosities, for∣saking the helm of faith & reason, conceived himself as able as he was ready, to shape a divinitie on the Ideas of his own brain. Severall heresies rejecting scripture, were the certain preparatives for Antichrist: so thought Atha∣nasius, apol: 2^do. Chrysos: hom. 49 in Matth. Theod. in cap. 2. Epist. 2^dae. ad Thessalon. There were many Anti-Christs in S. Iohns time; fore-runners & harbingers to the great one. For companie & continuance, you must know, that he

being the head, must have more followers & a longer reigne, than all that went went before him had, being set together. Yet were not all in that way, of the way; some bodies joyn'd with them, whose hearts & souls went another way. I commend them not! Opposed it was though weakly in every age. Not alwayes openly with∣stood; till at length it pleased God, to enrich some with understanding & an heroick spirit above the rest, to stand, enquire, & protest against the errours of that hereticall faction publickly. Whence it came, the way being parted, that some were called Protestants, from their protestation against new errors; others were called Papists, with divers particular factions on both sides; viz, Iesuits, Seculars, Franciscans, Dominicans, Antitrinitarians, Lutherans, Ar∣minians, Anabaptists, Brownists, Familists, Thaborites, A∣damites, Swenfeldians, Zuinglians, Libertines, &c. With many other carnal sectaries: all erring in some thing; not absolutely agreeing in all things with the good-old-way. But which comes neerest, shall be hereafter endeavoured in faithfulnes to be manifested in this discourse, as my best ob∣servation (but not without much labour & great charge) hath learned, veiwing the steps of the antient.

If it be demanded, what may be the cause ground & ori∣ginal cause of this diversitie of wayes & opinions amongst men in every age? I answer some of these following, as I conceive or all; viz.

First, a vehement delight in, & an earnest pursuit after singularitie & noveltie in opinion & place; men loving ho∣nour & preferment more than piety & the truth, were easily drawne to betray the one, to obtaine the other: Like those of old who could as earnestly provide oyl to burne in lamps of Idols, as in those of the living God; they imbrace all sorts of sects, making their arrows of every wood, so they might hit the mark of honour. For dignities Eclesiasticall, especially Bishopricks, (for which there hath been such scufling among worldlings, thrusting one another out of the way; what strange combates have been made for the Mitre, whose golden borderings, & diversified glistrings have so darz'd mens eyes, that they covld see nothing els!)

many have been strangly alterd: some in seeking; as Dona∣tus labouring to be Bishop of Carthage, & Aerius, in Pon∣tus, but missing those eminent places, became great ene∣mies to the Church & fell into most fearful & damnable here∣fies; as Epiphanius & others declare. Arius envying Ale∣xander a famous Bishop who was preferd before him in the Episcopall chair of Alexandria, entred into desperate jealousies, Searching out all possible meanes to cry downe this Bishop, & raise calumnies against him, to disposses him of his charge. And the life of Alexander being so un∣spotted, that no least stain of reproach might be seen there∣in, he resolved to involve him in some captious dispu∣tations, thereby to accuse him to hold opinions not con∣sonant to the doctrine of the Church; It came to pass that the Bishop in preaching & speaking of the Son of God, put him, as he ought, in equality of power & honour, with the Celestiall father; whereupon this man, sought to reprehend him, alledging some passages of Scripture maliciously interpreted, of which he made use, to estab∣lish the unhappy heresie which denied, that the Son was the same essence of God his father, & took away from Christ Iesus the Diadem of the eternal Divinity, by making him a meer creature. So others in keeping & enjoying; as hath been noted in Theophylus Bishop of Alexandria, who was nicknamed Euripus, because of his inconstancy in matter of Religion: he for a Bishoprick would swear to the Council of Nice, & then to keep it, would forswear it againe. And Eusebius Bishop of Nicomedia, furnished with all those dispositions & industries, which the most subtile hereticks have at any time exercised to trouble the Church of God; he sold his soul to ambition, which was so much the more pernicious, as it was coverd with a veil of Religion; for he made it to serve as a buskin for all feet, for it had no other bounds, but that of his own interests, & he ever like weather-cocks on the tops of steeples, turned his face on what side soever the wind blew. In the perse∣cutions of the Church he made himself an Idolater: in the garboils of Lycinius, he leaned much to his side, & when he saw Constantine absolute in the Empire, never was man

more plyable to flatter him. He little regarded the repu∣tation of a good Bishop, so that he might arrive to the height of his enetrprizes. To which shal be added, thi•…•… one more; Liberius Bishop of Rome, that was sometime zealous against the Arians, & was respected as a Sampso•…•… of the Church; he suffer'd banishment for the truth, bu•…•… to recover his Bishoprick, sided with the Arians. Which being common & observed, caused Ambrose & Augustine to flie & fear it as a snare; with whom we may reckon Gregorie Nazianzene who refused the Bishoprick of Constan∣tinople, as Sozomen witnesseth. lib. 7. cap 7. The worlds honour & the truths of Christ cannot stand together; they are like Dagon & the Ark, if the one stand, the other must fall. Ambition rideth without reines, it keepeth no bounds. The malignitie of this itch, frequently turneth men•…•… brains even to the making of Heaven to bow under the rules of earth.

Secondly, pride & high-conceitednes, (which ordinarily fixeth on Spirits, as it is said Cantharides rest on fair flowers;) when men are puft up with a fleshly minde, as the Apostle speaks of some, Colloss. 2.18. This tumor of the mind hath been the cause of most heresies in the world. The Gnosticks boasted of their knowledge, & had their name from it. The Eunomians had vainly & blasphemously bragged, that they knew God, as well as he knew himself: & some in these later dayes, have not been afraid, to compare them∣selves above the Apostles, for gifts & illumination. It is related of Augustine before his conversion, that he was overswayed by a presumption of his own abilities; an un∣separable companion of heresie. He was so far from ac∣knowledging a fault, that he would maintain it, & thought it was to make a truth of an errour, opiniative to defend it. He had that which Tertulian saith, is familiar among Here∣ticks, viz, swellings & ostentations of knowledge; he made it his design then to Dispute, not to live. He acknowledgeth himself, that two things a long time made him tumble in the snare; the first whereof was certain complacence of humour, which easily adhered to vitious companies; the other, an opinion, he should ever have the upper hand in dispu∣tation.

Surely he was of a better spirit, when one admi∣ring his learning & using this expression, Nihil te latet, answered, Nil tristius legi; because he knew the falshood of it, because of his ignorance in an innumerable places of Scripture. It is a terrible blow when one is wounded in the head by his proper judgment, whose ill never rests in the mean. This way are men caried out to new-inven∣tions.

Thirdly, a malicious wresting of Scripture, as Athanasius testifies of the Apollinarians; & an atheisticall bending of it, to the crooked rule of Philosophy; as Basil writes of Apollinarius & Eunomius, that they would have all divine truths confirmed by humane reason & naturall arguments, els reject it; The old Serpent doth garrison their brains full fraughting them with unsubmitted principles to higher truths, as Valentinus & Photinus, with others, & by these hucksters, he hath driven so great a trade, that heresie in many places might well boast against truth, as Theodata in Aelian against the Philosopher, that her followers exceeded the number of his. Ex Philosophorum ingentis omnes haereses animantur, sath Tertulian, adver: Marc. l. 1. To love hu∣mane more than divine authours, & to be exercised more in them, so placing the hand maid before the mistrisse, is the root of heresie, though it may not actually break out. What els are the doctrines of the Popish Schoolmen, concer∣ning worship, freewill, inherent righteousnes, the merit of works? but streams which flowed from the Ethicks of Philosophers, surely not from S. Pauls Epistles; they de∣livering many things for articles of faith, which they never received from divine doctrine, but from the discourse of blind reason. Consider this yee Platonists, Porphyrians & Origenists of our time, that goe about daringly to circum∣scribe the great God in the universalitie of his nature with the short arms, & shut up the vast ocean of faith in the Cockle shell of your reason, or deny them! Consider & be wise, least on such a foundation you unsensibly build your own ruine.

Fourthly, a vehement admiration of the persons of some, by following whose steps, men have perswaded themselves

they could not err; with a superstitious resolution to d•…•… as they doe. Malle cum Origene errare, quam cum aliis ve•…•… sentire; as Hierom of Origen. Erasmus was certainly guilti•…•… when he said

that the Church had so much power over hi•…•… & he gave so much veneration to it, that if she should co•…•… clude the Arrian & Pelagian heresie to be the true faith he would beleeve it.

I far better like the saying of Sr. Th•…•…∣mas More, in this behalf, I will not pin my faith on any ma•…•… sleeve, because I know not whither he will carry it. The form•…•… is the certain way to betray truth. Hence it comes to pas•…•… that many wayes begun well, in the end have turnd her ticall. Men beware not of imitation without examination. They see not things with their own eyes; & no wond•…•… they take glass for Diamonds, copper for gold. You know that building stands weak, which is held up by a shore,〈…〉〈…〉 some neighbour house it leanes on, rather than on an•…•… foundation of its own; when these goe that fals to th•…•… ground also. Not the authority of men but of the word should conclude our judgement; that 's but a shore, th•…•… a foundation. O't is hard (as he said) amare hominem hum•…•… niter! to love & esteem man as man, to reverence such so as not to be in danger of loving their errors also. Augustin had been a meanes to convert Alypius from one error; & h•…•… confesseth, this was an occasion, why he was so easily led by him into another, no less than Manichisme. Alypiu•…•… thought he could not pervert him, that had converted him. It is no wonder to see the child gape at & be ready to swal∣low, what ever the nurse puts to its mouth, though never so hurtfull. On such a confident mistake it was that Alex∣ander took poison from his Physician, conceiving it to be physick. When men call Father on earth, then they forge. The Father which is in heaven.

Fifthly, want of learned men boldly to suppress false∣wayes rising; of examination of them being risen. So La∣ctantius lib. 5. c. 3. de orig: errorum. And the Ecclesiasticall historian ascribeth the spreading of the Pelagian heresie to the same cause. Such was the ignorance & lazines of the Brit∣ish Bishops, having little care & lesse comfort to study, being in those dayes none of the deepest Divines, or most learned

Clerks. Fuller Eccles. Hist. Cent. 5. p. 28. It is good to try the way we go in, from others; & that men may have something extant still to discerne condemned wayes, why & whereupon they have been rejected: it is necessary some should record in every age for posterity, what they know & learne in this kind. For who knowes, whose work shall longest escape the devouring teeth of time, to benefit a second or third generation? We labour & plant for posterity, let every Studie containe something against heresie, that may speak for God & his truth, when the Authour is turn'd to clay.

Now the reason why the Lord permits this, is espe∣cially to prove his people. Deut. 13.3. Thou shalt not hearken unto the words of that prophet or the dreamer of dreams: for the Lord your God proveth you, to know whether you love the Lord your God, with all your heart & all your soul. To stir up their eare & diligence, amongst many wayes, to find out the old way. Constantius put his courtiers to tryal & found who were for Christ & who for idols. So the Lord tried his people in the Palatinate, when many among them fell to Poperie as fast as leaves in Autumn, 1 Cor. 11:19. There must be heresies among you, that they which are approved may be made manifest. All are not Israel that are in Israel. Many have a from of godlynes without the power. Divers play Alexander on the stage, but a few only in the field. When the storm comes, then the rotten fruit drop off. It is not every guilded peice that will stand before the touch stone, nor all mettall that will abide the fire. Leaves are blown of, but the tree stands; empty Professors are blown off by such winds, but solid Christians continue firm. God will have his people known; & likewise their graces to be more conspicuous; his truth more eminently disco∣vered & established. Black shades set forth brighter colours; & the rotten principles of ungodly men serve to commend the grace & beauty which God hath given his servants, which by this meanes are drawn forth & exposed to the world. If Arrius had not been born, who maintained a Trinity of substances, & Sabellius, who on the contrary maintain'd an unity of person with the unity of essence; the

truth of this question about the glorious Trinity, had not been so sufficiently determined by those great doctors of the Church, bright & shining lights, as were Athanasius, Au∣gustine, Hilary & others, who by their writings have illu∣strated that great principle of Christian Religion. These Jewels had never shined so bright, but for opposers who were their foyl. God would never permit venemous & poysonous creatures in the world, but that out of them he can work wholesome medicines. Thus our love to God & zeal for truth doth appear. The living fish are discovered, viz, such as swim not downe the stream; The sound sheep are marked, such as feed in the green pastures of ordi∣nances not turning aside. The Doves are known to be such as live in a fresh air, where the spirit breaths. Light abides pure; though the air wherein it dwels be corrupted, yet it admits of no corruption, & 'tis a rare spectacle, to be∣hold beleivers preserving their beauty in the midst of blacka∣moors. They are sound bodies indeed, that continue healthful in an infections season.

CHAP. IX.

II DOCT.

THis leads us to the second doctrine which ariseth from the injunction, viz.

That it is the duty of all Gods people, to stand, examine & try amongst all the wayes, which is the old, that is, the good way.

A position, common reason granteth, were there no other infallible truth to confirme it. But besides reason, we have divine testimony. [2 Cor. 13:5. Examine your selves, whether yee be in the faith, prove your selves.] Be not de∣ceived, cheat not your selves with counters instead of gold. Bristol-stones may make as fair a shew as Indian Pearls; Try, as the vintner doth the Vessel by peircing it, as the goldsmith doth metalls; (1 Joh. 4:1. Beloved, beleeve not every spirit, but try the spirits whether they are of God.) Er∣rour may be varnisht, with the paint or colour of truth

guilded over as a rotten nutmeg with gold, (Hannibal car∣ried poison in a ring) or as an whorish woman, may some∣time dress her self in modest attire, that she may not be suspected. Try therefore, before you trust, what ever is doctrinally delivered unto you, & be assured that all Reli∣gions which wander from the way of Christian & Catholik verity; are only Chimera's of piety, spectres of wisdome, & flames, which will lead persons into an Abyss of Fire & darknes.

Few, especially Papists, keep this commandement, though they think they keep all the rest. In such a momen∣tous cause, we should not be too credulous, but examine our selves, & with the noble Bereans, see what way we are to walk in; what way we doe walk in; whither in the old-way, the good way? Is it so? how know I that? because my ancestours went in it? that's no sound reason: how ever it far'd with them, I am sure to be a Cast away, a damn'd person, for not following & improving the meanes allowed to me. Or is it because it is commonly called the old way? that's no sufficient ground: many damnable hereticall wayes have been so named; no way so new in every thing, but pretends antiquitie in some things. Many relations are presented with a young mans brow, having an old mans beard; I mean novel superstition, disguised with pretended antiquitie. How many old heresies to be found recorded for such in Eusebius & other authours, which have of later years been baptized with the name of New∣lights? how are Satans delusions called the Spirits motions? how is loose walking styled, Christian Liberty? Tryal is the duty, the ready road to certainty. He that buyes a Iew∣el in a case, deserves to be couz'ned with a Bristol stone. Bring all then to the standard of private examination, if you find no satisfying answer. ask & enquire of others; so doth the Scripture injoyn you, & so doe the antients ad∣vise & counsel you. [Tertul. lib. de praescrip. advers. Haeret. cap. 9. Athonas. tom. 2. In Hierom. advers. Lucifer.] onely be advised of whome you ask. Compare informations by some infallible truth. Neither strive for particularities in the faith of our Church, Province or Kingdome, but for

the Catholike truth, taught alwayes since Christ, every where: & of all holy-learned men maintained.

Qu: But seeing every company saith, their is the old-way: a former hereticks laid claime to the Catholike Church; & y•…•… it is but one, how may we know it from the rest?

A Though there are some difficulties of affairs wherei•…•… truth is shut up as within a cloud, & wise men can hardly find out where the point lies; yet God hath so ordered it, that falshood allway leaves certain marks whereby it may be known, & the beauty of truth is ever like that lake of Africk, which early or late discovers all that is put into it & makes all impostures plainly appear, when we think they are most concealed. which avantage we shall mee•…•… with, in our endeavour to resolve this necessary question. In order to which, I shall propose one principle to be agreed in, as granted by Gods people in every age, viz.

That all opinions & Religions must be tried by one univer∣sall truth having these two properties viz.

• Infallibilitie, and
• ...Impartialitie.

Which can be no one man, nor all men now on earth, however considered. Not the antient Doctors; they dis∣claime it in their works. [August. Ep. 19. lib. 2. contr. Don. cap. 3.] Not Councils; they deal but in particulars, & have erred grossly. What is naturally incident to every one, by a meer concourse or meeting of many, doth not privi∣ledg any one. And Augustine tels the Donatists that the former Plenaria Concilia, were mended by the latter: if mended, then not unerring. Therefore, that renowned Doctor would never press his adversarie with Conucils. Not Bishops in their decrees & consistories; they have been authours both of Scisme & heresie. Not the wrangling Schoolmen, who by their will would never end any thing.

An impartiall judge in his owne cause, who hath or may be esteem'd by the law? absolutely who can be? that any man or men together or apart, in or out of the Chair, should in their determinations be infallible, or whollie impartiall in judgment of their owne way, (The way of a fool is right in his owne eyes, Prov. 12:15, 26, cap. 14:12.)

is a new opinion of the latter Canonists, School-Divines & Jesuits, as full of folly as errour. It must therefore of ne∣cessity be an Universall Truth, proceeding from an Universall good. A certaine rule delivered & appointed by God himself, to direct & guid his servants in their way to heaven, which is his revealed will, contained in his written word, from age to age miraculously preserved from the fury of Tyrants: which is a perfect unstained truth, absolutely infallible & fully impartiall, speaking for no side, (if not wrested, & then it seems only to speak) but for the truth. By which all Traditions & unwritten verities must be tried. Yea all wayes contrary to this truth, though shewed by an Angel from heaven, are to be rejected & forsaken, as new & erro∣neous. If we (observe the expression) Peter, Andrew, John, Paul, or an Angel from heaven, preach any other gospel, shew any other way, let him be accursed. Which thundring Anathema meethinks should make men tremble & fear to receive Traditions or beleeve doctrines of any other extra∣ction; receive any coyn bearing any other stamp or im∣pression than this of Gods. Our Ancestours in old time durst not doe it. [Tertul. proescrip. adv. hoeret. cap. 38.] All wayes invented by one or many, contrary to this rule, were still as they arose, opposed by learned men & con∣demned by it. Heresie & novelty is a straying from this rule, & must be redrest by it. Take away or adulterate this rule, men may bring in what they will.

That it was so in former time appears evidently.

CHAP. X.

FOr, the way of Symon Magus, because contrary to this rule, was opposed & condemned by St. Peter & John. with other of the Apostles. The way of the Me∣nandrians, Ebionites & Cerinthians, by the Apostles in those parts, & other holy men then living, especially by St. John the Apostle, both in his Gospel & Epistles (Joh. cap. 1:1. 2 Ep. 7.) The way of the Nicholaitans by the Angel of the Church at Ephesus & his assistants. The heresie of the Gnosticks, condemned out of the word by

Ignatius, Justine Martyr, Irenaeus, Clemens &c. The opi∣nion of the Valentinians, because contrary to the Scripture opposed & condemn'd by Irenaeus. So of the Marcionites by Dyonisius of Corinth & Theophylus Bishop of Antioch. Tatianus his company were opposed & condemn'd by Irenaeus, Cle∣mens & Musanus. Montanus & his followers, by Apollonius, Miltiades & Aurelius Publius. The way of Artemon & Be∣ryllas, opposed & condemned out of the Scriptures by Ori∣gen with divers other Bishops as Eusebius telleth us. Of the Novatians by Cyprian. Of the Sabellians & Noetians, by Ter∣tullian, Dyonisius, Alexandrinus & Athanasius. Of Paulus Samosatenus, by a Snod of Bishops assembled at A••itioch. The errour of the Manichees, was discovered & wi••••stood by Origen, Emesenus & Diodorus: but especially, though af∣ter, by that golden Tapour God raised up in the Church, S. Augustine The way of Arrius, because contrary to the fore∣named rule, was opposed & condemned by the Bishop of Alexandria, Eustathius of Antioch; by Ambrose, Epiphanius, Zozomen & by the whole Nicean Council, assembled by Constantine the great; who gave in charge to the Bishops, that they should leane to neither hand, but faithfully and freely lay open the old way, described in the Sacred Scrip∣tures.

The way of Marcellus & Photinus was condemned by Atha∣nasius, Ambrose & a whole Synod of Bishops assembled by Constantius the Emperour. Of the Anthropomorphites, by Theodoret, Theophilus, Alexandrinus & Epiphanius. The he∣resie of the Donatists & Circumcellions, mainely opposed by Optatus & Augustine that famous defender of the old-way, against the innovations of all hereticks.

Of the Apollinarian way we read also, that it was op∣posed & condemn'd for the former reason, by Athanasius, Epiphanius, Basil, both the Gregories viz Nazianzene & Nysse∣ne, with others, by a Synod of Rome & another of Con∣stantinople. Of the Messalanian way, condemned by Epi∣phanius, Amphilochius, Flavianus, &c. Of the Priscilian way, by Damosus, Ambrose, & after him by a Synod. Of the Helvidian heresie laid open and displayed by Epiphanius & Hierom. The way of Pelagius (in part whereof, both Pa∣pists

& Arminians go with joynt consent at this day,) because contrary to this rule, was opposed & condemn'd by H••e∣rom, Constantius, Paulinus. Innocentius & Celestinus, both of Rome: by Fulgentius, Alipins, but especially St Augu∣stine, in many parts of his works: (of whom its observed by the Historian, that he was born in Africk, the same day Pelagius was born in Britain; divine providence so or∣dering it, that the poison & the Andidote, should be in a manner twins, in respect of the same time. Ful. Ecles. Hist. Gent 5, pag. 27) & by five African Councils & by Pros••er, who affirms upon his knowledge, that there were three hun∣dred learned men, who set pen to paper against this here∣sie; (So carefull were those true Catholiks our Ancestours, so vigilant & couragious to preserve the antient truth, the old-good-way.) suppressing it for a time which did once after, & since break out againe in idle & ridiculous Scholastick spe∣culations. Some years agoe it pester'd Germany, but by the watchfull eye of that famous King James of never dying memory was prevented. The heresie of Nestorius, because contrary to this written word, was opposed & condemn'd by Cyril, Eusebius, John, Bishop of Antioch, by an Edict of Theodosius the Emperour & by two Synods one at Ephesus another at Chalcedon; of the opposit Eutych an way broad & large troden by many feet, we read it was opposed & condemn'd by Leo, Maximus, Cyrillus & Flavianus, by laws of the Emperour, Marian & Leo; & by three Synods at Ephesus, Constantinople & Calcedon. Lastly to make haste; the Grand Imposture the way of Antich••ist, with his mul∣titude of followers, compounded (like a deadly poison) of all the rest before specified, with some other new ingr••∣dients; (for the Scarlet whore, holds a glorious cup of gold in her hand to entice passengers, full of abominations, Revel. 17:4.) because most contrary to the Divine rule was & is stil as it appeared, opposed & condemn'd by some Councils, Emperours, Bishops, Abbats, Monks; all historians & many private men according to their abilitie; by the Nicean Council, by one at Millein, by the generall African Coun∣cil held at Carthage, by the second at Rhemes; by a council at Franckford, by divers sharp but true speeches of some in

the meeting at Trent, though the very lees & dreggs of Councils, held by such as were the dross of the Church, quite sever'd from the gold, as Dr. Crakanthorp in his Vigilius Dormitans gives it a character, p. 1.) By Berengarius, Frederick the second, Lodovick the fourth, & Otto Duke of Bavaria: by Gregorie the great, Gratian, Durand. Ber∣nard, Jansenius, Ferus, Franciscus, Petrarcha, Aeneas Sylvius. Platina, Nicholaus de Clemangis, Franciscus, Picus M••randuloe, Mantuanus, Guicciardinus Budaeus, Onuphrius &c. men profest to be in & of their Church, yet grievously complaining of their errors in doctrine & corruption in manners; not sticking often to call the Pope Antichrist. But most fully & effectually, by Hierom of Prague, Huss, Wicklif, Luther, Calv••n; men of heroick spirits, adorn'd with skill & valour (which of all the excellencies of the Spirit is elate, & stirring) to fight for the Lord against the mighty, which they did to the wonder of the world: Seconded by Cranmer, Latimer, Hooper, Reynolds, Whitaker, Abbot, Perkins, with many more to be seen in the Acts & Monu∣menis of our Church. To say nothing of any famous men now living (their own works will praise them in the gates) who have pens in their hands ready, not against the persons of any, but the errors of all that are deluded by that corrupt way. So the factious & turbulent wayes of Antitrinitarians, Ana aptists, Arminians, Familists, Catharists, &c. Have been & are to this day, opposed and condemned, as con∣trarie to the rule of the Scriptures, by a generall consent, of the whole Church of God, with all her faithfull children; with which her firmament is enameld, as the Heaven with stars, that cannot be numbred▪ From all which it appears, as the Sun in its orb, that in every age, all new wayes & opinions, erronious principles, contrarie to the word of God, were by it condemned.

CHAP. XI.

THis being premised, & granted, as a certaine, evi∣dent, undeniable truth (for it is a principle in divinity;) in the next place, the Directions formerly mentioned for satisfaction to the great enquiry, viz.

How to know the good old way from all others made or to be made?

Come to be proposed: viz,

First, that way which is agreeable to the rule, described & approved by divine authority & expressly or by good Consequence contained in the written word, is undoubtedly the good-old-way. As by Gods absolute unrevealed will, all things were made, so by his conditionall revealed will, are all things to be go∣verned & ruled If an Angel from heaven: (which is impos∣sible) any man or men on earth, walk & invite us unto any other, they are not to be followed. This is the bright star which all wise men have looked after & took direction from. This rule was still observ'd by our predecessours. Deum scire nemo possit, nisi Deo docente, &c. saith Irenaeus, none can know God or the way to God, but by God teaching the truth. As that glorious eye of heaven cannot be seen but by its own proper light; a million of Torches cannot shew us the sun, so it is not all the naturall reason in the world that can shew us God, without supernaturall revelation from himself. Heb. 1: 1. In times past, God spake in divers manners unto the fathers, by the Prophets, but in these last dayes, by his Son, concerning whom the voice came from heaven, this is my beloved Son, hear him. To this purpose Tertullian chap. 1. de anima; who strictly enjoynes all that hope to be saved, to search the Scriptures as sufficiently testifying of him; Joh. 5: 39. If then we heare the former voice from heaven & obey, we must Search the Scripture & thence take di∣rection for our way. It is a sure word, infallible, impar∣tiall, whereunto they doe well that take heed as unto a light that shineth in a dark place. Whosoever diswades from this, designes to see you err and walk in darknes.

But it may be objected, the Scripture is hard, & obscure, we dare not meddle with it?

I answer; the Scripture is like the cloud, between Egypt & Israel; to the Egyptians darknes, but light unto the Is∣rael, of God. Those that fear the Lord, he will teach them in the way. Psal. 25: 12, 14. He will reveal his secret unto them & shew them his covenant. Psal. 19: 7, 8. The law of the Lord is perfect converting the soul, &c. It is compared to a light & a

Lantern. If the Scripture appeare so dark & fearfull unto any, that they doe not, dare not acquaint themselves with it, you may fear they be Egyptians & not Israelites Indeed. According to that of the Apostle. 1 Cor. 2: 14. The natural man receiveth not the things of God, for they are foolishnes unto him, And, if the gospel be hid, it is hid to them that are lost.

Conclude then 〈◊〉〈◊〉 no comming to heaven without God, no saving knowledge of God without Christ, nor of Christ who is the way, without the Scriptures of God. Stond〈…〉〈…〉 the wayes, consider & ask amongst all which is the old way, the good way described & approved in the Scripture, walk therein & find rest unto your souls.

Instead of reason to confirme this position, we have ex∣perience, in the practice of such whom we are bound to imitate; as of Christ Jesus himself tempted by Satan Math chap. 4: 4, 5, 6. to leave the old-good-way, & to cast himself downe head-long; a new-ill-way; against whom his chie•…•… weapon was, the Scripture; thus & againe it is written. As∣saulted many times in like manner by the Scribes & Phari∣sees; his answer still was, have yee not read? how reade•…•… thou? Is it not written? yee err not knowing the Scriptures. Followed he is by his Disciples & immediate Apostles. Paul (Acts. 17: 2.) disputing with the Jews, reasoned out of the Scriptures. Acts. 18: 23. Apollos commended for his being powerfull in the Scriptures, convinced the Jews, (28: 23) publikly, shewing by the Scriptures that Jesus was the Christ. So that you may finde those phrases usual, viz. as it is written, the Scripture saith; wot yee not what the Scrip∣ture saith? But what saith the Scriptures? Yea, what soever things are written afore time, were written for our learning &c. Timothy, is highly commended that he had known the holy Scriptures from a child: (belike then, some be side the Clergie & learned Doctors, might read & know the sacred Scriptures) which are able to make wise unto salvation▪ It is folly to neglect them & desire more wisdome. Read enquire & see, whether you can finde such commendation either in Gods own book, or in the books of the antient Godly men, of any tradition or unwritten veritie.

CHAP. XII.

SO for the practice of the antient fathers, who succeeded the Apostles; in all their spirituall combats, sharp dis∣putes against sin & Satans cheifest instruments Here∣ticks, they used this sword of the Spirit. This was the only Card & compass by which they sailed in the Ocean, & the only Clue by the help of which they traversed the labyrinth of all encounters. They still appealed to Scripture, as the perfect rule of protection, confutation & direction, both for themselves & others in the good-old way. As the mothers of Pearl fix themselves to rocks during the tempest, so these fixed here, on this foundation they laid their spirituall building.

I might produce a whole constellation of bright stars which give light to this truth: as Justin Martyr: Paraenes. ad Graecos, pag. 32. Irenaeus adv. haeres. l. 13. c. 12, pag. 166. Cypr. lib. de Laps. & Bapt. Ch. Athanas. cont. Idolat. Basil. de vera fid. Optatus, lib. 5. contr. Donat. August. in Psal. 69. & Epist. 166: & lib. de unitate Ecclesiae. Lib. contr. Max. c. 14. And much more we receive from this mirrour of humane learning, the honour of his age, & wonder of the world, who of all the fathers is most plain & copious in this subject But I shall restrain the Scope of my pen & give no farther force to the truth of our first direction: being willing, in omitting farther quotations or authorities of this nature & the words of those now made use of, to save my own la∣bour & the readers purse; conceiving an intimation enough to shew the consent of Antiquitie, from whom it were easy to prove, at large how they concluded, that to be the old Religion, the right way to heaven, which is described in the written word. A second direction followes.

CHAP. XIII.

SEcondy, that way wherein the Patriarks, Prophets, A∣postles, Fathers, Martyrs, learned & holy men in severall ages have gone in, with joynt consent, & taught others according to the former rule, is certainly the good-old-way.

Constantine the first Christian Emperour, having called to∣gether that famous & worthyly renowned first Council〈…〉〈…〉 Nice (in old-time it was the Emperours power to assembl•…•… Councils.) Against the Arrians; at their meeting gave them in charge, that they decline to neither hand, but go forwar•…•… in that way, the Prophets, Evangelists & Apostles had descri∣bed & walked in, proposing the Bible for a rule (vid. Socra•…•… lib. 2. chap. 32.) In like manner it pleased the Synod a Ephesus to decree nothing for posteritie to beleeve, but wha•…•… sacred antiquitie agreeing with it self in Christ, held be∣fore, observing St. Pauls rule to Timothy, 1 Ep. 6: 20, 21. It is in their 43. Can. So the good Bishops assembled by Con∣stantius in the Council of Arimine refusing to subscribe to the Arrian heresie, gave this reason to the Emperour, that they thought it better & safer to walk still, in the old-way which the Prophets, Apostles, & Fathers in the Nicean Counci•…•… had described & walkt in, rather than in that new & dan∣gerous Arrian path. (Socrat. Hist. lib. 2. chap. 29. Epist. ex•…•… Council Arimi. ad Imperatorem.) Vincentius Lyrinensis in that little tract of his, for the antiquitie of Catholike faith against the innovation of Heresies, the very first Chapter, cleaves unto these two directions, which, as he saies, he received from learned & holy men, how to discerne Ca∣tholike truth from heresie, the old-good-way, from all evill-new-wayes, viz, by having recourse unto the Scrip∣ture & testimony of the Church, which guides & governs her self & children according to the rule. If we doubt & would know the truth, we must go to God by prayer, & to Gods servants, men famous in their times for learning & holynes. If amongst them we finde difference in opinion, (as most times may be, which is a great stumbling block to many poor travellers, who know not whom to follow. Vellem fieri Christianus, sed nescio cui adhaeream Singulidicunt ego verum dico, cui credam nescio Chrys. hom. 33. in Act. Contr•…•… Gentilem, it a replicant, yet) we have this help, viz. First to yeild most to such as interpret Scripture by Scripture; that is agreeable to it self, & according to the analogie of faith; whose exposition layes no aspersion on Gods word; making it contradict it self or the principles of nature &

reason. The mysteries of faith are above, but not contrary to nature, reason & common sense; it is the propertie of hereticks to interpret Scripture according to their owne fancies & privat traditions. Under the name of the Church, they fight against the Church, & with the great title of Catholike, to obscure the truely Catholike faith. Secondly, allwayes to prefer the Major part of good men, who setting aside all partiall ends, have spoken the truth in the fear of God, What all, or most or best, have joyntly agreed upon; what hath allwayes, in all places, of all faithfull men there remayning, been received & taught, that receive & follow. Christ never left any generall Vicar on earth, to whose sen∣tence, all should be confined. But to avoid pride, vain∣glory & this domineering superioritie in the Church, he appointed a continuall succession of faithfull Ministers, who should guid both themselves & others according to the word. Neither may they draw Religion after them, according to their own private Spirits, (no Scripture is of any private interpretation,) but must follow it, by the same rule, (2 Pet. 1: 20.) which the primitive Church received from the Apostles, they from Christ, he from God. None may invent a new rule, none will, but such as intend to spread a new Doctrine. The old rule best fits the old Doctrine; keep to that, with love & hearty desire, delivering to posterity only what is received from the antient of dayes.

Ob: The Scripture we know & yeild unto; but what or which is that Church, to whose testimony, we are to have such respect?

A. First, that without all doubt which the Scriptures doe de∣monstrate: that which beleeves intirely, teaches & proposes to her children, things Credible, the will of her head & husband: to which she must allwayes have respect; els sh'ele play false & cease ipso facto to be his Spouse. So that notes & Characters of a pure orthodox Church, must be fetcht only & cheifly out of Scripture, the words of Christs, who in all likelyhood best knows his owne wife. In Scriptu∣ris didicimus Christum, in SCripturis didicimus Ecclesiam. Saith Divine Augustine, Ep. 166. & againe, Puto quod in illius potius verbis eam querere debemus, qui veritas est, &

optime novit corpus suum. Nolo humanis documentis, sed divini•…•… Oraculis Sanctain Ecclesiam demonstari: Lib. de ••n••t. Ecoles. chap 2, 3. & 16.

Secondly, That Church which teaches & professes incorruptly, the fundamentoll points of Christianitie: where there is suc∣cession not so much of Persons in any one place, which was & is uncertaine, as of Apostolicall faith & Doctrine about the rule of faith, the matter & manner of divine worship, due to God alone; about the Evangelicall manner of man•…•… justification & finall salvation by faith in Jesus Christ the true & only Son of God, perfect man, our alone Saviour Mediatour, &c. Ubi vera fides, ibi vera Ecclesia; where the true saith is, there the true Church is; as Chrysost. hom. 6. in Math. doth expresse it.

Thirdly. that Church wherein there is assurance of salvat••on to all those which beleeving doe practice what she proposeth unto them out of the old & new testament. This undoubtedly is the true Church. [August. in Psal. 57.] & this condition is necessa∣ryly required; for in the old-good-way, whosoever walks, shall finde rest. It is certaine; none needs, none may doubt of it. The Lord hath spoken & shall if not come to pass? Follow these directions & no doubt of finding the old-way, which is the good-way, diversly.

First, in regard of the foundation; 1 Cor. 3: 11. For other foundation can no man lay. Ephes. 2: 20. And are built upon the foundation of the Arostles & Prophets, Jesus Christ himself being the he if corner stone. He that builds on any thing els, builds on the sand.

Secondly, in regard of the safety to travellers in it. Isa. chap. 11.9. They shalt not destroy nor hurt in all my holy moun∣tain. It is the Kings high way, wherein we may expect safety. Men may be assaulted in this way; the divel may be tempting, but shall not be prevailing▪ As the Bee, he may startle to keep them wakefull but he shall not sting to make them w••full. He may disquiet, but not hinder their passage to heaven.

Thirdly, in regard of the certainty of the way & end. I call it certaine, because whosoever walks in it, shall certainly come to the expected end of his journey. He that walks in

other wayes, will come to the end of his life, but not to his desired end. He that enters into this & continues in it, shall as certainly be saved, as if he were allready saved, 1 Pet. 1: 8, 9. He that beleeveth, shall receive the end of his hope; &c. Salvation is the end of faith. Since there is such a line & rule to goe by, such a word sounding in their ears

This is the way, walk in it, having so many footsteps of learned, & holy men, to tread in, such as may ••e easily known from others, being mark∣ed with the Crimson drops of the distilling blood of many martyrs, none can loose the way. The foundation is Christ, other can no man lay: there is comfortable content & safety in the way; nay, there is freedome from totall & final deviation, with certainty of obtaining what is sought. Such good mens steps are ordered by the Lord, & they shall goe from strength to strength, till they appear before God in Zion.

CHAP. XIV.

THis ground being laid, it may justly be expected that the particular Directions should now be propounded, to point amongst the wayes that are extant & discover which are not & declare which is according to the former rules, the good-old-way. And this shall be done, the Lord assisting▪ Only by way of preface please, to observe some∣thing of Antiquitie in generall, with relation to latter times, that there be no mistake.

Exhorted or rather commanded we are here, to seek, having found, to walk in the old-way; not to contemn, sleight, or reject all things in succeeding, the present, or following ages, which may seem to us, to be new, when it may be, they are but as veils removed, or spots washt from the old, or if you will, the greatnes of perfection in that which was laid in a very slender beginning, as the huge Oak is in a small acorn, & man when born is but a little lump of flesh, but with time is polished, changed into a more lively infancy, & leaving the rudiments of minority, becomes a perfect man; & ignorace being removed we come to the knowledg & sight of what our

Ancestours never did, going in the same way. Time is the mother of truth & reformation, bringing forth hidden things to light; without which they might be saved, not wee.

For my part, I am so far from yeelding to any generall decay in nature, knowledg, arts & sciences; that I think every age adds perfection in some things (not for matter but manner of doing & knowing) to the former & may doe, till corruption attaine her perfection in Anti Christs dominion. Only we must be advised to see, that latter in∣ventions either agree with or ripen the former, before we receive them. For to walk in the old-way either of sin, ig∣norance or error in any thing though favour'd by many pre∣tending the rule, is not here meant: latter dayes having perfected by the rule, what our Predecessours saw not in it, or els but dimly & afar off; a worthy-shining-light of our own, hath in a painfull & pleasant discourse illustrated; Dr. Hackwell by name.

The Old-good-way, was alwayes bounded by a law, Thus far shall ye goe & no farther; Limited both for begin∣ning, continuance & ending, by one infallible truth, to which we must all have respect, least through indiscreet fervor putting on the mask of zeal, we rashly condemn that, which our Ancestours lawfully practised, or in blind devotion, allow some thing, they lawfully condemned; or at least reject many good things because unknown, never practiced by the Fathers.

They had many errours about the Trinity, the incar∣nation, about the souls departed & the Angelical nature. To omit the mist which Origens strange speculations (yea blas∣phemous saith Vincentius chap. 23.) Tertullians Montanisme & Cyprians rebaptization cast upon the Church, for which they are as we finde, justly censured by all the Godly learned in succeeding ages, as erring from the rule, passing the limi∣ted bounds. We may not so much admire antiquitie, so greedily gaze on the antients (as too many have unadvisedly done) as neglecting the gifts of God in moderne men, only to receive every thing they they say like him Qui prae nimia aviditate etiam faeces hauriret, that swallowed down many an errour, (it was spoken of Bucer with respect to Luther) without

reference & laying it to the Rule, for the sake of the authour. It was never the thought nor desire of those holy men, so to injure Christ, to have their words & works esteemed Cano∣nicall. In their own books (as if they had prophesied of the folly of times to come,) we are directly forbidden it. [see Au∣gust Epist ad Hieron. lib. 2. cap. 32. cont. Cres. gram. lib. 5. c. 17. de Bapt. cont. Don.] Of many things they were ignorant al∣together as is found & acknowledged by Cajetan, Bannes, Andrad••••s, Bellarmine, to omit other testimonies of our owne. With which, if the Lord hath been pleased to ac∣quaint us, shall we prefer their ignorance? this were not only to crack the eye-strings of a reasonable judgment, but also to pull out the eye of faith, all pure & celestiall as it is.

In some things it is confessed, we may, it is best. Latter times have invented, what Antiquitie either knew not, or would not practice, as the use of Guns & powder; a rare in∣vention; but the sympathizing affinity, it seems to have with the Kingdome of darknes, for beginning & use, pers∣wades me to judge the old way of warring better. The prac∣ticall part of Anatomie, which was never used among the Egyptians, Jews, Graecians, Romans, nor primitive Chri∣stians, till about three or four hundred years after Christ; then, very sparingly; is now common in all parts; abusing the dead to know the living; cutting up, butchering (by over-diligent cruelty) the bodies of the dead (so Augustine complained, lib. 22. de Civit. Dei. chap. 24. & Tertul. lib. de anima) as if one death were not sufficient; or that their bodies should be annihilated & not rise againe; seeing, to bowel & quarter, cut & lance after death is a punishment ordeined by the lawes for certaine offendours, I see not how Anato∣mists meerly for pretended skill, can safely practice it but on such offending, if so. Something is objected to the con∣trary; how noble, necessarie & profitable it is, yet nothing enough to perswade me, to prefer this new, which some think savours of inhumanitie, to the antient way of knowing & curing men. I am rather of opinion, that God in judg∣ment permitted the invention of both these, as a punish∣ment; the former, of our pride in building; the latter, of our luxurie in feeding.

Here I might insert all our prophane noveltie, in super∣fluous Diet, strange apparell, cruell games, with amorous pastimes, falsly called recreations, wherein Antiquitie was commendably ignorant. So as in this regard we may be sent to them to learne the old-way, the good-way.

But in some other we may not prefer Antiquitie; we have a more plaine & exact knowledg of most divine truths, especially of the mysteries in the Revelation, than ever any of them had; we have (with submission) a better method of preaching, for the instruction of the ignorant [by way of Doctrine, reason & use] than most of the antients ever knew or practiced (except the Apostles) for any thing ap∣peares in their works; wherein Antiquitie against us is no just plea; we being no more tied to it, than it is to the truth. when old & good, Antiquitie & Truth joyn, there walk we may, we must.

We may not tye men, like irrationall creatures, with∣out freedome of choyce, to bring the hinder feet into the former impression, to tread still in the steps of Ancestours, without tryal & examination (a thraldome, which the in∣genuity of no age should endure) as though none of them might err, or as if they ever set their dictates as irrefra∣gable verities, & as if they resolved against all submission of their assertions, unto the correction of future discovery: seing wisdome is indifferently afforded to all in every age, & can be forestalled by none in any. Whence it will appeare, we may not so much regard Antiquitie, as to conclude, [This position or practice is old, therefore good,] or the manifestation of it new, therefore evill. Many evill wayes there have been & are, which were they as old as Adam, were not to be allowed; nay, the older an evill way is, the worse it is. There is an evill way of Idolatrie, which is old enough; Gen. 31:30. we read of Labans Gods, subject to stealing; being Images before which he used to kneel pray∣ing. Of Moloch 1 Kings 11:5. God of the Amonites. Of Che∣mosh, God of the Moabites; of Milcom, feigned God or image of the Amorites; Of Ashteroth Goddes of the Sydonians. There are in the world, (Saith the great Apostle,) Paul, 1 Cor. 1:4, 5. Many that are called Gods. They have their

Celestes, Aerii, Terrestres, Marini, allmost as many Gods as creatures. We finde the Egyptians worshipping an Onyon; the Thebanes a Weezel, the Trojans a Mouse; & of divers other nations adoring for their God in a most idolatrous manner, Fire, water, the Sun, Moon, Stars, the Queen of heaven, &c. Of which you may read at large in the Old-Testament [Psal: 115:4, 5. Isai. 44:9. Jer. 10:2, 3.] Stories of the Gentiles, & works of the primitive Fathers; none embra∣cing these wayes because old, but rejecting them as ill & errouious. Idolatrie then, be it never so antient, have it never so many Patrons & defenders, is not to be followed nor allowed, any more than poyson is to be eaten, which is the issue of the old Serpent. Yet into this strange way, was the wisest of men drawn to walk, by Idolaters, women, by whom he suffered shipwrack, needing no other charms, to work his ruin.

There is an evill way of heresie, refined idolatrie; old e∣nough as hath been formerly declared, even from the com∣ming of Christ, to this presentage. Antiquitie can never make it the better. Every addition to, detraction from or alteration of the written word from the proper & genuine sense, hath still been taken for heresie, or a step to heresie & condemn'd accordingly.

There is also an evill way of youthfull vanitie; old enough; begun & troden by the fallen Angels, Adam & Eve in Para∣dise, Cain, Cham, Esau & most of their posterity; follow∣ed by the greatest part of the world in every age, (illexam∣ple being the most potent charm & powerfull Engin hell it self could finde to ingulph mankind in a thousand lamen∣table confusions) By men, ordeined for some excel∣lent service, (being adorn'd with the same gracefull ha∣biliments with which God himself is garnished;) alas vainly mispending their time in employments, far in∣feriour to their divine capacities; neglecting the good for which they were created, doe wander at randome in the vast emptynes of the creature; having no other law in their passions but the power of bruitishnes, make no distinction of things permitted & prohibited in the licence of all pleasu∣res. Exerting all their dexterity in delving the ground like

moles, having no eyes to behold the Sun, & so putrifie in a miserable basenes prostituting their members to sensu∣ality, which are made to be the Temple of the living God & the ornament of Paradise, so sinking their finest Spirits below themselves. By women, Built to be helps to men in good, but unhappily by their evill practices draw many to∣wards destruction; too much like the first of their kinde, who being ungratefull to God, became a murtherer of her race, & a bridge for Satan to pass into the world; needs would she lodg him in her heart, whom God had confined to the pit of hell; by which means she hath proved the work-mistress of exceeding mischiefs, which yet may not, must not be imputed to the condition of Sex, but to the vice of depra∣ved nature. Again, by youth; who for want of carefull education (that great refiner of nature; which polisheth it, as one would do a pretious stone, wholly defiled with earth & filthynes, & rescueth, man in a great measure from per∣petuall bruitishnes) can lye & swear sooner than speak per∣fectly; nay act folly, before corrupt but weak nature make the motion. O poor youth! Suffer your selves to bepittied by those that know your estate; whither will you goe? delighting in foolish loves & loving vain delights, will fill your souls with bitter thoughts hereafter. Though sin at first bear a sweet flower, it at length growes up into a sharp thorne. The Serpent hath a beautifull face, but a deadly sting. The dregs lye in the bottome of the cup: & in the golden cups of sin are contain'd the most deadliest draughts. For these things you shall grieve, sigh & mourne or perish eternally; when you will wish you had never acted those pleasant parts which end so tragically. Be forewarn'd. Let not Satans baits deceive you. O yee tender plants, spend not your youthfull lives in following youthfull lusts: hang not the most spark ling jewels of your years as Pendents in the divels ears. Remember your Creator in the dayes of your youth. Never think that gall & wormwood will ever make you pleasant wine; that such thick & muddy Vapours will ever yeild any sweet & pleasant showers. Beleeve it your ill doing will be your undoing. The stench & torment of everlasting burning, will take away the sweetest perfume that ever your sins were powdred with.

Lastly, followed this way is by all such mentioned by the Psalmist & the Apostle, [Psal. 50:16. Rom. 3:12, 13, 14.] as have not the fear of God before their eyes, know not the way of peace, but hate instraction, cast Gods word behinde them; whence all other sins proceed; that they consent to robbers, partake with adulterers, to act such works of darknes as may not be named: joyne hands with every totter∣ing tospot, whose noses shine with putrisied botches & bellies vault like barrels; & delight in the company of Christ∣ned A••heists All these are old-broad-wayes, which lead to hell & damnation. Wherein whoever walks outright, shall never find rest. Though you be not Idolaters, nor hereticks, nor Mahometans, yet if you be ungodly Christians, in the Church not of it, your common title, generall hope & good meaning, will stand you in no stead. Glass will not present the figure Objected, if it it be not leaded; & whatever you have of lustre or talents, will have no sub∣sistence if your hearts be not right for God, none in the world can save you, for the wrath of God is revealed from heaven against all unrighteousnes & ungodlines of men, which withold the truth in unrighteousnes! In the name of the Lord returne.

CHAP. XV.

INto the old good-way of verity & sanctity, wherein all must walk that hope for heaven; into the true Church which proposes, professes & maintaines orthodox, Ca∣tholike faith, for matter of beleeving; teaching & perswa∣ding to sincere holynes, for manner of living. Consider this, stand in the wayes, veiw & behold, O all ye passen∣gers, hearken to the voyce behinde you sayng, These are not, this is the way walk in it. Though it be hard to finde, bless God that hath left you meanes & doth still direct you. It is indeed hard to such as travel in the dark night of ignorance, & without a guid, but to such as walk in the day & by the rule, it is easie to be found. Though it be narrow, few walking therein, so pensive & harsh to flesh & blood, yet praise God for sending his Son, to walk in the same way be∣fore

you, to make it open, easie & comfortable; strive yee to enter in at this strait gate, for wide is the eate & broad is the path that leads to destruction & many the•••• the that goe there∣in: but, strait is the gate & narrow is the w••y that ••ead to life & few they be that shall finde it to enter. Beware of false prophets & those deceitfull allurements cast in your way, by the divel, the world & the flesh. Our grand-mother Eve was mislead by giving ear to a seducing spirit. Beleeve not every Spirit, but try them, whether they be of God, whether they speak according to his word, whe e••y the best men in every age have been guided and passed sweetly in the current of that puissant authority, which hath drawn so many ages after it.

To help herein, & for the speedie & comfortable success of those, for whom this discourse is mostly intended, I shall with the Lords assistance labour to proceed in discove∣ring.

First, what hath been & is to this day, by the best & most learned, held to be [the good-old-way] the orthodox Catholike faith, in points f••ndamentall o•• especially necessary, for the matter of right beleeving, agreeable unto Scriptures, Fathers & Councils.

Secondly, what that Godlines & holynes of life is, which hath been taught & practised by all that truely fear God, for the manner of right living. For by a right faith & a holy life, doe men walk the good old way, that leads to rest: one is not, cannot be without the other; nor life eternall without both Heb. 12:14.

Thirdly, amongst many companies now extant; who have & doe walk in the good old-way, according to these with the former directions, & who not? that so we may not mistake a Den of theives for the true Church of God, because they say so; nor the Synagogue of Satan with the whore of Babylon, for the innocent flock & undefiled Spouse of Christ.

CHAP. XVI.

First, for matter of faith, what hath been & ought to be beleeved: & here I must doe as Geographers, who put the whole world into a little map, & comprize in a few pages that with which others have filled volumes, observing, as brevity, so, plainenes. In the method pro∣pounded & intended, I conceive it will be best to begin with the rule, whereby all the rest is to be tryed & exami∣ned, viz. the Scripture; about which these ensuing pro∣positions have been & are by the best & most judicious in every age, held for good-old, Catholike Doctrine; viz.

First, that the holy Scriptures contained in the Canoni∣call books of the old & new Testament, either in direct expression or by necessitie of Consequence, doe containe all truth about faith & manners, absolutely necessary to salvation. So saith the Scripture of it self (whose testimony is true.) Joh. 20:31. These are written that ye might beleeve that Jesus is the Christ, the Son of God, & that beleeving ye might have life through his name. 2 Tim. 3:15, 16, 17. The Scriptures are able to make wise to salvation, &c. So the an∣tient fathers understood & interpreted Scripture, as may be read in Irenaeus lib. 3. adv. heraes. cap. 1. In Origen hom. 1. In Hierom. In Tertul. praesc. adv. heraes. cap. 6. & 9. In Cypr. eps. 74. ad Pompeium. In Athanas. contr. Apollina. In Am∣bros. cap. 12. de paradiso. And in St. Augustine, almost in every tome & book. I intend brevitie & therefore forbear farther particular quotations, especially in a point so plainly & fully taught by all the Fathers. And to this doctrine did the Church representative agree in severall Councils, who allwayes had this rule, either proposed to them by the Empe∣rours, or did propose it themselves; as in the first Nicean Council against Arrius; in a Council at Laodicea, in the second Nicean Council, Can. 2. the seventh generall Synod, though they allwayes kept not to it.

Secondly, that all controversies about religion, are to be decided by the Scriptures, as the rule of faith & manners. So saith the Lord, Isa. 8:20. To the law & to the testimony.

2 Tim. 3:16. All Scripture is given by inspiration of God &c. And so did the antients expound Scripture, as may be seen in Tertul. lih 2. de resur. carn. c. 3. In Basil. Epist. 80. ad Eusta∣tium. In Ambrose. lib. 1. defide ad Gratianum, cap. 8. In Au∣gust lib. de unita: Eccles. cap. 3. And that the representative Church of Christ did successively in severall Councils hold this truth, appears from that famous assembly of three hund∣red & eighteen Bishops against Arrius; wherein, in the Controversy about the married Clergy, they did all shew such reverence to this rule, that for one man alleadging it against many politick reasons, they altered their opinion. From a Council at Carthage, about rebaptization, guided all especially by that one text of Scripture, Ephes. 4:5. One faith, one baptisme. From the Melevitan Council, & ano∣ther of Ancyra 308 years after Christ. Can. 24.

Thirdly, that the books called Apocrypha, were never re∣ceived as part of divine Scripture, the Jews who were the keepers then of Gods library, (And though they of the dispersion, called Hellenists, did ad in their Greek trans∣slations these Apocrypha books, as profitable; yet the Jews inhabiting Judea, never mix them with the other.) never received them; none of them are quoted by our Sa∣viour, or his Apostles in the new Testament; neither did the primitive Fathers ever receive them for such, as we may read in Athanasius Synop sa••r. scrip. In Euseb. lib. 4 hist. Eccles. cap. 26. In Hierom Prolog. Gal. In Epiphan Nicepho∣rus & Greg. Naz. All agreeing in the number of two & twen∣ty books canouicall onely, under the old Testament. Not the true Church of God assembled in a Provinciall Councill at Laodicea, Can. 5:9. Confirm'd afterwards by a generall Synod.

Fourthly, that Scripture must be expounded by Scripture (as diamonds are most fit to cut Diamonds,) which will make every necessary truth, easie, plain & perspicuous: by comparing obscure with places manifest, things going be∣fore & following with circumstances of time & place & per∣sons: considering the occasion, generall aim & scope of the speaker. So saith the Spirit, Rom. 12.6. Let us pro∣phecy according to the proportion of faith. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The analogie of faith is the measure of faith, so some translate the text Gal. 1:8. So did the an∣tient Fathers interpret Scripture; both in their practice & doctrine, as may be seen in Irenaeus lib. 4. advers. Her. cap. 63. In Ambr. lib. 1. ad Grat. cap. 7, In Hil. lib. 1. de Trinit. In Chrysost. hom. 13. in Gen. In Hierom. lib. 1. advers. Pelag. In Aug. lib. de unitat. Eccles: cap. 5, 7, 8. The works of fathers, decrees of Councils, Constitutions of Bishops, can be no plenary rule for this purpose, seeing the Scripture by their own vote, is the rule of all their works, decrees & expositions: but where they all generally agree, or the best of them, they are such secondary rules as may not be contemn'd or neglected; if we attribute not too much unto them, helpfull lights they will prove, whereby we may see the clearer to read the truth; when by rejecting them wholly, many have & may raise strange fancies very dangerous to the Church. So much was also decreed in the Lateran Council, Sess. 2^a. adding only the consent of the Fathers in the same manner as the sixth Council at Constan∣tinople, Can. 19. had done before.

Fifthly, that the Scriptures are perfectly sufficient to doe all this. To regulate & judge of the works of the Fathers, Decrees of Councils, to decide all doubts, & to declare which is the truest interpretation of any place, if there be many. So saith the Apostle, 2 Tim. 3.15—They are able to make wise to salvation. So thought the antient Fathers, as may be observed in Cyprian lib. de Baptis: Ch. sect. 10. In Tertul. advers. Hermog. cap. 22. In Hil. lib. de Trin. In Ambr. lib. 1. de fide ad Grat. cap. 4. In Aug. lib. 2. de Doctr. Chri∣stiana cap. 9. lib. 3. Contr. Max. Arr. cap. 14. Lib. de unit. Eccles. cap. 2, 3, 4. Lib. 2. de nup. & Concup. ad. Valerium. cap. 33. lib. 2. de Baptis: cont. Don. cap. 2. Epist. 48. ad Vin∣cent. contr. Donat. & Rogat. Epist. III. Fortu. Adoro Scripturae plenitudinem. Tertul.

Authoritie which might here be produced, for the ex∣cellencie & perfection of the Scriptures, would make a vo∣lume, especially out of that renowned Father S. Augistine; to shew how generally they did admire the divine excellen∣cie & compleat perfection of the Scripture & that they

did esteem there own works, humane traditions & Con∣stitutions Ecclesiasticall, made whether by Pastors in & for their own particular charges, or by Councils Provin∣ciall or Generall, as means only to help our weaknes, not to supply the silent, weak, imperfect, insufficiencie of Scripture, as some Atheisticall Spirits have dared to blas∣pheme.

Sixthly, that the holy Sciptures are made known for such, to the elect members of Christ, by the secret working o•…•… Gods Spirit, by their own connative lustre or brightne•…•… & by the testimony of the Catholike Church; yet so as their authority rightly understood & applied according to the analogie of faith, is greater than the authority of the mo•…•… obediently reformed Church on earth. So saith the Scrip∣ture, 1 John. 2:20 But yee have an unction from the holy o•…•… & yee know all things. And so did the antient Fathers con∣ceive of Scripture, as may be seen in Irenaeus, lib. 3. cap. 11•…•… In Clem. Alex. lib. 7. strom. In Theod. Comment. in cap. 24 Ezeck. In Aug. lib. 3. Comfess. cap. 5. Lib. contr. Epist M••∣nich. cap. 14. Neither may any in expounding Scripture o•…•… alleadging the authoritie thereof, cleave unto the ba•…•… words, but considering the drift of the pen-man in tha•…•… place, things going before with those which follow, com∣paring it with other places & all with the rule of Catholik•…•… faith, labour to finde & use the true, proper & genuin•…•… sence, which old hereticks could never abide; [as we are told by Clem. Alex. lib. 7. Strom. By Hilar. lib. ad Constant By Aug. lib. 7.] whose property it hath been & is, to cry out against Scriptures, being convicted by Christ speaking in them, as obscure, doubtful, unperfect, of themsel∣ves insufficient, without traditions as we finde in Irenaeus. lib. 3. cap. 2 In Tertul. de resur. carnis. cap. 47. &c.

Seventhly, no translation of Scripture is of it self authen∣ticall, but for the finding out of trnth, recourse is to be had to the Originall, the fountaine, that is, to the Hebrew copie for the old Testament & to the Greek for the new; wherein it was Gods will & pleasure they should be writ. Yet for the avoiding of inconveniencies among the Common people, great care should be taken, that translations neither

differ among themselves nor from the Original. So did the ancient Fathers think as we read in Hierom, Epist. 28. ad Lucinium, & in his preface upon the Evangelists. In Augu∣stine lib, 15. de Civit. Dei. cap. 13. &c.

Eighthly, that the Common people which can, ought to read & heare the Scripture in a language they understand. So saith the Scripture, 1 Cor. 14:11, 14, 16, 26, 37, And so did the antients teach, thus they understood & inter∣preted Scripture, as weread in Chrysost. hom. 35. in 1 Epist. ad Corinth. In Ambr. ibidem. In Hierom. Comment. in cap. 3. ad Colloss. In August. Epist. 1. ad Volusianum: where he earnestly exhorts Volusian a Lay-man, to the diligent rea∣ding of Scripture. And so did the Catholike Church com∣mand & allow in the dayes of old, as we see in the Nicean Synod decreed,

That every Christian shoul have a Bible in his house.

& Chrysostome doth often exhort his hearers to bring their Bibles. Now to what end should this be, were the Scriptures in an unknown tongue? Therefore translations are necessary, & used frequently in every age, since that Assembly. Who ever therefore doth neglect the reading of the Scripture, or the hearing of them in a known tongue, when they may have it, they despise God & wil∣fully reject the meanes of their salvation. And whosoever disswades from it, beleeve, it is not for your good, but their own ends. They pretend a fear, but of what? least you thereby should come to the knowledg of the truth, & reject their soul destroying-errours.

Ninthly, that the right understanding of Scripture is Gods free gift & work in the hearts of his people; not an∣nexed to any Chair, Mitre, Orders or degrees of men what∣ever. So saith the Scripture, Psal. 25:14. The secret of the Lord is with them that fear him, he will shew them his Cove∣nant. & 1 Cor. 2:10, 11, 12. And so did the Fathers under∣stand & expound Scripture; as we read in Hilar. Enar: in Psal. 125. in Aug. tract. 2. in Epist. Joh. And that ignorance of the true sence & meaning of the Sripture, was ever one maine cause of heresie. Where observe by the way, that he∣reticks were allways men of a wicked life, either openly profane, or meer moralists, in whom Gods holy Spirit

of illumination had no place. Let all hence learne to pray before they undertake to read or expound the word. None can know divine things without divine light. We must be divinitus Edocti; God who is the true light, in whom there is no darknes at all, can so shine out of himself upon our glassy understandings, as to beget in them the picture of himself, his own will & pleasure. He alone can acquaint us with the truth of Revelation & raise & strengthen us in the apprehension thereof. Let none relie upon their own abilitie, seek for help only from men. It is the Lord that enlightens both the object & the faculty; without his assi∣stance none can understand, 〈◊〉〈◊〉 none can divide the word aright.

CHAP. XVII.

COncerning God to whom all divine & religious wor∣ship is due, & of whom we must beleeve nothing but what he hath revealed of himself: these ensueing positions have been of old & are still by the best learned, held for Catholike & orthodox truth, viz,

First, that our God whom we serve in Spirit & truth, is one in essence, three in persons, Father, Son & holy Spirit. A truth for matter comfortable, for manner inex∣pressible; & during our abode here on earth incomprehen∣sible. So speaks the Scripture of this blessed mystery; Deutr. cap. 6:4. Hear o Israel, the Lord our God is one Lord. Joh. cap. 17:22. That they may be one even as we are one. So Math. cap. 28:19. 1 Joh. 5:7. So did the antients understand & interpret Scripture; as we read in Justin Martyr Apolog. 2^a. ad Antonium. In Origen. lib. 7. in Epist. ad Romanos. In Clem. Alexand. lib. 3. Paedag. In Tertul. lib. contr. Praxeam. In Athanas. epist. contr. Arrianos. And so did the Church of God conceive of it, as appeares plainely from divers Con∣fessions both of Councils & provinces. vid. Symb. Athanas. Confess. Synod. Nicaeni. Synod. Lataranens. Can. 1.

Secondly, that Jesus Christ the second person in the holy Trinity, is the Son of God, begotten of the father from eternity, very God & very man. So saith the Scripture;

Math. 16:16. Thou art Christ, Son of the living God. Rom. chap. 1:2; 3. His Son Jesus Christ our Lord which was made of the seed of David according to the flesh & declared to be the son of God with power, &c. To which we have the consent of all the Prophets, whose predictions were divided one from the other, the distance of hundreds of years; who could neither see one another, nor agree together in any kinde, yet all laboured harmoniously in this great mystery of God Incarnate. So the Fathers understood & expounded Scrip∣ture; as may be read in Justin Martyr. Apol. pro Christianis. In Irenaeus lib. 2. advers. heraes. cap. 48. In Tertul. contr. Prax∣eam; & Athanasius. And that the Church of God in all ages did teach the same, appears from all the Fathers assem∣bled in & living after the famous Council of Nice; who in all or most part of their works, make mention of this posi∣tion, because it was more opposed & depraved by Hereticks (Sathan herein shewing his enmity against the seed of the woman) & so more throughly sifted & strongly maintained, than any other Christian truth.

Thirdly, that the holy Spirit the third person in Trinitie proceeding from the father & the son, is truely God, coes∣sentiall with the father & the son: that he is every where; to be adored with Divine & religious worship, as the father & the son. So the Scripture saith, 1 Sam. 23:2, 3. The Spi∣rit of the Lord spake by me & his word was in my tongue. The God of Israel said Ma••h 28:29. Psal. 95.8. Heb. 3:7, 8, 9. So did the antient Fathers understand and expound Scrip∣ture We have it in Justin Martyr, exposit. fid. In Basil. lib. 3. de Spiritu S. In Eun••mium. In Ambrose writing three books of this subject. In C••prian Se••t. 1. de Sp. S. with many others quoted by Bell••rmine, lib. 1. de Ch cap. 13. And that the Catholike Church did so beleeve according to Scripture, appears from severall Councils; viz, from the first of Nice under Constantine; from the first at Constantinople under Justinian, Can 1 as also from the sixth, actione 11. & from the L••teran Council; Can. 2.

Fourthly, to be every where or in divers places at once is so proper to that Being which is simply & absolutely divine, that it may not be imparted to any creature, no not to the hu∣mane

nature of Christ. So saith the Scripture, Math. 28:6. He is not here, for he is risen, as he said. Acts. 3.21. whom the heavens must receive, &c. And so did the Fathers under∣stand Scripture, as we read in Justin Martyr, de recta con∣fess. in exposi: fid. In Athanasius q. 26. ad Antiochum. In Aug. lib. 2. de Civit. Dei: but especially Epist. 57 ad Darda∣num. The contrary was never thought on in the Church, till the late wrangling Schoolmen arose to infect the world with a multitude of vain words.

Fifthly, that whatsoever our God foresaw & foreknew, whether as possible only, or actually to be; hath been, or shall certainly be accordingly; & yet be no efficient, impulsive cause of sin, or evill: the continuall dispensing of mercy & justice, the disposition of decrees in time, is no new decreeing, as though his purposes did wait on, & depend on mans mutable will. Gods resolution followes not mans inclination; neither is this any let, but that Gods decrees may be absolutely eternall, though respectively temporary, in regard of excution. So saith the Scripture, Psal. 115:3. But our God i•• in heaven, he hath done what∣soever he pleased. Acts. 4:28. 1348: And so did the antients teach, as may be seen in Ambrose, lib. 1. de vocatione Gent. cap. 3. In Hierom. Diolog. 3. cont. Pelag. In Augustine cap. 4. lib. 1. de Orig. animae ad Revatum. cap. 7. lib. 6. de Genes. ad tit cap. 7.

CHAP. XVIII.

ABout the decrees of God absolutely concluded for mat∣ter & manner before the Creation of the world, An∣gels or men, these conclusions have been in dayes of old & are still by all soberly wise & heartily holy (excepting the elder & moderne Pelagians, in their over-prying curi∣ous & unnecessary speculations) held for Catholike doctrine & orthodox truth, viz,

First, that the eternal Counsell, purpose & decrees of the undivided Trinitie, were are & ever shall be immu∣table: allwayes done in time, as they were ordered before time; God still remaining a free agent, to dispose of all

as occasion serves, but according to his own eternall will & purpose. So saith the Scripture; veiw the places last mentioned. And so did the antients understand & interpret Scripture; as we read in Augustine, enar. in Psal. 32. In Ambrose lib. 8. de vocat. Gent. cap. 3. & 10. And that the revealed decrees of disposition, may be taught in Gods Church to his people, according to his word; yet soberly, Warily. To prattle of them as some Doctors have done, in a frivolous scholastick new fashion, vayling their well known aym with obscure termes, as though they accoun∣ted it greatest glory not to be understood, is not only ftuit∣les but dangerous both to speaker & hearer. Considering the difficulty of the points, with the impossibilitie of resolving all doubts, till perfection be added to our knowledg, by a new & clearer revelation, it may be thought holy wisdome to be sparing there about.

Secondly, that in the eternall decree & purpose of God, some were certainly ordeined to life, others to eternall death. So saith the Scripture, Rom. 9:11. For the children being not yet born, neither having done any good or evill, that the purpose of God according to election might stand &c. vers 16. So then it is not of him that willeth &c. Acts. 13:48. Ephes. cap. 1:4. So did antient fathers understand & expound Scripture, as we read in Isiodore lib. 2. de sum. bono. cap. 6. In August. Tract. 48. in Joh. lib. 15. de Civit. Dei. cap. 1. And so the Church of God beleeves, as we finde it recor∣ded by the Synod of Dort, cap. 1 art. 6.15.18. &c. No ge∣nerall election, nor universal grace, effectually sufficient to the salvation of all men.

Thirdly, that there was nothing out of God, moving him in the decree of election, either for persons or number, to chuse these or thus many. No disposing qualities; not faith, obedience to the meanes, holynes, good works, the good use of naturall endowments & freewill, fore seen, as conditions preceding election. None of these were cau∣ses going before, but all are fruits following election. For so it is written, Ephes. 1:4. According as he hath chosen us in him, before the foundation of the world, that we should be holy, &c. Acts. 13:48. And as many as were ordeined to eter∣nall

life, beleeved. So did the antient Fathers understand Scripture, as may be seen in Justin Mart. Dialog. cum Teypho. In August. lib. 1. de predest. sanct. cap. 17, 9. In Fulgent: lib. 1. ad Mart. Aug••stine indeed thought once, that faith fore∣seen was the cause of election (as others have taught since) but retracted it, (lib. 1. Retract. cap. 23.) I hope without disgrace to the other way. And so did the Church of God beleeve, as we may read in the Synod of Dort, Cap. 1. art. 9.

Fourthly, that the number of the elect is certain, the decree immutable: so that the whole bodie cannot be se∣duced totally, nor any particular member elected, perish finally. Which is true not only of such who have a high degree of grace, but even of those that are babes in Christ. So saith the Scripture, Job. 13:18. I speak not of y••u ••ll; I know whom I have chosen, which place was long ago cited by S. Augu∣stine for the same end. 2 Tim 2:19 The foundation of God standeth sure, &c. So did the antient Fathers expound Scripture, as those that will may read in Ambrose lib. 1 de Vocat. Gent. cap. 3, 5. lib. 2. cap. 2. In August lib. de corrept & gratia, cap. 8, 13. lib. 5. cont. Julianum Pelag. cap 3. lib. 20. de Civit. Dei. cap. 8. Ep. 106. &c. And so did the Church of God conceive in the Synod of Dort, Can. 1. art. 7, 11. So certain is the number, that one cannot be added, nor ta∣ken away. Joh. 17:12. To examine particularly this decree & number, to raise curious questions about either is dan∣gerous. Be soberly wise. If you be called to the meanes, (1) to hear the Gospel, to beleeve, assent to it, with an earnest desire to live holyly, in a constant use of ordeined meanes; if you can feel in you some infallible fruits of election, a working faith in Christ, or an hearty desire of it, a filiall fear of God with love to his word, ordinances & people, because such; greif for sin past, resolution of universall obedience for time to come, that neither pleasure nor pro∣fit shall wittingly mislead you; if you can experimentally speak of the two estates of nature & grace, as knowing one from the other, not in other mens books but in your own hearts; fear not, you may be assured though with many assaults & intermixt doubtings, you are of the num∣ber

of Christs little flock: for whosoever is so ordeined to the meanes, is also ordeined to the end, which is life eter∣nall: & this advice is given by S. Peter, 2 Epist. 1:10.

Fifthly, that wicked men & finally impenitent sinners, commonly called reprobates, may be truely said to be re∣jected of God, according to their desert, to be past over & left in the common state of sin & damnation (wherein all once lay, & out of which corrupt mass or rubbish of ru∣inated mankind, God pickt out some as Jewels to pollish in his due time & to set a glorious lustre upon them, accor∣ding to the good pleasure of his will, passing over others lying in their blood) & so appointed to eternall death & destruction. For so it is written Rom. 9:13, 18, 21, 22. Matth. 13:11. And so did the antients with consent of the present Church, understand & expound Scripture, as may be seen in Augustine tract. 48. in Joh. In Fulgent. lib. 1. ad Monimum cap. 27. In Ambrose lib. 2. de Vocat. Gent. cap. 10. Which should so terrifie us, as to eschew all evill & with all speed set upon & continue the work of repentance unto life: without which all the faith we pretend unto, will avail us nothing: 2 Cor. 5:17. Ephes. 4:23, 24.

CHAP. XIX.

OF the Creation, this hath been & is held & taught as Orthodox doctrine, viz,

First, that the worlds (the upper & lower, the high & glorious fabrick with the Circle of the earth, the pavement of that glorious building, the footstool of the most high God) with all things therein, were created by God, Father, Son & holy Spirit; by whom they subsist & are. For so it is written, Gen. 1.1. Heb. 11:3. So did the antients teach out of Scripture, as way be seen in Justin, Martyr, epist. ad Diognetum. In Iren. lib. 4. advers. Haeres cap. 37. In Ignatius Epist. ad Tars. In Cyprian lib. 2. test advers. Jud. sect. 1. &c.

Secondly, that the Creation & continuall propagation of men, was, is & shall be, till the appointed number be compleated for the execution of Gods decree of election &

reprobation. For so it is written, Matth. 5:18. Till heaven & earth pass, not one tittle shall in no wise pass from the law. Math. 24:34, 35. My word shall not pass away. And so did the Antients understand & interpret Scripture, as may be read in Ambrose enar. in cap. 9. ad Rom. In Augustine. lib. 2. ad Simplicianum. q. 2. lib. de praedest. & gra. cap. 5. epist. 106, 157. &c.

CHAP. XX.

COncerning Gods providence in governing all things created, it hath been & is held & taught, as good-old-Catholike doctrine, viz

First, that Gods providence extends unto every thing that hath being, from the greatest to the least: so that what∣ever is, or is done, is & is done by his guidance, according to the purpose of his will. So saith the Scripture, Psal. 14:2. The Lord looked downe from heaven upon the children of men. Math 6:26, 30. Behold the fowls of the air, &c. Luke. 12: vers 6, 7. So did the antient Fathers teach out of Scripture, as we may see in Hierom. Comment. in Habak cap 1. In August. lib. de praedest: & gra. cap. 15. Enchirid ad Laurent. cap. 35 100. &c.

Secondly, that Gods providence doth not necessitate or compel his Creatures to this or that choyce, especially those which have reason, & consequently freedome of will, yet there is nothing done by Gods provident permissi∣on, but what he in some kinde wills to be done. So saith the Scripture, in many places by direct consequence, as Deut. 30:19. I have set before you life & death, blessing & cursing: therefore chuse life Psal. 119:109. With those many perswasive exhortations in the new testament, implying a liberty in the will to chuse among many presented, with∣out any violence or constrraint from without; & so did the antients with consent (no doubt) of the Church understand Scripture; as we read in Augustine••, lib. 7. de Civit. Dei. cap. 30. Enchirid. ad Laurent. cap. 95. In Anselm. lib. de concord. gra. & lib: arbitrii.

CHAP. XXI.

COncerning sin which came into the world after the Creation of the world, Angels & men, by the dread∣full fall of our first parents (who were created holy, after the image of God, but continued not long in that estate, Sin committing a rape on their virgin-purity, & giving defilement to their primitive glory,) these following positions have been & are held & maintained as part of the good-old way, for orthodox & Catholike doctrine, viz

First, that origina••l sin is no part of mans essentiall nature but an inordinate quality in the nature, a preternaturall state of Rationall beings; now an innate pravity, which is both sin & the punishment of sin, first imputed, after inherent in all Adams posterity. So saith the Scripture, Gen. 1:31. God saw every thing that he had made & it was good. Rom. 7:7. &c. So did the antient Fathers understand & interpret Scripture, as may be seen in Ambrose lib. de vocat. Gent. cap. 3. & comment. in 7 cap. ad Rom. In August. lib. 6 contr. Jul. Pelag. cap. 7.

Secondly, that by the fall of our first parents in Paradise, the image of nature in man was greatly weakned, many excellent Divine impressions in that fair manuscript blotted; but the image of grace, original justice & holy power lost & defaced: so that after, man retained free will from co∣action only, as an essentiall part of nature; being deprived of the liberty of contradiction to chuse good, or evil; sin∣ning necessarily yet freely. So saith the Scripture, Eccles. 7: vers 29. God made man upright, bat &c. Rom. 5:18, 19. As by the offence of one, judgment came upon all men to con∣demnation &c. And so did the antients understand Scrip∣ture, as may be read in Athanasius lib, 3 de assump. hominis. In August. lib. 6. de Genes. cap. 27.

Thirdly, that since this fall of Adam, all infants, con∣ceived & brought forth in this evill world, after the ordi∣narie manner of nature, are conceived & borne in sin, none excepted. So saith the Scripture, Job. 14:4. Who can bring a clean thing out of an unclean? not one. Psal. 51:5. Behold.

I was shapen in iniquitie &c. Rom. 3:23. 5:12. 1 Cor. 15:22. So did the antient Fathers teach out of Scripture, as may be seen in August. lib. 5. contr. Jul. Pelag. cap. 9. In Ambr. lib. 2. in Lucam, &c. And so did the Church of Christ con∣ceive & beleeve, as appeares by the Milevitan Council, Can. 2, 6, 7, 8. & by the Dort Synod cap. 1. art. 1. yet a Coun∣cil at Basil, Sess. 36. Denies this Catholike truth so resolu∣tely as none before or after ever did. To shew that no light on earth but hath its shadow, no men on earth how ever considered are free from errour. As for the blessed Virgin-Mary, her conception, baptisme & buriall tell us, she was not free from this Originall stain, though the power thereof in her might allwayes be extraordinarily restrained. To which the Council of Trent consents, Sess. 5, or els in a politick silence passeth it over.

Fourthly, that every sin considered in its own nature is mortall, a sufficient cause of eternall condemnation, except the sin be pardoned, & the wound made thereby, washed in the blood of Christ. So saith the Scripture, Math. 5:19. whosoever shall break one of these least commandements & teach men so, he shall be called the least in the Kingdome of heaven. Math. 20:16. Rom. 6:23. Iam. 1:5. Every sin is compared to a plague, 1 Kings. 8:38. To poison & venome, Deutr. 32: vers 33. Psal. 58:4. 140:3. If these be not mortall, except help come from without to expell, or nature within pre∣vail, let any judge? For so did the ancient fathers under∣stand & interpret Scripture, as may be read at large out of Hierome, Com. in 5. ad Galat. Out of August. lib. 2. contr. Donatist. cap. 6. And that concupiscence which remaines in the regenerate (not without opposition) is properly a sin; washt in baptisme, not from being & inhesion, but from reigning & imputation, as Augustine & Hierome were both of opinion. [August. lib. de nupt. & concupis. cap. 25. Hierom. Epist. ad Algas. Therefore the Apostles exhortation is not, let not sin be, but, let not sin reigne in your mortall bodies Rom. 6:12.

Fifthly, that God is no efficient cause, nor any wayes authour of sin or evill, but only a disposer of the manner, & issue. So saith the Scripture, Deutr. 32:4. His work is.

perfect; for all his wayes are judgment, &c. Psal. 5.5. Thou hatest all workes of iniquitie Hose 13:9. Rom. 9:14 ••am. 1:13. 1 Ioh. 2:16. And so did the antient Fathers, with the con∣tinuall consent of the Catholike Church, understand & expound Scripture, as we may see in Tertul. lib. 2. advers. Marc. cap. 9. In Athanasi Orat. contr. Idol. In Aug. lib. 2. de Civita. Dei. cap. 7. Enar. in Psal. 104. In Fulgent. lib. 1. ad Monymum.

CHAP. XXII.

ABout the liberty & strength of mans will after the fall, it hath been & is taught & maintained for Orthodox & Catholike doctrine as follows, viz

First, that the will of every naturall-unregenerate man & woman, is free & prone only to evill; having in it a ne∣cessarie liberty of sinning. & is so far from desiring good of it self, that it allwayes resists good. So saith the Scripture, 2 Cor. 3:5: Not that we are sufficient of our selves to think any thing as of our selves, but our sufficiency is of God. Acts 7:51. Ye doe allwayes resist the holy ghost &c. So did the ancient Fa∣thers understand & expound Scripture, as may be read, in Iustin. Martyr. Cohort. 1. ad Graec. In Ambrose. lib. 1. de vocat. Gent. cap. 2. In Augustin. lib. de Sp. Enchirid ad Lau∣rent. cap. 30. ep. 106. contr. Pelag. & almost in every tome & book of his works. And so did the Catholike Church of Christ beleeve & teach, in every age, especially against the Pelagians holding the contrary, as appears from the pious & learned Fathers assembled in the Milevitan Council, Can. 4.5. In another after in Arausica, Can. 1, 3, 6, 7. & in the later Synod of Dort, cap. 3. art. 3.

Secondly, whence it plainly follows, that men before conversion, can neither move to prevent & meet God, help to convert themselves, keep the law, nor be saved by the strength of nature & power of their own will; man being with respect to the first act of vivification, meerly passive, in regard of good motions & desires. For how should a man dead in sins & trespasses void of spirituall life, move, or stir himself? the sweet perswasion which is

effectuall, the preparation, excitation & the whole conver∣sion is to be attributed as proceeding wholly from the power∣full Spirit & free-grace of God. So saith the Scripture, Ezech. 16.6. when I passed by thee, & saw thee pollated in thine own blood, I said unto thee in thy blood, live. &c. Ephes. 2:1. Rom. 9.16. And so did the antients understand & expound Scripture, as we read in Augustine, enarrat. in Psal. 84. In Ambr. lib. de vocat. Gent. cap. 3. In Fulgent. lib. de fide ad Pet. cap. 31. With the Councils that were last mentioned & the seven that Carthage, Can. 2, 3, 4.

CHAP. XXIII.

ALL mankinde after the fall, lying in this miserable estate, could not but perish, if help & deliverance came not from another, even from Jesus-Christ the blessed Son of God, the promised seed, the true Messiah, who in the fulnes of time was borne of the blessed Virgin-Mary, & by suffering in that assumed nature, what we by our sins had deserved, satisfied Gods justice & fulfilled the law for all that lay hold on him by a lively faith: concer∣ning whose incarnarion, death & passion, these positions have been constantly maintained by the Catholike Church in every age, against many & great hereticks, (the divel bending his cheifest forces against the seed of the woman) & are still beleeved & taught by the true Church for orthodox & Catholike doctrine, viz,

First, that Christ Jesus God & man, is one person sub∣sisting of two natures, Divine & humane, truely & re∣ally joyned, without any confusion, destruction, or pos∣sibility of separation; each nature still retayning after, what was essentially proper to it self before the union. So saith the Scripture, Math. 1:23. 16:16. Ioh. 11:27. 20:28. Rom. 1:3, 4. &c. Soo did the antient Fathers teach from Scripture, as may be read in Tertul. advers. Praxeam. cap. 27. In Greg. Nazianz. Epist. 1. ad Cledon. In Hierom. Symbol. ad Damasenum. In Chrysost. hom. 10. in 1 cap. Ioh. In Augustine Serm. 58. And so did the Church of Christ beleeve & teach; as we may read in the great Council of Nice; in a second at

Galcedon, & a third at Constantinople, Can. 7, 8, 9. And therefore, when any thing is spoken of the person of Christ in generall, men must consider carefully of what nature it is spoken & to be understood; els they shall err dange∣rously, as many have done. So the antients tell us. (Aug. Epist. 7. ad Dard. Cyril, Damascene, &c.) shewing the reason of their observation, partly from the phrases or manner of speech used in Scripture, & partly from the erronious te∣nents, of Arrians, Eutychians, & other hereticks raised by misapplying that to one, which was meant of the other nature.

Secondly, what ever Christ did, in, by, & after his in∣carnation, was wholly sufficient & effectuall for the sal∣vation of all those, that shall beleeve in him, by the mi∣nistry of the word. So saith the Scripture, Joh. 3:16. God so loved the world, &c. Joh. 10:15. Galat. 2:20. Titus. 2: vers 11, 14. Hebr. 5:9. So did the antient Fathers under∣stand & expound Scripture, as may be seen in Hierom. in 7 Cap. Ierem. In Ambrose, serm. 5. in Psal. 118. In Augustine lib. de Corrept. & grat. cap. 11. Tract. 15. in Ioh. And so did the Church of God beleeve & teach, as we read in the To∣letan Council, Can. 11. art. 4. & in the Synod of Dort, cap. 2. art. 2, 5, 7. That Christ should suffer any thing for himself, heaven being his own by inheritance, never lost, is a false conceit of later dayes, See the Council at Ephesus against Nestorius, Can. 10.

Thirdly, that Christ Jesus is our sole Saviour & mediatour of redemption & intercession, as God & man. So saith the Scripture, 1 Tim. 2:5. There is one God & one Mediatour between God & man, the man Christ Iesus. Heb. 12:24. So did the an∣tient Fathers understand & interpret Scripture, ss we may read in an Epistle of Leo Bishop of Rome, to Flavianus Bis∣hop of Constantinople, Epist. 10. & in his 81. Epist. to the Monks of Palestine. In Chrysost. hom. 7. in 1. Ep. ad Timoth. In Damas. lib. 3. de fide. orthod. cap. 15. In August. hom. de ovibus cap. 12. & lib. 2. contr. Epist. Parmen. cap. 8. And so much is intimated & implied by the great Council at Ephe∣sus Can. 13. None may clayme a share in either; he trod the winepresse of his fathers anger alone. Isai. 63:3.

Fourthly, that Christ suffered not only in body, but in soul also, by inward temtations, fears, greif & spirituall desertions. So saith the Scripture; Isa. 53:10. It pleased the Lord to bruise him, he hath put him to greife &c. Math. 26. vers 38. cap. 27:46. And so did the antient Fathers with one consent understand & expound Scripture, as may be seen in Iustine Martyr Dialog. cum Trypho. In Ambr. lib. 2. de fide ad Grat. cap. 2, 3, 4. In Damas. lib. 3. de fide. cap. 23.

Fifthly, that Christs satisfaction made in his own per∣son, to the justice of his father, was of infinite price & value fufficient for all, but effectuall only, to save the world of the elect, upon whom God in the fulnes of time, be stoweth faith, to apprehend & apply it. So saith the Scrip. ture, 1 Tim. 4:16. Who is the Saviour of all men, especially of them that beleeve. Joh. 10:15. & 15:13. So did the antients understand & interpret Scripture; Cyril. lib. 10 thesau. cap. 8. Ambr. lib. 4. de fide ad Gratianum. cap. 1 Chrysost. hom. 17. i•…•… Epist. ad Heb. Augustin. Tract. 45. in Joh. And so did the Church of God beleeve & teach, as we read in the Council at Valentia cap. 4. & in the Synod at Dort. cap. 2. art. 3, 7, 8.

Sixthly, that Christ Jesus died & was buried for our Sal∣vation, & rose again the third day for our justification; re∣taining still after his resurrection, a true humane nature, tangible, visible, & limited to a place, in which glori∣fied, he ascended into heaven, where it remaynes & must til the restauration of all things: so that no good Christian may look for it till then, nor beleeve it to be on earth; much lesse, in many places at once. So saith the Scripture, Rom. cap. 4:25. who was delivered for our offences & rose againe for our justification. Math. 28:6. Ioh. 10:27. Luke 24:51. Acts. 3:21. So did the antient Fathers understand & ex∣pound Scripture, as may be seen at large in Ignatius Epist. ad Smyrn. In Theod. Dialog. 2. In Hierom. & Cyprian, both commenting upon the Creed. In Augustin. Epist. 57. to Dar∣danus, &c.

CHAP. XXIV.

THe first testimonie of our election & redemption by Jesus Christ, is, an effectuall calling; concerning which it hath been & ought to be taught & beleeved as Catholike doctrine; viz.

First, that every man before his effectuall calling, is a child of wrath, in the state of damnation. So saith the Scripture, Rom. 11:32. 1 Cor. 6:11. Ephes. 2:3, 5, 8. So did the antients understand Scripture, as may be read in Augustin. lib. 2. de nupt. & concupisc. cap. 19. lib. 2. contr. Pelag. cap. 9. And so did the Church of God beleeve & teach, as may may be seen in Consil Arausican. Can. 19, 20, 21.22. & in the Synod of Dort, cap. 3. art. 3.

Secondly, that this calling is a powerfull perswasion to draw men from sin to the Lords faithfull service, in spirit & in truth. So saith the Scripture, 1 Thess. 1:9. How ye turned to God from idols, to serve the living & true God. Acts. 3:19. cap. 26:14, 15. & 26:18. Chosen & called we are, not be∣cause holy, but should be after an effectuall calling. Ephes. cap. 1:4. So did the antient Fathers understand Scripture, as is plain from Augustin lib. de verb. Apost. de cor. & grat. cap. 14. in his Confessions & every book against the Pelagians. And so did the Church of Christ beleeve, as may be read in the formention'd Councils Arausic. Can. 3, 12. Synod Dord. cap. 3, 4. art. 11.

Thirdly, that this calling is universall, not universally effectual. So saith the Scripture, Rom. 10:18. Math. 22: vers 3, 9, 10, 14. & 23.37. Heb 4:2. So did the antients un∣derstand & expound Scripture, as we finde in Augustin de corrupt. & grat. cap. 14. In Enchirid. ad Laurent. cap. 103. lib. 1. de praedest. Sanct. cap. 16, 17. Epist. 106. lib. 1. Retract. cap. 23. &c. And so did the Church of God beleeve & teach, in the Milevitan Council against the Pelagians; in the Synod at Dort against Arminians, cap. 4. art. 9. There is an out∣ward generall calling, which is sufficient of it self; but is allwayes & may finally be resisted by inbred hardnes of heart; all men make not a good use of meanes, neither can with∣out

Gods concurring grace. There is an inward spiritual•…•… calling, when the Spirit of God moves the heart, as hi•…•… servant doth the ear, which is allwayes effectuall & canno•…•… be resisted. When & how long it is withstood, is wholly ou•…•… fault. God allwayes calls seriously, though he foresee invin∣cible lets in some, which he is not bound to remove. There∣fore let none sinfully mispend time in a curious search after, or needles description of unrevealed mysteries & hidden de∣crees, but carefully prepare for the meanes, reverently use them, readily obey them & they will become effectuall to salvation.

Fourthly, that this calling doth wonderfully change〈…〉〈…〉 alter those, in whom it is effectuall; both for affection pro∣fession & conversation. At the first, it makes men trem∣ble, examine their way, returne bewayling their sins & heartily resolving to lead a new life, whereby one may know whether he be effectually called or not. So saith the Scripture, Rom. 8:30. Them he also called 1 Cor. 6:11. Such were some of you &c. Gal. 1:15. Ephes. 4:21, 22. &c•…•… 1 Thess. 4:7. 2 Thess. 2:13, 14. 1 Tim. 6:12. So did the an∣tients teach, with the consent of the Church; Tertul. lib. 1. de anima. Angust. Epist. 59. to Paulinus. Ambr. comment. it 4 cap. ad Galat. lib. 1. de vocat. Gent. cap. 9. Chrysost. hom. 27. in 3 Ioh. And so did the Church of Christ beleeve & teach, Council Araus. Can. 25. & in the latter Synod at Dort, cap. 4•…•… art. 11, 12. Where follows a constant practice of repen∣tance, piety & charity till death; without which none ca•…•… be assured of any portion of Christs redemption.

CHAP. XXV.

ONce effectually called ever freely justified. Rom. 8:30. Concerning which great work of Iustification, these points following, have been allwayes & are held for sound Catholike doctrine, viz,

First, that as all are not effectually called, so all men & women, shall not be justified by Christs death, in the sight of God, but only obedient beleevers, by a lively faith ap∣prehending & applying Christs righteousnes, shall without

any merit of works, be freely justified. Yet there is no sound saving faith, without good works, which ever ne∣cessarily follow to declare our justification. So saith the Scripture, Math. 25:12. Verily I say unto you, I know you not. vers 41. Then shall he say to them on the left hand depart from me &c. Habbac. 2:4. Ioh. 3:36. Rom. 1:17. & 3:20, 21, 22. Galat. 3:8, 11. Heb. 10:38. So did the antient Fathers un∣derstand & expound Scripture, as we finde in Chrysost. ser. de fide & lege. In Basil. hom. de humilit. In Origen. lib. 3. commenta. Epist. ad Rom. In Hierom, comment. in cap. 4. & 5. ad Rom. In Ambros. comment. in cap. 5. ad Rom. All that I have seen or read of, agreeing in that excellent Epistle, justification to be by faith in Christ, without the works of the law. Personal works, our merits & Gods free grace cannot in this matter consist together; neither indeed con∣cur at once in the same manner to one & the same action; whosoever relyeth upon his owne, destroyes himself. By his owne works or merits, can no man be saved. And so did the Church of Christ beleeve & teach; in the Synod at Dort, cap. 1. art. 7.

Secondly, that beleeving sinners are not accounted just in Gods presence, for their owne inherent, though they have inherent, but for the righteousnes of Christ, in Christ, imputed unto them, & made their owne. As sin for which Christ died, was in us, not in him; so righteousnes pur∣chased by his death, whereby we live, is in him inherent, not in us: our sins in us, imputed to him, cause of his death, his righteousnes in him, imputed to us, cause of our life. As verily as he suffered for our sins inherent in us, so certainly shall we be saved by his righteousnes inherent in him. So saith the Scripture, Rom. 3:20, 21. &c. Being justified freely by his grace, through the redemption that is in Jesus Christ &c. cap. 4: vers 3, 4, 5, 6. Abraham beleeved God & it was counted to him for righteousnes &c. And so did the antients teach, as may be seen in Justin Martyr Epist. ad Diognetum. In Grego. Nyss. Orat. 2. in Cant. Solomo. In August. Enchirid. ad Laurent. cap. 41. & tract. 3. in Johan. With consent no doubt of the present Church, though I sinde little or no mention made thereof in any of the Coun∣cils

before that last partiall one of Trent.

Thirdly, that every faithfull man & woman, by the in∣ward testimony of Gods Spirit, with other evident marks, may be assured & ought to be certainly perswaded in heart, that Christ fulfilled the law & satisfied Gods justice, for him or her in particular, & that by his imputed righteous∣nes, the necessary cause of inherent holynes, they shall be accounted & taken as just in Gods sight. So saith the Scripture, Psal. 27:13. I had fainted unles I had beleeved to see the goodnes of the Lord in the Land of the living. Iob. 19:25. I know that my redeemer liveth. 2 Tim. 1:12. & 4:8. And here in the text we have in hand, walk in the good old way, & ye shall finde rest; implying & concluding the certainty & assurance of salvation to such walkers: not for presump∣tion to any, but consolation to all the faithfull. For so did the antient Fathers teach from Scripture, as may be read in Origen. tract. 23. in Math. upon these words of our Apostle. 1 Cor. 13:8. In Tertul. de Coron. milit. In Cyprian tract. de mortal. sect. 2. In August. de grat. & correp. cap. 7, 11. & de bono perseverant. cap. 2. And so did the Church of Christ beleeve & teach in the Synod of Dort, cap. 1. art. 12.

CHAP. XXVI.

ABout repentance; that lasting work, allwayes a doing after our conversion, never finisht till death; these po∣sitions have been taught & held as orthodox Carholike doctrine, by our worthy predecessours, viz,

First, that it is a change of the heart & minde, wrought ordinarily by the preaching of the word, consisting of an aversion of all sin, & a conversion to the practice of all good & holy duties; without which none of years can be saved. So saith the Scripture, Math. 3:2 Repent ye Luke 13:3. Ex∣cept ye Repent &c. Acts. 2:38. & 3:19. Ephes. 4:22, 23. Called a putting on of new apparell: & this respects as well a false religion, as a wicked conversation, from both which all must turne that expect salvation, 1 Thessal. 1:9. And so did the antient Fathers understand & interpret Scrip∣ture, as appeares out of Chrysost. hom. 10. in Gen., August

de paenitent. medicin. cap. 2. Serm. 66. de temp. &c. With consent of the Church assembled in Synod Coloniens. Can. 8.

Secondly, Upon true repentance when God forgives the sin, he remits the punishment due to sin; so that none ever did or could by after-punishment make satisfaction for for∣mer sins. This followeth by necessary consequence, from divers places of Scripture; as the works of the Fathers doe sufficiently shew, viz, Chrysost. hom. 3. de paenit. Hierom. Comment. in Psal. 31. The same is repeated by S. August. almost word for word in his Enarrat, upon that Psalme. Ambr. Comment. in Luke in cap. 22. speaking of Peters sin, that he wept Iread, but that he made satisfaction for it (by any temporall punishment) I read not. Notwithstan∣ding, we must beleeve, God hath & doth continually cha∣stise his owne children whom he dearly loves, for their sins with exemplary punishment, for their owne & the good of others; by way of probation, to trie & exercise their gifts by way of castigation, to wean them from the bitter-sweer flattering breast of this present evill world; to humble & prepare them more for glory: or els, by way of prevention, to keep them from future sins; & this without the least thought of satisfaction. If a man once begin to make satis∣faction to Gods justice for sin, he dies & falls eternally un∣der sin. My reason is, because none shall begin to doe it, but such for whom Christ hath not done it.

Thirdly, that a punctuall repeating & exact numbring of all our sins, to any man or men, once in the year or oftner, is not required, either as possible, convenient or necessary to repentance & salvation. So saith the Scripture, Psal. 19: vers 12. Who can understand his errours? &c. And so did the antient Fathers understand & expound Scripture, as may be seen in Chrysost. hom. 2. in Psal 50. In Ambr. lib. 20 in Lucam. cap•• 3, 36. August. lib. Confess. cap. 3. Neither did any Church I read of, enjoyn it, till the Lateran Coun∣cil. Confession of all our known sins unto God is necessary, & upon some occasions to men, especially to faithfull mi∣nisters of the Gospel. Yea & it is desired, voluntary con∣fession for comfort & direction were more in practice a∣mongst us: certainly as much good might come thereby

for the preventing of Satan, quieting of Conscience & en∣couraging of Christians, as by any one other part of Christia∣nity.

CHAP. XXVII.

COncerning perpetuitie of grace once received, & the continuance of Gods favour unto the regenerate, these points of doctrine have been & are still maintained as orthodox & Catholike; viz,

First, that all the elect of God once effectually called, establisht in grace & regenerate, shall never totally & finally fall again from Gods favour, but shall persevere in the faith, both for profession & practice: not of or by themselves, but by the invincible, constant, mercifull help of God. So saith the Scripture, Psal. 37: 23, 24. The steps of a good man are ordered by the Lord & he delighteth in his way. Though he fall, yet shall he not utterly be cast downe, for the Lord uphol∣deth him with his hand. Ps. 145: 14. Prov. 10: 30. Isa. 33: 20. Ier. 32: 40. Luke 22: 32. Ioh. 14.16. 1 Pet. 1: 5. 1 Ioh 3: 9. with very many more gracious promises, sweet to the taste of an hungry & weary soul. So did the antient Fathers un∣derstand & expound Scripture, as may be read & seen in Irenaeus lib. 5. advers. haeres. In Tertul. lib. de praescrip. adver. haeret. cap. 3. editione Lugduni. In Cyprian. Epist. 3. Cornelio. In Ambros. Comment. in cap. 8. ad Rom. In Chrysost. hom. 9. in ep. ad Rom. In August. de corr. & gra. cap. 12. de bono per∣severant. cap. 2, 6, 7. Alleadging Cyprian to prove this truth even out of the Lords prayer. And so did the Church of Christ beleeve & teach, as appeares from the Milevitan Council; from the second of Arausica, both called against the Pelagians: & from the Dort Synod, cap. 5. art. 6, 7, 8, 9. to the end. Who so desires further testimonie to comfirm him in this maine point, I refer to Mr. Prynne his perpe∣tuitie of the Regenerate mans estate, entreating wholly of this Subject; whose painful diligence & industrious fidelitie therein, merits this recomendation, as the best written in the English tongue, & easie for ordinary readers to ob∣taine.

Secondly, that those which doe not persevere in the pro∣fession of Christs truth, & practice of Christian piety, were never effectually called; as the Scripture plainly tells us; 1 Ioh. 2: 19. They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us: &c. And because the truth of this depends on & appeares from the former, I shall here add no further proof.

CHAP. XXVIII.

ABout the Sacraments, of the true Church, ordeined by Christ under the New Testament, it hath been hitherto held for good-old-catholike doctrine, viz.

First, that Christ our Saviour ordeined but two Sacra∣ments as seals unto the Covenant of grace: Baptisme & the Lords Supper under the New, answering Circumcision & the Paschal lamb under the Old-testament. So saith the Scrip∣ture, commanding the use of these two only: Math. 26: 26. As they were eating, Iesus took bread & blessed & brake it & gave it to the Disciples & said, take; eat, this is my body, 1 Cor. 11: 26. For as often as ye eat this bread & drink this cup, ye doe shew the Lords death till he come. Math. 28: 19. Acts. 2: vers 38. 1 Petr. 3: 31. And mentioning no more, so did the antients understand & interpret Scripture, as may be read in Tertul, lib. 4. Contr. Marcionem. In Augustin. lib. 3. de Doctr. Christ. cap. 9. Tract. 15. in Evang. Johan. Epist. 118. Neither was the contrary ever taught or received in the Church, till the Florentine & Tridentine Councils.

Secondly, that these Sacraments which are common to all Christians, doe not contain inclusively grace in them∣selves, which they really confer to all indifferently by the work done; but God by them as instruments, doth freely exhibit & bestow his invisible grace by vertue of his promise, to the prepared worthy receiver only; therefore the ef∣fect of a Sacrament cannot depend on the intent of the Mi∣nister, who may give outward signes to all, inward grace to none. So saith the Scripture, Ioh. 6: 63. It is the Spirit that quickneth, the flesh profiteth nothing; the words that I

speak unto you, they are Spirit & life. 1 Cor. 3: 7. And so did the antient Fathers understand & expound Scripture; see in Hierom. Comment. in cap. 4. Isa. In Cyprian. de Caena dom. sect. 7. In Augustin. Quest. 84. in Levit. Tract. 8. in Ioh.; & lib. 3. de baptis. contr. Donat. cap. 16. And so did the Church of Christ beleeve & teach, as may appeare ex Confess. Hel∣vet. Bohem. &c. Therefore seeing the efficacy of a Sacrament depends only on the word & promise of God, it is easy to collect, how needfull it is, that the word should be all∣wayes preached, explained & zealously applyed, before the administration of either Sacrament.

Thirdly, that all the sins, with the stain & guilt of such as belong to God, as well original before, as actual com∣mitted after baptisme, are purged & washt away in the Sa∣crament of baptisme, once received; not by any vertue infused & contained in the water, (then all baptized should necessarily be saved) but because the outward dipping or sprinkling doth sacramentally signifie & really seal unto us, inward cleansing grace, wrought by the Spirit in the blood of Christ, & truely exhibited in that Sacrament. So saith the Scripture, Mark. 16: 16. He that heleeveth & is bapti∣zed shall he saved. Acts. 2: 38. Repent & be baptized every one of you in the name of the Lord. 1 Pet. 3.21. Coloss. 2: 12. So did the antient Fathers understand & teach out of Scripture, as may be observed in Peter Martyr. Apol. pro. Christianis. In Ambrose, lib. 3. de Sp. Scto. In Augustin. lib. 1. de nupt. & Con∣cupisc. cap. 25, 26, 33, &c: but especially Tract. 80. in Ioh. And so did the Church beleeve & teach, as is found in di∣vers Councils, Mogunt. & Viennes. professing all sin in the Elect, to be washt away in baptisme, not from being & inhesion, but from reigning & imputation. So that as long as we suffer any one sin to reigne in us, we feel no be∣nefit of our baptisme.

Fourthly, that baptisme in regard of Christ institution is necessary to salvation, though not simply & absolutely in regard of it self; because some men may receive it, & not be saved, others saved, which did never actually, out∣wardly receive it, being free from contempt & neglect of the ordinance. So saith the Scripture, Ioh. 3: 5. Verily,

I say unto thee, except a man be born of water & the Spirit, he cannot enter into the Kingdome of God. Luke. 23: 43. So did the antient Fathes understand & expound Scripture, as we see in Hierom. Comment. in 3. cap. Galat. In Ambr. de obitu Valent. In August. lib. 4. de baptism. contr. Donat. cap. 22. quaest. 33. in numer. And so did the Church gene∣rally teach and beleeve, as we read in the Canons fathered on the Apostles, Can. 49. Concil Carthaginenes. 1. Can. 1. Concil. Valent. cap. 2. Concil Toleta. 3. cap. 5. &c. Let every one so reverence the Lords ordinance, so highly esteem that inestimable treasure, offered, conveyed & seal∣ed to us in this Sacrament, as not patiently to see it abused by any, which will argue a bold presumption, or a sleight cold estimation of it.

Fifthly, that bread & wine in the Lords supper, after consecration, remaine still what they were before; not changed into the body & blood of Christ, but in use & sig∣nification only. No more change in this Sacrament than of water in baptisme. Therefore if any adore the visible ele∣ments in the Sacrament, with divine worship, under what pretence soever, commits idolatrie, is an idolater; & without great repentance cannot be saved. So saith the Scripture, Math. 26: 26. And as they were eating, Iesus took bread & blessed it, & hrake it, & gave it to the Disciples & said, take it, this is my body. 1 Cor. 11: 23, 24, 25. &c. The bread, there, can be no otherwise his bodie, than the Cup is the New Testament, & that is sacramentally, in use & signification. It is usual in Scripture, to give the names of things signified, unto the things signifying, as Gen. 41: vers 26. 1 Cor. 10: 4. So did the Fathers understand & ex∣pound Scripture, as any may find, in Ignatius Epist. 8. to Polycarp. In Clem. Alex. serm. de Caena. Iust. Martyr. apol. 2. pro Christiams. Tertul. lib. 1. & 3. advers. Marc. Chrysost. writing to Caesarius hath an excellent speech to this pur∣pose;

Bread, saith he, before consecration is called bread, but after consecration it hath the honour to be called the body of the Lord, though it remain still bread.

August. Epist. 23. Tract. 25. in Ioh. Enarat. in Psal. 98. &c. All which with many more, doe thus expound the words of Christ,

This is my body, (1) the sacrament, the mysterie, figure, similitude & memory of my body & death; in it self no sa∣crifice, but a Commemoration (with thanksgiving) of one sacrifice propitiatory, once offer'd by Christ for the sins of the whole world. And so did the Church beleeve & teach in former ages, as any may see that read the first Nicean Council, Can. de Divina mensa.

Sixthly, that all worthy receivers of the outward ele∣ments, doe spiritually by faith, not corporally with the mouth, receive the true reall body & blood of Christ, with all his benefits & consequently eternall life, but wicked & un∣godly men without preparation, faith, & repentance, can no way receive the body of Christ, though they may re∣ceive the outward signes thereof. So saith the Scripture, Joh. 6: 54, 56. Whoso eateth my flesh & drinketh my hlood, hath eternall life, & I will raise him at the Last day, &c. 1 Cor. cap. 11: 27, 28. Joh. 17: 9. Math. 7: 6. And so did the an∣tient Fathers understand & expound Scripture, as any that can & will, may see & read in Cypr. de Caen. dom. Sect. ult. Chrysost hom. 24. in 1. Epist. ad Cor. Ambr. lib. 6. in Lucam. August. tract. 25, 26. in Joh. Speaking of Judas & the rest of the Apostles, they (saith he) received that bread which was the Lord, he, only the bread of the Lord: Which could not be true, were the bread allwayes necessarily turned by the words of Consecration into the naturall flesh & blood of Christ; for then, must he have received the bread the Lord the same they did. And so did the Church of Christ generally beleeve & teach, till in the last Lateran, Floren∣tine, & Tridentine Councils, concluding many things against antiquitie. Christs naturall bodie is glorified in heaven, not in, with, or under the bread; received he is only by faith, which wicked men wanting, receive nothing but the bare elements, seldome & carelesly.

Seventhly, that all faithfull men & women which come as prepared Guests to the table of the Lord, have alwayes & ought to receive under both kindes, (2.) bread & wine, els they receive not aright. For so did Christ our only Sa∣viour ordein & appoint, Math. 26: 26, 27. Iesus took bread and blessed it & gave it to the Disciples &c. And he took the

Cup & gave thanks & gave it to them &c. Which institution S. Paul proposes to the Corinthians, 1 Epist. 11: 23. And so did the antient Fathers, in the primitive Church understand & expound Scripture, both by their doctrine & practice, as we may read in Ambr. Orat. ad Theodos. In Chrys. hom. 18. cap. 2. Epist. ad Cor. cap. 8. In August. tract. 27. in Ioh. And that the Church of God did so beleeve & teach, appeares ex Concil Matisconens. 2. Can. 4. Vormaciens. Concil, Pro∣vine. Can. 1. Concil Bracarens. 3. Can. 1. & from some other Councils held at Carthage. To communicate under one Kinde, is a lately raised heresie, unknowne to anti∣quitie, never imposed on the people, but in the Councils of Constance, Basil & Trent. Which whosoever teaches & practiceth, may deprive others, & be himself deprived of the blood of Christ; directly thwarting the institution. Breaking of the bread & delivering of the cup, into the hands of Communicants, the Apostles received from Christ, the primitive Church from the Apostles, we from both, doe continue. But for elevation, reservation & cir∣cumgestation of Consecrated bread & wine, to be adored with bowing, kissing &c. I finde not one example nor word in Scripture, nor among the antients; though in case of sicknes & constrayned absence, the Deacons carried it to them, but how warrantably I am not here to determine.

CHAP. XXIX.

COncerning the true Church of Christ, mother of all the faithfull, who abhorring all hereticall noveltie proposes unto, & teaches her children the old-good way, & to whom all the Lords people owe obedience the positions following have been & are by all Godly & learned, judicious men held for Orthodox & Catholike Doctrine, viz.

First, that the Catholike Church, universally conside∣red, is the whole company of the elect, Angels & men, militanthere, & triumphant in heaven, whose head only is Christ Jesus. So saith the Scripture, Ephes. 2.19, 20, 21. Coloss 1: 18. And he is the head of the body the Church. So the

antients understood & expounded Scripture: as may be seen in Ignat. Epist. ad Mag. Greg. hom. 19. in Evang. August. E∣narat. in Psal. 56. So that to speak truely, no Church on earth can be called the Catholike Church, but onely a Church truely Catholike or a part of the Catholike Church: in which, reprobates & many wicked men are & may be, though parts of it they cannot be.

Secondly, that the keyes of the Kingdome of heaven, (1) ministeriall power to binde & loose, to open gates for beleevers & to shut them against wicked Infidels; to com∣fort & correct by faithfull preaching of the word & seaso∣nable exercising of Ecclesiasticall discipline, was indiffe∣rently given to the whole Church militant; Apostles, Pa∣stors & their faithfull followers in every age. Peter receiving them in the name of the rest. So saith the Scripture, Math. cap. 16: 19. And I will give unto thee the keyes of the Kingdome of beaven &c. 18.18. So did the antient Fathers understand & expound Scripture, as may be seen in Origen. Tract. 1. in Math.

If we speak as Peter did, we are all as Peter & have the same power given unto us, as he had.

In Cyprian de unit. Eccles. sect. 3. In August. Tract. 124. in Ioh.

When prime Pastors chosen by the Churh of purpose, doe ex∣ercise this authority, it must be with consent & in the name of the whole Church.

Many have had these keyes gingling at their girdles, but no power to open or shut, no not a finger to move them aright; they cannot preach or but coldly & carelesly, which is as bad as none; nor con∣sequently administer the Sacraments duely; for, to use the keyes, preaching of the word is specially necessary; therein is the power cheifly exercised. Many poor souls de∣lude themselves & think all well if at the hour of death they can hear a Minister say, I absolve thee: which will little avail except they be loosed afore, by the word & Spirit of God. It is Gods mercy, not mans ministry that absolveth from & remitteth sin. As Christ first revived Lazarus, & then bad his Apostles loose him.

Thirdly, to know this true Church, we must be guided by the Scripture, (as hath been proved) whence notes & marks may be observed to discerne her from all other assem∣blies.

As 1, to professe, & teach the summe of that truth, which Christ & his Apostles, holy men of God inspired by the Spirit, delivered to that end; is one certain & infal∣lible mark of it. So Nazianzene in an Oration to the Arri∣ans.

Where are they (saith he) that define the Church by a multitude? let them have & glory in the multitude; we have the true faith, the refined doctrine.

With whom agree, Hierom, Chrisost, & Augustine in their Commen∣taries upon the Psalms. 2. to give all religious & Divine wors∣hip to the true God alone: duely to administer such Sacra∣ments only as are ordeined according to his expresse insti∣tution, without adding, chopping or changing; to exer∣cise Ecclesiasticall Discipline accordingly, as hath been in the purest, Apostolicall, primitive times, & to give all due respect to the painfull ministrie thereof; is another note of the true Church, in whose lapp, we may safely repose our wearied souls. Stand in the wayes, behold & see, amongst all the Societies of men, where you finde these marks & follow them, no question to be made of good suc∣cess, it is the good-old-way to heaven.

Fourthly, that every one which hopes to be saved, is bound to forsake all factions, hereticall assemblies, & to cleave unto the truely Catholike-Christian Church, which the Scriptures demonstrate, being once found & known. So saith the Scripture, Walk in it, & you shall finde rest, els not. And so did the antients understand & teach out of Scripture, as appeares by Lactantius. lib. 4. institut. cap. 30. Cypr. tract. de unit. Eccles. sect. 4. Many of them comparing it to Noahs Ark, out of which, after men hear & may have knowledg of it, there can be no safty.

Fifthly, that true parts of the Catholike Church, may be seduced to err, both in faith & manners. Parts, I say, ne∣ver the whole at once, witnes the Church of the Jews be∣fore Christ. After, the Church of the Corinthians & Galatians. The African & Eastern Churches. The Church of Christ in Jerusalem; the once flourishing Churches in Asi••, to which our Saviour Christ dedicated some part of the Revela∣tions. witness those heresies before named, invading the Primitive Church; so as they drew after them & devoured

many, nay, most particular assemblies: when there were found but one good Bishop or two, that stood up for the truth. witnes many famous Councils; few or none can be exempted, as appeares from their decrees & Canons. And therefore S. Augustine compares particular Churches (follow∣ing Scripture phrase, wherein that renowned Father ex∣cells) to the Moon, which may loos their light, nay, be to∣tally ecclipsed, by the interposition of many earthly mindes, errours & false opinions, between them & the Sun of righteousnes. The judgment of Fathers & Councils, is to be followed no further, than they follow Scripture 1 Cor. 11: 1. Neither are they quoted for any other end in this discourse, but to convince those that relye too much upon them; & to shew, how many famous men have walked in this good-old-way; Who by their learned writings have illustrated these heavenly truths, & are set as so many golden statues before the eyes of Christians, not only to be beheld by them, in passing by, but to be adorned in their faith & practice by the glory of those rayes which are darted from them.

CHAP. XXX.

ABout Communion of Saints, fellow-souldiers & travel∣lers in this way to heaven, these points following have & are maintained and taught for orthodox & Catholike Doctrine, viz,

First, that there are Saints, not only in heaven, but on earth; who being effectually called & sanctified by the Spirit of Christ, are so united & have such communion with Christ in heaven, that they are true members of his body, brethren in Christ & among themselves. So saith the Scripture, Psal. 16.3. To the Saints that are on earth. Psal. 116: 15. Precious in the sight of the Lord is the death of his Saints. Prov. 2: 8. Rom. 1: 7. Luke 22: 32. Acts. 11: vers 29. Heb. 2: 11, 12. They are so styled in 150 places in the new-testament. And so did the antients understand Scrip∣ture, as doth appear in Euseb. de demonstrat. Evan. lib. 8. Tertul. Apol. adv. Gentes. cap. 39. Chrysost. hom. 1. in Epist. 2. ad Corint. Cyril. lib. 10. in Ioh. August. Enarat. in Psal. 85.

To consider of the sweetnes of this communion with all the elect, in life, death & after, yields matter of great comfort to the faithfull.

Secondly, that the inward bond of this communion is the spirit with his graces, faith hope & love. No lasting com∣munion without them. The outward bond, is the Ministry of the word & Sacraments, which none ought to break, & so depart from the communion of the true Church, because of the presence of any or many guilty persons there. So saith the Scripture, Ephes. 2: 22. In whome all the building fitly fra∣med together, groweth unto an holy temple in the Lord. Ephes. 4: 3, 4. Matth. 13: 28, 29, 30, 47. View the place. And so did the antient Fathers understand & interpret Scripture, as ap∣peares in Iustin. Martyr. Apol. 2. pro Christianis. August. lib. contr. Donatist. c. 29.

Good men patiently beare with many evil things in the Church, which are grievous unto them; not approving them by their presence, but shewing their obedience to the will of Christ, who would not have his children forsake the old-goodway, for some dogs that cross it now & then. They must not run from the corn because of tares, let both grow together till harvest: not from the wheat because of chaff, the fan will separate them; not from the net, because of some bad fish, but tarrie till all come to shore.

August. l. 3. contr. Crescent. c. 50.

CHAP. XXXI.

NOw for the better preserving of the unity of the true Church, & this communion of Saints in it, there hath been & still is required as necessary a certaine Ecclesia∣sticall Discipline, the ground & rule whereof, Christ himself Laid & left us in Scripture, & accordingly expects his Church shall be governed: about which I finde these positions have been & are maintayned, viz.

First, that prohibition from the sacred ordinances, suspen∣sion, excommunication &c. are parts of Ecclesiasticall dis∣cipline, necessary in a true Church; from which no Chri∣stian, high or low, of Church or common-wealth, offen∣ding, hath been, or may be exempted. Provided, they be

done with sobriety, love & relation to the will of God. War∣rant for this we have both from Scripture & Fathers. 1 Cor. 5.5. Deliver such a one unto Satan &c. 1 Tim. 1.20. Of whome is Hy∣meneus & Alexander &c. Such is the Doctrine of the Fathers. Tertull. Apol. advers. Gentes c. 39. Cypr. lib. de Discipl. Chry∣sost. hom. 26. ad Popul. Antioch. Ambros. Or. in Auxent. Besides their decrees in Councils, & partly in their practice. Mar∣cion was excommunicated for his wickednes by his owne fa∣ther. Theodosius the Emperour for a rash & passionate slaughter of 7000 men & women in Thessalonica, was excommunica∣ted by Ambrose; received in again, not without great hu∣miliation & prayers, with many faithfull promises. In se∣verall Councils we sinde also Bishops deposed, Presbyters & Deacons degraded either for false Doctrine or a wicked-life. Ecclesiasticall Discipline, was to provide also, that every man have a lawfull call to his place; free election; no buying of spirituall charges; which would prove a continual corra∣sive to the conscience: that there be no unnecessary officers in or about the Church, for gain or profit; who have nothing to doe, but receive profit, they know not for what. That none have or be trusted with the Keyes of the Church, but men of the Church, lest through ignorance or greedynes they betray her: that every one be resident on his particular Church or cure, according to the Scripture, Decrees & Ca∣nons of antient Councils; lest watching over the flock by another, they go to heaven & be rewarded in another. That none be chosen to feed a flock, but such as can break bread unto them, rightly to divide the word of truth.

Secondly, that the exercise of Discipline, especially excom∣munication, ought not to pass against any, without a weighty cause, & then by a competent judg; the Minister & con∣gregation, from which any one is to be cast out, with assi∣stance of the faithfull Ministers neer adjoyning. 1 Cor. 5.4. When yee are gathered together & my spirit, with the power of the Lord Jesus — deliver such w••one to Satan &c. Such was the antient practice of the primitive Church, as may be seen in Tertul. Apolog. advers. Gent. cap. 39. Cypr. Epist. 55. sect. 17. with the Decrees of divers Councils, viz, Aurelian. 5. Can. 2. Synod. Coloniens: part. 13. cap. 5. Some requiring the presence

of 12 Divines, while any is pronounced excommunicate: & that in particular Churches, no generall Superintendent, can exercise Discipline upon any, lawfully, without the knowledge & assent of the particular Pastor thereof: els it was held to be an abuse of an holy order, yea void & of none effect. The impropriation of excommunication, reserva∣tion of Ecclesiasticall Jurisdiction & Delegation of power, is acknowledged not to be Apostolicall: but rose with the pride of the Roman Prelate; as it is recorded, (B. Bilson, De regim. Eccles.) & will fall with him.

CHAP. XXXII.

COncerning remission of sin, it hath been & is held & taught for Orthodox & Catholike Doctrine, viz.

First, that remission of sin, both for fault & punish∣ment, is freely obtained by faith in Christ, which is accom∣panied with repentance, confession, satisfaction according to abilitie; prayers, tears, resolution & actual performance of new obedience. Not by the merit of any of these, or by vertue of the work done, but by the meer mercy of God in Christ. So saith the Scripture, Isa. 43.25. I even I am he that blotteth out thy transgressions, for mine owne sake. Ezeck. 36.22, 25, 26, 27. Act. 2.38. & 8.37. Galat. 3.26. Joh. 1.12. but especially Act. 10.43. So did the antient Fathers beleeve & reach, as appears out of Cyprian, lib. ad Demetrianum. Hil-Enar. in Psal. 66. Hieron. lib 2. advers. Jovinianum. Chrysost. hom. 2. in Psal. 50. August. Ser. 13. de verbis Domini. And so did the Church of God beleeve & teach in the Council of Arausica, Can. 4.5. & in the Synod of Dort cap. 2. Art. 5, &c.

Secondly, that this remission of sin, is to be had only in this life: neither can any forgive sins but God alone, & that it must be earnestly sought for, all the dayes of our lives. So saith the Scripture, Eccles. 11.3. In the place where the tree fals, there shall it be. Jam. 5.15. The prayer of faith shall heal the sick &c. 1 Joh. 1.9. Math. 9.2, 3. Mark. 2.7. Psal. 51. So did the antient Fathers understand & expound Scripture, Basil. Mor. Sum. 1. cap. 2. Chrysost hom. ••. in Gen. Hieron. Comment. in Psal. Ambrose de bono mortis cap. 2. Though after death the

soul lives & acts, & being bound by the law of creation unto the eternall law of God, the damned blaspheme God & so sin, yet the schoolmen generally conclude that the demerit of sin ceaseth after death, being confined to this life, & the final judgment proceeds only concerning things done in the body, so that after death is no remission. And so did our Sa∣viour Christ teach his Church to pray, Math. 6.9, 10. Know∣ing the shortnes, of this present life, & the uncertainty of the hour of death, we should give no rest to our eyes, till we are perswaded, of Rest for our souls with Christ in his Kingdome.

CHAP. XXXIII.

ABout the immortall souls of men after death, these points have been taught of old, viz.

First, that the souls of reprobates, living & dying in sin impenitently, are carried directly, to the Judg, & after sentence, to the place of everlasting torments; but the souls of the faithfull, holy, elect children of God, being loosed from the body are carried with immediate speed & joy unto Christ in heaven. So saith the Scripture, Luke 16.22, 23. The rich man died also, & was buried. And in hell he lift up his eyes. 2 Cor. 5.1. Revel. 14.13. So did the antient Fathers under∣stand & expound Scripture, as may be read in Justin Martyr lib. ad Orthod. q. 75. Athanas. lib. de Virgin. Gregor. Nazian. de orbit. frat. Caes. Cyprian. contr. mort. formid. ad Demet. sect. ult. And so did the Church beleeve & teach, Concil. Aquigra∣nens. lib. 1. & 3. c. 1.5.

Secondly, that there are but two places only of receit, whither every soul must of necessity go after death; either to heaven or to hell: of a third place, there is no mention in Scripture, nor in the most approved antients, that I can read (excepting Poets, Philosophers, and some curious Divines, more exercised in profane than Prophetick authours; as He∣mer, Virgil, Pindar, Claudian, Plato, followed by Origen. & Clem. Alexan. whose strange speculations & fictitious dreams, could never yet, nor never shall seduce any of Gods elect, against the clear testimony of Scripture) till about the time

of Gregorie the great; nor in any Council before the Floren∣tine, under Eugenius the fourth. Therefore Augustine tels us plainly, that he cannot chuse but be with the Devil, who is not with Christ; (August. lib. 1. de pec. remiss. & mer. c. 28.) & that the Catholike faith guided by divine authority, be∣leeves two places, heaven & hel, as receptacles for the souls of men after death, of a third, it is ignorant, neither can be found in Scripture. The ground of this is taken from an∣other principle, which all or most of the Fathers held, viz. That Jesus Christ by his death did satisfie Gods justice for sin, & purge with his owne blood, the souls of the elect, from all sin & the consequents thereof fully & perfectly. Which excludes tem∣porary punishment after death, for any sin whatsoever. Till I be better taught (which I shall never expect) I must be∣leeve, that the least sin is in its owne nature deadly; he that dies in one, suffers for all; & he that shall suffer once after death, suffers ever.

Thirdly, that there is no repentance availeable, no satisfa∣ction nor redemption to be made or procured after death; as we are found at death, such without change shall we be found at the judgement day. He that is filthy at death, will be so to eternity: all the tears of hell, will not wash away the least spot, all the fire of hell, will not purge off the least stain. This followeth upon the former, & needs no further testimonie.

CHAP. XXXIV.

COncerning Antichrist, that noted man of sin, these po∣sitions have been held & taught as Orthodox & Catho∣like Doctrine, viz.

First, that he is not any open, profest enemy to Christ, as the Devil or the Turk; but a number of Christian men, sit∣ting successively in a Christian Church by name, under a pre∣tence of Divine sanctity, exercising cruel tyranny. So saith the Scripture, 2 Thess 2.7, 8. For the mystery of iniquity doth al∣ready work. And so did the antient Fathers understand & ex∣pound Scripture, as we finde in Tertul. lib. de resur. c. 24. In Hierom. Epist. 11. ad Algas. In Chrysost. hom. 4. in Script. cit.

In Augustin. lib. 20. de civitat. Dei, cap. 19.

Secondly, that Antichrist according to prophecie, was to be revealed immediatly after the alteration of the Romane Empyre, & Government, when the Emperours excluded Rome & Italy, left their temporall sword to the Bishop thereof. So saith the Scripture, 2 Thess. 2.7, 8. For the mystery of iniqui∣tie doth already work, only he who now letteth will let, until he he taken out of the way. And then shall that wicked be revealed, whom the Lord shall consume &c. And so did the antient Fa∣thers understand & expound that Scripture, as we finde in Tertul. lib. de resur. cap. 24. In Hierom. Epist. 11. ad Alg••s. In Chrysost. hom. 4. in script. citat. In August. lib. 20. de civit. Dei cap. 19. &c. Consent of Councils may not be expected; they are altogether silent in these points.

Thirdly, that Rome the city upon seven hills was to be & is now the seat of Antichrist. So saith the Scripture, Rev. 17.5, 9. where you have her name, mystery, Rome or Babylon the great, the mother of harlots & all abominations, seated on seven mountains. And so did the antient Fathers understand & teach from Scripture, viz. Tertul. l. 3. advers. Marc. cap. 13. cited by Bellarmine for the same purpose, lib. 2. de Rom. Pon∣tif. cap. 2. Hierom. prefat. in lib. Dydy: de spirit. sanct. ad Pau∣linia. & Epist. ad Marcellam; cited also by Bellarmine, to prove Rome to be that Babylon mentioned in the Revelations, not in her heathenish but Christian state. If you ask who then is Antichrisi? Learned & Divine Augustine (lib. 20. de civit. Dei) shall give the answer, viz,

he that sits in the temple, as the temple, in the Church as the Church, clayming & having ascribed unto him infallibilitie of judgement with absolute power, he or they make Antichrist. Which can be no man or men in the world but the late Lords of the Romane see.

Q. Why then did not the Apostle name that state & those Prelats?

A. It is unfit for any to search into, or give a reason of Gods unrevealed will. Profound Hierome in his Epistle to Algasia, gives some satisfaction to it, viz, the Apostle did not say plainly the Romane Empire should first be destroyed, though he meant it, lest the Romans who had then great po∣wer, should have had thereby some manifest ground of per∣secuting

Christians in that infancie of the Church; nor name the Romane Prelats, lest the present Bishop, learned & religious, should have been offended or discouraged thereby.

CHAP. XXXV.

ABout the law of God in old time, we find, this hath been taught for orthodox, Catholike Doctrine, viz.

First, that the law of God was perfectly fulfilled for us by Christ our Saviour; which no man els in this life can attain unto, but in & by him. Without faith in Christ, by the works of the law, could no flesh ever be saved. Why then was the law given? That men might see their sins, deny themselves, run unto & relye wholly on Christ by faith. So saith the Scriptures, Habbac. 2.4. The just shall life by faith. Math. 3.15. Rom. 1.17. Gal. 2.16. & 3.11, 24. So did the an∣tient Fathers understand & interpret Scripture. Chrysost. hom. 17. in 10 c. ad Rom. Hierom. Comment. in 3. c. ad Galat. Ambros. Comm. in candem Epist. August Tract. 3. in Evang. Joh. And so did the Church of God beleeve & teach in Concil. Mi∣levit. Contr. Pelagianos Can. 5. Concil. Araustcan. Can. 16.

Secondly, that every elect child of God after his effectuall calling, doth by faith keep & fulfill the Law; because they are parts of his body, who hath perfectly kept & fulfilled it. So saith the Scripture, Rom. 83. For what the law could not doe, in that it was weak through the flesh, God sending his own son &c. Galat. 3.11. So did the antient Fathers understand & interpret Scripture, Ambros. lib. 1. de Jac. cap. 6. Chrysost. bom. 17. in 10. c. ad Rom. And so did the Church beleeve & teach, Concil. Araus. Can. 21. Christ is the end of the law for righteousnes to every beleever.

CHAP. XXXVI.

COncerning good works, these positions have been held & taught in old time as orthodox Catholike Doctrine, viz.

First, that no man ever could or can be justified by his own

works in Gods sight; neither ever did any, or can by their own best works, merit the grace of Justification or salvation. So saith the Scripture, Rom. 7.19, 20. The good that I would, I doe not, but the evill which I would not, that doe I &c. Gal. 3.11. Psal. 143.2. Which text is quoted for the same purpose by Cyril of Alexandria lib. 12. Thess. cap. 1. And so did the rest of the Fathers understand & interpret Scripture, Ambros. de vit. beat. cap. 6. ••••ierom. Comment. in 7. cap. Eccles. August. lib. de fide & operib. cap. 14. Enar. in Psal. 102. Tract. 82. in Joh. Epist. 29. Hieronyme. Reasons, with other testimonies might be added, but I spare Further, to prove the assertion. Many are over eagerly greedie to beleeve the weaknes of good works, that themselves may be excused doing none; who will not strive against sin to doe good, because they know their best works are sinfull & so accounted, & what els can the rest be? A false & dangerous errour. There is a great dif∣ference between sin being with good works & sin reigning without; between sins of weaknes (sins, though not so ac∣counted & imputed) with which the best works of the best men are tainted, but all wayes pardoned, never disanulling justification; & sins of wilfulnes & careles presumption, reigning, accounted & imputed, such as the sins of those are, who upon such desperat grounds, cease to strive by using the means of salvation.

Secondly, for though we be not justified before God, yet are we by them justified before men. Good works are there∣fore necessary to be done, as testimonies of justification, fruits of sanctification & signes foregoing salvation, without which ordinarily none can be saved. So saith the Scripture, Jam. 2.20, 24. Faith without works is dead, ye see then that by works a man is justified & not by faith only. And so was the Scripture interpreted by the Fathers of old, as may be read in Cyril of Alexand. lib. 9. in Joh. c. 44. Chrysost. serm. de nat. fid. & leg. August. lib. de fide & operibus cap. 14. With the Churches consent, Concil. Magunt. can. 1. Faith without works is dead.

CHAP. XXXVII.

FAith justifies, instrumentally apprehending & applying Christs righteousnes, about which it was taught in old time as orthodox & Catholike Doctrine, viz.

First, that saving faith is the free gift of God, by his spi∣rit infusing it, changing the will to yield assent unto the meanes offered: which by proper freedome it can never doe. So saith the Scripture, Ephes. 2.8. By grace yee are saved through faith, & that not of your selves, it is the gift of God. Therefore it is called the faith of God & of Jesus, Rom 3.3, 22. So did the antient Fathers understand & interpret Scripture, Ambros. lib. 1. de vocat. gent. cap. 8. proving faith to be the gift of God, because the Apostle gives God thanks for the faith of the Romanes. August. enar. in Psal. 31. Epist. 105. cont. Pelag. He was once indeed of another opinion, but retracted it, lib. 1. Retract. cap. 23. And so did the Church of God be∣leeve & teach in Concil Arausican. can. 5.

Secondly, that saving faith is a relying upon Christ, joyned with knowledg of his will, & a certain perswasion of the truth of his promises; excluding implicit faith & finall doubt∣ing. So saith the Scripture, Mark. 9.24. Lord, I beleeve, help my unbelief, Acts 3.37. Job 13.15. Heb. 11.1. And so did the antient Fathers understand & expound Scripture, Chrysost. hom. 1. in 1. c. 1. Epist. ad Timoth. August. enar. in Psal. 88. Con∣cio. 1. & Epist. 85.

Thirdly, that saving faith once wrought in the heart, can never wholly be lost; but that the beleever may allwayes know he hath faith & be assured (though not allwayes in the like measure & degree of apparencie & present apprehenston) of salvation after death. So saith the Scripture, Luke 22.32. I have prayed for thee, that thy faith fail not, 2 Tim. 1.12. 2 Tim. 4.8. Rom. 5.8. 1 Joh 3.9. Joh. 10.28, 29. So did the antient Fathers understand & interpret Scripture, Chrysost. hom. 1. in 1. Epist. ad Rom. Hierom. lib. 2. advers. Jovinia. August. lib. de corr. & grat. cap. 12. So did the Church beleeve & teach as∣sembled in the Synod at Dort, cap. 5. art. 3.4.6.7.8, &c.

CHAP. XXXVIII.

HOpe & love are faiths inseparable companions; of which our Ancestors by Gods mercy have left & commended unto us these points for orthodox Catholike Doctrine, viz.

First, that men put their trust & confidence in God, is his great mercy; that they relye on any works of their own as merits, is dangerous misery. So saith the Scripture, Psal. 119.49. Remember the word unto thy servant, upon which thou hast caused me to hope, Philip. 3.3. And so the antient Fathers understood & expounded Scripture, Cyprian. lib. de opere & elemos. Sect. 3. August. enar. in Psal. 31. & 38.

Secondly, to hope for remission without repentance, for Gods favour, grace & glory, without faith in Christ & new obedience, is impious, pernitious & false hope. So saith the Scripture, Luke 13.3. Except ye repent &c. Acts 2.38 A good hope is through grace, 2 Thess. 2.16. And so did the antient Fa∣thers understand & interpret Scripture, August. praefat. enar. in Psal. 31. Fulgent. Epist. 7. to Venentia &c. How much vain hope is there then in the world?

Thirdly, that without love, all we have is nothing worth; yet this our love of God, caused by his love to us, is alwayes imperfect till death. So saith the Scripture. 1 Cor. 13.2. Though I have the gift of prophesie & understand all mysteries & all knowledge, & though I have all faith, so that I could remove mountaines, & have no charitie, it profiteth me nothing, 1 Ioh. 4.10. Rom. 1.7. Gods love is the cause of ours, not ours of his. And so did the antients understand Scripture, see in August. Tract. 102. in Joh. Epist. 29 &c.

Fourthly, that Divine love cannot be severed from saving faith; it dayly increases if it be true, & can never wholly be lost. So saith the Scripture, Gal. 5.6. Faith which worketh by love, Ioh. 15.9. 1 Cor. 13.2. cited by Gregor. de Valent. to prove the perpetuitie of this grace. And so did the antients understand Scripture; see Aug. Epist. 85. to Consent. Tract. 3. in Epist. Ioh. Fulgent. lib. de incar. & gra. &c. The unfruit∣full increase of sin, & the great decay of love, makes me

often to think of that speech of our Saviour, Luke 18.8. When the son of man commeth, shall he find faith on the earth?

Concerning Religion, Gods worship & his servants the Ministers, we are next to speak in order.

CHAP. XXXIX.

OF Religion in generall, a thing talk't of by many, the power thereof known to few, our Ancestors in old time did thus beleeve & teach.

First, that the will of God revealed in holy Scripture, is the only rule of true Religion: that no man or men on earth can dispence with or against it, add any thing to or detract from it. So saith the Scripture, Deut. 31.12. Observe to doe all the words of this law, 1 Sam. 15.22. Isa. 1.12. Revel. 22.18, 19. And so did the antient Fathers understand & expound Scrip∣ture, Basil. lib. quaest. q. 95. Chrysost. Orat. 1. advers. Iudaeos. And so did the Church of Christ teach continually, as hath been formerly proved. No Bishop in the world, Council or Church whatever can make that to be of faith or a part of Religion, which is not defined in the written word.

Secondly, that custome & continuance, multitude of men, learned & honoured, enjoying abundance of riches, ease, wordly prosperitie & outward pomp, were never held by our Ancestors, to be notes or marks of true Religion. No Re∣ligion is to be imbraced or rejected only because of such per∣sons so qualified, professing it. This appears from the whole story of the Bible; where idolaters, temporizing hypocrits, as Scribes & Pharisees & profane men, are noted still to be an∣tient, more in number & more honoured in the worlds eye, than those of the true Religion; so from all the blessed Fa∣thers most plainly in express termes, as appears out of Atha∣nasius ad Eustathiam. Tertul. de praescript. advers. haeret. cap. 3. Cypr. in his Epist. to Caecilius and Pompejus. Ambros. Epist. 1. Aug. lib. 3. de baptis. contr. Donatist. cap. 5.6, &c.

Thirdly, that the true Religion never permitted or never ought to doe, the buying & selling of spirituall things, gifts of the holy Ghost, orders, Churches, Bishoppricks, Parso∣nages, Vicarages, or any other spirituall charge whatever;

to which men ought to be lawfully called, freely elected. So saith the Scripture, Math. 10.8 Freely ye have re••••ived, freely give: Acts. 8.2••. Thy money perish with thee &c. Mark. 11:15. Of which text, Origen some where gives this exposition, viz, that buyers & sellers of the Church, spirituall gifts & Cures, are buyers & sellers of Doves, whose seat shall be overthrowne (Psal. 69:25. & 109:8. Acts 1:20.) themselves cast out of the Temple, excommunicated ipso facto, & lasht with the scourge of Christ, the rod of iron, without actuall repentance. It is a dreadfull evill in this kind to be a spirituall merchant. Yet in some ages, those poor Doves are ordinarily bought & sold, as any other birds in the market. No penny, no Pater-noster; & custom in this sin, with other pretences, taketh away or overshadoweth the sence & uglines of it. So did the antient Fathers understand & interpret Scripture. Tertul. apol. advers. Gent. cap. 39. Beda comment. in cap. 2. Joh. And so did the Church of Christ beleeve & teach constantly; as any may see, that read Canones Apost. Can 30. Concil. Arelatens. Can. 15. Concil. Antioch. Can. 23. Concil. Lacdicens. Can. 12. Concil. Chalcedonen. Can. 2. All severely forbidding the sale of spi∣rituall promotions, lest Clerks neglecting learning & pietie, should turne worldlings, as with greif is to be observed this very day, multitudes climbing to the Altar, wîth an arm & sling of silver; be they impious & dissolute, be they stupid & heavy as earth, so that they have the breath of favour & oars of silver (as had the towers of Cleopatra) it is almost all that is expected. The Lord reforme it in mercy, amongst us in these nations!

CHAP. XL.

ABout Religious worship due to the true God alone; these positions have been taught in the dayes of old for ortho∣dox, Catholike doctrine, viz.

First, that the true God, onely maker of heaven & earth, is to be worshipped, invocated & adored with religious ser∣vice. So saith the Scripture plainly, Deut. 6.13. & 10.12. Math. 4.10. Joh. 17.3. And so did the antient Fathers un∣derstand & interpret Scripture; Greg. Nazianz. Orat. de Spirit.

Sanct. Ambros. lib. 3. de Spirit. Sanct. cap. 12. Aug. lib. de vera Relig. cap. 55.

Secondly, that all religious service & divine adoration, as prayers & thanks-giving, must be offer'd to God, in, by & through Jesus Christ alone. So saith the Scripture, Mat. 3.17. This is my beloved son &c. Math. 11.28. Rom. 1.8. So did the antient Fathers understand & expound Scripture, Chrysost. hom. 7. in cap. 2. Epist. 1. ad Tim. Aug. enar. in Psal. 108. Our reason is, neither Martyrs, Saints, nor Angels, can help the living with their works or merits, but Jesus Christ alone, as Hilary shews at large in his Commentary on the Parable of the ten Virgins, Math. 25. And so hath the Church beleeved & taught, shutting up & concluding all her prayers, through Christ our Lord!

Thirdly, the third followes by necessity of consequence from the former, that no creature how holy soever, Martyr, Saint, nor Angel, is or ought to be worshipped with reli∣gious service, or Divine adoration. So saith the Scripture, Col. 2 18. Revel 19.10. & 22.8, 9. And so did the antient Fa∣thers understand & interpret Scripture; Hierom. Epist. ad Ri∣parium advers. Vigilant. Ambros. lib. 1. de fide ad Gratianum. cap. 7. August. de vera relig. cap. 55. lib. 20. contr. Faust. Ma∣nich. cap. 21 &c.

Fourthly, that all religious service in publike or private as∣semblies, as prayer & thanks-giving, ought to be perform'd in that vulgar tongue, all the people commonly understand. So saith the Scripture, 1 Cor. 14:14, 15. If I pray in an un∣known tengue, &c. And so did the antient Fathers understand & expound Scripture, Chrysost. hom. 18. in 2 Epist. ad Corinth. Ambr. Comm. in 1 Cor. 14.14. Aug. Exposit. 2. Psal. 18. where the Father compares fitly, such as pray in an unknown ton∣gue, to chattering Pyes, Parrots & other birds, which are taught to speak or prattle rather, what they understand not. To speak & pray with understanding is granted by the Lord to men not to Birds; Men must be particularly sensible of their wants, understand their desires, els their prayers are vain & more than childish.

Fifthly, to pray for the dead, that they might be freed from sin or punishment, or unto them for aid & assistance,

religiously to adore the relicks of departed Saints, (as milk hair, bones, garments) or to carry them abroad & sell them to others for that end; was ever & is accounted unlawfull, unprofitable & impious Sacriledge. This appears plainly from Divers places in Scripture, where mention is made of all things, to be done for & about the Dead, yet no word of any of these: as Gen. 23.19. & 50.13. 2 Kings 2.9. Acts 8.2. There being neither precept nor practice for any of them it the whole book of God, we say with Hierom, Non credim•••• quia non legimus, we beleeve not, because we read not. Nei∣ther did the antient Fathers beleeve it, nor the Church i•• any age, as it is now by some practised. See Chrysost. hom. 22. ad populum Antioch. Hieron. Comment. in cap. 6. ad Gal. August. lib. de opere Monach. cap. 28.

Sixthly, that no image of God ought at all to be made; no picture or image of Christ, Angels or Saints, ought to be set up in private or publike, for any religious use, much lesse to be adored with religious worship. So saith the Scripture, Deut. 4.15, 16. Take ye therefore heed unto your selves, for ye saw no manner of similitude, on the day that the Lord spake to you in Horeb &c. Exod. 20.4. So did the antient Fathers un∣derstand & expound Scripture. See Basil. hom. 1. Lactant. l. 2. Institut. Divinar. cap. 19. Aug. enar. in Psal. 113. And so did the Church of Christ constantly in her purer parts beleeve & teach, as we read in the Eliberin. Council. Can. 36.

To worship God or his Saincts, in, by or under any image whatever is idolatry. All those which practise it, without sound repentance, shall be punisht as Idolaters. Every image before which men & women kneel downe, religiously worshipping and praying unto it, is an Idol; no pretence of distinction will avoid it. Therefore was Augustine with many other assembled in Councils, so earnestly bent against them, that they should not be placed in temples. Vid. August. lib. 1. de Consen. Evang. cap. 10. Epist. 49. Sol. quaest. 3. Epist. 119 cap. 11 &c.

CHAP. XLI.

COncerning the Lords houshould servants, his Ministers; these positions as we find, have been antiently held & taught for orthodox & Catholike Doctrine, viz.

First, that all Ministers of the Church, to whom the charge of souls is principally committed, for the more due admi∣nistration of the Sacraments & profitable execution of Ec∣clesiasticall discipline, ought to be preachers of the Gospel. So saith the Scripture, Math. 28.19. Go ye therefore & teach all nations &c. Mark. 16.15. Rom. 10.14. So did the antients un∣derstand & interpret Scripture, as may be read in Origen. Comment. in Epist. ad Rom. lib. 10. cap. 15. Chrys. hom. 29. in eand. Epist. And so did the Church of God beleeve & teach, giving every Presbyter authority with a strict charge in his ordination to preach the word. For therein consists the power of the Church, & use of the keyes; so it be done faithfully, plainly, soundly.

Secondly, that all Ministers of the Church, which are Pa∣stors, gifted, faithfully to preach the Gospel, doe receive the equalitie of their Ministeriall power, authority & juris∣diction from Jesus Christ. So saith the Scripture, Math. 16: 19. I will give unto thee the keyes of the Kingdome of heaven. And so doth Augustine expound that very text. Tract. 7.50.124. in Joh. In Peter the keyes were delivered to the whole Church, (1) to the Pastors by way of Disposition, & to the whole as∣sembly by way of approbation. Seconded he is by Cyprian. Epist. 65. & do unitat. Eccles. sect. 3.

Thirdly, that a Presbyter, Minister & faithfull Dispenser of the word & Sacraments, was & is the highest degree in the Church: other additions, respect rather honour & dignitie, than necessitie, which the Church may spare; without a Presbyterie she cannot consist. So saith the Scripture, 2 Cor. 4.1, 2. Let a man so account of us, as of the Ministers of Christ, &c. And so did the antient Fathers understand & interpret Scrip∣ture, Chrysost. hom. 11. in Epist. ad Tim. Hierom. Epist. 85. ad Evagrium. Ambros. Comment. in Epist. ad Tim. So did the Church of Christ beleeve & teach, Concil. Carthaginens. cap. 4.

Can. 34, 35. Ut Episcopus in Ecclesia in concessu Presbyterorum sublimier sedeat: intra domum vero collegam se Presbyterorum esse cognoscat: ut Episcopus in quolibet loco sedens, siare Pres∣byterum non patiatur, much lesse to stand, bare, & serve as the manner now is. A Deacon must not sit nor speak in the presence of the Presbyters, unles he be by them commanded? a Ptesbyter may doe both in the presence of his Bishop by the Decrees of that Council. Vid. Hist. Concil. Trident. lib. 2. pag. 22. If Christians did well weigh & consider this, there would be more fear in seeking, more care in ordayning, & a greater respect unto men called to that office, than there is or hath been.

Q. What think you then of Bishops?

A. As of prime Presbyters, honoured by their Prince with greater Jurisdiction; (that they be distinct degrees, jure di∣vino, I find not) that they are Ministers of Christ, trusted with & called to oversee the Goverment of the Church, to be faithfull Dispencers of the word & Sacraments; to whom let all due respect be given, as to the carefull parents of the Churches good (if they be such) to them most, which are most humble, painfull, holy, & most seek Gods glory. Care∣les Non-residents, ignorant, proud, riotous Prelats, are in a miserable state, Math. 5.13. Ye are the salt of the earth, but if the salt have lost its savour &c. With all, that Bishops & now (called) inferiour Ministers, were once all one & for Mini∣steriall power, are still one: but after the Devil, began to sow his tares in the primitive Church, some would say, they were of Paul, others of Apollo, as too many in latter dayes, affect the word in regard of persons; one of the Pres∣byters, who was most antient, holy, learned & laborious, was selected by them, to be cheif Presbyter, or Super-inten∣dent, to oversee the whole flock, for the better preventing & taking away of scisme, & division, as was then thought best: therefore let the Spirit of the Prophets be subject to Pro∣phets; the younger to the elder, or if you will, the inferiour to the Superiour; who must consider, that their superioritie is not of Divine right prescribed in Scripture, but from a cu∣stome in the Church, as S. Augustine tells us Epist. 19. to Hie∣rom. Their highest degree is the Preisthood; any other or∣dination

or consecration besides election, were needles, had not the Church for the honour of that place so decreed. St. Hierome with a whole Council (Concil. Aquisgra.) are of opinion; that Bishops & Presbyters are all one in S. Pauls language: to which the Church of England seems to sub∣scribe, in her Liturgie; praying for Bishops & Curats includes the name of Presbyters, under Bishops. The contrary is not found in Scripture nor actuated in the Apostles dayes: & this was Augustines opinion so far as I can gather. Let none forget themselves, nor their place. I have insisted on this the longer, lest any should condemne those Churches abroad which have cast off that order, both name & thing as distinct from Presbyters; or lest any should think of those called Bishops, more than is right.

In these the following conditions are required, viz.

First, that in Civill affairs, they be subject to the chief Magistrat; paying him all dues, & yeelding to his determi∣nation in Criminal causes, except when & where by regall clemency they be lawfully exempted. So saith the Scripture, Math. 17 27. Rom. 13 1. And so did the antient Fathers un∣derstand & interpret Scripture. See Athanasius, Apol. ad Im∣perato. Constan. Ambro. Orat. contr. Auxentium. Chrys. hom. 23. in 13 ad Rom. Aug. lib. 1. contr. Epist. Parm. cap 7.

Secondly, that they be not covetous, given to wine, un∣lawfull & unseasonable gaming; but free-hearted, sober, chast, studious, apt to teach. So saith the Scripture, 1 Tim. 3:2, 3, 4. 1 Tim. 6:11. 2 Tim. 2:2, 4. Titus 1:6, 7. So the antient Fathers understood & interpreted Scripture, as appears by the Commentaries, of Hierom & Ambrose upon the aforesaid Scri∣pture. And so did the Church of Christ beleeve & teach, as appears from the Decrees & Constitutions of divers Councils; amongst the Canons ascribed to the Apostles, viz, if a Bishop or Deacon be tainted with fornication, perjurie or theft; let him be deposed, Can 25. If any of them be given to usury, dice, Drunkennes, let him leave or be Deprived. Can. 42.44. If any frequent Taverns, let him be excluded. Can 53. & 27. If any be a swearer, let him be reproved; if he continue, excom∣municated; if any be given to filthy words, light, foolish, scurrilous jests, let him be degraded, Can. 6.62. Concil. Car∣thag.

4. more in Concil. Aelibert. Can. 18.20. Carthaginens. 3. Can. 11.47 &c. Chalcedonens. Can. 3.

Thirdly, that they may not be employed & so mispend their time in servile, Civill or secular affairs (except for a time they beconstrayned thereunto, for the speedie plantation of some Church, or procuring of necessary maintenance) but must look diligently unto their charge, Acts 20.28. 1 Tim. 4.13, 15, 16. So it hath been Decreed in divers Councils & Constitutions ecclesiasticall, Can. Apost. 7.80. Concil. Car∣thag. 1. Can. 6. Urging that speech of S. Paul to Timothy 2. Epist. 2.4. Concil. Carthag. Can. 15.19.20. Concil. Agathens. Can. 35. If they follow hawks & hounds, let them be sus∣pended. Lectioni, Orationi & verbi Dei praedicationi tantum∣modo vacent. Minister verbi es, hoc age.

Fourthly, that they neither buy not sell degrees, spirituall Livings, Offices, Dignities, or promotions Ecclesiasticall; to exchange holy things for money, or money for holy things, lest their money perish with them, Math. 10.8, 9. Acts 3.6. & 8.20. Math. 21.12. For all such have been still accounted Simoniacall: as we read in Gregor. Nazianz. & Gre∣gorie the great, in severall places, especially, lib. 7. Epist. 110. whosoever, saith he, procures any Church (or promotion occlesiasticall) with money, let him not only be Deprived of the living, but also of the honour of Preisthood: allead∣ging the examples of Gehazi, Judas, Symon Magus, & of those buyers & sellers beaten out of the Church by Christ our Saviour. In Divers Councils & Decrees; Can. Apost. 30. Concil. Aurel. 5. Can. 3. Conc. Cabilonens. Can. 16. Conc. Constantinop. 6. Can. 22. Ob pecuniam promotos sive Episcopos, sive clericos deponi jubemus. Though custome with conniving authority, & some legal pretences which look not very sound, hath made it seem a lighter matter, yea nothing in our dayes, which in the dayes of old was esteemed so haynous a sin.

Fifthly, that they covet not, by reason of the meanes of the place to remove from one Church to another, being once lawfully seated by a lawfull calling, free election, with competency according to the charge: unles they doubt of their calling there, be put away undeservedly, or called away without seeking. This I find hath been decreed in di∣vers

assemblies, Can. Apost. 14. Concil. Sardicens. Can. 1, 2 &c. Concil. Antioch. Can. 21. Concil. Meldens. Can. 30. Concil. Ni∣caen. Can. 16. ut est apud Ruffinum. Yet some there are that step from one Church to another, hardly seeing any, or not staying to doe any good; it seems such minde it not but there own bellies. Non fuit sic à principio.

Sixthly, that they have not more particular Cures than one at once, especially if they be populous & distant above a Sab∣bath dayes journey; upon which they ought to be resident; it being impossible to exercise the Ministeriall office over more than one at once. Therefore is the Scripture so strickt, Ezech. 3.17. & 33.7, 8, 9. & Councils have been so carefull: Concil Sardicens. Can. 15. Concil. Agathons. Can. 39. In the seventh generall Synod, cap. 15. Yea, the Council of Trent requires personall residencie, Session. 7. de resident. & reformat. Can. 2, 3. giving this reason, Cum valde foelix sit ille censendus cui unam ecclesiam, bene, fructuose, & cum animarum sibi commissarum salute regere contigerit. Its granted, the contrary hath been tollerated propter inopiam hominum, but that can∣not be pleaded in all, nor in our times. Some say all this is true; but all may be dispenced with; I think not, no man may dispence with the law of God; nor any particular man with the laws of men, except the body so assembled that made them, or els that there be some such clause in the law, if then! Others say & think it lawfull, if they see their other Cures (upon which they cannot be resident themselves) ser∣ved by other sufficient men; In answer to which I can here say but little, (a guid must not stay, though he point at turnings) & that shall be part of an Epistle which I find amongst the Councils, written by Damasus, against some for offending in his time, the words are these, viz. Qui ta∣lia praesumunt & curam sibi a Deo commissam negligunt, viden∣tur mihi esse meretricibus similes, quae statim ut pariunt infan∣tes suos, al••is nutricibus tradunt educandos, ut suam citius li∣bidinem explere valeant. Sic & isti, infantes suos (1) populos sibi commissos, aliis educandos tradunt, ut suas libidines ex∣pleant &c. pro talibus animae negliguntur, oves pereunt, morbi crescunt &c. Non taliter Dominus docuit, nec Apostoli institue∣runt, sed ipsi qui curam susciperunt, ipsi peragant, & ipsi pro∣prios

manipulos Domino representent: nam ipse ovem perditam diligenter quaesivit, ipse invenit, ipse propriis humeris repor∣tavit, nosque (Pastores) id ipsum facere perdocuit. Si ipse pro ovibus tantam curam habuit, quid nos miseri dicturi sumus, qui etiam pro ovibus nobis commissis, curam impendere negligimus, & aliis eas educandas tradimus? Corrigantur haec, fratres, necesse est &c. Audiant quid beatus Jacob., qui pro uxoribus din servierat, &c. I spare the English. And the like words are found in an Epistle from Edward the third of England, to Clement the fifth of Rome; Conferuntur beneficia aliegenis & plerumque suspectis, qui non resident in dictis beneficiis, & vul∣tus commissorum iis pecorum non agnoscunt, sed animar um cura neglecta, velut mercenarii, solummodo temporalia lucra quae∣runt. Teste Walsingh:

Seventhly, that they be not, nor carry themselves as Lords, but Ministers of the Church; not proud domineerers over Gods inheritance, but constant humble teachers. So saith the Scripture, 1 Peter. 5.2, 3. So did S. Hierome expound it, Epist. 2. And so did the Church Constantly beleeve & teach; in Concil. Carthagin. 4. Can. 115. Concil. Toletan. 11. Can. 2. Carthaginens 4. Can. 26. Gay cloathes, great titles, Lordly pomp, for behaviour & retinue, with abundance of pride, luxurie & idlenes, was still condemned in the Roman Prelats, & forbidden the Clergy almost in every Council: the equity whereof reaches to us & binds still.

Eighthly, that they ought to be learned in humane learning & secular sciences, but especially in the holy Scriptures; daily to meditate & study that law; to be resident as their places require, diligently to teach the people committed to their speciall personall charge, by themselves & not by others only. So saith the Scripture, 1 Tim. 4.13. 1 Petr. 5.3. Acts. 20.28. So did the antient Fathers understand & teach from Scripture, as we read in Hierom. Comment. in Levit. Gregor. part. 2. sui pastoral. cap. 4. Ambr. lib. de dig. sacerdotal. c. 4. And so did the Church in severall Councils determine, as we find in the seventh Synod, Can. 2. Concil. Tolet. 4. Can. 24. alleadging one of the Scriptures above mentioned. It is re∣quired of them also that they give good example to the flock, by lenity, sobrietie, chastity, by the practice of religious duties, in their own houses.

Ninthly, that they be duly called to vacant places; every particular Church, having some right from Christ, of which they can never justly be deprived, about the election & approbation of their present Pastor; lest men unknown, be preferr'd to men well known, & as well deserving, if not better, & rather thrust upon, then freely elected to a charge. This was the antient practice of the primitive Church, as appears from the calling of Ambrose, Augustine, Eradius. See Cyprian. lib. 1. Ep. 4. Aug. Ep. 100. & Socrates lib. 1. cap. 6. Yea of the Apostles & Disciples of Christ, as we read, Acts 6.3. & 13.2. & 14.23. when this course was taken, none did seek before he was sought unto, nor run before cal∣led. If men buy livings or are sent from far, by strangers to the people, & the Church compell'd to receive them in, good or bad, without knowledg or triall, yea against their wills grounded on some known truth; what lawfull calling is here or can be I see not, whoever can. Let them see to it: 't is no part of the good-old-way.

CHAP. XLII.

OF Ceremonies, festivals & fasting dayes, I find our pre∣decessours in the dayes of old, have beleeved & taught.

First, that where fundamentall faith remaines entire, Diversity of Ceremonies, not thwarting the Scripture, doe not hurt the Church; The kings daughter is all (uniformly) glorious within, but her outward cloathing of wrought gold, admits of some interlined variety. So we read in S. Aug. Ep. 86. to Casulan. in Gregor. Ep. 41. to Leander.

Secondly, that Christ & his Apostles, left but few Cere∣monies to be observed by his Church; others since introdu∣ced meerly by men, without any ground in Scripture or warrantable practice of the purest primitive times, especially if they be many, are burdensome to the Lords people, & ought neither to be ordained, nor observed. So we read in Hierom. Comment. in Math. In Aug. Ep. 118. to Januar. & 119. Ep. cap. 19.

Thirdly, that such Ceremonies are & ought to be left indif∣ferent as to their use: the neerer they come to Apostolicall

institution, the more obligatory. Yet sharp contentions & bitter censures ought not to pass from the Elders, against the users or refusers of them. About the outward form of Gods worship, no one particular Church can prescribe unto ano∣ther; as we read at large in Hierom. Ep. 28. to Latin. in Aug. Ep. 118.

Fourthly, that though all dayes be in themselves alike, no holynes at all in them, yet one day may be esteemed above another; being lawfully ordained & set apart, in memory of some great work of God, & for his speciall service; yet in the primitive Church, there were but few, the observation whereof, was ever free & indifferent, neither ought they unnecessarily to be multiplied, because of the commande∣ment, Six dayes shalt thou labour &c. See for this purpose di∣vers Scriptures, Ester 9.21. Rom. 14.5, 6. Gal. 4.10. Col. 2.16. The antient Fathers so understanding & expounding Scrip∣ture, Iren. Ep. ad Vict. cited by Eusebius lib. 5. cap. 24. Hierom. Comment. in cap. 4. ad Gal. August. Ep. 118 &c. With the con∣sent of the Church; Concil. Constan. 6. Can. 62.66. Concil. Ma∣gunt. Can. 25. enjoyning preaching every Lords day, & Fe∣stival, juxta quod intelligere vulgus potest.

Fifthly, That fasting is necessary, & a true fast is to abstain simply from all things, so long as the party fasting is able to endure: from flesh, fish, bread, water, hony, wine, spices, &c. yea from the lawfull use of the marriage bed. So saith the Scripture, Exo 19.15. & 34.28. Math. 4.2. & 17.2. 1 Cor. 7.5. 2 Cor. 11.27. So did the antient Fathers with joynt consent, understand & interpret Scripture, as may be read & gathered out of Hierom in those three excellent Epistles of his to Nepo∣tian, Eustochius & Demetriades, out of Augustine lib. 2. de mo∣ribus Manich. cap. 13. It is not the belly only that hath offen∣ded, is unruly & must fast from meat, but the feet, hands, tongue, eyes also must fast from sin, & delightfull objects.

Sixthly, that fasting of it self is no part of Gods worship; none can merit or be justified thereby in Gods sight: but an outward meanes it is, to chastise the flesh, make the body more pliable to the Spirit, fit for Gods service, & the practice of spirituall duties. So saith the Scripture, Psal. 35.13. I humbled my self with fasting. Psa. 69.10. & 109.24. Isa 58.56,

7. & Mark. 2.19, 20. 1 Cor. 9.27. And so is that place to be understood, Luke 2.37. For so did the antient Fathers un∣derstand & interpret Scripture, Chrysos. hom 3. ad Popul. An∣tioch. Aug. Ep. 86. to Casulan. 118. to Jan.

Seventhly, that the time of fasting, was never precisely set downe & appointed by Christ & his Apostles, but left free, to be used as occasion serves. This appears plainly, from those indefinit speeches of our Saviour & his Apostle, Math. 6.16. 1 Cor. 7.5. So did the antient Fathers understand & interpret Scripture, as may be read in Tertull. lib. de jejun. cap. 2. Aug. Ep. 86.118. Certainly it should be more frequent amongst as than it is; for publick judgments, publick fasts, enjoyned by authority: for personall respects, private fasts, perform'd without noyse, in the most retired manner. Els our fasting will be esteemed but a fishing after factious singularity, & Pharasaicall vain-glory. When we doe fast, works of our particular calling, must be set aside, and our time wholly spent in Gods service, prayer, reading, meditation & works of charity.

CHAP. XLIII.

LAstly, concerning the end of Creatures, these points have been taught as orthodox & Catholike doctrine, viz.

Of the end of the world & all things therein con∣tained.

First, that the world shall certainly have an end; but for the time when, is uncertain, & to us unknown. So saith the Scripture, Math. 13.39. & 24.36. Acts 1.7. 2 Petr. 3.11, 12. And so did the antient Fathers understand & expound Scrip∣ture, Lactant. lib. 7. Institut. divin. cap. 14. Cypr. lib. ad De∣metriad sect. 2. Aug. Ep. ad Hesych. Think & prepare for it.

Secondly, that the world shall be abolished, dissolved & by fire totally annihilated, as well for substance as qualities; as the beginning was of nothing, so the end shall be into no∣thing. So saith the Scripture, Job 14.12. Isa 34.4. 2 Petr. 3.10, 11. And so did the antient Fathers understand & inter∣pret Scripture. Justin. Martyr. lib. quaest. & respons. ad ortho∣dox. Ambro. lib. 1. hex. cap. 6. Hil. Comment. in c. 26 Math. &c.

If any think otherwise, make it no controversie; let the day shew & declare it.

Of the second coming of Christ our Saviour.

That Christ Jesus, who was once sacrificed on the Crosse for the salvation of all beleevers, shall certainly return in glo∣ry, in the same body & humane flesh, wherewith he ascen∣ded into heaven glorified: but what day month or year, this his second coming shall be, is uncertain & to us unknown. So saith the Scripture, Math. 24.30. Mark. 13:33, 35. Acts 1. vers 11. And so did the antient Fathers understand & inter∣pret Scripture, Cypr. lib. 3. a•• Quirinum. Euseb. l. 9. Demonstr. Evangel. cap. 17. Tertul. lib. de carne Christi cap. 24. Aug. Ep. Dardano. Neither may we curiously search after the know∣ledg thereof, but with comfort & patience, wait after, love & long for his appearing, as a loving wife doth for the returne of her absent husband, crying with the Church,

Come, Lord Jesus, come quickly.

Of the last universall resurrection, generall day of judgment.

First, that all flesh even the same individuall bodies, which live & dye, whether in or out of the womb, after the re∣stauration of all things, shall certainly be raisedout of the grave. So saith the Scripture, Isa. 26.19 Joh. 5.28. And so did the antient Fathers interpret Scripture, Tertul. de resur. carn. cap. 51. Cypr. exposit. Symbol. Apost. Which is thought to be the work of Ruffinus. Aug. Enchir. ad Laurent. cap. 84, 85, 86. lib. de civit. Dei ad Marcel. cap. 13. In the meane time, the souls of just men made perfect, doe enjoy the sight of Christ, 2 Cor. 5.8. Phil. 1.23. though not so fully as they shall doe then.

Secondly, that therewill certainly come a day of judgment, when all rationall beings, must appear before the tribunall of Christ, to receive according to their works. So saith the Scripture, Math. 25.31, 32. 2 Cor. 5.10. Heb. 9.27. And so did the antient Fathers understand & expound Scripture, Just. Mart. Apol. pro Christian. Tertul. apolloget advers Gent. cap. 23. The place where this great meeting must be, is not knowne, the Jewes conceive, in the Valley of Jehoshaphat, how truely the day will shew. Let us make our account

dayly, & ready aforehand, that so we may cheerfully come when & where our Lord shall call.

About eternall life, which is that rest of the soul men∣tioned in our text, the best & last reward of walking in the good-old-way, our Ancestors have taught.

First, that eternall life in glory, salvation of the soul after death, is the free gift of God through Jesus Christ alone; therefore not merited by any thing we beleeve or doe. So saith the Scripture, Rom. 6.23. Luke 17.10. And so did the antient Fathers understand & interpret Scripture, Basil. Con. in Psal. 114. Cypr. de van. Idol. sect. 8. August. Ep. 105. contr. Pelagian.

Secondly, that all such as walk constantly upright in this old-good-way, beleeving all things written in the law of the Prophets, ought also firmly without finall doubting, to be∣leeve their own salvation, life eternall & rest of the soul with Christ Jesus after death. So saith the Scripture, Jer. 6.16. implying a necessity of assurance, 2 Tim. 1.12. 2 Tim. 4.8. And so did the antient Fathers understand & expound Scrip∣ture, as any may see that read Cyprian. lib. de mortal. sect. 2. Aug. tract. 22. in Joh. &c.

CHAP. XLIV.

WIth as much brevitie as was possible, the first parti∣cular is dispatcht, viz, what hath been in the dayes of old, held for orthodox, Catholike faith, in points most materiall, as I find it recorded by our Ancestours, Prophets, Apostles, antient Fathers, Councils & Godly learned men; which undoubtedly is the old Religion, the good way to heaven, for matter of belief.

The next thing we are to deal in & decide is, about mat∣ter of practice & manners. What Godlynes & holynes is & hath been required in every good traveller, for the manner of life & conversation?

To which take the answer briefly thus: that the old good manner of living, was by sincere endeavour to frame the life in all things according to Gods revealed will. Faith & manners are bounded by one rule. As we may beleeve nothing but

what we have warrant for in Scripture, so we may doe no∣thing but according to that which is written.

Let us therefore see & consider, what is written in this be∣half for our direction, 1 Pet. 3.10, 11. He that will love life & see good dayes, let him refrain his tongue from evill, & his lips, that they speak no guil. Let him eschew evil & doe good, let him seek peace & pursue it, Jam. 3.13. Acts 24.16. The summe is, that we eschew evil, & doe good, be fruitfull in good works, keep a good conscience void of offence towards God & man; having respect to all Gods commandemens, both in the first & second table of the moral law, giving to every one their due, paying out of conscience the debt we owe to God, our selves & brethren. Godlynes like the sun (though its situation be in heaven & that be the main place of its residence yet) must enlighten & warm the whole body of the air, by its influence, shine on all our workings, whether of an higher or lower nature, as the image of Caesar was stampt on a penny as well as on the greatest piece, (Math. 22.20.) it must be not only our Phy∣sick, to be used now & then, but our food which we dayly make use of.

This is the foundation of all, for the better building thereon, let us see.

First, what we may not doe, what is not Godlynes? The carefull Mariner must observe to escape the sands, that he be not swallowed up, as well as observe the wind, that he be not becalmed & so put upon unnecessary stayes in the wa∣tery element: And the wise Traveller must observe the vitanda, By-paths, that he be not turned out of or miscarry in the way. To this we shall speak in three conclusions, viz.

First, we may not please our selves in willworship: it is no part of Godlynes (Isa. 1.12.) to doe out of a good meaning what we have no command for, God our great Soveraign will not be paid the tribute of our obedience in a coyn of our owne stamping; it must be such as will abide the touchstone of his word, & hold weight in the ballance of the sanctuary. Nor it is any part of Godlynes, to goe then only, when we are driven to the practice of Religion; as Romanists are to auri∣cular confession, fasting, pilgrimage, penance, prayer, &c. without ground or reason to warrant it; no tis far from true holynes.

Secondly, we must not be neuters. There is no dividing betwixt sin & Christ, no parting the heart between the world & the word. No man can serve two masters. If like a meteor in the air, a man hang between heaven and earth, halt be∣tween Christ & the flesh, as a hunting dog between two Hares, running sometime after that, he will be sure at length to lose both. Indifferency here is the next step to apostacy.

Thirdly, neither must we walk cloked with hypocrisie: it is esteemed a light, summers garment, but indeed too heavy for such ajourney, where inward zeal like the burning sun, must shine both day & night. The outward form of Reli∣gion must not content us, unles we would be excluded heaven: he that seems to goe, but goeth not, shall never come to his journeys end. The mariner that sets forth in an unsound bottome doth apparently hazard the voyage. Except your righteousnes exceed the righteousnes of the Scribes & Pha∣risees, yee cannot be saved. The having of lamps will signifie nothing, unles there be oyl in the lamps. There are no such blackmoors in the eyes of the Deitie, as those who paint for spirituall beauty. What's a body without a soul, a shell without a kernel, a picture without life, an outward shape of righteousnes, a shew of Devotion without any affection, an outward form without inward fervour, which should give life & heat to it? what are accidentals without essen∣tialls, the visour, mask, without the beauty, & lineaments of true Godlynes? what a glorious house without a founda∣tion, or a beautifull face with imposthumed vitals? To joyn with the publike assembly in the use of Gods ordinances, to be grieved for the commission of some sins, to weep in the hearing of a zealous sermon, & to walk sadly after for a while, nay to reforme some things reproved & practice some others enjoyned, doth not reach home to true Godlynes (vast is the difference between nature restrayn'd & grace, as is between the shinings of a glo-worm & the beamings of the sun) for then Saul, Herod, Judas, in whom these were found, should have been as Godly as the best. God will call that dung, which men may esteem gold. That which shines to the eyes of men like a Diamond, is in Gods ballance like acontemptible worm; that which we value as a star, he jud∣geth

as a cole. A man may be a God in the eyes of men, & yet a Devil in the eyes of God.

Fourthly, we may not walk after the flesh, Rom. 8.4. It is a deceitful guid & will certainly lead men unawares into the fearfull den & horrid cave of the roaring Lyon, what this phrase implies, the Scripture makes manifest, 1 Joh. 2. vers 11. it is called a walking in darknes, 1 Pet. 4.3. in wan∣tonnes, 2 Pet. 3.3. after our owne lusts, 2 Thess. 3.11. inordinate walking. Ephes. to walk as other Gentiles. 2 Cor. 10.3. a war∣ring after the flesh. (1.) To doe the works of the flesh with delight. What these works are, you may read, Rom. 1.22, 23, &c. 1 Cor. 6.9, 10. Galat. 5.19, 20. Ephes. 5.3, 4, 5. & conclude, every one that lives disorderly, as the unjust Ma∣gistrat, the riotous Prelat & his ignorant Lazie curat, that finds admission for his quantity, not for his good quality, the proud & covetous man, the glutton, drunkard, impenitent wanton, the profane Sabbath-breaker, cruel oppressour, un∣conscionable dealer, the biting usurer, customary lyar, thief, & the like do warr, walk & live after the flesh. That in such there is no faith, no Godlynes, nor to them any solid hope of salvation, nor can be till changed by the Spirit of Sancti∣fication. So that will-worship, blind devotion, outward for∣mality, temporizing hypocrisie & soul-killing-sensualitie, must be avoided as new-wayes, enemies to true Godlynes; not consisting with true happines.

Secondly, let us see, what we must doe & what true Godly∣nes is?

CHAP. XLV.

GOdlynes is so called of God-lykenes, wherein man was at the first created: lost it was by the sin of the first Adam & must be recovered, by grace from the Second. Every wise-hearted traveller knowing why he was sent on this troublesome pilgrimage, viz, to seek what was lost in Paradise, professeth it, walks in the power thereof, & dayly labours in the use of good means to attaine it; to become like unto God; not in essence & power, but in uprightnes, & purity, in which consisteth the Divine image. This hath

sometimes been called in scorne, Puritanisme, & such other names if not worse; but to speak plainly from the Scrip∣tures, unles we be such, we cannot be saved, 1 Pet. 1.15, 16. Ephes. 1.4. Math. 5.8. Philip. 1.10. 1 Joh. 3.3. And he that arriveth to this, is called by Clem. Alexand. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a little deity walking or conversing in mortall flesh; & addeth, that as all good Oratours endeavour to be like De∣mosthenes, so our whole employment in this life must be to beget in our selves a resemblance to God. And this is cer∣tain, where the most hatred of sin, & the most love of goodnes universally is, there is most God-likenes; which all must strive for: the straight doors of heaven will receive none but such only, as are in this sort like unto God.

This Godlynes may be described to be, A hatred of all sin, joyned with a loving respect unto all Gods commandements, wrought in the hearts of his people by the power of the word & Spirit, Psal. 119.6, 9. Isa. 1.16, 17. Prov. 4.26, 27. Luke 1.6. This being the nature of Religion, like a silver chain hanged up aloft, to ty heaven & earth, spirituall & temporall, God man together; teaching to eschew every-evill-by-way, & with diligent warynes to keep the old good-narrow path that leads to rest.

We must mortifie the flesh with the lusts thereof, serve God with our spirits, in sincerity & truth, according to the Gospel of his son Jesus Christ.

For the better performing whereof, two things are re∣quired, viz, knowledg and practice.

Knowledg, first, of God, that he is, what he is; a Being that far transcends mans highest apprehension; containing in himself all possible essences; whom none may veiw with living eyes, describe with humane strength, nor limit his attributes, decrees & acts without danger. Sufficient it is for us to know, that he is a glorious, admirable excellencie, beyond conception; infinitly wise, powerfull, holy, just, mercifull; a sure rewarder of all that serve him, & as sure, Severe a punisher of such as break his commandements. Secondly, of his Word contained in the holy Scriptures, mi∣raculously preserved & brought through many to this pre∣sent age; wherein are the grounds of all knowledg both na∣turall

& divine. Thirdly, of our selves; what we were in the state of creation, made after the image of God, in holynes, tuned with Gods owne finger into a glorious harmony, shining in created lustre as a cleer sky with stars, blessed in the love of & delight in & communion with the fountain of our being. What we are in the state of corruption; fallen in our first parents, miserably cursed in our contrariety to & deviation from the Ocean of our happines; become the very vizard of hell & made lyable to eternall death; which we can by no meanes escape, unles in & by Jesus Christ, the pro∣mised Messiah, who in the fulnes of time comming to bruise the Serpents head, assumed our nature, therein suffered what we deserved, repurchased what we had lost. This must be known. Knowledg is the morning star that fore∣runneth the sun of faith, which lightens every one which commeth into the world of sanctified ones, that recover the race of Christianitie and walk in the old-good-way.

Q. Wee all lost heaven in Adam (you say) is it recovered for all in Christ? A. Yes for all in Christ.

Q. How may we know whether we be in Christ? A. The Apostle answereth, 2 Cor. 5.17.

By Christs death, heaven is recovered for all that lay hold on him by a lively faith which works by love. Let none de∣ceive themselves. Multitudes think they shall be saved by their faith in Christ, though they be fruitles, profane & wickedly idolatrous. Know, that continuance in sin will∣ingly & with delight, will deprive men of all benefit by Christ. There is no faith availeable to justification, but such as is joyned with sanctification, Hebr. 12.14. 1 Thess 4.3, 4. It is a vain thing to say, it is day, when there is nothing but darknes in the skie. The index will shew what is in the book, & the actions shew what is in the heart. Tis good to try how the case goes with us, whether we have this divine grace wrought in us: it hath these properties.

First, all saving faith purgeth the heart; not from evill in∣clinations, but from assent, delight in & actuall practice of sinfull, foolish, impossible thoughts: as of blasphemie, murther, adultery, incest &c. not so much I conceive, from being, as from reigning; it so purgeth our hearts that

we yeeld not to them, delight not in them, but oppose, ab∣stain from & suppresse them, by reflecting upon & filling the fancie with some other satisfying object.

Secondly, it rectifies the conscience, both for accusing, ex∣cusing & right ordering the whole course of our lives, that in desire we eschew all evill, doe all the good we know; in thoughts, words & deeds towards Gods, our owne souls, with all our brethren: whereby we make Conscience of Gods service, private & publike, as also of orderly walking in our severall callings.

Thirdly, it begins, continues, & perfects that great work of Repentance, wherein we are changed wholly in affection, profession, & conversation. This makes us look back with sorrow & fear towards those idle, dark, slipperie, dangerous wayes, we have formerly walked in; those vain foolish youthfull sports we have delighted in, which would have brought us to eternall death. It makes us say within our selves, what have we done? & considering our way, speedily to turne our feet unto the Lords testimonies, crying conti∣nually with the Prophet David, Remember not o Lord the faults & follies of my youth, Psal. 25.7.

True repentance (that we may discerne it from disconti∣nuing flashes of seeming sorrow, which may be without faith) is but one continued act, from out first regenera∣tion, to our last translation; being once begun, is dayly re∣newed, till it be perfected. I fear, that man repents no day, that repents not something every day.

In the Second place; to this knowledge must be added Pra∣ctice of what we know, as we know. Ioh. 13.17. Titus 2.11, 12. Christ will be known by his words & works: & our words & actions must go together, as the needle of a clock agrees with the spring. True All learning which is not joyn∣ed with a good life, is like a picture in the air, which hath no table to make it subsist. As glass will not represent the figure objected, if it be not leaded, so all the lustre of knowledg or other talents will have no substance, without the force of endeavour. True religion teacheth we should be more skil∣full in the practice of our life, than our tongues. Our care must be that our hands give not our tongue the lye. That's the

Christian that sees the way he should goe in, & readily goes in the way that he sees. You must burne as well as shine; outward endeavours must flow from inward desires to walk with God in the wayes of his ordinances. Whosoever obser∣ves this shall not come short of heaven.

For the further help & benefit of Practitioners in this excel∣lent art of walking with God & saving the soul, I shall here in∣sert some Directions, such as our Ancestours in the dayes of old, have observed in their pilgrimage. viz.

First, it is required that we as they doe every morning awake with God in Christ: Like the Mary-gold, open your selve; in the morning for the sweet dew of heavens grace and blessing. First, immediatly on your awaking fix your mind upon God, consider his presence, & prais him for his mercy, which is renewed every morning. Lament. 3.23. Psal. 63.1. David resolves upon this practice, as soon as he awaked he stept into heaven, Psal. 139.18. As soon as he crept out of his warm bed he crept into Gods warm bosome. So should we: aim at this white; write after this copie. Our minds should be spiri∣tuall mints, early set on work to mint gold, early to seek God. Secondly, speedily to shake off sluggishnes. When time calls to arise, we may not parley with the flesh; that weakneth the active strength of the soul; the unregenerat part renewes her lazy desires by delay. Shake off sluggishnes of sleep, as Peter did the chain at the voyce of the Angel. Have so much Curiosity as sometime to know of what colour the day-break of morning is. Outstrip the steps of light to prais God. Being up, see that devotion carry the torch, & open the door to all your actions; give all the first-fruits of your faculties, senses & functions to the divine Majestie. Putting on your apparell imploy your minde with some short meditation of the fall of man, how naked it hath made you; of your owne frailty; you garnish a body which even this day, may be a putrified rottennes: of the cloathing of Christs righteousnes; how the eternall word put on the suit of your humanity; how mercy undrest it self to cover you with its garments, which will adorn you as rich hanging, or as costly Varnish doth a wall of clay Thirdly, after with filiall fear & due reverence, take the book of God, read in order, some part of that word, me∣ditate

of it & apply it, the easiest parts to particular uses; for direction, comfort, strength &c. This is the Polestar to guide us to heaven; a spring of living water; a deep mine of costly treasure; a table furnished with all kinds of food, a garden wherein is all variety of flowers: here be still walking till you find heaven. Fourthly, draw nigh to God in the work of prayer; offer up your morning sacrifice, with the heart & understanding to God the father in the name of his son Jesus Christ. This hath been the practice of holy men in the dayes of old. Witnes David, Psal. 55.17. Early in the morning will I direct my prayer & look up. So Daniel & the primitive Chri∣stians, who with discreet zeal assembled early to tread this path, against fire & sword, meeting many a bloody Nero; as appears from their works & other testifying for them. Awake with God. Let him have the first fruits of the day. As David, prevent the Dawning of the morning. Psal. 119: 147.

Secondly, it is required, that we as they walk with God all the day. (1) First, diligently to go about some lawfull calling, for the good of the Church or common-weal. The magistrat in governing, the Scholar in studying, the tradesman in atten∣ding; every one to stand in the calling whereunto they are called: as a debt every one owes, not as a voluntarie action. In the sweat of thy brow shalt thou eat thy bread. A good busines is, a good Devotion. Nothing so much to be fear'd as idlenes, which is an Ant-heap of sins. Sleeping waters doe nourish poison. He who is painfull is tempted but by one divel, he that is idle is tempted by them all. There is no person so noble or eminent but ought to be employed. If Iron had the reason of understanding it would tell you, it better loves to be used by much excercise, than to rust & consume in the corner of the house. Secondly, during the same, to keep a continuall watch of our selves; (such travellers will be found the best & finish their course with most comfort.) Doe nothing mis∣becomming the presence of God with whom you walk: the eye of man will doe much in this behalf & shall not the eye of God doe more? use the advice of a wise Arabian, who represented to himself perpetually over his head, an Eye which enlightned him, an ear which heard him, a hand who measured out all his deportments & demeanours. The

presence of God onely considered will blunt a thousand & a thousand arrows shot against the heart of a resolute traveller. Thirdly to be good husbands of time: take time while the sun striketh on your line. The journey is long, the day short, the bird of time is upon the wing, she glasse running; you know not how soon the sails of your life may be rowled up, or how nigh you are to your eternall haven. O ply your oars diligently, hoyse up your sails while the winde is ser∣ving. Let not such a Sun set on earth by the beams of which you should walk to heaven. Take every day as a day in har∣vest, as a day wherein you are to labour, in the mines of gold; take it as a Ring, which you must engrave, adorn, em∣bellish with your actions to be in the evening offered to God. Your whole life is an open fare for al to trade in; & verily it is an admirable Mart, where the merchants if they be well advised, may barter a Vale of tears for a Paradise of delicacies, earth for heaven & a moment for a blessed eternitie. Let eve∣ry advance of time, leave you in an advance in your way. Wherein be cautioned of two things, viz,

First, of ordinarie temptations; our life is a continuall warfare, & our dayes are Champions that enter the lists we must be watch full like a Seraphim beset all over with eyes & lights. The more stones lye in our way, the greater must our cau∣tion be against stumbling. A common Pilate may doe well in a Calm sea, but he that would steer a Vessel right in a tem∣pestuous Ocean, amidst rocks & quicksands had need to be eminent for skill & care. Your temptation will arise either from wicked men, who would draw & entice you out of the way, into their Loitering company, to riot with them in the day time, in drinking, gaming, & unlawfull pastimes, as they are called, that so you might leave your company & loose your way. See Prov. 1.15. cap. 4.14, 15. Enter not into the path of the wicked &c. Evill men endanger good men, as weeds doe the corn, or as bad humours doe the blood, & as an infected house doth the neighbourhood: like the Crocodile, they slime the way to make you fall, & when you are downe, suck out as it were your blood & with it fatten their insul∣ting envy: they are industrious to make men wicked, & our sinfull hearts like onions, if there be any infection in the

room, are apt to draw all to themselves. Or els your tempta∣tions arise more often & dangerously from Wicked Women, who with their flatering words & inticing looks lay the devils snares to entrap you in the way; cause you to forget God, neglect your way, souls, heaven & all, for a little varietie of folly. Consider these following scriptures, Prov. 2.19. & 6.26, 32. & 9.14, 15. & 7.25, 27. & learn wisedome: desire not strange embraces in your thoughts; if such fancies enter, sup∣press them, eschew them as you would poison: lust not after their deluding beauty; listen not to such Syrens, lest you make shipwrack. Drink waters out of your owne cistern. How can yee be ravisht with or embrace the bosome of strangers, in whom lurk more adders than veins? part from them you must, or God will part from you.

Secondly, beware of using any recreation as a trade or voca∣tion. Some time may be spent in some kinds, much may not be in any. God permits so far to restore, recreate, that after we may be more fit for our journey, not to hinder or weary us. The bow must sometimes be unbent that it may shoot the better. Recreation is sawce, not meat; it is like a file to smooth & cleanse the Spirit, & ever to adapt to its pro∣per functions. The reines must be held, due observance had, that nature be not dissolved into a lazy & beastiall life, greatly unworthly of a noble heart.

Thirdly, beware of other worldly allurements. It is writ∣ten of them that take the Tyger, that when they have taken away the young ones, knowing that presently they shall be pursued by the old Tygres, they set Looking-glasses in the way, by which meanes they sly away: whereunto when she comes & sees some representation of her self, she lingreth about them a good space, deceived by the shadow, & de∣tain'd in a vain hope to recover her young again; mean while, the hunter most speedily posteth away with his prey. Semblably Satan (that old Serpent cunning to destroy souls) dealeth with men here in the world, he casteth before them the deceitfull lusts of profit, pleasure & honour, those lying vanities being none other but shades & semblances of good, yet they are prone to be so delighted in them, that they dote about them, having no care to pursue the enemy, for re∣covery

of the image of God, the divine nature, the Devil hath rob'd them of. Be not taken with the worlds fine pow∣ders, how ever sweet they be; admire not her pendent fa∣vours of glass; let not her Columns of dirt plaisterd over with gold be so powerfull as to draw you out or stop you in the way. Say of all temporary pleasures offer'd, as Demosthe∣nes the Oratour said of a beautifull Lais, when he was asked an excessive summe of money to behold her, I will not buy repentance at so dear a rate. I am not so ill a merchant as to sell eternall for temporall.

Fourthly, it is required, that we rest & sleep with God, as Jacob did, Gen. 28.11. & 15.16. First, our dayes journey being ended we must lift up our hearts to God & prais him for his mercies received & so freely bestowed. Every stream must lead us to the fountain head. The stone wall reflects the beams of the sun which shine on it: whatever beams of love & mercy have visited us in the day, reflections of praise are our suitable tribute. We may not be found in an ungrate∣full posture as Pharoahs lean kine in a fat pasture. His hande must reap the fruit that sets the plants. Secondly, in like man∣ner we must prepare our selves to read some of his blessed word: knowing it to be the part of Davids blessed man, as not to walk in the counsell of the ungodly, so to meditate in the law of God, day & night: (1) frequently; he is conver∣sant in the duty; at least such parts of the day, as are, or ought to be with conveniencie allotted for that work. Thirdly we must conclude the day with prayer: which is the key of the morning to open the door of mercy & the bolt at night to shut up in safety. This the master or cheif of the family must perform ordinarily in his owne person; for the Pa∣triarcks were the Princes & Priests of the family, so Masters are chief heads: & indeed without prayer, they & their fa∣milies lie open to the wrath of God. For he will powr out his wrath upon the families that call not upon his name, Jer. 10. vers 25. Fourthly, having thus disposed your affairs, prepare to entertain the brother of death; & being deprived of tem∣porall light, make a sweet retreat into the bosome of God, who is the fountain of intellectuall light; shelter your selves like little birds under Gods wing. Consider as you goe to rest,

your bed may be your grave; so close your eyes in one world as if you would open them in another; not knowing when or how you shall rise again. Give up your selves into the Lords Keeping. Sleep upon Davids pillow & your repose & rising will be comfortable to you. As God must be first in, so he must be last out of your thoughts. And all this, that when you be called home, you may be found in the company of the Lord Jesus. Blessed is the man that hath such a Guid to direct him in the way; after a few dayes travell in this old-way, he shall find rest to his soul! Rest & sleep with God.

CHAP. XLVII.

THough every faithfull Christian thus walking with God, keeps a continuall Sabbath, yet principal care must be had about that of Gods owne appointing; called in Scripture, & by the antient Fathers & Primitive Christians, the Lords-day, he himself resting on it, looks for speciall rest from those that travell with him; rest from servile labour & sinful works; yea from flesh-pleasing recreations, which at o∣ther times may be lawfull; to spend the day in spirituall exerci∣ses, privatly at home, publickly with the congregation of Gods people; to pray, read, hear, meditate, confer about that which we have heard: preparing before, being reverent in the use of Gods ordinances, & thankfull after: beginning, continuing & ending the day with prayer & divine psalmes, singing & making melody unto the Lord. The Lors-day is not a bare circumstance, there is an institution for it, & a spirituall efficacie in it, by vertue of that institution, to draw us neerer to God & God to us; nay, to commend our services to him. The tender of our homage & service to God is more kindly taken upon that day than upon another. The season adds beauty to the duty. Every day calls for some duty & so is seasonable; but none so seasonable none so beautifull as upon, the Lords∣day; then they are in season as the harvest in the year; & to this observance we are ingaged by a glorious reward, folded up in a three-fold promise, Isa. 58.13, 14. a single one not being thought sufficient by divine bounty, to be a spur to this san∣ctification of his day. Let not, O let not worldly busines, slug∣gish

idlenes, nor any cares of this life hinder from the per∣formance of these dutyes. I have commended only simple necessaries; being assured, that to walk thus with God, to seek Christ, & by him to finde heaven, is the cheifest end of our life & journey. What then will it profit any to gain this world, a shadow of good things to come, which cannot long be kept, with loss of Christ, soul & heaven? Yet after performance, we may not think of meriting, by vertue of any thing we have done: beware of spirituall pride & vain-glory, when we have done our best, we are but weak, imperfect dull, slow travellers; & must beg pardon for our slips, falls & prevarications & acceptance for Gods mercy sake in Christ Iesus: That so he being pleased to walk with us in life, will also be pleased to stay with & stand by us in the hour of death.

This is true Godlynes; no new religion, but that which begun in the purified souls of the most golden age of the world; however it hath been nicknamed or miscalled, this is the antient manner of a good Christians life & conversation.

The third & last particular direction is, to shew, who have & doe walk in this way, who doe not; that we may know unto which societie of men in our way, we may with grea∣test safety joyn our selves, it is bad going so far alone.

CHAP. XLVIII.

TO finde good companie in this wicked world is difficult; yet by diligent search & enquirie, we may overcome the difficulty. If we look back to the graves of our An∣cestours, mark their steps & peruse their speaking monu∣ments, we may there, hear & understand, that the Primitive times were purer & more perfect for faith & manners, than succeeding ages; & that the Primetive Church, having greater power & authority than any since, is the best pattern to fol∣low; keeping the forementioned old-good-way, & trea∣ding directly in the steps of Christ who is the way. No com∣pany to be followed, but as they follow him & his word. Therefore whatever we read in Scripture or in the antient Fathers, concerning the authority of the Church, in appro∣ving Scripture, ordeining rites &c, must be principally referd

to the Primitive Church, But long it was not, that she retay∣ned this mayden glory: after the ascension of her spouse, & closing of his neerest lights the Apostles with their immediat successours, she permitted her self to be courted by strangers, who drew particular Churches clean out of the way, into he∣resie, and clog'd the rest mainly with errours, scisme & super∣stitious Ceremonies. The richer she was, the worse she be∣came. No sooner did she enjoy peace, riches & honour in & after the dayes of Constantine, but whithall, her cheifest eyes became drowsie, as full-fedfeasters; her chief watchmen sleepie, luxurious, proud, idle, covetous of honour & prefer∣ment; all seeking more their owne, than the things of Christ Jesus. In the end it is observed, Romane Bishops especially, became nothing inferiour to the worst Romane Emperours.

This premised, take the rest in the following conclusions, viz,

First, that the first Christians, members of the Primitive Church, who lived according to their profession walked most exactly in this old-good-way, & according to the former directions; whose faith & practice labour to follow, with re∣ference to the Common rule.

Secondly, that no Church since, did or doth absolutely in all things, follow & agree with the Primitive Church, both for Doctrine & Discipline, faith & manners. The truth where∣of depends on hystory & arises from experience, by obser∣ving & comparing times, Doctrines, Discipline & maners in severall ages. The Greek, Latin, English, Scottish, Dutch, French Churches differ in some things among themselves, & from the Primitive. I undertake not to condemne them, but wish a sincere & lasting agreement.

Understand not this position of the Catholike Church; nor of fundamentall points simply necessary to salvation in any true Church; for then, not only the Catholike which ever re∣maines immutably one, but many particular reformed Chur∣ches, have & doe follow the Primitive. Yea, I perswade my self, divers private members of particular Churches, have done & doe both know & delight in the Primitive form & manner of Gods service, desiring that all anti-Christian raggs •• which hanging upon the Churches clothing of purely

wrought gold, doe burden & disgrace her) might be gather∣ed together on an heap & burnt or buried, though they themselves did bring them with pain to the grave. Blessed be God! Preserve & increase their number!

Thirdly, that the reformed Churches of England, Scotland, France, Germany, Helvetia, Saxonie &c, come neerest to the Primitive, are most agreable to the former rules, both for Doctrine, Discipline & manners. Amongst them, some nee∣rer than others. The truth whereof will appear by comparing the present with the former state of the Church, as it is descri∣bed in Scripture, Councils & Ecclesiasticall history. So that whosoever professeth the truth maintained in these Chur∣ches, warranted by Scripture & strives to live according to his profession, shall undoubtedly be saved; fear not to walk with them the Lord is there.

Fourthly, that ever since the Church left her first love, wantonly to gad abroad, there hath been need & is still in most Christian Churches, of restoration & reformation of some Doctrines, with manner of government to the Primitive or∣der; as about Gods eternall decrees & free grace in electing & calling; about the power of mans will in preparing, yeilding and working &c; about the election of Ministers & discipline of excommunication: besides a proud, idle, luxurious Prelacie; corrupt, profane & dissolute manners in all or most of people; the Lords service is neglected, his word despised & loathed, his most faithfull messengers that dare speak the truth, derid∣ed & silenced: Religion in the power thereof, all most hun∣ted out of the world under odious names; all things bought & sold; Degrees, Livings & promotions Ecclesiasticall (the strongest gates fly open, the fairest turrets stoop to an Ass loaden with glittering earth) as was once complained & may be still of degenerated Rome. All things are sold at Rome. But Rome shall never fall, nor beare her heavy judgment alone, so long us we have within us so much of Rome. And is there no need of reformation? New errours are continually broacht, old heresies raked out of their graves; gain esteemed Godli∣nes, & sinceritie curious singularity, if not worse: the eyes & heads of the Church which should be cleer quick-sighted, temperate, learned & labourious as their Predecessors in the

primitive Church were, are dul, heavy & clouded, with the foggie mist of Tobacco, strong wine & riotous feasting; bellies up to the throat, not able for lazines, worldlynes or love of sports, to studie or speak. Full tubs sound not: much adoe to keep themselves waking, especiallie in the afternoon, no not on the Lords day. Pretty watchmen! readier to drink healths to destroy the body, than to prepare a potion to heal the soul. If Captains be such, what may we fear the souldiers are? & is there no need of reformation? but of this enough; bewail it; stray no further. Come home to our own Church; & here for matter of Doctrine in fundamentall points, refor∣mation (to speak more humano) cannot be desired; comparing the doctrine of our Church with the doctrine of the primi∣tive Church; & both with Scripture; nothing appears she holds with joynt consent, but what is consonant to the rule of the word, & the Church of Christ in her purestage: for which we should all be more thankfull than we are; but that there is great corruption in manners, defects in Discipline eccle∣siasticall, contrarie to the primitive Church, & practice of the antient Fathers, which calls for reformation, it may be be wailed, denied it cannot be.

Excommunication, which in the Primitive Church, was never used, without knowledg & assent of the present Pastor, congregation or both (1 Cor. 5.4,) & then all wayes for some weighty cause, a great sin against God, or manifest scandall to the Church, (all other means to reclaim presupposed), is now often exercised in triviall matters, without the knowledg of any it concernes. In the Primitive Church, the sentence of death was not more terrible than that of excommunication. Satan as some conceive had power to vex such persons, so cen∣sured, rest they could not, before reconciliation obtained; men now care not for it, the great abuse makes it little regarded. In the Primitive Church, Pastors of particular congregations, as∣sisted with some principall members of that body, had autho∣rity to convent any, & in matters of lesser consequence to pu∣nish open offenders by suspending them from the Lords Table, & to decide differences among the people, committed to their charge.

In the Primitive Church we find particular congregations

had some liberty in chusing or refusing their own Pastors, none ordeined but in their presence; none thrust upon them unknown, as sent from others, without their free election, or approbation as appears out of Cypr. Epist. 68. ad Hispan. Chrisost. hom. 3. in Act. Apost. August. Epist. 100.120. An Epistle written by the Nicean Council, recorded by Socrates, lib 1. c. 6. In the election of Eradius to succeed Augustine; he was proposed to the people; they giving their consent, he was confirmed; his successour, Leo the first, would not have such esteemed Bishops, or Presbyters, who want the assent of the people Epist. 87. & Jacobus Pamelius in his annotations upon Cyprian, proves this custome to have dured from the Apostles til Charles the great: that it was observed by the Apostles appears, Acts. 6.3, 5. & 14.23 Constantius the son of Constantine being the first I can read of, that ordeined Arrian Bishops & they Presbyters like themselves without knowledg or assent of those particular Churches, upon which they were after thrown.

In the Primitive Church, Confirmation, was only of per∣fect Catechists, examined & presented by their own Pastor, that they might be prayed for & so strenghthen'd in their faith by the Bishop; & that their witnesses might be publickly freed from a charge, publickly assumed. In our dayes it is of infants, even hanging on the brest, & of very young ones, without knowledg, presentation or examination. By the primitive Canons one body could not hold two places at once, be conscribed, have title or interest in two Churches at one & the same time; In our time, by service to nobility de∣grees in the University, or ecclesiasticall dispensation, those who are unfit for one, may have many. Ask for the old-way; Non fuit sic a principio.

In the Primitive Church every congregation had a Dea∣con with elders, which were to take a particular veiw of the flock, accordingly to inform the Pastor that speedie reme∣dy might be applied; These helpfull eyes are wanting: as also they had or were enjoyned to have a Catech••st, one distinct from the Doctor, Pastor & reader, to instruct all the younger sort of persons, in the grounds of Christianitie, as well for practice as theorie; none were, now many are too old to be

instructed: this profitable & painful exercise is almost buried with the rubbish of great titles, busling Ceremonies & out∣ward pomp: the plumes of pride have carried men so high, that it's accounted too meane an office: Yet Origen as I find, was Catechist at Alexandria, chosen & appointed by Deme∣trius. Optatus at Carthage, appointed by Cyprian. Augustine writ a book of this subject. (De Catech. rud.) the Apostles presse & did practise it; no mean men for learning & place. Now time is mostly spent in searching for profit, hunting after pleasure, gaping for preferment; no content to leave climbing, even when there are no pins to catch hold on: a plaine discovery, men seek great things forthemselves, shearing of the fleece, not saving of the flock. God be mercifull unto us!

And O thou son of man, whose seat is in the midst of the seaven-golden-candlesticks, who holdest thy stars in thy right hand; cause them to shine forth who are now muffled in the clouds; appoint thy chosen Priests according to their orders & courses of old, to minister before thee & duely to dresse & powre out the consecrated oyl into thy holy & ever-burning lamps: Let all be able to say, thou hast visited this land & hast not forgotten the utmost corners of the earth, in a time when men thought that thou wast gone up from us to the furthest end of the Heavens, & hadst left to doe marvellously among the sons of these last ages, Come forth out of thy royall chambers, O Prince of all the Kings of the earth put on the visible robes of they imperiall Majesty, take up thy unlimited Scepter; now the voyce of thy Bride calls thee; thou great shepherd of the sheep, take care of thy little flock, give them Pastors after thine heart, by whose conduct they may walk comfortably to their Rest!

Primitive discipline was most bent against greatest offen∣ders, hereticks, adulterers, drunkards, swearers, fals-accusers of the brethren, profaners of holy things, mockers of Godly men, & their exercise of religious duties; such as strayed on the left hand; that part of it which now remaines is much exercised against some harmles sheep, that desire in all things to conform their actions to Gods revealed will: if they err at all, it is on the right hand, & there fore deserve better usage than thy meet with. This I speak, not at all to maintain any

evill in the best men; but to shew, 1, that discipline in the hands of strangers may be & is often misplaced through mali∣cious information, or hope of gain in earthly officers that live by the sins of the people. 2, that it should not with such eminent severitie be darted against them, whose designe is eminently to please the Lord God of heaven, & justly to displease none. Profane ungodly men are the proper ob∣jects of severe rebukes; they deserve most, but are most spared. For this the Lord will make inquisition; & woe to the offen∣ders; who will not be able to stand in that day of tryall.

Fifthly & lastly, that the Romane Church, with all Papists, which fully profess her Doctrine as it is now established, go's farthest out of the old-good-way, of any companie under hea∣ven that beare the name of Christians; & with them is least hope of salvation; for the factious part, I think my charity is not mistaken to say, there is none at all: she hath erred so long & grosly, that she is now conceited she cannot err more.

Q How doe you make this good? many learned doe say we have cause to beleeve, that the Church of Rome is the true Church, as it is now constituted, the old, all other new religions.

A. It is not what men say, but what they prove: Let not custome nor words with multitude of voices, but weight of argument with truth prevail; listen not so much to what this or that man, or companie say, but what God saies, in his word, the true Christians rule, the travellers guide; then the position will appear, if with cleer eyes & impartiall affection, we con∣sider these two things, viz,

First, that the Roman Church, with all her children, that know what religion they are of, & in what way they walk, doe oppose or reject wholly as they are delivered, or in part otherwise all the forenamed Doctrine, the summe of Chri∣stianity, expresly contain'd in Scripture, the works of the best antient Fathers & the most approved Conncils for more than 600 years after Christs incarnation; taught & beleeved as or∣thodox & Catholike. This appears from their own writers & from the Tridentine Council, the representative body of that Church. If particular instances be required, wherein comparatively they doe this, it is no difficulty to produce

them. And can they goe in the old-way or be of the true re∣ligion (except in name, Shew & profession only) which deny partly, overthrow by consequence the old-good faith & Do∣ctrine? Let men be their own, Iudges.

Secondly, that the cheifest parts of their religion, wherein the reformed part of Christs-Church dissents, are new & lafe additions; a way of their invention; wherein Christ, his Apostles & the primitive Church never went. Dangerous de∣lusions they yeild unto, false Doctrines they maintain, which never any company of men with joynt consent yeilded unto, or maintained before; but have been added by men greedie of singular respect, riches & worldly honour, in severall ages. Once we were all one Church, one companie travelling through the fire of persecution & martyrdome, merrily tow∣ards heaven: afterwards more liberty & ease begat pride, pride luxurie, idlenes & idolatrie in the cheifest passengers, who should have kept in & guided the rest: thereupon those full-fed-Pastors wantonly strayed abroad from the true Church, not the true Church from them. Our desire is, to keep the old-way, the old rule; let them returne into it, we will be glad of their company. Hitherto they have troden a new-way, invented, & followed a new-rule: so that the cheifest points of faith & doctrine wherein they differ from the reformed part of the Church, are found & granted by most on each side, to be new additions: for particular in∣stances take these.

CHAP. XLIX.

1. BEgin with the Masse, that heterogeneal bodie, which cannot be defined: as sin is in respect of grace, so is the masse in respect of the holy supper of the Lord: like Diana of the Ephesians, it is the great Idol of that part of the Christian world, whereof, take it as now it is, a propitiatorie sacrifice for the living & the dead, with the appurtenances, there is no mention in Scrip∣ture, nor in any of the antient Fathers, except some Bishops of the Roman See, & assemblies of their own procuring, for the first ten Centuries. Whosoever shall write, say or think,

that Christ, his Apostles (glorious Saints in heaven) yea, or the antient Primitive Fathers, did institute, say, or approve the Romish masse in the state wherein now it is, & to the end now used, doe slander the Lord Iesus, & abuse his Saints. Every false witnes shall be stoned to death. Let such look to it, who by their writings have deluded many poor souls; for amongst Papists themselves, those that know & dare speak what they have read, doe acknowledg the cheifest parts of their masse & mass-book, to be new, invented & augmented by severall succeeding Popes; whose names, year & additions are extant to be seen, what every Bishop added & when. Neither is it more new than dangerous & profane; every one that sayes or sees a mass must of necessitie be an idolater; he must adore that for a God, which is not God, & after a man∣ner he never prescribed: he must profane the holy Supper of Christs own institution; he must make Saints Mediatours & intercessours; he must invocate the dead, worship images with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; all which are mortall sins, robbing Christ of his glory & service. Besides that strange apparell, apish gestures & childish toyes (fit only to deceive the simple) which are & must be performed by the Actors in their Comical unbloo∣die-tragedie. This I speak not by experience, but relation of an antient Spaniard treating of this subject & bewailing the misery of his blinded countrymen. The masse then, the Popes high way is no part of the old good-way, but a new path trod∣en by the Beast & such as adore his image.

2. They make & enjoyne men to beleeve seven Sacra∣ments, which are properly Sacraments & of Christs institu∣tion. Concil. Trident. sess. 7. can. 1. Which is a new Doctrine, never known nor received in the Church for one thousand years after Christ; till the Schoolmen which followed Peter Lumbard, began with earnestnes to teach it.

3. They teach, that the bread & wine in the Lords supper are transubstantiated & wholly changed into the naturall flesh & blood of Christ: (whether as mortall or glorified? quaere) Concil. Trident. Sess 3. Can. 1. & 4. Sub Jul 3. Which is a new Doctrine never taught nor received by the Primitive Church. Biel grants it is not antient. Bellarmine saith five-hundred years old; which is no antiquitie. It began

to be questioned in the year 840. but concluded & defined as an article of faith long after in the Lateran Concil. Can. 1.

4. That the people are not to receive the cup, the bread only belongs to them. Bel. lib. 4. de Eucharist. c. 20. Which is a new Doctrine, unknown to the Christian world, for the space of twelve hundred years after Christ. Cassander acknow∣ledgeth, for one thousand but Vasquez grants 1260. Peter Lumbard shewes both were received in his time, who lived in the year of our Lord, 1250, It was first questioned (as I can find) in the Lateran, but was not fully determined till the Council of Constance in the year 1414. Opposed they are in this part of their new way, by evident Scripture, Christs own institution & the opinion of the best learned in every age.

5. That people may be present at & privatly say those prayers, which they understand not; in a language wholly unknown unto them. (Concil. Trident. Sess. 6. Can. 9. de sa∣crif. missae.) Which is a new Doctrine, never received nor taught in the Primitive Church, for at least, eight hundred years after Christ.

CHAP. L.

6. SIxthly, that inherent justice, the righteousnes of works, is the formal cause of justification in Gods sight; (Concil. Trident. Sess. 6. Can. 9.11.14) exclud∣ing the righteousnes of faith, the imputed justice of Christ, apprehended, applied & by faith made ours as inherent; yet not so much for that being in us, as for our being in Christ, which is indeed the true cause of our justification. This is a new Doctrine, plainly against Scripture & the testimonyes of many Fathers as aforesaid: never so determined in the Church nor made an article of faith, before the Trent Coun∣cil, as some of their own acknowledg. Neither was this dis∣tinction & manner of speaking of this high point of Iustifica∣tion ever used or received by our Ancestors, for one thou∣sand four hundred years after Christ.

7. They teach now that good works are not only necessary, (which is true) but that they merit grace of congruitie be∣fore justification & eternall life deservedly after. (Bel lib. 5.

de just.). Which is a new Doctrine never taught nor recei∣ved in the Church for one thousand years after Christ; but broacht by the late curious school-Divines (if they may be so called, whose works savour more of Philosophie than Di∣vinitie) & now maintained for the greater benefit of Churchmen. Yet some of the wiser sort, Bernard & Bellar∣mine by name, think it the fasest course to relinquish our own merits, still be doing good works & rely upon the mercy of God in Jesus Christ.

8. That some sins are in their own nature veniall (Bel. lib. 1. de a miss. gra. c. 2.) as done not against but beside the law, binding over the actor to some temporall not eternal punishment. A new Doctrine, directly against Scripture, wholly unknown to the Primitive Fathers, never mentioned so far as I have seen, in any of their works, nor received in the Church till about seaven or eight hundred years after Christ.

9. That images ought to be set up in Churches & worshipt with the same worship, due to the persons represented by them. (Bel. lib. 2 de imagin. Sanct. c. 22.32.35.). Which is a new Doctrine, never taught by any that I remember before Aquinas. Images I find have been much abused both by Gentiles & Iewes; used they were by Christians historically & in private houses about the year 380. after Christ; publikly & in Churches in the year 400 with great opposition; but that they should be worshipt privatly & publickly, was never re∣ceived till the year 788 after Christ, in the second Nicean Sy∣nod. Condemned & forbidden by others of more worth & greater authority, both before & after. As for Pilgrimages, & running from one part of the world to another to worship relicks & images of Saints (now made a part of the old reli∣gion & meritorious, meethink reasonable men should be ashamed so grosly to gul the world) was spoken of about 300 or 320 years after Christ, never fully practised till 600. So long can the envious man be content his tares shoul lye hid, so he may be sure to reap his harvest in the end.

10. They hold it not only lawful but pious & profitable to pray unto Sants. (Bel. lib. 1. de sanct. beat. c. 19.): Which is a new Doctrine, sometimes questioned doubtfully whether

such a thing might be done, never taught in the Church for four hundred yeares together, & then only practised as the private devotion & will-Worship of some, never publickly till five or six hundred years after Christ: therefore it is, that we can neither read command or example for it in the Ca∣nonicall Scripture, nor genuine works of the Fathers. So the Canonizing of Saints; a thing any one may obtain for money, (no poor Saints in their Kalendar) & yet burn in hel, was never used in the Primitive Church, nor in the Roman Church 880 years after Christ. So new are their gilded toyes, admired by many silly men & women.

CHAP. LI.

11. THey teach & maintain a place of Purgatory, where men & women dying in venial sins, or mortall unsa∣tisfied for, suffer temporall punishment after death. (Concil. Trident. Sess. 6. Can. 30. inter Can. de just••ficat.) Which is a new Doctrine, never received in the Church nor beleeved, till seven hundred years after Christ or there a∣bouts. Origen indeed speaks of a purgatorie, but proves it to be here on earth, before death. Augustine sometimes doubt∣fully mentions it, as a thing that might be, not as a certain truth; which that mirrour of his time would never have done, had it been evident in Scripture, or a generally-recei∣ved Doctrine in or before his time; which certainly was not. Most of the Fathers before him, holding a sequestration of souls, departed, either in low Cavernes & infernal holes, or in secret Celestiall receptacles, there to remain till the day of judgment. Again, the Fathers take away the very ground whereon Papists build Purgatorie; viz satisfaction for sin by temporall punishment after the remission of the fault; the difference between veniall & mortall sins, as it is by them made (test. Bel. lib. de purg. c. 2.). Whosoever denies these two, puts out the fire of purgatorie; but the Church did ge∣nerally deny both, as hath been proved for eleven hundred years after Christ; Ergo this point is no part of the-old-way.

12. They teach & maintain Papal Bulls & indulgences, whereby they say some Bishops have power to absolve from

all temporall punishment (Bel de indulg), by exchanging the merits of Saints for gold, & applying them to, by hanging them in a box at the buyers girdle; O profound device! I of∣ten much admire the sleight building of this Babylonish tow∣er, which so far off, makes so fair a shew. This stone may overturne the former, these Bulls bellow the fire out: if men had once money enough & would so bestow it, or if any Pope had charity enough, generally to dispence with & absolve men from all temporall punishment, what then would become of Purgatorie? therefore the Lateran Council (Can. 62) fore∣seeing this, wisely puts in a caveat of moderation to be used in giving Papal or paper pardons, lest their successors should want work. This is a new Doctrine hanging on the same string with the former; later in time, not known amongst the antient Fathers, nor received in the Church, till well nigh twelve hundred years after Christ. Bellarmine acknowledgeth this, by his silent passing over all the fathers, as finding these pardons in none; wherein he deserves to be commended; had he done so in the matter of purgatorie, it would have yielded him more credit & comfort. Durand saith plainly, they are not to be found in Scripture, nor in the writings of the antient Doctors. Gratian & Peter Lumbard who writ for the Roman Church, about six hundred years agoe, mention them not: this then is a new path whereby the Clergie are greatly enricht, the poor people grosly abused & no part of the old-good-way.

13. They hold it not only lawfull, but necessary to pray for the dead (Bellar. lib. 2. de purgat. Can. 15), not for any in heaven or hel, but for those only in Purgatorie. Where it is, who goes thither, how long they shall continue there, is unknown. Yet they in Purgatorie must be prayed for; & no longer but during their abode there: How independent are these points, if not ridiculous? This is one of the most antient errors in the Church of Rome: yet new it may well be called, because not extant in Scripture as Tertullian grants; nor men∣tioned among Christians till 200 years after Christ, & then first of all but conjecturally by Tertullian, as I remember; after increased dayly, as any by-path will, when it is begun, were it as broad and dangerous as the way to hell: but to pray for

the dead, as Papists doe, was never so taught nor practised in the Primitive Church: this then is a new path no part of the old good-way.

14. They teach an absolute necessitie of private Confes∣sion, of all sins, with their circumstances to a Priest once a year (Concil. Trident. Sess 4. Can. 5.6.8) & that by vertue of the law of God, under pain of no remission & consequently damnation. This is a new Doctrine of the Roman Church; new I say, not for confession it self, for that was allwayes pra∣ctised, & it were well if men & women were perswaded of their sin in their neglect of it; but for the Popish mode there∣in, was never received in the Church till about twelve hundred year after Christ, nor is received in the Greek Church to this day. Gratian proposed it. Lumbard approved, & the Lateran Council concluded, Publick confession to the whole congregation with some Kind of Pennance, was a very fa∣mous part of Primitive-Ecclesiasticall Discipline, but Private was all wayes voluntarie; which some did to ease & unbur∣den themselves of secret sins, in the trust of a faithfull & able friend, especially to Christs Ministers; others did it wantonly to load themselves more with sin, that they might more freely commit folly, fornication & more, though pretending Devotion. No good duty can long continue unabused; there∣fore was this private voluntarie confession forbidden, by the antient Fathers, about the year 396; because a Deacon was found false with a noble woman, under pretence of confession. Conclude then, as some of the Romanists have done (Scotus, Panormitan, Rhena; Cajetan.), it is no antient, Divine, but a new constitution.

15. They teach a necessitie of votall continencie & single life in the Presbyterie. (Bel. lib. 1. de Cler. cap. 18.19.) A new Doctrine against Scripture; never mentioned in the Fathers, nor decreed in any approved Council, till at least 380 years after Christ: it was then first decreed by Syricius, confirmed by Innocent the first, but never fully executed till the time of Hildebrand Anno 1074. as Sigebert in his Cronicle records; who on his death-bed bewayled nothing more than the exe∣cution of that decree, acknowledging he was drawn there∣unto by the Devil, & that he had thereby sin'd against God,

St. Peter & the whole Church. I find amongst the antients, this virginall continencie much commended, desired & per∣swaded unto, but never enjoyned. Certainly where the gift is, it is to be cherished & may be admired as Augustine did Ambrose, which the Father could not have done, had it then been ordinarie. Chastitie is an excellent vertue; we have vowed it, in baptisme, virginal, matrimoniall, viduall, as the severall states succeed, but, vowed continencie, annexed necessarily to sacred orders, is a new invention of men, with∣out any warrant from Scripture, Christ or the Primitive Church. This Path is no part of the old-good way.

CHAP. LII.

15. THey teach & practice extreme unction, (Concil. Trid. Sess. 14. Can. 1.) Directly contrarie to the Do∣ctrine & practice of the Apostles & Primitive Fa∣thers, (as they enjoyn satisfaction after absolution which the Primitive Church allwayes set before) who used it only while the gift of healing continued in the Church; in the beginning of a sicknes to heal & recover the diseased as well for body as soul: Papists now use it, when the miraculous gift of healing is ceased by the confession of all; & at the end of a disease, not as a sanative medicine, but at a potion prepara∣tive for another world; which is a new path & no part of the good-old-way.

17. They hold & maintain, that the blessed Virgin was conceived & born without Originall sin; Bellarmine indeed (Lib. 4. de amiss, gr. c. 16.) something mitigates this error, by a distinction, saying it is not determined as a point of faith, in their Church; neither needs it, except they will coyn more articles of faith, as they have done many. That this is a new Doctrine in the Church, I think none will deny; never taught nor received in the Church for eleven hundred & fiftie years after Christ, till what Scotus doubtfully vented, the Franciscans greedily beleeved.

18. They teach & maintain, that the Church of Rome is the universall Catholike Church, the mother Church of the Christian world, out of which there can be no salvation.

A new Doctrine as erronious as pernicious; never taught by any of the antient Fathers nor generall Councils, in the world, as a learned Bishop hath truly & profitaby in his spe∣ciall Treatise of the grand-imposture, proved;

19. Concerning the great Bishop of their Church, they have broacht many & new Doctrines: 1, that he is universall, a Catholike sheepheard, visible head of the militant part of the Catholike Church, Bell. de Rom. Pontif. lib. 5.) A position unknown in the Church for 600 years after Christ & more: a title condemned by one Bishop of their own See as Antichri∣stian (test. Sigeb. Cron. in A. D. 607.). yet sought for by his successours & obtain'd from the Emperour. 2. That he hath & ought to have indirectly, Temporall Dominion as a Prince. 3 That he is infallible in his judgment & Episcopall determinations; that his authority is above generall Coun∣cils, that he may make new laws, articles of faith at his plea∣sure, to bind Conscience, Gods propertie: that he can & may dispence with all Canons, decrees, & laws of God, na∣ture & men. Blasphemous conceits, never taught nor beleeved for 1400 or 1500 years after Christ, till the flattering Cano∣nists & self-deceiving Schoolmen, strove ambitiously among themselves, who should most adorn their Idol; not sensible in the mean time, how thereby they laboured to prove & pro∣claim him Anti-Christ. 4. That he hath power to depose Kings, & dispose of their Crownes to his favourites. A new & strang Doctrine, never taught by any antient Father that I have met with, nor in any Church for 900 years after Christ: first practised as I read, by Hildebrand, but establisht after by Innocent the third, in the Lateran Council. These with many more, made new articles of faith, are all new paths, no part of the good-old-way.

20. They beleeve & teach their Church to be in power, authority & dignitie, above the Scripture: so that Scripture must not be the sole rule to the Church, but the Church to the Scripture. A new Doctrine never taught by the antient Fathers, but allwayes the contrary, as hath been formerly proved. These few steps are out of the old-way.

CHAP. LIII.

NOt to enlarge farther, by this it will appear to any im∣partiall reader, that Papists in those points of faith & Doctrine (as for their gross corruption in manners & discipline, the abuse of Votaries & auricular confession; their Idolatrie, adulterie & perjurie, which they teach, allow & practice, with distinctions & dispensations of which their own writers often complain; I have not once toucht) wherein they dissent from the Reformed part of Christs Church, doe go a new way by themselves, never troden by any companie before, Let none then that would find rest for their souls, be sure of heaven after death, follow them either for custome or companie. A Church they cannot be called saving only ••n name; Protest against her erronious novelties, hate her preva∣rication. Call not sowr, sweet; new, old; partake not of her sins, lest ye partake of her punishment. Give not ear to her enchantments, tremble at the slavish Anti-Christian yoke: be not deluded with vain toyes. Nothing can be so delightfull to the eye of flesh, as Christs truth is & will be to the heart of a regenerate man. Hearken to him calling with a shrill voyce as from heaven, desiring your safty, Consider your wayes, ask for the old-way, which is the good-way, & walk in it.

III. DOCT.

Thus the Directions being laid down, I pass to a third Con∣clusion, viz.

That when men have once found the good-old-way, or being out doe hear of it amongst many others, they are bound to walk in it; leaving all companies, excuses & pretences. To this purpose the Scripture is full of testimonies. Cant. 6.13. Return, return, O shulamite, return, &c. Jer. 3.7.12.22. c. 4.1. Hos. 14.1. Deut. 30.2, 3. 1 Sam. 7.3. Mich. 6.8. Ephes. 4.17. 2 Joh. 6.

The reason is, if men continue in a fals new-way, they shall never find rest. He that is once out, may not think to find his way again, except upon warning he return; as in Manasses, Zacheus, Saul, Augustine. Continuance in their way had damn'd them, returning saved them.

To amplifie shis point a little, for the benefit & help of the most ignorant; Let us see, what course a soul desirous to be saved, must take.

First, some things must be avoided, as, 1, walking in our own wayes; Acts 14.26. Wayes either of our own inven∣tion, or followed by imitation of others, our Fathers & Pre∣decessours, saying, of that or this we will be, because our forefathers were of it. A resolution as common as dangerous: & the very argument which Symmachus used, when he en∣treated the Emperour, not to bring in the Christian reli∣gion. We shall not determine concerning them that are gone before us; but this we assert, that God expecteth from us ac∣cording to our meanes & better knowledg. Blind imitation will never prove an argument to advance our salvation. No men on earth, how dear or renowned soever, are to be fol∣lowed, but with respect to Christ. 1 Cor. 11.1. Phil. 3.16, 17, 18. All light in things mortall hath its shadow; those Saints that have been as the greatest stars, have left behind them their twincklings & ecclipses. Men are men & there∣fore not perfect Copies to be written after. 2. Walking after the flesh, according to the desire & liking thereof (Rom. 8.1. 2 Pet. 2.10. Ephes. 2.3.) pleasing our selves in satisfying our own corrupt humours; as Christ pleased not himself in his Walk, otherwise than might stand with Gods pleasure, so neither may we, as Brutus & Cassius, be wedded to our own wills & corrupt lusts. We must not walk as the Gentiles walk, Ephes. 4.17. inordinately, 2 Thess. 3.6. in wantonnes, 1 Pet. 4.3. in darknes, 1 Joh. 1.6. as we walked in times past run∣ning, into every by-path, even as youthfull folly led, without any respect to God or Godlines. As the body is deprived of sense & motion by the corporall palsie, which obstructs the nerves, so the spirit of man oppressed by sensualitie will be wholly dead without any sense of religion, or any motion to works which concern salvation. 3. Walking meerly for com∣pany, to pleas men or answer the time. This is forbidden as dangerous, Gal. 1.10. Doe I seek to pleas men? Exod. 23.2. A man may be soon far out, if he more respect the company than his way. Per viam publicam ne ingredere, was one of Pythago∣ras his precepts, we must not doe as the most doe, lest we be

undone for ever. To live according to the course of the world, is to be acted by the Devil.

Secondly, other things must be practised; as 1, a speedy re∣turning to walk with God in his way. God will not turn to us, we must turn to him. Those strings that are out of tune, are brought to them in tune; so it is we that must change & alter, not God. Nehem. 5.9. Psal. 119.9, Isa. 2, 3. Rom. 8.14. Gal. 5, 16. 2, a behaviour worthy the vocation where∣unto we are called. Ephes. 4.1. Philip. 1.27. (1) to walk honestly as in the day, Rom. 13.13. as the children of light, Ephes. 5.8.15. wisely. Colos. 4.5. in Love, Ephes. 5.8 as in the Lords companie, Colos. 1.10. In the truth, 3 Joh. 3. affecting, professing & practising it, both in publick & pri∣vate, eschewing all known sin, & shewing respect to all Gods commandements. Such shall receive a blessing from the Lord, & righteousnes from the God of their salvation. Psal. 24.5.

CHAP. LIV.

MY advise to such as are resolved to walk in this old-good-way is,

First, begin to walk early in the morning loyter not in the Inn, mispend not precious hours, it is a great journey. Eccles. 12.1. Happy was Timothy who knew the Scripture from a child, & espoused grace in his youth. 2 Tim. 3.15. It is an heaven to set out toward heaven betimes. The finest tra∣velling is in the morning. Then is the best gathering of Manna. O you tender plants spend not your youthfull lives in follow∣ing youthfull lusts. Let not the most spangling jewels of your years be hung as Pendants in the Devils ears. Your naturallists tell us, that the most Orient Pearls, are generated of the morning dew: & we know that in distilling of waters, the first that is drawn is fullest of spirits; God loves the rare ripe fruits, but cares not for Loyterers; they'l never make good travellers.

Secondly, take heed continually to the rule; Let this be a Mercuriall statue pointing to your way. Gal. 6.16. This will not only shew us where we should go, as in a map, but goe as

it were before us as a sure guid. 2 Cor. 12.18. Walked we not in the same spirit? Walked we not in the same steps? Paul, Titus, Fathers, holy men & Martyrs in every age, walked in the same spirit, by the same rule, the written word of God. Isa. 8.20. Prov. 2.20 Walk in the way of good men &c. Eye the exam∣ples of the best alreadie gone before, but still with reference to Christ & his word. Prov. 4.26, 27. We way not enter into, nor follow any new way, which may be commended tous as nearer or better, except the rule permit. If Mariners have not an eye to the Card & Compass, but will strike over the next way, they are sure of nothing but meeting with rocks & ruin. If masons & Carpenters look not to their line, they cannot but make a tottering & deformed building: So spirituall builders, sea-faring men & travellers through this dangerous world, if they neglect to look unto the rule, they'l certainly goe astray & make shipwrack of faith & a good Conscience. Our Ancestors sayled without Card or Compass & did well, the Lord helped them other-wayes, till better light was revealed. Shall Mariners of our age neglect the ex∣cellent art of navigation & adventure without any, because their Ancestors did so? such boldnes would be judged folly. Many of our Ancestors travelled towards heaven without that knowledge of the rule we have now, & might doe well enough God supplying their necessarie-ordinarie wants with extraordinarie helps; should we, having the rule neglect it? God forbid; this were the greatest folly in the world.

Thirdly, ask often of those you meet, (what should we mind more than our way to heaven? he that doubts & asketh often, cannot go far out of the way. Yet beware of whom you ask, also. There are seducers in the world, that will speak fair to deceive; the Devil frequently changing himself into an Angel of Light, sophisticating his wares, dying vice with vertues colours, suggesting under specious shews such notions, of which we may say, as Osiander of the German In∣terim, they have by many degrees more poison than whole∣some nourishment; they will say you are out of the way, only to draw you out of the way, because they want com∣pany, or would have more: Ask of God by fervent prayer, by

reading & hearing his word preparedly, conferring with ho∣nest-learned men, experienced in the way. When you ask bring the answer to the rule, as those noble Bereans did, Acts 17.11. if it be crooked & dissent, reject them & their Counsel; if it agree, receive it gladly without respect of persons.

Fourthly, take heed of Loytering & rashnes; two great faults in travellers. Loytering; to which you may be tempted 1, by the enticement of wicked men, idle company. Prov. 1.14, 15. Sinners will be enticing. cap. 2.12, 13. cap. 4.14, 15. Which heap of words cannot be without Emphasis, & serve to quicken our care: & no more than need, entirenes with wicked men being one of the strongest chains of hell, & will bind to a participation both of sin & punishment. Be not therefore unequally yoked. 2. By delight in game, & foolish pastimes as they are sinfully called; carding, dicing, Alehous & Tavern haunting; he that is over long or often in them, will make abad traveller, lose his companie, his journey, if not his way. To a Drunkard, the sea seems Land, & the Land sea; he'l call for a Boat when he should walk on the street, as the story goes of one who seeing the moon shine bright in the streets before him, supposed he had been on the rivers side: such quick-sighted passengers are all our glittering Ale-Kinghts, whose foreheads & noses shine with burning Ru∣bies, emblemes of their profession, so that they cannot discern between day & night. Beware of these with many others, which may cause a needles stay.

Again, beware to avoyd rashnes; whereunto you may be drawn by ignorant & indiscreet zeal; run not over-hastily at first, lest being presently out of breath, you faint & so quit the progress of your intended journey. As sloath seldome bringeth actions to birth, so rashnes maketh them alwayes abortive ere well performed. Begin as you hope by Gods blessing to continue. Walk on moderatly, yet with a guided & well govern'd zeal, as minding heaven your home, above any thing in the world beside.

Fifthly, Goe in order; give honour one to another in going one before another. Servants must know their offices

& stick to their severall tasks; souldiers must keep their ranks & observe their postures; so must Christians; otherwise they'le hurt, not help their fellows. This is the Apostolicall rule, Rom. 12.6, 7, 8. Doe your owne busines, &c. Let every one wait on that which is proper to him. There is celestiall harmony when every one moveth in his owne sphere. They are truely sick even in health, who interpose out of curiosity, to know, to doe & solicite the busines of others. It is sufficient (said the Emperour Antoninus) that every one in his life, doe that well which belongs to his calling. The sun doth not the office of the rain, nor the rain that of the Sun. It was the peoples acclamation to the Emperour Anastatius, on his Coronation day, Sicut vixisti, ita etiam impera; (1) as thou hast liv'd, so reign His private converse was so commenda∣ble, & they conjectured aright, that his graces, if sound, would shine the brighter in an high place. Such is the man indeed, as he is in his particular relation: & I know not which is the most dangerous to societie, either defectivenes in mem∣bers for that which is required, or intrusion & busy-medling with what is besides them. The Less busines the more satis∣faction. Stars that have least circuit are neerest the Pole; & men that are least perplexed with busines, are commonly neerest to God.

To which may be added, the advice of respect to others in your progress. Know your owne, strive not for place. First nobility native, then Dative, in Magistrats, Counsellers of state. The first & greatest Counsellour is for the soul, a faith∣full Minister: Which apprehension caused Ambrose, com∣manded by the Emperour to drink to the best man at the Table, to give the Cup to his Deacon. The next is, for the body, a skilful Physitian. The last is for goods, an honest lawyer. This I mention only to shew what callings deserve, best; & declare my willingnes that all now living might goe before, so I may follow them to heaven.

Sixthly, walk in love & peace, fall not out by the way. Quar∣rels among faithfull travellers, are as Comets among stars, they are passions malign & pernicious which ever brood some egg of the Serpent, out of which it produceth eminent disa∣sters.

They must needs hinder you in your travell, avoid them. Remember what Abraham said to Lot, Gen. 13.8. Let there be no strife, I pray thee, between me & thee, for we are brethren: and Joseph to his brethren; Gen. 45.24. See ye fall not out by theway. Peaceable Christians are the best, certainly the most prosperous travellers.

Seventhly, be constant in walking; (1) in professing the truth of Christ & living a Godly, holy life, as well in times of persecution as of peace. Remember Lots Wife, Gen. 19.26. read also Math. 10.22. Gal. 6.9. Revel. 6.10. Better yee had never entred upon this walk, than to enter & not hold on in the practice of it. Be constant in paying solemne vowes unto God made in baptisme, danger, sicknes, or when els soever. Eccles. 5.2.4.5. In performing promises to men, who are your fellow travellers. Psal. 15.4. els, you give just occasion of offence & dissention, to be noted by them, for shallow, false-hearted-fawning-flatterers, promising any thing, per∣forming nothing. It was a proverb in Henry the sixths dayes, A promiss breaker never escapeth unpunished.

Eigthly, walk cheerfully: Let the joy of the Lord supple the joynts of your hearts. Drive not heavily, as the chariots of Pharoah did in the red sea. Let not your example give occa∣sion to the world to think you serve a bad master; & that your pains will not be recompenced. O ye noble & illustrious souls, who beare the character of the living God; let men see you are bound with no other cords to his Altar, but with the soft & silken knots of affection. Cheerfulnes puts a gloss & lustre upon Religion, & makes it amiable in the eyes of strangers to it. Confute by your practice that destructive conceit, which the devil hath infused into the hearts of his Vassals, against the wayes of Godlines, that they ecclips all their joy, bereave them of their pleasures, & cause those that walk therein to goe mournfully all the day, to drench their lives with salt tears & to dive into the bottom of sadnes of which their Jovial & generous spirits are impatient. Let such know, that you meet with that in your walk to Eternall Rest, which sugareth all your tears, seasoneth all the acerbities may overtake Travellers, & dissolveth all their sharpnes. Con∣vince

them of those inexplicable contentments your way is furnished & adorned with. Your cheerfull conversa∣tion may happily prove an effectuall & inviting mean of their conversion, to walk with you. Let your light shine before men with enduring lustre. Conquest only will wear the spoils of a glorious eternitie. To set forward & to re∣coyl, is to slight, not to get heaven. Christ is the Omega as well as the Alpha, & so is Christianity too. The arrows which shoot home hit the mark. The sun doth not only rise in the morning, but goes off with flying beams in the eve∣ning. Hold on in your way; you'le never repent of your walking with God, when you come to dye. The Lord, even God our father, so establish you, that you may so walk, & so run that you may obtain.

Lastly, remember dayly to beg the Lords assistance & guidance, as Cant. 1.7. Psal. 25.12. & 119 33. As Abrahams servant did (a good pattern for all servants going about their masters affairs) Gen. 24.12. And as Jacob after did, Gen. 28.20. The vine is fruitfull so long as it hath a pole or some outward strength to cleave to, but without such help, it would be soon trodden under feet, & come to nothing. Thus is it with man, who hath not in himself to direct his steps. They that would maintain their walking effectually, must crave assistance from & acknowledg God in all their wayes & lean not to their own understanding. If you trust your own legs, you fall. Use your legs but trust to his arm, & then you are safe. Without me, ye can doe nothing; saith Christ to his Di∣sciples. The best ship, though never so well built, would be in a calm, without the gale of his spirit: the best fire would soon goe out, did he not blow it. The wheels of a watch will all lie still & move not, if the spring be taken off; & if the Lord exert not his influence, we shall act nothing in our way. All our travell wil be just nothing without his favour. A little blast of wind is better worth than an hundred stroaks of Oares: O they that imbark with Jesus, shall find all to fall out right; they may pass to the Indies in a basket when other shall miscarry in the best furnisht ship. Then beg Gods pre∣sence & assistance.

Except you take this course, follow the old truth, peace & holines, you can never see God reconciled in Christ. Heb. 12.14. Any Religion, any way, every faith will not bring you to heaven: but if leaving all false deceitfull wayes, you speedily turn to walk in this old-good-way, so bounded & described, as hath been seen, I doubt not to assure, in the name of the Lord, you shall find rest for your souls.

CHAP. LV.

WHence ariseth necessarily the fourth conclusion or Doctrine for instruction, viz,

That the rest of the soul after death, is the certain re∣ward of walking thus in the good old-way, during life.

By this I would quicken you in your walk. So saith the Scripture. Math. 11.28. Heh. 4.9, 10, 11. Revel. 2.10. Re∣vel. 14.13. Rom. 14.1.

What this rest is, eye hath not seen, ear hath not heard, tongue cannot expresse nor heart of man conceive. Expect not here my description of it: as it is above our experience, so it surpasseth our imagination: only this we know, being once attained, there shall be no sin to grieve, (that sore shall be fully cured) no pain to oppress, nor death to affright: the pricking thorn shall be turned into a precious gem; no temptation shall be there endured: the glorified soul shall be like that Aegyptian Pyramid, which perpendicularly refle∣cted on by the Sun, casteth no shadow: our God shall wipe away all tears from eyes & all fear from hearts; it is honour, glory, immortalitie & fulnes of joy in the vision of the bles∣sed Trinity; which is a sight like a knot of diamonds spark∣ling with all variety of glory, & imparting it to the creature, whereby it comes to shine as the Sun in the firmament of heaven. Therefore it is often mentioned in Scripture,

First, that rest is the work, promise & gift of God to his people walking in his wayes, Exod. 20.10, 11. The Sabbath day is a type thereof; part we have here, to sweeten our tears, season our acerbities, & dissolve their sharpnes; consumma∣ted in the other world, when the Curtain of the great Ta∣bernacle

shall be drawn, & all faithfull travellers in this vale of tears, shall see God face to face. And so was earthly Canaan, Iosh. 1.13. See, 1 Kings. 5.4. 1 Cron. 23.25. Jer. 50.34. Math. 11.29.

Secondly, that the wicked have no rest, neither in possession here, or expectation hereafter, Isa. 48.22. Revel. 14.11.

Thirdly, that though rest be a jewell very desireable here on earth, yet no enjoying of it here: though the beatificall vision hath blown up some sparks of triumph in the hearts of Gods people in this life, yet in heaven is the perfect enjoy∣ment of this rest. Let them walk home, (here they are stran∣gers) & they shall find it. The world unto Gods people is like a harsh, unquiet Inn, where they stay without much comfort or content, for a night or two & away, as obediently hearkning to the voice of God, Arise ye, depart, this is not your rest. Mich. 2.10. Heb 13.14. As Noahs wandring dove was sent out of the Ark into the world, but the restles waters would not suffer her once to set her foot on the ground, no rest found, till she return'd to the Ark: so is the poor soul sent from God into the body, tost with contrarie carnall pas∣sions, troubled with varietie of opinions, tempted to sin by her own companion the body, so that she can find no rest, till she returne to the hand that sent her forth. To which un∣quiet guest, a good man may say with David, Return unto thy rest O my soul, here is none to be had; as the Hart panteth for the rivers brooks, so longeth my soul after thee, O God! O when shall I come & appear before God! Here is nothing but griefs of mind, diseases of body, discontents & troubles of both, from friends, neighbours, Domesticks, by reason of a daily increase of sin: & what is the whole world but a true dream, which hath only the disturbances, but never the true rest of sleep, a toyl of burdensome & ever relapsing actions; where for one Rose a man meets with a thousand thorns, for an ounce of hony, a tun of gall, for apparent good, reall evill! Yet be not discouraged or over-much dismayed; Let not the low∣ring skie, foulnes of the way, if it be the right, nor barking currs, hinder, or drive you out of it, lift up your eyes to hea∣ven your resting place. (O how clear will the Sun of righte∣ousnes

shine, when all those dark clouds are blown over!) serve God in Spirit & in truth, walk forwards in the Old-good-way, grow in grace, & you shall find such perfect endles rest, as nothing shall annoy or deprive you of: it is rest inaccessi∣ble of sorrow, in which is all good with an eternall banish∣ment of evill, youth waxeth not old, life hath no limits, beauties decay not, love knoweth not what it is to be cold, nor health to impair. Though it may be, you have gone long & much astray, despair not of recovering your way again. Go no further out, return, obey your Guid, that seeks not yours but you: & then know, the Lord hath spo∣ken, it shall come to pass, you shall find rest to your souls. Remember still, this promiss is made to none, but to travel∣lers in the old-good-way.

Please to pass with me, to make a little use of the former directions & I have done.

CHAP. LVI.

I. USE.

WE First, here easily see matter of instruction to all the members of the militant Church, travelling towards heaven; & that especially in two thing, First, seeing there have been & are so many opinions amongst men such diversitie of wayes, some going straight forwards, others turning to the right or left hand, nay some returning directly creeping (which the Crab) backwards, All crying, this is the old-way; it behoves them, as they fear God & desire hea∣ven to make a stand, diligently to search & enquire amongst all pretended wayes, which is the good-way indeed. If you err in your choice, you make shipwrack before you weigh an∣chor. Beleeve not such as say, it is sufficient to follow others without any search or tryall our selves. Hierom sharply takes up the Luciferians for this conceit,

What simplicitie is that to be wholly ignorant of what we beleeve? those you propose to follow, may goe to heaven, when you wanting ground, may be blown back again with a temptation or small persecution.

Pin not your salvation on any mans sleeve,

because you know not whither he will carry it. Yet make a nose-gay of flowers, out of the lives of the Saints to take from it odour & imitation. Follow Paul so far as he follows Christ. Every one must answer for himself, every one therefore should be assured of his own. It may fall out in stormy weather we may loose or not see our companie. Be∣leeve not them that say, it is a signe of incredulitie, of a factious turbulent spirit to be earnest, to enquire much & often of the way. Gods dearest Saints have done it & taught it necessarie; as Ambrose & Bernard both, upon those words of the blessed Virgin to the Angel, Luke 1.34. declare. Beleeve not such as would seduce you, urging a blind rule (secret traditions) you must not see or know. There are many false Prophets in the world, who aim more at their own ends than publick good, pretending custome, names, titles, multitude, succession &c. What are all these without truth? Beleeve them that speak according to the rule made by Christ, followed by sincere Christians in every age, who are set before your eyes as so many golden statues, not only for your observation in passing by, but to illustrate your manners & adorn your profession with the raies of their glory. Secondly, this teaches us; that having once found the old-good-way, we ought to walk in it; profess the truth, & by practice of holy duties, grow in grace. If a man intending a journey, have the way shewed him by such directions that he cannot miss, yet if he goe not in it, he can never get to his journey's end. If a man know the way to heaven both for faith & practice, & walk it not, he shall never find rest to his soul. No excuse will serve; to say our neighbours perswaded us, our teachers deluded us, our flesh & blood hindred us; all must be forsaken for the truths sake. Hieroms resolution was excellent, agreeing with the speeches of our blessed Saviour. Math. 19.29. That if father & mother, wife & children, with all his friends should hang about him, to keep him from his journey, he would shake them all off, that he might goe to Christ. To which might be added the relation of that famous Italian Marquess Galea∣cius Caracciolus; but for brevities sake I refer the reader to Mr. Clarks marrow of Ecclesiasticall history, for the fuller relation of it.

It is not enough to be in the way, in the true Church, as too many are securely conceited; but we must be of the true Church, walkers in the good-old-way, practitioners of pietie; the flint strikes the steel in vain that propagates no sparks: we had as good suffer the devil put out our eyes that we should not see the truth, as let him cut off our legs, that we should not walk in the truth. No safety without it. Glass will not present the figure objected if it be not leaded, what∣soever you may have either of talents or lustre, will have no subsistence before God, if you put not to all your endea∣vour. Deal plainly; if you mean not to walk, never ask for the way; if you ask, the former directions will plainly tell you, which hath been esteemed of old & is at this day taken to be the old-good-way to heaven by Learned & Godly men. Walk in it & you shall find rest to your souls.

CHAP. LVII.

II. USE.

SEcondly, for reprehension of three sorts; First, of such as will admit no standing in the wayes, no asking, search or tryall. The Church of Rome absolutely prohi∣bits all her children expostulations, none may question her Doctrines, nor search for the truth of that she proposeth, but by an implicit faith, must take all at a Venture, fearing a search would display her painted face, descry her corrup∣tions & make her lovers forsake her. Yet such a proud impe∣perious mistris, is that self-conceited Papacie, as to enjoyn the world silence; if the chief Bishop thereof should so mis∣take his way as to go & lead thousands to hell, none may say to him, Sir what way is this you goe, what Doctrine is this you now teach, or why doe you doe so? He cannot away with enquiries; directly contrary to this command of the Lord by the Prophet, Stand in the wayes & ask for the old-way! Contrary to the Doctrine & practice of the Primitive Church; as may be seen in Tertullian, lib. de praescrip. adver. shaeres. cap. 9.10, 11. All purposely of this argument, to prove the ne∣cessity of seeking for that truth Christ proposed to be recei∣ved

by all nations; asking not of strangers but men acquaint∣ed with the true rule of faith. So also in Athanasius (Tom. 2.)

No man, saith he, may be ignorant of the Roman laws whereby Caesar is served, why then should men be ignorant of the laws & way whereby God should be & is served, & heaven sought?

Lot that Doctrine ever be suspected that refuseth tryall. The true Eagle will endure the Sun, & gold the touchstone. Secondly, of such as know it not only for want of asking; the greatest part of our ignorant communalty, know not why they were born, to what end sent into this world or what shall become of them after death: They know not what they are doing nor where they are going. Few enquire or shew any desire after heaven; they see not the lustre of the pearl of price; heaven is to them as a mine of gold covered with earth & rubbish, or as a bed of Rubies covered with sand. If a man be travelling a long journey, the place he designs is ever in his mind, he longs to be there & enquires often concerning his way. You are going for heaven, a long journey, an hard way to hit, many turnings to be met with & more enemies, let the place be still in your thoughts, every step you tread, tends thitherwards: If any would seduce you to wickednes, idlenes. mispence of time, say, you are bound for heaven & may not stay: ask frequent∣ly, of every one you meet having Gods mark in the fore∣head, This I beleeve, thus I Live: Sirs, tell me, am I in the right way to heaven? Thirdly, of such as know it, but walk not in it: they turn into by - paths; O dreadfull folly! they know the way to rest, but for a little foolish pleasure, take that path that leads to the burning Lake. Many Papists, I doubt not know the deadly errors of their Church, yet lest they should be thought to have gone astray so long & by returning condemne their Ancestors, they put it off; not considering, to continue in, is far worse than to begin an error, & to retract, far more honoura∣ble, than to begin an untruth. Men cannot but know, (such hath been the abundance of meanes) that Drunkennes, whether Civil in sipping, Cruel in making others drunk, or Beastial in suppressing reason; drinking destructive healths of full

cups, with bare heads, bowed knees, beastly lusts, thought in the heart, spoken with the tongue, acted with the body; fornication, adultery, incest &c. that Symonie, non resi∣dencie (dear companions, seldome parted), oppression, strange oathes, & that far more strange attire, which English people (Apes of the doting world) use now adaies; that gaming & taking of bribes to pervert justice, &c. are new paths, no part of the good-old-way: yet they dare walk in them & pretend a vain-hope for heaven in the end.

Men cannot but know that the Religion taught by Christ & his Apostles is the old religion; to abstain from wickednes & wicked company; to live a holy, sober, chast, religious life, delighting often to hear Gods word, omitting no oc∣casion to doe good, is to walk in the good-old-way, that leads to rest; Yet being themselves out of this way, & lovingly invited to it by carefull Pastors, their answer is like this of the Jewes, at least in practice, We will not walk in it. The reason is, they love the praise of men; more than the praise of God; the fading & toilsome pleasures of this bitter world, above the sweet, joyfull & lasting rest of heaven; O consider this, all you that forget God, not knowing the good-old-way for want of asking, or knowing it, convinc'd in Con∣science & not walking, in it. Consider this I beseech you, lest God destroy when there is none to deliver; as you desire rest to your souls in Abrahams bosome after death; returne speedily to walk more circumspectly, let nothing detain or keep you back.

Object. Some one or other may say, hereby I perceive more than ever I did before, & find my self to have gone astray; either for opinion, practice or both, I have gone in a wrong way so long, I fear me it is too late to return, what shall I doe?

A. This is heavie news; after one hath travelled many dayes, weeks, years, in some hope, to hear he hath all this while gone out of his way. Yet if you will now be ruled, all this may be helpt, Hearken O man; art thou sensible of thine error? hast thou a desire to get into the good-old-way? bless the Lord for these motions; Quench not the spirit;

obey thy Guid; return thou must & that by weeping Cross; run to the rule, reform thy life, universally, God wil receive thee. Isa. 1.18. Come let us reason together saith the Lord, though your sins be as scarlet &c. Go no further astray, trifle out no more time, loose nothing of that which is so precious, if thou wilt return, Now, return to me, saith the Lord; who will have compassion, entertain & help thee forwards, to overtake them, it may be, who are gone far before. Let Papists protest heartily, but against the errors & new-coyn'd Doctrines of the Roman Church; Let Protestants detest their luke-warm-temporizing neutralitie & be valiant in Gods Cause for the reformation of abuses; Let the Drunk∣ard live soberly, the wanton chastly, the proud humbly, the Covetous contentedly, the profane religiously, keep the Lord Day holily, frequent his ordinances duely & reve∣rently, practise pietie conscionably, & God will bring your souls to rest in fulnes of time. But if you still stop your ears, be stubborn & will not return, when God calls; know, you shall not be saved; walking in the way with sinners, you must receive your portion with Hypocrites; Psal. 9.17. O that men would timely consider this & be wise: seek the Lord while he may be found, call upon him whilest he is neer. Make hay, whilest the Sun is shining. Remember, the sufferings of eternall torments, are but the issue of the sleightings of eter∣nall rest.

III. USE.

Thirdly, here is matter of comfort to all such, as fearing God, desire nothing more than to know, & knowing, to walk in the old-good-way, both for Doctrine & manners! Lay before you these imperfect directions, which are thus colle∣cted for your good; with this assurance; observing them with reference to the rule, you shall find rest to your souls: the seeds-time of a pious life will usher in the sun-shine har∣vest of a peacefull death. The reward is not here set down as conjecturall only, for which you might hope well, but as certain. Walking in this way, observing these rules, you may & will be assured in some good measure of salva∣tion;

he hath spoken it, whose future promises are present truths, you shall find rest to; your souls. Which might stop the mouthes of all Atheisticall-Christians, amongst us, who deriding Professors, teachers & practitioners of religion in the power thereof, tauntingly say, as some did in the dayes of Malachy, what profit is it to walk mournfully before the Lord & so strictly to keep his wayes?

No man serves God in vain. Lo here is the reward, Rest to the Soul after death, more worth than all the pleasures & treasures of the world: for it is the same which God hath for himself, consisting in the vision, possession & fruition of that divince face, which maketh up all the happines (2 Cor. 5.1.) as was noted before. Cast not away therefore your confidence which hath great recompence of reward, which is lifted up above, so high as God himself, above the tracts of Sun and time.

However vile persons (like blind men that cannot judg of rich & curious embroideries) delight to stile this walking with God by the strange names of Puritanisme, sin∣gularitie, fanaticism, or new-fangled curiositie: wise men I am sure, though but worldly-wise, who know what they read & understand what they say, can call it nothing but the profession & practice of Old Christianitie. Neither doe I find how any can be saved, but such Professors, such Practitioners; I mean not young Novices, or hair brain'd phantasticks that furiously profess & maintain they know not what, or why; but such as upon good grounds & saving knowledg, doe eschew all evil & desire to keep a good Con∣science in all things towards all men, according to Gods word; they are & have been ever esteemed the best Christians in the world. O what a comfort will it be, when you can say with Hezekiah Remember O Lord I beseech thee how I have walked before thee in truth, with a perfect heart, & have done that which is good in thy sight. And with Paul, I have fought a good fight, I have finisht my course; I have kept the faith; henceforth there is layd up for me a Crown of richteousnes &c. And on the bed of death, can commit your souls, into the hands of the Lord Jesus as a Saviour, to receive eternall

rest? a thought whereof will make us resolve that nothing shall separate us from the sincere service & heartie love of God in Christ.

CHAP. LVIII.

LAstly, pray unto the Lord when you read these Direc∣tions, to bless them unto you. And whoever you be that meet with these lines, Papists or Protestants, I must also entreat & charge you, as you tender your salva∣tion, all excuses & Papal prohibitions set aside, to examine the wayes, walk in none without tryall; Prove all things by Gods Word, hold fast that which is good, ask for the old-way. Many up & down the Countrey are partly perswaded that the Popish religion, is the old-religion, the true way to heaven. Nothing more shall be added to disprove that principle only take this one position, delivered impartially & sincerely, viz; That the religion of the present Church of Rome as it was establisht in the Council of Trent & now main∣tained & taught, is not the old-good-way; the truely old re∣ligion taught by Christ & his Apostles, received by the primi∣tive Church; wherein & for which many Martyrs lived & died. Those points wherein thy now differ from the Re∣formed Church, were never generally held, or taken for part of the Catholike faith

This premised & promising my self success in obtaining your assent to that which is so profitable & just, I proceed to the designe of this conclusive Chapter of discourse, which is two fold, viz:

First, to Dehort from Poperie, wherewith some have been long beguiled & strangely deluded; Reasons urging this dehortation are many, why now they should leave societie with the Church of Rome,

First, because they were baptized in the faith of this part of the Catholik Church within England; to which they owe more obedience with reference to the rule, than to any forreign societie: of which vow & bond no dispensation can release them.

Secondly, because the Church of Rome hath erred grosly both in faith & manners; from the head to the feet; as is acknowledged almost by all writers on every side. The greatest hereticks while they taught vailed with sheeps cloth∣ing were followed; but displaying their errors, openly manifesting themselves to be wolves, were still forsaken. No more is desired here. Love what is truely antient in her, hate only her Anti-Christian novelties.

Thirdly, because all Papists, being zealous Professors of their religion, must of necessity be Idolaters; in worship∣ping Images, of God & Christ with the same worship due unto the persons, Relicks & every consecrated host, as the naturall body of Christ; which certainly it is not, but in sacra∣mentall signification only; now an Idolater without speciall repentance cannot be saved.

Fourthly, because the cheifest of them doe distrust their own cause, not daring to bring it to the touchstone. Which may easily be perceived, while they forbid the reading of the Scripture; when God himself hath commanded the reading of it, to all, by all; restrayning people from the works & writings of adverse parties, lest the truth should appear, their errors be detected.

Fifthly, because the Church of Rome now does plainly appear the undoubted seat of Anti-Christ; as in the Revela∣tion to S. John it was foretold, it should be. And so the Fathers expound it, as may be seen in Tertul. lib. de cult. foem. c. 12. lib. 3. aedvers. Marc. c. 13. Hierom. Epist. ad Al∣gas. q. 11. August. lib. 18. de Civit. Dej. c. 2. &c. Aventine in his Annals saith, that when Hildebrand began to reign, calling himself Universall Bishop, then did Anti-Christ ap∣pear, & that all good men did then say no less. The Em∣perors souldiers, once after invading Rome, did ordinarily call the Bishop Anti-Christ. Bellarmine (lib. de Rom. Pontif. cap. 2.) acknowledges, that by Babylon in the Revelation Rome is meant. If then that See be the seat of Anti-Christ, & succeeding Bishops since Hildebrand, make up that body, as some Emperours, divers Bishops in Synods & publick as∣semblies, many Historians, with the most holy & learned

Divines in the Christian world, have been & are of opinion; fear to stay, lest you perish with them. Revel. 18.4. Come out of her my people, be not partakers of her sins &c.

Sixthly, because all or most of their dangerous points, wherein they now dissent from the English Church, are not found in the word of God, as it is publisht & translated by the best Rabbins, Hebricians, either of theirs or ours. As appears out of that of Munster, Pagnin, Arias Montanus, Junius & Tremelius &c. Neither have they been taught nor defined by the antient Fathers, nor generall Councils for eight hundred or a thousand years after Christ, in that manner & to that end they now are in she Roman Church. New ar∣ticles & points of faith, are called strange Gods, in the Old Testament. Vincentius Lyrinensis (c. 32.) makes it a note of the true Church, to change or alter nothing in points of faith. She may as easie make a new God as a new article of faith. Yet how many hath the Church of Rome made within the compasse of some few years?

Seventhly, because, that they who continue still in that way, walking in the strictest manner as they are taught, yet by the Doctrine of that Church, they can have no assu∣rance of salvation, nor certainty of rest after death, to your souls. Therefore it is not the old-good-way of the Lord, wherein whosoever walks, shall certainly find rest to the soul. Whence I argue thus,

• ...To walkers in the old-good-way of the Lord, rest is certain, they may & ought to be assured of salvaoion.
• ...But Papists observing every thing their Church requires, both for faith & manners, can have no such certainty or assurance, as the Lord here promiseth.
• ...Therefore it is not the old-good-way. Answer or yield.

Eighthly. because of the testimonie of divers learned men left behind & published by them, at or before the hour of death. Hasenmullerus relates the confession of two Papists whereof he was a present ear-witnes (Vid. Cham. Epist. Jes. p. 124.) One of Franciscus Turrianus, wishing he had never read that confession called Augustana, against which he had writ; nor the answer of Antonie Sadeel in defence

thereof. The reason was, it had made him doubtfull what to hold, or which way to goe. God I see (said he) assures me of mercy & comfort if I forsake Rome; sed ego senex, hinc exire non possum; being old could not remove in body; in mind he might & doubtles did. Another, of one called Fryar John, who forsaking the profession of the gospel to be a Je∣suit, at the hour of death could find no comfort, nor rest, no assurance of heaven but the contrary: the Fathers of that societie, comming according to their accustomed man∣ner, to visit & comfort, found him dejected, & promised him, Masses, indulgences, suffrages, Pardons, & the merits of all the Saints; shewed him the Cross, Rosaries, Grains, Images & the consecrated host &c. To whom the sick man replyed, away with all these; because I have be∣leeved & trusted in such trash, I shall now be damn'd. To whom Hasenmullerus answered, beleeve in Jesus Christ, lay hold on his merits, he is an alsufficient Saviour. I did once beleeve in him (said the Jesuit) but after, wickedly forsook & denied him, & now of a saving Jesus, he is made unto me a condemning Judg: I cannot be saved. These being duely considered, may move affection by Gods blessing, to obey the dehortation.

Secondly, it is to exhort all, in the name of the Lord Jesus & by the tender mercies of our God, now at length to em∣brace his truth; yet not without examination. Doe nothing without some ground to warrant. Distast no truth, nor receive any only because of men, (what man builds may by men be pul'd down again), but because the Lord so wills. Wash the impure fountain of your hearts from the love of all sin & idolatry; turne in to the good-old-way from whence you have departed. This is all the comfort a poor soul can reap, after a fearful straying, upon repentance to be accepted. Be∣leeve not Satan, the world, nor your own flesh; they will deceive you with a seeming pleasant bait, covering an infec∣ted hook. Beleeve not Preists & Jesuits in their ordinarie manner of teaching, beside, yea, contrarie to the word of God. Herein they are Agents for Anti-Christ. There is no truth in their forged traditions, lying legends & childish

toies, If their words & practices could by you be compared with the word of God & practice of the Primitive Church, you could, you would say no less. Nay, many of their own have publisht so much to all the world: which first moved Christian Princes to shake off that slavish yoke, to flee that Egyptian darknes, & with speed to get out of that dangerous path. Hast, hast after them as you desire to be saved. Perfer not noveltie to Antiquitie, Particularitie to Universalitie; the faction of a few, to the consent of all. If you reply, the way here described is accounted new & here∣ticall; ours the old? So was St. Pauls way, Acts 17.19. May we know what this new Doctrine is, whereof thou speakest? The preaching of Christ & practice of Christian pietie is esteemed new, because the most have not been, nor are acquainted with it. Mens calling it so, makes it not so. Enquire not what it is called; Commonly the best things hear worst; but what it is, lay them both to the rule; what is agreeable there∣unto in both, receive; what dissents, reject in both. Fol∣low us as we follow Christ, in affection, though not in per∣fection; striving against our naturall corruptions, as wearie swimmers gasping for breath, doe against the boisterous waves & winds, keeping our hearts, tongue & eyes with all diligence, watching over all our wayes & so walking on softly, not without many fears & doubtings towards our de∣sired rest.

Let not, ô let not the love you beare to the very name of the Roman Church, cause you greedily to swallow down those new dregs of poison, she hath distill'd into the cup of her fornication. You are led like sheep, but your masters know it is to the slaughter. Turn, return, get out of their clawes, or els you dye. That way leads not to rest. Whosoever puts such confidence in the Popes power, as they teach silly men & women to doe, looses his part in Christ. Before your glass be run, your journey ended & the stroke given, while the day of grace lasteth, once more be entreated in the tender mercies of our God in Jesus Christ, to stand up & listen attentively, it is a message from God for the recalling & saving of some souls, I hope; & with it I shall end, as I began,

Thus saith the Lord, stand ye in the wayes & see & ask for the old paths, where is the good way, & walk in it, & you shall find rest for your souls.

To this blessed God; to God the Father, Son & holy Spirit, the sacred, trinity of persons in the incomprehensible unity of essence, be given of the whole Church, for this & all other his mercies, all praise, honour & glory, henceforth & for ever. Amen!

I humbly submit all to the blessing of God, the judgment of the true Church, & censure of the learned.

••he way of righteousnes is life, & in the path-way thereof, there is no death. Prov. 12.28.

Notes

• * 1.1

  Nisi fideliter dixerim, vobis erit damnosum, mihi periculo∣sum: timeo it aque damnum Vestrum, timeo damnationem meam. Bern. de Temp. 99.
• * 1.2

  Vid. Euseb. Lib. 4. Hist. Chap. 27.
• * 1.3

  Gazing after that high dignitie, hath made many to stum∣ble & run out of the way.
• † 1.4

  Ursinus disappointed of a Bishoprick, did so rage & raised such a war against Damasus of Rome, ut Orationum loca hu∣mano sanguine replerentur. Caranza. Sum. Concil. p. 99. Ruff. Lib. 2. Chap. 10, So Thabulis turn'd heretick on the same account. Teste Eusebio Lib. 4. Hist. Chap. 21.
• ‡ 1.5

  Vid. Athanas. Orat. 2. cont: Arianos,
• * 1.6

  Vid. Ruff. Lib. 1. Chap. 25. Ariani in ter partes divisi.