The high-waies of God and the King Wherein all men ought to vvalke in holinesse here, to happinesse hereafter. Deliuered in tvvo sermons preached at Thetford in Norfolke, anno 1620. By Thomas Scot Batchelor in Diuinity.

THE HIGH-WAIES OF GOD AND THE KING .

WHEREIN ALL MEN OVGHT to walke in holinesse here , to happinesse hereafter .

Deliuered in two Sermons preached at Thetford in NORFOLKE , Anno 1620.

By THOMAS SCOT Batchelor in Diuinity .

Qui ambulat in via vna& Regia , non laborat . Hier. Com. in Esa. cap. 57.

Printed at London . 1623.

TO THE READER .

THat which I preached once with approbation of the godly hearers , I publish now for the vse of all beholders : No other reason perswading me to it , then the necessitie of the Times , which begin to bee like those , wherein S. Augustine would haue all men write . Farewell , and the Lord make it , as I intend it , a blessing to thee for Instruction , Admonition , Reformation . Amen .

Tho. Scot.

THE HIGH-WAYES Of God and the King . Proverb. 14. 12. ❧ There is a way which seemeth right vnto a Man : But the end thereof are the wayes of death .

THE Philosopher Pythagoras , ( whose Ipse dixit , was warrant and reason enough to satisfie , or silence at least , his whole Schoole ) considering the birth of all Mankind to be after one manner , and their deathes a like certaine , exprest his conceit by the Greeke letter Y ; shewing thereby , that all haue alike common entrance into the world ; the King and the beggar ; the foole and the Philosopher ; and that only the difference betwixt Man and Man was , in the different vse of themselues , and the choyce of their wayes heere , where there was a way of wisedome and vertue , and a way of ignorance and vice propounded to all ; and as Men walkt in the one or in the other , so was their liues , and the issue of their liues ( their deathes ) either miserable or happy .

Our blessed Sauiour ( the true Pythagoras ) the wisdome of his Father ( whose Ipse dixit must silence the most curious , and satisfie the most contentious ) hath sayd , Mat. 7. that there are two wayes ; A strait gate , and narrow way which leades to life , and a wide gate , and broad way , which leades to destruction . And euery Man that is borne of a woman walkes in one of these wayes , and to one of these ends . Iosuah 23. 14. Now as life is the most sweet and desireable estate , and Death of all things the most hatefull and terrible to Nature ; So the meanes to attaine life and auoyd death , should be carefully sought by euery wise Christian . Pro. 19. 19 For he that regardeth not his way ( saith Salomon ) shall die .

This then concerneth euery man to looke to ; and is a Doctrine fitting all persons , all places , all times . For if the way of life bee so hard to finde that few attaine it , and that those who suppose themselues to be in it may bee out of the way , wee cannot bee too wary and sedulous in this inquisition , nor need wee feare the losse of our time in seeking , but rather the losse of our soules for lacke of seeking .

This Text containes one of those wise obseruations which Salomon assisted by the Spirit of God made , out of his extraordinary experience in the passages of this world : and thought so needfull to bee vnderstood of all , as he repeates it againe verbatim in the 16. Chap 25. verse , and in diuerse other places in a diuerse manner of words to the same purpose .

Wee obserue heerein two principall parts : Diuision .

1. An erroneous opinion of Priuacie , in these words ; There is a way which seemes right to a Man .

2. An infallible iudgement of verity , in these words ; But the end thereof are the Yssues of Death .

In the first part we note .

1. The subiect or matter propounded ; There is a way .

2. The quality or condition of that way ; It seemes right .

3. The Iudge of that quality : A mans selfe ; The spirit of priuacy .

In the other part , the publike Iudgement , we obserue , 1. The end or purpose and scope thereof , compared with or opposed to the beginning or pretence .

2. The certaine ill quality opposed to the seeming good quality ; It did but seeme good or right , but it is , certainly it is the way of death .

3. The Iudge of this Quality , Salomon , the Publique Magistrate , directed by the Spirit of God , opposed to the erring partiall spirit of a Mans selfe , of priuacie , to whome the way seemes good .

So the way seemes right , but it is wrong ; It seemes the right way to life , but it is the ready way to death ; It seemes good in Mans eyes , but it is not so in Gods eyes ▪ Multa videntur , quae non sunt .

1. The Subiect . There is a way .

A way literally and properly is thus defined by some ; viae vna pars est Locus ; Com. in Arist. Metaphys . lib. 8. & alia est dispositio in loco , per quem initio est possibilis , in ea ad finem intentum . By others Thus ; Est via Locus per quem habere iter imnibus licet . via est transitus à lòco in locum .

The Latins call it via ( as Varro thinketh ) either ab eundo , quasi ia ▪ the Impartiue to Eo ; Or else a vehendo , quast primum veba , & tum deinde via .

The Greekes call a way 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which some likewise deriue from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , proficiscor , or iter facio .

But none expresseth it so aptly and fully as the Originall , which is Derech , whose radix is Darech , calcauit or conculcauit , from the ordinary trampling and beating of the way with the feet of many passengers . And thus it is vsed properly for a way or place of iournying and trauaile , but metaphorically translated pro more , ratione , seu vitae institutione , seu consuetudine .

Now in this place it is vsed in a borrowed sense , and yet holds proportion or similitude with the thing that lends it .

And thus it must heere be vnderstood of the wayes of God , or the wayes of Man . The way of God is considered after a two-fold manner .

1. His counsell or secret will which is called a way , Rom. 11. 33. O the depth of the riches , &c.

2. His reuealed will in his Word , of which the Psalmist speakes , Psal. 18. 3. The way of the Lord is an vndefiled way .

This last is likewise two-fold . 1. Either via legis & mandatorum . 2. Or via gratiae , promissionis & Euangelij . The first of these wee walke in when we performe obediently that which is commanded ; the second , when we beleeue faithfully that which is promised . So the first respects obedience , life , action , workes ; the other , knowledge , faith , hope , and the affection of loue , which performeth all the Law by being accepted in Christ .

But of these wayes as the first of all heere spoken of , which is that of Gods Counsell , is too deepe for any of vs ; yea or for Salomon himselfe to wade in , ( though the shallowest fooles wil be busiest in it ) so the other , his reuealed will , is the rule of our wayes , and neither of them heere intended by Salomon ; because they are both good and seeme so ; Vrim or light of knowledge Thumim , prefection or holinesse Exod 28. 30 but this seemes good , yet it is not so .

Then this is spoken of the wayes of Man ; and they are likewise twofold .

Either the way of knowledge and vnderstanding :

Or , the way of Practise or Action .

The way of knowledge , 1. Vrim . is that Faith or Religion which a man beleeues to be the truth so farre as he vnderstands , and by which he hopes to attaine l●fe and happines hereafter . Act. 24. 14. And in this sense it is taken , Act. 14. 16. 19. 9. And so it sounds , as if Salomon had sayd ; There is a Religion which a man supposeth to be the truth , and the right way to Heauen , but it is false and erroneous , and the next way to Hell .

The way of Practise or Action is our conuersation , 2. Thummim manners , and fashion of liuing and dealing betwixt man and man , in vice or in vertue , Iustice or injurie , equity or iniquity : and so it is taken , Mat. 21. 32. And then the sense is , as if Salomon had sayd , There is a course of life which a man thinkes very upright and iust , and so iudgeth himselfe a holy Man whilst he liues heere in it , but it is a most deceitfull trade of life , bringing a man to death , dishonor , and destruction .

But for our more cleere vnderstanding and discerning of this point , we will speake first of the way of Religion , being the Speculatiue part , whose obiect is truth and falshood : And then of Practise , being the actiue part , whose object is good and bad .

And this the rather , because knowledge or the Theory better suites and answeres the way , then action or the practique : and action more properly corresponds to our passage , trauaile , and walking in that way . So for doctrine wee will only speake of the truth or falsehood of Religion , and will reserue the practique part , our life , our manners , and conversation , for the vse and application of those points of doctrine , which from hence shall naturally and properly flow . And thus much for subiect , that we may know , what it is that Salomon vailes vnder this shadow , The way .

2. The Quality .

Which seemes right ] This is the Quality of the Way , which whilst Salomon thus describes , he affoords vs from hence a foure-fold diuision , according to that common Proverbe , The Italian seemes wise , and is wise ; the Spaniard seemes wise , and is a foole ; the French seemes a foole , and is wise ; and the English seemes a foole , and is a foole : So here , There is a way which seemes right and is wrong ▪ and to that is opposed , A way which seemes wrong and is right : and there is A way which seemes wrong , and is wrong ; and to that is opposed , A way which seemes right and is right .

Now these seeme foure diuerse wayes , Terminus a quo . Terminus ad quem . but indeed are but two : as two crosse or ouerthwart wayes seeme to him that stands in the midst to bee foure , yet haue but two beginnings and two ends : so here the difference is not so manifold in the subiect , but in the Iudges , to whose sight these wayes appeare after a diuerse manner , according to the truth or error of their apprehensions . For that the right way seemes wrong , or the wrong way seemes right , proceedes à deceptione visus , from error of judgement . For we see an euill way may to one man seeme right and yet be wrong ; and the same way to another may both seeme wrong , and be wrong : and a good way may to an euill sight seeme wrong , 1. Sam. 12. 23. and yet bee right ; and the same way to a good sight may both seeme right , and be right . Now whilst I speake of a good way , and a bad way , I intend a true Religion and a false Religion : for as a way may be faire , ( which wee call a good way ) and yet be indirect : so a Religion may be glorious to the eye , and furnished with faire pretences , & yet be false . And as a way may be foule , ( which wee call a bad way ) and yet carry vs directly to the place whither we tend , so a Religion may bee naked , poore , plaine in shew , persecuted , afflicted , scorned , contemned of the greatest part of the world , of the mighty , noble , learned , politicke , and yet be the true Religion , and the true direct way to happinesse hereafter , the lesse happinesse it hath here .

Having then Religion for our subiect , if we looke vpon it , we shall finde three Religions in the world , especially justling for the truth of this way : The Turkes , the Iewes , the Christians : nor need any man to wonder at this , that I should mention Turkes and Iewes with Christians : for the Iewes Religion , yea the Turkes superstition seemes in their eyes to them , as true and as right , as ours doth to vs ; and we haue nothing but the Scriptures to distinguish them and vs asunder : I meane , the consent of Scripture , Lawe and Prophets , Olde and New , Spirit and Letter : for some passages and obscure places , they pretend ( though vnjustly ) to be for them . But because we know ( whatsoeuer they boast ) that their Religions are wayes which both seeme wrong to all good or indifferent judgements , as they are wrong in Gods judgement : and because our hope is to haue no hearers here but Christians , wee will leaue them to themselues , & speake of the diuersitie of wayes amongst vs , which appeare principally to bee foure , euery one clayming truth , and holding their Rel●gion to bee Orthodoxe , and so the onely right way to heauen .

1. The first of these , are the Grecians , or the East Church .

2. The second , the Abissins , or South Church vnder Presbiter Iohn .

3. The West Church , or Church of Rome vnder the Pope ▪

4. The fourth , is the Reformed Church vnder diuers Princes : which for distinction sake , and perhaps situation , ( hauing respect to some of these ) wee may call the North Church .

Now if any man expect I should sub-divide the Reformed Religion , because there are some differences amongst vs , and such as in some times , and with some hot-headed persons , breed great combustions in the Church , I shal not need , neither truly ought I to do it ; because all of vs ( except the Heretiques who are generally cut off from the body of Christ by vs all , or those Schismatickes who separate and cut themselues off , as persons that haue no way , that haue no tract of Antiquity , or any footestep to follow directly in the Scripture ) agree in the way it selfe , though perhaps some of vs may vary either in the manner of walking in that way , or in some ceremony and circumstance of deuotion or discipline , which is as the hedge , and ditch , and fence of this way , and no essentiall part of the way it felfe , but rather for the order , ease , and conveniencie of the Traueller .

And thus those whom our aduersaries miscall Lutherans , Protestants , Puritans , walke as Iacobs sonnes did out of Egypt to fetch their good old father thither , to whom their brother Ioseph knowing their stubborne , crosse , proude , and peruerse natures , gaue them this admonition aforehand , See that you fall not out by the way . Genes. 45. 24. In via out per viam , non pro via , or propter viam : such are our hot alterations , not for the way , but in the way .

And thus such as the Papist cals Lutherans and Puritans , walke the one vpon the one hand , and the other vpon the other , the Protestant in the midst , shunning both the Extreames . Via Regia temperata est : nec plus in se habens nec minus . Hier: in Esai . cap. 57 Wherein whilst the other walke with most violent and obstinate auersenesse , they thinke themselues only safe , and become seuere and supercillious censurers of vs and all men who in the least circumstance dislike their Criticismes , or in the least ceremony vary from their rigide rules . But for the way it selfe , all of vs agree in one , & with vs the whole Catholike Church , both Grecians , and Abissins , as the learned know ; and as it were easie to demonstrate to the vnderstanding of the simplest , if time would permit so long a discourse , in defect whereof I referre them ouer to a booke called Catholique Traditions , collected by a Frenchman , written in English , and dedicated to our late Prince Henry of blessed Memory . The only materiall difference vndecided , hangs betwixt vs and the Church of Rome , they holding themselues to be only in the way as persons that cannot possibly erre from it , and all others to be out of the way , that in all points walke not step by step , and hand in hand with them . Like a man , who would perswade all England there were no other way to London , but through his ground , that so he might exact a generall toll of the Passengers for his priuat benefite .

Now whilst I say , wee with all the Catholique Church agree about the way , and our only difference is with Rome : I neither intend to affirme , that either our agreement with all is so intite , nor our variance from those of Rome so distant , as some of ours and some of theirs would beare the world in hand .

Only whilst some Churches ioyne with vs in the Articles of our faith , and in all the fundamentall points of Religion ( absolutely necessarie to saluation ) we dare not judge them for erring in some matters of lesser moment . For what haue wee to doe to iudge another mans seruant ? he stands or fals to his owne Master . Yet whilst I say , wee will not iudge , I shew there is cause and feare of iudgement , which they may auoyd , who wisely leauing ambiguous and vnnecessarie questions , rest and build vpon that which is generally and vndoubtedly agreed vpon . These & such like I forbeare to iudge , because I heare Christ say , Iudge not , lest you be iudged . Mat. 7. 1. And I know well it is the presumptuous pride of Antichrist , and an infallible note of that man of sinne who sits in the seate of God , and exalts himselfe aboue all that is called God , 2. Thes. 2. to presse with Lucifer into Christs Office , and to iudge the quicke and dead before his comming , condemning all for Heretiques who walke not in his way . I know it is the only desperate error , not to see and acknowledge our error ; but to proceede erring with a presumptuous opinion that we cannot erre . These brands therefore I leaue to him , who only by these ( if there were no other ) might be knowne to be out of the right way . And yet in the eyes of these men ( led by flesh and blood , and the outward apparance ) how well doth their way seeme , how indirect and crooked seemes ours ? Let vs a little behold them comparatiuely .

Doth it not seeme right to a man ( who hath but naturall reason , flesh and blood to direct him ) to follow that faith which his forefathers professed time out of minde ? And doth it not seeme ill to adhere to a faith which they say had no being till about these hundred yeeres , and was neuer heard of before Luther ?

Doth it not seeme right ( whilst wee fancie God like our selues , or something better , like a good old King troubled with many imployments ) that wee should goe to Saints , and Angels , and other spirituall fauorites to intercede for vs and prefer our petitions ? And doth it not seeme ill , that wee ( vilde sinners ) dare presse euen to the Throne of grace it selfe , and refuse to vse any other meanes to obtaine our suites then the name , ayde , and mediation of the Prince himselfe Christ Iesus ?

Doth it not seeme right , whilst wee keepe the pictures of our earthly Parents and friends , that wee should with greater reuerence and care preferre the pictures of God the Father , Sonne , and Holy Ghost , the Parent of our soules , of the Virgin Mary , and other Saints our celestiall friends ? And doth it not seeme ill , that we should not only neglect these , but also cast them out of our Churches and houses , breake and burne them ; And the more pretious account wee haue of the persons dignity , by so much the more to hold the picture perillous ?

Doth it not seeme right to flesh and blood , that man should satisfie for his owne sinnes by suffering penance , affiction , chastisements , fastings and the like ? that man should merit his owne saluation by vowes , pilgrimages workes of charity , chastity , voluntary pouerty , obedience , and other free-will offerings of superrogation ? And if heere there were any thing vnpaide , is it not according to reason , that after this life it should be taken out in Purgatory before wee goe to heauen ? And seemes it not as ill to deny flesh and blood these sensible satisfactions , & to teach , that all proceedes out of Gods mercy ; that wee must doe good , but not trust to it ; that man cannot satisfie , much lesse merit ; that the chastisements wee suffer , or the best actions wee doe , are not worthy of heauen , either ex condigno , or ex congruo ; and that as there is no third way heere , but a right way or a wrong way , so there is after this life no third place , but men presently passe either into eternall ioy , or eternall paine .

Doth it not seeme right , that since Christ is God , and God is Omnipotent , able to doe whatsoeuer he saith , that therefore when he saith , This is my body , that wee should then beleeue , the bread in the Sacrament to be transubstantiated into his body , and the wine into his blood ? And doth it not seeme ill , that wee who graunt this power of his , should vnderstand these words spiritually , sacramentally , figuratiuely , and mistically ?

All these things , and many more like these , appeare thus to the naturall Man . But apparance and seeming are no infallible notes of veritie , as we shall manifest , when wee come to speake of the Opposition , or the publique Iudgement of verity , and now will partly shew , comming by order to treate of the Iudge of these controuersies , who is heere said to bee man , guided by his owne imagination , and the giddy spirit of Priuacie .

3. The Iudge , A Mans selfe .

To a Man ] Man iudgeth of things either by his Sense , or by his Reason ( for I speake of the naturall man , that is , of Nature corrupted , not as God made man righteous , but as man hath corrupted his owne wayes . ) By his Sense if he iudgeth , he finds himselfe often deceiued ; for a straight sticke put into the water , seemes crooked in his eyes , an eccho beguiles his eares ; his feeling , tasting , smelling , all of them are subiect to deception . And for his Reason , the best it can doe , is to discourse probably of the least common accident of a Plea or a Flie ; and then whatsoeuer he brings , may be controuerted so by another seeming reason , that the Iudge who should from this base , ground his determinations , had need do it with caution , and leaue roome to retract and reuerse his sentence . Much more is man puzzeld and lost , when he climes vp to higher contemplations , to consider the hidden things of Nature , as wee may plainely see by Gods arguments to Iob , Iob. 38. 39.

If then the spirit of a man cannot infallibly iudge of the things of a man , of his owne soule and body , or of such things as are subiected to his gouernment , how shall he be thought a competent iudge to determine the things of God , though we graunt him to be of as vpright a heart as David , and as wise as Salomon himselfe ? All that man can doe , is to iudge by apparance , and wee see heere things may seeme otherwise then they bee .

Now besides the insufficiency of Man this way , 1. Tim. 5. 21 we shall finde other defects in him which accompany impotencie , and are vnworthy of a Iudge : for in a Iudge two things must be principally auoyded ; preiudice , and parciality : now both these we shall discouer in our Iudge , Man .

First , Preiudice : Man naturally abhors all things propounded by his aduersarie , and the hate of the person wil not suffer him to intertaine the truth of his discourse , but rather seeke arguments to oppose it , his iudgement is so taken vp aforehand . Thus I haue seene the sentences of the Fathers reiected for hereticall by Romane Catholiques , when they haue beene found in Luther or Calvin , Whitaker or Perkins .

Secondly , Partiality ; Man naturally affects what either proceeded from himselfe immediately , or from his neere , deere , honord , and beloued Predecessors , or some that in his eyes seemes learned wise , honest , religious . In which regard God himselfe disputes this point with man , Ezechiel 18. 2. and in the 29. verse , concludes with an interrogation , with an expostulation , saying , Yet saith the house of Israel , The way of the Lord is not equal : O house of Israel ! are not my wayes equall ? or are not your wayes rather vnequall ? And this is come into fashion againe , that Man dares argue the cause with his Maker ; and if God do not as man will haue him , subiect his actions to mans reason , and a●e all his creatures ; but that , according to the rule of Iustice , he condemne some Reprobates , he is like to be iudged the Author of sinne . And I wonder he scapes censure , for making fishes , foules , beasts : I muse they finde no fault , because he made not all these to be men and immortall , and why he made not men Angels , whilst holy David wonders at his extraordinary care & loue showne towards man , saying ; O Lord , what is man that thou so regardest him ? or the sonne of man that thou so visitest him ? He wonders that any man is regarded ; these wonder , that all men , and all creatures are not alike regarded . Thus man that iudgeth by apparance , whose sense and reason may be deceiued and so deceiue him , as he deceiues others , who may bee iniquus Iudex , a Iudge full of preiudice , full of partiality , especially in his owne case ) is vnfit to decide a controuersie of this nature . And this therefore caused that resolute Luther to vtter that speech for which he hath beene so often and so vniustly taxed and chalenged , That he preferd one Saint Paule , before a thousand Ambroses , Augustines , Hieroms or Chrysostoms . Because Saint Paul by the iudgement of all those was , for the first planting of the Church , guided by the infallible direction of Gods Spirit , after a wonderfull and extraordinary manner and measure : But all these men graunt themselues that they might erre ; nay , that they did erre , and so retracted diuerse of their former opinions ; desiring neither to be beleeued nor followed farther , then their words and writings should bee found consonant to the verity of the written Word of God .

Now then all the iudgement of Man ; nay , of all men contradicting the Word of God , is of a priuate spirit , such as Adam was directed by when he left the guidance of Gods Spirit ; of which Saint Peter speakes , 2. P●t. 1. 19. 20. 21. If therefore a multitude of men ( how learned , wise , or holy soeuer they bee ) should ioyne against the Scripture , their authority must not carry it , for they all erre , and their interpretation is priuate , though their persons , their places , their professions be publique .

And one or a few men expounding with the Scripture , doth not expound by a priuate spirit ( though his person perhaps bee priuate ) but by the spirit of Truth which directed the holy Pen-men of the Scripture ; and his opinion and interpretation is Catholique and orthodoxe , whatsoeuer his person bee . Cyprian was a publique teacher , yet interpreting some Scriptures to proue rebaptization , his interpretation therein was priuate , because against the generall sense and scope of Scripture . And Augustine was a Bishop , and so a publike person at whose mouth we are to seeke wisedome , yet when hee brought Scripture interpreted by himselfe , contrary to the generall scope , to prooue Children should receiue the Lords Supper , his interpretation was worthliy reiected as of a priuate spirit . All the founders of Heresies haue beene publike persons , such as were Nouatus , Arrius , Eunomius , and with these diuerse Bishops of Rome haue ioyned eyther as authors of Heresies , or Sectators of such ; and heerein they were all led by priuate spirits . Therefore Bellarmine confesseth , lib. 3. cap. 3. De verbo . That the Spirit of interpretation ( which in S. Peters sense is publique ) is often giuen to priuate men .

So then the Scripture must be expounded by the Scripture , the darker place by the place more cleere . Man must not seeke a fortification in Scripture for his opinion : but he must be carefull to raise his opinion and Iudgement , out of the Scripture , euidently confirmed & explaned by it selfe , and by conference and coherence of the same with it selfe ; and this is publique interpretation ; whatsoeuer is contrary , is from the spirit of priuacy . Veritas docendo suadet , falsitas suadendo docet .

All this that I haue spoken then , is not totally to exclude man from determining questions and doubts in Diuinity , but to shew by what rule he ought to iudge ; that is , by no other rule then by the Scriptures : for I gladly acknowledge , that whereas there is an authenticke and fundamentall Iudge , Christ himselfe ( the best interpreter of the Law being the Law-maker ) so he hath placed a ministeriall Iudge , which is the Church , which must interpret Scripture by Scripture , and euer be wary not to contradict the will of the Law-maker Christ . Now the Romish Sinagogue considering the Church of Christ in a threefold manner : 1. First , as it is Essentiall ; 2. Secondly , as it is representatiue : 3. And thirdly , as it is virtuall . They make the representatiue part to consist in the Ministery ; and this Ministery to flow from the Pope as from the head ; and to this part that is to the Pope , they attribute that power which God hath giuen to the whole Church . Now the Pope being thus invested in absolute power with an opinion of infallibility , laying aside the Scriptures , iudgeth without them ; nay , against them ; nay , iudgeth them , and yet must not be chalenged of error .

This wee iudge vnreasonable , that a Man should make his owne will the Churches lawe , and iudge in his owne cause without examination . And therefore wee shew , Amor & odium & proprium commodum faciunt saepè Iudicem non congnoscere verum . Aristotle : lib. 1. Rhe. that man who iudgeth by his sense or reason , is not sufficiently qualified for such a busines ; or if he were naturally so adapted , yet is he vnfit to iudge in this question which wholly concernes himselfe , in regard of partiality or preiudice , to both which he is subiect . Therefore in questions betwixt vs and the South-Church , Presbiter Iohannes is an vnfit Iudge ; and in questions betwixt vs and the Grecians , the Patriarch of Constantinople is as vnmeet : and in controuersies betwixt vs and Rome , the Pope is not a competent Iudge . Ecclesiasticus . 8. 14. Goe not to Law with a Iudge , for they will iudge for him according to his honor .

Let vs therefore seeke a Iudge who iudgeth not by the outward apparance , whose sence and reason cannot be deceiued , who is neither preiudiciall not partiall ; who searcheth the reines and the heart ; for vaine is the iudgement of man , to whom this way seemes right , when the ends thereof are the Yssues of death . And this wee shall finde in the Opposition , which wee come now to handle .

The Opposition , or Publique Iudgement .

1. The end thereof ; or purpose pretended .

Wee had the way iudged before prima facie , by the outward apparance , by the beginning thereof , and so it seemed right . But heere wee finde fronti nulla fides , no credit to bee giuen to the countenance , but the end bewrayes the truth of euery thing . The woman beheld the fruite which Sathan so farre magnified ; She saw the tree was good for foode , and pleasant to the eyes . Genes. 3. 6. so she eate thereof and gaue part to the man . Thus they iudged by the outward apparance , by seeming , and were deceiued , euen then when their sense and reason were at the perfectest . But after they had eaten it is sayd , Their eyes were opened , and they knew that they were naked , Genes. 3. 7. And then likewise they knew , that the curse of God , The day that thou eatest thereof , thou shalt dye the death ( Genes. 2. 17 ) would surely light vpon them . So this way seemed the right way to them to attaine knowledge & happines , but they found the end thereof to be the way of ignorance , of darknes , and of death . And as with them , so with all their posterity since , this hath succeeded as a testimony of their hereditary sinne , still to be deceiued with the seeming of things ; insomuch as that is true which the Poet long since sung .

Fallit enim vitium specie virtutis & vmbra , Iuven. sat. 4. Cum sit triste habitu , vultuque & veste seuerum . The face and habit of an Anchorite , May be the couer of an Hypocrite .

Therefore all wise men iudge of things not by their shewes , but substances , and not by their beginnings , but ends . Now the end of a thing is either propositum , the purpose for which a thing is done ; and so the end of preaching is the saluation of soules , or Terminus , the issue or determination of a thing , as death is the end of a mans life ; and so it is heere properly taken . A Iudge oftentimes saues a theefe , because he hopes he may proue an honest man , and doe good in the Common-wealth : There is the first end , The Iudges purpose : But the Theefe proceedes in his the euery till he brings himselfe to the gallowes , and that s the extreame end , the vltimum vale . Of both these we intend to speake briefly , though the last only be proper to this Text , and the first borrowed for illustration .

First , then remembring wee haue Religion for our subiect , let vs see what it is , together with the end thereof , to what purpose it tends .

This is Christian Religion , August . i● Ioannem . Tract. 23. cap. ● . that one God , not many , be worshipped : because nothing makes the soule happy , but only one God . The infirme soule is not made happy in the participation of another soule that is happy , but is happy in the participation of God ; nor is a holy soule happy in the participation of an Angel ; but if an infirme soule seekes to be happy , let it seeke from thence , whence a holy soule is happy . For thou art not made happy by an Angel ; but from whence an Angel hath happinesse , thou hast it also .

Faith with a serious feare of God , Polan . Syntag. is the pure and true Religion ; as Feare containes in it selfe a voluntary reuerence , and carries with it a right worship of God , such as is prescribed in the Lawe .

Religio dicta est eo , Isidor : lib. 18. Etymilog . quod per eam vni soli Dco religamus animas nostras , ad cultum diuinum animo seruiendi . Religion then being the band or tyall whereby wee are fastned and bound to God as to the souereigne good , consisteth of three twines , vz. of faith , of hope , of loue ; and a threefold corde is not easily broken . Now the proper or principall end of this Religion is the glory of God , the subordinate end is our saluation .

That Religion therefore which most directly and cleerely tends to the principall end , must needs effect the subordinate end most certainely , and so must necessarily bee the only true and direct way to life ; and the other , what shew soeuer it makes , must needs be the way and Yssue of Death .

Againe , the glory of God is most aduanced heere in this our way or Religion , by two affections of feare and loue , and by the true fruits and effects of them . Now that Religion which traines a man vp to feare God , and to loue God , as God ought to be feared and loued , giues God the truest glory , and so must necessarily be the truth .

Lastly , this feare and this loue is then most rightly generated and cherished in the soule of Man , and so Gods glory most aduanced , when mans nature is truly set foorth , and he thereby humbled in himselfe , and so taught to feare ; and when Gods power and mercy is so exprest , as he hath beene pleased to reueale it to mans comfort ; That so man seeing his owne wants and misery , and Gods all-sufficient power and mercy , might feare and reuerence God as a good Master , might loue and delight in God as in a good Father , and might wholly seeke to him , and cleaue to him as to the chiefe and souereigne good , able to supply and satisfie all his desires aboundantly .

This being thus layd downe for a rule , let vs by this comparatiuely proceed to try some points of Religion , controuerted , which are fundamentall , or lye next to the foundation , and iudge them right or wrong from the nature and quality of their doctrine : that is , whether they ayme at the right end , The glory of God , or at an oblique end , the gaine of this world , and the glory of Man that propounds them , according to that direction which our Sauiour giues , Iohn . 7. 18. He that speakes of himselfe seeketh his owne glory : but he that seeketh his glory , that sent him , the same is true , and no vnrighteousnes is in him .

1. First , for Faith the foundation ; Our Aduersaries teach a faith which only beleeues the power of God to saue man : wee teach a faith which beleeues both his power and will . Theirs teacheth feare ; ours both feare and loue ; Theirs cloudes his mercy ; ours giues true glory both to his power and mercy .

2. Secondly for hope ; Spes boni incerti . our Aduersaries teach a hope which vncertainely expects a good to come ; whether they shal be saued or no they know not , but they hope well : whether there be a heauen prepared for them yea or no , they know not , but they hope well . Wee teach a hope which the Scripture teacheth : that is , an earnest out-looking , expectation , and longing , for the accomplishment of those gratious promises which God hath made to vs in his Word . So our faith beleeues , that there is a heauen , and a heauen prepared for vs ; our hope longs for the time when this shal be perfected ; and taught by patience and experience , stayes the Lords leysure , and yet cries out , Apoc. 6. 10. How long , Lord , how long ? They call this hope Presumption , but wee know they are presumptuous for calling it so .

3. Thirdly , Solent Haeretici semper prospera polliceri , & caelorum regna peccatoribus pandere : vt dicunt parata sunt tibi regna caelorum , potes imi●ari maiestatem Dei , vt abs● peccato sis . Accep . st● enim liberi arbit●i● potestatem . Hieron : Com: in Hier: cap. 23. for Charity ; They teach what Charity is truly , but in this they erre , that they make it ( that is , the charity of man ) to be the cause which moues God to saue vs ; nay , which deserues and merits saluation of God . And this Charity they teach so to depend vpon Free-will , as thereby they exalt the nature of man , conceale his fall , and make the decree of God to be grounded vpon the mutable and vnconstant will of man . We on the other side teach , that our saluation wholly proceedes from the charity and loue of God , and that all meanes conducing to that end , rise from the same fountaine of loue ; and so our charity , as an effect of that charity of God to vs , serues not as a cause moouing God to saue , but followes as a cause declaring whom God will saue . And that our Charity , as it is a fruite and effect of Gods Charity , is true charity ; and the works proceeding from that charity of ours , good , but imperfect ; good , as done by a person accepted , imperfect as done by a sinner , as done by a babe which growes and labors towards perfection ; which perfection is not wholly to bee attayned , till this imperfection be wholly put away , and corruption hath put on incorruption . And therefore for merit , wee are farre from it , as a doctrine opposite both to our charity , and to the charity of God . To our charity , because charity is a free worker , not respecting the wages ; if she thinkes to merit , she is not Charity . To the Charity of God ; because if God gaue for the merit of our workes , heauen were not properly a gift , nor grace were not grace ; nor charity , charity : for charity is free . Thus euen Adam himselfe in his integrity could not merit , because bee had nothing but what he receiued , he was indebted for his daily bread , and for the grace he had to see and acknowledge this loue of God : so whilst we are giuing thankes for benefites receiued , wee are not paying our debts , but running farther in ; for euery grace that wee haue is a new obligation : To him that hath shal be giuen , and wee are receiuing whilst we thinke our selues giuing .

Againe , they teach , Though Christ dyed for vs , and though Gods grace guide and direct our actions and affections , yet there are some sinnes left to be satisfied and discharged by our selues , either in this life by workes of merit or pennance heere , or heereafter by punishment in Purgatory . Now this they doe teach , not euer perhaps because they so beleeue , but because it is a profitable error , and they know they may easily vndertake to pardon all that come into Purgatory . Besides , it is a great glory for their Hierarchy to be sticklers in so large and spatious a roome as they fancy or faine it to bee ; not only to haue all earth , but all Purgatory also within the verge of their Inquisition . Now wee teach the contrary , because we see this doctrine derogatory to Gods infinite mercy and glory , and to the infinite merits of our Sauiour . As if God had forgot to be gratious , or as if our Sauiours merits and actions were imperfect as our workes are ; or rather indeed as if our workes were perfect to merit & supererrogate , and his imperfect , not able to do inough for all , when our Sauiours death did satisfie for all the faithfull , and was sufficient for many worlds more , and his merits were superaboundant for vs , and for all that beleeue and repent .

Fiftly they say , that after the words of consecration , the bread is changed into the body of Christ , as he was borne , as he suffered . This they doe to exalt the dignity of their Preisthood : wee teach the contrary , that it is his body and truly eaten , but both by faith , after a spirituall manner , as the Angels eate Christ in heauen by contemplation . And this wee teach , both because wee haue good testimony of Scripture , with the whole choherence thereof , and the Analagie of faith so to expound it , as also because it makes more for the glory of God , and the humiliation of man , when our Aduersaries doctrine doth the contrary . For doth it not call in question the truth of Gods word , the truth of Christs body , when we are led to imagine such a body as might be borne of the Virgin , or not born ; might be crucified , or not crucified , being neither to be felt , nor seene , nor tasted , yet to be taken with the hand , eaten with the teeth , receiued into the stomach ? And doth it not exalt man , when it makes him able to make his Maker ? And with his word to make him so , as it should be in his power according to his intention & will to haue him present or not present ? What is this else , but to sit in the seate of God , and to be exalted aboue all that is called God ? Like in spirituals , to that of the great Earle of Warwickes in the time of H. 6. in temporals , who chose rather to be called Primus Comes Angliae , then Rex Angliae ; and thought it more honor to make a King , then to bee one .

Lastly , they say they humble man more then we , and exalt God more then wee : 1. They humble man more whilst they tell him his sinnes are such as he must not presume to go to God , but by meanes of Saints or Angels . 2. They exalt God more , whilst they exalt his seruants , and giue asmuch reuerence to the Saints as wee to God . To this wee answere , they arrogate to man , whilst they will see me wise aboue that which is written ; they derogate from God whilst they make his seruice common to the Saints , and can only colour it with a distinction ; nay , whilst they make him and Christ only seuere Iudges , and the Saints and Angels merciful , and so their Mediators . They ought not to do euill that good might come of it ; this is euill to lye of God , whilst they faine him to bee what he is not , and deny him to bee what he is . And of this kinde , and to this ende are all their fictions in the Legend , to proue the Saints merciful , and God seuere ; yea the blessed Virgin Mary to be more pitifull then Christ her Sonne and Sauiour , in whom she was blessed more as a childe , then a Mother . That they may do this the more safely , they contend and say , That besides the written word of God , there are many other decrees and dogmaticall points and traditions necessarie to be beleeued to saluation , which the Church ( that is , themselues alone ) haue in custody vpon trust and credit . Now wee teach the contrary , aswell because wee haue cleere testimony of the Scriptures and Fathers generally , as of a cloude of witnesses to proue the contrary , as also because it makes more for the glory of God in things of absolute necessity toward saluation , to gouerne by positiue lawes of his owne , rather then by arbitrary and changeable lawes of Man ; and that he should reueale to vs his will by his owne Sonne Christ Iesus , who came to saue vs , rather then to leaue vs to the vncertaine relation of Man , who for ought wee know may be Antichrist , and so intends to deceiue vs , though perhaps he comes in sheepes clothing , or may seeme an Angell of Light to bleare our eyes with apparance .

Wee might ioyne in this issue with them vpon all the questions controuerted , but these shal be sufficient to giue light to see the rest at more leisure . In the meane time if wee cast our eyes truly vpon the end of their de●ignements , wee shall easily see , that gaine and glory vnto themselues are the only arguments which draw them to fight for the Popes Supremacy , the Masse , Purgagatory , Pilgrimages , and all the rest of their opinions , wherein they are opposite to vs and to the Scriptures .

To this end they are called Marchants , Reuel : 18. 23. Because for gaine and glory they sophisticate Religion , as Marchants their wares , and thus make marchandize of heauen and earth , and of God himselfe . And as the Marchants in London haue foreigne commodities whereby they sucke the sweete sap of the Country to themselues , and they in the Country haue meanes againe to recall it ; as Norwich by stuffes , Yorke by Cattell , some places by wooll and cloth , others by come , and others by Mettals : Or as England with these commodities furnisheth other Countryes , and supplies her owne wants from thence ; and Fraunce with her wines buyes her children wooll , and Spaine , with Figges , Raysons Limons , and Oranges for sauce , buyes herselfe bread and meat : so these spirituall Marchants chop & change commodities , and tosse to and fro by that meanes the wealth , the pompe , the glory of the world , the fat of the Earth , the Crownes of Kings . To this end Walsingham had a lady to bring suiters and sees Eastward , and Canterbury had a Saint Becket to draw it Southward , The North had a Winifrid , Scotland a Saint Andrew and his arme , the Low-Countries a Lady of Hales , Fraunce a Saint Denis , Spaine a Saint Iames , Italy a Lady of Loretto , and euery Country was full of these Marts , where the Saints did seuerall cures and seruices to the Church , and had continuall Votaries , and those of the frankest sort , as superstition is commonly a prodigall . And this was a golden world , and a glorious Religion to the eye , so that wee heare old men and women talke of these things still ; but wee know this was not sound at the heart ; the way might seeme good to a man but the end thereof were the Yssues of death .

2. The certaine ill Quality ; or Determination .

Is the Yssues of Death ] hauing spoken of the first end , which is the purpose and scope of this way , wee come to speake of the Yssue of this end ; that is , The Terminus vltimus or determination of this purpose and ayme , and that is , Death ; They are the Yssues of Death . Life was promised in their first apparance , it seemed the right way , but vpon tryall wee finde Latet Anguis in herba , the end is the Yssues or wayes of death . A great distance betwixt the promise and the performance , betwixt the pretence and the Yssue , the passage and the port , the starting place and the end of the race ; when life is proclaimed in the beginning , and death meets vs at the concluding . I haue fought a good fight ( saith the Apostle Paule . 2. Tim. 4. 7. 8 ) I haue finished my course , from henceforth is laide vp for me a Crowne of glory which God that righteous Iudge shall giue me , and not to me only , but to all that loue his appearing . Now the Apostle hath fought , and if he had deserued ex condigno , might chalenge this crowne as a debt due to his worth , but he doth not so , he expects it indeed out of grace , of free gift ; he doth not deserue it by fighting , but he obtaines it fighting , it is giuen freely by a righteous Iudge who gaue him grace to fight , and promised him both to ouercome and to triumph . 2. Cor: 12 ▪ My grace is sufficient for thee , makes Paule feare no buffeting of Sathan , no sting or pricke in the flesh , for that grace gaue him strength to fight and conquer , and was manifested the more by his infirmity : for Gods power is made perfect through our weaknes . And after he hath fought hee expects a crowne , that grace is his assurance , he cannot chalenge it by any other right , and in that right he is assured of it both for himselfe and all others who loue the appearing of our Lord Iesus Christ . To all that loue , not to all that fight ; the affection , not the action , is respected ; the person , not the passion is accepted . But now if Paule had beene of the Romish faith , this speech of his would haue beene iudged presumption ; not presumption to chalenge by merit , but presumption to chalenge of gift , and so resolutely to rest vpon the grace of the giuer , as to assure himselfe and others of this crowne . Presumption is faith with them , and true sauing faith is Presumption . When they heate him say , Rom. 8. 38. I am perswaded , that neither death nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shal be able to seperate vs from the loue of God , which is in Christ Iesus our Lord ; they would gladly make this only a probable perswasion , no certaine faith : but others seeing this too grosse a dallying with the manifest scope of the Text , say , Saint Paule was assured of the certainty of his saluation , of the happy end of his right way by extraordinary reuelation only . But let it be so ; was it reuealed to him for others that beleeue too ? he saith so ; for he saith nothing shal be able to seperate vs : Now then if it be reuealed to him for others , let vs beleeue the reuelation , and apply it with vnfained faith to our owne hearts in particular , as he did to his . And by the way , obserue what it is that Saint Paule builds his faith vpon , so that nothing can preuaile against it . Is it vpon Peter that rocke ? Is it vpon Indulgences or Pardons of man ? Is it vpon personall righteousnes , inherent iustice , or his owne or other mens merits ? No ; It is vpon that rocke Christ Iesus ; it is vpon the loue and Charity of God , in and through the merits of Christ Iesus our Lord ; which loue , not death , nor life , nor Angell , nor power , nor heauen not hell can alter ; for Gods loue is immutable , he is not as man that he should repent : whom he loues , he loues to the end ; his wayes seeme hard , but the Yssues of them are the wayes of life .

Whereas therefore our Aduersaries accuse vs of nouel presumption , for teaching a faith that may assure vs of our saluation , and ( to elude this cleere place of Saint Paul , and diuerse other the like ) say , This was reuealed to him by extraordinary fauour . Wee know and confesse , that hee as a worthy instrument of Gods glory , as a Master builder , had many things reuealed vnto him for the edification of the Church , but for this particular it was no otherwise reuealed to him then it is to euery faithfull Christian , in whom the Spirit of God dwels , as in a temple , and there teacheth them to offer Sacrifice , and to cry Abba Father with teares and grones that cannot be expressed . Well may there bee a difference in the measure of the reuelation , not in the matter reuealed : Wee know ( saith Saint Iohn . 1. Ep. 3. 14. ) that wee are translated from death to life , &c. and after , verse 23. He that keepeth his commandement , dwelleth in him , and he in him : and heereby wee know , that he abideth in vs , euen by that Spirit which he hath giuen vs . So the persons are wee , not I , not Saint Iohn alone but wee , all that beleeue , and loue ; for this faith and loue are inseperable : Againe , wee are translated , not it is probable wee shal be , but wee are , which makes it certaine by faith , as if it were done and accomplished : Lastly , we know this , and wee know it by the Spirit which God hath giuen vs , the same Spirit that taught Saint Paule and Saint Iohn is our tutor too . For other reuelations Christ himselfe hath silenced all pretences and shadowes , and giuen absolute authority to the Scripture opened and interpreted by the Spirit of God to resolue all scruples in case of conscience . Luk 16. 19 And this wee may see cleerely in the Parable of Diues and Lazarus , where Diues after he had failed of his personall suite , and could not obtaine a drop of mercy for himselfe , yet requested Abraham to send one to his friends to forewarne them of the state he was in , not that they might pray for him , for that was to no purpose , the tree was falne , but that they might by repentance and amendment auoyde the danger themselues . To whom Abraham giues this answere , They haue Moses and the Prophets , let them heare them ; so he turnes them to the Scriptures wherein the will of God is reuealed to euery man , what they should shun , what they should doe , what they should beleeue , and how they should liue . And when Diues persisting in his suite saith ; Nay father Abraham , but if one went vnto them from the dead they will repent . Abraham replies definitiuely and resolutely , If they heare not Moses and the Prophets , neither will they be perswaded though one rose from the dead . So wee see , he that doubts the Scripture , or beleeues any thing against it , vnder pretence of reuelations from heauen , or hell , or Purgatory , or the like fictions of Ghosts and Spirits appearing , is in a wise case , and may be drawne ▪ into a fooles Paradise , but neuer into the true Paradise , and so wander in this way which seemes right , but the end thereof are the Yssues of Death .

To shut vp this point , obserue the certainty of this iudgement , as the Apostle Saint Iohn before in the 1. Ep. 3. Chap: 14. verse , speakes in the present . Tence , we know that wee are translated , to note the certainty of their translation to glory ; so heere Salomon saith , It is the way of Death , and the end thereof is so , to note the certainty of the thing . And this is a plaine proofe of the Spirits assistance to discerne the end and determination of a thing before the end be come ; when otherwise it were too late to doe it . For it is too late for Diues to repent in hell , when the end is come ; he should haue attended better to Moses and to the Prophets before , and beleeued the word of God , not the foolish traditions of his forefathers against the Word , or the idle old-wiues tales of his foremothers , besides the Word : he should haue attended the admonition of the faithfull Pastor and Prophet , and not to the fained Legend of his flattering Patasites , trencher-fed Chaplaines . The perfection of all humane judgement , is to iudge by the end and issue ; and euen heere wee often erre too : but if man goes farther of himselfe by nature , it is but coniecture and presumption arising from long experience in obseruation of like circumstances , as the effect leades vs to the cause ; but yet euen then wee cannot say it is , or certainely it shall bee , but it may be so , it may so fall out , it may be the end of Death . But the Spirit of God sees the end before it comes ; he sees the thoughts afarre off , and iudgeth , and warneth men aforehand inwardly by good and holy motions , outwardly by the Scriptures ; and he that will not beleeue the holy Spirit of God in the Scriptures , it is but iustice , if God giue him ouer to a reprobate minde , that he should be seduced and beleeue lies , who would not receiue the truth of God , but was transported with respect of times , persons , places , and other humane Motiues .

And heere before wee part , I giue the intelligent Hearer this one obseruation by the way , that of all the controuersies betwixt vs and our Romane Adversaries , we are not chalenged for doing any thing in the seruice of God which wee ought not to doe : for wee beleeue with them all the Articles of the Creede : wee pray as Christ himselfe hath taught vs , wee liue ( at least wee teach , that allmen should liue ) as God hath commanded vs in the Decalogue . Only the exceptions they take at vs , are for omissions , because they say , wee do not something wee ought to doe ; and our exceptions are against them . 1. First , for omitting some things which God commandeth ; 2. Secondly , for doing something that God commandeth , not after the patterne prescribed , but after another manner invented . 3. Thirdly , for doing many things which God hath directly and expresly prohibited , prohibiting in the meane time what God hath commanded . Now I desire you so to obserue this passage , that you may take it vp rightly , and vnderstand what I meane .

I say therefore againe , the questions and controuersies betwixt vs , are not for the things wee doe , but of the things that they doe . As for example , they dare not finde fault with vs for praying as Christ taught vs , Our father , &c. But the question is , whether or no they doe as they ought , whilst they pray to Saints and Angels . The question is not , whether wee may pray to God without Images or no , but whether wee may pray by , at , in to , or before Images , with any reference to them , as they doe . And so for Latin Seruice , for the Communion in both kinds , the questions are about the things that they do , not for the things wee do : so the doubt is vpon their side ; and such a doubt it is , that the Pope would gladly haue graunted Queene Elizabeth ( of happy Memory ) liberty for her and her people to do these things as wee now doe them ; ( as witnesseth the learned B B. of Ely in his Tortura Torti , and Master Camden in his An●ales ) , if the Queene would haue taken license from him , or would haue subiected her Crowne to his Myter ; for that was the marke he shot at ; the gaine of his Peter pence , and other spirituall trading , and the glory of a Kingdome so obsequious , so fruitfull , so helpefull as England had beene , and might bee . But shee was too honorable to kisse his foote for feare or hope , and too honest to receiue any courtesie from him : which I adde the rather , to let them see , who perhaps are not altogether well affected toward vs , nor perswaded of our truths , that there is nothing practised in our Church , but that which finds allowance and approbation from the modestest and learnedest of their side . And therefore they may well be present at our seruice , and communicate with vs in our Sacraments , The Popes worde only hinders them from Communion with vs : but Gods word bars vs from Communion with them . without scruple of conscience ( vnlesse the Popes countermand bee their scar-crow ) although wee may not safely communicate with them for feare of manifest Idolatry , knowing that howsoeuer their way seemes right in theyr eyes , yet the Issues thereof are the wayes of death .

3. The Publique Iudge , Salomon .

The last point comes now to be handled concerning the true Iudge of this way , which is the holy Spirit of God , directing the pen of Salomon the Publique Magistrate , the King and the Preacher .

A man , and a priuate spirit of a man , was the Iudge of the apparance , the seeming good , the beginning of this way ; But God is the true Iudge , of the end , and issue of this way . Man was an impotent Iudge , God an all-sufficient Iudge ; Man was a Iudge preiudiciall and partiall , Gen. 18. 25 God is an vpright Iudge : for shall not the Iudge of all the world doe right ?

But the Pope of Rome steps in heere , Luk. 4. 6. chalenging to be Iudge in this case by Charter ( as Sathan did in the like case ) and to haue a Patent sealed to that end by Christ himselfe . 1. Reg. 2. 27 And for feare Salomon ( who as King durst dispose of the Preisthood ) should bring euidence against him either by word or fact , he hath stopt his mouth , and condemned him aforehand to Hell , and brought out Traian the Emperor in his roome ; who though he were a Pagan , yet hath found so much fauour , as to be preferd before Salomon ; In the life of Gregory the great . who was a Type of Christ , and the wisest Prince that euer reigned .

And doubtles if any other of the Prophets or Apostles should presse him with arguments , he hath power to silence them , and to cry vp and downe , what Scripture he pleaseth ; to make Canonicall Apocrypha , and Apocrypha Canonicall , ad benè placitum . For who would beleeue the Scripture but for the Church ? and who is the holy Catholique Church but his Holines ? at least who is the head thereof , who rules the roast there but hee ? Now if any of them vrge him too farre , and make against him , he hath power to take order with them , either by binding or loosing ; which iurisdiction in this case he excrciseth after a foure-fold manner .

1. By pronouncing them Apocrypha . 2. By eluding their genuine meaning and sence , by a foraigne and forced interpretaton or exposition . 3. By warranting an erronious Iranslation to be Authenticall , and the only true one .

4. Lastly , by purging all humors that offend his humor . In which regard wee see how the Auncient Fathers haue beene shaued , clipt , scoured , washt , let blood , purged , gelt , and mutilated : yea and many of the Neotericks of their owne Men and faction , haue beene dieted , and cast into a sweat , and hardly recouered with the application of their Catholicon . And all these acts of theirs iustified and defended with asmuch eagernesse and shew of zeale and truth , as the honestest cause . Well may wee therefore feare and flee from his censure , as from a Iudge full of preiudice , full of partiality ; because it is in his owne cause , where he will not limit his Prerogatiue royall , but extend it beyond all degrees of comparison . Yet though he be our Aduersary , let vs heare him a little , and see what notes and Land-markes he giues vs , to know and distinguish the true way from the false by , that wee may follow them , if they both seeme and bee infallible ; and that wee may beware of them , if they only seeme right , but leade to the way of death , and then seeke out others that wee may cleerely see to be true .

Neither will the time permit , nor is it needfull to bring forth all the marks of the true way , which the Church of Rome hangs out . The principall only I will briefly touch and point at . But before wee do it , I must lay downe this ground of their owne which they giue to discerne true notes by .

True Notes of the Church must be such as are able to constitute the absolute definition of the Church ; so farre , that being found , the Church is found ; and being lost , the Church is lost : So saith Stapleton , in his proaem . lib. 4. Againe , they must bee so proper to the Church , as they cannot be found in any other society or company of Men besides ; And so notable , as they may bee more eminent and notable then the Church it selfe ; and so inseperable , as the Church cannot subsist without them . Such as these Bellarmine requires in his 2. Chap: De Notis Ecclesiae . Againe , they must be such as Valentia assignes . Tom: 3. in 22. disp. 1. q. 1. de obiect : fide● , punct. 7. In notis requiritur vt Ecclesiae verae conueniant , at pque etiam vt illi soli .

This premised , come wee now to bring the notes they giue to these rules , that thereby we may trie their truth .

1. The first note is , Antiquity ; but this is neither cleere , nor proper : for the malignant Church is neere as old ; Mat. 13. 30 ●inite vtra●●rescere vs●● ad mes●●em . nay perhaps elder , then the true Church militant , of which we now speake , which consists of Men lapsed by sin , and restored by Grace . For the Church is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quod est , euocare . Because the elect are by the outward preaching of the Gospel , and the inward operation of the Spirit called out of the Masse of corrupted mankind , mixed in a confused lumpe , where they were first euill , before the grace of God wrought their wils to desire to bee good : therefore Quae nascentia mala sunt , ea crescentia peiora ; And so Antiquit as sine veritate , est vetus error . Error and Antiquity may dwell together .

2. Secondly , they brag of Multitude , as of a certaine note . But the most passengers trauaile ( as our Sauiour saith ) in the broade way which leades to death : so that heere it may be sayd as Liuy sayd of old in his first Decad: Ferè fit maior pars , vincit meliorem . And therefore it is that our Sauiour comforts his Church heere with those gratious words , Luk. 12. 32 Feare not little Flocke , it is your Fathers pleasure to give you a Kingdome : as if he should say , You are but few , a handfull ; your enemies many , a multitude , therefore you haue cause to feare ; yet feare not , God is stronger then man or Sathan , your Father is stronger then your Aduersary and his Legions . You are but little and weake , you cannot conquer this Kingdome by force , no more then Abraham could ; It shal be giuen to your faith , as it was to Abrahams : you cannot merit it ; if you could then you neede not feare ; it shal be given freely ; therefore though in regard of your selues you haue cause to feare , yet feare not in regard of the Donor , God . Lastly , you shall haue a Kingdome , you haue it not heere , for then you neede not feare , no more then Rome doth , but make all Kingdoms feare you rather ; but it shal be giuen heereafter , IO. 20. 27. therefore feare not but be faithfull . Hope well , and haue well .

3. Thirdly , they bring forth Succession . But euill men succeede one an other in euill places : this note therefore is defectiue . Succession of Persons without succession of Doctrine is a decession , a defection . The Preists and Scribes condemned Christ and his doctrine out of the visible chayre of Moses , as Antichrist may doe out of Peters .

4. Fourthly , Luc. 11. 1● . they boast of vnity . But there is a wicked vnity in hell . And the Scribes and Pharisies , and Sadduces , though they could agree together no better then the Franciscans and Dominicans , or the Secular Preists and Iesuits , yet they bound themselues in a common band of obedience vnder one head the high Preist , and the then visible Church of the Iewes , against our blessed Sauiour and his Apostles .

5. Fiftly , they call themselues the Catholique Church , and presume to carry it by that name . But the Iewes before them did boast of the Church , the Church , the Temple , the Temple , and called Christs doctrine both new and singular , Ier. 7. 4. Mar. 1. 27. and their owne , old and vniversall ; though Christ told them he was before Moses , Mat. 19. 8. and ab initio no● fuit sic , there was a time when it was otherwise , when their traditions ( now growne fusty with age ) were nouelties , or stale newes . Thus likewise they called Saint Paules Doctrine , Act. 24. 14. Heresy . More they could not say against Luther , or can say against vs .

6. Sixtly , they bring visibility for a note . But this is not a note of the thing , but the thing it selfe which wee secke : for could the true Church be discerned to be the true Church by all , there were an end of this argument , and no farther vse of these notes . But because though her being be visible , and her true being bee visible , yet her being true , is not visible to all ; wee inquire for notes whereby wee may not only discerne her true being , but the being of her truth .

Now all these notes ( with diuerse others of the same kind ) are not such as are required by their owne rules , as able to constitute the being of the true Church : for a false Church may haue all these and more too ; they are not proper , for other societies haue them ; And if these would carry it , then the South-Church might contend for supremacy , and the East-Church would doubtles carry it against all pretenders as the Mother Church , For she is before Rome in time , she hath larger bounds , and multitudes of people ; Almost all the Apostolique seas , most of the Patriarches , An Empire , Seauen vniversall Counsels , The Syrian language wherein Christ spake , The Greeke , wherein the Scriptures of the new Testament was written ; She hath Succession euen from the Apostles themselues lineally without interruption , They are at Vnity vnder one Chiefe , and they call themselues Catholiques ; And yet for all these , the Church of Rome ( and that rightly ) makes such exceptions against her , as wee doe against the Church of Rome .

Since therefore these notes are not essentiall , but accidentall ; not proper , but common ; not permament , but transient , wee ought to be wary how wee altogether trust to their probable direction , since all , or the most part of these are such notes as may accompany this way which seemes right and is not so , and so may be made meanes to insnare and intangle our affections with preiudice and parciality , and so to blinde our iudgements , that hauing these wee shal be satisfied with shew and apparance , though wee walke as Ioseph and Mary did three days iourney with the multitude of our friends , Luk. 2. 44. and neuer misse Christ , as if he were none of our Company .

And I pray obserue ( to hold vs to our Allegory of a way ) if there were doubt of two wayes , which were the right or the wrong way , and one that would vndertake to direct you to finde out the right , should say ; You shall know the right way by these markes , It is an old way , a beaten way , a way where Passengers trauell one after another , It is a way by it selfe , or one way , it is called the old way , and it is visible ; what were a man the better for these directions ? would he not thinke such a guide out of his wits ? Especially when he shall see both wayes alike old , alike beaten ; both wayes to haue passengers successiuely , alike frequent , both wayes to be intire and singular , both wayes to be called old , and both wayes to be visible ? Thus both wayes doubtlesse he would be wilde except he had better directions : And yet this is the case of the Church , which some would thus marke out to the beleefe and obedience of all men . But to conclude , all these are no true markes ; but the Scripture is the true and vnfallible Euidence to bound the Church out , to him that will be heedfull to obserue , and faithfull to beleeue , and humble to obay , as we hope to manifest . Heere then it were meete , I should giue you some infallible and inseperable note of the true way , hauing showne , or rather pointed at the defect of these which the Church of Rome produceth . But then I should offer violence both to your patience , and to the Text ; the time not permitting so large a discourse , and my Text leading me to discouer the false way with seemes right , but giuing no warrant to proceede farther . Only to conclude all , since it is within my Commission to manifest the false way , I will giue you one note , a sure one , whereby you may know when you are out of the right way , that so you may shun error and seeke truth , and ensue it till death , that in the end you may finde euerlasting life .

Briefly Christ himselfe saith , I am the way , the truth , and the life , Ioh. 4. no man commeth to the Father but by me . He is the way to walke in , the truth to guide you , the life wherewithall you walke . And if you would finde this way , hee himselfe learnes you a rule , Ioh. 5. 39. Search the Scriptures , for in them you thinke to haue eternall life , and those are they that beare witnesse of me . And he there vpbraydes the Iewes , because they gaue no credit or heede to the Scriptures , but preferd the traditions and doctrines of their forefathers before it , Iohn . 5. 46. 47. saying , Had yee beleeued Moses , yee would haue beleeued me : for he wrote of me : But if you beleeue not his writings , how shall yee beleeue my words ? Therefore the Apostle cals all Scripture 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2. Tim. 3. 16 as a doctrine inspired by God to make men wise to saluation ; and so beleeuing himselfe , and teaching others to beleeue , he praiseth Timothy for being from a childe brought vp in them , 2. Tim. 3. 15 and he exhorts all men to follow him as he keepes in this way , and walkes after Christ Iesus and no otherwise . For so long he is sure he goeth right , and they may follow him with security .

Now then I do not say wheresoeuer thou seest the Scripture set forth for a signe , there Christ is within : there is the true way , the true Church . But I say wheresoeuer thou canst not see the Scripture , be assured thou art out of the way : for the Scripture must be euer in thy eye , being that setled Land-marke by which thou must try and know , and to which thou must reduce and bring all thy other coast-marks and sea-marks . So it is that Antiquity which agrees with the verity of the Scripture ; that multitude which worship God according to the rules of the Scripture ; that Sucession which suceeed in the truth of doctrine deliuered in the Scripture ; that vnity which beleeues the Trinity taught in the Scripture ; that Catholique Church which is founded vpon , and vniuersally agreeth with the truth of the Scripture ; that visible congregation which are seene to God , and which see God as he reueales himselfe in the Scripture , that become notes by which thou maist safely trauaile in this doubtfull way of mortality . So that the Scripture must euer be present to make these infallible , though perhaps it be not of absolute necessity , that all these be euer present with the Scripture to make the Church true . The Heathens of old burnt the books of Numa because he bewrayd therein the prophane misteries of their Idolatries . The Turks at this day keepe their people in ignorance ; no man must see into , no man must dispute or argue of their Sect.

And thus our Adversaries of Rome deale with the Scriptures ; & resembling heerin the Heathens & Turkes , would yet make the world beleeue , that they are the only Christians . And lest they should seeme insanire sine ratione , they haue a seeming reason why they permit not the Scriptures to be in the mother-tongue of euery Nation publiquely to be read by them ; lest forsooth ( as the Rhemists say in their preface ) they should hurt themselues , as with fire , or water , or kniues , or swords , or the like . And why do they not put out the Sunne because it hurts the gazers eyes ? or why put they not out their eyes to preuent hurting , especially since they mis-leade many a man to lust and vanity ? To argue from the abuse of things indifferent , to remoue the lawfull vse of them , is an abuse of sence and reason ; But in things of this kinde , of absolute necessitie , it is an intolerable and presumptuous foolery . Nature cannot bee so blinde as to suffer any but naturals to beleeue this their doctrine , and to walke in this their way : Pro. 4. 18. 19. for Salomon saith , The way of the wicked is as darknes : they know not at what they stumble : But the path of theiust is as the shining light , that shineth more and more vnto the perfect day .

True ; but will some say , All Heretickes hang out this flagge , and all boast of the Scriptures : how shall wee then know the true way from the false by that which is common to all wayes , or which all wayes at least chalenge and make shew of ? Obserue euen from this obiection the force and authority of the Scriptures , vnder which , falsehood aswell as truth seeks to shelter herselfe , because falsehood by this glasse learnes to trimme herselfe vp like truth . And looke as the Heathens by their Idolatries proued aswell that there was a God , Act. 17. 23. Rom. 1. as the Iewes by their true worship : because nature taught the most barbarous Nation to adore some Deity , and rather to make a God of a Calfe , a beast , a bird , a stone , then to be a godlesse Atheist : so all Heresies and falsehoods beare witnesse for the truth and authority of the Scriptures , whilst they striue to iustifie themselues thereby ; knowing , without the Scripture all other their arguments , notes , and pretences , how plentifull or plausible soeuer they bee , are nothing to the purpose ; and therefore they labour to wrest the Scripture to their fancie . And could the Church of Rome by this euidence approue her present practise and doctrine , I assure my selfe she would looke no farther , but would permit euery man to reade the same at pleasure ; nay , she would command the reading thereof vnder the paine of her curse , as now she forbids it with her Anathema . Ingenuous therefore is this speech of a Fryer of her owne ; Math. Tilesius . Iusti . cap. 5. Iudeos Scripturis tanquam quibusdam cancellis circumdedit Deus , ne aliorum more Paganorum euanescerent , atque in adinuentionibus manuum suarum-insolescerent . God did impale the Iewes with the Scriptures as with certaine bounds or abuttals , lest after the manner of Pagans they should apostate and perish through the inuentions and deuises of their owne hands . Cyrill . ad Regin. de fide . Therefore saith Cyrill , Necessarium nobis est Diuine sequi Literas , & in nullo ab earum praescripto discedere . It is necessarie for vs to follow the Diuine Scriptures , and to depart or vary in nothing from that which they prescribe . Iren. lib. 2. cap. 59. And Irenaeus : Scripturis diuinis , quae certa & indubitata veritas est , in firma & valida petra est demum suam aedificare : hac varò derelicta , alijs niti quibuscunque doctrinis , incertam effusae arenae , vnde facilis sit euersio , est ruinam struere . To build vpon the diuine Scriptures , which is the sure and indubitable truth , is to build vpon a firme and strong rocke : but this being left , to rely vpon any other doctrines whatsoeuer , is to build to certaine ruine , vpon fleeting sand from whence the ouerthrow is easie .

Againe , Ambros . lib. de parad . cap. ● . In Scripturis diuinis non facilà reprehendamus aliquid , quod intelligere non possumus . they pursue this obiection farther , saying , If it should be graunted , that with much study the learned might attaine the knowledge of the true way from the false by reading the Scriptures , yet how shall the simple resolue themselues by that rule , when the principall questions arise from the variable exposition of Scripture ?

I told you before , that I gaue not this note as an absolute infallible marke to know the true way by , ( though being rightly taken , it is truly such a note as is formerly required , Essentiall , Proper , Permanent , and the principall things whereby wee are distinguished and discerned from Iewes , Turkes , and Pagans ) but I brought it to discouer the false way , as by a light in a darke place . And though the Ideot ( as S. Paule cals him ) be not able to iudge of the Scripture , yet he hath an abridgement of the Scripture , that is , certaine short rules drawne out by the Apostles or Apostolique Men to guide his faith by , and to try the spirits and the doctrine propounded ; this abridgement is called the Apostles Creede . Now none can bee so simple , at least in these dayes , ( except they bee beg'd , or go a begging ) but they can with labor and study ( if they thinke the saluation of their soules worth the while ) finde , whether the doctrine taught , crosseth and contradicteth either the Lords Prayer , the Commandements , or the Articles of our Creede ; all which they haue commonly by heart . Yea God is often so fauorable to these poore soules , who seeke him in true humility with a sight and acknowledgement of their owne weaknesse , and with a hunger and thirst after righteousnes , that he reueales to babes and sucklings , what he conceales from great Doctors and Rabbies : Insomuch as though Balaam himselfe ( blinded by couetousnesse , and the desire of gaine and glory ) cannot see when his way is contrary to Gods way , and when the Angel is ready to smite him , Numb 2 32. yet Balaams Asse can see this .

And they are worse and more stupide then Balaams Asse , that will not both see and confesse these flat contradictions , opposing directly the written and reuealed will of God . For it is easier to see flat contradictions and oppositions , then things only diuerse or dissentaneous ; as weake eyes can discerne what stands in the light , at least what stops the light . To this end , whereas God to his owne glory hath suffered Antichrist mightily to preuaile , and to seduce many by glorious shewes of vnity and Antiquity , and generall apparences and flourishes of truth , it hath pleased his goodnes in that Sea & Kingdome of Antichrist to leaue such open & notorious markes of falsehood , Abac. 〈…〉 as they which run by may reade the Emnity betwixt the serpent and the seede of the woman still continuing & opposing the truth of the Scripture , by doctrines directly contrary both to the outward Letter of the Text , and inward meaning of the Holy Ghost .

And that I may instance briefely what I haue so peremptorily affirmed , If they heare Christ say , Mar. 6. When yee pray , pray thus , Our Father , &c. And then heare another say ; Nay rather when yee pray , pray thus , O Saint Mary Queene of heauen , O Saint Michael , Saint Peter , Saint Paule , &c. they will know this is not as it should be , and that there is flat contradiction betwixt these two speeches , Thou shalt worship thy Lord thy God , Mat 4. and him only shall thou serue , which is the word of Christ , and this , Thou shalt not worship God only , but the Saints and Angels also , which is the voyce of Antichrist .

If thou hearest God say , Exod. 20 . Thou shalt make thee no grauen Image , &c. and hearest others say , Thou shalt make Images and worship them . The Images of God and Christ thou shalt adore with diuine worship ; the Image of the Virgin Mary and other Saincts with the worship that is due to the person it selfe ; and to this end shalt see them curtaile this commandement out of their Catechismes , that by this meanes , & at this gap they may bring their Whore with all her abhominations in triumph into the Church , as sometimes the Grecians did their horse into Troy ; though thou canst not perhaps well vnderstand their distinctions , yet thou canst distinguish this fasehood from truth , and see how this their doctrine and practise contradicteth the word of God : and therefore howsoeuer it may seeme faire , & to be the right way to life , yet it is foule play , and the end thereof must needs bee the Yssues of death .

Againe , when thou repeatest in thy Creede this Article , I beleeue in Iesus Christ , &c. He ascended into heauen , and there sitteth at the right hand of God the Father almighty , and from thence shall come to iudge the quicke and dead , &c. And hearest a presumtuous Priest with blasphemous mouth say , This wafer or peece of bread I will presently make the body of Iesus Christ , the Sonne of God , and Sauiour of the world , by crossing it , and vsing three or foure words ouer it . Thou must needs see that this binds thee to beleeue two contrary things at once : for sitting at Gods right hand , being spoken to our capacity after the manner of men , betokens a remaining and locall residing in heauen , touching his bodily presence ; and comming from thence to iudgement assures thee , he will not come before he come to iudge the quicke and the dead . And thou maist aswell call his birth , his life , his death , and all the rest of his actions & passions in question , as this . Therefore learne to vnderstand the Doctrines that crosse and contradict one another , and whilst thou beleeuest Christ saying , This is my body , beleeue , so as thou maist not crosse the Articles of thy Faith ; but know , it is his body after no carnall and fleshly maner , ( for the flesh profits nothing . Ioh: 6. ) but after a spirituall and diuine manner . Not food for thy stomacke , thy teeth , thy belly ; but food for thy soule , thy vnderstanding , thy faith . And so hee cals the bread his body heere ; as himselfe a dore , and a vine , and a rocke ; and Peter astone in other places of Scripture . And therefore consider , after Christ ascended , he neuer appeared to his Apostles in body againe , as he vsed to do often before : Act. 7 . 55. But in heauen he appeared personally to Stephen to confirme his faith . And when before his ascension he appeared to the twelue with whome Thomas Didimus was ; Iohn . 20. he did not vrge Thomas to beleeue any thing contrary to his sense of seeing , hearing , and feeling , but rather willed him to confirme his faith by seeing and seeing , what before he doubted . And then hee addes , Happy are those which see not , and yet beleeue ; he doth not say , Happy are they who beleeue contrary things to that they see , ( as they must do who beleeue the bread to be changed into his naturall body , which they see and feele to be true bread still ) but Happy are those who beleeue when they see nothing to the contrary , hauing the word of God ( which cannot contradict it selfe ) for their warrant . As wee do beleeue his Resurrection and Ascension which wee saw not , and his comming to Iudgement in glory , which we hope to see .

Thus when thou shalt heare Christ command thee to take Bread and Wine in the Sacrament ; 1. Cor. 11. and a Priest countermand this , and will thee to take bread only . Saint Paule commanding thee from God to pray with vnderstanding ; 1. Cor. 14. 16. and a Romane Priest willing thee to pray in a strange tongue . God himselfe blessing Matrimony , and permitting all men to marry ; and the Apostle Paule saying , Mariage is honorable with all men , and in speciall tearmes , a Bishop or Deacon ought to be the husband of one wife , ● . Tim. 3. 2. &c. and hearest a Romane Priest say the contrarie ; nay , inioyne thee to do the contrary , and to binde thee by an othe to do it : Then thou that hast eares to heare , heare what S. Iohn saith to thee , 2. Ioh. 10. 11. If any come vnto you and brings not this doctrine , ( that is , brings any contrary doctrine to Christs ) receiue him not to house , neither bid him good speed . And heare what God gaue his people in charge of old in the like case , Deut. 13. 1. 2. 3. If there arise among you a Prophet , or a dreamer of dreames , and giueth thee a signe or a wonder : And the signe or the wonder come to passe , whereof he spake vnto thee , saying , Let vs goe after other Gods ( which thou hath not knowne ) and let vs serue them : Thou shalt not hearken vnto the wordes of that Prophet , or that dreamer of dreames : for the Lord your God proueth you , to know whether you loue the Lord your God with all your heart , and with all your soule .

So thou art not to beleeue him though he confirmes his Doctrine by miracles ; nay , suspect him the more and the rather for that : for miracles are the principall shelters and pretences of Antichrist , as thou maist see . Math. 24. 24. 2. Thes. 2. 9. So then beleeue nothing which contradicts the Scripture ; for the Scripture cannot be contrary to it selfe ; because it proceeds from the Spirit of God , which is the Spirit of vnity , of loue , and of truth .

And to shut vp all this with a familiar example which the weakest apprehension may conceaue , the sleightest memory retaine : Not long since there was a tryall before the Iudges of Assize at Thetford betwixt two townes for a Common , Oxborough . Gooderstone . in which both claymed interest : The one towne chalenged by prescription , and pretended vse , and proued the vse by them & their forefathers time out of minde . The other parties produced an auncient Composition in writing vnder the hand and seale of the Lords and Tenants on both sides . The Iudge then determined , that against a writing there could be no prescription ; though , without a writing , prescription would be currant . Because the writing controuled their present custome , and shewed , Ab initio non fuit sic ; there was a time when their old vse was not , & therefore their claime was false . In prouing their vse against this composition , they proued themselues intruders , incrochers , trespassers , euill neighbors : It was so farre from doing them good , as it might haue done them hurt , laying them open to euery mans action , whom they had offended . So heere , wheere the word is silent , there heare Antiquity , heare the Church , honor tradition , preferre prescription , custome , vse . If thou doest not , then thou shewest thy selfe a selfe-wild Schismaticke , or an obstinate Hereticke . But where the Scripture speakes ; where thou hast that writing vnder hand and seale , that old composition betwixt God and Man , appointing Man his limits ; there let not man presume to intercommune with God , but let the tongues of men and Angels be silent . And whatsoeuer doctrine crosseth that , crosse thou it out of thy Creed , or God will crosse thee out of the booke of life . Heare Saint Paule aduising the Collossians , Let no man beare rule ouer you vnder shew of a voluntary humility and worshipping of Angels , Col. ● . 18. intruding into those things which he hath not seene , vainely puft vp by his fleshly minde . So whatsoeuer humble shew or pretence he hath , he is puft vp , who presumes to crosse the doctrine of the Scripture : And though he comes in sheepes clothing , Mat. 7. 15. with shew of mortification and contempt of the world , yet inwardly he is a rauening wolfe , and desires to swallow widowes houses vnder the colour of long prayers , Mat. 23. auricular confession , and almes ; And , though he seemes a worme and no man , and creeping humbly vpon his belly , lickes the dust of the earth ; yet beware , he may be a subtile serpent , and no silly worme ; for vnder the like faire shew Sathan deceiued our Ancestors in Paradise .

Therefore attend Saint Paules admonition carefully , where he saith , Gal. 1. 8. But though wee , or an Angell from heauen preach any other Gospel to you , then that which wee haue preached vnto you , let him be accursed . And as if this were not sufficient , obserue how he riuets this commandement or admonition againe , Gal. 1. 9. and againe , saying ; As we sayd before , so say I now againe , If any man preach any other Gospel vnto you , then that yee haue receiued , let him be accursed . What you haue receiued you know in the Lords Prayer ▪ the Tenne Commandements , and the Creede , for these are Epitomees and abridgements of all . If therefore Saint Paule , or an Angell ; an Angell that you were sure came immediatly from heauen ; or Saint Peter , or his successor ; any Man that you were assured without controuersie were his successor ; or any other Man or woman how holy , chaste , learned , or religious soeuer they bee , should crosse this doctrine , beleeue them not ; nay , let them be accursed , saith Saint Paule . Much lesse then beleeue the dotage of men , their gulleries , impostures , fictions , melancholy imaginations , dreames , visions , and reuelations ; with which , being deceiued themselues , they seeke and indeauor to deceiue others .

You haue now seene the way , 1. What it is . 2. How it may seeme good and not bee so . 3. How impotent , preiudiciall , and partiall a Iudge man is , in his owne case . 4. You haue seene the end of this faire way to bee false . 5. The issue of that pretence to be death , whilst life was promised . 6. Lastly , you haue seene the Iudgement of Gods spirit , shewing you the true notes to know the false way by . Submit your selues now , and your senses , and iudgements to the direction of Gods holy Spirit , and thinke not your selues or your Predecessors wiser then Saint Paule , then Salomon , then God himselfe : but hauing found the right way , the way to life , walke in it constantly , and turne not backe to fables , and traditions , and falsehoods , in which you haue too long wandred astray ; for howsoeuer that way may seeme right , and many of our forefathers haue ignorantly walked in it , yet the issues thereof are the wayes of death : From which the Lord of his mercy deliuer vs , and direct vs to be zealous according to knowledge ; and from faith to clime vp to practise , reforming those corruptions in our liues and manners ; which now by the course propounded in the beginning , wee come to search and lay open , in that which followes .

THE SECOND SERMON , PREPARED FOR the Iudges , and preached vpon Sunday , the Assises following vpon Monday after .

WEe haue spoken of the speculatiue part , Thammim the Theory , as the way was taken for Religion ; now we are to speake of the practicall part as the way may be taken for the custome and trade of our liues and conversations , or rather for our passage , or walking in that Religion which wee beleeue & professe to be the truth . And as the Lord said by the Prophet Ieremy , so may I say to you all . Ier. 21. 8. Behold I haue set before you the way of life , and the way of death : I haue showne you that way which seemes right in the partiall eyes of man , who thinkes all his owne wayes cleane : Pro. 16. 2. And I haue showne you that way that is both right and seemes so ; Pro. 15. 24. euen the way of life which leadeth to heauen .

And now I proceed to exhort you to walke in this way : for it is better not to know then not to practise what wee know . An honest Turke which knowes not the will of his Master , is to be preferd before a prophane Christian , who knowes his Masters will and doth it not , Luk. 12. 47 and therefore shal be beaten with many stripes .

A way then in this sence of Salomon . is the customary course of life which a man chiefely vseth , whether it bee in vertue or in vice . The whole race of mankinde naturally walke in the roade and way of sin and death : But some are regenerate and called out of this way by faith and repentance : others will not obay Gods word , but rather choose to liue in the pleasures of sin for a season . And they are sayd to be in their way , because sin reigneth in them , tramples vpon them , & by custome takes away the sence of conscience ; obdurating their hearts , as a way is hardned by the feete of many passengers , so as a plow cannot pierce the same . Thus men haue their darling and beloued sins which is their way , out of which you can by no meanes put them ; as a Hare starred before Greyhounds , will haue her accustomed way and muse , or die for it ; so these .

And thus a man is not sayd to be in his way when hee sinneth of frailty , he then hath slipt out of his way , and leaues not till he returne into his way by repentance : but when he sins by custome then he is in his way . And a notorious sinner is not sayd to be in his way if now and then hee comes to Church , prayes , receiues the Sacraments , and forebeares grosse sinnes , or does some singular and solitary good : for he is not well , till he be out of this way againe , and like a dog returnes to his vomite . Therefore a man is iudged wise or foolish , good or bad , and to be in , or out of his way , by his ordinary actions , not by a speciall single fact . For nemo omnibus horis sapit ; Semel insanivimus omnes , and in many things wee offend all . It is therefore the generall course , proceeding , and perseuerance in vertue or vice that brings life or death to our wayes : for the crowne of glory is at the end of this race of vertue , & here death is at the end of this race of vice : the end there of is the issues of death .

Dauid committed Adultery and Murther , ● . King . 11. grieuous slips out of Gods way ; but being in those sins he was besides himselfe , out of his wit , out of his way , and neuer was at rest till by repentance he returned and witnessed his sorrow by that penitential Psalme , Psal. 51. in which he expresseth cordiall repentance , and seemes to do corporall penance in the Church to this day . His delight was in the Law of the Lord , he was a man according to Gods owne heart ; A man , and therefore might erre , might slip out of the way ; but a man after Gods owne heart , therefore he would walke with God as Enoch did , Gen. 5. 24. and was neuer well at his heart till , he was reconciled to God by humble and hearty repentance .

Ieroboam was in his way all his life , 1. King . 13. 33. and solde himselfe to commit sin : so that it is sayd of diuerse other Kings that succeeded Ieroboam both in his seate and sinnes , That they did euill in the sight of the Lord , and walked in the way of Ieroboam , and in his sinne wherewithall he made Israel to sinne .

Ahab was not in his way when vpon the Prophets admonition he put on sackcloth and humbled himselfe before God : 1. King . 21 25. but he was in his way when he followed the counsell of Iezabel , slue the Prophets of God , and murthered Naboth for his vineyard .

Iehu , 2. King . 10 15. 16. though he slue all Ahabs children according to the word of the Lord , though he would needs haue Iehonadab see his zeale which he pretended was for God , in killing all the Priest of Baall , and in taking the Images out of the house of Baall , though he did many other things tending to reformation of Religion and the State . Yet all this while he was not in his element , in his way : for presently he was not well till he was committing the sins of Ieroboam , worshipping the golden calues in Bethel and Dan. Therefore though the spirit of God praise him for what he did well , yet it addes in the end , 2. King . 10 3● . But Iehu tooke no heed to walke in the Lawe of the Lord God of Israell with all his heart : for he departed not from the sins of Ieroboam which made Israel to sin .

And thus much to shew what this way of practise is , and when we may be sayd to bee in our way , or out of it .

Now if those men may be deceiued in their wayes , who thinke they walke vprightly and like honest men , what shall become of such as haue no wayes , no vocations to walke in , or of such as know the way they walke in , is the way of death , and yet continue to sin against their owne consciences , and the very light of Nature ? If the honest Heathen or Turke , for whose truth the Christian dares depose , hauing had tryall thereof in many bargaines ; if the deuoute Iew , for whom Saint Paule giues testimony : Rom. 9. I beare them record they haue the zeale of God though not according to knowledge . If the superstitious Anchorite , who lockes himselfe from all pleasure , and makes this world a hell , that he might auoyd Purgatory ; if all these ( I say ) be condemned , when their wayes seeme good to themselues , hauing probable reasons to perswade them that they are so ; what shall become of the irreligious Atheist , who like a foole sayth in his heart there is no God , and yet by naturall feare is often taught to giue his heart the lie for so saying , and knowes his way is the way of death , yet walkes in it ? what shall become of the prophane Naturalist and Neuteralist , who is of all religions , or no religion ; who goes to an Alehouse with better deuotion then to a Church ; and to a Play with greater delight and loue , then to a Sermon ? What shall become of the Mur●herer , Thiefe , Adulterer , Drunkard , Sodonite , and of the rest of those impadent sinners who offend against nature , and yet outface the light of the Gospel , life of the Law , and laugh Religion and Gouernement to scorne ? These men see their wayes are naught , yet they sit in the seate of scorners , Psalm . 1. and walke in the way of the vngodly , without feare either of God or man . And their estate may be resembled to souldiars in a battell , who seeing their fellowes die before , behinde , on the right and left hand , and know their turne to be next , are yet so transported with the present hurry and fury of the fight , and their sences so dam'd vp with the noyse of drums and trumpets , the neighing of horses , the clashing of weapons , the thunder and lightning of the interchanged artillery , as they cannot heare the heauy shrikes and grones of their dying companions , but desperately goe on , and seeme senselesse of danger , till indeed their bodies be made senselesse , and their soules more sensible by death . So fares it with these , whilst they are sinning , and their soules ready to bee slaine by sinne , they heare such a thunder of othes , lyes , and lasciuious iests and songs , such drumming and tossing of pots and cannes , such musique which the Diuell makes them , or they rather make the Diuell , as they can neither looke vp to attend the admonitions of God or man , of their friends or foes , nor see the desperate condition , misery , and ends of their dying companions , some slaine sodainely , others liuing miserably beggarly , basely , full of rottennesse and sores , deformed , filthy , lothsome to the eye , to the eare , to the nose ; and the rest of these , and the best of these , going ( as they say ) to heauen in a halter , if euer they come there . If the righteous scarce be saued , where shall the vngodly , and sinners appeare ? O Lord open their harts , that as they see their wayes are euill , so they may leaue their euill customs , and turne to thee with sorrow and repentance , that if it be possible , they may be saued from the pit of destruction .

But leaue wee these vagrants , who either walke in no way , or like rogues , and vagabonds trauaile without pasport , & come to speake of such as seeme to haue warrant for their wayes , though vpon tryall wee shall finde them forged and counterfeite .

Wayes are either 1. Vicinales . 2. Or Priuatae . 3. Or Publicae .

1. Vicinales vi.e. Or wayes of vicinity or neighborhood , are betwixt streete and streete , neighbor and neighbor , house and house , in Cities or townes . And these may be compared first with those opinions in our Religion , or conditions and manners in our liues , which wee take vp by imitation of our Parents , Tutors , Predecessors or the like . Thus by imitation and example of others whome wee reverence for knowledge or deuotion , by the custome and consent of times and places , wee are led as it were blindfold , to take vp vpon trust all matters of faith without examination of their principles or grounds ; when if wee were not kept backe from search by ignorant superstition , we should finde , that , As man naturally begets man to sin according to his depraued Image , and man is apter to follow man in euill then in good ; so both in Faith and manners wee are often mis-led and corrupted by our naturall parents and superstitious predecessors : by which reason , as the tares ouergrow the wheat , so the foolish ouergrow the wise , the superstitious ouergrow the truly religious ; and the godlesse , the godly ; and so stultorum infinitus numerus , the whole Earth is replenished with such people .

For instance , wee send our children beyond the Seas into Fraunce , Italy , Spaine , Germany ; they returne not Englishmen from thence , but Frenchmen , Italians , Spaniards , Germans ; They do not only bring home the Language , which was the pretence of their trauell , but their religions , manners , customes , diets , gestures , cringes , vices , diseases : so that nothing heere now seemes good to them , but all that they bring home that seemes right in their eyes , they hate to be reformed , preiudice hath so taken vp their affections and iudgements aforehand .

Thus young men taste according to the company which first enters and seasons them . By which meanes some smell of Rome , some of Constantinople , and the greatest number become like salt without sauour .

2. Secondly , some vices by their propinquity and neighborhood to vertues , do so resemble them , that they can hardly be distinguisht from them : and so deceiue many a soule , who takes a spetious vice for a wholesome vertue , and resteth satisfied with the shadow in stead of the substance , as children are pleased aswell with counters and counterfeit coyne , as with pure gold and currant mony .

So prodigality is often taken for liberality , or for charity . Spirituall pride is taken for Humility : Single incontinencie or impotencie , is taken for chastitie ; Temeritie is taken for Fortiude : Securitie is taken for peace of conscience : Presumption is taken for faith : vaineglory for Piety and deuotion : cholericke folly , for zeale : And deadnes of heart , and dulnesse of affection , for Contentment .

3. Thirdly , some naturall vertues , for neighborhoods sake , and for some resemblance betwixt them , are often mistaken , for Theologicall vertues ; And this point would bee well obserued ; for it deceiues many both in judging of others , and in iudging themselues too , whilst either they consider not the difference , or marke not the proper concurrants to both , or distinguish not betwixt Nature and Grace .

Thus morall or ciuill honestie which a Turke may haue , lookes like true sanctitie , which the true Christian onely hath . So historicall Faith , which wicked men may haue , and the diuels haue , lookes at first blush , to some that haue eyes to see no farther , like iustifying Faith , which the Elect onely haue : So naturall loue , which Ethnickes haue , is mistaken for Christian Charitie : for that a worke be good , that is , accepted of God , it must proceede out of Faith , and be done in obedience to his commandement , and to the end to glorifie him . Now this cannot be without knowledge , that is the ground of all : for how shall they beleeue on him , of whom they haue not heard ? Rom. 10. 14. Bona opera dicuntur opera Ethnicorum , aut secundum apparentiam tantùm , aut quod substantia operis in se bona sit , licèt subiecto , obiecto , fine , alijsque circumstantijs sit malum . The workes of Ethnickes are called good , either by reason of their apparence onely , or that the substance of the worke is in it selfe good , although in respect of the subiect , obiect , end , and other circumstances it bee euill . And againe , Opera Ethnicorum non idcircò mala dicuntur , quod fiant simplicitèr , sed quòd non fiant benè . The workes of Ethnickes are not therefore said to bee euill , as they are simply done , but for that they are not done well as they ought to be .

For that a naturall vertue be christened , ( as I may say ) without which it cannot be acceptable to God , there must concurre these circumstances :

1. First , that it be done in a right way , a right faith , a right religion , which is onely in the faith of Christ : other foundation can no man lay , 1. Cor. 3. 11.

2. Secondly , that it be warranted by a speciall faith ; that is , first , a certaine knowledge out of Gods word , that it is a worke pleasing to him , and not contradictorie to his will : secondly , with a full perswasion that his person , who performes it , is reconciled to God , in and through Christ Iesus ; and so his worke , yea all his works accepted , as the person and sacrifice of Abcl was accepted of God , Gen. 4.

3. Thirdly , that it be done to a good end , that is , to glorifie God , to testifie our loue and thankfulnesse to him , for his infinite loue to vs ; and to make our owne election sure . And all workes done otherwise , how great soeuer they be , how glorious a shew soeuer they make , either in our owne eyes , or in the eyes of the world , are those apparances which often beguile good men , ( I meane , men of good natures , of good naturall dispositions and affections ) and which S. Augustine cals splendida peccata , glistering sinnes ; promising life , but leading to death : Their wayes seeme right in their owne eyes , but the yssues therof are the wayes of death .

Viae priuatae .

In the second place we haue priuate wayes , which are wayes of ease for a mans person , or the priuate vse of his family , as garden alleys , walkes , back-wayes and by-wayes . And these haue their resemblances in our generall callings as Christians , and in our particular callings , as we are Ministers , Magistrates , Lawyers , Merchants , or the like .

1. In our generall callings , wee haue priuate wayes , whereby with Nouatus , we thinke to goe to heauen alone by our selues : As for instance , amongst our Romish Aduersaries the infinite Orders and wayes of perfection , ( as they call them ) doe plainely manifest ; and with vs , that auersenesse and singularitie of humour which preuailes so farre with some , as it causeth whatsoeuer is commaunded by the lawfull Magistrate in Church affaires , to be by them and their followers vtterly misliked ; if for no other reason , yet for this , that it is commanded , and in obaying they should commit , as they say , three grieuous faults . 1. Sinne against their consciences . 2. Giue offence and scandall to their weake brethren . 3. Infringe their Christian liberty .

2. In our particular calling , wee haue our priuate walkes also , euery one neglecting the maine end at which they should driue , and ayming obliquely , either at priuate gaine , at vaineglory , or the satisfaction of some base humor and passion . And to begin with the Diuine , because he should leade others right : The end of his vocation is , by preaching to acquaint men with the will of God , by praying to turne the wrath of God from the people , and to obtaine a blessing vpon his labors , and by practise to confirme such in the true faith by workes , as he hath wonne by words to beleeue and imbrace it : But doth he tend this errand ? alas nothing lesse , for assoone as he is fligge , and comes fresh out of the Vniuersitie , if he bee crost in his first preferment , then he growes refractary to the State and present government of the Church established ; neither makes he conscience to mis-leade others , so he may be head of a faction , and be thought somebody . But if in his first yeeres he meetes no checke , but gets preferment , his study then is to grow with the time ; and then he cannot distinguish the warts , moles , scarres , and corruptions of the Church , from perfections and graces : his study is not to discharge one Cure well , but to procure and charge himselfe with many ; to heape steeple vpon steeple , as if he ment to climbe vp to heauen that way . And after all to retire himselfe to a Prebendary out of the way , where like a bird in a cage he may be fed fat , and prouide to purschace some new and higher preferment , but neuer sing more .

This his way seemes good to himselfe ( for I will not vncharitably iudge him to sin against his conscience ) and yet he finds the issue thereof to be the wayes of death . But we must let him alone , he is in his way , it is in vaine to moue him to leaue it , for he laughes both at the motion and the man that makes it : he abounds in his owne sense , and will not be taught , but by sence , by feeling punishment when it is too late to shun it .

The Lawyer is presented next , the end of whose vocation is to do iustice , and determine controuersies truly for the procuring and preseruing of peace : But doth he hold himselfe strictly in his course to accomplish this end of his calling and profession ? Alas no. But he demeanes himselfe for the most part , as a man placed aboue the Lawe ; And what he doth is either against the Lawe , or without a Lawe , as it were by his princely prerogatiue , 1. Tim. 1. 9. non est iusto lex posita , &c. There is no Lawe for a Lawyer . Thus he may take what cause he list in hand , though he know it be vniust : for his office ( he saith ) is not to Iudge , but to pleade ; and he speakes therefore with more affection and earnestnes against the truth , then for it : Because a good cause will speake for it selfe , but he deserues praise that maintaines an ill cause well ; and for this he shall be famous , and get Clyants , and so get wealth which is that he aymes at .

Againe , he may take what fees he will , though the Law limits his takings , and cals the excesse , extortion . He is the expounder of the Lawe , he is Lex loquens , the tongue of the Law , and saith , That the intention of the Lawe was to limit men that they should take no lesse , and it limits such as can get no more .

Againe , other Trades must do their worke , if they wil haue wages ; and must acknowledge the benefit they receiue , and the Benefactor : but heere the Master is the seruant ; and whereas in all other vocations there lies an Action in the Case against such , as hauing taken a valuable consideration for their paines , will not performe their worke ; He , nothwithstanding his fee , may speake or hold his peace as he pleaseth : for though he hath two handes to take fees on both sides , yet he cannot be at two Barres at once , and Demosthenes , we know , had as much for holding his peace , as AEschines for pleading . The Doctrine of Restitution he likes not , it is a popish point ; in all other things he can be content to be Catholique , to be vniuersall , to be for euery man : To be for a man in one case , against him in another , though the cases resemble : nay , perhaps to be both for the plaintife and defendant in one case ; and though he cannot pleade for both , because he hath but one tongue , yet he may giue counsell to both , for that one toungue is double ; and takes fees of both , for that 's the end of all . His wayes seeme good and right ; for can he walke wrong who hath the Law , the rule of Equity in his hand , and whose office it is to guide others right in the way ? Yes doubtlesse , the end shewes , that Malè parta , malè dilabuntur , the issues of all are the wayes of death and destruction .

Next looke vpon the Marchant as it were the Generall , and all Mechanicks as vnder-Officers of commerce , the end of their Professions is , or should be , by commutatiue Iustice to supply the necessities of each other , and so of the State . But see how they propound priuate gaine to themselues , as the only maine end and scope of all their labours . And vnder this couer what one can cheate or coosen his neighbor of , either by sophisticated wares , or false waights and measures , or by any other close deuise or conveyance , he thinkes it tolerable , nay laudable , a part of his trade , a mistery ( as he cals it ) of his profession ; without which he could not be a good husband , or thought fit to deale in the world , or set vp for himselfe .

Thus perhaps he will be curious in the duties of the first Table , which touch not the corruptions of his profession ; but for workes of mercy commanded in the second Table , he knowes not what they meane , or perhaps they are superstitious and popish workes , though he heare God himselfe say , Hos. 6. 6. I will haue mercy , and not sacrifice . He will not sweare perhaps ; for that is too open a sin for his purpose ; in this point perhaps he will be an Anabaptist : but if lyes will sell his euill-conditioned commodities , he will let none lye by him , nor no man lye beyond him . He will not breake the Sabaoth , no not to eate , no not to feed others , not to doe good , he is a strict Sabbatarian , a Iew in opinion ; but that day or any other he will not sticke to coosen his credulous brother , and aswell may you trust a Iew as trust him . Thus he growes rich , and treasures vp wrath for himselfe , and in his whole dealing shewes himselfe a wrong Marchant , but a right Iudas , who wil gaine by the fayned shew of godlinesse , or by any other course . His way seemes right to himselfe ▪ though the end thereof be the Yssues of death .

Viae Puplicae , vel Pretoriae .

In the third place wee haue Publique wayes , common roads , the Kings high-way , which resembles publique iudgement , publique authority , and the Common Lawes of the Land . For because all men thinke their owne wayes good , bee they wayes of priuacie , or wayes of neighborhood , therefore God hath appointed Kings and Iudges to bee life-tenants and Deputies in his steade , to defend weake truth from strong falsehood and oppression , and to decide euery controversie accordin to the right rule of reason and Equity contained and expressed in the Lawes where they gouerne . Otherwise vndoubtedly , if euery man might be his owne Iudge , the Thiefe , the Murtherer , all would be quit , and the Iudge and Iewry should smart for it ; the Plaintife and Defendant , all would be sauers , and the Lawyer should pay for all , who now is like to get all . To auoyd therefore this confusion , God hath set Caesar to arbitrate indifferently betwixt party and party , and giuen him a Lawe and direct rule how to doe it , and that he might do this freely without partiality , without feare or any other thing that might mis-leade his iudgement , God hath set him aboue all , exempted him from all other Iudge but himselfe , and the Lawes which are his rule and iudge . Now to the end he might be fully and compleately furnished , God puts an other spirit into him , as wee see in Moses , and after in the 70. Assistants , and in Saule , Dauid , Salomon and others who were extraordinarily indued from aboue with Graces fitting their imployments ; and this Spirit whilst it continues with them , doth neuer contradict the publique voice , that is , the Lawe of the State , but ioynes with it and speakes the same language , from whence perhaps that common speech arose , that the voice of the people is the voice of God , if it bee ioyned with the voice of the King ; and this voice is to be heard and obayed for conscience sake , being heere opposed to the Spirit of priuacie , which will rule , though without reason ; and the more weake it is , is for that the more wilfull .

Now this Spirit of priuacie ( whose wisedome consists in wilfulnes ) may be in a publique Person , when for his owne or peoples sinne he hath lost the publike spirit wherewith God indues Princes . So the publique spirit departed from Saule , 1. Sam. 16. 14. and a priuate mad spirit possessed him , 1. Sam. 18. which made him hate Dauid , for louing him , and being loued of God ; to giue him his daughter vpon purpose to ensnare and betray him ; to deale falsely with him in all his faire pretences ; and lastly , to crosse and contradict his owne religious Law for the extirpation of witches , by consulting with them .

Salomon was in the like case , whilst by the vncleane sinne of Adultery he fell into the snare of Idolatry ; he crost his people , and forgat his owne writings , where he saith , Pro. 28. 15 As a roaring Lyon , and a ranging Beare , so is a wicked Ruler ouer the poore people : Yet he thought himselfe then also perhaps as wise as before , because he found himselfe as witty , and forgot what he had written , That into a malicious soule wisedome shall not enter : nor dwell in the body that is subiect unto sinne . Sap. 1. 4. 5. 6. 7. For the holy Spirit of discipline will flie deceite , and remooue from thoughts that are without vnderstanding : and will not abide when vnrighteousnes commeth in . For wisedome is a louing Spirit , and will not acquit a blasphemer of his words : for God is witnesse of his reines , and a true beholder of his heart , and a hearer of his tongue . Wherefore , for this , when he recouered his former publique spirit , he cryed peccaui and miserere with his father David , and wrote that booke called Ecclesiastes , to bemone and manifest his owne fall , and forewarne other Princes to beware of the spirit of priuacie , that they may hedge in their royall wayes with these conscionable restrictions , whereby they may be obayed for conscience sake by their subiects .

1. First , Salomon , or Caesar must not rule without a Lawe , nor by his absolute power make any , but see to the execution of those that are made . It inclines therefore too much towards tyranny for a Magistrate to exercise an absolute authority without limit , and the Superiour who rules without a Lawe , or against Lawe , walkes in no way himselfe , but balks his owne high-way ; for a way is fenced , but the champian fields are for the wild-goose-chase ; and corners and holes for sinister actions . When as publique persons should do publique actions in publique , Gen. 23. 10. in the Gates of the City , in the Kings high-way , Deut. 22. 15 in the eye of all . For chamber-workes are suspicious , and carry a shew of priuacy and parciality . And so it is sayd by Liuy , that Tarquinius made the name of a King odious at Rome , because he ruled all Domesticu consilijs by chamber-Councell , as Rehoboam in Israel , and Lewes the 11 , in Fraunce . Thus Kings though they bee in some sort aboue the Law , because they are dispeusers of it , are not yet without a Lawe , because they must rule themselues and others by it . And thus much the crowne that a King weares testifieth , which is a type of the loue , and acknowledgement , and consent of the people in his gouernement ; and lets him see , that there is a verge , a hoope , a compasse for the heades of Kings , aswell as of subiects , and that wee come to manifest in the second consideration .

2. Secondly , Gods Lawe is Caesars verge , which Caesar must neither transgresse , nor suffer to bee transgrest . Where God hath set no Lawe , there Caesars Lawe ( I meane the Lawe of the Land , which is the hedge to this high-way of the King ) must stand . And this must agree with the equity of the Lawe of God , from whence it originally takes life and strength . For as where it agrees with Gods Lawe , wee must obay it for conscience sake ; so where it contradicts or crosseth the Lawe of God , the Apostle Peter giues a generall rule , It is there better to obay God then man . Act. 4. 19. To cleere this :

Thou sayest thy conscience tels thee , the Religion commanded by the King , or some ceremony vsed in the Church according to the Lawes established , is not agreeable , but contrary to the truth ; If thou canst manifest this by the word of God , then thy Conscience tels thee right , and thou art not to doe what is commanded by man , though he speakes humane Lawe , but yet thou art to suffer what is inioyned by him , so speaking with the Law , or so doeing as Executor of the Lawe : and both these wayes thou obayest God and Caesar too ; God actiuely , doing what he wils ; and Caesar passiuely , submitting thy will to Gods holy ordinance , and obaying the Magistrate for conscience sake . But if thy conscience tels thee this or that , and cannot proue what it tels thee , but by shifts and shadowes ; then it is not truly thy conscience , at least no true but a lying conscience that so misleads thee ; nay rather , it is thy phantasie , thy imagination , thy peeuish , preiudiciall , and froward conceit ; And thou art bound to resist , and breake thine owne crooked and peruerse will , and to subiect it to the will of God , who hath subiected thee to Caesar . For Conscientia non est contra scientiam , sed cum scientia , Conscience is ioyned with knowledge ; that s the ground , otherwise thou setst vp an Idol in thy owne heart , and worshippest it , whilst thou obayest an erring and ignorant conscience . For an Idol ( saith Saint Paule ) is nothing in the world ; and such is thy conscience , a bug-beare , a Scar-crow , a Chimera of thine owne melancholly imagination , or maleuolent invention : And howsoeuer it may seeme right to thy selfe & thy Sectators , or Sect masters , the Yssues thereof are the wayes of death .

3. Thirdly , as the Lawes of God must guide our consciences in our rellgious duties , so the positiue Lawes of the Kingdome must be the high-way wherein euery one must walke in actiue obedience . And Kings and Iudges are the dispensers and disposers of these Lawes according to reason . Neither shall they need in the execution to satisfie euery priuate , curious , and contentious head , which pretending conscience , will disobey , or to satisfie euery delinquent with arguments , for then his worke were infinite ; but strictly and directly to open the booke , and to execute the Lawe of the Land , and euery liege-man is to acquiesse therein . For the Iudge is , or ought truly to bee , Lex loquens , and doth but tell vs the Lawe , and shew vs the high-way in which wee must walke ; and if wee list not to walke in it , wee must be content to suffer for our willfull folly , or walke out of the way , out of the reach of the Lawe . And there is great reason for this , for God hath set Kings as his Deputies to execute Iustice and Iudgement , he expects it at their hands ; and where any euill fals out for lacke of execution , the fault is the Magistrates , if there be Law to preuent it ; of him shall the soule be required which perisheth for lacke of gouernment ; as the soule shal be required at the Pastors hands , which perisheth for lacke of instruction in the truth . Great reason is it therefore he should haue power ouer such as he must answere so strictly for , that he may punish them , or compell them to come in , or keepe them for drawing others out of his folde .

So wee see , Iudg. 17. Micha sets vp an Idol contrary to Gods Lawe , he will haue a parlor-worship , a religion by himselfe : The reason of this error of knowledge and conscience is giuen there ; Then there was no King in Israel , but euery man did what seemed good in his owne eyes . So the King is to see to Religion , and if Idolatry increaseth , or sects , or schismes arise , it is counted the Kings fault , if there bee a King ; the fault arising heere for lacke of a King : that is , of a fit person to execute the Lawe against Idolatry . Likewise in the 19. Chap. of Iudges , the Leuites wife is defiled after an vnsatiable & brutish maner : The reason of this villaine , this iniustice , this error in practise , is giuen as before , Then there was no King , &c. So all disorders of life are for lacke of execution of Iustice : for God gaue the People a Lawe in this case ; so they lacked not a law , but a Magistrate to execute it . Againe , in the 21. Chap. of Iudg : There are two barbarous facts mentioned ; the first , the bloudy destruction of Iabes Gilead ; the other , the rape of certaine virgins by fraude and force , who came out , without feare of trechery , securely trusting to their owne innocence , and the peace of the State . The reason of these disorders is giuen as before ; Then there was no King in Israel , but euery man did what seemed good in his owne eyes : There was a Lawe , but there was none designed to execute it .

Praysed be God , wee haue both King , Lawes , Priests , and Iudges ; how haps it then , that there are ( I do not say sinnes , for there will be sinnes as long as there are men , ) but such common , open , crying sinnes , such raigning , roaring , raging sinnes , such beaten roads , common high-wayes of sinnes and sinning , as if there were no King , no Lawe , no Priest , no Iudge in England ? I speake not of them , which may pretend their excuse from the fraylty of our natures , and our procliuenes to sin , but of such as are committed with a high hand , standing like theeues by the high-wayes side at nooneday , and robbing God of his glory , the Common-wealth of their honor , and that with violence , with applause , shaddowing their vnlawfull actions vnder the pretence of Lawe it selfe , which should reforme them . And some of these for the manifestation of this point , I intend to bring to the barre to answere for themselues .

But see I shall not neede ; for impudent Sacriledge appeares of himselfe to confront the Pulpit and the bench too ; It is not a scarlet gowne that can fright Diues ; for he went in purple euery day . If Iustice helpe not , he will strangle Deuotion : for who will giue to God , if the Diuell enioyes what is giuen ? Or who will giue to the Clergie , to the poore , to charitable vses , if the Athiest , the prophane person , the vncharitable wretch , the Politician , may ceize vpon it & sell it , or the title to i● , as he doth . It lyes only in the hands of Power and Authority to stop his mouth ; for he hath got such countenance and supportance as he sits in judgement , and hath giuen sentence ( like the Man of sinne ) against the Clergy , that tithes are not due to them Iure Diuino ; and therefore he and his may ceize vpon them with Prescriptions , Impropriations , Prohibitions , like an other three-headed Cerberus , Iure diabolico . The Country-people like well , and will soone learne this lesson , they thought before it was no conscience to pay tithes , but all being due by almos , it was no theft , no sacriledge , but wisedome and good husbandry to keepe asmuch backe as they might ; wee expected reformation , and a restoring of the oyle to the lampes , as God had lent these times more light then others : But now there is cause to doubt rather substraction , then to hope for restitution ; much lesse to expect addition : Simony , Sacriledge , all are let loose and armed , and Iudas hath sufficient colour to saue like a theefe his oyntment from Christs members and Ministers , vnder pretence of charity , and releeuing the poore ; though Christ sees the thiefe in Iudas heart ; and though Salomon knowes howsoeuer this way may seeme right to themselues , yet the end thereof is destruction to the Church , and death to many a poore soule . But they are in their way , rather willing to pay tenths to Sathan , then to God ; It is therefore ten to one , if one of ten , haue grace to returne and to restore . God is iust , who , whilst they withdraw their hands and hearts from good , withdrawes his grace from their hearts ; they may heare , but they profit not to obedience and practise ; He will not suffer such to gaine grace by the preaching of the Word , who for their owne priuate gaine would starue the Preachers of the Word .

The Vsurer comes next as a brother in euill to Sacriledge . This must not now be called a sinne , it is justified out of the Pulpit to be none ; and it is growne to be a profession too , and the Vsurer is a free-man of euery company , but not free in any good cause or company . It was a sin so vgly heeretofore , as none durst practise it , scarce durst name it , but with the signe of the crosse , as if they had spoken of a Diuell : but it is now so common , as he is scarce thought an honest man that is not one : for he cannot be honest that is not rich , and he cannot be rich without this trade . This is the gulph wvith sinks and swallowes our Marchants , Clothyers , Farmers , Owners , all . Men complaine of the Law , ( and that worthily ) but this , this is the rocke that Shipwracks all , and spoiles all trading and commerce , whilst the venter and hazard is the buyers and the sellers ; but the certaine gaine fals betwixt both to the vsurer . This Man payes neither duty to God nor the King , for his trade hath no warrant from either . God forbids it , the King tolerates it , as some States doe the practise of the Stewes , or as our Sauiour said of Diuorces , Moses for the hardnes of your hearts ; suffered you to put away your wiues , but from the beginning it was not so ; the time hath not beene long , since this sinne came in request for a vertue ; nor will it bee long ere the practisers shall see , that howsoeuer the way seemes good in their owne eyes , yet the Yssues thereof are the wayes of death .

Next , the vsurer and the Sacrilegious person , who are coupled like dogges , comes three together in a cluster : 1. The Forestaller , 2. The Ingrosser , 3. The Depopulator ; as seuerall species of one Genus ; birds of a feather , who hang together of a string , and it is pitty they should not euer so hang.

The Forestaller ( I meane not the petty forestaller of a Fayre or Market , but the forestaller of Commodities in a whole Country ) bites closer then a Goose ; for the Goose eates all aboue the earth , but this beast eates vp all commodities before they spring , assoone as they are sowne in the Earth , and therefore is a right earth-worme .

2. Neither when I speake of Ingrossers , do I intend petty persons , who ingrosse vp this or that commodity ; but the Ingrosser of Farmes , who like another Cain takes possession of all , and will not indure any man to thriue or liue by him . Euery Farme , euery trade , euery Sheepes-course is his . Nothing fatts him but a deere yeare , nothing drownes him but a deepe and long snow : for if that melts not the sooner , hee melts . He hath in his hands perhaps what would imploy and maintaine ten households , and he scarce keepes one . Thus he beggars himselfe , whilst he is not able to stocke all his Farmes , nor giue them that compasse , Arist. Oecon. lib. Sterquilinium which Aristotle saith is the best ; namely , to compasse the ground about often with the owners feete : hee beggars his Landlord , whilst once in seauen yeeres he hangs his Lease on the hedge , quod agro est optimum , vestigia Domini . and trusts to his heeles ; he beggats the poore , whilst he will affoord them no abiding place in the Earth , nor no imployment to preserue them from Idlenesse ; and he beggars the whole State , whilst he breeds beggars , and makes the ground vnfertile for lacke of tending ; which if it were in the hands of more , that could manure and follow euery part ; would yeeld more increase to the Occupier , to the Master , and to the State of the Common-wealth .

3. The last of these is the Depopulator , who to inhanse his Rents , puls downe all the petty Tenements and Farmes , and will haue none dwell neere him . Assoone as this is done , he lackes neighbors ; thus the iustice of God whips him by his owne hand . Then he hyes to the City , where the Dicing-house vpon the right hand , and the Drinking-house vpon the left hand , and the Drabbing-house before him , spends all that is left ; or if any be left , the tyre-woman , and the taylor , dogs and hawkes , and Coach-horses diuide it ; and amongst these he wastes all that , wherewith his predecessors feasted themselues , and their poore neighbours . There are Lawes against these , but often it concernes the Iury , the Iustices ; nay , the Iudges themselues , and therefore the Lawes must be silent in this case ; for these wayes are good in their owne eyes , though the Yssues of them be the wayes of death .

There come next to hand three others , who depend of those that went before , and whose profession is practised with a kinde of warrantable deceite ; namely , the Malster , the Brewer , the Alehouse-keeper ; these drinke vp the State , as the other did eate it vp ; and for their sakes , drunkennesse is thought a tollerable , nay , a necessary euill . Their pretences are the prouision for the poore , or the raising of the price of corne , that the husbandman may liue , and that the rackt Rent may not vndoe him ; but what he gets of these at the Barne dore , he leaues at the Buttery-hatch . Mothes are no worse in cloth , rust in yron , nor whules in Mault , then these in the Common-wealth . For since these were set vp , and manly exercises cryed downe , our bodies are weakened and corrupted , our spirits dulled , and made effeminate , and we fitted for slauery , being euery day ouer-mastered and made slaues by drunkennes and excesse . And yet there are some who suppose this trading to be as necessary for the State , as Tobacco or the trade of the East-Indies ; and for my part I am easily induced to beleeue them , whilst I know the equall discommodity of all ; and see , that though their wayes seeme good to themselues , yet the Yssues thereof are the wayes of death .

Next these , the bribing Officer appeares , as in a clowde ; for his wayes are darke and past searching out , except to him that can hold a candle before the Diuell . Mammon brought him in , Mammon keepes him in , and the excesse of his wife , child , seruants , giues notice to all eyes , that such brauery is not to be maintained without bribes . And therefore when poore men come to passe any thing how iust soeuer , they are warned to open their purses wide ; and so whatsoeuer the cause bee , their reedles eye shal be made bigge enough for the Cable or the Camell to enter . ●sai ▪ 1. 23. Iustly may God complaine of vs as of Israel . Thy Princes are rebellious , and companions of theeues : euery one loueth gifts , and followeth after rewards : they iudge not the fatherlesse , neither doth the cause of the widow come vnto them . And Ier. 5. 26. Among my people are found wicked men : they lay waite , as he that setteth snares ; they set a trap ; they catch men . As a cage is ful of birds , so are their houses full of deceite ; therefore they are become great , and waxen rich . They are waxen fat , they shine ; yea , they ouer-passe the deeds of the wicked : they iudge not the cause , the cause of the fatherlesse , yet they prosper , and the right of the needie doe they not iudge . Shall I not visite for these things , saith the Lord ? shall not my soule be auenged on such a Nation as this ?

God himselfe must visit for these sinnes , the Magistrate will not ; it is he that must be visited ; it must be an omnipotent power that must therefore reforme this generall corruption , that spreads so wide , and climbes so high : for these wayes seeme good to the eyes of great men , yea to some of the greatest , ( who should correct it ) though the Yssues thereof be the wayes of death .

Now I haue proceeded so farre I will conclude with him that is the cause of all this , and that 's the Courtly Thiefe ; who begges a Patent , that all these before spoken of , and more too , may rob , as it were , with warrant vnder his seale . But I doe him wrong perhaps to call him thiefe , he is rather a Beggar ; not a beggar by the Kings high-way , but a Beggar of the Kings high-way ; so that no man may passe vp and downe in course of Lawe and Iustice but hee takes custome . Surely he hath begg'd so long , that he hath almost made vs all beggars , and therefore it is pitty there is no whipping post for him . But assure himselfe , though he be of the number of the sturdy and incorrigible persons heere in this world , yet there is a whipping post for him in another world , and he shall see , that though his wicked wayes seemed good in his owne eyes , and in the eyes of his fellowes , of his fooles , of his flatterers , yet the Yssue of them are the wayes of death and destruction .

But what should I need to dwell longer vpon particulars , when not only this or that member , this or that finger or toe , but the whole body is corrupted ? Looke vpon Religion , are not our aduersaries on all sides increased ? Do not all places swarme with schismes , sects , heresies , and priuate spirits ? Looke vpon our liues ; was there euer such defect of charity , as if indeed it were true which some slander vs withall , that wee teach a solitary faith would saue , and that works were needlesse ; nay sinfull ? was there euer generally such an itch of priuate wealth which euer forerunnes and effects the ruine of the Common-wealth ? Looke vpon all our Proiects , of draining surrounded grounds , or whatsoeuer other profitable pretence they carry , see if they ayme not at the draining of the publique purse , at the milking of the state by priuate Monopolies ; as if England were a hard step-dame , and no indulgent Mother to her prodigall and vngratefull children . Looke vpon our affections ; was there euer such a deade luke-warme indifferencie , a dow baked zeale , as if we cared not which way the world went , all wayes were alike to vs ? Looke vpon man and wife , the Epitome of the Common-wealth ; was there euer such iarres , so little loue , such chopping and chaunging of wiues and husbands , such Nullities , such playing fast & loose with the sacred coniugall knot , such houses ouerthrowne by busie , pragmaticall , and disobedient Euahs , and effeminate , slauish , and passiue Adams ? Looke in the streete , if you can distinguish men and women asunder by their apparell , or behauiour ; if euery Succuba seemes not an Incubus ; so that you had need of a Iury to inquire of their Sexes ? Consider well if there be such a thing as modesty and chastity or shamefastnesse , left amongst women , or courage , manhood , and honour left amongst men . Looke vpon the highest , if they make any other account of the poore then of their tame cattell ( I except their dogs and horses , and perhaps their sheepe , deere , hogges ; for these must all be fed before them : ) Looke vpon the Commons , if their teeth grinde not with indignation , as if they had stomach enough both to eate the beasts and their more beastly masters . Looke vpon all men , if sinnes of all kinds doe not abound : See if you can distinguish the man from the Master , but that perhaps the man goes brauer , sweates lowder , and wil be drunke sooner . And if his Master keepe from Church for conscience sake , he will keepe from thence because he hath no conscience . Looke euery way if it be not a shame to seeme good , much more to bee so : If it be not a glory to regard neither God nor King , Religion nor Lawe . If they be not the only braue fellowes who dare doe the basest acts most boldly , and in a drunken desperate moode , iustle sober and silent Iustice from the wall into the Channell . Behold if want hath not made a violent ceizure of vs all ; want of wealth , want of strength , want of courage , want of wit , want of conscience , want of grace ; so that wee resemble the people of Laish spoken of in the 18. Chap. of the Iudges , 7. 10. verses , and so are a carelesse , secure , irregular Nation , a fit prey for any Conqueror .

This is all true , all men see it and confesse it ; but where is the cause of this ? Our sinnes ; they are both the cause & the effect ; for sinne is punished with sinne : And we that are euill Customers to defraud God of his due , must looke to haue strict & seuere Searchers , and Controllers , and watchers set ouer vs . But where is that causa proxima of sinne ? Sinne is a cause indeed of sinne , but it is causa remota , so that euery eye cannot discerne that cause . Why , the next cause of sinne which euery eye may see , is the lacke of Execution of good Lawes ; wee haue them , but thy lie as Henry the fifts Bowes and Arrowes at Pomfret Castle , with which he wan the battaile of Agincourt ; or Edward the thirds sword in Westminster , which he vsed in the Conquest of Fraunce , and tels vs now what braue fellowes our forefathers haue beene : Heere only is the difference , that sword is euer drawne ▪ but the sword of Iustice is euer in the Sheath .

Now my honorable Lords , you haue the sword in your hands , though not the scepter ; draw it foorth , and strike with it the enemies of Truth and Iustice , who wander out of the Kings high-way , in their wayes of neighborhood , and wayes of priuacy . You heare Nehemiah say , Cap. 6. 11. Should such a man as I feare ? It were a shame . Should such as you either feare , or fauour , or respect causes or persons ? I cannot suspect such a cloud , where there appeares such a shining Sun of graces , and gifts of knowledge and profession . I dare not admonish you of any thing , I am so confident of your integrity . Yet because I know as you are the eyes of the State , the eyes of his Maiestie , so you must see by othermens eyes , and heare by other mens eares , I turne me therefore to them .

Honorable Gentlemen , the King hath made you Iustices , to assist these Iudges in presence , to supply by your authority their absence : Shew your selues as your Predecessors haue done , worthy of your places ; reforme what you can , inform where you cannot , that the higher power may . I know you know , you were not made Iustices of peace , to the end to be silent , but to speake . He is vnworthy of his place , who attaines it onely for his owne grace , to hurt his enemies , profit his followers , to vphold his faction and partie ; and therefore attends his profit or pleasure rather then his calling , where withall he thinkes his conscience is not charged ; but that it is enough for him to sit on the Bench , to tell the Clocke , and keepe his Cushion warme . You know , and therefore doe the contrarie ; the Church , the Common-wealth expects more from you , and I excite you to this in their names .

And you Gentlemen of the Grand-Enquest , and of other Iuries , with chiefe Constables , and pety Constables , I turne me to you : Consider you are the eyes and eares wherewithall Iustice sees and heares ; without you shee is blind and deafe : let not preiudice or partialitie take vp your affections therefore aforehand . Be not like Band-dogs muzled for feare of biting : remember the dignitie , authority and vse of your places , and disgrace them not by your vnworthy cariage . The poorest Constable is an eye to the richest and wisest Magistrate : but few of them I feare haue eyes to see it ; and that their Certificates would witnesse , if they were strictly examined , which commonly are nothing but matter of forme , and yet without either matter or forme .

Consider , I beseech you , how Policie hath set one eye ouer another , and how many eyes there are ouer-looking all your voluntarie , your wilfull , your negligent and partiall escapes ; the petty Constables , chiefe Constables , Grand-Enquest , the Iustices , the Iudges and the whole County . And you that are next the lowest , consider the like , and so successiuely as you are superordinate ; I ascend to you honorable Iudges , who know you haue a King aboue you too , who can distinguish of wayes , discerne colours ( though all scarlet sinnes , & crying crimes be kept from his eyes and eares artificially ) : Eccl. 5. 8. & there is one aboue him too , who rules the hearts of Kings as the riuers of waters ; and being aboue him , he must needs ouersee vs all ; Psal. 97. 9. Pro. 21. 1. Act. 15. 8. for he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the searcher and seer of the heart .

There is a double worke at the Assises , the triall of Nisi prius , and Censure of manners : This , this last ( my Lords ) is the needfull , the acceptable worke ; for we haue more neede of a Cato to reforme our corrupt manners , then of a Cicero , or Antony , or Salust , to purifie and polish our Language . Wee all speake like good Angels , but we liue like euill . The Country Contention makes the Lawyer rich , but the neglect of Iustice makes vs all poore . Heere nothing profits but due execution , which is then done , when your honors do not only giue good and learned Charges , and good examples by present actions , but leaue an impression for the future , and looke at your returne for full obedience to your commands and orders ; which else are effectuall no longer with some , then this my Sermon , which being taken for a matter of course , is perhaps ●ost by censure and science for a while , but scarce touched by conscience , or drawne into practise by any at all , though that should be the end of all hearing , as it is the end of all preaching . Now to conclude ; that both my Sermon , & your Lordships charge , and all our actions may be to the glory of God , and the good of this Common-wealth ; Let vs ioyne together in humble and harty manner , and commend the end of this our present way of knowledge and the beginning of your great worke of Execution and practise , which followes , to his holy blessing and direction in faithfull and humble prayer .

Gratious God , thou that hast giuen vs a way to walke to heauen in , the way of thy commandements ; and , when wee did not keepe that way as wee ought , didst in thy mercy reueale the way of grace vnto vs in thy Gospell , sending thy Sonne to be a way , life , and truth vnto vs . A way to walke in , the life and strength wherewithall wee walke , and the truth wherevnto wee walke : dispose our hearts to meditate , & to obserue those things that thou hast taught vs , and obediently to shew our thankfulnes by labouring to practise the same in our seuerall vocations with the care of good consciences to thy glory . Lord giue vs grace to shun all wayes that seeme euill and are so ; or are euill , though they seeme not so . Let vs not be mis-led by wayes of neighborhood , by imitation or example , either of our predecessors deceased , or otherwise absent or present , nor wander in our priuate wayes from the publique rule of thy word , and the true end of our callings in Church or Commonwealth . Especially ( O Lord ) keepe vs from abusing the Lawe for a colour of sinne , as if wee had warrant and authority to iustifie our wickednesse , and durst sinne without feare of punishment in the sight of the Sunne , in the Kings high way like Robbers .

And since we see , lack of execution of good lawes is the cause of our euil liues , giue care & courage to thy Iudges , & zeale and conscience to euery other Officer of Iustice , that all may ioyn together to root vp sin , & to strengthen the man of God in the wayes of God , that wee may so walke with thee heere in obedience as Enoch did ; that as he was , wee may be heereafter translated to walke with thee in eternall glory through Iesus Christ our Lord and Sauiour . Amen .

A Postscript to all Christian Readers , especially to my brethren and fellow-laborers in the Ministerie , and to the Freeholders .

YOu haue seene the high-wayes of God and the King playnely layde downe . Keepe you to the word of God strictly , for that is Gods high-way ; 2. Tim. 3. 14. 15. 16. 17. Concerning the Kings high-way , that also is his reuealed will in the Lawes of the Land ; which , although his absolute will doe not constitute ( as Gods wil doth ) yet his consent confirmes them as the Parliament propounds them . In the Parliament then ( which is the whole State representatiue ) these high-wayes are made ; and the fundamentall customes of our State , makes euery Freeholder a way-maker in this case , not binding any man before he hath bound himselfe by the Knights and Burgesses who are his Spokesmen .

Bee therefore wary , when you heare a Parliament summoned by his Maiestie , whom you choose Knights of the Shire , and Burgesses of Corporations ; that is , whom you constitute in your places to repaire or make these high-wayes of the King , wherein you are bounde to walke obediently for conscience sake : and remember what admonitions his Maiestie hath giuen you often by Proclamation to this end : especially in the first yeere of his Reigne , when he found fault with such as disabled their Counties and Corporations , vsing to choose strangers according as they were directed by letters or superior Command , as if they had no freedomes , or wanted sufficient men of ther owne to supply those places . And remember also how before this last Parliament his Maiestie ( hearing and beholding what packing , plotting , and vndertaking there had beene vsed in this important businesse ) did command all men to forbeare writing and vnderhand solliciting for the place , either on their owne behalfe , or others ; and aduised the people to chose freely , & not to betray their owne liberties in the choice . Better counsell you cannot haue .

When therefore you heare of a Parliament towards , let the Ministers prepare the people , and warne them of the worke in hand , and let such as are Freeholders conferre together , and ( neglecting both their Landlords , or great neighbours , or the Lord Liftenants themselues ) looke vpon the wisest , stoutest , and most religious persons ; and be carefull to choose such as haue no dependancie vpon Greatnes , nor seeke change of the State , Lawes , and Religion , nor hunt ambitiously for place , honor , and preferment ; for there is danger in these : but he that is religious , will stand for his Countries good ; and in choosing such , you shall please God and the King , and profit your selues , and your posterity .

Finally , let none amongst you bee seene idlely to sit at home , whilst these things are doing in the full County , as if it did not concerne you : but ride , runne , and deale seriously herein , as for your liues and liberties which depend heereupon . And as you see such as are contrary minded bandy themselues together for their party , to choose one of their opinion for their turne , so see you doe the like , that you may counterworke them and hold the liberty you haue got ; and the Lord prosper you , and make you of one minde as one man , that the Gospell may still flourish among you , that mercy and truth may meete , Psal. 85. righteousnes and peace may kisse each other , that the Lord may giue that which is good , and the Land may yeeld her increase .

Errata .

Fol. 10. lin. vlt. for alterations , reade altercations .

Fol. 73. lin. 2. for villaine , reade villanie .

FINIS .