THE OLD WAY.  
A SERMON PREACHED AT OXFORD, The eight day of july, being the Act Sunday. 1610.  
By ROBERT ABBOTT, Doctor of Divinity, and Master of Balliol COLLEGE.  
LONDON Printed for Eleazar Edgar, and Ambrose Carbrand, and are to be sold at their Shop in Paul's Churchyard, at the Sign of the Windmill. 1610.   

TO THE MOST REVEREND FATHER IN God, the Lord Archbishop of CANTERBURY his Grace, Primate and Metropolitan of all ENGLAND, chancellor of the University of OXFORD, one of his majesties most Honourable Privy Counsel, my very good LORD.  
MOst Reverend Father, albeit it be somewhat beside custom to make Dedications of printed Sermons, yet it is not beside duty in me to offer to your Grace, the first fruits of my return to this famous University, whereof the chiefest protection under his most Excellent Maiestre, belongeth to your Grace, & wherein through your Grace his commendation, though to a forward and wel-willing company, I am now become a Head, where I lived sometimes an inferior member. Which place, as by your Grace his favour it hath befallen me, without my expectation or seeking, so I desire to use it being befallen me in such sort, as to satisfy your Grace his expectation and good conceit of me. In the entrance whereof, if I have done a service so acceptable and so likely to profit many; as the desire of many for the publishing of this Sermon would import, it shall (I hope) ominate further good in the process of my abode here, which I wish to be no longer than shallbe for the glory of God, the service of his Majesty, & the benefit both in special and in general of the Church of God. To which I shall be the more encouraged, if it shall please your Grace to accept in good part, this small work as a token of my thankful mind, which in all duty I recommend to your Grace his favour, and yourself in all your affairs, to the mercy and blessing of Almighty GOD, who evermore so assist & guide you in your Pastoral care and Government of his CHURCH, as that when the chief Pastor shall appear, you may in am of present toil and travel, receive an incorruptible Crown of glory in that life that is for ever. So resting,  
Your Graces in all most humble affection and duty, R. ABBOTT.   

❧ To the Reader.  
CHristian Reader, little thought I when I Preached this Sermon to take a second pains about it to write it to the Press, but the earnest request of divers persons hath prevailed with me, to remember them that heard me of that they heard, and to impart the same to many others that heard me not. If there may be to thee that good thereof, which they have hoped for, that have so earnestly desired it, I shall be glad that God disposed me to the service of that day. Of the matter here entreated I know much might have been said, but I was to keep myself within the compass of a Sermon, and very little have I now set down either more or otherwise then I then spoke. Let me now, good Reader, use this opportunity to request pardon of thee, if by such occasions which have sundry ways befallen me, since the Printing of my last Book, I be somewhat the longer, before I give thee the answer to Doctor Bishops late reproof. I have in the end of that last Book, given thee an advertisement, which the Printer on the top of every Page, giving to that Addition the Title of the whole work going before, hath misnamed, The third part of the defence of the Reformed Catholic, by which thou mayest take knowledge of the quality and condition of that reproof. I pray thee let that satisfy thee for the time, till leisure may serve to go forward with that, which I have already in good part begun. Albeit by the reading of that Advertisement, thou mayest happily conceive, that it is but labour ill bestowed, to deal with a man so resolutely impudent, as thou mayest perceive Doct. Bishop hath in that Reproof framed himself to be. But whatsoever his book be in itself, thou shalt see it will give me occasion of a work, which I hope shall give satisfaction and be helpful unto many, God therein assisting me, by thy prayer for me, and giving me health and strength for the performance of it. Further I cannot omit, to wish thee in my second part against the said Doct. Bishop, to take notice of one special fault since espied by me, and not noted in the corrections, which are there set down in the end. Pag. 978. in the last line thou readest, He received of them no warrant of authority, but only by consent, where it should be, but only testimony of consent. Some other faults there were overslipped in my hasty reading, as pag. 362. line 2. This spirit and prayer a true witness, for this spirit of payer is a true witness, and pag. 967. lin. 9 it is unknown, for, it is not unknown, which and such like thou canst by thine own understanding easily discern. For conclusion, understand I pray thee, that some man lighting upon my copy of that book, after it was past my hands played the Cuckoo with me, and laid some eggs of his in my nest. As pag. 549. lin. 27. where I had said, M. Bishop according to his ignorance, he made it, M. Bishop according to his opinion muffled in the mists of ignorance. Likewise pag. 762. l. 38. where I had said, these are the mysteries of the fornications of the whore of Babylon, things reasonless, witless, senseless, mere witcheries and enchantments of men's minds, he hath added, and the untimely fruits of a barren strumpet. These two I noted obscurely before, though I did not signify by what means they came in, which now I thought good to do. Another edition, if need be, and God so will, shall expunge these and the rest of these slovens blots; in the mean time, I pray thee, pass them over, if thou find any more of the same kind.   

A SERMON PREACHED AT OXFORD, The eight of july, 1610.  jerem. 6. 16. Thus saith the Lord, stand upon the ways, and behold and ask for the old way, which is the good way, and walk therein, and ye shall find rest for your Souls. 
IT is a memorable sentence, and worthy always to be regarded, which our Saviour Christ the chief Master of sentences hath dictated for a perpetual caveat unto us; 
a Matth. 16. 26.  What shall it profit a man, though he win the whole world, if he lose his own soul? The loss of the soul, what is it but the loss of the rest of the soul, whereby it perisheth, 
b Grego. Moral. lib. 4. cap. 7. Al●ter pertre dicimus ut non sit, a●●ter perire dicimus et male sit. etc. Humana anima beate vivere sive per vi●●m sive per supplicium perdit, essentialiter vivere non amittit.  Not so as not to be, as Gregory speaketh, but so as to be in evil, and looseth, not the life of essence and being, but the life of bliss and happiness, whilst being divided from God, in whom only is the fountain of life and bliss, it liveth immortally in death, and in a miserable end findeth no end of misery, and is uncapable of any destruction whereby to be freed from destruction: Now if the gain of the whole world be but loss and damage, when it is joined with this loss of Soul, how highly, how deeply doth it concern us amidst our using the world and the things of the world, to have always an eye to our Souls health, and to be always jealous of so intricating ourselves in the troubles and businesses of the world, as to run in danger of excluding our Souls from rest with God? As touching the means of finding this rest, the Prophet in the words which I have here propounded, very notably instructeth us, 
1. Ye shall find rest for your Souls. 2. Upon the ways.  1. Commending it as the final end of all our travail, by this means only and not otherwise to be found; 2. Noting the difficulty of finding it, by reason of so many counterfeit ways pretended to bring us to it, when indeed they lead us from it. 3. Showing us from whom we are to take 
3. Thus saith the Lord.  the certain direction of the right way. 4. Declaring what that direction is, both 
4. Stand, behold, ask.  as touching the care that we are to use for the finding of that way, and 5. As touching 
5. The old way, which is the good way. 6. And walk therein.  the mark whereby it is to be known. 6. Instructing us what our duty is when we have received the true knowledge of the way, even to walk therein.  
2. As touching the first (which I make the first for my order of handling, though in place of words it be the last) what is all the life that we live here, but temptation and warfare and trouble? What other than a restless Euripus, still ebbing and flowing; continually tossed too and fro, distracted with cares, perplexed with fears, oppressed with sorrows, yielding no Honey without some Gall, no calm that is not intercepted or interrupted with some storm. 
c ovid.  Nulla est syncera voluptas, saith the Poet; There is no pleasure that is not blended with somewhat that is distasteful and unpleasing. 
d Eccles. 1. 14.  I have considered, saith Solomon, all the works that are done under the Sun, and behold all is vanity and vexation of spirit. 
e Grego. Moral. l. 23. c. 15. Via est vita praesens qua ad patriam tendimus, & idcirco hic occulto dei judicio frequenti perturbatione conterimur ne viam pro patria diligamus.  This life, saith Gregory, is the way for us to go to our Country, and therefore by God's secret judgement, we are here beaten and broken with often trouble, that we may not in steed of our Country fall in love with the way. But yet against all this vanity and mutability and misery, vain man is evermore labouring to settle unto himself an estate, wherein to enjoy contentment, and peace, and rest; which he seeketh here and seeketh there, but findeth it no where; and thinketh to gain it by obtaining this desire, and this failing, by obtaining that, but no whit the nearer, either by this or that, whilst in the having of things, he findeth not that rest which he promised to himself in the desire of them, and therefore having obtained his desire again and again, yet is still ready to desire again; even as the Dropsiediseased man drinketh to assuage his thirst, and by and by his Soul is dry, and he is desirous to drink again. For as in the great deluge of the world, the Dove which Noah sent first out of the Ark, 
f Gen. 8. 9  Found no rest for the sole of her foot, until she returned unto the Ark again, Even so the Soul of man being in sin, gone out from God, and flying too and fro in the deluge of the miseries of human life, findeth no where to rest itself, until it take course to return to God again; God having engraven it upon all the creatures of the world, which he said of old to the jews concerning jerusalem, 
g Micah. 2. 10.  Non est haec requies vestra; This is not your rest, So as that they repel and put back from them our desires and delights, and suffer us not with continuance to stick upon them, by reason that in the use, they breed a weariness and loathing of them, and 
h Tertul. de habit. mulier. semper abundantia contumeliosa in semetipsamest.  Abundance, as Tertullian saith, causeth always it own contumely and disgrace. There is nothing so sightly as that the eye joyeth continually to see it; no melody so sweet but that still to hear it, rather dulleth than delighteth; nothing so pleasing to the taste, but that continual satiety and fullness maketh it loathsome and unpleasing; so as that 
i Greg. Moral. lib. 26. cap. 28. Per multa duci tur ut quia qualitate rerum non potest, saltem varietate satictur.  in variety of things, as Gregory well observeth, we are forced to seek that contentment which we cannot find in the quality of them. It remaineth therefore that there is no true rest but in the enjoying of God, nothing being able to content the Soul but he that created the Soul, nor to satisfy the desire of the heart, but he that made the heart to desire him. In him is riches, and beauty, & glory, and strength, and immortality, and whatsoever appertaineth to the bliss and happiness either of body or Soul; so as that having obtained him, there is nothing further for us to desire or wish for. The little sight and feeling that we have of the grace of God how great peace doth it administer unto us, even in this life; even 
k Phil. 4. 7.  the peace of God which passeth all understanding? How hath it fortified the hearts of God's Saints, to go with constancy & cheerfulness, 
l Psal. 66. 12.  through fire and water, against all the injuries and violences of adverse & evil men; persecution, banishment, imprisonment, hunger, cold, nakedness, and death itself, the inner man rejoicing and resting in God, when the outward man hath been tossed too and fro, with the storms and tempests of the world, and 
m Cyprian. de Mortalit. Inter ruinas humani generis stare erectum.  amidst the ruins of mankind standing upright, as Cyprian speaketh, looking with boldness up to heaven, as expecting redemption and deliverance to be yielded unto them from thence? Now if there be so much in the shadow, what shall there be in the substance, where there shall be nothing to interrupt our glorious rest, where we shall 
n 1. Cor. 13. 12.  see face to face, and know even as we are known, where 
o Apoc. 7. 16. 17. & 21. 4.  there shall be no more death nor hunger, nor thirst, nor crying, nor pain but God shall wipe away all tears from our eyes, where it shall finally & fully be accomplished which the Prophet hath said of the redeemed of the Lord, 
p Esa. 35. 10.  Everlasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow and mourning shall fly away.  
3 But a matter it is of no great difficulty, to conceive that all our true contentment and rest standeth in GOD, and in the fruition of his goodness, the greater doubt and question, is concerning the way to come to God. Wherein the wit of man hath infinitely busied itself, who apprehending this principle, that by Religion and service of God, we are to come to God, hath thought himself wise enough, to direct what is fit for God, and to comprehend that light that should give him conduct and guidance into the presence of God. Now it being with men according to the proverb, Quot homines, tot sententiae, So many men, so many minds, it hath by this means come to pass, that variety of wits hath showed itself in this behalf by variety of devices, whence have grown both without the Church, and within the Church so many opinions of God, so great differences of Religion, so many Sects, and Schisms, and Heresies, as in all ages we have seen, every of them pretending itself to be the right way, and painting itself with colours and shows of truth, and promising the rest and peace of God and all happiness from him. And indeed if the devil should appear and show himself in his own likeness, and should profess himself a deceiver and a destroyer, every man would abhor him and fly from him, but therefore he dealeth 
psal. 39 11.  like the Moth, 
q Greg. Moral. lib. 5. cap. 29. Tinea damnam facile & sonitum non facit.  Which doth the harm, as Gregory saith, and maketh no noise or sound of it. Yea 
r 2. Cor. 11. 14.  he transformeth himself into an Angel of light, and teacheth his Agents and ministers to transform themselves as if they were the ministers of righteousness, to write Pharmaca, medicines, where they should write Venena, poisons, and to Sugar the brims of their intoxicated Cups, that men the more greedily and without suspicion may drink those venomous potions, which they minister unto them therein. Thus even Celsus the Philosopher upon his defences of Paganism, setteth an inscription of 
s Origen. count Celsum. lib. 1. Vera oratio.  the word of truth. Manicheus that blasphemous Heretic, taking in hand to write to the Church his damnable paradoxes, doubteth not to begin thus, 
t August count Epist Fundam. c. 5. Manicheus Apostolus jesu Christi, etc. Haec sut salubria verba de perenni ac v●uo font.  Manicheus the Apostle of jesus Christ: these are the wholesome words which issue out of the everlasting & living fountain. chrysostom reporteth of the Macedonian Heretics, That 
u Chrysost. de s●ct. & adored. ●p. ●emper di●●nt, No● r●cia 〈…〉.  they were always saying; We walk in the right faith. Yea, 
x Aug. Epist. 56. Nullus error se ●ud●t extollere ad congregandas sibi ●urbas imper●torum qui non Christian● nomi●● 〈◊〉 conquirat.  all Heresies, as Augustine somewhere noteth, Do seek the cloak and coverture of the name of Christ, and every one saith of his own sect; 
y Idem cont. Faust. l. 13. c. 15. di●●t, Salus qu● Christus promisit apud me est, ego dabo.  The salvation which Christ hath promised is with me, I will give it. By reason whereof it cometh to pass, which Leo Bishop of Rome saith, That 
z Leo in Nativit. Dom. ser. 5. Nonin solo opere virtutum aut in sola obseruantia mandatorum sed etiam in tramite fidei angusta & ardua est viaquae ducit ad vitam & magni laboris est magnique dis 〈…〉 inter du ●ias imperitorum op●●iones & veri similes salsitales ●nam sanae doctrine semita inoffensis gressibus ambulare, & cum undique se laquei erroresque oppo●at omne per●●ulum deceptionis cuader▪  not only in the work of virtue, and keeping the commandments of God, but also as touching the way and path of right faith, straight and narrow is the way that leadeth unto life, and a matter of great labour and danger it is, amidst the doubtful opinions of unskilful men and their colourable falsehoods, to walk the one path of sound doctrine without stumbling or offence, and where on every side there lie against us snares of errors yet to escape all danger of such deceit. Now many there are who hearing this multiplicity of ways, are offended hereat, and because it is a question which is the right way, therefore sit them down and go no way at all, or go only the way that company & occasion offereth unto them, being ready to leave it again when occasion moveth them otherwise. But far be it from any of us to be of this mind; Yea rather as the wayfaring man in his journey, hearing of the perplexity of the way, and that there are many by-paths and turnings by which he may go amiss, doth not therefore give over his journey, or go on at all adventure, but is rather the more earnest and careful to inquire and learn the way; even so are we in this case to deal, that the malice of Satan purposely labouring to breed doubt and difficulty of the way of life, do not astonish us, or drive us to neglect of Religion and faith towards God, but rather stir up and sharpen our industry and endeavour to search and try which is the true faith. And if as touching the things of this present life, we have care to gain the skill and knowledge to discern money, whether it be current and lawful, and wares whether they be Merchantable and true, and meat whether it be wholesome and sound; much more may we think it concerneth us, to learn the skill & knowledge of true Religion, and to gain ability to discern and judge of erroneous and false worships, wherein is a departure from God, and the making of the way to our own destruction.  
4 And the more doth it concern us to be wary in this behalf, for that amongst those many ways, which we see diversly frequented by divers men, there is but one only way that leadeth unto God. As there 
● Ephe. 4. 4, 5, 6  is but one God who hath called us, and one Lord,, jesus Christ, by whom we are called, and one heaven whereto we are called, so also there is but one faith to know God in jesus Christ, to obtain life and salvation in heaven by him. 
a Hilar. de Trinit. lib. 11. Quis ambiget extra fidem esse quicquid extra fidem unam est?  It is without the compass of faith, saith Hilary, whatsoever is without the compass of one faith, and Leo, 
b Leo in Natiu dom. Ser. 4. Nisiuna est, fides non est.  Except it be one only, it is no faith. Absurdly therefore do they err and are deceived, who with 
c Socrat. hist. lib. 4. c. 27. Themistius admonebat deum velle tam diversa ac dispari opinionum ratione gloriam suam illustrare.  Themistius the Philosopher amongst the Pagans, or with Rhetorious the Heretic amongst Christians, do think that God liketh well of the variety of Religions, and 
d August. de haeres. cap. 7●. A Rhetorio haeresis exorta quae omnes haereticos recte ambulare & vera dicere affirmat.  that all Heretics walk aright and speak truth; so that it skilleth not of what Religion a man be, if he be of any; as if heaven were a common harbour for all professions to arrive at, a common Inn to give entertainment to all that will offer themselves unto it: but so certain a thing it is, that there is but only one truth, one only true religion, as that every sect and schism and heresy professeth itself only to be the truth, as granting it out of common instinct to be a thing to be presumed, that it cannot be the truth, except it only be the truth.  
5 Now which that only true way is, and how it is to be known, none can better teach us then God himself to whom we go. For as 
e 1. Cor. 2. 11.  no man knoweth the things of man, but the spirit of man which is in him (which yet knoweth not itself) so no man knoweth the things of God but the spirit of God, and he 
f Ver. 10.  to whom they are revealed by the same spirit. And as no man seethe the Sun but by the light of the Sun itself, so doth no man see or know God, but by those resplendent beams of light which issue from him in his holy word, whereby he vouchsafeth to minister unto us the understanding of his ways. And therefore very well S. Ambrose saith, 
g Ambros. Ep. ●●. Coeli myster●● not eat me Deus ipsequi condid●t, non homo qui seipsum ignoravit. Caiazzo magis de Deo quam Deo credam?  Let God himself that made heaven, teach me the mystery of heaven, not man who had not understanding to know himself. Whom shall I believe concerning God, rather than God himself? 
h Oros. hist. lib. 6. cap. 1. Ab ipso audias, ipsique Deo credas quod verum velis scire de Deo.  Hear of God himself, saith Orosius, and believe God himself as touching that truth which thou wouldst know concerning God. Therefore the Prophet here being to give instruction concerning the way to come to God, and to find rest with him, propoundeth nothing of himself, but delivereth his lesson from the Lord, Thus saith the Lord. And this is the only certain direction of true faith, and of the worship of God. It standeth not in the dictates of men, nor in the definitions of Counsels, nor in the revelations of Angels, but the final resolution of all Controversies of Religion must be into this issue, Thus saith the Lord. 
* August. Ep. 48. Audi, Dicit Dominus; non, dicit Donat●s, aut Rogatus, aut Vincentius, aut Hilarius, aut Augustinus, sed dicit Deminus  Hear, thus saith the Lord, saith Austin: not, thus saith Donatus, or Rogatus, or Vincentius, or Hilary, or Austin, but, thus saith the Lord. This only is it that can truly 'stablish the conscience of man. Other things may breed maze and astonishment, and may draw the benumbed fancy to the following of this, or that; but the true life and sense of Religion ariseth only from this ground, Thus saith the Lord. Which notwithstanding to the Papists is an importable yoke, who have transcribed the authority of Religion to mortal men, to Doctors, and Fathers, and Counsels, and cry the names of these aloud, but cannot endure to be required for proof of their doctrine, Thus saith the Lord. Albeit neither do they plead those names as persuaded that their Religion can stand either by Fathers or Counsels, but only to withdraw their followers from the conscience and due regard of, Thus saith the Lord; that having once pulled them from thence, they may the more easily bring them by degrees to themselves and their Church, to the decrees & decretals of their Popes and Bishops, to tie their opinion and conscience of Religion wholly upon them. Surely Bellarmine, when for the proof of their seven Sacraments he could bring no witnesse● either of Counsels or Fathers for more than 12. hundred years after Christ, bringing at last for proof thereof the Council of Trent, to make good this proof even with one breath bloweth the other all away. 
k . Contra Papae autoritat●●●●● August●us, nec Hicronymus nec aliquis Doctorum suam sententia d●fendit.  The validity & force, saith he, of all the ol● Counsels, and of all doctrines of faith dependeth of the authority of the Church that now is. Let the Fathers all say what they will, what is that to the purpose? It is the Church now in being (we know what Church they mean) that must strike the stroke in all. Accordingly is it written in the Gloss of their Canon law. ᵏ neither Austin, nor jerom nor any of the Doctors may maintain his opinion against the authority of the Pope: And in the law itself, 
l Dist. 19 Si Romanorum. Romanorum ●ont●ficum decreto caeteror●m opuscula tract●●orum ●ppr●bantur vel repr●bantur.  The works of other writers are allowed or rejected according to the Pope's decree. Yea further, they have thus whispered one to another in their Index Expurgatorius, though not thinking that we should hear them; 
m Index Expurgat.  In the old Catholic Writers we bear with very many errors, we extenuate them, we excuse them, by some devised shift we deny them, or feign some convenient meaning of them when they are opposed to us in disputations or in contentions, or controversies with our adversaries. What are those very many errors which they say they bear with in the Fathers, but the doctrines and assertions of our Religion, which amidst their outcries and clamours that our Religion was not heard of before Luther's time, they themselves confess to be contained and taught in the writings of the Fathers, but forsooth the Fathers erred in saying as we say? Which yet because they hold it would be some impeachment to their cause always to profess, therefore, according to the rules of their Index, they put them off with cunning and colourable answers and exceptions (albeit sometimes also with very lewd and apparent mockeries) when we bring their testimonies most express and pregnant, and clear against them. We allege Tertullian affirming the Emperor to be 
n See the place after, Sect. 11.  inferior to none but God. They tell us that Tertullian was 
o Renat. Laurent. annot. in Tertul. Apolog cap. 30. Noluit offendere Genti●es. Caesaream maiestatem secundam hac de causa nominat.  loath to offend the Pagans, and therefore did so speak, as if in good earnest he had not so spoken. We bring Agatho Bishop of Rome professing himself in express words, 
p Agath. Epist. Synod. 6 Constantinop. act. 4 Pro obedientia quam debuimus; ut personas, etc. Pro obedientiae satisfactione inqu●rere; Nostra pusillitas quod ●ussum est obsequenter implevit  to owe obedience to the Emperor, to be careful to give satisfaction of his obedience, to perform obediently the emperors commandment. Doct. BISHOP forsooth answereth, that 
q Reproof, p. 170. 181.  these are but common and usual words of courtesy, uttered of custom and courtesy in all Countries. We allege chrysostom, saying that 
n Chrysost. Open impers. in Mat. hom. 11. Haec vasa sanctificata in quibus non est verum corpus Christi, sed mysteri●m corporis e●us cont●etur.  in the sacred vessels there is not the very true body of Christ, but the mystery of his body. Bellarmine answereth, that 
o Bellarm. de Sacram. Euchar. c. ●2. Ab aliquo Beregarij discipulo inserta illi homiliae esse videntur.  these words seem to be foisted in by some Scholar of Berengarius; whereas they themselves have always so printed the words unto us out of their own Libraries: & although they say in general, that 
p Edit. venet. ●584. in mark ●oci. Haec in quibu●da exemplaribus desunt.  the words are wanting in some copies, yet lest they should be taken in a lie, do not name in particular any one copy where they are otherwise, neither hath any such thing been observed by them, who did formerly publish the same work. As for that which he addeth, that 
q Bellarm. ut supra. Ad rem non faciunt, nam loquebatur author homiliae devasis sacris templi Salomonis  the words are nothing to the purpose, because they are spoken of the vessels of the Temple of Solomon, which Balthasar abused, and was therefore punished: it is a very senseless and wilful shift, because he himself confesseth, that 
r Ibid. In illis vasis non solum non crat verum corpus Domini sed nec mysterium eius.  in those vessels there was no mystery of Christ's body at all; because Chrysostom saith, not those vessels but these, nor wherein was, but wherein is contained, speaking in the present tense, as of the vessels which they had then in use; because it had been ridiculous to warn his hearers of a danger in abusing the vessels of the Temple of jerusalem, which they had not to abuse; and doth no otherwise speak of Balthasar, but as bringing a particular example for proof of a general Doctrine: that by the punishment of Balthasar for abusing the vessels of the Temple of jerusalem, we are taught how dangerous it is profanely to defile vessels of sacred use, as namely the vessels of our Christian Churches, wherein yet is not the very body of Christ, but only the mystery of his body. But to strengthen this assertion of chrysostom we allege Gelasius Bishop of Rome affirming that 
s  the Sacraments which we receive of the body and blood of Christ, are a divine thing, and we are thereby made partakers of the divine nature, and yet (saith he) there ceaseth not to be the substance or nature of Bread and Wine. Which words as they astonished 
t Chemnic. in Exam. Concil. Trident. de Transubstant.  Cardinal Contarenus in the conference at Ratisbone, so Bellarmine also is amazed at them; and though he took upon him 
u Bellarm. de Sacram. Euchar. cap. 27.  to answer them as well as he could, yet durst not set them down. The matter is plain by the testimony of a Bishop of Rome, that there ceaseth not in the Sacrament to be the substance or nature of Bread and Wine. And what will they say to it? 
x Bellarm. ibid. Melch. Canus loc. come. lib. 6. cap. 8.  Sometimes forsooth the Author of the book was not Gelasius Bishop of Rome, but another Gelasius Bishop of Caesarea in Palestina, who was more ancient than he of Rome. And yet 
y Bibhoth. sanct. patrum Tom 4. Pa●is. ●●89.  they themselves as they have found it, so have always printed it, and do under the name of Gelasius Bishop of Rome: and the Tract being written in Latin is not likely to be written by Gelasius Bishop of Caesarea, who being of the Greek Church did undoubtedly write what he wrote in the Greek tongue. But it hath received credit as the work of a renowned Author of that name, and in all likelihood of Gelasius Bishop of Rome, by 
y joan. 1. Epist. adver. Eutychian. Biblioth sanct. Pat. tom. 4. 1589.  being cited by a Bishop of Rome, john the first; who was the fourth that succeeded after the same Gelasius. Therefore Gregory de Valentia seeing little boot in that answer, sticketh not to say both concerning Theodoret and Gelasius, that 
z Greg. de Val. de Transubst. cap. 8. Antequam quaestio illa de transubstantiatione in Ecclesia palam agitaretur, minime mirum est si ●nus aut al●er, aut etiam aliqui ex vetcribus minus consideratè & recte hac dere senserint & scripserint.  before the question of transubstantiation was debated in the Church, it is no maruelif one or some of the ancient Writers did both think and write unadvisedly and amiss concerning this matter; And again, If 
a Idem, Apolog. de idol. l 3. c. 5. Si maxim Gelasius tanquam Dector aliquis nihil ut Pontifex determinans, & unus item aut alter ex Patr bus hac ●●re lapsus errore fuisset, ●abemus c●rte nubem aliorum testium.  Gelasius as a private Doctor, not as Pope to determine; and some one or other of the Fathers have erred herein, yet we have for us a cloud of witnesses. So then Gelasius in private said the same that we do, and was minded as we are, that there ceaseth not in the Sacrament to be the substance of Bread and Wine; but he erred therein: and if he had set him down in his Consistory Chair (O absurd mockery) he would have been of another spirit, and have spoken as the Papists speak, whereas notwithstanding he wrote these words in a dogmatical tract against the two Heresies of Nestorius and Eutyches, and therefore must be taken definitively to resolve against that which is now taught in the Church of Rome. Not so, saith Doct. Bishop, for though the worst come to the worst, yet 
b Doct. Bishop Reproof, p. ●62.  the sentence may have a good meaning, and may stand well with our doctrine: for the nature of bread doth not wholly cease to be in the Sacrament, because the form, savour, and taste of bread do still remain, though the whole inward substance be turned into the body of Christ. Mark this well, I pray you; there ceaseth not to be the substance of bread; that is, there ceaseth not to be the accidents of bread, the form, savour and taste of bread: there ceaseth not to be the substance of bread; that is, the whole substance of bread is turned into the body of Christ. May we not think that they imagine themselves to have to do with beasts, and not with men, that will seek to put them off with such answers and expositions, as these are? Again we allege Epiphanius, affirming it 
c Epiphan. ●●. ad joan. Hierosolom Cum hoc vidissem (velum pendens habens imaginem quasi Christi vel sancti cuiusdam) in Ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem, scidi illud, etc. Eiusmodi vela quae contra religionem nostram veniunt.  to be against Christian Religion to have in Churches the Images of Christ and his Saints, and showing that he himself coming into a Church, and finding a veil wherein such an Image was painted, did cut the veil in pieces. Alphonsus de Castro telleth us, that 
d Alphons. de Cast. lib. 8. tit. Imago. Res non crat adeo aperta nec deilla re quod sciam unquam Ecclesia illo tempore definierat.  this matter of Images was not then so clear, neither had the Church defined any thing thereof: but now 
e Gregor. de Valent. Apol. de idololat. l 2. c. 7. Si maximè fact●m ill●d Epiphanij explocatum esset, nonnè plus ponderis apud nos Ecclesiae totius authoritas atque usus habere debet?  the authority of the Church, saith the Valentian jesuite, is to be of more weight with us then the authority of Epiphanius. Yet we bring the Council of Eliberis, saying, 
f Concil. Eliber. ca 36. Placuit in Ecclesia picturas esse non debere, ne quod colitur aut adoratur ●●parietibus d●pingatur.  We will that there be no pictures in Churches, that that which is worshipped and adored, be not painted upon the wall. Where Bellarm reciting divers of his fellows answers, & trusting to none of them, cutteth off the matter briefly thus: 
g Bellar. de imag. sanct. cap. 9 Quicquid concilium statuerit, etc. contra nos tantum esse potest concilium 19 Episcoporum quod prouinciale fuit, minimè confirmatum, & in alijs decretis videtur crrasse.  Whatsoever that Council decreed, there can be against us only a Council of nineteen Bishops, which was but Provincial, and not confirmed, and seemeth in other Decrees to have erred. We bring Hierom determining of the books of Canonical Scripture as we do, and 
h Hieron. prolog. galeat. Sapientia quae vulgo Solomonis inscribitur, est jesu filii Syrach liber, & Tobias, & judith, & Pastor non sunt in Canone.  excluding from the Canon the same that we exclude, the books of Wisdom, Ecclesiasticus, Toby, judith, etc. Melchior Canus turneth him off in a word thus; 
i Melch. Can. loc. comm. l. 2. c. 11. Nec verum est in decernendis libris Canonicis Ecclesiae regulam esse Hieronymum.  Hierome is no rule to the Church for the determining of the Canonical books; whereas Hierome setteth not down his own opinion only, but the judgement and practice of the Church; 
k Hieron. praef in lib. Solom. judith & Tobiae & Maccabaeorum libros legit quidem Ecclesia sed eas inter Canonicas scripturas uon recipit:  The Church readeth them, but yet doth not receive them amongst the Canonical Scriptures. chrysostom layeth upon the Virgin Mary some aspersion of 
l Chrysost. in Mat. hom. 45. Considera tam matris quàm frotrum importunitatem, etc. Ambitione quadam & ostentatione commoti etc. Patet inani quadam gloria illos commotos fuisse.  ambition, ostentation, and vain glory: whereby we show his judgement, that the blessed Virgin was not without sin, but stood in need of her son to be her Saviour. The Inquisition of Venice hath given him a check in the margin, 
m Edit. Venet. 1583. in mark loci. Hic author excedit.  Here the author goeth too far: and Pererius the jesuite somewhat more sharply; 
n Perer. Chrysostomus & veritatis & pietatis terminos excessit.  chrysostom passed the bounds of truth and piety. Of Augustine's doctrine and judgement concerning original sin, Pighius doubted not to say, that it is 
o Pigh. Controu. de pecc. Orig pag. 7. b. Non solum quod certa non sit, immò qd certò falsa sit. & pag. 35. b. vides in quàm absurda dicta Pelagij ratiuncu la Augustinun descendere coegerit.  not only not certain, but certainly false, and that by a petite reason of Pelagius he was driven to speak absurdly thereof. The same Austin in divers books against the Pelagians sound delivereth the doctrine of the predestination and grace of God; but 
p Osor. de justit. l. 9 Nulla est in scholis sententia neque maiore contentatione neque minore rationum praesidio defensa, etc.  Osorius a Popish Bishop in a work written at large, purposely and professedly disputeth against him. And thus have they at their pleasure vilified and disgraced all the ancient histories of the Church. Eeusebius is rejected by Melchior Canus, as 
q Melch. Can. loc. come. l. 11. c. 6. Ariana haereseos defensor esse cognoscitur ex Synod. Nicen. 2.  a defender of the Arrian heresy, and his history is branded and condemned for 
r Dist. 15. Sancta Romana. Historia Eusebij Pamphili Apocrypha●  Apocryphal by their Canon law. Ruffinus is taxed by 
s Bellarm. de Rom. Pont. l. 2. cap. 13. Falsa expositio est, etc. Non rectè Concilij sententiam Ruffin▪ exposuit.  Bellarm. for expounding falsely the Council of Nice; & for reckoning the Canonical Scriptures, as we do, according as he saith, to the tradition of the Fathers, is noted by Canus as 
t Melch. Can. loc. come. l. 2. c. 11. Ruffinus, pace lectoris dictum sit, Patrum traditiones ignoravit.  being ignorant of the tradition of the Fathers. Socrates is traduced by Bellarmine also, as 
u Bellar. de bon. oper. in part. l. 2. c. 15. Dic● Socratem non multum fidei mereri cùm & Novatianus & Aërianus fue●it. & de cult, Sanct. c. 10. Dico fuisse Novatianum neque testimonium eius in dogmatibus ullius esse momenti.  a Novatian and Aerian heretic, worthy of little credit, and is noted by him, as telling 
x Idem de Clericis, cap. 20. Socrates l. 5. c 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  three manifest lies at once. Sozomen is likewise contemptuously rejected by him as 
y 〈…〉 d. Socrates & Sozomenus haeretici. S●zomem 〈◊〉 S. Grego 〈…〉 〈◊〉, 〈◊〉 multa, ●● quit, ment●tur.  an Heretic and a liar his History being censured by him out of Gregory as full of lies. Theodoret is taxed for a party. Nestorian and 
z Melch. Can. loc. come. l. 11. c. 6. Illiusmodi errantium patroc●●a historiae ●eleuant & authoritatem & fidem.  his defence of them, saith Canus, impeacheth the authority and credit of his Story. Nicephorus with Maldonatus 
a Maldonat. praefat. in Luc. Nicephorus quantam fidem mercat●r abalijs malim aestimari quam a me dici: mihi temper aud●●ior est visus.  deserveth like credit, and seemeth to him too presumptuous and bold. Thus whereas they exclaim against our modest and just exceptions against the Fathers, such as are taught and approved by the Fathers themselves, and by which we subject them only to the word of God; they themselves are altogether impudent in this behalf, using the Fathers as counters, to be somewhat when they list, & when they list nothing; yet as ciphers to be of no use, but only as they serve to add to them. Like guardians and tutors, so they dispose of them as their wards and scholars, to speak when they bid them, or otherwise to hold their peace; not hereby to yield authority to the word of God, or to give place to, Thus saith the Lord, but to give way to whatsoever devices and traditions they themselves list to bring into the Church: yea, to that desperate pass they are brought by the writings of the Fathers, as that they see they cannot stand but by offering violence unto them. Therefore as the old Heretics took upon them to be 
b Iren. lib. 3. c. 1. Sicut quidam audent dicere gloriantes se esse emendatores Apostolorum.  emendatores Apostolorum, the reformers of the Apostles; so do they take upon them to be expurgatores & emendatores Patrum, the purgers and correctors of the Fathers; altering and chopping and changing their works, putting in and putting out, falsifying and corrupting most shamefully all, both their written and printed books. In a word, like Alexander the great, what they cannot untie they will cut, not with a knife, but with a sword or an Axe, and having abandoned the conscience and use of, Thus saith the Lord, they are at a pass with all other authorities, and muniments of faith, saying with themselves, 
c Psal. 2. 3.  Let us break their bonds asunder, and cast away their cords from us: 
d Psal. 12. 4.  With our tongues we will prevail, we are they that ought to speak, who is Lord over us?  
6 But for our direction in the right way, let us now hear what the Lord saith; where first we are to note, what he biddeth us to do for the finding of the way; stand, behold, and ask for the way. Secondly, what mark he giveth whereby we are to take knowledge of the way; which consisteth in this, that he calleth it the old way, affirming the same to be the good way. As touching the first, we know that the way faring man, coming to a place where there are many ways and turnings, becometh at a stand. He will not go on at all adventure, but stayeth and looketh about him; he coasteth the country, and casteth with himself which may be most likely to be the way; and for the more assurance asketh and inquireth of them of whom he can presume that he shall learn the way. By which comparison the holy Ghost here instructeth us what to do, when we fall into question and doubt of our spiritual way: First, he willeth us to stand upon the ways, as to deliberate and devise, warning us in this behalf to do nothing headlongly and rashly, but to consider earnestly and carefully, what way we make choice of: For as in all things, so specially in Religion precipitation and headlong wilfulness is greatly to be condemned. For religion is a matter of greatest consequence; where to use the words of Tertullian, 
e Tertul de patiented. Cuius judicium in suos non in compede aut pileo vertitur sed in aeternitate aut poenae aut salutis  the question is not of bondage or freedom, but of eternity, either of punishment or salvation. And therefore here to deal at all adventure, and in the cause of God, and hazard of soul's health, to go on rashly and without regard, and to follow a Religion without reason, argueth a reckless and lewd mind; which we may not wonder, if God severely revenge, as a matter of high indignity to himself. For which cause we cannot doubt but that the indignation and curse of God lieth upon a number of our Recusants, who hand over head, and without any due regard have embraced that damnable way, and have impiously confederated themselves with the enemies of God, of their Prince and country, enthralling themselves to Antichrist, the man of sin, the son of perdition, and yielding themselves to be led by him to their own destruction; even by him who in infinite pride hath taken upon him, that 
f Dist. 40. Si Papa suae & fratern salutis negligens, etc. Innumerabiles populos cateruatim secum ducit primo mancipio gehennae cum ipso plagis multis in eternum vapulaturus, huius culpas ishic redarguere praesumit mortalium nullus, etc.  though he led the with him innumerable souls to hell to perish with him for ever, yet may no mortal man take upon him to reprove him. And this many do, specially women of curiosity and singularity, desirous to seem somewhat by being that, that others are not, and thinking the name of a Recusant to be a trim name, because thereby there is a difference made betwixt them, and, as they conceive, the vulgar sort of men, when in the mean time as touching judgement and conscience, they have nothing to satisfy either others or themselves why they do that which they do: which wantonness and pride of opposition, justly deserveth to be chastened by laws, and the rod of correction is necessarily to be used, to stay the course of this wilful folly; to cause such headlong persons to stand, and to bethink and advise themselves of that they do.  
7 For so doth the Prophet teach us, not only to stand, but also to behold: willing us thereby to use our eyes, that is, our judgement and understanding, to esteem and consider of the ways that are before us. For albeit our own understanding of itself, suffice not to inform us as touching the truth of faith and religion towards God, yet our sight and judgement out of the notice of some common and general principles availeth so far, as that we are able thereby to say, that this or that is not true Religion, because fasehood in Religion commonly hath somewhat, wherein, if we use our eyes, we may see the Image of him that is the Author thereof. And so the case standeth in Popery, where amidst all their varnishes and colours, there are some things so gross, so palpably absurd, as that a blind man with his fingers and by very touch may discern, and feel the abominations of them. For their precepts and practice of equivocation and mental evasion; their doctrine of the Pope's power to depose Kings and Princes, and to give licence to their subjects contrary to their sworn allegiance, to rise in a●mes against them, & either by violence or treachery to kill them, and that with the merit of remission of sins and eternal life; their assertion, 
g Tho. Aquin. p. ● q 80. art. 3. in corp. Eliam si mus vel canis ●ostiam consecratam manduret, substant●a corporis Christs non desin●t esse sub speciebus, etc. Quidam dixerunt quod statim cum Sacramentum tangitur a mure vel cane, desinit ibi esse corpus Ch●isti; quod derogat veritati Sacramenti.  that Dogs and Mice, and Swine eating their consecrated Host, do eat into their bowels the very body and blood of Christ; their abominable paradox, 
h Coster. Enchirid cap. 15. Sacerdos si fornicetur aut domi concubinam foveat, tamet si gravi sacrilegio s●se obstringat, gra●ius tamen peccat si contrah●t matrimonium.  that it is more lawful for a Priest to commit fornication then to marry a wife; 
l Bellar. de Amiss●grat. & Stat. pecc. l. 2. c. 18. Non peccat. Magistratus si m●r●t●cibus cer●um locum urbis incolendum attribuat.  their defence of public and common Stews; their falling down to worship stocks and stones, and to pray and offer to them; their Service and prayers in a strange and unknown tongue; their maiming of the Sacrament by administering it in one kind, contrary to the express institution and example of Christ in the Gospel, and that with a Non obstante in the Council of Constance, 
k Concil. Constant. Sess. 13. Lic et Christus post coenam instituerit & suis d●scipulis administraverit sub utraque specie panis & vini hoc venerabile Sacramentum, tamen hoc non obstante consuetudo quòd a laicis tantummodò sub specie Panis suscipiatur, habenda est pro lege, quam non licet reprobare, etc.  This notwithstanding, yet the custom of administering to the lay people, only in the form of bread, shall be taken for a law; These, I say, and sundry other of their doctrines and doings are such and so contrary to the common sense of Christian piety, as that of them who have had occasion and means to take notice of them, and yet persist and go forward in their evil way, we have just occasion to conceive that which the Apostle saith, that 
l 2. Cor. 4. 4.  the God of this world hath blinded their eyes, that the light of the glorious Gospel of jesus Christ should not shine unto them: And again, that 
m Rom. 1. 28.  God hath given them over to a reprobate sense, to do the things that are not convenient, and hath set upon them a mark of that reprobate illusion, whereof the same Apostle speaketh, 
n 2. Thes. 2. 10. 11.  Because they regarded not the love of the truth that they might be saved, therefore God shall send them strong delusion, that they may believe lies, that they may be damned, which believed not the truth, but took pleasure in unrighteousness.  
8 The next thing that is to be done, is to ask for the way. Now no man doubteth, but that it is expedient and necessary so to do, but the question is, of whom we are to ask? Whom shall I ask that I may be sure to receive of him certain and true answer, which is the way of eternal life? Let me go through all the Religions and professions in the world, Protestants, Papists, Brownists, Arians, Pelagians, every one will say of that that he himself followeth that it is the right way. Who is now the judge amongst all these to give us certain assurance and warrant, which is the way indeed? And whom shall we think to be this judge but God himself, who as he is the end whereto we go, so is the only director of the way whereby we are to come unto him? But here the troubled mind asketh again, How shall I come to ask of God? how shall I hear his voice to receive answer from him? Let us take the answer of this question from St. Hierome, who demanding, 
o Hieron. in Ps. 86. Dominus narravit & quomodo narravit? Non verbo sed Scriptura. In cuius Scriptura? In populorum, etc. quae Scriptura populis omnibus legitur, hoc est, ut omnes intelligant, etc. Principes Ecclesiae & princepes Christi non scripserunt paucis sed universo populo, etc. non ut pauci intelligerent sed ut omnes.  How will the Lord show or declare? answereth, Not by word or voice but in the Scripture. In whose Scripture? Marry saith he, In the Scripture of the people, which he noteth to be so called, because it is read unto all people, that is, saith he, so as that all may understand; because the Princes of Christ, that is, the Apostles and Evangelists, did write not for a few, but for the whole people, not that a few, but that all may understand. God then hath given thee his holy Scripture, & hath attemperated the same to thy capacity and understanding, that there thou mayest ask and receive answer of him, which the way is wherein thou art to walk, that thou mayest obtain eternal life. And hereof saith Gregory Bishop of Rome (a far other man than are those Vipers and Asps that now are bred out of the Church of Rome.) 
p Gregor. Moral. l. 16. c. 16. Per Scripturam Deus loquitur omne quod vult.  By the Scripture God telleth us all his will. 
q Idem. Exposit. in 1. Reg. c. 3. Quid cor & animam dei nisi sacram. eius Scripturam accipimus?  What do we understand, saith he, by the heart and soul of God, but his holy Scripture? as to give us to understand, that if we desire to come so near unto God, as to have him pour forth his heart and soul unto us, we must expect and look for the same in his holy Scriptures. And therefore is it that our Saviour Christ useth that exhortation, 
a john 5. 39  Search the Scriptures, for in them ye think to have eternal life, and they are they that testify of me. Hereby doth God perform the promise that of old he made unto his people, 
r ●sa. 30 21.  Thou shalt hear a voice behind thee, saying This is the way, walk in the same. Of which way the Prophet saith further, 
s Esay. 35. 8.  There shall be a path and a way, and the way shall be called holy; the polluted shall not pass by it, for God shall be with them (that is, with his people that seek him) and walk in the way; and the fools (the simple) shall not err, namely because 
t Psal. 19 7.  the law of the Lord giveth wisdom and understanding unto the simple, 
u Pro. 1. 4.  and to a child knowledge and discretion. Very notable is that of Optatus, and much to be marked in this behalf, when being at question with the Donatists, whether it were lawful to rebaptize or not, he saith thus, 
x Optat. cont. Parme. l. 5. Vos dicitis, Licet, nos dicimus, Non licet. Inter vestrum licet & non licet nostrum nutant & re: migant animae populorum. Nemo vobis credat nemo nobis omnes contentiosi homines sumus. Quaerendi sunt judices. Si Christiani; de utraque part dari non possunt, quia studijs veritas impeditur. Deforis quaerendus est judex. Si Paganus, non potest nosse Christiana secreta. Si judaeus, nimicus est Christiani baptismatis. Ergo in terris hac de re nullum poterit reperiri judicium. de ●●lo quaerendus est index, sed utquid pulsa mus ad calum cum habemus hi● in evangelio; testamentum inquam, etc. Ergo voluntas eius sicut in testamento sic in evan gelio inquiratur.  You say, it is lawful and we say, it is not lawful. Betwixt your yea and our nay the souls of the people waver and stand in doubt: let no man believe us, let no man believe you; we are all contentious men. We must inquire for judges betwixt us. If of Christians, they can be given of neither part of us, because by partaking the truth is hindered. We must look for one abroad. If a Pagan, he cannot know the secret of Christian faith. If a jew, he is an enemy of Christian baptism. Therefore upon earth no judgement can be found hereof (little did he think that the Pope in this case is to be the judge) we must require a judge from heaven. But why, saith he, do we knock at heaven, when we have one here in the Gospel, even the Testament of Christ? As in his Will or Testament, so in the Gospel let us require what his will is. Thus spoke Optatus in a case all one with ours, and plainly teacheth us, who it is that must be the judge, to end amongst us all Controversies concerning the right way, even the Testament of Christ, the word of the Gospel, by which Christ being in heaven still speaketh unto us to give answer of that which we ask of him. Now we know this offendeth and galleth the Church of Rome, and they gnaw their tongues for anger at the hearing of it. As Origen saith, 
y Origen. in Num. ho. ●●. Super omnia eis est tormentorum genera & super omnes paenas siquem videant verbo Dei operam dare, scientiam d●uinae logis & mysteria scripturarum intentis studijs perquirentem.  it is a torment to the Devils, to see a man given to the reading of the Scriptures, so is it a torment to them to hear the people invited to the Scriptures, and instructed there to ask of God concerning the way of life. They repine, they wrestle, they cast in scruples and doubts, they do all that may be done to discourage men from making use of that which God hath given to be the special means and help of our salvation. But the more they rage in this behalf, so much the more let us acknowledge and accept the gift of God, and endeavour that 
z Ambros. in Heb. 5. Quomodo p●t●runt sensus nostri exercita●● esse? Vtique ex usit & frequent lectione sanctarum scripturarum, etc.  by use and often reading and meditation of Scriptures, as Ambrose teacheth, we may 
a Heb. 5. 14.  have our wits exercised to discern betwixt good and evil; esteeming by right reason, because the late Ballancer of Religion will have the matter to be weighed 
b Prudent. Balance of Religion in the Epistle.  by natural and right reason; that it is more safe for us to commit ourselves to that whereof there is no question, then to that whereof there is question, and because all men are questionable, and do question one another; therefore to repair to the Scriptures, and there to ask and seek the way, where no man dare deny but that it is the voice of God, the voice of jesus Christ, which by his Prophets and Apostles, upon whom 
c Ephe. 2. 20.  the household of God are built, giveth answer to us. To which purpose we may observe that which S. Austin saith, 
d August. in 1. joan. Tr. 2. Contra insid●osos ●rrores Deus voluit pon●re firmamentum in Scriptures; Contra quas nullus audet loqui qui q●●quo modo se vult videri Christianum.  Against deceitful errors God would set us a Fortress or Bulwark in the holy Scriptures, against which no man dare speak which will in any sort be taken for a Christian man. And of the use of these Scriptures, Gregory Bishop of Rome telleth us thus: 
e Gregor. in Cantic. cap. 5 Sancti viri se consilijs Scripturae ex toto addicunt, ut videlicet nihil agant nisi quod ex responso ●cripturarum audiunt; etc. quae fluenta plenissima dicuntur, quia de quibuscunque scruplis in Scriptures Consilium quaeritur, sine minoratione de omnibus ad plenum inuenitu●.  Holy men do wholly addict themselves to the counsels of the Scripture, so as that they do nothing but what they hear by answer of the Scriptures; which, saith he, are called full streams or rivers, because of whatsoever scruples or doubts we ask counsel in the Scriptures; we find it to the full of all things without exception. Understand it according to the words of chrysostom, 
f Chrysost. in 2. Thess. hom. 3. Omnia clarae sunt & manifesta ex Scripturis divinis: quecunque necessaria sunt, manifesta sunt.  All things are manifest and clear by the holy Scriptures; whatsoever things are necessary, they are manifest. In a word, of the Scriptures S. Austin most comfortably telleth, that 
g August. de util. credendi. cap. 6. Planè ita modificata ut nemo inde haurire non possit quod sibi satis est, si modò ad hauriendum devotè ac piè, ut vera religio poscit, accedat.  the doctrine thereof is so tempered, as that there is no man but may draw from thence that that is sufficient for himself (though not sufficient for the answering and determining of all manner questions and doubts, yet sufficient for himself, for his own soul's health) so that he come to draw with devotion and piety, as true Religion requireth he should do: for to such GOD himself is a teacher, not only outwardly by his word, but also inwardly by his spirit, enlightening their understanding, & guiding their hearts to conceive aright of his way, giving them that answer, whereof Gregory speaketh, when interpreting 
h Greg. Moral. l 35. c. 3. Homini d●um inte●rugare est in 〈…〉 pect▪ e●us ne●c●entem 〈…〉 gnos●ere. R 〈…〉 mdore aut 〈…〉 Det ●st, est eum qu〈…〉 benè h●n●l●ter nescientem cognoverit interms inspiratio●bus erudire.  our ask of God to be the acknowledgement of our own ignorance in the sight of God, he expoundeth God's answering to be his instructing of them by inward inspirations, 
i Leo in Natiu. Serm. 5. Quis ad haec id●neus, nisi qui ●p. Dei & docetur & regitur, dicente Aposto●●. Nos autem non spiritum huius mund. accep●mus & ●. can●nte etiam David; Beatus quem tu e●●dieris, domine, & de lege tua docucris eum.  who do humbly acknowledge their own ignorance before him. And of this teaching and answering Leo Bishop of Rome speaketh, when having signified the difficulty of holding the right way amongst so many opinions, and so many falsehoods, carrying show and likelihood of truth, as hath been before said, he addeth, Who is fit for this, but he that is both taught and guided by the spirit of God, according to that which the Apostle saith, 
k 1. Cor. 2. 12.  We have not received the spirit of this world, but the spirit which is of God, that we may know the things that are given unto us of God; and as David saith, 
l Psal. 94. 12.  Blessed is he whom thou instructest, O Lord, and teachest him by thy law. Then indeed are we truly taught, and then do we effectually and truly learn, not when we only read the law, but when God himself teacheth us by his law; and thus he teacheth all them who in the study of his law do faithfully & devoutly ask of him. And by this inspired teaching God provideth, as in the time of Christ, so now also amidst all the illusions of Antichrist, amidst all the seducements, and Heretics, and false teachers, amidst all the stumbling blocks that Satan casteth in the way, that 
m Mat. 11. 19  Wisdom notwithstanding is justified of her children, and they without fail 
n Acts 13. 48.  believe whom God hath ordained unto eternal life. As for those 
o Ios. 7. 21.  achan's, that in the midst of Israel are in love with Babylonish garments and think themselves to be adorned and beautified thereby, they shall we are the shame and confusion thereof, they shall 
p 2. Tim. 3. 13.  grow worse and worse, deceiving and being deceived, till 
q Esay 8. 15.  they stumble and fall, and be broken in pieces, and perish, never to rise again.  
9 It followeth now what the mark is whereby God here describeth the right and good way, which to that purpose he termeth the old way. The old way, saith he, is the good way. Where we may justly deride the folly of the Papists, who call their Religion the old way, the old Religion; whereas here we see the faithful instructed as touching the old way, when as yet there was neither Pope, nor Papist, nor Papistry, neither were those superstitions known, which they now so much commend as the only way to come to God. Certain it is indeed, that the old way is the only right way, and what is most ancient is most true; but in this they dally and much deceive men, that they take the name of the old way of that that hath been some ages and generations before us; whereas the reckoning of that that is to be termed old, aught to be from the beginning: neither should that in this case be called old; against which, that exception standeth which our Saviour useth in the Gospel, 
r Mat. 19 8.  from the beginning it was not so. Of which observation to make the better use, we are to understand, that as from the beginning to the end there is but one body of the Church; so there is also but 
s Ephes. 4. 4. 5.  one faith, 
t 2. Cor. 4. ●. 3.  one and the same spirit of faith, as the Apostle teacheth. 
u Leo de pass. Dom. Ser. 14. una fides justificat universorum temporum sanctos.  One faith, saith Leo, justifieth the Saints of all times; 
u Idem in Nat. Dom. Serm. 3. Fides qua vivimus nulla fuit aetate diu●●sa.  the faith whereby we live was not divers in any age. 
x August. de Nat. & great. c. 4●. Ea fides justos sanavit antiquos quae sanat & nos.  The same faith, saith Austin, saved the just of old that now saveth us: 
y Idem in joan Tract. 45. Tempora variata sunt, non fides. Mutetus est sonus venturus est, & venit; eadem tamen fides utrosque coniungit.  the tenses are divers, they spoke of Christ in the future tense, Christ to come, we speak of him in the preter tense, Christ already come; but there is no difference of faith. They differed from us in outward signs and sacraments; they had circumcision, and the cloud, and the red Sea, and Manna, and the rock; we have in stead thereof Baptism and the Lords Supper: but 
z August. ibid. In diversis signis cadem fides.  in this diversity of signs there is the same faith. Therefore of those ancient faithful the same S. Austin saith, that 
a Idem Cont. 2 Epist. Pelag. l. 3. c. 4. Eadem sides & in illis qui nondum nomine sed reipsa suerunt Christia●●, & in illis qui 〈…〉 s●nt sed 〈…〉 c. nt●r.  though not in name, yet in deed they were Christians, even as the Apostle also saith of them, that 
b 1. Cor. 10. 2, 3  they were baptised, and did eat the same spiritual meat, and drink the same spiritual drink that we now do. This is a firm and a sure foundation; and hereby we understand that the old way wherein we are to walk, the old faith whereby we attain eternal life, is the same with the faith of the patriarchs, and Prophets, and righteous Fathers from the beginning of the world. Let us then look upon them, and consider with ourselves; Were they Papists? Abel, Enoch, Abraham, Isaac, Jacob, David, were they Papists? Had they a Pope to go to for indulgences and Pardons to deliver their souls from Purgatory? Or was any of them a Pope to give any such? Did they one call upon another, and pray one to another when they were dead? Did Abraham pray to Abel, or David to Abraham? Did they say, O Saint Abel pray for us, or O Saint Abraham pray for us? Did they fall down before stocks and stones, before Idols or Images to pray or offer to them? Did they go in pilgrimage one to another's relics, to do devotion to them? Did they intend one to perform satisfactions for others sins? Did they pray one by the blood of another, to be brought to heaven, as by the old 
c In feslo transl●t. S. Thom●●  Portesse the Papists prayed concerning Thomas Becket, and 
d Reproose. pag. 109. 110.  Doctor Bishop lately hath defended? A thousand abominations there are in? Popery, whereof there is no show nor shadow amongst them; and yet shall Popery be called The old way?  
10 But let us come nearer, and take our beginning from the time of Christ incarnate, of whom the Father gavetestimony from heaven▪ 
c Matth. 17. 5.  This is my beloved Son in whom I am well pleased, hear him; whence Cyprian gathereth, that we are 
f Cyprian. l. 2. Ep. 3. Quod christus debeat solus audiri, Pater de coelo cont●s●atur; & si solus Christus audundus est, non debemus attendere quid abquis antè nos faciendum putaverit, sed quid qui ante omac; est Christus prior fecerit.  to hear him only, and thereof inferreth: If Christ only be to be heard, we are not to regard what any before us hath thought fit to be done, but what Christ did first, who is before all: thereby teaching us to forego all latter customs and traditions of men, and to rest upon that only which Christ hath taught. Now then let us here again think with ourselves, was Christ a Papist? Did he change the old faith of the patriarchs and Fathers to bring in Popery to be the Religion, that thenceforth should continue to the world's end? Surely 
g Chry●●st. de sanct. & adorand. sp. Non locutus est ex seipso sed ex Prophe 〈…〉. Non disc●ssit 〈…〉 di●i es 〈…〉 Proph●t●●.  Christ spoke not of himself, but out of the Law and the Prophets, saith chrysostom; be swerved not from the Law and the Prophets. If the Religion which Christ taught, be found in the Law and the Prophets, then surely Christ was no Papist, because Popery is not found there. But for the further clearing thereof 
h Tertull de prescript. adu. haeret. Inprimus hoc prop●mo, ●num & 〈…〉 tum aliquid a Christo institutum esse quod 〈◊〉 ed●re omni ●odo deb● 〈…〉 nation's.  This I propound with Tertullian, that there was some one certain thing instituted by Christ, which the nations by all means are to believe. It was one only and certain not containing then any difference, or variety in itself, not subject afterwards to any alteration or change, but so to be still believed and practised as at the first it was delivered. This he committed to his Apostles that they should reach it. They did so, and so did it as that 
i Ibid. Nec ipsi qui●quam ex arbitrio suo quod ●●ducer ent eleg●runt, sed acceptam a Christo disciplinam fideliter nationibus adsignau●runt.  they made not choice of any thing at their own will, or upon their own discretion, to bring in, saith Tertullian; but the doctrine which they received of Christ, they faithfully delivered unto the nations. And thus, 
k Iren. l. 3. c. 1. evangelium primò praeco●iauerunt, postea per voluntatem Dei in scriptures nobis tradiderunt, fundamentum & columnam sidei nostrae futurum.  they first preached the Gospel, saith Irenaeus, and afterwards by the will of God, delivered it unto us in the Scriptures, to be the foundation and pillar of our faith. Yea and they so delivered it in the Scriptures as that 
l Tertull. ut supra. Nobis non est opus curiositate post Christum, nec inquisitione post evangelium; cum hoc credimus, nihil desideramus ultra credere; hoc enim prius credimus non esse quod ultra credere debemus.  we need no curiosity after Christ, nor further inquiry after the Gospel, saith Tertullian again: for when we believe this, we desire to believe nothing further; for this we believe, first that there is nothing further for us to believe. Christ then taught all out of the Law and the Prophets. What Christ taught, he delivered to his Apostles to be preached to all Nations, and they preached it also, 
k Rom, 16. 26.  by the Scriptures of the Prophets, 
l Gregor. in Cant. cap. 5. Apostoli à Prophetarum dictis fidem integram acceperunt.  receiving the whole faith, saith Gregory, from the sayings of the Prophets. What the Apostles preached, they have delivered to us in writing, and beside that which they have written, there is nothing further for us to believe, and this is the old way. Seek now here for Popery, and where is it? Look through the Gospels; turn over the Epistles; where is the Pope? Where is his Supremacy? where are his pardons? where is his Mass? where are his Images? where is all the rest of that filth, which like the dung out of the stable of Aug●us, so we have cast out of the Church? Will they say of all these things as Bellarmine saith most ridiculously of their vowing to Saints, to give reason why it is not spoken of in the Scriptures; 
m Bellarm. de cult. Sanct. c. 9 Cum ●●rib●rentur cript●rae s●●cte, non ●um coeperat usus vouend● Sanct●s.  When the scriptures were written, the custom of vowing to saints was not yet begun? Witless man, if there were no use or custom of it then, what do we with it now? or what do we with any thing else that Christ by himself and his Apostles did not teach? 
n Ambros. de Virgin. lib. 3. Nos nova omnia quae Christus non d●cuit, ●ure damnamus, etc. si Christus non docuit quod doc●mus, etiam nos id detestabile iudicamus.  We justly condemn all new things, saith Ambrose, which Christ hath not taught; if Christ hath not taught the same that we teach, we judge it worthy to be detested: and 
o Hieron. in Psal. 86.  exceptis Apostolis quodcu●q aliud postea dic●tur, abscindatur; non habeat post●a authoritatem. Quamuis ergò sunctus sit aliquis post Apostolos, quamuis disertus sit, non habet authoritatem.  after the Apostles, saith Hierome, whatsoever shall be said, is to be cut off; it is afterward of no authority, be a man holy, be he learned, after the Apostles he hath no authority; namely, to teach any thing further or otherwise then they have taught. But this trial the Church of Rome abhorreth, and as the thief is ashamed when he is taken in his theft: so are they here confounded with shame, and stand as it were astonished, for that they see the Apostles and Evangelists have said nothing at all for them. They would feign make show of something; they catch here and snatch there, as the dog doth the water at the River Nilus; but can find nothing to stay upon, nothing for clearing of any cause that they maintain against us.  
11 And what if we come lower to the times after the Apostles, shall we find cause there to take Popery for the old Religion? Of their maimed and party-communion, their jesuits and others confess, that 
p Coster. Enchirid. cap. 10. Diligenter notandum alterius speciei communionem non tam Episcoporum mandato quàm populi usu & facto (conniventibus tamen praesulihus) irrepsisse.  it crept in by custom and by the fact of the people, the Bishops not commanding it, but winking at it: that 
q Cassand. Consult. art. 22. Compertum est ecclesiam Romanam mill amplius à Christo annis in solenni praesertim & ordinaria huius sacramenti dispensatione, utramque speciem omnibus ecclesiae Christi membris exhibuisse.  for the space of a thousand years after Christ the Church of Rome did administer ordinarily in both kinds; so as that Thomas Aquinas in his time mentioneth the receiving in one kind, as accustomed but only 
r Tho. Aquin. sum. p. 3, q. 80. art. 12. in corp. In q●busdam ecclesiis obseruatur ut populo sanguis sumendus non d●tur.  in some Churches; and we challenge them to show that ever the Communion of old time was so administered in any Church throughout the whole world. They cannot show any such thing; and shall we then think that the Religion which now commandeth this mangling of the Sacrament of Christ to be the old religion? Of transubstantiation Scotus one of their great schoolmen acknowledgeth, that 
s Bellarm. de sacram. Eucharist. lib. 3. c. 23. Scotus ait, ante Lateranense concilium non suisse dogma sidei transubstantiationem.  before the Council of Lateran, almost twelve hundred years after Christ, it was no Article of Faith: and of their other tricks and devices for the upholding thereof, of accidents subsisting without any subject, and giving nourishment and food to the body, and such like, the authors of their first Index Expurgatorius, plainly say, that 
t Index Expurgat. Belg. in Bertram. Quae subtilissime & ●●rissime posterior aetas per sp. sanctum addidit.  latter time added them by the holy Ghost. If latter time have added th●se things, then surely these things are no part of the old way. And whereas they pretend the holy Ghost as the author hereof, we will return to them that which chrysostom saith to the heretic, 
u Chrysost. de sanct adorand. sp. Vbi legisti haec: Ex quo non legit haec scripta s●d ex seipso lo●●itur, manif●stu e●t quod non habet sp. sanctum,  Where hast thou read this? Because he readeth not these things in the scriptures, but speaketh of himself, it is manifest that he hath not the holy Ghost. To let pass their seven sacraments mentioned before, their Pope's pardons, their jubilees, their Church-treasury, their worshipping of Images, with sundry other apparent and manifest novelties, do they find in the old religion those precepts which they now deliver of deluding magistrates in their examinations, by Equivocations and mental reservations, and Evasions? Was it thought lawful by that religion that a man might take a solemn oath, and then play mock-holiday therewith, and salve by the thought of the mind, the false answer of the tongue? justinus Martyr telleth us the practice of the old way, far different from this Popish way, 
x justin. Mart. Apolog. Emori malumus propter confessionem fidei quam aut mentiri aut inquisitores fallere: alioqui in promptu erat usurpare vulgatum illud: jurata lingua est, animus iniuratus est.  We had rather die for the confession of our faith, then either lie or beguile them that do examine us; otherwise we might readily take up the common saying: My tongue is sworn, my mind is unsworne. That which they would not take up, is now taken up by jesuits and Papists, and that is deemed lawful and right which even the very light of nature taught men to condemn as wicked & unlawful. In a word, where do they find in the old way that which before I mentioned, that the Pope or Bishop of Rome, hath a superiority over Emperors, and Kings and Princes? that he hath authority to depose them from their crowns and dignities, and to release their subjects of the allegiance which they have sworn unto them? that upon his excommunication, it is lawful for their subjects to rebel against them, and to practise all hostility for the removing of them? O most impudent & shameless men, carried now beyond all bounds of modesty or honesty, who have written so many books of la●e for the defence of this paradox? when as in all their books they do not, they cannot bring one sentence or syllable of antiquity, no precept, no example for justification thereof, which notwithstanding they commend for 
y Bellarm epist. ad Archi. presb. unum ex praecipius fidei nostrae capitibus & religion's Catholicae fundam●ntis.  a chief and special point of the Catholic and Christian faith. But this point of Christian faith Tertullian knew not, when he affirmed in the name and behalf of christians, that they held 
z Tertul. adver. Scapul. Colimus imp●ratorem ut hominem a Deo secundum, solo De● minorem.  the Emperor to be a man next unto God, and inferior to God only: that 
a Idem. Apologet. cap. 30. In cu●us solius potestate sunt: à quo s●cundi, p●st quem primi ante omnes.  the Emperors were under the power of God only, being next unto God, and after God the first before all men. Nor Optatus, who sayeth that above 
b Optat. lib. 3. Super imperatorem non est nisi solus Deus qui fecit imperatorem.  the Emperor, there is none but God only that made the Emperor. Nor Chrysostom, who saith of the Emperor Theodosius; 
c Chrysost. ad pop. Antioch. hom. 2. Laesus est qui non habet parem vlliom super terram: summitas & caput omnium super terram hominum.  He hath no peer upon earth: he is the head and highest top of all men upon the earth. Nor Cyril, who saith to the same Emperor Theodosius, 
d Cyril. Epist. ad Theodos. praefixa lib. adver. julian. Vestrae serenitati nullus status aequalis est.  There is no state equal to your Majesty; 
e Idem de rect. fide ad Theod. Vos estis & summarum dignitatum sontes & supra omnem eminentiam.  you are the fountain of the highest dignities and above all eminency of men. Nor Gregory Bishop of Rome, who acknowledgeth to Mauricius the Emperor, that 
f Gregor lib. 2. Epist. 61. Potestas super omnes hom●nes dominorum meorum pietati coelitùs data.  to him was given power from heaven over all men. Nor Agapetus a Deacon of Constantinople, who said to justinian the Emperor; 
g Agapet, Paraen. ad justinian. cap. 21. Non habet Rex in terris se quenquan altiorem.  The King hath none Superior to him upon earth. Which sentence 
h Anton. Meliss. lib. 2. cap. 1  Antony the Abbot, surnamed Magnus, transcribed into his Sermons as Catholic and sound: as did also 
i Maxim. sentent. ser. 9  Maximus an ancient Monk, but now the 
k Index Expurgat. Hisp. in Biblioth. sanct. Patrum. tom. 1. Deleantur illa verba: Non enim habet in terris se quicquam excelsius.  Index Expurgatorius of Spain hath condemned this sentence as uncatholicke, and unsound; and commanded the same in the sermons of Antony to be henceforth omitted and left out. But what? shall we think that all these were ignorant of the Catholic faith? was the Bishop of Rome then the highest State upon earth, and did not they understand so much? And if it were so, was there never a Bellarmine, never a Matthaeus Tortus, never a serpens tortuosus that would hiss and thrust out the sting, against these impugners of so main a a point of Christian belief? Or shall we not rather think these most shameless and ungodly creatures that will thus wilfully go against so clear a stream of antiquity; having nothing, nothing at all from thence to allege for defence of that they say; nothing for any colour thereof, but only that they bring some speeches, touching generally the dignity of Priesthood, whereby they may as well prove every hedge-priest to be superior to the greatest Monarch in the world, and the meanest Bishop in the world, to be equal to the Pope? Thus whilst they still pretend and make show of the old way, they give us just occasion, to say of them as Tertullian said of the old Romaness; 
l Tertull. Apologet. c. 6. Laudatis semper antiquitatem & nouè de die vivitis.  Ye are still commending of antiquity, and are full of new devices from day to day. But we take knowledge hereby of that Antichrist, of whom it was foretold by the Apostle that he should 
m 2. Thess. 2. 4.  exalt himself above all that is called God, or that is worshipped: which Saint Hierome expoundeth to consist in this, that 
n Hieron. in Dan. c. 7. Elevatur supra omne quod dicitur Deus, cunctam religionem suae subijciens potestati.  he shall subject all Religion to his own power; he shall make of Religion what he list, even as the Pope doth.  
12 It remaineth now briefly to note what in duty concerneth us when God hath made his way known unto us, and that is, to walk therein. For as it booteth not to know the precepts of bodily health, if we put not in practise what we know; so neither availeth it to know the way of eternal life, if we only know it, and be careless to walk accordingly. To walk, I say, both by preserving integrity of faith, and by yielding conversation of life correspondent and agreeable to our faith▪ because the way doth not only teach us true faith, but also a virtuous and godly life. Here it is for us to learn wisdom. If to know the way were sufficient to eternal life, how many would obtain salvation, who now go headlong to destruction? To behold the kingdom of God a far off, as Moses did the land of Canaan, whose heart doth it no● move and enamor with the desire of it? in whom doth it not breed a will to know the way to come unto it? But to walk in this way and to continue therein, to undergo the yoke of Christ, to deny ourselves and to mortify the desires of the flesh, and of the world; to fight against sin that fighteth against us, & in a word to follow the example of jesus Christ, and as we have received him so to walk in him; these are things so uncouch, so strange and cross to our nature and will, as that many rather than they will thus do, do frustrate all their knowledge, and are content to betray their own salvation. 
o Bernard. in Cant. ser. 21. Quàm pauci post te, o Domine jesu ire volunt, cùm tamen ad te pervenire n●mo sit qui nolit, scientibus cunctis quia in dextera tua delectationes usque in finem, etc. Ex his erat ille qui dicebat, Moriatur anima mea morte justorum, etc. Mortem spiritualium optant sibi etiam carnales, quorum tamen vitam abhorrent, scientes pretiosam mortem esse sanctorum.  How few are there, O Lord jesus, that will follow thee, saith Bernard, whereas there is no man but is desirous to come unto thee, all men knowing that at thy right hand there are pleasures for evermore? Such a one was Balaam, saith he, who said, Let my soul die the death of the righteous, and let my latter end be like unto his. And thus carnal men desire to themselves the death of them that are spiritual, because they know that precious in the sight of the Lord is the death of his Saints; but in the mean time, they abhor and shun their kind of life. How many are there, that can like well to yield unto God all external acts of devotion, but so that he will give them the liberty of their inward affections? How many can be content to admit the faith of Christ, so that they may be required no works, or at least no other works than they please themselves? How many are glad to embrace Christ as jesus to save them, who like not to have him urged upon them as their Lord to govern them? But Christ cannot in any wise brook this dismembering of himself. The true mother could not endure to hear of the dividing of her child. If Christ be truly conceived & borne in us, we cannot yield to that dividing, of him but will receive him whole. If we will needs divide ourselves, to God by profession, to the Devil by action; to Christ by faith, to ourselves▪ surely God because he cannot be content with half, will leave the devil to take all. Let us not be like the Philistines, who 
p 1. Sam. 5. 2.  took the ark of God, and set it up by Dagon their idol God. 
q August. in Psal. 77. Qui sic su●c●p●unt testamentum Dei ut veter● vanitate non se exuant, similes sunt hostibus populi eius, qui captivatam arcam testamenti juxta sua idola pos●erunt,  So do they, saith Austin, who so receive the Testament of God, as that they strip not themselves of their former vanity. So do they that take the faith of Christ, and set it with the idols of their own corrupt and sinful lusts. Let us not be like the jews 
r Mat. 27. 34. Vulg.  who gave Wine indeed to Christ but mingled with Gall. 
s Origen. in Mat. tract. 35. Quanticunque secundum doctrinam quidem occlesiasticam sapiunt a●i●unt autem male, daunt e● viru ● bibere f●lle permixtam.  So do they, saith Origen, who are minded rightly according to the doctrine of the Church, but do live amiss. Let us not be like 
t Matth. 21. 19  the Figtree in the Gospel, which had leaves only and no fruit; that tree we know was cursed by our Saviour Christ, and withered soon way. This befell not for the trees sake, but in the tree Christ would teach us what we are to expect, if we yield leaves without fruit, if we have shadow and show only without substance; if we labour only to know the way, and make no conscience to walk in it. 
u Luk. 12. 47.  The servant that knoweth his master's will, and doth it not, shall be beaten with many stripes; 
x jam. 4. 17.  and he that knoweth what is good, and doth it not, to him it is sin. God direct us the right way to come unto him, that by understanding we may know him: and by obedience, may serve him, and may so pass the course of this transitory life, as that the end thereof may be to rest with him in everlasting peace and bliss, through jesus Christ our Lord and only Saviour Amen.  
FINIS.   

Errata.  
Page 5. line 7. for in sin, read by sin. p. 19 l. 9 for not these vessels but these. r. not, those vessels, but, these. p. 41. l. 18. for seducements and Heretics. r. seducements of Heretics. p. 26. l. 11. for like credit. r little credit. p. 29. l. 2. for devise. r. advise. p. 26. l. 8. for party. Nestorian. r. party-Nestorian. Ibid. l 21. for yet, r. yea.