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 eng Catholic Church -- Controversial literature. Christian life -- Early works to 1800. Conduct of life -- Early works to 1800. eebo A Brief survey of the old religion : which may serve as a guide to all passengers, yet members of the militant church desirous to know e.t.c. keep, am n/a 1672 175 74703 180 5 0 0 0 0 24.76 C The rate of 24.76 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2014-02 Keyed and coded from ProQuest page images 2014-04 Sampled and proofread 2014-04 Text and markup reviewed and edited 2015-03 Batch review (QC) and XML conversion

A BRIEF SURVEY of the OLD RELIGION .

Which may serve as a Guide to all passengers , yet members of the Militant Church , desirous to know & keep , among divers wayes , the Old-good-way to Heaven .

Though the Lord give you the bread of adversitie & water of affliction , yet shall not thy teachers be removed into a corner any more ; but thine eyes shall see thy teachers . And thine ears shall hear a word behind thee , saying , This is the way , walk in it . Isa . 30.20 , 21.

Printed in the Jeer 1672.

TO The militant Church of Christ Universally dispersed over the face of the earth ; more especially to those pruned branches thereof seated within the Limits of GREAT-BRITTAIN . The Author wishes the end of his labours , Victory over sin , Knowledg and Rest to the soul , through our sole-Saviour JESUS .

RIght dearly beloved ! My hearts desire & dayly prayer unto the God of Israel is , that you may be saved : these lines will testifie more desire than abilitie to benefit . My aim herein hath been , as to point at all false wayes , so to describe the Old-good-way to heaven .

That there is but one God , is a truth so fully proved & universally beleeved , as that it needs no confirming additions ; who hath prepared one certain place of solace & rest , for the souls of his servants after death .

This one God , to this one place , hath appointed one way , means or rule to guid all those by , that travell thitherward .

As we beleeve the unitie of the author & the end , so should we all beleeve the unity of the means . Yet mans perverse nature longs to tast of forbidden fruit ; is ready to go out at every turning ; nay , to make some wayes where none are found ; either out of blind Devotion or singular invention .

Every age & Church affords passengers pretending for heaven , to aim at the first & sovereing happines , but more doe miss , than hit the way ; choosing by a disorderly carriage the last misery , which is an eternall banishment from the life God . One great reason is , because most follow their Predecessors , upon traditionall information , without any serious examination , what they did , or should have done : & many will undertake to be Guids for lucre sake , not knowing the way themselves .

Moved I was to treat of this Subject , to rectifie the judgment of some , in a twofold opinion not more dangerous than common ; viz , First , that Poperie is the old religion , furnisht for her defense with the consent of Antiquitie : than which , there is no one conceit more false or hurtfull . Secondly , that strict Walking with God , according to the rule of his word , is a new device , to be condemn'd as factious singularity ; than which , the devil hath no greater engine whereby to root out the power of Religion .

In the reading whereof , be entreated to take with you these cautions .

First , that among the many Fathers whose authority I have made use of & have not by me . I have taken in air at the window , & borrowed help from others , yet such , whose fidelity I have found ( & the stream will direct to the fountain ) by former experience , having upon occasion compared some of those quotations with the authors themselves . Secondly , when you meet with those terms of Universallity , all the Fathers , Councils , or private learned & holy men , understand it with this limitation , All that I have seen , read or heard of . Thirdly , that all those humane testimonies of Fathers & Councils , are not cited here for All. Papists indeed rely most upon their authority , boasting of antiquity ; for their sakes I have laboured to shew how the Fathers ( who lent the light of their stile in their writings to illustrate truth ) have interpreted Scripture , in the received fundamentall points of faith , & how Councils stood affected , before Anti-Christ violently advanced his bloodie banner above them . But for those who will take Gods-word alone , without other sureties , the authorities we speak of may be passed over , as not belonging to them . I have not interposed the opinion of the learned as a prop to strengthen Scripture , or because I would have any to make them the rule of their faith , but for the weaknes of some ignorant & seduced persons , who think & say , that Scripture was never expounded as it is by us of later times . The Lord grant my aim may be profitable to all , offensive to none , other waies ready to distate the wheat for this Chaff , as some are pleased to term it . As for the names of Hereticks , which were inventers of strange opinions inseverall ages , added only for the illustration of the first Conclusion , if they seem tedious as unnecessary , heed them not , & they cannot hurt you . Some may chance to peck up a pearl out of that dunghill . Fourthly , whereas my testimonies throughout , are but pointed unto only , not set downe at large , ( it would require far more time & charge , which I studiously decline ) I must request you to take that pains with the honourable Bereans ( Acts 17.11 . ) to search the places ; especially for the chiefest author , the book of God . What you find to dissent , after deliberation , reject , what agreeth , receive with thanksgiving .

My request further is , that these may be taken ,

First , for a mean in some measure to allay the furious heat of some , fruitles , controversies , very frequently broached about the way to heaven . That least such as with Martha be troubled about many things , fall under the neglect of the most necessary . Secondly , for a help to such that are or may be students in Divinitie : if they shall not have many books , they may here see what is gathered out of many : that so they may know which is not , which is the right way to heaven . These dead letters will be to them , as the lively voyces which Drusus heard in his wars , Goe no further . Thirdly , for a Guid to the whole Church ; that all to whom they may come & want them , may discerne the house of God from a den of thieves ; the Militant from the Malignant Church , & the truely old Religion squared out & bounded by the Divine rule from all other that are so in name only ; pretending Authoritie without Truth , succession in Dominion , not Doctrine , with number of reasonles voyces , speciall emblemes of the Anti-Christian-Monarchie . For your benefit [ my Mothers children ! ] have I undertaken this work of a watchman , though weak & unworthy , to Guide Passengers in the ready way to heaven . To you are these Directions sent , the summe of twice three years study , with some experience . Either reprove them by sound argument , or approve them by your Practice .

And First , to you O Papists , poor seduced souls , whose good is one main part of my aim ; an adversatie I am to none of your persons , to every one of your errors ; heartily desiring your conversion & salvation ; which cannot be attained but by the old-way . The oldest I find is here described ; take this , or shew me one more grey . The reasons disswasive I have given , why you should forsake communion with that Church . If you admire the Beast , Anti-Christ , the successive Bishop of Rome , adore his Image , submit to his lawes , receive his mark , or the number of his name , ( be you what you will , Greeks or Latins , learned or unlearned , ) & so live & dye , you cannot be saved . The way they goe , is not , nor ever was esteemed the Old-way . The Doctrine they now teach , was never taught as the truth of Christ . Let not pretences prevail without authority , erronious custome without an impartiall guid . Beleeve not what men say , examine why . Stand in the wayes , make diligent search for the old-way , the good-way ; having found , walk in it , as you hope to find rest to your souls .

To you Protestants , professors of the Truth ; either joyn wholly with the Roman-Church , or cease to plead for her . Why should pen , pulpit or Press , send forth studied toyes , school-quirks or superstitious conceits , to divide or stretch the seamles-coat ? Walk in peace ; be not secure , lest Satan ensnare you . Be not too credulous , lest false brethren mislead you ; neither be overbusie with curious unprofitable questions about things unrevealed or truely indifferent . Lest fighting about shadowes , you lose the substance Mark that old-way which the worst men tread , Job 22.15 . Avoid , turn from it & pass away . There will be some searching tryall overtake the world : wherein the faithfull shall stand & be fully purged ; the faithles shall cleave unto & perish , with the Romish Hierarchie . Blessed are those that walk not after the Counsel of the ungodly , that stand not in the way of sinners , nor sit in the seat of the scornfull .

To you profane Christians ( so I must speak ) Papists or Protestants ! withall Sectaries on either side , who have long gone astray , as Satan , the world , & your own flesh have misled you ! Now make a stand , submit sense to reason , reason to grace , all ro the revealed will of God : run not you know not whether ; ask for the old-way that leads to heaven ; hearing , be not idle or ill employed ; Pray with understanding & zeal , every day , that God would enable & guid you in walking according to the Rule which limits the Way .

To you Magistrats , hearken to what the rock of Israel hath spoken . ( 2 Sam . 2.3 . ) They that rule over men , must be just , ruling in the fear of God . Bear not the sword in vain . Be like the fierie Cherubims , turn the edg every way to keep sinners from running into by-lanes , from the Tree of life . Be valiant for God! Permit not idolatrie to seat her self any more within this British Isle . Suffer not idle Officers any longer in the Church . Let none command but such as are commanded by the word of God to guide the travailing woman . Make an enquirie every fifth year ; see what warrant men have to bear offices of pride without profit . Call not the lowest of the people to the highest charge . O ye Patrons of the Church , tremble to take mony for Presentations . What will it profit you to gain a little treasure with the loss of many souls ? To Present unworthy persons by word or writing ; to Present artificers , young unseasoned Schollars to holy functions ( who can hear no other voyce calling them , but that of exteriour lustre or temporall commoditie ) is not only in it self a great corruption , but the evident cause of much & great evill in the Church . Use your power to place faithfull Stewards over the house of God . Call home such as are absent or let them leave : Non-residents from Courtly sports to countrie-service ; from the Bench to the Pulpit , from Papal-pomp to Apostolicall Vigilancy . Residencie in person & execution of office , is of absolute necessitie . Reform homebred evils , that Rome may the clearer see her errors & returne ( is it possible ? ) into the Old-way againe .

To you Ministers appointed to be guids , watchmen , shepherds , over your particular flocks . Be vigilant , the charge is great ; keep not silence ; spend the remainder of your spirits in seeking the glory of Christ & the safetie of souls . First learn the way your selves , then direct others . Take not the office without a lawfull call , abilitie , willingnes , free-choyce , with due approbation . Force not your entrance with an arm of silver : compound not for your admission to a charge , neither by present payment , promised debt , nor by a concomitant Union ; to obtain a spirituall with a corporall wife , lest both prove unlawfull . Such pills , though gilded for a time with custome & consent , may prove in the end bitter to your tast , when time shall take away the scarf which now veileth your eyes , & conscience light a thousand torches to see your punishment . Seek not many , make not the Church a prey to your inordinate desires : it is the property of fruitles ambition . Will the Olive-Tree leave her fatnes , the Figtree her sweetnes , the Vine her wine & go to be promoted ? None but the Bramble , will doe it . Let the power of the Cedar , crush these aspiring Briars . The least is charge enough . See what evidence you can find in your selves , of a lawfull Call to any one particular Cure , without which there can be no true comfort . Many Livings , high Titles , great & many friends , a heavy purse with big looks & full barnes , will not bear you out in the great day of accounts . Feed that flock seasonably of which the holy Ghost hath made you overseers , that none perish through your default : tell them the Way impartially , reprove strangers meekly , walk before unblameably : if you are entrusted with administrations of word & Sacraments , begin first of all to dart the rayes of sanctity in that firmament of honour wherein you are placed . Let the simplicitie of the gospel be dearer to you , than any other worldly honour . Relye not on Dispensations to attaine preferment , your greatest honour is in your selves & calling . You are the light of the world , the salt of the earth ; answer your titles .

To you Husbands , that you dwell with your wives as men of knowledg ; be not bitter unto them : abuse them not : give them honour , as to the weaker Vessels : teach them at home what good you learn abroad . If they stray , recall them lovingly . Wrested looks , hasty words , inhumane blowes , are not able to bow such weaknes ; tye them with the cords of love , then you may mould them into all due observance .

To you Wives , that you reverence your husbands ; be not loud in their presence ; a sharp runs through the head . Oversee diligently the wayes of your houshould : instruct your children & servants : observe the hours for prayer , notwithstanding busines . Let your adorning be with inward ornaments of a sober , quiet , religious , humble mind . Women that fear the Lord shall be praised .

To you Parents , that you bring up your children in the fear of the Lord . Reprove not what they doe , but teach them what they should doe , with meeknes . Sin is deceirfull , youth frail . Say , nor doe any unseemly thing in their presence : tender wax takes any impression . Pluck them from the pathes of death . Lead them in the way to life . Provoke them not to wrath by a greedie restraint of necessaries . Promise no more in mariage with them , than you purpose to per FORM

To you children , that you honour & obey your Parents . They represent the power of God . Next under him , let their presence be respected ; next unto his Word , their good words & actions should be guids unto your feet . A means they were to give you life in the beginning , be you instruments to prolong their life in the ending .

To you Masters , that you command not harshly , reason not imperiously , suspect not causelesly . So order your work , that your servants may have time with you to serve our Common master . They must walk this way , as well as you : leave them not behind , you will be questioned for them .

To you Servants ; that you be obedient to them that are your masters according to the flesh . Doe what is commanded , without replying , in singlenes of heart , not eye-service . So follow your busines , as if none saw but God alone , to whom you owe your chiefest service . No good servant , but is Gods servant . O happy Common-wealth with such Magistrats ! Flourishing Church with such Ministers ! Heavenly family with such inhabitants , where each one hearkens to other & all to the word of God! To such Christians , death will be as welcome as an Inne to a wearie traveller . Live every day as if it were the last ; so shall you come to the bed of Rest in an happy hour . Expect it not in this world ; have ye not read , Up & get you hence , here is not your rest ? I conclude with the Apostle , Silver & gold have I none , but such as I have , doe I give unto you freely : in the name of the Lord Jesus Christ of Nazareth , Rise up & walk !

The old Religion : or a Guide in the way to heaven . Jer . 6 : 16. Thus saith the Lord , stand yee in the wayes & see , & ask for the old paths , where is the good way , & walk therein , & yee shall find rest for your souls .
CHAP. I.

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

It is a commendable practice of all wise travellers , before they begin their journey , to enquire of the aged & to conclude upon their way . Yet such is the secure folly of most in their spirituall journey towards heaven , that they never , seldome or coldly enquire , whether they be in or out of their way : they begin rashly without consultation , going forwards with as much indiscretion & distraction about the way : so it allwayes falls out , when men will either invent a new rule , or be a rule to themselves ; few will stand still to receive any direction from the ancients , much lesse to enquire ; most sleighting antiquitie , would be teachers ; desireous not so much to teach only , as to teach things they never learn'd ; vainly supposing it glorie , to be the first treader of a path , though it leads to destruction . Such hath been & is the manner of mens too too much affected singularity . One cryes , this is the way , another checking & countermanding that with a lowder & greater Eccho , shouts more forcibly , That is the way . One cowardly creeps through the hedge , as if he would steal to heaven unseen , not daring to professe the truth : another violently leaps over all , as though he would flie thither , ( ungovern'd zeal , makes some to leave the company of those , who may likely get home before them ; ) few keep the old beaten path , the surest , the safest , the only way : as our blessed Saviour adviseth his Church , Cant . 1 8 If thou know not o fairest among women , goe thy way forth , by the footsteps of the flock . And the Prophet Jeremy here , his countrymen the Jews , stand in the wayes , ask for the old way , which is the good way , &c.

CHAP. II .

THat we may understand what the Lord would acquaint his people hereby , consider the summe of the Chapter : & at the first view , you shall finde the Jews far out of the right way . Paradise we lost in Adam ; sought it must be in Christ ; found he cannot be , but in the old-good-way , out of which , every sin is an aberration . The sins of the Jews were many : in their Priests , Chap. 2.8 . The Pastours transgressed against me , and the Prophets prophesied by Baal , and walked after things that doe not profit . They did not know God , or enquire after him : they were idle & ignorant , Chap. 6.13 . From the greatest to the least of them , every one it given to covetousnes , vers 14. They have healed the daughter of my people slightly , saying , peace , peace , when there is no peace . These degenerate Priests had abandoned Gods holy fear , they did not tremble before his holy name . Much resembling those Popish Priests complained of by Cajetan in his comment on S. Mathew ; that whereas by their place , they should have been the salt of the earth , they had lost their savour , & were good for little els , but looking after the revenues of the church . They hurted not only themselves , but the contagion went farther ; Corruption commonly as in a fish begins in the ●… ead . The great men fell into the same ditch . The church & state have a neer relation , they take one from another . C. 5.5 . I will get me unto the great men & speak unto them , for they have known the way of the Lord , & the judgement of their God ; but these have altogether broken the yoke & burst the bonds . They who of all other should have been better , were worst of all . The gold was become dross , & their wine as vineger . The scarlet-rose was stain'd , & the richest furrs moth-eaten . The great men were horribly corrupted , & others learn'd by their examples ; common people for the most part , follow the great ones . As in a flock of cranes all follow the first ; or as in a beast the whole body follows the head . Isa . 9. The leaders of the people have caused them to err . Let a Pharisee say , Christ ought to dye ; the vulgar will dare blaspheme themselves to hell : & if luxurie be clad in a scarlet robe , the Peasant dare be such , having so fair a cloak for it . If the mountaines overflow with water , the Valleys are the better , & if the head be full of humours , the whole body fares the worse for it . So it was here ; for ( finally ) sin abounded in all the people of the Jews ; Chap. 6.10 . To whome shall I speak & give warning , that they may hear ? behold their ear is uncircumcised & they cannot hearken : behold , the word of the Lord is to them a reproach ; they have no delight in it . They had no love to the word of God ; which is the very fountaine whence doe flow the unsavourie streams of a wicked life : Idolatrie was tollerated & practiced . Whoredome , Chap. 5.8 . Covetousnes Chap. 6.13 . Crueltie Chap. 6.7 . Shameles obstinacie , Denying all this ; neither would they give credit to what the Prophet spake . Chap. 5. vers 12 , 13 , They have belyed the Lord , & said , it is not he , neither shall evill come upon us . For which the Lord threatens them with many dreadfull judgments ; especially famine & the sword . Though in Gods severe dealing , we may behold great mercy manifested to this people , in that he threatens before he punisheth them ; declaring the cause why he will , & shewing them a meanes whereby they might prevent all ; exhorting them to make use of it in the words before related : which is as though he had said , O ●ee wandring Jews , thus saith the Lord , you are travelling for rest , but this is not the way ; make a stand , behold consider , enquire for the old way , which is the good way , therei●… walk , & yee shall finde rest for your souls .

Wherein observe the Preacher & substance of the sermon .

CHAP. III .

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

From whence may be noted by the way .

I DOCT .

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

If men would give houses full of gold & silver , they oug●… not to goe beyond the word of the Lord to doe more or les●… Numb . 22.18 . Why should any be offended with them f●… speaking plainly though sometime sharply ? must not the take heed to speak that which the Lord hath put into the hearts ? Numb . 23.12 , 13 , 14. Jeremy received this charge●… the first , Chap. 1.7 , & well observ'd it ; anger nor affectio●… no hope of gain or preferment should draw them to eith●… hand . Yet how these have formerly & doe dayly mislead many , is lamentable to hear & consider . What ever great ones doe , some have & will defend . The reason is ; flatterers are preferr'd , when plain-truth-speakers are supprest & disgrac'd . Asa though otherwise a good Prince , will fall foul upon Gods Prophet for his plain dealing & lay him by the heels . Queen Elizabeth dealt little better with a Bishop that had in a zealous sermon admonish'd her to think on her last end . Mr. Deering used to tell her of her faults & the vice of the times , for which the Bishops though without her privity , clapt him up in prison & silenced him . Thus they were used who rebuked in the gate , Amos 5.10 . And this is the worlds wages ordinarily to Gods faithfull witnesses . Great ones would heare pleasing things . Ahab hateth Micaiah ; & Herod , John Baptist : They spake too plaine . Yet it is better to speak truth boldly , when occasion is offer'd , than to flatter & lye for the favour of the greatest . It is better to lose the smiles of men than it is to lose the souls of men ; & to hazard the suspition of an enemy , rather than neglect the actions of afriend . None is greater than God . But servile souls , which bend themselves like the fishers angling-line , seeing their preferment dependeth upon their impertinent discourse , & that the Altars of this false greatnes will be served with such smoak , spare it no more than one would water in a river . We are not without examples ; In the life of Henry the fouth of England , we read of such hatred & enmity between the two great Dukes of France , Orleance & Burgoyne , ( Kingdomes have most peace & Kings most safty , when such greatnes is under the crowne only ; as the mayden Queen of right famous memory was ever right conceited ) that Burgoyne caused Orleance to be murdered : a fact so odious , one would have thought , there could be found no mantle to cover , much less a mouth to defend it . Yet to prove this true , that great ones never want Parasites , base fawning flatterers ( not to teach them what they should doe , but to defend & countenance what they have done ) there arose one Mr. John Petit , Dr. in Divinity , who wrested Scripture & History , to justifie the murther ; but was afterward condemned for Hereticall , by the whole university of Paris .

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

II DOCT .

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

III DOCT .

Thirdly , That by reason of this agreement between God & his messengers , they delivering nothing to others , but what he hath delivered unto them , it comes to pass , that whatsoever is done unto one , is taken as done unto the other . If we honour , heare & obey his faithfull ministers , we honour , heare & obey God ; if we stop our ears against their message . disobey , abuse & despise them , God takes it as done unto himself . He that heares you , heares me , he that despiseth you , despiseth me ; Luke 10.16 . Christ seemes to say to his Ministers as the Emperour answered Paulus Pflugius complayning of some wrong done to him hy the Duke of Saxony , Tua Causa er●… mea causa ; your interest is mine , I partake with you in honour & dishonour . Let all Ministers consider , First wha●… they must doe , that they may be honoured of God & respected of the best ; they must deliver Gods word faithfully , Nisi fideliter dixerim , vobis erit damnosum , mihi periculosum : timeo it aque damnum Vestrum , timeo damnationem meam . Bern . de Temp . 99. withou●… flatterie ; fully , without partialitie ; boldly , without servile fear●… & respect of persons : ( doing nothing by partiality , is thy advice of the great Apostle to Timothy , 1 Tim . 5.21 . Zealously without Lukewarmenes ; constantly without ceasing ; not leave preaching for any preferment , till they leave breathing . Secondly ; let them weigh also the true cause , why they are many times justly despised , viz , for disabilitie , idlenes ▪ silence , having more particular Cures than tongues : for their practice , approving some evils they should reprove ; their feet cast dirt into their mouthes ; their life being at Sanballats work , whil'st their doctrine is as Nehemiahs ; they make hebrew of their discourses & read them bakward in their practice . Malac . 2.9 . Therefore have I also made you contemptible and base : Ribera upon that text bewails the basenes in the Romish Clergy , now become despicable , by reason of their ill manners . Mens bad lives discredit their great learning , as many times the light of a candle is loathed for the noisome Candlestick . To see ministers swollen with pride , clouded with strange hair , covetous , loose & licentious , exercising ill-look't delights , turning recreation into vocation , studying horses , oxen , dogs , imbracing a licentious life , getting as it were out of the throne of Majesty , as the unhappy Babylonian King , to feed on Hay among beasts , is greivous to the Lords people , an object of Heavens anger , & earths execration . Occasion is offer'd unto some to laugh , to scoff & despise both their persons , doctrine & profession : yea it is one great hinderance of their conversion : according to that famous instance given by Jacob Ruvius in vit . Pont: p. 198 ; who saith , that the ill government of the Church & ill carriage of things in the court of Rome , in the time of Pope Clement the 5th caused Frederick King of Sicily to doubt much of the truth of Christian Religion : those frequent complaints we meet with in the Spanish History relating to the Jews in particular , who renounced the Christian Religion upon this very score , not being able to beleve by humane reason , that the Religion profest by such detestable people , ( viz , the Impious insolent Prelats & Church-men ) could be true . Span . Hist . p. 834. And when an edict was made whereby all the Jews were enjoyned to imbrace Christianitie within a few moneths under penalty of confiscation of goods & perpetuall banishment , & the decree published & executed severely by the instigation of the Prelates & slothful Pastors & other sedicious Church-men , who desired rather to destroy than feed these miserable creatures ; they chose rather to retire a thousand leagues , than to draw neer to receive any religious instruction from so irreligious people ; whose Piety was but childish Ceremonies , & external services , their knowledg meer cunning & deceit , to maintaine & encrease their riches , &c ; as the same Historian relateth p. 946. Let Ministers be carefull , painfull , & conscionable ; they are Gods portion , set about his immediate work , to save that Christ hath redeem'd , Math . 5.14 . Yee are the light of the world , a city set on a hill that cannot be hid . The night d iscovers not more stars in heaven , than they have eyes upon them . In them as in a picture on a glass , every blemish is soon seen , as a slit in a peice of cloath of gold , or a crack in a silver bell is quickly observ'd , & as in the celestiall bodies , every aberration is soon noted . Therefore as the Tree of life was sweet to the taste & fair to the eye , & as in Absalom there was no blemish , from head to foot , so it should be with Gods ministers . Singular holines is required in them , they should shine as lights in a dark night ; & continuing in their purity , will appear in their converse with men , as if they came from the Angelicall Choir . Indeed the world , though unjustly , look for Angelicall perfection in them . Let them cleave unto the Lord , both in life & doctrine , speaking home what he commands . No men on earth have more cause to be wisely resolute . Then shall the malice of the prophane world be darted through you upon the Lord , who will returne it , with an heavy hand , upon their own heads , as hath been often seen .

CHAP. IV .

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

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

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

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

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

Behold or see . ] This word is exegeticall to the former ; stand not to continue in new wayes , nor approving all wayes ( as some have erroniously thought & maliciously vented that the sovereign being may be serv'd in all sorts of sects ; whereas there is but one sun in the world , so there is but one truth , & that a straight line , which is to be made but one way ; all others are crooked , that have as many semblances as defects ) but see , try & approve only the old way , which is the good way . For the better attaining of which sound & setled resolution , the Lord in the next place , directs them what they must doe to help their imperfect knowledge , & confirm their weak judgments , viz.

Ask for the old way . ] A metaphor taken from travellers , if they be out of their way , or els doubt thereof , their present course is to ask & enquire of others : such as doe so , can never go far out of the way ; provided they be carefull of whom they ask , comparing their answere with the rule of faith : for there is a two-fold old way , one of sin , heresie & idolatry , an old beaten path ( & the more auntient the more dangerous it is , since it is antiquity of errour , which presumption of time doth augment ) wherein many have gone , Math 7.13 Which yet can receive no commendation from the numbers of travellers therein , being only cyphers in Divinity , & no more to be stood upon , than they will bare weight in the ballance of the sanctuary . The way to hell is widest , there are many birds of prey : Pebbles lye every where . The droves of men are like the Droves of beasts that goe to the shambles . As that part of earth which turneth into stones , is far greater than that which becomes mettall , & as weeds are far more than flowers , so are sinners far more than they that worship God . Let not multitude draw us after them . Another way there is of truth , grace and sincere worship , of which our saviour speaks , John 14.6 , saying , I am the way . It is called the way of the Lord , Math . 3.3 . The new & living-way , Heb . 10.20 . New not in it self , but in respect of the old types & representations of it under the law . Than which nothing is older , for it saw the world in its cradle . Let not the paucitie in this , discourage or affright from it . herein are the best fruitions , though in the former are most companions . Christ calls his companie a little flock ; & his way , a straight , a narrow way , fittest for a few , in comparison of alliens who continually follow the Devill , the vain world & their own strength-destroying corruptions . Yet who can count the dust of Jacob , or number the fourth part of Israël ? This way hath been shewed unto men , by the Lord himself , described in the law & the Prophets , confirmed by Christ & his Apostles , walked in by the Fathers & Martyrs , & all just men in severall ages , who have garnished heaven & earth with brightnes . Therefore let us not fear to follow them , walking on apace .

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

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

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

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

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

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

I DOCT .

First , There ever have been , are & will be divers wayes & religions amongst men , all pretending truth & antiquitie ; some saying , loe here , others , loe there is Christ , the true religion , the old way to heaven . The true Diamond is not without its counterfeit . So true is the saying of Athenagoras , that Christian Philosopher , 〈◇〉 &c . Lib . de Resurrect . There is no truth though never so antient & grounded upon the word , but hath a lie attending and cleaving fast unto it . Which proceeds not from the nature of Truth , that Virgin daughter of the Almighty , but from the malice of Satan , the madnes of Hereticks , & others his instruments labouring from time to time to blast & corrupt it . Whence it cometh to pass that many men are exceeding distracted , & from the same ill influence , multitudes neglect all ; as our woful experience can testifie of numbers in these times of generall apostacie from the Truth , when men will not endure sound doctrine , but heap up teachers to themselves , having itching ears .

To relate all those severall wayes found in Histories both divine & humane would more amaze than instruct you . Therefore passing by Gentilisme , a way wherein men either worshipping nothing ( being clouded with ignorance , misery & sin & unable to understand a God most onely & simple , with one touch of the soul ) or themselves or inferior creatures making a dissection of the Godhead , into so many parts as there are errours on their Altars , whilst every one sought to adore that which flattered his imagination ; as Planets , Elements , Herbs , Stocks , Stones ; yea devils ; thinking this the way to happines ; so vain were they in their imaginations . And to say nothing of Judaisme , a way right enough then , had they kept the bounds , & not gone astray , by idolatrie , the necessarie forerunner of faction & division , wich afterward ensued among them ; or , had they not like a dull people mistook the shell for the kernell , the Casket for the Jewell , & lodged their souls where they should have only baited , & doted on shadowes as on the substance it self . We will view Christianity only ; Where it is most necessary for us , to enquire for the old way , which is the good way : mens curious nature having forc'd partitions in every age , & more from this , than in any other way . Expect not here a description of every way , drawn out to you , that were to overthrow my designe in the beginning ; it shall suffice to point out the authours of such new wayes , with their adherents , how & by whom they were condemned .

Jesus Christ the eternall son of God our only Saviour , having plainly described that way wherein all faithfull men & women should walk after him to heaven , foretels withall of many that would arise after , & invent new wayes , to seduce if it were possible the very elect . To omit the Sabuaeans , Gorthenians , Dositheians , Herodians , Ossenians , Hemerobaptists &c , all issuing from Scribes , Pharisees & Sadduces or some of them , as I conceive : immediately after & in part before his ascension , the former Evangelicall prophecie was fulfilled : there arose Symon Magus , whence came the Symonians , & our too-too-much practised Symonie ( under the reigne of the Emperour Tiberius , before Christ suffer'd ) who was the ring-leader or father of hereticks , as Irenaeus stiles him ; of whom , something we finde in the Acts of the Apostles , Chap. 8. vers 9 ; but of his fantastick opinions ( wayes mee-thinks no reasonable man much lesse a God as he blasphemously faigned him self to be , should have gone ) we read at large in Eusebius , Epiphanius , Theodoret , Justine , Philaster & Augustine . After him , there arose , Elimas Bariesus , ( Acts : 13.6 . &c. ) found by Paul & Barnabas in Paphos , labouring to seduce the Proconsul Sergius Paulus ; and Menander , whence came the Menandrians , both followers of the former , in the same or a worse way : though all the wayes to hel be bad enough , yet some are worse than others , participating more of the venome of the Serpent . After them arose one Ebion , whence came the Ebionites ; men so styled for following him in the same opinions . For what opinion though never so groundles ( if new it is enough ) can any one , that desires to be singular , invent , but he shall finde some followers , amongst the unsetled multitude ? After him , ( as in diseases , one comes after another ) Cerinthus endeavoured to coyn a new gospel , according to the rules of Philosophy , as Origen after : against whom , that part of the old way , called the Gospel of S. John , was described & pen'd as Tertul : ( Lib . de prescrip . advers . haeret : Chap 46. ) is of opinion . About the same time ( loe how weeds doe spring ! ) Nicholas authour of that sect called Nicholaitans , broached many false & dangerous opinions ; of whom we read in scripture , Revel . 2.6 ; In Irenaeus Lib . 1. Chap. 27. Nicephorus Lib . 3. Chap. 15 , & Augustine de Heraes . 5. a new way , but of no long continuance .

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

CHAP. V.

IN the second age of the world , wherein the Devil bestird him most , in sowing such & so many tares amongst the Lords wheat , as are not yet , nor will be gather'd out , till Christ come with his fan ; we read of Basilides , Carpocrates , & Saturninus ; men monstrous in their wayes , called either by themselves or others , Gnosticks . At the first , they went in one path , but after awhile , falling out by the way , ( as the manner of Hereticks is , though brethren in iniquity ) they parted stakes & company , each one taking his owne share of heresie ; as vipers are said to have a bloody birth by the death of the dam , so issued from the bleeding bowels of their divided company , many petty parties , yet all of them , in some or other features & lineaments resembling each other . It is the devils policie to disperse abroad his agents , to enlarge their masters Kingdome , by infecting of & so drawing followers out of severall parts . Satan himself is such a vagrant : he goeth up & downe seeking whom he may devour .

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

No sooner was this way a little clouded , but Marcion , father of the Marcionites , as the Pope of the Papists , appeared to tempt , disturb & seduce the Church ; who because he was excommunicated by his owne father , for deboistnes , fled his countrey , came to Rome , joyn'd with the Heretick Cerdon & drew many after him . Tatianus succeeded in this ungracious service ; Vid . Euseb . Lib . 4. Hist . Chap. 27. one both to be admired & bewailed : for while he enjoyed the company of Justin Martyr , ( as Jehoash did of Jehojada . 2 Kings 12.2 . ) he was orthodox , spake like an oracle , lived like an Angel , walking in the right way , for profession & practice ; but after his death , he quickly strayed ; this Dove with silver wings , that took such confident flights in the old-good-way , now fell into the mire of false wayes ; forsaking the way his master left him , he went sometime with the Gnosticks , partly with the Valentinians & partly with the Marcionists . Such spirits there are which resemble the wooden Dove of Archytas the Philosopher , which flew by Engines , whilst they had their operations , & soared in the air ; but so soon as they ceased , it trailed the wing on the earth . Such was our Tatianus . After , Montanus the subtle heretick stood up , whence came the Montanists , pestring the Church & misleading both men & women for many years , insomuch that profound Tertullian left his owne , to walk a while in this way .

CHAP. VI .

IN the third age of the Christian world , we read of Beryllus ; falling into the heresie of Artemon , against whom Origen disputed , as Hierome testifies . Of one Novatus , father of the Catharists , that comming out of Africk unto Rome , there standing for , Gazing after that high dignitie , hath made many to stumble & run out of the way . & disappointed of a Bishoprick , fell to run in a new way , never gone in before . So Eusebius tells us ( Lib . 4. Chap. 22. ) Of Theobutes , playing for such-like dignitie , met a check unavoidable , which caused him rage allmost in the same manner , corrupting & disturbing the peace of the whole Church . Strange it is to observe , yet worth observation , how many Hereticks , what trouble , desire of honour hath raised in the Church ; & how the earnest suit after such preferment , discontent following dissappointment with desire of revenge Ursinus disappointed of a Bishoprick , did so rage & raised such a war against Damasus of Rome , ut Orationum loca humano sanguine replerentur . Caranza . Sum . Concil . p. 99. Ruff . Lib . 2. Chap. 10 , So Thabulis turn'd heretick on the same account . Teste Eusebio Lib . 4. Hist . Chap. 21. hath drawn many out of the right old way , into the way of heresie . Let others beware .

After these , Noetus & Sabellius were set up , whence came the Noetians & Sabellians , whether walking in one or two wayes , the guides being two , is controverted ; Epiphanius saies in two ; Augustine thinks in one & the same , which is most likely ; so far as I can observe by what I read . Followed they were by Praxeas & Hermogenes , with their disciples , Vid . Athanas . Orat . 2. cont : Arianos , called after their own names ; Which practise good men never did , nor durst allow of . About the same time , the Neoptian & Samosatenian wayes invited passengers to walk in them , but the footsteps of antient Hereticks perceived , made men timely carefull to prevent the danger . No sooner was one avoided , than another was offer'd ; for immediatly after , one Manetes arose to be an unhappy father of the turbulent Manichees ; who invented a new way & in imitation of Christ ( as may be probably conjectured , ) chose twelve Disciples , sending them into divers parts , thereby procuring many followers .

CHAP. VII .

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

Immediatly after there arose Meletius & one Eusebius , whence the Meletians & Eusebians came , parting at the first , as differing from their master , but turned instantly ( as having forgotten themselves ) to tread downe right in the Arrian path . No heresie ever continued long , universally one : that 's a speciall property of the old-good-way . No more did that of Arrius , Vid . Ruff . Lib . 1. Chap. 25. Ariani in ter partes divisi . for some of his followers , named themselves Arrians , as treading directly in his steps , others went a little off , but not all-together , as the Dulians , Eunomians & Macedonians Division among the authours , doth still accompany the downfall of an errour . After , there arose Marcellus & Photinus , who wrestling over earnestly against the falling Arrians , fell backwards themselves , into the erroneous path of Samosatenus & Sabellius About the same time , Audius leader of the Anthropomorphites , fell to disdaine Bishops , calling them luxurious , idle , proud , rich ; which , as he thought , good ones could not bee , might not be : other opinions he had , truely dangerous . After him , Donatus , father of the Donatists , comming out of Numidia , made a great rent in the Church , drawing after him , the greatest part of all Affrick ; ( he was not like the Angle , catching single persons , but like a drag-net he took whole Provinces . ) laying the ground of his separation , upon the Church , retaining known wicked men within her communion ; this way he begun in Affrick , confining the true Church wholly under that climat ; till after-wards waxing bolder , he stept into Europe by Spaine , Italy , Rome , France , as Augustine testifies ; breathing , though not entring upon England ; for what difference there is between them & some of our Separatists , in the ground & cause of their separation , I yet see not ; it is desired that a greater care were taken , & more power given to particular Churches ( according to divine order ) to restraine notorious offendours ; if this cannot be ; we should not therefore run from the Church , let both grow together till harvest .

We read of Apollinaris , father & son , both of Laodicea , out of discontent leaving the old path , to walk in a new . Of Messalians , calling themselves Euchits , Enthusiasts , or Psallianists , treading in the steps of Phrygian●● & Montanus . Of Euphimites . Martyrians & Satynians , joyning with the Messalians . Divers other authours of erronious tenents , by whome little hurt was done & of whome lesse notice was taken , I pass over ; all being husht , silenc'd or supprest , wee meet Priscillian , forcing a new way , by levelling , paring & laying together divers parts of rough & uneven ground , whereon the Sabelians , Manichees & Gnosticks had formerly set their feet . Lastly , to omit certain women , authours of the Collizidian way , who prayed & offer'd sacrifice to the virgin Mary ( as most ignorant Papists now doe ) we read of Helvidius & Patricius , whence came the Helvidians & Patricians , both leaving the old way described in Gods word to walk in a new one of their owne invention ; the first cause or ground , whereby they were moved to this , I finde not recorded .

CHAP. VIII .

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

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

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

In the eigth , ninth , tenth & some ages succeeding , there were fewer ( for it will not quit the cost to speak of such abortive births , which by & by dyed , before they came to any kinde of ripenes , & such as were quickly consumed , a●… the ice of one night under the Rays of the Sun , ) one Grandi●… way , drowning all the rest ; or drawing them into it : the reason is plaine ; because Anti-Christ that notorious man of sin , ( all former Hereticks being but his fore-runner ) who was to make a way for himself of all the rest , did appeare , nay , domineer , in the Church ; drawing after him , Emperours , Kings , People of all sorts ; to walk in a Catholick way : Catholicke , because it takes something from every one of the wayes before mentioned ; ( In the same sense may Mahometisme be called Catholicke , being the scum of Judaisme & Paganisme sod together , here & there strewed over with a spice of Christianitie . ) For the making & maintaining whereof , the Arch-Heretick Satan hath & doth exercise the depth of his pollicy ; therefore the Apostle calls this way , A mysterie of iniquitie : a mysterie , both in the close creeping by little & little out of the old-goodway , into it ; ( for could the time & persons of this aberration be directly pointed out , it were not a mysterie ) as also , in regard of the cunning craft & subtletie used in the maintayning of it .

But that which deludes most ignorant persons , is , in that it is miscalled the old way ; that it hath been of long continuance & that many learned do walk therein ( this temptation makes the Labyrinth more mysterious ) never considering , that were it not so , it could not be Anti-Christian , which must have the name , but not the truth of antiquitie . The fore-runners & Factors for Anti-Christ , were & are men of great learning & least grace ; of whom it may be said , as it was of Faustus ( who was the sword & buckler of the Manichees ; ) that he was a man of a fair presence , had charms in his tongue & many attractives in his conversation , able to ensnare the most subtile wits : & as it is written of Angustine before his conversion , that having suffered his minde to mount up , unto many curiosities , forsaking the helm of faith & reason , conceived himself as able as he was ready , to shape a divinitie on the Ideas of his own brain . Severall heresies rejecting scripture , were the certain preparatives for Antichrist : so thought Athanasius , apol : 2do . Chrysos : hom . 49 in Matth . Theod . in cap . 2. Epist. 2dae . ad Thessalon . There were many Anti-Christs in S. Iohns time ; fore-runners & harbingers to the great one . For companie & continuance , you must know , that he being the head , must have more followers & a longer reigne , than all that went went before him had , being set together . Yet were not all in that way , of the way ; some bodies joyn'd with them , whose hearts & souls went another way . I commend them not ! Opposed it was though weakly in every age . Not alwayes openly withstood ; till at length it pleased God , to enrich some with understanding & an heroick spirit above the rest , to stand , enquire , & protest against the errours of that hereticall faction publickly . Whence it came , the way being parted , that some were called Protestants , from their protestation against new errors ; others were called Papists , with divers particular factions on both sides ; viz , Iesuits , Seculars , Franciscans , Dominicans , Antitrinitarians , Lutherans , Arminians , Anabaptists , Brownists , Familists , Thaborites , Adamites , Swenfeldians , Zuinglians , Libertines , &c. With many other carnal sectaries : all erring in some thing ; not absolutely agreeing in all things with the good-old-way . But which comes neerest , shall be hereafter endeavoured in faithfulnes to be manifested in this discourse , as my best observation ( but not without much labour & great charge ) hath learned , veiwing the steps of the antient .

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

First , a vehement delight in , & an earnest pursuit after singularitie & noveltie in opinion & place ; men loving honour & preferment more than piety & the truth , were easily drawne to betray the one , to obtaine the other : Like those of old who could as earnestly provide oyl to burne in lamps of Idols , as in those of the living God ; they imbrace all sorts of sects , making their arrows of every wood , so they might hit the mark of honour . For dignities Eclesiasticall , especially Bishopricks , ( for which there hath been such scufling among worldlings , thrusting one another out of the way ; what strange combates have been made for the Mitre , whose golden borderings , & diversified glistrings have so darz'd mens eyes , that they covld see nothing els ! ) many have been strangly alterd : some in seeking ; as Donatus labouring to be Bishop of Carthage , & Aerius , in Pontus , but missing those eminent places , became great enemies to the Church & fell into most fearful & damnable herefies ; as Epiphanius & others declare . Arius envying Alexander a famous Bishop who was preferd before him in the Episcopall chair of Alexandria , entred into desperate jealousies , Searching out all possible meanes to cry downe this Bishop , & raise calumnies against him , to disposses him of his charge . And the life of Alexander being so unspotted , that no least stain of reproach might be seen therein , he resolved to involve him in some captious disputations , thereby to accuse him to hold opinions not consonant to the doctrine of the Church ; It came to pass that the Bishop in preaching & speaking of the Son of God , put him , as he ought , in equality of power & honour , with the Celestiall father ; whereupon this man , sought to reprehend him , alledging some passages of Scripture maliciously interpreted , of which he made use , to establish the unhappy heresie which denied , that the Son was the same essence of God his father , & took away from Christ Iesus the Diadem of the eternal Divinity , by making him a meer creature . So others in keeping & enjoying ; as hath been noted in Theophylus Bishop of Alexandria , who was nicknamed Euripus , because of his inconstancy in matter of Religion : he for a Bishoprick would swear to the Council of Nice , & then to keep it , would forswear it againe . And Eusebius Bishop of Nicomedia , furnished with all those dispositions & industries , which the most subtile hereticks have at any time exercised to trouble the Church of God ; he sold his soul to ambition , which was so much the more pernicious , as it was coverd with a veil of Religion ; for he made it to serve as a buskin for all feet , for it had no other bounds , but that of his own interests , & he ever like weather-cocks on the tops of steeples , turned his face on what side soever the wind blew . In the persecutions of the Church he made himself an Idolater : in the garboils of Lycinius , he leaned much to his side , & when he saw Constantine absolute in the Empire , never was man more plyable to flatter him . He little regarded the reputation of a good Bishop , so that he might arrive to the height of his enetrprizes . To which shal be added , thi●… one more ; Liberius Bishop of Rome , that was sometime zealous against the Arians , & was respected as a Sampso●… of the Church ; he suffer'd banishment for the truth , bu●… to recover his Bishoprick , sided with the Arians . Which being common & observed , caused Ambrose & Augustine to flie & fear it as a snare ; with whom we may reckon Gregorie Nazianzene who refused the Bishoprick of Constantinople , as Sozomen witnesseth . lib . 7. cap 7. The worlds honour & the truths of Christ cannot stand together ; they are like Dagon & the Ark , if the one stand , the other must fall . Ambition rideth without reines , it keepeth no bounds . The malignitie of this itch , frequently turneth men●… brains even to the making of Heaven to bow under the rules of earth .

Secondly , pride & high-conceitednes , ( which ordinarily fixeth on Spirits , as it is said Cantharides rest on fair flowers ; ) when men are puft up with a fleshly minde , as the Apostle speaks of some , Colloss . 2.18 . This tumor of the mind hath been the cause of most heresies in the world . The Gnosticks boasted of their knowledge , & had their name from it . The Eunomians had vainly & blasphemously bragged , that they knew God , as well as he knew himself : & some in these later dayes , have not been afraid , to compare themselves above the Apostles , for gifts & illumination . It is related of Augustine before his conversion , that he was overswayed by a presumption of his own abilities ; an unseparable companion of heresie . He was so far from acknowledging a fault , that he would maintain it , & thought it was to make a truth of an errour , opiniative to defend it . He had that which Tertulian saith , is familiar among Hereticks , viz , swellings & ostentations of knowledge ; he made it his design then to Dispute , not to live . He acknowledgeth himself , that two things a long time made him tumble in the snare ; the first whereof was certain complacence of humour , which easily adhered to vitious companies ; the other , an opinion , he should ever have the upper hand in disputation . Surely he was of a better spirit , when one admiring his learning & using this expression , Nihil te latet , answered , Nil tristius legi ; because he knew the falshood of it , because of his ignorance in an innumerable places of Scripture . It is a terrible blow when one is wounded in the head by his proper judgment , whose ill never rests in the mean . This way are men caried out to new-inventions .

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

Fourthly , a vehement admiration of the persons of some , by following whose steps , men have perswaded themselves they could not err ; with a superstitious resolution to d●… as they doe . Malle cum Origene errare , quam cum aliis ve●… sentire ; as Hierom of Origen . Erasmus was certainly guilti●… when he said that the Church had so much power over hi●… & he gave so much veneration to it , that if she should co●… clude the Arrian & Pelagian heresie to be the true faith he would beleeve it . I far better like the saying of Sr. Th●… mas More , in this behalf , I will not pin my faith on any ma●… sleeve , because I know not whither he will carry it . The form●… is the certain way to betray truth . Hence it comes to pas●… that many wayes begun well , in the end have turnd her ticall . Men beware not of imitation without examination . They see not things with their own eyes ; & no wond●… they take glass for Diamonds , copper for gold . You know that building stands weak , which is held up by a shore , 〈…〉 some neighbour house it leanes on , rather than on an●… foundation of its own ; when these goe that fals to th●… ground also . Not the authority of men but of the word should conclude our judgement ; that 's but a shore , th●… a foundation . O't is hard ( as he said ) amare hominem hum●… niter ! to love & esteem man as man , to reverence such so as not to be in danger of loving their errors also . Augustin had been a meanes to convert Alypius from one error ; & h●… confesseth , this was an occasion , why he was so easily led by him into another , no less than Manichisme . Alypiu●… thought he could not pervert him , that had converted him . It is no wonder to see the child gape at & be ready to swallow , what ever the nurse puts to its mouth , though never so hurtfull . On such a confident mistake it was that Alexander took poison from his Physician , conceiving it to be physick . When men call Father on earth , then they forge . The Father which is in heaven .

Fifthly , want of learned men boldly to suppress falsewayes rising ; of examination of them being risen . So Lactantius lib . 5. c . 3. de orig : errorum . And the Ecclesiasticall historian ascribeth the spreading of the Pelagian heresie to the same cause . Such was the ignorance & lazines of the British Bishops , having little care & lesse comfort to study , being in those dayes none of the deepest Divines , or most learned Clerks . Fuller Eccles . Hist . Cent. 5. p. 28. It is good to try the way we go in , from others ; & that men may have something extant still to discerne condemned wayes , why & whereupon they have been rejected : it is necessary some should record in every age for posterity , what they know & learne in this kind . For who knowes , whose work shall longest escape the devouring teeth of time , to benefit a second or third generation ? We labour & plant for posterity , let every Studie containe something against heresie , that may speak for God & his truth , when the Authour is turn'd to clay .

Now the reason why the Lord permits this , is especially to prove his people . Deut . 13.3 . Thou shalt not hearken unto the words of that prophet or the dreamer of dreams : for the Lord your God proveth you , to know whether you love the Lord your God , with all your heart & all your soul . To stir up their eare & diligence , amongst many wayes , to find out the old way . Constantius put his courtiers to tryal & found who were for Christ & who for idols . So the Lord tried his people in the Palatinate , when many among them fell to Poperie as fast as leaves in Autumn , 1 Cor . 11 : 19. There must be heresies among you , that they which are approved may be made manifest . All are not Israel that are in Israel . Many have a from of godlynes without the power . Divers play Alexander on the stage , but a few only in the field . When the storm comes , then the rotten fruit drop off . It is not every guilded peice that will stand before the touch stone , nor all mettall that will abide the fire . Leaves are blown of , but the tree stands ; empty Professors are blown off by such winds , but solid Christians continue firm . God will have his people known ; & likewise their graces to be more conspicuous ; his truth more eminently discovered & established . Black shades set forth brighter colours ; & the rotten principles of ungodly men serve to commend the grace & beauty which God hath given his servants , which by this meanes are drawn forth & exposed to the world . If Arrius had not been born , who maintained a Trinity of substances , & Sabellius , who on the contrary maintain'd an unity of person with the unity of essence ; the truth of this question about the glorious Trinity , had not been so sufficiently determined by those great doctors of the Church , bright & shining lights , as were Athanasius , Augustine , Hilary & others , who by their writings have illustrated that great principle of Christian Religion . These Jewels had never shined so bright , but for opposers who were their foyl . God would never permit venemous & poysonous creatures in the world , but that out of them he can work wholesome medicines . Thus our love to God & zeal for truth doth appear . The living fish are discovered , viz , such as swim not downe the stream ; The sound sheep are marked , such as feed in the green pastures of ordinances not turning aside . The Doves are known to be such as live in a fresh air , where the spirit breaths . Light abides pure ; though the air wherein it dwels be corrupted , yet it admits of no corruption , & 't is a rare spectacle , to behold beleivers preserving their beauty in the midst of blackamoors . They are sound bodies indeed , that continue healthful in an infections season .

CHAP. IX .
II DOCT .

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

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

A position , common reason granteth , were there no other infallible truth to confirme it . But besides reason , we have divine testimony . [ 2 Cor . 13 : 5. Examine your selves , whether yee be in the faith , prove your selves . ] Be not deceived , cheat not your selves with counters instead of gold . Bristol-stones may make as fair a shew as Indian Pearls ; Try , as the vintner doth the Vessel by peircing it , as the goldsmith doth metalls ; ( 1 Joh . 4 : 1. Beloved , beleeve not every spirit , but try the spirits whether they are of God . ) Errour may be varnisht , with the paint or colour of truth guilded over as a rotten nutmeg with gold , ( Hannibal carried poison in a ring ) or as an whorish woman , may sometime dress her self in modest attire , that she may not be suspected . Try therefore , before you trust , what ever is doctrinally delivered unto you , & be assured that all Religions which wander from the way of Christian & Catholik verity ; are only Chimera's of piety , spectres of wisdome , & flames , which will lead persons into an Abyss of Fire & darknes .

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

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

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

That all opinions & Religions must be tried by one universall truth having these two properties viz. Infallibilitie , and Impartialitie .

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

An impartiall judge in his owne cause , who hath or may be esteem'd by the law ? absolutely who can be ? that any man or men together or apart , in or out of the Chair , should in their determinations be infallible , or whollie impartiall in judgment of their owne way , ( The way of a fool is right in his owne eyes , Prov. 12 : 15 , 26 , cap . 14 : 12. ) is a new opinion of the latter Canonists , School-Divines & Jesuits , as full of folly as errour . It must therefore of necessity be an Universall Truth , proceeding from an Universall good . A certaine rule delivered & appointed by God himself , to direct & guid his servants in their way to heaven , which is his revealed will , contained in his written word , from age to age miraculously preserved from the fury of Tyrants : which is a perfect unstained truth , absolutely infallible & fully impartiall , speaking for no side , ( if not wrested , & then it seems only to speak ) but for the truth . By which all Traditions & unwritten verities must be tried . Yea all wayes contrary to this truth , though shewed by an Angel from heaven , are to be rejected & forsaken , as new & erroneous . If we ( observe the expression ) Peter , Andrew , John , Paul , or an Angel from heaven , preach any other gospel , shew any other way , let him be accursed . Which thundring Anathema meethinks should make men tremble & fear to receive Traditions or beleeve doctrines of any other extraction ; receive any coyn bearing any other stamp or impression than this of Gods . Our Ancestours in old time durst not doe it . [ Tertul . proescrip . adv . hoeret . cap . 38. ] All wayes invented by one or many , contrary to this rule , were still as they arose , opposed by learned men & condemned by it . Heresie & novelty is a straying from this rule , & must be redrest by it . Take away or adulterate this rule , men may bring in what they will .

That it was so in former time appears evidently .

CHAP. X.

FOr , the way of Symon Magus , because contrary to this rule , was opposed & condemned by St. Peter & John . with other of the Apostles . The way of the Menandrians , Ebionites & Cerinthians , by the Apostles in those parts , & other holy men then living , especially by St. John the Apostle , both in his Gospel & Epistles ( Joh . cap . 1 : 1. 2 Ep. 7. ) The way of the Nicholaitans by the Angel of the Church at Ephesus & his assistants . The heresie of the Gnosticks , condemned out of the word by Ignatius , Justine Martyr , Irenaeus , Clemens &c. The opinion of the Valentinians , because contrary to the Scripture opposed & condemn'd by Irenaeus . So of the Marcionites by Dyonisius of Corinth & Theophylus Bishop of Antioch . Tatianus his company were opposed & condemn'd by Irenaeus , Clemens & Musanus . Montanus & his followers , by Apollonius , Miltiades & Aurelius Publius . The way of Artemon & Beryllas , opposed & condemned out of the Scriptures by Origen with divers other Bishops as Eusebius telleth us . Of the Novatians by Cyprian . Of the Sabellians & Noetians , by Tertullian , Dyonisius , Alexandrinus & Athanasius . Of Paulus Samosatenus , by a Snod of Bishops assembled at A●itioch . The errour of the Manichees , was discovered & wi●●stood by Origen , Emesenus & Diodorus : but especially , though after , by that golden Tapour God raised up in the Church , S. Augustine The way of Arrius , because contrary to the forenamed rule , was opposed & condemned by the Bishop of Alexandria , Eustathius of Antioch ; by Ambrose , Epiphanius , Zozomen & by the whole Nicean Council , assembled by Constantine the great ; who gave in charge to the Bishops , that they should leane to neither hand , but faithfully and freely lay open the old way , described in the Sacred Scriptures .

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

Of the Apollinarian way we read also , that it was opposed & condemn'd for the former reason , by Athanasius , Epiphanius , Basil , both the Gregories viz Nazianzene & Nyssene , with others , by a Synod of Rome & another of Constantinople . Of the Messalanian way , condemned by Epiphanius , Amphilochius , Flavianus , &c. Of the Priscilian way , by Damosus , Ambrose , & after him by a Synod . Of the Helvidian heresie laid open and displayed by Epiphanius & Hierom . The way of Pelagius ( in part whereof , both Papists & Arminians go with joynt consent at this day , ) because contrary to this rule , was opposed & condemn'd by H●erom , Constantius , Paulinus . Innocentius & Celestinus , both of Rome : by Fulgentius , Alipins , but especially St Augustine , in many parts of his works : ( of whom it s observed by the Historian , that he was born in Africk , the same day Pelagius was born in Britain ; divine providence so ordering it , that the poison & the Andidote , should be in a manner twins , in respect of the same time . Ful . Ecles . Hist . Gent 5 , pag . 27 ) & by five African Councils & by Pros●er , who affirms upon his knowledge , that there were three hundred learned men , who set pen to paper against this heresie ; ( So carefull were those true Catholiks our Ancestours , so vigilant & couragious to preserve the antient truth , the old-good-way . ) suppressing it for a time which did once after , & since break out againe in idle & ridiculous Scholastick speculations . Some years agoe it pester'd Germany , but by the watchfull eye of that famous King James of never dying memory was prevented . The heresie of Nestorius , because contrary to this written word , was opposed & condemn'd by Cyril , Eusebius , John , Bishop of Antioch , by an Edict of Theodosius the Emperour & by two Synods one at Ephesus another at Chalcedon ; of the opposit Eutych an way broad & large troden by many feet , we read it was opposed & condemn'd by Leo , Maximus , Cyrillus & Flavianus , by laws of the Emperour , Marian & Leo ; & by three Synods at Ephesus , Constantinople & Calcedon . Lastly to make haste ; the Grand Imposture the way of Antich●ist , with his multitude of followers , compounded ( like a deadly poison ) of all the rest before specified , with some other new ingr●dients ; ( for the Scarlet whore , holds a glorious cup of gold in her hand to entice passengers , full of abominations , Revel . 17 : 4. ) because most contrary to the Divine rule was & is stil as it appeared , opposed & condemn'd by some Councils , Emperours , Bishops , Abbats , Monks ; all historians & many private men according to their abilitie ; by the Nicean Council , by one at Millein , by the generall African Council held at Carthage , by the second at Rhemes ; by a council at Franckford , by divers sharp but true speeches of some in the meeting at Trent , though the very lees & dreggs of Councils , held by such as were the dross of the Church , quite sever'd from the gold , as Dr. Crakanthorp in his Vigilius Dormitans gives it a character , p. 1. ) By Berengarius , Frederick the second , Lodovick the fourth , & Otto Duke of Bavaria : by Gregorie the great , Gratian , Durand . Bernard , Jansenius , Ferus , Franciscus , Petrarcha , Aeneas Sylvius . Platina , Nicholaus de Clemangis , Franciscus , Picus M●randuloe , Mantuanus , Guicciardinus Budaeus , Onuphrius &c. men profest to be in & of their Church , yet grievously complaining of their errors in doctrine & corruption in manners ; not sticking often to call the Pope Antichrist . But most fully & effectually , by Hierom of Prague , Huss , Wicklif , Luther , Calv●n ; men of heroick spirits , adorn'd with skill & valour ( which of all the excellencies of the Spirit is elate , & stirring ) to fight for the Lord against the mighty , which they did to the wonder of the world : Seconded by Cranmer , Latimer , Hooper , Reynolds , Whitaker , Abbot , Perkins , with many more to be seen in the Acts & Monumenis of our Church . To say nothing of any famous men now living ( their own works will praise them in the gates ) who have pens in their hands ready , not against the persons of any , but the errors of all that are deluded by that corrupt way . So the factious & turbulent wayes of Antitrinitarians , Ana aptists , Arminians , Familists , Catharists , &c. Have been & are to this day , opposed and condemned , as contrarie to the rule of the Scriptures , by a generall consent , of the whole Church of God , with all her faithfull children ; with which her firmament is enameld , as the Heaven with stars , that cannot be numbred ▪ From all which it appears , as the Sun in its orb , that in every age , all new wayes & opinions , erronious principles , contrarie to the word of God , were by it condemned .

CHAP. XI .

THis being premised , & granted , as a certaine , evident , undeniable truth ( for it is a principle in divinity ; ) in the next place , the Directions formerly mentioned for satisfaction to the great enquiry , viz. How to know the good old way from all others made or to be made ? Come to be proposed : viz ,

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

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

I answer ; the Scripture is like the cloud , between Egypt & Israel ; to the Egyptians darknes , but light unto the Israel , of God . Those that fear the Lord , he will teach them in the way . Psal . 25 : 12 , 14. He will reveal his secret unto them & shew them his covenant . Psal . 19 : 7 , 8. The law of the Lord is perfect converting the soul , &c. It is compared to a light & a Lantern . If the Scripture appeare so dark & fearfull unto any , that they doe not , dare not acquaint themselves with it , you may fear they be Egyptians & not Israelites Indeed . According to that of the Apostle . 1 Cor . 2 : 14. The natural man receiveth not the things of God , for they are foolishnes unto him , And , if the gospel be hid , it is hid to them that are lost .

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

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

CHAP. XII .

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

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

CHAP. XIII .

SEcondy , that way wherein the Patriarks , Prophets , Apostles , Fathers , Martyrs , learned & holy men in severall ages have gone in , with joynt consent , & taught others according to the former rule , is certainly the good-old-way . Constantine the first Christian Emperour , having called together that famous & worthyly renowned first Council 〈…〉 Nice ( in old-time it was the Emperours power to assembl●… Councils . ) Against the Arrians ; at their meeting gave them in charge , that they decline to neither hand , but go forwar●… in that way , the Prophets , Evangelists & Apostles had described & walked in , proposing the Bible for a rule ( vid . Socra●… lib . 2. chap. 32. ) In like manner it pleased the Synod a Ephesus to decree nothing for posteritie to beleeve , but wha●… sacred antiquitie agreeing with it self in Christ , held before , observing St. Pauls rule to Timothy , 1 Ep. 6 : 20 , 21. It is in their 43. Can . So the good Bishops assembled by Constantius in the Council of Arimine refusing to subscribe to the Arrian heresie , gave this reason to the Emperour , that they thought it better & safer to walk still , in the old-way which the Prophets , Apostles , & Fathers in the Nicean Counci●… had described & walkt in , rather than in that new & dangerous Arrian path . ( Socrat . Hist . lib . 2. chap. 29. Epist. ex●… Council Arimi . ad Imperatorem . ) Vincentius Lyrinensis in that little tract of his , for the antiquitie of Catholike faith against the innovation of Heresies , the very first Chapter , cleaves unto these two directions , which , as he saies , he received from learned & holy men , how to discerne Catholike truth from heresie , the old-good-way , from all evill-new-wayes , viz , by having recourse unto the Scripture & testimony of the Church , which guides & governs her self & children according to the rule . If we doubt & would know the truth , we must go to God by prayer , & to Gods servants , men famous in their times for learning & holynes . If amongst them we finde difference in opinion , ( as most times may be , which is a great stumbling block to many poor travellers , who know not whom to follow . Vellem fieri Christianus , sed nescio cui adhaeream Singulidicunt ego verum dico , cui credam nescio Chrys . hom . 33. in Act. Contr●… Gentilem , it a replicant , yet ) we have this help , viz. First to yeild most to such as interpret Scripture by Scripture ; that is agreeable to it self , & according to the analogie of faith ; whose exposition layes no aspersion on Gods word ; making it contradict it self or the principles of nature & reason . The mysteries of faith are above , but not contrary to nature , reason & common sense ; it is the propertie of hereticks to interpret Scripture according to their owne fancies & privat traditions . Under the name of the Church , they fight against the Church , & with the great title of Catholike , to obscure the truely Catholike faith . Secondly , allwayes to prefer the Major part of good men , who setting aside all partiall ends , have spoken the truth in the fear of God , What all , or most or best , have joyntly agreed upon ; what hath allwayes , in all places , of all faithfull men there remayning , been received & taught , that receive & follow . Christ never left any generall Vicar on earth , to whose sentence , all should be confined . But to avoid pride , vainglory & this domineering superioritie in the Church , he appointed a continuall succession of faithfull Ministers , who should guid both themselves & others according to the word . Neither may they draw Religion after them , according to their own private Spirits , ( no Scripture is of any private interpretation , ) but must follow it , by the same rule , ( 2 Pet . 1 : 20. ) which the primitive Church received from the Apostles , they from Christ , he from God . None may invent a new rule , none will , but such as intend to spread a new Doctrine . The old rule best fits the old Doctrine ; keep to that , with love & hearty desire , delivering to posterity only what is received from the antient of dayes .

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

A. First , that without all doubt which the Scriptures doe demonstrate : that which beleeves intirely , teaches & proposes to her children , things Credible , the will of her head & husband : to which she must allwayes have respect ; els sh'ele play false & cease ipso facto to be his Spouse . So that notes & Characters of a pure orthodox Church , must be fetcht only & cheifly out of Scripture , the words of Christs , who in all likelyhood best knows his owne wife . In Scripturis didicimus Christum , in SCripturis didicimus Ecclesiam . Saith Divine Augustine , Ep. 166. & againe , Puto quod in illius potius verbis eam querere debemus , qui veritas est , & optime novit corpus suum . Nolo humanis documentis , sed divini●… Oraculis Sanctain Ecclesiam demonstari : Lib . de ●n●t . Ecoles . chap 2 , 3. & 16.

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

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

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

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

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

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

CHAP. XIV .

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

Exhorted or rather commanded we are here , to seek , having found , to walk in the old-way ; not to contemn , sleight , or reject all things in succeeding , the present , or following ages , which may seem to us , to be new , when it may be , they are but as veils removed , or spots washt from the old , or if you will , the greatnes of perfection in that which was laid in a very slender beginning , as the huge Oak is in a small acorn , & man when born is but a little lump of flesh , but with time is polished , changed into a more lively infancy , & leaving the rudiments of minority , becomes a perfect man ; & ignorace being removed we come to the knowledg & sight of what our Ancestours never did , going in the same way . Time is the mother of truth & reformation , bringing forth hidden things to light ; without which they might be saved , not wee .

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

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

They had many errours about the Trinity , the incarnation , about the souls departed & the Angelical nature . To omit the mist which Origens strange speculations ( yea blasphemous saith Vincentius chap. 23. ) Tertullians Montanisme & Cyprians rebaptization cast upon the Church , for which they are as we finde , justly censured by all the Godly learned in succeeding ages , as erring from the rule , passing the limited bounds . We may not so much admire antiquitie , so greedily gaze on the antients ( as too many have unadvisedly done ) as neglecting the gifts of God in moderne men , only to receive every thing they they say like him Qui prae nimia aviditate etiam faeces hauriret , that swallowed down many an errour , ( it was spoken of Bucer with respect to Luther ) without reference & laying it to the Rule , for the sake of the authour . It was never the thought nor desire of those holy men , so to injure Christ , to have their words & works esteemed Canonicall . In their own books ( as if they had prophesied of the folly of times to come , ) we are directly forbidden it . [ see August Epist ad Hieron . lib . 2. cap . 32. cont . Cres . gram . lib . 5. c . 17. de Bapt . cont . Don . ] Of many things they were ignorant altogether as is found & acknowledged by Cajetan , Bannes , Andrad●●s , Bellarmine , to omit other testimonies of our owne . With which , if the Lord hath been pleased to acquaint us , shall we prefer their ignorance ? this were not only to crack the eye-strings of a reasonable judgment , but also to pull out the eye of faith , all pure & celestiall as it is .

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

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

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

We may not tye men , like irrationall creatures , without freedome of choyce , to bring the hinder feet into the former impression , to tread still in the steps of Ancestours , without tryal & examination ( a thraldome , which the ingenuity of no age should endure ) as though none of them might err , or as if they ever set their dictates as irrefragable verities , & as if they resolved against all submission of their assertions , unto the correction of future discovery : seing wisdome is indifferently afforded to all in every age , & can be forestalled by none in any . Whence it will appeare , we may not so much regard Antiquitie , as to conclude , [ This position or practice is old , therefore good , ] or the manifestation of it new , therefore evill . Many evill wayes there have been & are , which were they as old as Adam , were not to be allowed ; nay , the older an evill way is , the worse it is . There is an evill way of Idolatrie , which is old enough ; Gen. 31 : 30. we read of Labans Gods , subject to stealing ; being Images before which he used to kneel praying . Of Moloch 1 Kings 11 : 5. God of the Amonites . Of Chemosh , God of the Moabites ; of Milcom , feigned God or image of the Amorites ; Of Ashteroth Goddes of the Sydonians . There are in the world , ( Saith the great Apostle , ) Paul , 1 Cor . 1 : 4 , 5. Many that are called Gods . They have their Celestes , Aerii , Terrestres , Marini , allmost as many Gods as creatures . We finde the Egyptians worshipping an Onyon ; the Thebanes a Weezel , the Trojans a Mouse ; & of divers other nations adoring for their God in a most idolatrous manner , Fire , water , the Sun , Moon , Stars , the Queen of heaven , &c. Of which you may read at large in the Old-Testament [ Psal : 115 : 4 , 5. Isai . 44 : 9. Jer . 10 : 2 , 3. ] Stories of the Gentiles , & works of the primitive Fathers ; none embracing these wayes because old , but rejecting them as ill & errouious . Idolatrie then , be it never so antient , have it never so many Patrons & defenders , is not to be followed nor allowed , any more than poyson is to be eaten , which is the issue of the old Serpent . Yet into this strange way , was the wisest of men drawn to walk , by Idolaters , women , by whom he suffered shipwrack , needing no other charms , to work his ruin .

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

There is also an evill way of youthfull vanitie ; old enough ; begun & troden by the fallen Angels , Adam & Eve in Paradise , Cain , Cham , Esau & most of their posterity ; followed by the greatest part of the world in every age , ( illexample being the most potent charm & powerfull Engin hell it self could finde to ingulph mankind in a thousand lamentable confusions ) By men , ordeined for some excellent service , ( being adorn'd with the same gracefull habiliments with which God himself is garnished ; ) alas vainly mispending their time in employments , far inferiour to their divine capacities ; neglecting the good for which they were created , doe wander at randome in the vast emptynes of the creature ; having no other law in their passions but the power of bruitishnes , make no distinction of things permitted & prohibited in the licence of all pleasures . Exerting all their dexterity in delving the ground like moles , having no eyes to behold the Sun , & so putrifie in a miserable basenes prostituting their members to sensuality , which are made to be the Temple of the living God & the ornament of Paradise , so sinking their finest Spirits below themselves . By women , Built to be helps to men in good , but unhappily by their evill practices draw many towards destruction ; too much like the first of their kinde , who being ungratefull to God , became a murtherer of her race , & a bridge for Satan to pass into the world ; needs would she lodg him in her heart , whom God had confined to the pit of hell ; by which means she hath proved the work-mistress of exceeding mischiefs , which yet may not , must not be imputed to the condition of Sex , but to the vice of depraved nature . Again , by youth ; who for want of carefull education ( that great refiner of nature ; which polisheth it , as one would do a pretious stone , wholly defiled with earth & filthynes , & rescueth , man in a great measure from perpetuall bruitishnes ) can lye & swear sooner than speak perfectly ; nay act folly , before corrupt but weak nature make the motion . O poor youth ! Suffer your selves to bepittied by those that know your estate ; whither will you goe ? delighting in foolish loves & loving vain delights , will fill your souls with bitter thoughts hereafter . Though sin at first bear a sweet flower , it at length growes up into a sharp thorne . The Serpent hath a beautifull face , but a deadly sting . The dregs lye in the bottome of the cup : & in the golden cups of sin are contain'd the most deadliest draughts . For these things you shall grieve , sigh & mourne or perish eternally ; when you will wish you had never acted those pleasant parts which end so tragically . Be forewarn'd . Let not Satans baits deceive you . O yee tender plants , spend not your youthfull lives in following youthfull lusts : hang not the most spark ling jewels of your years as Pendents in the divels ears . Remember your Creator in the dayes of your youth . Never think that gall & wormwood will ever make you pleasant wine ; that such thick & muddy Vapours will ever yeild any sweet & pleasant showers . Beleeve it your ill doing will be your undoing . The stench & torment of everlasting burning , will take away the sweetest perfume that ever your sins were powdred with .

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

CHAP. XV .

INto the old good-way of verity & sanctity , wherein all must walk that hope for heaven ; into the true Church which proposes , professes & maintaines orthodox , Catholike faith , for matter of beleeving ; teaching & perswading to sincere holynes , for manner of living . Consider this , stand in the wayes , veiw & behold , O all ye passengers , hearken to the voyce behinde you sayng , These are not , this is the way walk in it . Though it be hard to finde , bless God that hath left you meanes & doth still direct you . It is indeed hard to such as travel in the dark night of ignorance , & without a guid , but to such as walk in the day & by the rule , it is easie to be found . Though it be narrow , few walking therein , so pensive & harsh to flesh & blood , yet praise God for sending his Son , to walk in the same way before you , to make it open , easie & comfortable ; strive yee to enter in at this strait gate , for wide is the eate & broad is the path that leads to destruction & many the●● the that goe therein : but , strait is the gate & narrow is the w●y that ●ead to life & few they be that shall finde it to enter . Beware of false prophets & those deceitfull allurements cast in your way , by the divel , the world & the flesh . Our grand-mother Eve was mislead by giving ear to a seducing spirit . Beleeve not every Spirit , but try them , whether they be of God , whether they speak according to his word , whe e●y the best men in every age have been guided and passed sweetly in the current of that puissant authority , which hath drawn so many ages after it .

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

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

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

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

CHAP. XVI .

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

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

Secondly , that all controversies about religion , are to be decided by the Scriptures , as the rule of faith & manners . So saith the Lord , Isa . 8 : 20. To the law & to the testimony . 2 Tim . 3 : 16. All Scripture is given by inspiration of God &c. And so did the antients expound Scripture , as may be seen in Tertul . lih 2. de resur . carn . c . 3. In Basil . Epist. 80. ad Eustatium . In Ambrose . lib . 1. defide ad Gratianum , cap . 8. In August lib . de unita : Eccles . cap . 3. And that the representative Church of Christ did successively in severall Councils hold this truth , appears from that famous assembly of three hundred & eighteen Bishops against Arrius ; wherein , in the Controversy about the married Clergy , they did all shew such reverence to this rule , that for one man alleadging it against many politick reasons , they altered their opinion . From a Council at Carthage , about rebaptization , guided all especially by that one text of Scripture , Ephes . 4 : 5. One faith , one baptisme . From the Melevitan Council , & another of Ancyra 308 years after Christ . Can . 24.

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

Fourthly , that Scripture must be expounded by Scripture ( as diamonds are most fit to cut Diamonds , ) which will make every necessary truth , easie , plain & perspicuous : by comparing obscure with places manifest , things going before & following with circumstances of time & place & persons : considering the occasion , generall aim & scope of the speaker . So saith the Spirit , Rom. 12.6 . Let us prophecy according to the proportion of faith . {αβγδ} is {αβγδ} , The analogie of faith is the measure of faith , so some translate the text Gal. 1 : 8. So did the antient Fathers interpret Scripture ; both in their practice & doctrine , as may be seen in Irenaeus lib . 4. advers . Her . cap . 63. In Ambr. lib . 1. ad Grat . cap . 7 , In Hil . lib . 1. de Trinit . In Chrysost . hom . 13. in Gen. In Hierom . lib . 1. advers . Pelag . In Aug. lib . de unitat . Eccles : cap . 5 , 7 , 8. The works of fathers , decrees of Councils , Constitutions of Bishops , can be no plenary rule for this purpose , seeing the Scripture by their own vote , is the rule of all their works , decrees & expositions : but where they all generally agree , or the best of them , they are such secondary rules as may not be contemn'd or neglected ; if we attribute not too much unto them , helpfull lights they will prove , whereby we may see the clearer to read the truth ; when by rejecting them wholly , many have & may raise strange fancies very dangerous to the Church . So much was also decreed in the Lateran Council , Sess. 2a . adding only the consent of the Fathers in the same manner as the sixth Council at Constantinople , Can . 19. had done before .

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

Authoritie which might here be produced , for the excellencie & perfection of the Scriptures , would make a volume , especially out of that renowned Father S. Augistine ; to shew how generally they did admire the divine excellencie & compleat perfection of the Scripture & that they did esteem there own works , humane traditions & Constitutions Ecclesiasticall , made whether by Pastors in & for their own particular charges , or by Councils Provinciall or Generall , as means only to help our weaknes , not to supply the silent , weak , imperfect , insufficiencie of Scripture , as some Atheisticall Spirits have dared to blaspheme .

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

Seventhly , no translation of Scripture is of it self authenticall , but for the finding out of trnth , recourse is to be had to the Originall , the fountaine , that is , to the Hebrew copie for the old Testament & to the Greek for the new ; wherein it was Gods will & pleasure they should be writ . Yet for the avoiding of inconveniencies among the Common people , great care should be taken , that translations neither differ among themselves nor from the Original . So did the ancient Fathers think as we read in Hierom , Epist. 28. ad Lucinium , & in his preface upon the Evangelists . In Augustine lib , 15. de Civit . Dei . cap . 13. &c.

Eighthly , that the Common people which can , ought to read & heare the Scripture in a language they understand . So saith the Scripture , 1 Cor . 14 : 11 , 14 , 16 , 26 , 37 , And so did the antients teach , thus they understood & interpreted Scripture , as weread in Chrysost . hom . 35. in 1 Epist. ad Corinth . In Ambr. ibidem . In Hierom . Comment . in cap . 3. ad Colloss . In August . Epist. 1. ad Volusianum : where he earnestly exhorts Volusian a Lay-man , to the diligent reading of Scripture . And so did the Catholike Church command & allow in the dayes of old , as we see in the Nicean Synod decreed , That every Christian shoul have a Bible in his house . & Chrysostome doth often exhort his hearers to bring their Bibles . Now to what end should this be , were the Scriptures in an unknown tongue ? Therefore translations are necessary , & used frequently in every age , since that Assembly . Who ever therefore doth neglect the reading of the Scripture , or the hearing of them in a known tongue , when they may have it , they despise God & wilfully reject the meanes of their salvation . And whosoever disswades from it , beleeve , it is not for your good , but their own ends . They pretend a fear , but of what ? least you thereby should come to the knowledg of the truth , & reject their soul destroying-errours .

Ninthly , that the right understanding of Scripture is Gods free gift & work in the hearts of his people ; not annexed to any Chair , Mitre , Orders or degrees of men whatever . So saith the Scripture , Psal . 25 : 14. The secret of the Lord is with them that fear him , he will shew them his Covenant . & 1 Cor . 2 : 10 , 11 , 12. And so did the Fathers understand & expound Scripture ; as we read in Hilar . Enar : in Psal . 125. in Aug. tract . 2. in Epist. Joh . And that ignorance of the true sence & meaning of the Sripture , was ever one maine cause of heresie . Where observe by the way , that hereticks were allways men of a wicked life , either openly profane , or meer moralists , in whom Gods holy Spirit of illumination had no place . Let all hence learne to pray before they undertake to read or expound the word . None can know divine things without divine light . We must be divinitus Edocti ; God who is the true light , in whom there is no darknes at all , can so shine out of himself upon our glassy understandings , as to beget in them the picture of himself , his own will & pleasure . He alone can acquaint us with the truth of Revelation & raise & strengthen us in the apprehension thereof . Let none relie upon their own abilitie , seek for help only from men . It is the Lord that enlightens both the object & the faculty ; without his assistance none can understand , 〈◇〉 none can divide the word aright .

CHAP. XVII .

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

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

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

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

Fourthly , to be every where or in divers places at once is so proper to that Being which is simply & absolutely divine , that it may not be imparted to any creature , no not to the humane nature of Christ . So saith the Scripture , Math . 28 : 6. He is not here , for he is risen , as he said . Acts. 3.21 . whom the heavens must receive , &c. And so did the Fathers understand Scripture , as we read in Justin Martyr , de recta confess . in exposi : fid . In Athanasius q . 26. ad Antiochum . In Aug. lib . 2. de Civit . Dei : but especially Epist. 57 ad Dardanum . The contrary was never thought on in the Church , till the late wrangling Schoolmen arose to infect the world with a multitude of vain words .

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

CHAP. XVIII .

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

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

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

Thirdly , that there was nothing out of God , moving him in the decree of election , either for persons or number , to chuse these or thus many . No disposing qualities ; not faith , obedience to the meanes , holynes , good works , the good use of naturall endowments & freewill , fore seen , as conditions preceding election . None of these were causes going before , but all are fruits following election . For so it is written , Ephes . 1 : 4. According as he hath chosen us in him , before the foundation of the world , that we should be holy , &c. Acts. 13 : 48. And as many as were ordeined to eternall life , beleeved . So did the antient Fathers understand Scripture , as may be seen in Justin Mart . Dialog . cum Teypho . In August . lib . 1. de predest . sanct . cap . 17 , 9. In Fulgent : lib . 1. ad Mart . Aug●stine indeed thought once , that faith foreseen was the cause of election ( as others have taught since ) but retracted it , ( lib . 1. Retract . cap . 23. ) I hope without disgrace to the other way . And so did the Church of God beleeve , as we may read in the Synod of Dort , Cap. 1. art . 9.

Fourthly , that the number of the elect is certain , the decree immutable : so that the whole bodie cannot be seduced totally , nor any particular member elected , perish finally . Which is true not only of such who have a high degree of grace , but even of those that are babes in Christ . So saith the Scripture , Job . 13 : 18. I speak not of y●u ●ll ; I know whom I have chosen , which place was long ago cited by S. Augustine for the same end . 2 Tim 2 : 19 The foundation of God standeth sure , &c. So did the antient Fathers expound Scripture , as those that will may read in Ambrose lib . 1 de Vocat . Gent . cap . 3 , 5. lib . 2. cap . 2. In August lib . de corrept & gratia , cap . 8 , 13. lib . 5. cont . Julianum Pelag . cap 3. lib . 20. de Civit . Dei . cap . 8. Ep. 106. &c. And so did the Church of God conceive in the Synod of Dort , Can . 1. art . 7 , 11. So certain is the number , that one cannot be added , nor taken away . Joh . 17 : 12. To examine particularly this decree & number , to raise curious questions about either is dangerous . Be soberly wise . If you be called to the meanes , ( 1 ) to hear the Gospel , to beleeve , assent to it , with an earnest desire to live holyly , in a constant use of ordeined meanes ; if you can feel in you some infallible fruits of election , a working faith in Christ , or an hearty desire of it , a filiall fear of God with love to his word , ordinances & people , because such ; greif for sin past , resolution of universall obedience for time to come , that neither pleasure nor profit shall wittingly mislead you ; if you can experimentally speak of the two estates of nature & grace , as knowing one from the other , not in other mens books but in your own hearts ; fear not , you may be assured though with many assaults & intermixt doubtings , you are of the number of Christs little flock : for whosoever is so ordeined to the meanes , is also ordeined to the end , which is life eternall : & this advice is given by S. Peter , 2 Epist. 1 : 10.

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

CHAP. XIX .

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

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

Secondly , that the Creation & continuall propagation of men , was , is & shall be , till the appointed number be compleated for the execution of Gods decree of election & reprobation . For so it is written , Matth . 5 : 18. Till heaven & earth pass , not one tittle shall in no wise pass from the law . Math . 24 : 34 , 35. My word shall not pass away . And so did the Antients understand & interpret Scripture , as may be read in Ambrose enar . in cap . 9. ad Rom. In Augustine . lib . 2. ad Simplicianum . q . 2. lib . de praedest . & gra . cap . 5. epist. 106 , 157. &c.

CHAP. XX .

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

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

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

CHAP. XXI .

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

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

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

Thirdly , that since this fall of Adam , all infants , conceived & brought forth in this evill world , after the ordinarie manner of nature , are conceived & borne in sin , none excepted . So saith the Scripture , Job . 14 : 4. Who can bring a clean thing out of an unclean ? not one . Psal . 51 : 5. Behold . I was shapen in iniquitie &c. Rom. 3 : 23. 5 : 12. 1 Cor . 15 : 22. So did the antient Fathers teach out of Scripture , as may be seen in August . lib . 5. contr . Jul. Pelag . cap . 9. In Ambr. lib . 2. in Lucam , &c. And so did the Church of Christ conceive & beleeve , as appeares by the Milevitan Council , Can . 2 , 6 , 7 , 8. & by the Dort Synod cap . 1. art . 1. yet a Council at Basil , Sess. 36. Denies this Catholike truth so resolutely as none before or after ever did . To shew that no light on earth but hath its shadow , no men on earth how ever considered are free from errour . As for the blessed Virgin-Mary , her conception , baptisme & buriall tell us , she was not free from this Originall stain , though the power thereof in her might allwayes be extraordinarily restrained . To which the Council of Trent consents , Sess. 5 , or els in a politick silence passeth it over .

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

Fifthly , that God is no efficient cause , nor any wayes authour of sin or evill , but only a disposer of the manner , & issue . So saith the Scripture , Deutr . 32 : 4. His work is . perfect ; for all his wayes are judgment , &c. Psal . 5.5 . Thou hatest all workes of iniquitie Hose 13 : 9. Rom. 9 : 14 ●am . 1 : 13. 1 Ioh . 2 : 16. And so did the antient Fathers , with the continuall consent of the Catholike Church , understand & expound Scripture , as we may see in Tertul . lib . 2. advers . Marc. cap . 9. In Athanasi Orat . contr . Idol . In Aug. lib . 2. de Civita . Dei . cap . 7. Enar . in Psal . 104. In Fulgent . lib . 1. ad Monymum .

CHAP. XXII .

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

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

Secondly , whence it plainly follows , that men before conversion , can neither move to prevent & meet God , help to convert themselves , keep the law , nor be saved by the strength of nature & power of their own will ; man being with respect to the first act of vivification , meerly passive , in regard of good motions & desires . For how should a man dead in sins & trespasses void of spirituall life , move , or stir himself ? the sweet perswasion which is effectuall , the preparation , excitation & the whole conversion is to be attributed as proceeding wholly from the powerfull Spirit & free-grace of God . So saith the Scripture , Ezech . 16.6 . when I passed by thee , & saw thee pollated in thine own blood , I said unto thee in thy blood , live . &c. Ephes . 2 : 1. Rom. 9.16 . And so did the antients understand & expound Scripture , as we read in Augustine , enarrat . in Psal . 84. In Ambr. lib . de vocat . Gent . cap . 3. In Fulgent . lib . de fide ad Pet . cap . 31. With the Councils that were last mentioned & the seven that Carthage , Can . 2 , 3 , 4.

CHAP. XXIII .

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

First , that Christ Jesus God & man , is one person subsisting of two natures , Divine & humane , truely & really joyned , without any confusion , destruction , or possibility of separation ; each nature still retayning after , what was essentially proper to it self before the union . So saith the Scripture , Math . 1 : 23. 16 : 16. Ioh . 11 : 27. 20 : 28. Rom. 1 : 3 , 4. &c. Soo did the antient Fathers teach from Scripture , as may be read in Tertul . advers . Praxeam . cap . 27. In Greg . Nazianz . Epist. 1. ad Cledon . In Hierom . Symbol . ad Damasenum . In Chrysost . hom . 10. in 1 cap . Ioh . In Augustine Serm . 58. And so did the Church of Christ beleeve & teach ; as we may read in the great Council of Nice ; in a second at Galcedon , & a third at Constantinople , Can . 7 , 8 , 9. And therefore , when any thing is spoken of the person of Christ in generall , men must consider carefully of what nature it is spoken & to be understood ; els they shall err dangerously , as many have done . So the antients tell us . ( Aug. Epist. 7. ad Dard . Cyril , Damascene , &c. ) shewing the reason of their observation , partly from the phrases or manner of speech used in Scripture , & partly from the erronious tenents , of Arrians , Eutychians , & other hereticks raised by misapplying that to one , which was meant of the other nature .

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

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

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

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

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

CHAP. XXIV .

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

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

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

Thirdly , that this calling is universall , not universally effectual . So saith the Scripture , Rom. 10 : 18. Math . 22 : vers 3 , 9 , 10 , 14. & 23.37 . Heb 4 : 2. So did the antients understand & expound Scripture , as we finde in Augustin de corrupt . & grat . cap . 14. In Enchirid . ad Laurent . cap . 103. lib . 1. de praedest . Sanct . cap . 16 , 17. Epist. 106. lib . 1. Retract . cap . 23. &c. And so did the Church of God beleeve & teach , in the Milevitan Council against the Pelagians ; in the Synod at Dort against Arminians , cap . 4. art . 9. There is an outward generall calling , which is sufficient of it self ; but is allwayes & may finally be resisted by inbred hardnes of heart ; all men make not a good use of meanes , neither can without Gods concurring grace . There is an inward spiritual●… calling , when the Spirit of God moves the heart , as hi●… servant doth the ear , which is allwayes effectuall & canno●… be resisted . When & how long it is withstood , is wholly ou●… fault . God allwayes calls seriously , though he foresee invincible lets in some , which he is not bound to remove . Therefore let none sinfully mispend time in a curious search after , or needles description of unrevealed mysteries & hidden decrees , but carefully prepare for the meanes , reverently use them , readily obey them & they will become effectuall to salvation .

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

CHAP. XXV .

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

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

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

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

CHAP. XXVI .

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

First , that it is a change of the heart & minde , wrought ordinarily by the preaching of the word , consisting of an aversion of all sin , & a conversion to the practice of all good & holy duties ; without which none of years can be saved . So saith the Scripture , Math . 3 : 2 Repent ye Luke 13 : 3. Except ye Repent &c. Acts. 2 : 38. & 3 : 19. Ephes . 4 : 22 , 23. Called a putting on of new apparell : & this respects as well a false religion , as a wicked conversation , from both which all must turne that expect salvation , 1 Thessal . 1 : 9. And so did the antient Fathers understand & interpret Scripture , as appeares out of Chrysost . hom . 10. in Gen. , August de paenitent . medicin . cap . 2. Serm . 66. de temp . &c. With consent of the Church assembled in Synod Coloniens . Can . 8.

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

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

CHAP. XXVII .

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

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

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

CHAP. XXVIII .

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

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

Secondly , that these Sacraments which are common to all Christians , doe not contain inclusively grace in themselves , which they really confer to all indifferently by the work done ; but God by them as instruments , doth freely exhibit & bestow his invisible grace by vertue of his promise , to the prepared worthy receiver only ; therefore the effect of a Sacrament cannot depend on the intent of the Minister , who may give outward signes to all , inward grace to none . So saith the Scripture , Ioh . 6 : 63. It is the Spirit that quickneth , the flesh profiteth nothing ; the words that I speak unto you , they are Spirit & life . 1 Cor . 3 : 7. And so did the antient Fathers understand & expound Scripture ; see in Hierom . Comment . in cap . 4. Isa . In Cyprian . de Caena dom . sect . 7. In Augustin . Quest . 84. in Levit . Tract . 8. in Ioh . ; & lib . 3. de baptis . contr . Donat . cap . 16. And so did the Church of Christ beleeve & teach , as may appeare ex Confess . Helvet . Bohem . &c. Therefore seeing the efficacy of a Sacrament depends only on the word & promise of God , it is easy to collect , how needfull it is , that the word should be allwayes preached , explained & zealously applyed , before the administration of either Sacrament .

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

Fourthly , that baptisme in regard of Christ institution is necessary to salvation , though not simply & absolutely in regard of it self ; because some men may receive it , & not be saved , others saved , which did never actually , outwardly receive it , being free from contempt & neglect of the ordinance . So saith the Scripture , Ioh . 3 : 5. Verily , I say unto thee , except a man be born of water & the Spirit , he cannot enter into the Kingdome of God . Luke . 23 : 43. So did the antient Fathes understand & expound Scripture , as we see in Hierom . Comment . in 3. cap . Galat . In Ambr. de obitu Valent . In August . lib . 4. de baptism . contr . Donat . cap . 22. quaest. 33. in numer . And so did the Church generally teach and beleeve , as we read in the Canons fathered on the Apostles , Can . 49. Concil Carthaginenes . 1. Can . 1. Concil . Valent . cap . 2. Concil Toleta . 3. cap . 5. &c. Let every one so reverence the Lords ordinance , so highly esteem that inestimable treasure , offered , conveyed & sealed to us in this Sacrament , as not patiently to see it abused by any , which will argue a bold presumption , or a sleight cold estimation of it .

Fifthly , that bread & wine in the Lords supper , after consecration , remaine still what they were before ; not changed into the body & blood of Christ , but in use & signification only . No more change in this Sacrament than of water in baptisme . Therefore if any adore the visible elements in the Sacrament , with divine worship , under what pretence soever , commits idolatrie , is an idolater ; & without great repentance cannot be saved . So saith the Scripture , Math . 26 : 26. And as they were eating , Iesus took bread & blessed it , & hrake it , & gave it to the Disciples & said , take it , this is my body . 1 Cor . 11 : 23 , 24 , 25. &c. The bread , there , can be no otherwise his bodie , than the Cup is the New Testament , & that is sacramentally , in use & signification . It is usual in Scripture , to give the names of things signified , unto the things signifying , as Gen. 41 : vers 26. 1 Cor . 10 : 4. So did the Fathers understand & expound Scripture , as any may find , in Ignatius Epist. 8. to Polycarp . In Clem . Alex . serm . de Caena . Iust . Martyr . apol . 2. pro Christiams . Tertul . lib . 1. & 3. advers . Marc. Chrysost . writing to Caesarius hath an excellent speech to this purpose ; Bread , saith he , before consecration is called bread , but after consecration it hath the honour to be called the body of the Lord , though it remain still bread . August . Epist. 23. Tract . 25. in Ioh . Enarat . in Psal . 98. &c. All which with many more , doe thus expound the words of Christ , This is my body , ( 1 ) the sacrament , the mysterie , figure , similitude & memory of my body & death ; in it self no sacrifice , but a Commemoration ( with thanksgiving ) of one sacrifice propitiatory , once offer'd by Christ for the sins of the whole world . And so did the Church beleeve & teach in former ages , as any may see that read the first Nicean Council , Can . de Divina mensa .

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

Seventhly , that all faithfull men & women which come as prepared Guests to the table of the Lord , have alwayes & ought to receive under both kindes , ( 2. ) bread & wine , els they receive not aright . For so did Christ our only Saviour ordein & appoint , Math . 26 : 26 , 27. Iesus took bread and blessed it & gave it to the Disciples &c. And he took the Cup & gave thanks & gave it to them &c. Which institution S. Paul proposes to the Corinthians , 1 Epist. 11 : 23. And so did the antient Fathers , in the primitive Church understand & expound Scripture , both by their doctrine & practice , as we may read in Ambr. Orat . ad Theodos . In Chrys . hom . 18. cap . 2. Epist. ad Cor . cap . 8. In August . tract . 27. in Ioh . And that the Church of God did so beleeve & teach , appeares ex Concil Matisconens . 2. Can . 4. Vormaciens . Concil , Provine . Can . 1. Concil Bracarens . 3. Can . 1. & from some other Councils held at Carthage . To communicate under one Kinde , is a lately raised heresie , unknowne to antiquitie , never imposed on the people , but in the Councils of Constance , Basil & Trent . Which whosoever teaches & practiceth , may deprive others , & be himself deprived of the blood of Christ ; directly thwarting the institution . Breaking of the bread & delivering of the cup , into the hands of Communicants , the Apostles received from Christ , the primitive Church from the Apostles , we from both , doe continue . But for elevation , reservation & circumgestation of Consecrated bread & wine , to be adored with bowing , kissing &c. I finde not one example nor word in Scripture , nor among the antients ; though in case of sicknes & constrayned absence , the Deacons carried it to them , but how warrantably I am not here to determine .

CHAP. XXIX .

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

First , that the Catholike Church , universally considered , is the whole company of the elect , Angels & men , militanthere , & triumphant in heaven , whose head only is Christ Jesus . So saith the Scripture , Ephes . 2.19 , 20 , 21. Coloss 1 : 18. And he is the head of the body the Church . So the antients understood & expounded Scripture : as may be seen in Ignat . Epist. ad Mag. Greg . hom . 19. in Evang . August . Enarat . in Psal . 56. So that to speak truely , no Church on earth can be called the Catholike Church , but onely a Church truely Catholike or a part of the Catholike Church : in which , reprobates & many wicked men are & may be , though parts of it they cannot be .

Secondly , that the keyes of the Kingdome of heaven , ( 1 ) ministeriall power to binde & loose , to open gates for beleevers & to shut them against wicked Infidels ; to comfort & correct by faithfull preaching of the word & seasonable exercising of Ecclesiasticall discipline , was indifferently given to the whole Church militant ; Apostles , Pastors & their faithfull followers in every age . Peter receiving them in the name of the rest . So saith the Scripture , Math . cap . 16 : 19. And I will give unto thee the keyes of the Kingdome of beaven &c. 18.18 . So did the antient Fathers understand & expound Scripture , as may be seen in Origen . Tract . 1. in Math . If we speak as Peter did , we are all as Peter & have the same power given unto us , as he had . In Cyprian de unit . Eccles . sect . 3. In August . Tract . 124. in Ioh . When prime Pastors chosen by the Churh of purpose , doe exercise this authority , it must be with consent & in the name of the whole Church . Many have had these keyes gingling at their girdles , but no power to open or shut , no not a finger to move them aright ; they cannot preach or but coldly & carelesly , which is as bad as none ; nor consequently administer the Sacraments duely ; for , to use the keyes , preaching of the word is specially necessary ; therein is the power cheifly exercised . Many poor souls delude themselves & think all well if at the hour of death they can hear a Minister say , I absolve thee : which will little avail except they be loosed afore , by the word & Spirit of God . It is Gods mercy , not mans ministry that absolveth from & remitteth sin . As Christ first revived Lazarus , & then bad his Apostles loose him .

Thirdly , to know this true Church , we must be guided by the Scripture , ( as hath been proved ) whence notes & marks may be observed to discerne her from all other assemblies . As 1 , to professe , & teach the summe of that truth , which Christ & his Apostles , holy men of God inspired by the Spirit , delivered to that end ; is one certain & infallible mark of it . So Nazianzene in an Oration to the Arrians . Where are they ( saith he ) that define the Church by a multitude ? let them have & glory in the multitude ; we have the true faith , the refined doctrine . With whom agree , Hierom , Chrisost , & Augustine in their Commentaries upon the Psalms . 2. to give all religious & Divine worship to the true God alone : duely to administer such Sacraments only as are ordeined according to his expresse institution , without adding , chopping or changing ; to exercise Ecclesiasticall Discipline accordingly , as hath been in the purest , Apostolicall , primitive times , & to give all due respect to the painfull ministrie thereof ; is another note of the true Church , in whose lapp , we may safely repose our wearied souls . Stand in the wayes , behold & see , amongst all the Societies of men , where you finde these marks & follow them , no question to be made of good success , it is the good-old-way to heaven .

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

Fifthly , that true parts of the Catholike Church , may be seduced to err , both in faith & manners . Parts , I say , never the whole at once , witnes the Church of the Jews before Christ . After , the Church of the Corinthians & Galatians . The African & Eastern Churches . The Church of Christ in Jerusalem ; the once flourishing Churches in Asi● , to which our Saviour Christ dedicated some part of the Revelations . witness those heresies before named , invading the Primitive Church ; so as they drew after them & devoured many , nay , most particular assemblies : when there were found but one good Bishop or two , that stood up for the truth . witnes many famous Councils ; few or none can be exempted , as appeares from their decrees & Canons . And therefore S. Augustine compares particular Churches ( following Scripture phrase , wherein that renowned Father excells ) to the Moon , which may loos their light , nay , be totally ecclipsed , by the interposition of many earthly mindes , errours & false opinions , between them & the Sun of righteousnes . The judgment of Fathers & Councils , is to be followed no further , than they follow Scripture 1 Cor . 11 : 1. Neither are they quoted for any other end in this discourse , but to convince those that relye too much upon them ; & to shew , how many famous men have walked in this good-old-way ; Who by their learned writings have illustrated these heavenly truths , & are set as so many golden statues before the eyes of Christians , not only to be beheld by them , in passing by , but to be adorned in their faith & practice by the glory of those rayes which are darted from them .

CHAP. XXX .

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

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

Secondly , that the inward bond of this communion is the spirit with his graces , faith hope & love . No lasting communion without them . The outward bond , is the Ministry of the word & Sacraments , which none ought to break , & so depart from the communion of the true Church , because of the presence of any or many guilty persons there . So saith the Scripture , Ephes . 2 : 22. In whome all the building fitly framed together , groweth unto an holy temple in the Lord . Ephes . 4 : 3 , 4. Matth . 13 : 28 , 29 , 30 , 47. View the place . And so did the antient Fathers understand & interpret Scripture , as appeares in Iustin . Martyr . Apol . 2. pro Christianis . August . lib . contr . Donatist . c . 29. Good men patiently beare with many evil things in the Church , which are grievous unto them ; not approving them by their presence , but shewing their obedience to the will of Christ , who would not have his children forsake the old-goodway , for some dogs that cross it now & then . They must not run from the corn because of tares , let both grow together till harvest : not from the wheat because of chaff , the fan will separate them ; not from the net , because of some bad fish , but tarrie till all come to shore . August . l. 3. contr . Crescent . c . 50.

CHAP. XXXI .

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

First , that prohibition from the sacred ordinances , suspension , excommunication &c. are parts of Ecclesiasticall discipline , necessary in a true Church ; from which no Christian , high or low , of Church or common-wealth , offending , hath been , or may be exempted . Provided , they be done with sobriety , love & relation to the will of God . Warrant for this we have both from Scripture & Fathers . 1 Cor . 5.5 . Deliver such a one unto Satan &c. 1 Tim . 1.20 . Of whome is Hymeneus & Alexander &c. Such is the Doctrine of the Fathers . Tertull . Apol . advers . Gentes c . 39. Cypr . lib . de Discipl . Chrysost . hom . 26. ad Popul . Antioch . Ambros . Or. in Auxent . Besides their decrees in Councils , & partly in their practice . Marcion was excommunicated for his wickednes by his owne father . Theodosius the Emperour for a rash & passionate slaughter of 7000 men & women in Thessalonica , was excommunicated by Ambrose ; received in again , not without great humiliation & prayers , with many faithfull promises . In severall Councils we sinde also Bishops deposed , Presbyters & Deacons degraded either for false Doctrine or a wicked-life . Ecclesiasticall Discipline , was to provide also , that every man have a lawfull call to his place ; free election ; no buying of spirituall charges ; which would prove a continual corrasive to the conscience : that there be no unnecessary officers in or about the Church , for gain or profit ; who have nothing to doe , but receive profit , they know not for what . That none have or be trusted with the Keyes of the Church , but men of the Church , lest through ignorance or greedynes they betray her : that every one be resident on his particular Church or cure , according to the Scripture , Decrees & Canons of antient Councils ; lest watching over the flock by another , they go to heaven & be rewarded in another . That none be chosen to feed a flock , but such as can break bread unto them , rightly to divide the word of truth .

Secondly , that the exercise of Discipline , especially excommunication , ought not to pass against any , without a weighty cause , & then by a competent judg ; the Minister & congregation , from which any one is to be cast out , with assistance of the faithfull Ministers neer adjoyning . 1 Cor . 5.4 . When yee are gathered together & my spirit , with the power of the Lord Jesus — deliver such w●one to Satan &c. Such was the antient practice of the primitive Church , as may be seen in Tertul . Apolog . advers . Gent . cap . 39. Cypr . Epist. 55. sect . 17. with the Decrees of divers Councils , viz , Aurelian . 5. Can . 2. Synod . Coloniens : part . 13. cap . 5. Some requiring the presence of 12 Divines , while any is pronounced excommunicate : & that in particular Churches , no generall Superintendent , can exercise Discipline upon any , lawfully , without the knowledge & assent of the particular Pastor thereof : els it was held to be an abuse of an holy order , yea void & of none effect . The impropriation of excommunication , reservation of Ecclesiasticall Jurisdiction & Delegation of power , is acknowledged not to be Apostolicall : but rose with the pride of the Roman Prelate ; as it is recorded , ( B. Bilson , De regim . Eccles . ) & will fall with him .

CHAP. XXXII .

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

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

Secondly , that this remission of sin , is to be had only in this life : neither can any forgive sins but God alone , & that it must be earnestly sought for , all the dayes of our lives . So saith the Scripture , Eccles . 11.3 . In the place where the tree fals , there shall it be . Jam . 5.15 . The prayer of faith shall heal the sick &c. 1 Joh . 1.9 . Math . 9.2 , 3. Mark . 2.7 . Psal . 51. So did the antient Fathers understand & expound Scripture , Basil . Mor . Sum . 1. cap . 2. Chrysost hom . ● . in Gen. Hieron . Comment . in Psal . Ambrose de bono mortis cap . 2. Though after death the soul lives & acts , & being bound by the law of creation unto the eternall law of God , the damned blaspheme God & so sin , yet the schoolmen generally conclude that the demerit of sin ceaseth after death , being confined to this life , & the final judgment proceeds only concerning things done in the body , so that after death is no remission . And so did our Saviour Christ teach his Church to pray , Math . 6.9 , 10. Knowing the shortnes , of this present life , & the uncertainty of the hour of death , we should give no rest to our eyes , till we are perswaded , of Rest for our souls with Christ in his Kingdome .

CHAP. XXXIII .

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

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

Secondly , that there are but two places only of receit , whither every soul must of necessity go after death ; either to heaven or to hell : of a third place , there is no mention in Scripture , nor in the most approved antients , that I can read ( excepting Poets , Philosophers , and some curious Divines , more exercised in profane than Prophetick authours ; as Hemer , Virgil , Pindar , Claudian , Plato , followed by Origen . & Clem . Alexan . whose strange speculations & fictitious dreams , could never yet , nor never shall seduce any of Gods elect , against the clear testimony of Scripture ) till about the time of Gregorie the great ; nor in any Council before the Florentine , under Eugenius the fourth . Therefore Augustine tels us plainly , that he cannot chuse but be with the Devil , who is not with Christ ; ( August . lib . 1. de pec . remiss . & mer . c . 28. ) & that the Catholike faith guided by divine authority , beleeves two places , heaven & hel , as receptacles for the souls of men after death , of a third , it is ignorant , neither can be found in Scripture . The ground of this is taken from another principle , which all or most of the Fathers held , viz. That Jesus Christ by his death did satisfie Gods justice for sin , & purge with his owne blood , the souls of the elect , from all sin & the consequents thereof fully & perfectly . Which excludes temporary punishment after death , for any sin whatsoever . Till I be better taught ( which I shall never expect ) I must beleeve , that the least sin is in its owne nature deadly ; he that dies in one , suffers for all ; & he that shall suffer once after death , suffers ever .

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

CHAP. XXXIV .

COncerning Antichrist , that noted man of sin , these positions have been held & taught as Orthodox & Catholike Doctrine , viz.

First , that he is not any open , profest enemy to Christ , as the Devil or the Turk ; but a number of Christian men , sitting successively in a Christian Church by name , under a pretence of Divine sanctity , exercising cruel tyranny . So saith the Scripture , 2 Thess 2.7 , 8. For the mystery of iniquity doth already work . And so did the antient Fathers understand & expound Scripture , as we finde in Tertul . lib . de resur . c . 24. In Hierom . Epist. 11. ad Algas . In Chrysost . hom . 4. in Script. cit . In Augustin . lib . 20. de civitat . Dei , cap . 19.

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

Thirdly , that Rome the city upon seven hills was to be & is now the seat of Antichrist . So saith the Scripture , Rev. 17.5 , 9. where you have her name , mystery , Rome or Babylon the great , the mother of harlots & all abominations , seated on seven mountains . And so did the antient Fathers understand & teach from Scripture , viz. Tertul . l. 3. advers . Marc. cap . 13. cited by Bellarmine for the same purpose , lib . 2. de Rom. Pontif . cap . 2. Hierom . prefat . in lib . Dydy : de spirit . sanct . ad Paulinia . & Epist. ad Marcellam ; cited also by Bellarmine , to prove Rome to be that Babylon mentioned in the Revelations , not in her heathenish but Christian state . If you ask who then is Antichrisi ? Learned & Divine Augustine ( lib . 20. de civit . Dei ) shall give the answer , viz , he that sits in the temple , as the temple , in the Church as the Church , clayming & having ascribed unto him infallibilitie of judgement with absolute power , he or they make Antichrist . Which can be no man or men in the world but the late Lords of the Romane see .

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

A. It is unfit for any to search into , or give a reason of Gods unrevealed will . Profound Hierome in his Epistle to Algasia , gives some satisfaction to it , viz , the Apostle did not say plainly the Romane Empire should first be destroyed , though he meant it , lest the Romans who had then great power , should have had thereby some manifest ground of persecuting Christians in that infancie of the Church ; nor name the Romane Prelats , lest the present Bishop , learned & religious , should have been offended or discouraged thereby .

CHAP. XXXV .

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

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

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

CHAP. XXXVI .

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

First , that no man ever could or can be justified by his own works in Gods sight ; neither ever did any , or can by their own best works , merit the grace of Justification or salvation . So saith the Scripture , Rom. 7.19 , 20. The good that I would , I doe not , but the evill which I would not , that doe I &c. Gal. 3.11 . Psal . 143.2 . Which text is quoted for the same purpose by Cyril of Alexandria lib . 12. Thess. cap . 1. And so did the rest of the Fathers understand & interpret Scripture , Ambros . de vit . beat . cap . 6. ●●ierom . Comment . in 7. cap . Eccles . August . lib . de fide & operib . cap . 14. Enar . in Psal . 102. Tract . 82. in Joh . Epist. 29. Hieronyme . Reasons , with other testimonies might be added , but I spare Further , to prove the assertion . Many are over eagerly greedie to beleeve the weaknes of good works , that themselves may be excused doing none ; who will not strive against sin to doe good , because they know their best works are sinfull & so accounted , & what els can the rest be ? A false & dangerous errour . There is a great difference between sin being with good works & sin reigning without ; between sins of weaknes ( sins , though not so accounted & imputed ) with which the best works of the best men are tainted , but all wayes pardoned , never disanulling justification ; & sins of wilfulnes & careles presumption , reigning , accounted & imputed , such as the sins of those are , who upon such desperat grounds , cease to strive by using the means of salvation .

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

CHAP. XXXVII .

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

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

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

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

CHAP. XXXVIII .

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

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

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

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

Fourthly , that Divine love cannot be severed from saving faith ; it dayly increases if it be true , & can never wholly be lost . So saith the Scripture , Gal. 5.6 . Faith which worketh by love , Ioh . 15.9 . 1 Cor . 13.2 . cited by Gregor . de Valent . to prove the perpetuitie of this grace . And so did the antients understand Scripture ; see Aug. Epist. 85. to Consent . Tract . 3. in Epist. Ioh . Fulgent . lib . de incar . & gra . &c. The unfruitfull increase of sin , & the great decay of love , makes me often to think of that speech of our Saviour , Luke 18.8 . When the son of man commeth , shall he find faith on the earth ?

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

CHAP. XXXIX .

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

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

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

Thirdly , that the true Religion never permitted or never ought to doe , the buying & selling of spirituall things , gifts of the holy Ghost , orders , Churches , Bishoppricks , Parsonages , Vicarages , or any other spirituall charge whatever ; to which men ought to be lawfully called , freely elected . So saith the Scripture , Math . 10.8 Freely ye have re●●ived , freely give : Acts. 8 . 2● . Thy money perish with thee &c. Mark . 11 : 15. Of which text , Origen some where gives this exposition , viz , that buyers & sellers of the Church , spirituall gifts & Cures , are buyers & sellers of Doves , whose seat shall be overthrowne ( Psal . 69 : 25. & 109 : 8. Acts 1 : 20. ) themselves cast out of the Temple , excommunicated ipso facto , & lasht with the scourge of Christ , the rod of iron , without actuall repentance . It is a dreadfull evill in this kind to be a spirituall merchant . Yet in some ages , those poor Doves are ordinarily bought & sold , as any other birds in the market . No penny , no Pater-noster ; & custom in this sin , with other pretences , taketh away or overshadoweth the sence & uglines of it . So did the antient Fathers understand & interpret Scripture . Tertul . apol . advers . Gent . cap . 39. Beda comment . in cap . 2. Joh . And so did the Church of Christ beleeve & teach constantly ; as any may see , that read Canones Apost . Can 30. Concil . Arelatens . Can . 15. Concil . Antioch . Can . 23. Concil . Lacdicens . Can . 12. Concil . Chalcedonen . Can . 2. All severely forbidding the sale of spirituall promotions , lest Clerks neglecting learning & pietie , should turne worldlings , as with greif is to be observed this very day , multitudes climbing to the Altar , wîth an arm & sling of silver ; be they impious & dissolute , be they stupid & heavy as earth , so that they have the breath of favour & oars of silver ( as had the towers of Cleopatra ) it is almost all that is expected . The Lord reforme it in mercy , amongst us in these nations !

CHAP. XL .

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

First , that the true God , onely maker of heaven & earth , is to be worshipped , invocated & adored with religious service . So saith the Scripture plainly , Deut. 6.13 . & 10.12 . Math . 4.10 . Joh . 17.3 . And so did the antient Fathers understand & interpret Scripture ; Greg . Nazianz . Orat . de Spirit . Sanct . Ambros . lib . 3. de Spirit . Sanct . cap . 12. Aug. lib . de vera Relig . cap . 55.

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

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

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

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

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

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

CHAP. XLI .

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

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

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

Thirdly , that a Presbyter , Minister & faithfull Dispenser of the word & Sacraments , was & is the highest degree in the Church : other additions , respect rather honour & dignitie , than necessitie , which the Church may spare ; without a Presbyterie she cannot consist . So saith the Scripture , 2 Cor . 4.1 , 2. Let a man so account of us , as of the Ministers of Christ , &c. And so did the antient Fathers understand & interpret Scripture , Chrysost . hom . 11. in Epist. ad Tim . Hierom . Epist. 85. ad Evagrium . Ambros . Comment . in Epist. ad Tim . So did the Church of Christ beleeve & teach , Concil . Carthaginens . cap . 4. Can . 34 , 35. Ut Episcopus in Ecclesia in concessu Presbyterorum sublimier sedeat : intra domum vero collegam se Presbyterorum esse cognoscat : ut Episcopus in quolibet loco sedens , siare Presbyterum non patiatur , much lesse to stand , bare , & serve as the manner now is . A Deacon must not sit nor speak in the presence of the Presbyters , unles he be by them commanded ? a Ptesbyter may doe both in the presence of his Bishop by the Decrees of that Council . Vid . Hist . Concil . Trident . lib . 2. pag . 22. If Christians did well weigh & consider this , there would be more fear in seeking , more care in ordayning , & a greater respect unto men called to that office , than there is or hath been .

Q. What think you then of Bishops ?

A. As of prime Presbyters , honoured by their Prince with greater Jurisdiction ; ( that they be distinct degrees , jure divino , I find not ) that they are Ministers of Christ , trusted with & called to oversee the Goverment of the Church , to be faithfull Dispencers of the word & Sacraments ; to whom let all due respect be given , as to the carefull parents of the Churches good ( if they be such ) to them most , which are most humble , painfull , holy , & most seek Gods glory . Careles Non-residents , ignorant , proud , riotous Prelats , are in a miserable state , Math . 5.13 . Ye are the salt of the earth , but if the salt have lost its savour &c. With all , that Bishops & now ( called ) inferiour Ministers , were once all one & for Ministeriall power , are still one : but after the Devil , began to sow his tares in the primitive Church , some would say , they were of Paul , others of Apollo , as too many in latter dayes , affect the word in regard of persons ; one of the Presbyters , who was most antient , holy , learned & laborious , was selected by them , to be cheif Presbyter , or Super-intendent , to oversee the whole flock , for the better preventing & taking away of scisme , & division , as was then thought best : therefore let the Spirit of the Prophets be subject to Prophets ; the younger to the elder , or if you will , the inferiour to the Superiour ; who must consider , that their superioritie is not of Divine right prescribed in Scripture , but from a custome in the Church , as S. Augustine tells us Epist. 19. to Hierom . Their highest degree is the Preisthood ; any other ordination or consecration besides election , were needles , had not the Church for the honour of that place so decreed . St. Hierome with a whole Council ( Concil . Aquisgra . ) are of opinion ; that Bishops & Presbyters are all one in S. Pauls language : to which the Church of England seems to subscribe , in her Liturgie ; praying for Bishops & Curats includes the name of Presbyters , under Bishops . The contrary is not found in Scripture nor actuated in the Apostles dayes : & this was Augustines opinion so far as I can gather . Let none forget themselves , nor their place . I have insisted on this the longer , lest any should condemne those Churches abroad which have cast off that order , both name & thing as distinct from Presbyters ; or lest any should think of those called Bishops , more than is right .

In these the following conditions are required , viz.

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

Secondly , that they be not covetous , given to wine , unlawfull & unseasonable gaming ; but free-hearted , sober , chast , studious , apt to teach . So saith the Scripture , 1 Tim . 3 : 2 , 3 , 4. 1 Tim . 6 : 11. 2 Tim . 2 : 2 , 4. Titus 1 : 6 , 7. So the antient Fathers understood & interpreted Scripture , as appears by the Commentaries , of Hierom & Ambrose upon the aforesaid Scripture . And so did the Church of Christ beleeve & teach , as appears from the Decrees & Constitutions of divers Councils ; amongst the Canons ascribed to the Apostles , viz , if a Bishop or Deacon be tainted with fornication , perjurie or theft ; let him be deposed , Can 25. If any of them be given to usury , dice , Drunkennes , let him leave or be Deprived . Can . 42.44 . If any frequent Taverns , let him be excluded . Can 53. & 27. If any be a swearer , let him be reproved ; if he continue , excommunicated ; if any be given to filthy words , light , foolish , scurrilous jests , let him be degraded , Can . 6.62 . Concil . Carthag . 4. more in Concil . Aelibert . Can . 18.20 . Carthaginens . 3. Can . 11.47 &c. Chalcedonens . Can . 3.

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

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

Fifthly , that they covet not , by reason of the meanes of the place to remove from one Church to another , being once lawfully seated by a lawfull calling , free election , with competency according to the charge : unles they doubt of their calling there , be put away undeservedly , or called away without seeking . This I find hath been decreed in divers assemblies , Can . Apost . 14. Concil . Sardicens . Can . 1 , 2 &c. Concil . Antioch . Can . 21. Concil . Meldens . Can . 30. Concil . Nicaen . Can . 16. ut est apud Ruffinum . Yet some there are that step from one Church to another , hardly seeing any , or not staying to doe any good ; it seems such minde it not but there own bellies . Non fuit sic à principio .

Sixthly , that they have not more particular Cures than one at once , especially if they be populous & distant above a Sabbath dayes journey ; upon which they ought to be resident ; it being impossible to exercise the Ministeriall office over more than one at once . Therefore is the Scripture so strickt , Ezech . 3.17 . & 33.7 , 8 , 9. & Councils have been so carefull : Concil Sardicens . Can . 15. Concil . Agathons . Can . 39. In the seventh generall Synod , cap . 15. Yea , the Council of Trent requires personall residencie , Session . 7. de resident . & reformat . Can . 2 , 3. giving this reason , Cum valde foelix sit ille censendus cui unam ecclesiam , bene , fructuose , & cum animarum sibi commissarum salute regere contigerit . It s granted , the contrary hath been tollerated propter inopiam hominum , but that cannot be pleaded in all , nor in our times . Some say all this is true ; but all may be dispenced with ; I think not , no man may dispence with the law of God ; nor any particular man with the laws of men , except the body so assembled that made them , or els that there be some such clause in the law , if then ! Others say & think it lawfull , if they see their other Cures ( upon which they cannot be resident themselves ) served by other sufficient men ; In answer to which I can here say but little , ( a guid must not stay , though he point at turnings ) & that shall be part of an Epistle which I find amongst the Councils , written by Damasus , against some for offending in his time , the words are these , viz. Qui talia praesumunt & curam sibi a Deo commissam negligunt , videntur mihi esse meretricibus similes , quae statim ut pariunt infantes suos , al●is nutricibus tradunt educandos , ut suam citius libidinem explere valeant . Sic & isti , infantes suos ( 1 ) populos sibi commissos , aliis educandos tradunt , ut suas libidines expleant &c. pro talibus animae negliguntur , oves pereunt , morbi crescunt &c. Non taliter Dominus docuit , nec Apostoli instituerunt , sed ipsi qui curam susciperunt , ipsi peragant , & ipsi proprios manipulos Domino representent : nam ipse ovem perditam diligenter quaesivit , ipse invenit , ipse propriis humeris reportavit , nosque ( Pastores ) id ipsum facere perdocuit . Si ipse pro ovibus tantam curam habuit , quid nos miseri dicturi sumus , qui etiam pro ovibus nobis commissis , curam impendere negligimus , & aliis eas educandas tradimus ? Corrigantur haec , fratres , necesse est &c. Audiant quid beatus Jacob . , qui pro uxoribus din servierat , &c. I spare the English . And the like words are found in an Epistle from Edward the third of England , to Clement the fifth of Rome ; Conferuntur beneficia aliegenis & plerumque suspectis , qui non resident in dictis beneficiis , & vultus commissorum iis pecorum non agnoscunt , sed animar um cura neglecta , velut mercenarii , solummodo temporalia lucra quaerunt . Teste Walsingh :

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

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

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

CHAP. XLII .

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

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

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

Thirdly , that such Ceremonies are & ought to be left indifferent as to their use : the neerer they come to Apostolicall institution , the more obligatory . Yet sharp contentions & bitter censures ought not to pass from the Elders , against the users or refusers of them . About the outward form of Gods worship , no one particular Church can prescribe unto another ; as we read at large in Hierom . Ep. 28. to Latin . in Aug. Ep. 118.

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

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

Sixthly , that fasting of it self is no part of Gods worship ; none can merit or be justified thereby in Gods sight : but an outward meanes it is , to chastise the flesh , make the body more pliable to the Spirit , fit for Gods service , & the practice of spirituall duties . So saith the Scripture , Psal . 35.13 . I humbled my self with fasting . Psa . 69.10 . & 109.24 . Isa 58.56 , 7. & Mark . 2.19 , 20. 1 Cor . 9.27 . And so is that place to be understood , Luke 2.37 . For so did the antient Fathers understand & interpret Scripture , Chrysos . hom 3. ad Popul . Antioch . Aug. Ep. 86. to Casulan . 118. to Jan.

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

CHAP. XLIII .

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

Of the end of the world & all things therein contained .

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

Secondly , that the world shall be abolished , dissolved & by fire totally annihilated , as well for substance as qualities ; as the beginning was of nothing , so the end shall be into nothing . So saith the Scripture , Job 14.12 . Isa 34.4 . 2 Petr . 3.10 , 11. And so did the antient Fathers understand & interpret Scripture . Justin . Martyr . lib . quaest. & respons . ad orthodox . Ambro . lib . 1. hex . cap . 6. Hil . Comment . in c . 26 Math . &c. If any think otherwise , make it no controversie ; let the day shew & declare it .

Of the second coming of Christ our Saviour .

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

Of the last universall resurrection , generall day of judgment .

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

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

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

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

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

CHAP. XLIV .

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

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

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

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

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

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

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

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

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

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

Secondly , let us see , what we must doe & what true Godlynes is ?

CHAP. XLV .

GOdlynes is so called of God-lykenes , wherein man was at the first created : lost it was by the sin of the first Adam & must be recovered , by grace from the Second . Every wise-hearted traveller knowing why he was sent on this troublesome pilgrimage , viz , to seek what was lost in Paradise , professeth it , walks in the power thereof , & dayly labours in the use of good means to attaine it ; to become like unto God ; not in essence & power , but in uprightnes , & purity , in which consisteth the Divine image . This hath sometimes been called in scorne , Puritanisme , & such other names if not worse ; but to speak plainly from the Scriptures , unles we be such , we cannot be saved , 1 Pet . 1.15 , 16. Ephes . 1.4 . Math . 5.8 . Philip . 1.10 . 1 Joh . 3.3 . And he that arriveth to this , is called by Clem . Alexand . {αβγδ} , a little deity walking or conversing in mortall flesh ; & addeth , that as all good Oratours endeavour to be like Demosthenes , so our whole employment in this life must be to beget in our selves a resemblance to God . And this is certain , where the most hatred of sin , & the most love of goodnes universally is , there is most God-likenes ; which all must strive for : the straight doors of heaven will receive none but such only , as are in this sort like unto God .

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

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

For the better performing whereof , two things are required , viz , knowledg and practice .

Knowledg , first , of God , that he is , what he is ; a Being that far transcends mans highest apprehension ; containing in himself all possible essences ; whom none may veiw with living eyes , describe with humane strength , nor limit his attributes , decrees & acts without danger . Sufficient it is for us to know , that he is a glorious , admirable excellencie , beyond conception ; infinitly wise , powerfull , holy , just , mercifull ; a sure rewarder of all that serve him , & as sure , Severe a punisher of such as break his commandements . Secondly , of his Word contained in the holy Scriptures , miraculously preserved & brought through many to this present age ; wherein are the grounds of all knowledg both naturall & divine . Thirdly , of our selves ; what we were in the state of creation , made after the image of God , in holynes , tuned with Gods owne finger into a glorious harmony , shining in created lustre as a cleer sky with stars , blessed in the love of & delight in & communion with the fountain of our being . What we are in the state of corruption ; fallen in our first parents , miserably cursed in our contrariety to & deviation from the Ocean of our happines ; become the very vizard of hell & made lyable to eternall death ; which we can by no meanes escape , unles in & by Jesus Christ , the promised Messiah , who in the fulnes of time comming to bruise the Serpents head , assumed our nature , therein suffered what we deserved , repurchased what we had lost . This must be known . Knowledg is the morning star that forerunneth the sun of faith , which lightens every one which commeth into the world of sanctified ones , that recover the race of Christianitie and walk in the old-good-way .

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

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

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

First , all saving faith purgeth the heart ; not from evill inclinations , but from assent , delight in & actuall practice of sinfull , foolish , impossible thoughts : as of blasphemie , murther , adultery , incest &c. not so much I conceive , from being , as from reigning ; it so purgeth our hearts that we yeeld not to them , delight not in them , but oppose , abstain from & suppresse them , by reflecting upon & filling the fancie with some other satisfying object .

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

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

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

In the Second place ; to this knowledge must be added Practice of what we know , as we know . Ioh . 13.17 . Titus 2.11 , 12. Christ will be known by his words & works : & our words & actions must go together , as the needle of a clock agrees with the spring . True All learning which is not joyned with a good life , is like a picture in the air , which hath no table to make it subsist . As glass will not represent the figure objected , if it be not leaded , so all the lustre of knowledg or other talents will have no substance , without the force of endeavour . True religion teacheth we should be more skilfull in the practice of our life , than our tongues . Our care must be that our hands give not our tongue the lye . That 's the Christian that sees the way he should goe in , & readily goes in the way that he sees . You must burne as well as shine ; outward endeavours must flow from inward desires to walk with God in the wayes of his ordinances . Whosoever observes this shall not come short of heaven .

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

First , it is required that we as they doe every morning awake with God in Christ : Like the Mary-gold , open your selve ; in the morning for the sweet dew of heavens grace and blessing . First , immediatly on your awaking fix your mind upon God , consider his presence , & prais him for his mercy , which is renewed every morning . Lament . 3.23 . Psal . 63.1 . David resolves upon this practice , as soon as he awaked he stept into heaven , Psal . 139.18 . As soon as he crept out of his warm bed he crept into Gods warm bosome . So should we : aim at this white ; write after this copie . Our minds should be spirituall mints , early set on work to mint gold , early to seek God . Secondly , speedily to shake off sluggishnes . When time calls to arise , we may not parley with the flesh ; that weakneth the active strength of the soul ; the unregenerat part renewes her lazy desires by delay . Shake off sluggishnes of sleep , as Peter did the chain at the voyce of the Angel . Have so much Curiosity as sometime to know of what colour the day-break of morning is . Outstrip the steps of light to prais God . Being up , see that devotion carry the torch , & open the door to all your actions ; give all the first-fruits of your faculties , senses & functions to the divine Majestie . Putting on your apparell imploy your minde with some short meditation of the fall of man , how naked it hath made you ; of your owne frailty ; you garnish a body which even this day , may be a putrified rottennes : of the cloathing of Christs righteousnes ; how the eternall word put on the suit of your humanity ; how mercy undrest it self to cover you with its garments , which will adorn you as rich hanging , or as costly Varnish doth a wall of clay Thirdly , after with filiall fear & due reverence , take the book of God , read in order , some part of that word , meditate of it & apply it , the easiest parts to particular uses ; for direction , comfort , strength &c. This is the Polestar to guide us to heaven ; a spring of living water ; a deep mine of costly treasure ; a table furnished with all kinds of food , a garden wherein is all variety of flowers : here be still walking till you find heaven . Fourthly , draw nigh to God in the work of prayer ; offer up your morning sacrifice , with the heart & understanding to God the father in the name of his son Jesus Christ . This hath been the practice of holy men in the dayes of old . Witnes David , Psal . 55.17 . Early in the morning will I direct my prayer & look up . So Daniel & the primitive Christians , who with discreet zeal assembled early to tread this path , against fire & sword , meeting many a bloody Nero ; as appears from their works & other testifying for them . Awake with God . Let him have the first fruits of the day . As David , prevent the Dawning of the morning . Psal . 119 : 147.

Secondly , it is required , that we as they walk with God all the day . ( 1 ) First , diligently to go about some lawfull calling , for the good of the Church or common-weal . The magistrat in governing , the Scholar in studying , the tradesman in attending ; every one to stand in the calling whereunto they are called : as a debt every one owes , not as a voluntarie action . In the sweat of thy brow shalt thou eat thy bread . A good busines is , a good Devotion . Nothing so much to be fear'd as idlenes , which is an Ant-heap of sins . Sleeping waters doe nourish poison . He who is painfull is tempted but by one divel , he that is idle is tempted by them all . There is no person so noble or eminent but ought to be employed . If Iron had the reason of understanding it would tell you , it better loves to be used by much excercise , than to rust & consume in the corner of the house . Secondly , during the same , to keep a continuall watch of our selves ; ( such travellers will be found the best & finish their course with most comfort . ) Doe nothing misbecomming the presence of God with whom you walk : the eye of man will doe much in this behalf & shall not the eye of God doe more ? use the advice of a wise Arabian , who represented to himself perpetually over his head , an Eye which enlightned him , an ear which heard him , a hand who measured out all his deportments & demeanours . The presence of God onely considered will blunt a thousand & a thousand arrows shot against the heart of a resolute traveller . Thirdly to be good husbands of time : take time while the sun striketh on your line . The journey is long , the day short , the bird of time is upon the wing , she glasse running ; you know not how soon the sails of your life may be rowled up , or how nigh you are to your eternall haven . O ply your oars diligently , hoyse up your sails while the winde is serving . Let not such a Sun set on earth by the beams of which you should walk to heaven . Take every day as a day in harvest , as a day wherein you are to labour , in the mines of gold ; take it as a Ring , which you must engrave , adorn , embellish with your actions to be in the evening offered to God . Your whole life is an open fare for al to trade in ; & verily it is an admirable Mart , where the merchants if they be well advised , may barter a Vale of tears for a Paradise of delicacies , earth for heaven & a moment for a blessed eternitie . Let every advance of time , leave you in an advance in your way . Wherein be cautioned of two things , viz ,

First , of ordinarie temptations ; our life is a continuall warfare , & our dayes are Champions that enter the lists we must be watch full like a Seraphim beset all over with eyes & lights . The more stones lye in our way , the greater must our caution be against stumbling . A common Pilate may doe well in a Calm sea , but he that would steer a Vessel right in a tempestuous Ocean , amidst rocks & quicksands had need to be eminent for skill & care . Your temptation will arise either from wicked men , who would draw & entice you out of the way , into their Loitering company , to riot with them in the day time , in drinking , gaming , & unlawfull pastimes , as they are called , that so you might leave your company & loose your way . See Prov. 1.15 . cap . 4.14 , 15. Enter not into the path of the wicked &c. Evill men endanger good men , as weeds doe the corn , or as bad humours doe the blood , & as an infected house doth the neighbourhood : like the Crocodile , they slime the way to make you fall , & when you are downe , suck out as it were your blood & with it fatten their insulting envy : they are industrious to make men wicked , & our sinfull hearts like onions , if there be any infection in the room , are apt to draw all to themselves . Or els your temptations arise more often & dangerously from Wicked Women , who with their flatering words & inticing looks lay the devils snares to entrap you in the way ; cause you to forget God , neglect your way , souls , heaven & all , for a little varietie of folly . Consider these following scriptures , Prov. 2.19 . & 6.26 , 32. & 9.14 , 15. & 7.25 , 27. & learn wisedome : desire not strange embraces in your thoughts ; if such fancies enter , suppress them , eschew them as you would poison : lust not after their deluding beauty ; listen not to such Syrens , lest you make shipwrack . Drink waters out of your owne cistern . How can yee be ravisht with or embrace the bosome of strangers , in whom lurk more adders than veins ? part from them you must , or God will part from you .

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

Thirdly , beware of other worldly allurements . It is written of them that take the Tyger , that when they have taken away the young ones , knowing that presently they shall be pursued by the old Tygres , they set Looking-glasses in the way , by which meanes they sly away : whereunto when she comes & sees some representation of her self , she lingreth about them a good space , deceived by the shadow , & detain'd in a vain hope to recover her young again ; mean while , the hunter most speedily posteth away with his prey . Semblably Satan ( that old Serpent cunning to destroy souls ) dealeth with men here in the world , he casteth before them the deceitfull lusts of profit , pleasure & honour , those lying vanities being none other but shades & semblances of good , yet they are prone to be so delighted in them , that they dote about them , having no care to pursue the enemy , for recovery of the image of God , the divine nature , the Devil hath rob'd them of . Be not taken with the worlds fine powders , how ever sweet they be ; admire not her pendent favours of glass ; let not her Columns of dirt plaisterd over with gold be so powerfull as to draw you out or stop you in the way . Say of all temporary pleasures offer'd , as Demosthenes the Oratour said of a beautifull Lais , when he was asked an excessive summe of money to behold her , I will not buy repentance at so dear a rate . I am not so ill a merchant as to sell eternall for temporall .

Fourthly , it is required , that we rest & sleep with God , as Jacob did , Gen. 28.11 . & 15.16 . First , our dayes journey being ended we must lift up our hearts to God & prais him for his mercies received & so freely bestowed . Every stream must lead us to the fountain head . The stone wall reflects the beams of the sun which shine on it : whatever beams of love & mercy have visited us in the day , reflections of praise are our suitable tribute . We may not be found in an ungratefull posture as Pharoahs lean kine in a fat pasture . His hande must reap the fruit that sets the plants . Secondly , in like manner we must prepare our selves to read some of his blessed word : knowing it to be the part of Davids blessed man , as not to walk in the counsell of the ungodly , so to meditate in the law of God , day & night : ( 1 ) frequently ; he is conversant in the duty ; at least such parts of the day , as are , or ought to be with conveniencie allotted for that work . Thirdly we must conclude the day with prayer : which is the key of the morning to open the door of mercy & the bolt at night to shut up in safety . This the master or cheif of the family must perform ordinarily in his owne person ; for the Patriarcks were the Princes & Priests of the family , so Masters are chief heads : & indeed without prayer , they & their families lie open to the wrath of God . For he will powr out his wrath upon the families that call not upon his name , Jer . 10. vers 25. Fourthly , having thus disposed your affairs , prepare to entertain the brother of death ; & being deprived of temporall light , make a sweet retreat into the bosome of God , who is the fountain of intellectuall light ; shelter your selves like little birds under Gods wing . Consider as you goe to rest , your bed may be your grave ; so close your eyes in one world as if you would open them in another ; not knowing when or how you shall rise again . Give up your selves into the Lords Keeping . Sleep upon Davids pillow & your repose & rising will be comfortable to you . As God must be first in , so he must be last out of your thoughts . And all this , that when you be called home , you may be found in the company of the Lord Jesus . Blessed is the man that hath such a Guid to direct him in the way ; after a few dayes travell in this old-way , he shall find rest to his soul ! Rest & sleep with God .

CHAP. XLVII .

THough every faithfull Christian thus walking with God , keeps a continuall Sabbath , yet principal care must be had about that of Gods owne appointing ; called in Scripture , & by the antient Fathers & Primitive Christians , the Lords-day , he himself resting on it , looks for speciall rest from those that travell with him ; rest from servile labour & sinful works ; yea from flesh-pleasing recreations , which at other times may be lawfull ; to spend the day in spirituall exercises , privatly at home , publickly with the congregation of Gods people ; to pray , read , hear , meditate , confer about that which we have heard : preparing before , being reverent in the use of Gods ordinances , & thankfull after : beginning , continuing & ending the day with prayer & divine psalmes , singing & making melody unto the Lord . The Lors-day is not a bare circumstance , there is an institution for it , & a spirituall efficacie in it , by vertue of that institution , to draw us neerer to God & God to us ; nay , to commend our services to him . The tender of our homage & service to God is more kindly taken upon that day than upon another . The season adds beauty to the duty . Every day calls for some duty & so is seasonable ; but none so seasonable none so beautifull as upon , the Lordsday ; then they are in season as the harvest in the year ; & to this observance we are ingaged by a glorious reward , folded up in a three-fold promise , Isa . 58.13 , 14. a single one not being thought sufficient by divine bounty , to be a spur to this sanctification of his day . Let not , O let not worldly busines , sluggish idlenes , nor any cares of this life hinder from the performance of these dutyes . I have commended only simple necessaries ; being assured , that to walk thus with God , to seek Christ , & by him to finde heaven , is the cheifest end of our life & journey . What then will it profit any to gain this world , a shadow of good things to come , which cannot long be kept , with loss of Christ , soul & heaven ? Yet after performance , we may not think of meriting , by vertue of any thing we have done : beware of spirituall pride & vain-glory , when we have done our best , we are but weak , imperfect dull , slow travellers ; & must beg pardon for our slips , falls & prevarications & acceptance for Gods mercy sake in Christ Iesus : That so he being pleased to walk with us in life , will also be pleased to stay with & stand by us in the hour of death .

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

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

CHAP. XLVIII .

TO finde good companie in this wicked world is difficult ; yet by diligent search & enquirie , we may overcome the difficulty . If we look back to the graves of our Ancestours , mark their steps & peruse their speaking monuments , we may there , hear & understand , that the Primitive times were purer & more perfect for faith & manners , than succeeding ages ; & that the Primetive Church , having greater power & authority than any since , is the best pattern to follow ; keeping the forementioned old-good-way , & treading directly in the steps of Christ who is the way . No company to be followed , but as they follow him & his word . Therefore whatever we read in Scripture or in the antient Fathers , concerning the authority of the Church , in approving Scripture , ordeining rites &c , must be principally referd to the Primitive Church , But long it was not , that she retayned this mayden glory : after the ascension of her spouse , & closing of his neerest lights the Apostles with their immediat successours , she permitted her self to be courted by strangers , who drew particular Churches clean out of the way , into heresie , and clog'd the rest mainly with errours , scisme & superstitious Ceremonies . The richer she was , the worse she became . No sooner did she enjoy peace , riches & honour in & after the dayes of Constantine , but whithall , her cheifest eyes became drowsie , as full-fedfeasters ; her chief watchmen sleepie , luxurious , proud , idle , covetous of honour & preferment ; all seeking more their owne , than the things of Christ Jesus . In the end it is observed , Romane Bishops especially , became nothing inferiour to the worst Romane Emperours .

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

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

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

Understand not this position of the Catholike Church ; nor of fundamentall points simply necessary to salvation in any true Church ; for then , not only the Catholike which ever remaines immutably one , but many particular reformed Churches , have & doe follow the Primitive . Yea , I perswade my self , divers private members of particular Churches , have done & doe both know & delight in the Primitive form & manner of Gods service , desiring that all anti-Christian raggs ● which hanging upon the Churches clothing of purely wrought gold , doe burden & disgrace her ) might be gathered together on an heap & burnt or buried , though they themselves did bring them with pain to the grave . Blessed be God! Preserve & increase their number !

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

Fourthly , that ever since the Church left her first love , wantonly to gad abroad , there hath been need & is still in most Christian Churches , of restoration & reformation of some Doctrines , with manner of government to the Primitive order ; as about Gods eternall decrees & free grace in electing & calling ; about the power of mans will in preparing , yeilding and working &c ; about the election of Ministers & discipline of excommunication : besides a proud , idle , luxurious Prelacie ; corrupt , profane & dissolute manners in all or most of people ; the Lords service is neglected , his word despised & loathed , his most faithfull messengers that dare speak the truth , derided & silenced : Religion in the power thereof , all most hunted out of the world under odious names ; all things bought & sold ; Degrees , Livings & promotions Ecclesiasticall ( the strongest gates fly open , the fairest turrets stoop to an Ass loaden with glittering earth ) as was once complained & may be still of degenerated Rome . All things are sold at Rome . But Rome shall never fall , nor beare her heavy judgment alone , so long us we have within us so much of Rome . And is there no need of reformation ? New errours are continually broacht , old heresies raked out of their graves ; gain esteemed Godlines , & sinceritie curious singularity , if not worse : the eyes & heads of the Church which should be cleer quick-sighted , temperate , learned & labourious as their Predecessors in the primitive Church were , are dul , heavy & clouded , with the foggie mist of Tobacco , strong wine & riotous feasting ; bellies up to the throat , not able for lazines , worldlynes or love of sports , to studie or speak . Full tubs sound not : much adoe to keep themselves waking , especiallie in the afternoon , no not on the Lords day . Pretty watchmen ! readier to drink healths to destroy the body , than to prepare a potion to heal the soul . If Captains be such , what may we fear the souldiers are ? & is there no need of reformation ? but of this enough ; bewail it ; stray no further . Come home to our own Church ; & here for matter of Doctrine in fundamentall points , reformation ( to speak more humano ) cannot be desired ; comparing the doctrine of our Church with the doctrine of the primitive Church ; & both with Scripture ; nothing appears she holds with joynt consent , but what is consonant to the rule of the word , & the Church of Christ in her purestage : for which we should all be more thankfull than we are ; but that there is great corruption in manners , defects in Discipline ecclesiasticall , contrarie to the primitive Church , & practice of the antient Fathers , which calls for reformation , it may be be wailed , denied it cannot be .

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

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

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

In the Primitive Church every congregation had a Deacon with elders , which were to take a particular veiw of the flock , accordingly to inform the Pastor that speedie remedy might be applied ; These helpfull eyes are wanting : as also they had or were enjoyned to have a Catech●st , one distinct from the Doctor , Pastor & reader , to instruct all the younger sort of persons , in the grounds of Christianitie , as well for practice as theorie ; none were , now many are too old to be instructed : this profitable & painful exercise is almost buried with the rubbish of great titles , busling Ceremonies & outward pomp : the plumes of pride have carried men so high , that it 's accounted too meane an office : Yet Origen as I find , was Catechist at Alexandria , chosen & appointed by Demetrius . Optatus at Carthage , appointed by Cyprian . Augustine writ a book of this subject . ( De Catech . rud . ) the Apostles presse & did practise it ; no mean men for learning & place . Now time is mostly spent in searching for profit , hunting after pleasure , gaping for preferment ; no content to leave climbing , even when there are no pins to catch hold on : a plaine discovery , men seek great things forthemselves , shearing of the fleece , not saving of the flock . God be mercifull unto us !

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

Primitive discipline was most bent against greatest offenders , hereticks , adulterers , drunkards , swearers , fals-accusers of the brethren , profaners of holy things , mockers of Godly men , & their exercise of religious duties ; such as strayed on the left hand ; that part of it which now remaines is much exercised against some harmles sheep , that desire in all things to conform their actions to Gods revealed will : if they err at all , it is on the right hand , & there fore deserve better usage than thy meet with . This I speak , not at all to maintain any evill in the best men ; but to shew , 1 , that discipline in the hands of strangers may be & is often misplaced through malicious information , or hope of gain in earthly officers that live by the sins of the people . 2 , that it should not with such eminent severitie be darted against them , whose designe is eminently to please the Lord God of heaven , & justly to displease none . Profane ungodly men are the proper objects of severe rebukes ; they deserve most , but are most spared . For this the Lord will make inquisition ; & woe to the offenders ; who will not be able to stand in that day of tryall .

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

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

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

First , that the Roman Church , with all her children , that know what religion they are of , & in what way they walk , doe oppose or reject wholly as they are delivered , or in part otherwise all the forenamed Doctrine , the summe of Christianity , expresly contain'd in Scripture , the works of the best antient Fathers & the most approved Conncils for more than 600 years after Christs incarnation ; taught & beleeved as orthodox & Catholike . This appears from their own writers & from the Tridentine Council , the representative body of that Church . If particular instances be required , wherein comparatively they doe this , it is no difficulty to produce them . And can they goe in the old-way or be of the true religion ( except in name , Shew & profession only ) which deny partly , overthrow by consequence the old-good faith & Doctrine ? Let men be their own , Iudges .

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

CHAP. XLIX .

1. BEgin with the Masse , that heterogeneal bodie , which cannot be defined : as sin is in respect of grace , so is the masse in respect of the holy supper of the Lord : like Diana of the Ephesians , it is the great Idol of that part of the Christian world , whereof , take it as now it is , a propitiatorie sacrifice for the living & the dead , with the appurtenances , there is no mention in Scripture , nor in any of the antient Fathers , except some Bishops of the Roman See , & assemblies of their own procuring , for the first ten Centuries . Whosoever shall write , say or think , that Christ , his Apostles ( glorious Saints in heaven ) yea , or the antient Primitive Fathers , did institute , say , or approve the Romish masse in the state wherein now it is , & to the end now used , doe slander the Lord Iesus , & abuse his Saints . Every false witnes shall be stoned to death . Let such look to it , who by their writings have deluded many poor souls ; for amongst Papists themselves , those that know & dare speak what they have read , doe acknowledg the cheifest parts of their masse & mass-book , to be new , invented & augmented by severall succeeding Popes ; whose names , year & additions are extant to be seen , what every Bishop added & when . Neither is it more new than dangerous & profane ; every one that sayes or sees a mass must of necessitie be an idolater ; he must adore that for a God , which is not God , & after a manner he never prescribed : he must profane the holy Supper of Christs own institution ; he must make Saints Mediatours & intercessours ; he must invocate the dead , worship images with {αβγδ} ; all which are mortall sins , robbing Christ of his glory & service . Besides that strange apparell , apish gestures & childish toyes ( fit only to deceive the simple ) which are & must be performed by the Actors in their Comical unbloodie-tragedie . This I speak not by experience , but relation of an antient Spaniard treating of this subject & bewailing the misery of his blinded countrymen . The masse then , the Popes high way is no part of the old good-way , but a new path troden by the Beast & such as adore his image .

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

3. They teach , that the bread & wine in the Lords supper are transubstantiated & wholly changed into the naturall flesh & blood of Christ : ( whether as mortall or glorified ? quaere ) Concil . Trident . Sess 3. Can . 1. & 4. Sub Jul 3. Which is a new Doctrine never taught nor received by the Primitive Church . Biel grants it is not antient . Bellarmine saith five-hundred years old ; which is no antiquitie . It began to be questioned in the year 840. but concluded & defined as an article of faith long after in the Lateran Concil . Can . 1.

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

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

CHAP. L.

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

7. They teach now that good works are not only necessary , ( which is true ) but that they merit grace of congruitie before justification & eternall life deservedly after . ( Bel lib . 5. de just . ) . Which is a new Doctrine never taught nor received in the Church for one thousand years after Christ ; but broacht by the late curious school-Divines ( if they may be so called , whose works savour more of Philosophie than Divinitie ) & now maintained for the greater benefit of Churchmen . Yet some of the wiser sort , Bernard & Bellarmine by name , think it the fasest course to relinquish our own merits , still be doing good works & rely upon the mercy of God in Jesus Christ .

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

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

10. They hold it not only lawful but pious & profitable to pray unto Sants . ( Bel . lib . 1. de sanct . beat . c . 19. ) : Which is a new Doctrine , sometimes questioned doubtfully whether such a thing might be done , never taught in the Church for four hundred yeares together , & then only practised as the private devotion & will-Worship of some , never publickly till five or six hundred years after Christ : therefore it is , that we can neither read command or example for it in the Canonicall Scripture , nor genuine works of the Fathers . So the Canonizing of Saints ; a thing any one may obtain for money , ( no poor Saints in their Kalendar ) & yet burn in hel , was never used in the Primitive Church , nor in the Roman Church 880 years after Christ . So new are their gilded toyes , admired by many silly men & women .

CHAP. LI .

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

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

13. They hold it not only lawfull , but necessary to pray for the dead ( Bellar . lib . 2. de purgat . Can . 15 ) , not for any in heaven or hel , but for those only in Purgatorie . Where it is , who goes thither , how long they shall continue there , is unknown . Yet they in Purgatorie must be prayed for ; & no longer but during their abode there : How independent are these points , if not ridiculous ? This is one of the most antient errors in the Church of Rome : yet new it may well be called , because not extant in Scripture as Tertullian grants ; nor mentioned among Christians till 200 years after Christ , & then first of all but conjecturally by Tertullian , as I remember ; after increased dayly , as any by-path will , when it is begun , were it as broad and dangerous as the way to hell : but to pray for the dead , as Papists doe , was never so taught nor practised in the Primitive Church : this then is a new path no part of the old good-way .

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

15. They teach a necessitie of votall continencie & single life in the Presbyterie . ( Bel . lib . 1. de Cler . cap . 18.19 . ) A new Doctrine against Scripture ; never mentioned in the Fathers , nor decreed in any approved Council , till at least 380 years after Christ : it was then first decreed by Syricius , confirmed by Innocent the first , but never fully executed till the time of Hildebrand Anno 1074. as Sigebert in his Cronicle records ; who on his death-bed bewayled nothing more than the execution of that decree , acknowledging he was drawn thereunto by the Devil , & that he had thereby sin'd against God , St. Peter & the whole Church . I find amongst the antients , this virginall continencie much commended , desired & perswaded unto , but never enjoyned . Certainly where the gift is , it is to be cherished & may be admired as Augustine did Ambrose , which the Father could not have done , had it then been ordinarie . Chastitie is an excellent vertue ; we have vowed it , in baptisme , virginal , matrimoniall , viduall , as the severall states succeed , but , vowed continencie , annexed necessarily to sacred orders , is a new invention of men , without any warrant from Scripture , Christ or the Primitive Church . This Path is no part of the old-good way .

CHAP. LII .

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

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

18. They teach & maintain , that the Church of Rome is the universall Catholike Church , the mother Church of the Christian world , out of which there can be no salvation . A new Doctrine as erronious as pernicious ; never taught by any of the antient Fathers nor generall Councils , in the world , as a learned Bishop hath truly & profitaby in his speciall Treatise of the grand-imposture , proved ;

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

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

CHAP. LIII .

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

III . DOCT .

Thus the Directions being laid down , I pass to a third Conclusion , viz.

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

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

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

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

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

CHAP. LIV .

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

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

Secondly , take heed continually to the rule ; Let this be a Mercuriall statue pointing to your way . Gal. 6.16 . This will not only shew us where we should go , as in a map , but goe as it were before us as a sure guid . 2 Cor . 12.18 . Walked we not in the same spirit ? Walked we not in the same steps ? Paul , Titus , Fathers , holy men & Martyrs in every age , walked in the same spirit , by the same rule , the written word of God . Isa . 8.20 . Prov. 2.20 Walk in the way of good men &c. Eye the examples of the best alreadie gone before , but still with reference to Christ & his word . Prov. 4.26 , 27. We way not enter into , nor follow any new way , which may be commended tous as nearer or better , except the rule permit . If Mariners have not an eye to the Card & Compass , but will strike over the next way , they are sure of nothing but meeting with rocks & ruin . If masons & Carpenters look not to their line , they cannot but make a tottering & deformed building : So spirituall builders , sea-faring men & travellers through this dangerous world , if they neglect to look unto the rule , they 'l certainly goe astray & make shipwrack of faith & a good Conscience . Our Ancestors sayled without Card or Compass & did well , the Lord helped them other-wayes , till better light was revealed . Shall Mariners of our age neglect the excellent art of navigation & adventure without any , because their Ancestors did so ? such boldnes would be judged folly . Many of our Ancestors travelled towards heaven without that knowledge of the rule we have now , & might doe well enough God supplying their necessarie-ordinarie wants with extraordinarie helps ; should we , having the rule neglect it ? God forbid ; this were the greatest folly in the world .

Thirdly , ask often of those you meet , ( what should we mind more than our way to heaven ? he that doubts & asketh often , cannot go far out of the way . Yet beware of whom you ask , also . There are seducers in the world , that will speak fair to deceive ; the Devil frequently changing himself into an Angel of Light , sophisticating his wares , dying vice with vertues colours , suggesting under specious shews such notions , of which we may say , as Osiander of the German Interim , they have by many degrees more poison than wholesome nourishment ; they will say you are out of the way , only to draw you out of the way , because they want company , or would have more : Ask of God by fervent prayer , by reading & hearing his word preparedly , conferring with honest-learned men , experienced in the way . When you ask bring the answer to the rule , as those noble Bereans did , Acts 17.11 . if it be crooked & dissent , reject them & their Counsel ; if it agree , receive it gladly without respect of persons .

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

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

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

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

Sixthly , walk in love & peace , fall not out by the way . Quarrels among faithfull travellers , are as Comets among stars , they are passions malign & pernicious which ever brood some egg of the Serpent , out of which it produceth eminent disasters . They must needs hinder you in your travell , avoid them . Remember what Abraham said to Lot , Gen. 13.8 . Let there be no strife , I pray thee , between me & thee , for we are brethren : and Joseph to his brethren ; Gen. 45.24 . See ye fall not out by theway . Peaceable Christians are the best , certainly the most prosperous travellers .

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

Eigthly , walk cheerfully : Let the joy of the Lord supple the joynts of your hearts . Drive not heavily , as the chariots of Pharoah did in the red sea . Let not your example give occasion to the world to think you serve a bad master ; & that your pains will not be recompenced . O ye noble & illustrious souls , who beare the character of the living God ; let men see you are bound with no other cords to his Altar , but with the soft & silken knots of affection . Cheerfulnes puts a gloss & lustre upon Religion , & makes it amiable in the eyes of strangers to it . Confute by your practice that destructive conceit , which the devil hath infused into the hearts of his Vassals , against the wayes of Godlines , that they ecclips all their joy , bereave them of their pleasures , & cause those that walk therein to goe mournfully all the day , to drench their lives with salt tears & to dive into the bottom of sadnes of which their Jovial & generous spirits are impatient . Let such know , that you meet with that in your walk to Eternall Rest , which sugareth all your tears , seasoneth all the acerbities may overtake Travellers , & dissolveth all their sharpnes . Convince them of those inexplicable contentments your way is furnished & adorned with . Your cheerfull conversation may happily prove an effectuall & inviting mean of their conversion , to walk with you . Let your light shine before men with enduring lustre . Conquest only will wear the spoils of a glorious eternitie . To set forward & to recoyl , is to slight , not to get heaven . Christ is the Omega as well as the Alpha , & so is Christianity too . The arrows which shoot home hit the mark . The sun doth not only rise in the morning , but goes off with flying beams in the evening . Hold on in your way ; you 'le never repent of your walking with God , when you come to dye . The Lord , even God our father , so establish you , that you may so walk , & so run that you may obtain .

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

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

CHAP. LV .

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

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

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

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

First , that rest is the work , promise & gift of God to his people walking in his wayes , Exod . 20.10 , 11. The Sabbath day is a type thereof ; part we have here , to sweeten our tears , season our acerbities , & dissolve their sharpnes ; consummated in the other world , when the Curtain of the great Tabernacle shall be drawn , & all faithfull travellers in this vale of tears , shall see God face to face . And so was earthly Canaan , Iosh . 1.13 . See , 1 Kings . 5.4 . 1 Cron . 23.25 . Jer . 50.34 . Math . 11.29 .

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

Thirdly , that though rest be a jewell very desireable here on earth , yet no enjoying of it here : though the beatificall vision hath blown up some sparks of triumph in the hearts of Gods people in this life , yet in heaven is the perfect enjoyment of this rest . Let them walk home , ( here they are strangers ) & they shall find it . The world unto Gods people is like a harsh , unquiet Inn , where they stay without much comfort or content , for a night or two & away , as obediently hearkning to the voice of God , Arise ye , depart , this is not your rest . Mich . 2.10 . Heb 13.14 . As Noahs wandring dove was sent out of the Ark into the world , but the restles waters would not suffer her once to set her foot on the ground , no rest found , till she return'd to the Ark : so is the poor soul sent from God into the body , tost with contrarie carnall passions , troubled with varietie of opinions , tempted to sin by her own companion the body , so that she can find no rest , till she returne to the hand that sent her forth . To which unquiet guest , a good man may say with David , Return unto thy rest O my soul , here is none to be had ; as the Hart panteth for the rivers brooks , so longeth my soul after thee , O God! O when shall I come & appear before God! Here is nothing but griefs of mind , diseases of body , discontents & troubles of both , from friends , neighbours , Domesticks , by reason of a daily increase of sin : & what is the whole world but a true dream , which hath only the disturbances , but never the true rest of sleep , a toyl of burdensome & ever relapsing actions ; where for one Rose a man meets with a thousand thorns , for an ounce of hony , a tun of gall , for apparent good , reall evill ! Yet be not discouraged or over-much dismayed ; Let not the lowring skie , foulnes of the way , if it be the right , nor barking currs , hinder , or drive you out of it , lift up your eyes to heaven your resting place . ( O how clear will the Sun of righteousnes shine , when all those dark clouds are blown over ! ) serve God in Spirit & in truth , walk forwards in the Old-good-way , grow in grace , & you shall find such perfect endles rest , as nothing shall annoy or deprive you of : it is rest inaccessible of sorrow , in which is all good with an eternall banishment of evill , youth waxeth not old , life hath no limits , beauties decay not , love knoweth not what it is to be cold , nor health to impair . Though it may be , you have gone long & much astray , despair not of recovering your way again . Go no further out , return , obey your Guid , that seeks not yours but you : & then know , the Lord hath spoken , it shall come to pass , you shall find rest to your souls . Remember still , this promiss is made to none , but to travellers in the old-good-way .

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

CHAP. LVI .
I. USE .

WE First , here easily see matter of instruction to all the members of the militant Church , travelling towards heaven ; & that especially in two thing , First , seeing there have been & are so many opinions amongst men such diversitie of wayes , some going straight forwards , others turning to the right or left hand , nay some returning directly creeping ( which the Crab ) backwards , All crying , this is the old-way ; it behoves them , as they fear God & desire heaven to make a stand , diligently to search & enquire amongst all pretended wayes , which is the good-way indeed . If you err in your choice , you make shipwrack before you weigh anchor . Beleeve not such as say , it is sufficient to follow others without any search or tryall our selves . Hierom sharply takes up the Luciferians for this conceit , What simplicitie is that to be wholly ignorant of what we beleeve ? those you propose to follow , may goe to heaven , when you wanting ground , may be blown back again with a temptation or small persecution . Pin not your salvation on any mans sleeve , because you know not whither he will carry it . Yet make a nose-gay of flowers , out of the lives of the Saints to take from it odour & imitation . Follow Paul so far as he follows Christ . Every one must answer for himself , every one therefore should be assured of his own . It may fall out in stormy weather we may loose or not see our companie . Beleeve not them that say , it is a signe of incredulitie , of a factious turbulent spirit to be earnest , to enquire much & often of the way . Gods dearest Saints have done it & taught it necessarie ; as Ambrose & Bernard both , upon those words of the blessed Virgin to the Angel , Luke 1.34 . declare . Beleeve not such as would seduce you , urging a blind rule ( secret traditions ) you must not see or know . There are many false Prophets in the world , who aim more at their own ends than publick good , pretending custome , names , titles , multitude , succession &c. What are all these without truth ? Beleeve them that speak according to the rule made by Christ , followed by sincere Christians in every age , who are set before your eyes as so many golden statues , not only for your observation in passing by , but to illustrate your manners & adorn your profession with the raies of their glory . Secondly , this teaches us ; that having once found the old-good-way , we ought to walk in it ; profess the truth , & by practice of holy duties , grow in grace . If a man intending a journey , have the way shewed him by such directions that he cannot miss , yet if he goe not in it , he can never get to his journey's end . If a man know the way to heaven both for faith & practice , & walk it not , he shall never find rest to his soul . No excuse will serve ; to say our neighbours perswaded us , our teachers deluded us , our flesh & blood hindred us ; all must be forsaken for the truths sake . Hieroms resolution was excellent , agreeing with the speeches of our blessed Saviour . Math . 19.29 . That if father & mother , wife & children , with all his friends should hang about him , to keep him from his journey , he would shake them all off , that he might goe to Christ . To which might be added the relation of that famous Italian Marquess Galeacius Caracciolus ; but for brevities sake I refer the reader to Mr. Clarks marrow of Ecclesiasticall history , for the fuller relation of it .

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

CHAP. LVII .
II . USE .

SEcondly , for reprehension of three sorts ; First , of such as will admit no standing in the wayes , no asking , search or tryall . The Church of Rome absolutely prohibits all her children expostulations , none may question her Doctrines , nor search for the truth of that she proposeth , but by an implicit faith , must take all at a Venture , fearing a search would display her painted face , descry her corruptions & make her lovers forsake her . Yet such a proud impeperious mistris , is that self-conceited Papacie , as to enjoyn the world silence ; if the chief Bishop thereof should so mistake his way as to go & lead thousands to hell , none may say to him , Sir what way is this you goe , what Doctrine is this you now teach , or why doe you doe so ? He cannot away with enquiries ; directly contrary to this command of the Lord by the Prophet , Stand in the wayes & ask for the old-way ! Contrary to the Doctrine & practice of the Primitive Church ; as may be seen in Tertullian , lib . de praescrip . adver . shaeres . cap . 9.10 , 11. All purposely of this argument , to prove the necessity of seeking for that truth Christ proposed to be received by all nations ; asking not of strangers but men acquainted with the true rule of faith . So also in Athanasius ( Tom . 2. ) No man , saith he , may be ignorant of the Roman laws whereby Caesar is served , why then should men be ignorant of the laws & way whereby God should be & is served , & heaven sought ? Lot that Doctrine ever be suspected that refuseth tryall . The true Eagle will endure the Sun , & gold the touchstone . Secondly , of such as know it not only for want of asking ; the greatest part of our ignorant communalty , know not why they were born , to what end sent into this world or what shall become of them after death : They know not what they are doing nor where they are going . Few enquire or shew any desire after heaven ; they see not the lustre of the pearl of price ; heaven is to them as a mine of gold covered with earth & rubbish , or as a bed of Rubies covered with sand . If a man be travelling a long journey , the place he designs is ever in his mind , he longs to be there & enquires often concerning his way . You are going for heaven , a long journey , an hard way to hit , many turnings to be met with & more enemies , let the place be still in your thoughts , every step you tread , tends thitherwards : If any would seduce you to wickednes , idlenes . mispence of time , say , you are bound for heaven & may not stay : ask frequently , of every one you meet having Gods mark in the forehead , This I beleeve , thus I Live : Sirs , tell me , am I in the right way to heaven ? Thirdly , of such as know it , but walk not in it : they turn into by - paths ; O dreadfull folly ! they know the way to rest , but for a little foolish pleasure , take that path that leads to the burning Lake . Many Papists , I doubt not know the deadly errors of their Church , yet lest they should be thought to have gone astray so long & by returning condemne their Ancestors , they put it off ; not considering , to continue in , is far worse than to begin an error , & to retract , far more honourable , than to begin an untruth . Men cannot but know , ( such hath been the abundance of meanes ) that Drunkennes , whether Civil in sipping , Cruel in making others drunk , or Beastial in suppressing reason ; drinking destructive healths of full cups , with bare heads , bowed knees , beastly lusts , thought in the heart , spoken with the tongue , acted with the body ; fornication , adultery , incest &c. that Symonie , non residencie ( dear companions , seldome parted ) , oppression , strange oathes , & that far more strange attire , which English people ( Apes of the doting world ) use now adaies ; that gaming & taking of bribes to pervert justice , &c. are new paths , no part of the good-old-way : yet they dare walk in them & pretend a vain-hope for heaven in the end .

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

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

A. This is heavie news ; after one hath travelled many dayes , weeks , years , in some hope , to hear he hath all this while gone out of his way . Yet if you will now be ruled , all this may be helpt , Hearken O man ; art thou sensible of thine error ? hast thou a desire to get into the good-old-way ? bless the Lord for these motions ; Quench not the spirit ; obey thy Guid ; return thou must & that by weeping Cross ; run to the rule , reform thy life , universally , God wil receive thee . Isa . 1.18 . Come let us reason together saith the Lord , though your sins be as scarlet &c. Go no further astray , trifle out no more time , loose nothing of that which is so precious , if thou wilt return , Now , return to me , saith the Lord ; who will have compassion , entertain & help thee forwards , to overtake them , it may be , who are gone far before . Let Papists protest heartily , but against the errors & new-coyn'd Doctrines of the Roman Church ; Let Protestants detest their luke-warm-temporizing neutralitie & be valiant in Gods Cause for the reformation of abuses ; Let the Drunkard live soberly , the wanton chastly , the proud humbly , the Covetous contentedly , the profane religiously , keep the Lord Day holily , frequent his ordinances duely & reverently , practise pietie conscionably , & God will bring your souls to rest in fulnes of time . But if you still stop your ears , be stubborn & will not return , when God calls ; know , you shall not be saved ; walking in the way with sinners , you must receive your portion with Hypocrites ; Psal . 9.17 . O that men would timely consider this & be wise : seek the Lord while he may be found , call upon him whilest he is neer . Make hay , whilest the Sun is shining . Remember , the sufferings of eternall torments , are but the issue of the sleightings of eternall rest .

III . USE .

Thirdly , here is matter of comfort to all such , as fearing God , desire nothing more than to know , & knowing , to walk in the old-good-way , both for Doctrine & manners ! Lay before you these imperfect directions , which are thus collected for your good ; with this assurance ; observing them with reference to the rule , you shall find rest to your souls : the seeds-time of a pious life will usher in the sun-shine harvest of a peacefull death . The reward is not here set down as conjecturall only , for which you might hope well , but as certain . Walking in this way , observing these rules , you may & will be assured in some good measure of salvation ; he hath spoken it , whose future promises are present truths , you shall find rest to ; your souls . Which might stop the mouthes of all Atheisticall-Christians , amongst us , who deriding Professors , teachers & practitioners of religion in the power thereof , tauntingly say , as some did in the dayes of Malachy , what profit is it to walk mournfully before the Lord & so strictly to keep his wayes ?

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

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

CHAP. LVIII .

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

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

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

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

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

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

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

Fifthly , because the Church of Rome now does plainly appear the undoubted seat of Anti-Christ ; as in the Revelation to S. John it was foretold , it should be . And so the Fathers expound it , as may be seen in Tertul . lib . de cult . foem . c . 12. lib . 3. aedvers . Marc. c . 13. Hierom . Epist. ad Algas . q . 11. August . lib . 18. de Civit . Dej . c . 2. &c. Aventine in his Annals saith , that when Hildebrand began to reign , calling himself Universall Bishop , then did Anti-Christ appear , & that all good men did then say no less . The Emperors souldiers , once after invading Rome , did ordinarily call the Bishop Anti-Christ . Bellarmine ( lib . de Rom. Pontif . cap . 2. ) acknowledges , that by Babylon in the Revelation Rome is meant . If then that See be the seat of Anti-Christ , & succeeding Bishops since Hildebrand , make up that body , as some Emperours , divers Bishops in Synods & publick assemblies , many Historians , with the most holy & learned Divines in the Christian world , have been & are of opinion ; fear to stay , lest you perish with them . Revel . 18.4 . Come out of her my people , be not partakers of her sins &c.

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

Seventhly , because , that they who continue still in that way , walking in the strictest manner as they are taught , yet by the Doctrine of that Church , they can have no assurance of salvation , nor certainty of rest after death , to your souls . Therefore it is not the old-good-way of the Lord , wherein whosoever walks , shall certainly find rest to the soul . Whence I argue thus , To walkers in the old-good-way of the Lord , rest is certain , they may & ought to be assured of salvaoion . But Papists observing every thing their Church requires , both for faith & manners , can have no such certainty or assurance , as the Lord here promiseth . Therefore it is not the old-good-way . Answer or yield .

Eighthly . because of the testimonie of divers learned men left behind & published by them , at or before the hour of death . Hasenmullerus relates the confession of two Papists whereof he was a present ear-witnes ( Vid . Cham . Epist. Jes . p. 124. ) One of Franciscus Turrianus , wishing he had never read that confession called Augustana , against which he had writ ; nor the answer of Antonie Sadeel in defence thereof . The reason was , it had made him doubtfull what to hold , or which way to goe . God I see ( said he ) assures me of mercy & comfort if I forsake Rome ; sed ego senex , hinc exire non possum ; being old could not remove in body ; in mind he might & doubtles did . Another , of one called Fryar John , who forsaking the profession of the gospel to be a Jesuit , at the hour of death could find no comfort , nor rest , no assurance of heaven but the contrary : the Fathers of that societie , comming according to their accustomed manner , to visit & comfort , found him dejected , & promised him , Masses , indulgences , suffrages , Pardons , & the merits of all the Saints ; shewed him the Cross , Rosaries , Grains , Images & the consecrated host &c. To whom the sick man replyed , away with all these ; because I have beleeved & trusted in such trash , I shall now be damn'd . To whom Hasenmullerus answered , beleeve in Jesus Christ , lay hold on his merits , he is an alsufficient Saviour . I did once beleeve in him ( said the Jesuit ) but after , wickedly forsook & denied him , & now of a saving Jesus , he is made unto me a condemning Judg : I cannot be saved . These being duely considered , may move affection by Gods blessing , to obey the dehortation .

Secondly , it is to exhort all , in the name of the Lord Jesus & by the tender mercies of our God , now at length to embrace his truth ; yet not without examination . Doe nothing without some ground to warrant . Distast no truth , nor receive any only because of men , ( what man builds may by men be pul'd down again ) , but because the Lord so wills . Wash the impure fountain of your hearts from the love of all sin & idolatry ; turne in to the good-old-way from whence you have departed . This is all the comfort a poor soul can reap , after a fearful straying , upon repentance to be accepted . Beleeve not Satan , the world , nor your own flesh ; they will deceive you with a seeming pleasant bait , covering an infected hook . Beleeve not Preists & Jesuits in their ordinarie manner of teaching , beside , yea , contrarie to the word of God . Herein they are Agents for Anti-Christ . There is no truth in their forged traditions , lying legends & childish toies , If their words & practices could by you be compared with the word of God & practice of the Primitive Church , you could , you would say no less . Nay , many of their own have publisht so much to all the world : which first moved Christian Princes to shake off that slavish yoke , to flee that Egyptian darknes , & with speed to get out of that dangerous path . Hast , hast after them as you desire to be saved . Perfer not noveltie to Antiquitie , Particularitie to Universalitie ; the faction of a few , to the consent of all . If you reply , the way here described is accounted new & hereticall ; ours the old ? So was St. Pauls way , Acts 17.19 . May we know what this new Doctrine is , whereof thou speakest ? The preaching of Christ & practice of Christian pietie is esteemed new , because the most have not been , nor are acquainted with it . Mens calling it so , makes it not so . Enquire not what it is called ; Commonly the best things hear worst ; but what it is , lay them both to the rule ; what is agreeable thereunto in both , receive ; what dissents , reject in both . Follow us as we follow Christ , in affection , though not in perfection ; striving against our naturall corruptions , as wearie swimmers gasping for breath , doe against the boisterous waves & winds , keeping our hearts , tongue & eyes with all diligence , watching over all our wayes & so walking on softly , not without many fears & doubtings towards our desired rest .

Let not , ô let not the love you beare to the very name of the Roman Church , cause you greedily to swallow down those new dregs of poison , she hath distill'd into the cup of her fornication . You are led like sheep , but your masters know it is to the slaughter . Turn , return , get out of their clawes , or els you dye . That way leads not to rest . Whosoever puts such confidence in the Popes power , as they teach silly men & women to doe , looses his part in Christ . Before your glass be run , your journey ended & the stroke given , while the day of grace lasteth , once more be entreated in the tender mercies of our God in Jesus Christ , to stand up & listen attentively , it is a message from God for the recalling & saving of some souls , I hope ; & with it I shall end , as I began , Thus saith the Lord , stand ye in the wayes & see & ask for the old paths , where is the good way , & walk in it , & you shall find rest for your souls . To this blessed God ; to God the Father , Son & holy Spirit , the sacred , trinity of persons in the incomprehensible unity of essence , be given of the whole Church , for this & all other his mercies , all praise , honour & glory , henceforth & for ever . Amen!

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

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