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 ways, the Old-good-way to Heaven.  Though the Lord give you the bread of adversity& 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, knowledge and Rest to the soul, through our sole-Saviour JESUS.  
RIght dearly beloved! My hearts desire& daily prayer unto the God of Israel is, that you may be saved: these lines will testify more desire than ability to benefit. My aim herein hath been, as to point at all false ways, so to describe the Old-good-way to heaven.  
That there is but one God, is a truth so fully proved& universally believed, 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 travel thitherward.  
As we believe the unity of the author& the end, so should we all believe the unity of the means. Yet mans perverse nature longs to taste of forbidden fruit; is ready to go out at every turning; nay, to make some ways 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 happiness, but more do miss, than hit the way; choosing by a disorderly carriage the last misery, which is an eternal banishment from the life God. One great reason is, because most follow their Predecessors, upon traditional information, without any serious examination, what they did, or should have done: & many will undertake to be guides for lucre sake, not knowing the way themselves.  
Moved I was to treat of this Subject, to rectify the judgement of some, in a twofold opinion not more dangerous than common; viz, First, that popery is the old religion, furnished for her defence with the consent of antiquity: than which, there is no one conceit more false or hurtful. Secondly, that strict Walking with God, according to the rule of his word, is a new device, to be condemned 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, red or heard of. Thirdly, that all those human 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 show how the Fathers( who lent the light of their style in their writings to illustrate truth) have interpnted Scripture, in the received fundamental points of faith,& how Councils stood affencted, before Anti-Christ violently advanced his bloody 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 weakness 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 ways ready to distaste the wheat for this Chaff, as some are pleased to term it. As for the names of heretics, which were inventors 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 perk up a pearl out of that dunghill. Fourthly, whereas my testimonies throughout, are but pointed unto only, not set down 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 alloy the furious heat of some, fruitless, 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 divinity: 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 voices which Drusus heard in his wars, go no further. Thirdly, for a Guid to the whole Church; that all to whom they may come& want them, may discern the house of God from a den of thieves; the Militant from the Malignant Church,& the truly old Religion squared out& bounded by the Divine rule from all other that are so in name only; pretending authority without Truth, succession in Dominion, not Doctrine, with number of reasonles voices, special emblems 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 sum of twice three years study, with some experience. Either reprove them by sound argument, or approve them by your practise.  
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; hearty desiring your conversion& salvation; which cannot be attained but by the old-way. The oldest I find is here described; take this, or show me one more grey. The reasons dissuasive 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 laws, receive his mark, or the number of his name,( be you what you will, Greeks or Latins, learned or unlearned,)& so live& die, you cannot be saved. The way they go, 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, erroneous custom without an impartial guid. believe not what men say, examine why. Stand in the ways, 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 join wholly with the Roman-Church, or cease to pled for her. Why should pen, pulpit or Press, sand forth studied toys, 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 misled you; neither be overbusy with curious unprofitable questions about things unrevealed or truly indifferent. Lest fighting about shadows, 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 trial overtake the world: wherein the faithful shall stand& be fully purged; the faithless shall cleave unto& perish, with the Romish hierarchy. 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 scornful.  
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 magistrates, harken 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 fiery Cherubims, turn the edge every way to keep sinners from running into by-lanes, from the three of life. Be valiant for God! Permit not idolatry 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 enquiry 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 money 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 scholars to holy functions( who can hear no other voice calling them, but that of exterior lustre or temporal commodity) is not only in itself a great corruption, but the evident cause of much& great evil in the Church. Use your power to place faithful 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 apostolical Vigilancy. residency in person& execution of office, is of absolute necessity. Reform homebred evils, that Rome may the clearer see her errors& return( is it possible?) into the Old-way again.  
To you Ministers appointed to be guides, 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 safety of souls. First learn the way yourselves, then direct others. Take not the office without a lawful call, ability, willingness, 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 spiritual with a corporal wife, lest both prove unlawful. Such pills, though gilded for a time with custom & consent, may prove in the end bitter to your taste, 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 fruitless ambition. Will the Olive-Tree leave her fatness, the Figtree her sweetness, the Vine her wine& go to be promoted? None but the Bramble, will do it. Let the power of the Cedar, crush these aspiring Briars. The least is charge enough. See what evidence you can find in yourselves, of a lawful 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 barns, 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 unblamably: if you are entrusted with administrations of word& Sacraments, begin first of all to dart the rays of sanctity in that firmament of honour wherein you are placed. Let the simplicity of the gospel be dearer to you, than any other worldly honour. rely not on Dispensations to attain preferment, your greatest honour is in yourselves& 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 knowledge; 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, inhuman blows, are not able to bow such weakness; tie 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 ways of your household: instruct your children& servants: observe the hours for prayer, notwithstanding business. 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 do, but teach them what they should do, with meekness. Sin is deceirfull, youth frail. Say, nor do any unseemly thing in their presence: tender wax takes any impression. Pluck them from the paths of death. led them in the way to life. Provoke them not to wrath by a greedy restraint of necessaries. Promise no more in marriage 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 guides 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 causelessly. 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. do what is commanded, without replying, in singleness of heart, not eye-service. So follow your business, 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 magistrates! 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 inn to a weary 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 red, Up& get you hence, here is not your rest? I conclude with the Apostle, Silver& gold have I none, but such as I have, do 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 ye in the ways& see,& ask for the old paths, where is the good way,& walk therein,& ye shall find rest for your souls. 

CHAP. I.  
DIversity of ways, works a diversity in mens minds,& ignorance of all, distracts their choice of any: at the first sight whereof, we should stand amazed, had not the foreseing eye of a wise God better provided for us; giving us his word to be a light unto our feet& a lantern to our paths, to guid us into the way of peace; which commands us to inquire before we choose; Ask thy fathers,& they shall show thee, inquire of the ancients& they shall tell thee; that the authority of sacred antiquity, may ever tread down the audacious impudencies of profane novelty.  
It is a commendable practise of all wise travellers, before they begin their journey, to inquire of the aged& to conclude upon their way. Yet such is the secure folly of most in their spiritual journey towards heaven, that they never, seldom or coldly inquire, whether they be in or out of their way: they begin rashly without consultation, going forward with as much indiscretion& distraction about the way: so it always 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 less to inquire; most slighting antiquity, would be teachers; desirous not so much to teach only, as to teach things they never learned; vainly supposing it glory, to be the first treader of a path, though it leads to destruction. Such hath been& is the manner of mens too too much affencted singularity. One cries, this is the way, another checking& countermanding that with a louder& greater echo, shouts more forcibly, That is the way. One cowardly creeps through the hedge, as if he would steal to heaven unseen, not daring to profess the truth: another violently leaps over all, as though he would fly thither,( ungoverned 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, go thy way forth, by the footsteps of the flock. And the Prophet Jeremy here, his countrymen the Jews, stand in the ways, 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 sum of the Chapter:& at the first view, you shall find 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 do not profit. They did not know God, or inquire after him: they were idle& ignorant, Chap. 6.13. From the greatest to the least of them, every one it given to covetousness, 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. matthew; that whereas by their place, they should have been the salt of the earth, they had lost their savour,& were good for little else, 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 near 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 vinegar. The scarlet-rose was stained,& the richest furs moth-eaten. The great men were horribly corrupted,& others learned 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 die; the vulgar will dare blaspheme themselves to hell:& if luxury be clad in a scarlet rob, 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 whom shall I speak& give warning, that they may hear? behold their ear is uncircumcised& they cannot harken: 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 fountain whence do flow the unsavoury streams of a wicked life: idolatry was tolerated& practised. whoredom, Chap. 5.8. covetousness Chap. 6.13. cruelty Chap. 6.7. shameless obstinacy, Denying all this; neither would they give credit to what the Prophet spake. Chap. 5. vers 12, 13, They have belied the Lord,& said, it is not he, neither shall evil come upon us. For which the Lord threatens them with many dreadful 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,& showing them a means 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 goody wandring Jews, thus saith the Lord, you are traveling for rest, but this is not the way; make a stand, behold consider, inquire for the old way, which is the good way, therei●… walk,& ye shall find 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 instrumental joining 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 faithful ministers must deliver nothing, b●… what they receive in charge: Their Lords mind& will. T●… change their commission is treason; to make new articles idolatry. Gods ministers must declare only Gods word boldly, plainly, truly, unto those to whom they a●… sent in ambassage; that for their warrant, if they should b●… demanded, they may still bring, thus saith the Lord. ambassadors must not go 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 proclaim 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, else it w●… not multiply in their hands.  
If men would give houses full of gold& silver, they oug●… not to go beyond the word of the Lord to do 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 observed it; anger nor affectio●… no hope of gain or preferment should draw them to eith●… hand. Yet how these have formerly& do daily misled many, is lamentable to hear& consider. What ever great ones do, some have& will defend. The reason is; flatterers are preferred, when plain-truth-speakers are suppressed& disgraced. 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 admonished 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, clapped 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 faithful witnesses. Great ones would hear pleasing things. Ahab hateth Micaiah;& Herod, John Baptist: They spake too plain. Yet it is better to speak truth boldly, when occasion is offered, than to flatter& lie 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 suspicion 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 greatness will be served with such smoke, 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 red of such hatred& enmity between the two great Dukes of France, orleans& Burgoyne,( kingdoms have most peace& Kings most safety, when such greatness is under the crown only; as the maiden Queen of right famous memory was ever right conceited) that Burgoyne caused orleans 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 do, but to defend& countenance what they have done) there arose one Mr. John Petit, Dr. in Divinity, who wrested Scripture& History, to justify the murder; but was afterward condemned for heretical, by the whole university of Paris.  
And all ages of the church have been pestered with su●… monsters: who have laboured by the same means to con●… nue& enlarge the breach both in Church& State. Dastard cowardice& base flattery among the English clergy, t●… main let of reformation& maintainer of Corruptions, see●… to be the first mover in the ruin of this flourishing King●… me: To prevent future, let all ambassadors, 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 precious souls of men saved,& the●… selves hereafter shine as stars in the firmament for ever: but 〈…〉 the contrary, how by this base, servile practise of flattery, Go●… the most suppream, is highly dishonoured, their honourab●… place stained, the life& liberty 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. abhor& 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 〈…〉 show a right not a smooth way, the way of duty, not 〈…〉 delight, the way which men ought, not which haply they lo●… to go in. Soothing in any is bad, but in you it is ab●… minable. Remember that the most faithful messengers, th●… ever God employed, have set such a copy of freeness i●… truth-speaking. The known examples of Moses towar●… pharaoh, 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 supreme judge●… decider of all doubts& controversies. When many ways are proposed, we must consult with the word of God, take the old way. As God at first put corporal light into the Sun, so hath he put all heavenly light into the Scriptures: they are the touchstone of all metals: they are in S. Peters dialect, a more sure word of prophesy, where unto they do well that take heed, 2 Peter 1.19. ye err, or go out of the rightway, because ye know not the scriptures. Math. 22.19. saith our Saviour. The Church, however taken, hath but subordinate authority, neither can any fly so near to Rome as to maintain the contrary, without a Popish quill. The practise of our worthy predecessors, who followed this star to conduct them to Christ, maintains our doctrine. Optatus that lived 1300 years ago, compares doubts& controversies in the Church, to children disagreeing, about their fathers legacies, telling us, they may not go to the grave, or knock at heaven gates, but to the will& testament of the deceased. After him S. Augustine,( a holy& painful Bishop worthily honoured,) exhorts us, when there are divers ways, one saying this, another, that is the way, not to hear with assent, what jerome, Ambrose, Augusstine, what this or that man says, 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; said audiamus haec dicit Dominus. When learned men differ. when strength of reason& variety of authority are urged, return& 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 show that Christ was both present& president:& 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, hear& obey his faithful ministers, we honour, hear& obey God; if we stop our ears against their message. disobey, abuse& despise them, God takes it as done unto himself. He that hears you, hears me, he that despiseth you, despiseth me; Luke 10.16. Christ seems to say to his Ministers as the Emperour answered Paulus Pflugius complaining 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 do, 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●… flattery; fully, without partiality; 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 disability, idleness▪ silence, having more particular Cures than tongues: for their practise, approving some evils they should reprove; their feet cast dirt into their mouths; their life being at Sanballats work, whilst their doctrine is as Nehemiahs; they make hebrew of their discourses& red them bakward in their practise. Malac. 2.9. Therefore have I also made you contemptible and base: Ribera upon that text bewails the baseness 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, embracing 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 grievous to the Lords people, an object of Heavens anger,& earths execration. Occasion is offered unto some to laugh, to scoff& despise both their persons, doctrine& profession: yea it is one great hindrance 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 believe by human reason, that the Religion professed by such detestable people,( viz, the Impious insolent prelates& Church-men) could be true. Span. Hist. p. 834. And when an edict was made whereby all the Jews were enjoined to embrace christianity within a few moneths under penalty of confiscation of goods& perpetual banishment,& the decree published& executed severely by the instigation of the Prelates& slothful Pastors& other seditious Church-men, who desired rather to destroy than feed these miserable creatures; they choose rather to retire a thousand leagues, than to draw near to receive any religious instruction from so irreligious people; whose Piety was but childish Ceremonies,& external services, their knowledge mere cunning& deceit, to maintain& increase their riches, &c; as the same Historian relateth p. 946. Let Ministers be careful, painful,& conscionable; they are Gods portion, set about his immediate work, to save that Christ hath redeemed, Math. 5.14. ye are the light of the world, a city set on a hill that cannot be hide. 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 piece of cloath of gold, or a crack in a silver bell is quickly observed,& as in the celestial bodies, every aberration is soon noted. Therefore as the three 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 holiness 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 angelical Choir. Indeed the world, though unjustly, look for angelical 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 profane world be darted through you upon the Lord, who will return it, with an heavy hand, upon their own heads, as hath been often seen.    

CHAP. IV.  
SEcondly, the sum of the sermon may be divided into its parts; which 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; ye 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 itself.  
The Lord by his Prophet supposes, or rather plainly shows, that the Jews had invented divers ways to themselves; new, dangerous paths, both in their belief and practise, 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 enjoins them& in them all travellers, to inquire of the way.  
Stand in the ways.] 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 mind, whereby resisting all opposition or persuasion to the contrary, men resolve to maintain 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 judgement& resolution, therefore it is said, {αβγδ} upon the ways as overseers; stand, inquire, approve, then go on.  
Behold or see.] This word is exegetical to the former; stand not to continue in new ways, nor approving all ways( as some have erroneously thought& maliciously vented that the sovereign being may be served in all sorts of sects; whereas there is but one sun in the world, so there is but one truth,& that a strait 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& settled resolution, the Lord in the next place, directs them what they must do 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 else doubt thereof, their present course is to ask& inquire of others: such as do so, can never go far out of the way; provided they be careful of whom they ask, comparing their answer with the rule of faith: for there is a two-fold old way, one of sin, heresy& idolatry, an old beaten path(& the more ancient the more dangerous it is, since it is antiquity of error, 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 ciphers in Divinity,& no more to be stood upon, than they will bare weight in the balance of the sanctuary. The way to hell is widest, there are many birds of prey: Pebbles lie every where. The droves of men are like the Droves of beasts that go 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 itself, 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 paucity in this, discourage or affright from it. herein are the best fruitions, though in the former are most companions. Christ calls his company a little flock;& his way, a strait, a narrow way, fittest for a few, in comparison of alliens who continually follow the devil, the vain world& their own strength-destroying corruptions. Yet who can count the dust of Jacob, or number the fourth part of israel? 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 several ages, who have garnished heaven& earth with brightness. 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 hypocrisy or temporising neutrality. Secondly, a constant practise of holy duties& good works,( without which none can be saved) both public& private, agreeable to such profession. The Jews are not here persuaded to speculation only, to a painted profession, vain-glorious& empty ostentation, but to reality& active walking in the ways 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 bustle in the way, but do not, cannot walk one foot towards heaven; as the house cannot be without a foundation, a three without its root, or avessel move upon the Sea without a bottom, or an excellent watch without a Spring. Let no man separate what God hath joined, a sound profession without affencted curiosity,& an holy conversation without painted hypocrisy: join both,& be assured to find rest unto your souls.  
Thus we see the contents of this Scripture, the sum of mans duty& the top of Gods mercy; your walk& rest, presented as in a map: the doctrinal conclusions arising therefrom, are these, viz.  
First, There ever have been, are& will be divers ways& religions amongst men,  
Secondly, It is the duty of all Christs people, to stand, ask, examine& try among the ways, 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& bliss, 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 ways& religions amongst men, all pretending truth& antiquity; some saying, lo here, others, lo 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 ancient& grounded upon the word, but hath a lye 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 madness of heretics,& 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 woeful experience can testify of numbers in these times of general apostasy from the Truth, when men will not endure sound doctrine, but heap up teachers to themselves, having itching ears.  
To relate all those several ways found in Histories both divine& human would more amaze than instruct you. Therefore passing by gentilism, a way wherein men either worshipping nothing( being clouded with ignorance, misery& sin& unable to understand a God most onely& simplo, with one touch of the soul) or themselves or inferior creatures making a dissection of the Godhead, into so many parts as there are errors 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 happiness; so vain were they in their imaginations. And to say nothing of judaism, a way right enough then, had they kept the bounds,& not gone astray, by idolatry, the necessary forerunner of faction& division, which afterward ensued among them; or, had they not like a dull people mistook the shell for the kernel, the Casket for the jewel,& lodged their souls where they should have only baited,& doted on shadows as on the substance itself. We will view Christianity only; Where it is most necessary for us, to inquire for the old way, which is the good way: mens curious nature having forced 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 design in the beginning; it shall suffice to point out the authors of such new ways, with their adherents, how& by whom they were condemned.  
Jesus Christ the eternal son of God our only Saviour, having plainly described that way wherein all faithful men& women should walk after him to heaven, foretells withall of many that would arise after,& invent new ways, 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 prophecy was fulfilled: there arose simon Magus, whence came the Symonians,& our too-too-much practised simony( under the reign of the Emperour Tiberius, before Christ suffered) who was the ring-leader or father of heretics, as Irenaeus stiles him; of whom, something we find in the Acts of the Apostles, Chap. 8. vers 9; but of his fantastic opinions( ways mee-thinks no reasonable man much less a God as he blasphemously feigned himself to be, should have gone) we red 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 ways to hel be bad enough, yet some are worse than others, participating more of the venom 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 groundless( if new it is enough) can any one, that desires to be singular, invent, but he shall find some followers, amongst the unsettled multitude? After him,( as in diseases, one comes after another) Cerinthus endeavoured to coin 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& penned as Tertul:( Lib. de prescrip. advers. haeret: Chap 46.) is of opinion. About the same time( lo how weeds do spring!) Nicholas author of that sect called Nicholaitans, broached many false& dangerous opinions; of whom we red 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 itself!) Such were Hymenaeus, Philetus,( men given up to carnal delights, as their name imports,) Alexander &c amongst the Colossians, Thessalonians, Corinthians, Galathians, Philippians; as we find it testified& complained of, in their several 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 gathered out, till Christ come with his fan; we red of Basilides, Carpocrates,& Saturninus; men monstrous in their ways, called either by themselves or others, gnostics. At the first, they went in one path, but after while, falling out by the way,( as the manner of heretics is, though brethren in iniquity) they partend stakes& company, each one taking his own share of heresy; 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 policy to disperse abroad his agents, to enlarge their masters kingdom, by infecting of& so drawing followers out of several parts. Satan himself is such a vagrant: he goeth up& down seeking whom he may devour.  
After these, Valentinus, author 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, persuasive 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 martion, father of the Marcionites, as the Pope of the Papists, appeared to tempt, disturb& seduce the Church; who because he was excommunicated by his own father, for deboistnes, fled his country, came to Rome, joined with the heretic 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& practise; 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 ways; forsaking the way his master left him, he went sometime with the gnostics, 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 heretic stood up, whence came the Montanists, pestering the Church& misleading both men& women for many years, insomuch that profound Tertullian left his own, to walk a while in this way.   

CHAP. VI.  
IN the third age of the Christian world, we red of Beryllus; falling into the heresy of Artemon, against whom Origen disputed, as jerome testifies. Of one Novatus, father of the Catharists, that coming out of afric unto Rome, there standing for, 
Gazing after that high dignity, hath made many to stumble& run out of the way. & disappointed of a bishopric, 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 dignity, met a check unavoidable, which caused him rage almost in the same manner, corrupting& disturbing the peace of the whole Church. Strange it is to observe, yet worth observation, how many heretics, what trouble, desire of honour hath raised in the Church;& how the earnest svit after such preferment, discontent following dissappointment with desire of revenge 
Ursinus disappointed of a bishopric, did so rage& raised such a war against Damasus of Rome, ut Orationum loca humano sanguine replerentur. Caranza. Sum. council. p. 99. Ruff. Lib. 2. Chap. 10, So Thabulis turned heretic on the same account. Teste Eusebio Lib. 4. Hist. Chap. 21.  hath drawn many out of the right old way, into the way of heresy. Let others beware.  
After these, Noetus& Sabellius were set up, whence came the Noetians& Sabellians, whether walking in one or two ways, the guides being two, is controverted; Epiphanius says in two; Augustine thinks in one& the same, which is most likely; so far as I can observe by what I red. 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 ways invited passengers to walk in them, but the footsteps of ancient heretics perceived, made men timely careful to prevent the danger. No sooner was one avoided, than another was offered; for immediately 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,) choose twelve Disciples, sending them into divers parts, thereby procuring many followers.   

CHAP. VII.  
IN the succeeding age, we find Arrius( who had Pleniorem gratiam a Diabolo, received more Divels-grace, as Tertullian speaks ironically of some heretics) under the reign of Constantine the great, with great rage& fury, forcing a new way, more dangerous than all the rest; because invented by a scholar, deeply-skilled in all kind of School-Divinitie,( whereby an active wit without wisdom& grace, will maintain any thing) seconded by the powers both of Church& State. Some Emperours& Emperesses, most Bishops, with all under their several charges, following their malcontented guide, pricked forward through a greedy desire of vainglory,& emulation of Alexander then Bishop of Alexandria, to whom he thought himself nothing inferior in learning, as Nicephorus relates the story. Good scholars, 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) else they may easily led themselves with many more to destruction.  
immediately 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 down right in the Arrian path. No heresy ever continued long, universally one: that's a special 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, name themselves Arrians, as treading directly in his steps, others went a little off, but not altogether, as the Dulians, Eunomians& Macedonians Division among the authors, doth still accompany the downfall of an error. After, there arose Marcellus& Photinus, who wrestling over earnestly against the falling Arrians, fell backward themselves, into the erroneous path of Samosatenus& Sabellius About the same time, Audius leader of the Anthropomorphites, fell to disdain Bishops, calling them luxurious, idle, proud, rich; which, as he thought, good ones could not bee, might not be: other opinions he had, truly dangerous. After him, Donatus, father of the Donatists, coming 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 stepped into Europe by spain, Italy, Rome, France, as Augustine testifies; breathing, though not entering 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 restrain notorious offenders; if this cannot be; we should not therefore run from the Church, let both grow together till harvest.  
We red 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, joining with the Messalians. Divers other authors of erroneous tenants, by whom little hurt was done& of whom less notice was taken, I pass over; all being hushed, silenced or suppressed, wee meet Priscillian, forcing a new way, by leveling, paring& laying together divers parts of rough& uneven ground, whereon the Sabelians, Manichees& gnostics had formerly set their feet. Lastly, to omit certain women, authors of the Collizidian way, who prayed& offered sacrifice to the virgin Mary( as most ignorant Papists now do) we red 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 own invention; the first cause or ground, whereby they were moved to this, I find not recorded.   

CHAP. VIII.  
IN the beginning of the fifth century, I find no new ways invented; but the disciples of the former heretics, running headlong, in the way of their masters, whom they never knew, not were able to maintain, having the tenants only without ground; as the Marcionites, Montanists, Novatians, Manichees, Sabellians, Tertullianists, Arians, Messalians, anthropomorphites, nazarenes, Patritians, Priscilianists, Donatists& the like; till Pelagius broken into a new dangerous way, robbing Gods grace to enrich nature& free-will; followed both by Papists& Arminians: the Lord in mercy reclaim them.  
Wee red of Anastasius& Nestorius, the one broaching, the other enlarging heresy: succeeded by Eutyches, misliking the Nestorian, stepped rashly into a worse way. So commonly men do, furiously opposing one, run into another extreme; as Basil the great hath observed of dionysius of Alexandria, that out of his zeal in opposing the heresy of Sabellius, he did first sow the seeds of the Arrian heresy; 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 find very few errors, except some branches of the Eutychian, or other fond heresies scattered here& there, as the Monothelites, Tritheits, Theopaschits.  
In the eight, 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 kind of ripeness,& 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 plain; because Anti-Christ that notorious man of sin,( all former heretics being but his fore-runner) who was to make a way for himself of all the rest, did appear, nay, domineer, in the Church; drawing after him, Emperours, Kings, People of all sorts; to walk in a catholic way: catholic, because it takes something from every one of the ways before mentioned;( In the same sense may mahometism be called catholic, being the scum of judaism& paganism sod together, here& there strewed over with a spice of christianity.) For the making& maintaining whereof, the arch-heretic Satan hath& doth exercise the depth of his policy; therefore the Apostle calls this way, A mystery of iniquity: a mystery, 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 mystery) as also, in regard of the cunning craft& subtlety used in the maintaining 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 antiquity. 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 subtle wits:& as it is written of Angustine before his conversion, that having suffered his mind to mount up, unto many curiosities, forsaking the helm of faith& reason, conceived himself as able as he was ready, to shape a divinity on the Ideas of his own brain. several 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 company& continuance, you must know, that he being the head, must have more followers& a longer reign, than all that went went before him had, being set together. Yet were not all in that way, of the way; some bodies joined with them, whose hearts& souls went another way. I commend them not! Opposed it was though weakly in every age. Not always openly withstood; till at length it pleased God, to enrich some with understanding& an heroic spirit above the rest, to stand, inquire,& protest against the errors of that heretical faction publicly. Whence it came, the way being partend, that some were called Protestants, from their protestation against new errors; others were called Papists, with divers particular factions on both sides; viz, jesuits, Seculars, Franciscans, Dominicans, Antitrinitarians, Lutherans, Arminians, Anabaptists, Brownists, Familists, Thaborites, Adamites, Swenfeldians, zwinglians, 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 nearest, shall be hereafter endeavoured in faithfulness to be manifested in this discourse, as my best observation( but not without much labour& great charge) hath learned, veiwing the steps of the ancient.  
If it be demanded, what may be the cause ground& original cause of this diversity of ways& 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 singularity& novelty in opinion& place; men loving honour& preferment more than piety& the truth, were easily drawn to betray the one, to obtain the other: Like those of old who could as earnestly provide oil to burn in lamps of Idols, as in those of the living God; they embrace all sorts of sects, making their arrows of every wood, so they might hit the mark of honour. For dignities eclesiastical, especially bishoprics,( for which there hath been such scufling among worldlings, thrusting one another out of the way; what strange combats have been made for the Mitre, whose golden borderings,& diversified glistrings have so darz'd mens eyes, that they covld see nothing else!) many have been strangely altered: 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 heresies; as Epiphanius& others declare. Arius envying Alexander a famous Bishop who was preferred before him in the episcopal chair of Alexandria, entred into desperate jealousies, Searching out all possible means to cry down this Bishop,& raise calumnies against him, to disposses him of his charge. And the life of Alexander being so unspotted, that no least slain 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 celestial father; whereupon this man, sought to reprehend him, alleging some passages of Scripture maliciously interpnted, of which he made use, to establish the unhappy heresy 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 mere 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 bishopric would swear to the Council of Nice,& then to keep it, would forswear it again. And Eusebius Bishop of Nicomedia, furnished with all those dispositions& industries, which the most subtle heretics 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 covered 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 learned much to his side,& when he saw Constantine absolute in the Empire, never was man more pliable 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 suffered banishment for the truth, bu●… to recover his bishopric, sided with the Arians. Which being common& observed, caused Ambrose& Augustine to fly& fear it as a snare; with whom we may reckon gregory nazianzen who refused the bishopric 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 reins, it keepeth no bounds. The malignity 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 puffed up with a fleshly mind, as the Apostle speaks of some, Colloss. 2.18. This tumour of the mind hath been the cause of most heresies in the world. The gnostics 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 heresy. He was so far from acknowledging a fault, that he would maintain it,& thought it was to make a truth of an error, opiniative to defend it. He had that which Tertulian saith, is familiar among heretics, 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 vicious 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, nile tristius legi; because he knew the falsehood 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 judgement, whose ill never rests in the mean. This way are men carried out to new-inventions.  
Thirdly, a malicious wresting of Scripture, as Athanasius testifies of the Apollinarians;& an atheistical bending of it, to the crooked rule of Philosophy; as Basil writes of Apollinarius& Eunomius, that they would have all divine truths confirmed by human reason& natural arguments, else 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 heresy 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 human more than divine authors,& to be exercised more in them, so placing the hand maid before the mistress, is the root of heresy, though it may not actually break out. What else are the doctrines of the Popish Schoolmen, concerning worship, free-will, inherent righteousness, the merit of works? but streams which flowed from the ethics 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 ye Platonists, Porphyrians& Origenists of our time, that go about daringly to circumscribe the great God in the universality 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 ruin.  
Fourthly, a vehement admiration of the persons of some, by following whose steps, men have persuaded themselves they could not err; with a superstitious resolution to d●… as they do. mall cum origen 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 heresy to be the true faith he would believe 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 ways begun well, in the end have turned 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 leans on, rather than on an●… foundation of its own; when these go 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 means to convert Alypius from one error;& h●… confesseth, this was an occasion, why he was so easily lead 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 hurtful. On such a confident mistake it was that Alexander took poison from his Physician, conceiving it to be physic. 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 ecclesiastical historian ascribeth the spreading of the Pelagian heresy to the same cause. Such was the ignorance& cleanness of the British Bishops, having little care& less 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 discern condemned ways, why& whereupon they have been rejected: it is necessary some should record in every age for posterity, what they know& learn in this kind. For who knows, whose work shall longest escape the devouring teeth of time, to benefit a second or third generation? We labour& plant for posterity, let every study contain something against heresy, that may speak for God& his truth, when the author is turned to day.  
Now the reason why the Lord permits this, is especially to prove his people. Deut. 13.3. Thou shalt not harken 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 ear& diligence, amongst many ways, to find out the old way. Constantius put his courtiers to trial& found who were for Christ& who for idols. So the Lord tried his people in the Palatinate, when many among them fell to popery 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 godliness 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 piece that will stand before the touch ston, nor all mettall that will abide the fire. Leaves are blown of, but the three 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 means are drawn forth& exposed to the world. If Arrius had not been born, who maintained a Trinity of substances,& Sabellius, who on the contrary maintained 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 foil. God would never permit venomous& poisonous 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 down 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 dwells be corrupted, yet it admits of no corruption,& 'tis a rare spectacle, to behold believers 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 ways, which is the old, that is, the good way.  
A position, common reason granteth, were there no other infallible truth to confirm it. But besides reason, we have divine testimony.[ 2 Cor. 13: 5. Examine yourselves, whether ye be in the faith, prove yourselves.] Be not deceived, cheat not yourselves with counters instead of gold. Bristol-stones may make as fair a show as Indian Pearls; Try, as the vintner doth the Vessel by piercing it, as the goldsmith doth metals;( 1 Joh. 4: 1. Beloved, believe not every spirit, but try the spirits whether they are of God.) error may be varnished, 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& catholic verity; are only chimeras of piety, spectres of wisdom,& flames, which will led persons into an Abyss of Fire& darkness.  
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 ourselves,& with the noble Bereans, see what way we are to walk in; what way we do walk in; whither in the old-way, the good way? Is it so? how know I that? because my ancestors went in it? that's no sound reason: how ever it fared with them, I am sure to be a Cast away, a damned person, for not following& improving the means allowed to me. Or is it because it is commonly called the old way? that's no sufficient ground: many damnable heretical ways have been so name; no way so new in every thing, but pretends antiquity in some things. Many relations are presented with a young mans brow, having an old mans beard; I mean novel superstition, disguised with pretended antiquity. How many old heresies to be found recorded for such in Eusebius& other authors, 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? trial is the duty, the ready road to certainty. He that buys a jewel in a case, deserves to be couz'ned with a Bristol ston. Bring all then to the standard of private examination, if you find no satisfying answer. ask& inquire of others; so doth the Scripture enjoin you,& so do the ancients advice& counsel you.[ Tertul. lib. de praescrip. advers. Haeret. cap. 9. Athonas. tom. 2. In Hierom. advers. Lucifer.] onely be advised of whom you ask. Compare informations by some infallible truth. Neither strive for particularities in the faith of our Church, Province or kingdom, but for the catholic truth, taught always since Christ, every where:& of all holy-learned men maintained.  
Qu: But seeing every company saith, their is the old-way: a former heretics laid claim to the catholic 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 falsehood alway leaves certain marks whereby it may be known,& the beauty of truth is ever like that lake of afric, 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 universal truth having these two properties viz. 

infallibility, and  
impartiality.   
Which can be no one man, nor all men now on earth, however considered. Not the ancient Doctors; they disclaim 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 mere concourse or meeting of many, doth not privilege any one. And Augustine tells 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 adversary with Conucils. Not Bishops in their decrees& consistories; they have been authors both of schism& heresy. Not the wrangling Schoolmen, who by their will would never end any thing.  
An impartial judge in his own cause, who hath or may be esteemed 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 wholly impartial in judgement of their own way,( The way of a fool is right in his own eyes, Prov. 12: 15, 26, cap. 14: 12.) is a new opinion of the latter Canonists, School-Divines& Jesuits, as full of folly as error. It must therefore of necessity be an universal Truth, proceeding from an universal good. A certain 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 impartial, 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 ways 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, show any other way, let him be accursed. Which thundering Anathema meethinks should make men tremble& fear to receive Traditions or believe doctrines of any other extraction; receive any coin bearing any other stamp or impression than this of Gods. Our ancestors in old time durst not do it.[ Tertul. proescrip. adv. hoeret. cap. 38.] All ways invented by one or many, contrary to this rule, were still as they arose, opposed by learned men& condemned by it. heresy& novelty is a straying from this rule,& must be redressed 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 simon 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 heresy of the gnostics, condemned out of the word by Ignatius, Justine Martyr, Irenaeus, Clemens &c. The opinion of the Valentinians, because contrary to the Scripture opposed& condemned by Irenaeus. So of the Marcionites by Dyonisius of Corinth& Theophylus Bishop of Antioch. Tatianus his company were opposed& condemned 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 error 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 lean 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 heresy of the Donatists& circuncellions, mainly opposed by Optatus& Augustine that famous defender of the old-way, against the innovations of all heretics.  
Of the Apollinarian way we red also, that it was opposed& condemned for the former reason, by Athanasius, Epiphanius, Basil, both the Gregories viz nazianzen& 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 heresy laid open and displayed by Epiphanius& Hierom. The way of Pelagius( in part whereof, both Papists & Arminians go with joint consent at this day,) because contrary to this rule, was opposed& condemned 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 afric, 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. full. 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 heresy;( So careful were those true Catholiks our ancestors, so vigilant& courageous to preserve the ancient truth, the old-good-way.) suppressing it for a time which did once after,& since break out again in idle& ridiculous scholastic speculations. Some years ago it pestered Germany, but by the watchful eye of that famous King James of never dying memory was prevented. The heresy of Nestorius, because contrary to this written word, was opposed& condemned 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 opposite Eutych an way broad& large trodden by many feet, we red it was opposed& condemned by lo, Maximus, Cyrillus& Flavianus, by laws of the Emperour, Marian& lo;& by three Synods at Ephesus, Constantinople& Calcedon. Lastly to make hast; 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& condemned by some Councils, Emperours, Bishops, abbots, Monks; all historians& many private men according to their ability; by the Nicean Council, by one at Millein, by the general African Council held at Carthage, by the second at rheims; by a council at frankford, by divers sharp but true speeches of some in the meeting at Trent, though the very lees& dregs of Councils, held by such as were the dross of the Church, quiter severed 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 gregory the great, Gratian, Durand. Bernard, Jansenius, Ferus, Franciscus, Petrarcha, Aeneas silvius. Platina, Nicholaus de Clemangis, Franciscus, Picus M●randuloe, Mantuanus, Guicciardinus Budaeus, Onuphrius &c. men professed 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 heroic spirits, adorned 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 ways of Antitrinitarians, Ana aptists, Arminians, Familists, Catharists, &c. Have been& are to this day, opposed and condemned, as contrary to the rule of the Scriptures, by a general consent, of the whole Church of God, with all her faithful children; with which her firmament is enameld, as the Heaven with stars, that cannot be numbered▪ From all which it appears, as the Sun in its orb, that in every age, all new ways& opinions, erroneous principles, contrary to the word of God, were by it condemned.   

CHAP. XI.  
THis being premised,& granted, as a certain, 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 conditional 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 observed by our predecessors. Deum scire nemo posset, 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 show us the sun, so it is not all the natural reason in the world that can show us God, without supernatural 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 enjoins all that hope to be saved, to search the Scriptures as sufficiently testifying of him; Joh. 5: 39. If then we hear the former voice from heaven& obey, we must Search the Scripture& thence take direction for our way. It is a sure word, infallible, impartial, whereunto they do well that take heed as unto a light that shineth in a dark place. Whosoever diswades from this, designs to see you err and walk in darkness.  
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 darkness, 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& show 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 appear so dark& fearful unto any, that they do 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 foolishness unto him, And, if the gospel be hide, it is hide to them that are lost.  
Conclude then 〈◇〉 no coming to heaven without God, no saving knowledge of God without Christ, nor of Christ who is the way, without the Scriptures of God. stand 〈…〉 the ways, 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 confirm this position, we have experience, in the practise 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 down head-long; a new-ill-way; against whom his chie●… weapon was, the Scripture; thus& again it is written. Assaulted many times in like manner by the Scribes& Pharisees; his answer still was, have ye not red? how reade●… thou? Is it not written? ye 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 powerful in the Scriptures, convinced the Jews,( 28: 23) publicly, showing by the Scriptures that Jesus was the Christ. So that you may find those phrases usual, viz. as it is written, the Scripture saith; wot ye 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 clergy& learned Doctors, might red& know the sacred Scriptures) which are able to make wise unto salvation▪ It is folly to neglect them& desire more wisdom. red inquire& see, whether you can find such commendation either in Gods own book, or in the books of the ancient Godly men, of any tradition or unwritten verity.   

CHAP. XII.  
SO for the practise of the ancient fathers, who succeeded the Apostles; in all their spiritual combats, sharp disputes against sin& Satans chiefest instruments heretics, they used this sword of the Spirit. This was the only carded& 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 spiritual building.  
I might produce a whole constellation of bright stars which give light to this truth: as Justin Martyr: Paraenes. ad graecoes, 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 mirror of human 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 show the consent of antiquity, 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 follows.   

CHAP. XIII.  
secondly, that way wherein the Patriarks, Prophets, Apostles, Fathers, Martyrs, learned& holy men in several ages have gone in, with joint consent,& taught others according to the former rule, is certainly the good-old-way. Constantine the first Christian Emperour, having called together that famous& worthily 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 posterity to believe, but wha●… sacred antiquity agreeing with itself 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 heresy, 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& walked 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 antiquity of catholic faith against the innovation of Heresies, the very first Chapter, cleaves unto these two directions, which, as he says, he received from learned& holy men, how to discern catholic truth from heresy, 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 find 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, said nescio cvi adhaeream Singulidicunt ego verum dico, cvi credam nescio Chrys. hom. 33. in Act. Contr●… Gentilem, it a replicant, yet) we have this help, viz. First to yield most to such as interpret Scripture by Scripture; that is agreeable to itself,& according to the analogy of faith; whose exposition lays no aspersion on Gods word; making it contradict itself or the principles of nature& reason. The mysteries of faith are above, but not contrary to nature, reason& common sense; it is the property of heretics to interpret Scripture according to their own fancies& private traditions. Under the name of the Church, they fight against the Church,& with the great title of catholic, to obscure the truly catholic faith. Secondly, always to prefer the mayor part of good men, who setting aside all partial ends, have spoken the truth in the fear of God, What all, or most or best, have jointly agreed upon; what hath always, in all places, of all faithful men there remaining, been received& taught, that receive& follow. Christ never left any general Vicar on earth, to whose sentence, all should be confined. But to avoid pride, vainglory& this domineering superiority in the Church, he appointed a continual succession of faithful 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 ancient of dayes.  
Ob: The Scripture we know& yield 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 do demonstrate: that which believes entirely, teaches& proposes to her children, things Credible, the will of her head& husband: to which she must always have respect; else sh'ele play false& cease ipso facto to be his Spouse. So that notes& Characters of a pure orthodox Church, must be fetched only& chiefly out of Scripture, the words of Christs, who in all likelihood best knows his own wife. In scriptures didicimus Christum, in scriptures didicimus Ecclesiam. Saith Divine Augustine, Ep. 166. & again, Puto quod in illius potius verbis eam querere debemus, qui veritas est,& optime novit corpus suum. Nolo humanis documentis, said 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 christianity: where there is succession not so much of Persons in any one place, which was& is uncertain, as of apostolical faith& Doctrine about the rule of faith, the matter& manner of divine worship, due to God alone; about the Evangelicall manner of man●… justification& final salvation by faith in Jesus Christ the true& only Son of God, perfect man, our alone Saviour mediator, &c. Ubi vera fides, ibi vera Ecclesia; where the true saith is, there the true Church is; as Chrysost. hom. 6. in Math. doth express it.  
Thirdly. that Church wherein there is assurance of salvat●on to all those which believing do practise what she proposeth unto them out of the old& new testament. This undoubtedly is the true Church.[ August. in Psal. 57.]& this condition is necessarily required; for in the old-good-way, whosoever walks, shall find rest. It is certain; 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, diversely.  
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 ston. He that builds on any thing else, 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 devil may be tempting, but shall not be prevailing▪ As the Bee, he may startle to keep them wakeful 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 certain, because whosoever walks in it, shall certainly come to the expected end of his journey. He that walks in other ways, 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 already saved, 1 Pet. 1: 8, 9. He that believeth, shall receive the end of his hope; &c. Salvation is the end of faith. Since there is such a line& rule to go 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 and 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 freedom from total& final deviation, with certainty of obtaining what is sought. Such good mens steps are ordered by the Lord,& they shall go 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 ways 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 antiquity in general, 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, slight, 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 washed from the old, or if you will, the greatness 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 knowledge& sight of what our ancestors 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 yielding to any general decay in nature, knowledge, arts& sciences; that I think every age adds perfection in some things( not for matter but manner of doing& knowing) to the former& may do, till corruption attain 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 favoured by many pretending the rule, is not here meant: latter dayes having perfected by the rule, what our predecessors saw not in it, or else but dimly& afar off; a worthy-shining-light of our own, hath in a painful& pleasant discourse illustrated; Dr. Hackwell by name.  
The Old-good-way, was always bounded by a law, Thus far shall ye go& no farther; Limited both for beginning, continuance& ending, by one infallible truth, to which we must all have respect, least through indiscreet fervour putting on the mask of zeal, we rashly condemn that, which our ancestors lawfully practised, or in blind devotion, allow some thing, they lawfully condemned; or at least reject many good things because unknown, never practised by the Fathers.  
They had many errors 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 rebaptisation cast upon the Church, for which they are as we find, 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 antiquity, so greedily gaze on the ancients( as too many have unadvisedly done) as neglecting the gifts of God in modern men, only to receive every thing they they say like him Qui prae nimia aviditate etiam faeces hauriret, that swallowed down many an error,( it was spoken of Bucer with respect to Luther) without reference& laying it to the Rule, for the sake of the author. It was never the thought nor desire of those holy men, so to injure Christ, to have their words& works esteemed canonical. 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 own. 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 judgement, but also to pull out the eye of faith, all pure& celestial as it is.  
In some things it is confessed, we may, it is best. Latter times have invented, what antiquity either knew not, or would not practise, as the use of Guns& powder; a rare invention; but the sympathising affinity, it seems to have with the kingdom of darkness, for beginning& use, persuades me to judge the old way of warring better. The practical part of anatomy, which was never used among the Egyptians, Jews, grecians, Romans, nor primitive Christians, till about three or four hundred years after Christ; then, very sparing; 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 amnihilated& not rise again; seeing, to bowel& quarter, cut& lance after death is a punishment ordained by the laws for certain offenders, I see not how Anatomists merely for pretended skill, can safely practise it but on such offending, if so. Something is objected to the contrary; how noble, necessary& profitable it is, yet nothing enough to persuade me, to prefer this new, which some think savours of inhumanity, to the ancient way of knowing& curing men. I am rather of opinion, that God in judgement permitted the invention of both these, as a punishment; the former, of our pride in building; the latter, of our luxury in feeding.  
Here I might insert all our profane novelty, in superfluous Diet, strange apparel, cruel games, with amorous pastimes, falsely called recreations, wherein antiquity was commmendably ignorant. So as in this regard we may be sent to them to learn the old-way, the good-way.  
But in some other we may not prefer antiquity; we have a more plain& exact knowledge 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 ancients ever knew or practised( except the Apostles) for any thing appears in their works; wherein antiquity against us is no just plea; we being no more tied to it, than it is to the truth. when old& good, antiquity& Truth join, there walk we may, we must.  
We may not tie men, like irrational creatures, without freedom of choice, to bring the hinder feet into the former impression, to tread still in the steps of ancestors, without trial& examination( a thraldom, 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 wisdom is indifferently afforded to all in every age,& can be forestalled by none in any. Whence it will appear, we may not so much regard antiquity, as to conclude,[ This position or practise is old, therefore good,] or the manifestation of it new, therefore evil. Many evil ways there have been& are, which were they as old as Adam, were not to be allowed; nay, the older an evil way is, the worse it is. There is an evil way of idolatry, which is old enough; Gen. 31: 30. we red 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, almost as many Gods as creatures. We find the Egyptians worshipping an onion; the thebans 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 red 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 ways because old, but rejecting them as ill& errouious. idolatry then, be it never so ancient, have it never so many Patrons& defenders, is not to be followed nor allowed, any more than poison 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 shipwreck, needing no other charms, to work his ruin.  
There is an evil way of heresy, refined idolatry; old enough as hath been formerly declared, even from the coming of Christ, to this presentage. antiquity 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 heresy, or a step to heresy& condemned accordingly.  
There is also an evil way of youthful vanity; old enough; begun& trodden 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& powerful engine hell itself could find to engulf mankind in a thousand lamentable confusions) By men, ordained for some excellent service,( being adorned with the same graceful habiliments with which God himself is garnished;) alas vainly misspending their time in employments, far inferior to their divine capacities; neglecting the good for which they were created, do wander at random 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 baseness 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 evil practices draw many towards destruction; too much like the first of their kind, who being ungrateful to God, became a murderer of her race,& a bridge for Satan to pass into the world; needs would she lodge 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 careful education( that great refiner of nature; which polisheth it, as one would do a precious ston, wholly defiled with earth& filthiness,& rescueth, man in a great measure from perpetual bruitishnes) can lie& swear sooner than speak perfectly; nay act folly, before corrupt but weak nature make the motion. O poor youth! Suffer yourselves to bepittied by those that know your estate; whither will you go? 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 grows up into a sharp thorn. The Serpent hath a beautiful face, but a deadly sting. The dregs lie in the bottom of the cup:& in the golden cups of sin are contained the most deadliest draughts. For these things you shall grieve, sigh& mourn or perish eternally; when you will wish you had never acted those pleasant parts which end so tragically. Be forewarned. Let not Satans baits deceive you. O ye tender plants, spend not your youthful lives in following youthful 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 gull& wormwood will ever make you pleasant wine; that such thick& muddy Vapours will ever yield any sweet& pleasant showers. believe 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 powdered 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 behind them; whence all other sins proceed; that they consent to robbers, partake with adulterers, to act such works of darkness as may not be name: join hands with every tottering tospot, whose noses shine with putrisied botches& bellies vault like barrels;& delight in the company of christened A●heists All these are old-broad-wayes, which led to hell& damnation. Wherein whoever walks outright, shall never find rest. Though you be not Idolaters, nor heretics, nor Mahometans, yet if you be ungodly Christians, in the Church not of it, your common title, general 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 unrighteousness& ungodliness of men, which withhold the truth in unrighteousness! In the name of the Lord return.   

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& maintains orthodox, catholic faith, for matter of believing; teaching& persuading to sincere holynes, for manner of living. Consider this, stand in the ways, view& behold, O all ye passengers, harken to the voice behind you saying, These are not, this is the way walk in it. Though it be hard to find, bless God that hath left you means& doth still direct you. It is indeed hard to such as travail in the dark night of ignorance,& without a guid, but to such as walk in the day& by the rule, it is easy 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, easy& comfortable; strive ye to enter in at this straight gate, for wide is the eat& broad is the path that leads to destruction& many the●● the that go therein: but, straight is the gate& narrow is the w●y that ●ead to life& few they be that shall find it to enter. Beware of false prophets& those deceitful allurements cast in your way, by the devil, the world& the flesh. Our grand-mother Eve was misled by giving ear to a seducing spirit. believe not every Spirit, but try them, whether they be of God, whether they speak according to his word, when 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 speedy& 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 catholic faith, in points f●ndamentall o● especially necessary, for the matter of right believing, agreeable unto Scriptures, Fathers& Councils.  
Secondly, what that godliness& holynes of life is, which hath been taught& practised by all that truly fear God, for the manner of right living. For by a right faith& a holy life, do men walk the good old way, that leads to rest: one is not, cannot be without the other; nor life eternal without both Heb. 12: 14.  
Thirdly, amongst many companies now extant; who have& do walk in the good old-way, according to these with the former directions,& who not? that so we may not mistake a Den of thieves 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 believed:& here I must do as Geographers, who put the whole world into a little map,& comprise in a few pages that with which others have filled volumes, observing, as brevity, so, plainness. In the method propounded& intended, I conceive it will be best to begin with the rule, whereby all the rest is to be tried& examined, viz. the Scripture; about which these ensuing propositions have been& are by the best& most judicious in every age, held for good-old, catholic Doctrine; viz.  
First, that the holy Scriptures contained in the canonical books of the old& new Testament, either in direct expression or by necessity of Consequence, do contain all truth about faith& manners, absolutely necessary to salvation. So saith the Scripture of itself( whose testimony is true.) Joh. 20: 31. These are written that ye might believe that Jesus is the Christ, the Son of God,& that believing 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 ancient fathers understood& interpnted Scripture, as may be red 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 brevity& 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 several Councils, who always 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 general Synod, though they always 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 ancients 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 several 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 show such reverence to this rule, that for one man alleging it against many politic reasons, they altered their opinion. From a Council at Carthage, about rebaptisation, guided all especially by that one text of Scripture, Ephes. 4: 5. One faith, one baptism. 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 red in Athanasius Synop sa●r. scrip. In Euseb. lib. 4 hist. Eccles. cap. 26. In Hierom prologue. 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 provincial council at Laodicea, Can. 5: 9. confirmed afterwards by a general Synod.  
Fourthly, that Scripture must be expounded by Scripture( as diamonds are most fit to cut Diamonds,) which will make every necessary truth, easy, plain& perspicuous: by comparing obscure with places manifest, things going before& following with circumstances of time& place& persons: considering the occasion, general aim& scope of the speaker. So saith the Spirit, Rom. 12.6. Let us prophesy according to the proportion of faith. {αβγδ} is {αβγδ}, The analogy of faith is the measure of faith, so some translate the text Gal. 1: 8. So did the ancient Fathers interpret Scripture; both in their practise& 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 contemned or neglected; if we attribute not too much unto them, helpful lights they will prove, whereby we may see the clearer to red 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 do 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 ancient 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.  
authority which might here be produced, for the excellency& perfection of the Scriptures, would make a volume, especially out of that renowned Father S. Augistine; to show how generally they did admire the divine excellency& complete perfection of the Scripture& that they did esteem there own works, human traditions& Constitutions ecclesiastical, made whether by Pastors in& for their own particular charges, or by Councils provincial or general, as means only to help our weakness, not to supply the silent, weak, imperfect, insufficiency of Scripture, as some atheistical Spirits have dared to blaspheme.  
Sixthly, that the holy scriptures 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 catholic Church; yet so as their authority rightly understood& applied according to the analogy of faith, is greater than the authority of the mo●… obediently reformed Church on earth. So saith the Scripture, 1 John. 2: 20 But ye have an unction from the holy o●…& ye know all things. And so did the ancient Fathers conceive of Scripture, as may be seen in Irenaeus, lib. 3. cap. 11●… In Clem. Alex. lib. 7. storm. 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●… alleging the authority 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 find& use the true, proper& genuin●… sense, which old heretics could never abide;[ as we are  told by Clem. Alex. lib. 7. storm. 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 find in Irenaeus. lib. 3. cap. 2 In Tertul. de resur. carnis. cap. 47. &c.  
Seventhly, no translation of Scripture is of itself authentical, but for the finding out of trnth, recourse is to be had to the original, the fountain, that is, to the Hebrew copy 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 red 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 red& hear the Scripture in a language they understand. So saith the Scripture, 1 Cor. 14: 11, 14, 16, 26, 37, And so did the ancients teach, thus they understood& interpnted 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 catholic Church command& allow in the dayes of old, as we see in the Nicean Synod decreed, That every Christian should 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 means of their salvation. And whosoever dissuades from it, believe, it is not for your good, but their own ends. They pretend a fear, but of what? least you thereby should come to the knowledge 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 show them his Covenant.& 1 Cor. 2: 10, 11, 12. And so did the Fathers understand& expound Scripture; as we red in Hilar. Enar: in Psal. 125. in Aug. tract. 2. in Epist. Joh. And that ignorance of the true sense& meaning of the Sripture, was ever one main cause of heresy. Where observe by the way, that heretics were always men of a wicked life, either openly profane, or mere moralists, in whom Gods holy Spirit of illumination had no place. Let all hence learn to pray before they undertake to red 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 darkness 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 rely upon their own ability, 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 believe nothing but what he hath revealed of himself: these ensuing positions have been of old& are still by the best learned, held for catholic& 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 ancients understand& interpret Scripture; as we red 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 appears plainly 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 kind, yet all laboured harmoniously in this great mystery of God Incarnate. So the Fathers understood& expounded Scripture; as may be red 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 heretics( satan herein showing his enmity against the seed of the woman)& so more thoroughly sifted& strongly maintained, than any other Christian truth.  
Thirdly, that the holy Spirit the third person in trinity proceeding from the father& the son, is truly God, coessential 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 ancient 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 catholic Church did so believe according to Scripture, appears from several 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 human 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 red 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 evil: the continual 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 follows not mans inclination; neither is this any let, but that Gods decrees may be absolutely eternal, though respectively temporary, in regard of execution. 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 ancients 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. ainae 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& hearty holy( excepting the elder& modern Pelagians, in their over-prying curious& unnecessary speculations) held for catholic doctrine& orthodox truth, viz,  
First, that the eternal counsel, purpose& decrees of the undivided trinity, were are& ever shall be immutable: always 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 eternal will& purpose. So saith the Scripture; view the places last mentioned. And so did the ancients understand& interpret Scripture; as we red 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 scholastic new fashion, vailing their well known aim with obscure terms, 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 impossibility of resolving all doubts, till perfection be added to our knowledge, by a new& clearer revelation, it may be thought holy wisdom to be sparing there about.  
Secondly, that in the eternal decree& purpose of God, some were certainly ordained to life, others to eternal death. So saith the Scripture, Rom. 9: 11. For the children being not yet born, neither having done any good or evil, 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 ancient fathers understand& expound Scripture, as we red 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 believes, as we find it recorded by the Synod of Dort, cap. 1 art. 6.15.18. &c. No general 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 choose these or thus many. No disposing qualities; not faith, obedience to the means, holynes, good works, the good use of natural endowments& free-will, 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 ordained to eternal life, believed. So did the ancient 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 believe, as we may red 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 body 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 ancient Fathers expound Scripture, as those that will may red 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 means,( 1) to hear the Gospel, to believe, assent to it, with an earnest desire to live holily, in a constant use of ordained means; if you can feel in you some infallible fruits of election, a working faith in Christ, or an hearty desire of it, a filial fear of God with love to his word, ordinances& people, because such; grief for sin past, resolution of universal obedience for time to come, that neither pleasure nor profit shall witting misled 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& intermixed doubtings, you are of the number of Christs little flock: for whosoever is so ordained to the means, is also ordained to the end, which is life eternal:& this advice is given by S. Peter, 2 Epist. 1: 10.  
Fifthly, that wicked men& finally impenitent sinners, commonly called reprobates, may be truly 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 picked out some as Jewels to polish 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 eternal death& destruction. For so it is written Rom. 9: 13, 18, 21, 22. Matth. 13: 11. And so did the ancients 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 terrify us, as to eschew all evil& 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 fabric with the circled 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 ancients teach out of Scripture, as way be seen in Justin, Martyr, epist. ad Diognetum. In iron. 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& continual propagation of men, was, is& shall be, till the appointed number be completed 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 ancients understand& interpret Scripture, as may be red 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 down 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 ancient 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 choice, especially those which have reason,& consequently freedom of will, yet there is nothing done by Gods provident permission, but what he in some kind 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 choose life Psal. 119: 109. With those many persuasive exhortations in the new testament, implying a liberty in the will to choose among many presented, without any violence or constrraint from without;& so did the ancients with consent( no doubt) of the Church understand Scripture; as we red 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 dreadful 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& catholic doctrine, viz  
First, that origina●l sin is no part of mans essential nature but an inordinate quality in the nature, a preternaturall state of rational 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 ancient 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 weakened, 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 essential part of nature; being deprived of the liberty of contradiction to choose good, or evil; sinning necessary 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, judgement came upon all men to condemnation &c. And so did the ancients understand Scripture, as may be red in Athanasius lib, 3 de assump. hoins. In August. lib. 6. de Genes. cap. 27.  
Thirdly, that since this fall of Adam, all infants, conceived& brought forth in this evil world, after the ordinary manner of nature, are conceived& born 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 iniquity &c. Rom. 3: 23. 5: 12. 1 Cor. 15: 22. So did the ancient 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& believe, as appears 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 catholic truth so resolutely as none before or after ever did. To show that no light on earth but hath its shadow, no men on earth how ever considered are free from error. As for the blessed Virgin-Mary, her conception, baptism& burial tell us, she was not free from this original slain, though the power thereof in her might always be extraordinarily restrained. To which the Council of Trent consents, Sess. 5, or else in a politic silence passeth it over.  
Fourthly, that every sin considered in its own nature is mortal, a sufficient cause of eternal condemnation, except the sin be pardonned,& 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 kingdom of heaven. Math. 20: 16. Rom. 6: 23. Iam. 1: 5. Every sin is compared to a plague, 1 Kings. 8: 38. To poison& venom, Deutr. 32: vers 33. Psal. 58: 4. 140: 3. If these be not mortal, except help come from without to expel, or nature within prevail, let any judge? For so did the ancient fathers understand& interpret Scripture, as may be red at large out of jerome, come. 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; washed in baptism, not from being& inhesion, but from reigning& imputation, as Augustine& jerome 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 reign in your mortal bodies Rom. 6: 12.  
Fifthly, that God is no efficient cause, nor any ways author of sin or evil, but only a disposer of the manner,& issue. So saith the Scripture, Deutr. 32: 4. His work is. perfect; for all his ways are judgement, &c. Psal. 5.5. Thou hatest all works of iniquity Hose 13: 9. Rom. 9: 14 ●am. 1: 13. 1 joh. 2: 16. And so did the ancient Fathers, with the continual consent of the catholic 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& catholic doctrine as follows, viz  
First, that the will of every naturall-unregenerate man& woman, is free& prove only to evil; having in it a necessary liberty of sinning.& is so far from desiring good of itself, that it always resists good. So saith the Scripture, 2 Cor. 3: 5: Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. Acts 7: 51. Ye do always resist the holy ghost &c. So did the ancient Fathers understand& expound Scripture, as may be red, in justin. 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 catholic Church of Christ believe& 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, merely passive, in regard of good motions& desires. For how should a man dead in sins& trespasses voided of spiritual life, move, or stir himself? the sweet persuasion which is effectual, the preparation, excitation& the whole conversion is to be attributed as proceeding wholly from the powerful 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 ancients understand& expound Scripture, as we red 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 mankind 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 fullness of time was born 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 catholic Church in every age, against many& great heretics,( the devil bending his chiefest forces against the seed of the woman)& are still believed& taught by the true Church for orthodox& catholic doctrine, viz,  
First, that Christ Jesus God& man, is one person subsisting of two natures, Divine& human, truly& really joined, without any confusion, destruction, or possibility of separation; each nature still retaining after, what was essentially proper to itself before the union. So saith the Scripture, Math. 1: 23. 16: 16. joh. 11: 27. 20: 28. Rom. 1: 3, 4. &c. so did the ancient Fathers teach from Scripture, as may be red 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. joh. In Augustine Serm. 58. And so did the Church of Christ believe& teach; as we may red 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 general, men must consider carefully of what nature it is spoken& to be understood; else they shall err dangerously, as many have done. So the ancients tell us.( Aug. Epist. 7. ad Dard. Cyril, Damascene, &c.) showing the reason of their observation, partly from the phrases or manner of speech used in Scripture,& partly from the erroneous tenants, of Arrians, Eutychians,& other heretics 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& effectual for the salvation of all those, that shall believe 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 ancient 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 joh. And so did the Church of God believe& teach, as we red in the toledan 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& mediator of redemption& intercession, as God& man. So saith the Scripture, 1 Tim. 2: 5. There is one God& one mediator between God& man, the man Christ Iesus. Heb. 12: 24. So did the ancient Fathers understand& interpret Scripture, ss we may red in an Epistle of lo 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 claim a share in either; he trod the winepress of his fathers anger alone. Isai. 63: 3.  
Fourthly, that Christ suffered not only in body, but in soul also, by inward temptations, fears, grief& spiritual desertions. So saith the Scripture; Isa. 53: 10. It pleased the Lord to bruise him, he hath put him to grief &c. Math. 26. vers 38. cap. 27: 46. And so did the ancient Fathers with one consent understand& expound Scripture, as may be seen in justine 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 effectual only, to save the world of the elect, upon whom God in the fullness of time, be stoweth faith, to apprehended& apply it. So saith the Scrip. ture, 1 Tim. 4: 16. Who is the Saviour of all men, especially of them that believe. Joh. 10: 15.& 15: 13. So did the ancients 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 believe& teach, as we red in the Council at Valentia cap. 4.& in the Synod at Dort. cap. 2. art. 3, 7, 8.  
Sixthly, that Christ Jesus died& was butted for our Salvation,& rose again the third day for our justification; retaining still after his resurrection, a true human nature, tangible, visible,& limited to a place, in which glorified, he ascended into heaven, where it remains& must till the restauration of all things: so that no good Christian may look for it till then, nor believe it to be on earth; much less, in many places at once. So saith the Scripture, Rom. cap. 4: 25. who was delivered for our offences& rose again for our justification. Math. 28: 6. joh. 10: 27. Luke 24: 51. Acts. 3: 21. So did the ancient 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 testimony of our election& redemption by Jesus Christ, is, an effectual calling; concerning which it hath been& ought to be taught& believed as catholic doctrine; viz.  
First, that every man before his effectual 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 ancients understand Scripture, as may be red in Augustin. lib. 2. de nupt.& concupisc. cap. 19. lib. 2. contr. Pelag. cap. 9. And so did the Church of God believe& 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 powerful persuasion to draw men from sin to the Lords faithful 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 effectual calling. Ephes. cap. 1: 4. So did the ancient 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 believe, as may be red in the formention'd Councils Arausic. Can. 3, 12. Synod Dord. cap. 3, 4. art. 11.  
Thirdly, that this calling is universal, 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 ancients understand& expound Scripture, as we find 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 believe& teach, in the Milevitan Council against the Pelagians; in the Synod at Dort against Arminians, cap. 4. art. 9. There is an outward general calling, which is sufficient of itself; but is always& may finally be resisted by inbred hardness of heart; all men make not a good use of means, 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 always effectual& canno●… be resisted. When& how long it is withstood, is wholly ou●… fault. God always calls seriously, though he foresee invincible lets in some, which he is not bound to remove. Therefore let none sinfully misspend time in a curious search after, or needles description of unrevealed mysteries& hidden decrees, but carefully prepare for the means, reverently use them, readily obey them& they will become effectual to salvation.  
Fourthly, that this calling doth wonderfully change 〈…〉 alter those, in whom it is effectual; both for affection profession& conversation. At the first, it makes men tremble, examine their way, return bewailing their sins& hearty resolving to led 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 ancients 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 joh. And so did the Church of Christ believe& teach, Council Araus. Can. 25.& in the latter Synod at Dort, cap. 4●… art. 11, 12. Where follows a constant practise 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 justification, these points following, have been always& are held for sound catholic 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 believers, by a lively faith apprehending& applying Christs righteousness, shall without any merit of works, be freely justified. Yet there is no sound saving faith, without good works, which ever necessary 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. joh. 3: 36. Rom. 1: 17.& 3: 20, 21, 22. Galat. 3: 8, 11. Heb. 10: 38. So did the ancient Fathers understand& expound Scripture, as we find 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 red 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 relieth upon his own, destroys himself. By his own works or merits, can no man be saved. And so did the Church of Christ believe& teach; in the Synod at Dort, cap. 1. art. 7.  
Secondly, that believing sinners are not accounted just in Gods presence, for their own inherent, though they have inherent, but for the righteousness of Christ, in Christ, imputed unto them,& made their own. As sin for which Christ died, was in us, not in him; so righteousness 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 righteousness 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 righteousness 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 believed God& it was counted to him for righteousness &c. And so did the ancients 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 sinned little or no mention made thereof in any of the Councils before that last partial one of Trent.  
Thirdly, that every faithful man& woman, by the inward testimony of Gods Spirit, with other evident marks, may be assured& ought to be certainly persuaded in heart, that Christ fulfilled the law& satisfied Gods justice, for him or her in particular,& that by his imputed righteousness, 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 unless I had believed to see the goodness of the Lord in the Land of the living. job. 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 find rest; implying& concluding the certainty& assurance of salvation to such walkers: not for presumption to any, but consolation to all the faithful. For so did the ancient Fathers teach from Scripture, as may be red 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 believe& teach in the Synod of Dort, cap. 1. art. 12.   

CHAP. XXVI.  
ABout repentance; that lasting work, always a doing after our conversion, never finished till death; these positions have been taught& held as orthodox Carholike doctrine, by our worthy predecessors, viz,  
First, that it is a change of the heart& mind, wrought ordinarily by the preaching of the word, consisting of an aversion of all sin,& a conversion to the practise 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 apparel:& this respects as well a false religion, as a wicked conversation, from both which all must turn that expect salvation, 1 thessaly. 1: 9. And so did the ancient Fathers understand& interpret Scripture, as appears out of Chrysost. hom. 10. in Gen., August de penitent. medicine. 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 do sufficiently show, 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 psalm. Ambr. Comment. in Luke in cap. 22. speaking of Peters sin, that he wept Iread, but that he made satisfaction for it( by any temporal punishment) I red not. Notwithstanding, we must believe, God hath& doth continually chastise his own children whom he dearly loves, for their sins with exemplary punishment, for their own& the good of others; by way of probation, to try& exercise their gifts by way of castigation, to wean them from the bitter-sweer flattering breast of this present evil world; to humble& prepare them more for glory: or else, 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 do it, but such for whom Christ hath not done it.  
Thirdly, that a punctual repeating& exact numbering of all our sins, to any man or men, once in the year or oftener, is not required, either as possible, convenient or necessary to repentance& salvation. So saith the Scripture, Psal. 19: vers 12. Who can understand his errors? &c. And so did the ancient 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 red of, enjoin it, till the Lateran Council. Confession of all our known sins unto God is necessary,& upon some occasions to men, especially to faithful ministers of the Gospel. Yea& it is desired, voluntary confession for comfort& direction were more in practise 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 perpetuity of grace once received,& the continuance of Gods favour unto the regenerate, these points of doctrine have been& are still maintained as orthodox& catholic; viz,  
First, that all the elect of God once effectually called, established in grace& regenerate, shall never totally& finally fall again from Gods favour, but shall persevere in the faith, both for profession& practise: not of or by themselves, but by the invincible, constant, merciful 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 down, for the Lord upholdeth him with his hand. Ps. 145: 14. Prov. 10: 30. Isa. 33: 20. jer. 32: 40. Luke 22: 32. joh. 14.16. 1 Pet. 1: 5. 1 joh 3: 9. with very many more gracious promises, sweet to the taste of an hungry& weary soul. So did the ancient Fathers understand& expound Scripture, as may be red& 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. alleging Cyprian to prove this truth even out of the Lords prayer. And so did the Church of Christ believe& teach, as appears 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 testimony to comfirm him in this main point, I refer to Mr. Prynne his perpetuity of the Regenerate mans estate, entreating wholly of this Subject; whose painful diligence& industrious fidelity therein, merits this recomendation, as the best written in the English tongue,& easy for ordinary readers to obtain.  
Secondly, that those which do not persevere in the profession of Christs truth,& practise of Christian piety, were never effectually called; as the Scripture plainly tells us; 1 joh. 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& appears from the former, I shall here add no further proof.   

CHAP. XXVIII.  
ABout the Sacraments, of the true Church, ordained by Christ under the New Testament, it hath been hitherto held for good-old-catholike doctrine, viz.  
First, that Christ our Saviour ordained but two Sacraments as seals unto the Covenant of grace: baptism& 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& broke 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 do show the Lords death till he come. Math. 28: 19. Acts. 2: vers 38. 1 Petr. 3: 31. And mentioning no more, so did the ancients understand& interpret Scripture, as may be red 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 valentine& Tridentine Councils.  
Secondly, that these Sacraments which are common to all Christians, do 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 virtue 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 signs to all, inward grace to none. So saith the Scripture, joh. 6: 63. It is the Spirit that quickeneth, the flesh profiteth nothing; the words that I speak unto you, they are Spirit& life. 1 Cor. 3: 7. And so did the ancient 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 joh.;& lib. 3. de baptis. contr. Donat. cap. 16. And so did the Church of Christ believe& teach, as may appear 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 needful it is, that the word should be always preached, explained& zealously applied, before the administration of either Sacrament.  
Thirdly, that all the sins, with the slain& guilt of such as belong to God, as well original before, as actual committed after baptism, are purged& washed away in the Sacrament of baptism, once received; not by any virtue infused& contained in the water,( then all baptized should necessary be saved) but because the outward dipping or sprinkling doth sacramentally signify& really seal unto us, inward cleansing grace, wrought by the Spirit in the blood of Christ,& truly 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 ancient 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 joh. And so did the Church believe& teach, as is found in divers Councils, Mogunt.& Viennes. professing all sin in the Elect, to be washed away in baptism, not from being& inhesion, but from reigning& imputation. So that as long as we suffer any one sin to reign in us, we feel no benefit of our baptism.  
Fourthly, that baptism in regard of Christ institution is necessary to salvation, though not simply& absolutely in regard of itself; 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, joh. 3: 5. Verily, I say unto thee, except a man be born of water& the Spirit, he cannot enter into the kingdom of God. Luke. 23: 43. So did the ancient 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 number. And so did the Church generally teach and believe, as we red in the Canons fathered on the Apostles, Can. 49. council Carthaginenes. 1. Can. 1. council. Valent. cap. 2. council 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 slight could estimation of it.  
Fifthly, that bread& wine in the Lords supper, after consecration, remain 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 baptism. Therefore if any adore the visible elements in the Sacrament, with divine worship, under what pretence soever, commits idolatry, 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 body, 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. just. 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 joh. Enarat. in Psal. 98. &c. All which with many more, do thus expound the words of Christ, This is my body,( 1) the sacrament, the mystery, figure, similitude& memory of my body& death; in itself no sacrifice, but a Commemoration( with thanksgiving) of one sacrifice propitiatory, once offered by Christ for the sins of the whole world. And so did the Church believe& teach in former ages, as any may see that red the first Nicean Council, Can. de Divina mensa.  
Sixthly, that all worthy receivers of the outward elements, do spiritually by faith, not corporally with the mouth, receive the true real body& blood of Christ, with all his benefits& consequently eternal life, but wicked& ungodly men without preparation, faith,& repentance, can no way receive the body of Christ, though they may receive the outward signs thereof. So saith the Scripture, Joh. 6: 54, 56. Whoso eateth my flesh& drinketh my hlood, hath eternal 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 ancient Fathers understand& expound Scripture, as any that can& will, may see& red 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 always necessary turned by the words of Consecration into the natural 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 believe& teach, till in the last Lateran, valentine,& Tridentine Councils, concluding many things against antiquity. Christs natural body 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, seldom& carelessly.  
Seventhly, that all faithful men& women which come as prepared Guests to the table of the Lord, have always& ought to receive under both kindes,( 2.) bread& wine, else they receive not aright. For so did Christ our only Saviour ordain& 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 ancient Fathers, in the primitive Church understand& expound Scripture, both by their doctrine& practise, as we may red in Ambr. Orat. ad Theodos. In Chrys. hom. 18. cap. 2. Epist. ad Cor. cap. 8. In August. tract. 27. in joh. And that the Church of God did so believe& teach, appears ex council Matisconens. 2. Can. 4. Vormaciens. council, Provine. Can. 1. council Bracarens. 3. Can. 1.& from some other Councils held at Carthage. To communicate under one kind, is a lately raised heresy, unknown to antiquity, 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, do continue. But for elevation, reservation& circumgestation of Consecrated bread& wine, to be adored with bowing, kissing &c. I find not one example nor word in Scripture, nor among the ancients; though in case of sickness& constrained 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 faithful, who abhorring all heretical novelty 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& catholic Doctrine, viz.  
First, that the catholic 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 ancients 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 truly, no Church on earth can be called the catholic Church, but onely a Church truly catholic or a part of the catholic Church: in which, reprobates& many wicked men are& may be, though parts of it they cannot be.  
Secondly, that the keys of the kingdom of heaven,( 1) ministerial power to bind& loose, to open gates for believers& to shut them against wicked Infidels; to comfort& correct by faithful preaching of the word& seasonable exercising of ecclesiastical discipline, was indifferently given to the whole Church militant; Apostles, Pastors& their faithful 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 keys of the kingdom of beaven &c. 18.18. So did the ancient 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 joh. When prime Pastors chosen by the church of purpose, do exercise this authority, it must be with consent& in the name of the whole Church. Many have had these keys jingling at their girdles, but no power to open or shut, no not a finger to move them aright; they cannot preach or but coldly& carelessly, which is as bad as none; nor consequently administer the Sacraments duly; for, to use the keys, preaching of the word is specially necessary; therein is the power chiefly 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 discern her from all other assemblies. As 1, to profess,& teach the sum 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 nazianzen 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: duly to administer such Sacraments only as are ordained according to his express institution, without adding, chopping or changing; to exercise ecclesiastical Discipline accordingly, as hath been in the purest, apostolical, primitive times,& to give all due respect to the painful ministry thereof; is another note of the true Church, in whose lap, we may safely repose our wearied souls. Stand in the ways, behold& see, amongst all the Societies of men, where you find 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, heretical assemblies,& to cleave unto the truly Catholike-Christian Church, which the Scriptures demonstrate, being once found& known. So saith the Scripture, Walk in it,& you shall find rest, else not. And so did the ancients understand& teach out of Scripture, as appears 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 knowledge of it, there can be no safety.  
Fifthly, that true parts of the catholic Church, may be seduced to err, both in faith& manners. Parts, I say, never the whole at once, witness 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 name, 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. witness many famous Councils; few or none can be exempted, as appears from their decrees& Canons. And therefore S. Augustine compares particular Churches( following Scripture phrase, wherein that renowned Father excels) to the Moon, which may loose their light, nay, be totally eclipsed, by the interposition of many earthly mindes, errors& false opinions, between them& the Sun of righteousness. The judgement 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 rely too much upon them;& to show, 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 beholded by them, in passing by, but to be adorned in their faith& practise by the glory of those rays which are darted from them.   

CHAP. XXX.  
ABout Communion of Saints, fellow-soldiers& travellers in this way to heaven, these points following have& are maintained and taught for orthodox& catholic 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 ancients 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 corinth. Cyril. lib. 10. in joh. August. Enarat. in Psal. 85. To consider of the sweetness of this communion with all the elect, in life, death& after, yields matter of great comfort to the faithful.  
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 whom 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 ancient Fathers understand& interpret Scripture, as appears in justin. Martyr. Apol. 2. pro Christianis. August. lib. contr. Donatist. c. 29. Good men patiently bear with many evil things in the Church, which are grievous unto them; not approving them by their presence, but showing their obedience to the will of Christ, who would not have his children forsake the old-goodway, for some dogs that across 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 tarry 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 certain ecclesiastical Discipline, the ground& rule whereof, Christ himself Laid& left us in Scripture,& accordingly expects his Church shall be governed: about which I find these positions have been& are maintained, viz.  
First, that prohibition from the sacred ordinances, suspension, excommunication &c. are parts of ecclesiastical 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 whom is Hymeneus& Alexander &c. Such is the Doctrine of the Fathers. tertul. 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 practise. martion was excommunicated for his wickedness by his own 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 faithful promises. In several Councils we sinned also Bishops deposed, Presbyters& Deacons degraded either for false Doctrine or a wicked-life. ecclesiastical Discipline, was to provide also, that every man have a lawful call to his place; free election; no buying of spiritual charges; which would prove a continual corrosive to the conscience: that there be no unnecessary officers in or about the Church, for gain or profit; who have nothing to do, but receive profit, they know not for what. That none have or be trusted with the keys 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 ancient 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 judge; the Minister& congregation, from which any one is to be cast out, with assistance of the faithful Ministers near adjoining. 1 Cor. 5.4. When ye are gathered together& my spirit, with the power of the Lord Jesus— deliver such w●one to Satan &c. Such was the ancient practise 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 general superintendant, can exercise Discipline upon any, lawfully, without the knowledge& assent of the particular Pastor thereof: else it was held to be an abuse of an holy order, yea voided& of none effect. The impropriation of excommunication, reservation of ecclesiastical Jurisdiction& Delegation of power, is acknowledged not to be apostolical: 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& catholic 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 ability; prayers, tears, resolution& actual performance of new obedience. Not by the merit of any of these, or by virtue of the work done, but by the mere mercy of God in Christ. So saith the Scripture, Isa. 43.25. I even I am he that blotteth out thy transgressions, for mine own 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 ancient Fathers believe& 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 believe& 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 three 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 ancient 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 eternal 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 judgement 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 shortness, of this present life,& the uncertainty of the hour of death, we should give no rest to our eyes, till we are persuaded, of Rest for our souls with Christ in his kingdom.   

CHAP. XXXIII.  
ABout the immortal 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 judge,& after sentence, to the place of everlasting torments; but the souls of the faithful, 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 butted. And in hell he lift up his eyes. 2 Cor. 5.1. Revel. 14.13. So did the ancient Fathers understand& expound Scripture, as may be red 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 believe& teach, council. Aquigranens. lib. 1.& 3. c. 1.5.  
Secondly, that there are but two places only of receipt, 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 ancients, that I can red( excepting Poets, Philosophers, and some curious Divines, more exercised in profane than prophetic authors; 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 gregory the great; nor in any Council before the valentine, under Eugenius the fourth. Therefore Augustine tells us plainly, that he cannot choose but be with the Devil, who is not with Christ;( August. lib. 1. de pec. remiss.& mer. c. 28.)& that the catholic faith guided by divine authority, believes 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 satisfy Gods justice for sin,& purge with his own 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 believe, that the least sin is in its own 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 available, 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 slain. This followeth upon the former,& needs no further testimony.   

CHAP. XXXIV.  
COncerning Antichrist, that noted man of sin, these positions have been held& taught as Orthodox& catholic Doctrine, viz.  
First, that he is not any open, professed 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 ancient Fathers understand& expound Scripture, as we find 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 prophecy, was to be revealed immediately after the alteration of the roman empire,& Government, when the Emperours excluded Rome& Italy, left their temporal sword to the Bishop thereof. So saith the Scripture, 2 Thess. 2.7, 8. For the mystery of iniquity 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 ancient Fathers understand& expound that Scripture, as we find 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 ancient Fathers understand& teach from Scripture, viz. Tertul. l. 3. advers. Marc. cap. 13. cited by Bellarmine for the same purpose, lib. 2. de Rom. pontiff. 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, claiming& having ascribed unto him infallibility 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 roman see.  
Q. Why then did not the Apostle name that state& those prelates?  
A. It is unfit for any to search into, or give a reason of Gods unrevealed will. Profound jerome in his Epistle to Algasia, gives some satisfaction to it, viz, the Apostle did not say plainly the roman 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 infancy of the Church; nor name the roman prelates, 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, catholic Doctrine, viz.  
First, that the law of God was perfectly fulfilled for us by Christ our Saviour; which no man else 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& rely 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 ancient 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 believe& teach in council. Milevit. Contr. Pelagianos Can. 5. council. Araustcan. Can. 16.  
Secondly, that every elect child of God after his effectual calling, doth by faith keep& fulfil 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 do, in that it was weak through the flesh, God sending his own son &c. Galat. 3.11. So did the ancient Fathers understand& interpret Scripture, Ambros. lib. 1. de Jac. cap. 6. Chrysost. bom. 17. in 10. c. ad Rom. And so did the Church believe& teach, council. Araus. Can. 21. Christ is the end of the law for righteousness to every believer.   

CHAP. XXXVI.  
COncerning good works, these positions have been held& taught in old time as orthodox catholic 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 do not, but the evil which I would not, that do 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 greedy to believe the weakness of good works, that themselves may be excused doing none; who will not strive against sin to do good, because they know their best works are sinful& so accounted,& what else can the rest be? A false& dangerous error. There is a great difference between sin being with good works& sin reigning without; between sins of weakness( sins, though not so accounted& imputed) with which the best works of the best men are tainted, but all ways pardonned, never disannulling justification;& sins of wilfulness& careless 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& signs 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 interpnted by the Fathers of old, as may be red 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, council. Magunt. can. 1. Faith without works is dead.   

CHAP. XXXVII.  
FAith justifies, instrumentally apprehending& applying Christs righteousness, about which it was taught in old time as orthodox& catholic 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 means offered: which by proper freedom it can never do. So saith the Scripture, Ephes. 2.8. By grace ye are saved through faith,& that not of yourselves, it is the gift of God. Therefore it is called the faith of God& of Jesus, Rom 3.3, 22. So did the ancient 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 romans. 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 believe& teach in council Arausican. can. 5.  
Secondly, that saving faith is a relying upon Christ, joined with knowledge of his will,& a certain persuasion of the truth of his promises; excluding implicit faith& final doubting. So saith the Scripture, Mark. 9.24. Lord, I believe, help my unbelief, Acts 3.37. Job 13.15. Heb. 11.1. And so did the ancient 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 believer may always know he hath faith& be assured( though not always 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 ancient 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 believe& 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 catholic Doctrine, viz.  
First, that men put their trust& confidence in God, is his great mercy; that they rely 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 ancient 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, pernicious& 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 ancient 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 always imperfect till death. So saith the Scripture. 1 Cor. 13.2. Though I have the gift of prophesy& understand all mysteries& all knowledge,& though I have all faith, so that I could remove mountaines,& have no charity, it profiteth me nothing, 1 joh. 4.10. Rom. 1.7. Gods love is the cause of ours, not ours of his. And so did the ancients understand Scripture, see in August. Tract. 102. in Joh. Epist. 29 &c.  
Fourthly, that Divine love cannot be severed from saving faith; it daily increases if it be true,& can never wholly be lost. So saith the Scripture, Gal. 5.6. Faith which worketh by love, joh. 15.9. 1 Cor. 13.2. cited by Gregor. de Valent. to prove the perpetuity of this grace. And so did the ancients understand Scripture; see Aug. Epist. 85. to Consent. Tract. 3. in Epist. joh. Fulgent. lib. de incar.& gra. &c. The unfruitful 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 cometh, 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 general, a thing talked of by many, the power thereof known to few, our Ancestors in old time did thus believe& 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 dispense with or against it, add any thing to or detract from it. So saith the Scripture, Deut. 31.12. Observe to do all the words of this law, 1 Sam. 15.22. Isa. 1.12. Revel. 22.18, 19. And so did the ancient Fathers understand& expound Scripture, Basil. lib. quaest. q. 95. Chrysost. Orat. 1. advers. judaeos. 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 custom& continuance, multitude of men, learned& honoured, enjoying abundance of riches, ease, worldly prosperity& outward pomp, were never held by our Ancestors, to be notes or marks of true Religion. No Religion is to be embraced or rejected only because of such persons so qualified, professing it. This appears from the whole story of the Bible; where idolaters, temporising hypocrites, as Scribes& Pharisees& profane men, are noted still to be ancient, 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 terms, as appears out of Athanasius ad Eustathiam. Tertul. de prescript. 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 do, the buying& selling of spiritual things, gifts of the holy Ghost, orders, Churches, bishoprics, Parsonages, Vicarages, or any other spiritual 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, spiritual gifts& Cures, are buyers& sellers of Doves, whose seat shall be overthrown( Psal. 69: 25.& 109: 8. Acts 1: 20.) themselves cast out of the Temple, excommunicated ipso facto,& lashed with the scourge of Christ, the rod of iron, without actual repentance. It is a dreadful evil in this kind to be a spiritual 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 sense& uglines of it. So did the ancient Fathers understand& interpret Scripture. Tertul. apol. advers. Gent. cap. 39. Beda comment. in cap. 2. Joh. And so did the Church of Christ believe& teach constantly; as any may see, that red Canones Apost. Can 30. council. Arelatens. Can. 15. council. Antioch. Can. 23. council. Lacdicens. Can. 12. council. Chalcedonen. Can. 2. All severely forbidding the sale of spiritual promotions, lest Clerks neglecting learning& piety, should turn worldlings, as with grief 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 reform 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, catholic 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 ancient Fathers understand& interpret Scripture; Greg. Nazianz. Orat. de Spirit. Sanct. Ambros. lib. 3. de Spirit. Sanct. cap. 12. Aug. lib. de vera relic. cap. 55.  
Secondly, that all religious service& divine adoration, as prayers& thanksgiving, must be offered 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 ancient 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 shows at large in his Commentary on the Parable of the ten Virgins, Math. 25. And so hath the Church believed& taught, shutting up& concluding all her prayers, through Christ our Lord!  
Thirdly, the third follows 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 ancient Fathers understand& interpret Scripture; Hierom. Epist. ad Riparium advers. Vigilant. Ambros. lib. 1. de fide ad Gratianum. cap. 7. August. de vera relic. cap. 55. lib. 20. contr. Faust. Manich. cap. 21 &c.  
Fourthly, that all religious service in public or private assemblies, as prayer& thanksgiving, ought to be performed 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 ancient 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 pies, 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, else 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 relics of departed Saints,( as milk hair, bones, garments) or to carry them abroad& sell them to others for that end; was ever& is accounted unlawful, unprofitable& impious sacrilege. 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 practise for any of them it the whole book of God, we say with Hierom, Non credim●● quia non legimus, we believe not, because we red not. Neither did the ancient Fathers believe 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 public, for any religious use, much less to be adored with religious worship. So saith the Scripture, Deut. 4.15, 16. Take ye therefore heed unto yourselves, 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 ancient 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 believe& teach, as we red 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 punished as Idolaters. Every image before which men& women kneel down, 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 household servants, his Ministers; these positions as we find, have been anciently held& taught for orthodox& catholic 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 ecclesiastical 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 ancients understand& interpret Scripture, as may be red in Origen. Comment. in Epist. ad Rom. lib. 10. cap. 15. Chrys. hom. 29. in and. Epist. And so did the Church of God believe& 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 keys; so it be done faithfully, plainly, soundly.  
Secondly, that all Ministers of the Church, which are Pastors, gifted, faithfully to preach the Gospel, do receive the equality of their ministerial power, authority& jurisdiction from Jesus Christ. So saith the Scripture, Math. 16: 19. I will give unto thee the keys of the kingdom of heaven. And so doth Augustine expound that very text. Tract. 7.50.124. in Joh. In Peter the keys 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& faithful Dispenser of the word& Sacraments, was& is the highest degree in the Church: other additions, respect rather honour& dignity, than necessity, which the Church may spare; without a presbytery 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 ancient 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 believe& teach, council. 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 less to stand, bare,& serve as the manner now is. A Deacon must not sit nor speak in the presence of the Presbyters, unless he be by them commanded? a Ptesbyter may do both in the presence of his Bishop by the Decrees of that Council. Vid. Hist. council. Trident. lib. 2. pag. 22. If Christians did well weigh& consider this, there would be more fear in seeking, more care in ordaining,& 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 government of the Church, to be faithful Dispencers of the word& Sacraments; to whom let all due respect be given, as to the careful parents of the Churches good( if they be such) to them most, which are most humble, painful, holy,& most seek Gods glory. careless Non-residents, ignorant, proud, riotous prelates, 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) inferior Ministers, were once all one& for ministerial 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 ancient, holy, learned& laborious, was selected by them, to be chief Presbyter, or Super-intendent, to oversee the whole flock, for the better preventing& taking away of schism,& 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 inferior to the superior; who must consider, that their superiority is not of Divine right prescribed in Scripture, but from a custom in the Church, as S. Augustine tells us Epist. 19. to Hierom. Their highest degree is the priesthood; any other ordination or consecration besides election, were needles, had not the Church for the honour of that place so decreed. St. jerome with a whole Council ( council. 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 liturgy; praying for Bishops& curates 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 condemn 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 deuce,& yielding to his determination in Criminal causes, except when& where by regal clemency they be lawfully exempted. So saith the Scripture, Math. 17 27. Rom. 13 1. And so did the ancient 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, unlawful& unseasonable game; 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 ancient Fathers understood& interpnted Scripture, as appears by the Commentaries, of Hierom& Ambrose upon the aforesaid Scripture. And so did the Church of Christ believe& 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, perjury or theft; let him be deposed, Can 25. If any of them be given to usury, dice, drunkenness, 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. council. Carthag. 4. more in council. Aelibert. Can. 18.20. Carthaginens. 3. Can. 11.47 &c. Chalcedonens. Can. 3.  
Thirdly, that they may not be employed& so misspend their time in servile, Civill or secular affairs( except for a time they beconstrayned thereunto, for the speedy 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 ecclesiastical, Can. Apost. 7.80. council. Carthag. 1. Can. 6. Urging that speech of S. Paul to Timothy 2. Epist. 2.4. council. Carthag. Can. 15.19.20. council. 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, spiritual Livings, Offices, Dignities, or promotions ecclesiastical; 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 simoniacal: as we red in Gregor. Nazianz.& gregory the great, in several 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 priesthood: alleging the examples of Gehazi, Judas, simon Magus,& of those buyers& sellers beaten out of the Church by Christ our Saviour. In Divers Councils& Decrees; Can. Apost. 30. council. Aurel. 5. Can. 3. Conc. Cabilonens. Can. 16. Conc. Constantinop. 6. Can. 22. Ob pecuniam promotos sieve Episcopos, sieve clericos deponi jubemus. Though custom 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 heinous a sin.  
Fifthly, that they covet not, by reason of the means of the place to remove from one Church to another, being once lawfully seated by a lawful calling, free election, with competency according to the charge: unless 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. council. Sardicens. Can. 1, 2 &c. council. Antioch. Can. 21. council. Meldens. Can. 30. council. 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 do any good; it seems such mind 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 ministerial office over more than one at once. Therefore is the Scripture so strict, Ezech. 3.17.& 33.7, 8, 9.& Councils have been so careful: council Sardicens. Can. 15. council. Agathons. Can. 39. In the seventh general Synod, cap. 15. Yea, the Council of Trent requires personal residency, Session. 7. de resident.& reformat. Can. 2, 3. giving this reason, Cum valde foelix sit ille censendus cvi unam ecclesiam, been, fructuose,& cum animarum sibi commissarum salute regere contigerit. Its granted, the contrary hath been tolerated propter inopiam hominum, but that cannot be pleaded in all, nor in our times. Some say all this is true; but all may be dispensed with; I think not, no man may dispense with the law of God; nor any particular man with the laws of men, except the body so assembled that made them, or else that there be some such clause in the law, if then! Others say& think it lawful, 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 ainae negliguntur, oves pereunt, morbi crescunt &c. Non taliter Dominus docuit, nec Apostoli instituerunt, said 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, said 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. jerome expound it, Epist. 2. And so did the Church Constantly believe& teach; in council. Carthagin. 4. Can. 115. council. toledan. 11. Can. 2. Carthaginens 4. Can. 26. Gay clothes, great titles, Lordly pomp, for behaviour& retinue, with abundance of pride, luxury& idleness, was still condemned in the Roman prelates,& forbidden the Clergy almost in every Council: the equity whereof reaches to us& binds still.  
Eighthly, that they ought to be learned in human 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 special personal 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 ancient Fathers understand& teach from Scripture, as we red 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 several Councils determine, as we find in the seventh Synod, Can. 2. council. Tolet. 4. Can. 24. alleging one of the Scriptures above mentioned. It is required of them also that they give good example to the flock, by lenity, sobriety, chastity, by the practise 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 preferred to men well known,& as well deserving, if not better,& rather thrust upon, then freely elected to a charge. This was the ancient practise 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 red, 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 compelled to receive them in, good or bad, without knowledge or trial, yea against their wills grounded on some known truth; what lawful 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 predecessors in the dayes of old, have believed& taught.  
First, that where fundamental faith remaines entire, Diversity of Ceremonies, not thwarting the Scripture, do not hurt the Church; The kings daughter is all ( uniformly) glorious within, but her outward clothing of wrought gold, admits of some interlined variety. So we red 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 merely by men, without any ground in Scripture or warrantable practise 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 red 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 nearer they come to apostolical 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 red 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 special 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, easter 9.21. Rom. 14.5, 6. Gal. 4.10. Col. 2.16. The ancient Fathers so understanding& expounding Scripture, iron. 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; council. Constan. 6. Can. 62.66. council. Magunt. Can. 25. enjoining 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 lawful 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 ancient Fathers with joint consent, understand& interpret Scripture, as may be red& 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,& delightful objects.  
Sixthly, that fasting of itself is no part of Gods worship; none can merit or be justified thereby in Gods sight: but an outward means it is, to chastise the flesh, make the body more pliable to the Spirit, fit for Gods service,& the practise of spiritual duties. So saith the Scripture, Psal. 35.13. I humbled myself 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 ancient 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 down& appointed by Christ& his Apostles, but left free, to be used as occasion serves. This appears plainly, from those indefinite speeches of our Saviour& his Apostle, Math. 6.16. 1 Cor. 7.5. So did the ancient Fathers understand& interpret Scripture, as may be red in tertul. lib. de jejun. cap. 2. Aug. Ep. 86.118. Certainly it should be more frequent amongst as than it is; for public judgments, public fasts, enjoined by authority: for personal respects, private fasts, performed without noise, in the most retired manner. else our fasting will be esteemed but a fishing after factious singularity,& pharasaical vain-glory. When we do 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& catholic 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 ancient 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 amnihilated, 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 ancient 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 controversy; let the day show& declare it.  
Of the second coming of Christ our Saviour.  
That Christ Jesus, who was once sacrificed on the cross for the salvation of all believers, shall certainly return in glory, in the same body& human 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 ancient 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 knowledge thereof, but with comfort& patience, wait after, love& long for his appearing, as a loving wife doth for the return of her absent husband, crying with the Church, Come, Lord Jesus, come quickly.  
Of the last universal resurrection, general day of judgement.  
First, that all flesh even the same individual bodies, which live& die, 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 ancient 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 mean time, the souls of just men made perfect, do enjoy the sight of Christ, 2 Cor. 5.8. Phil. 1.23. though not so fully as they shall do then.  
Secondly, that therewill certainly come a day of judgement, when all rational beings, must appear before the tribunal 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 ancient 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 known, the Jews conceive, in the Valley of Jehoshaphat, how truly the day will show. Let us make our account daily,& ready aforehand, that so we may cheerfully come when& where our Lord shall call.  About eternal 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 eternal 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 believe or do. So saith the Scripture, Rom. 6.23. Luke 17.10. And so did the ancient 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, believing all things written in the law of the Prophets, ought also firmly without final doubting, to believe their own salvation, life eternal& 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 ancient Fathers understand& expound Scripture, as any may see that red Cyprian. lib. de mortal. sect. 2. Aug. tract. 22. in Joh. &c.   

CHAP. XLIV.  
WIth as much brevity as was possible, the first particular is dispatched, viz, what hath been in the dayes of old, held for orthodox, catholic faith, in points most material, as I find it recorded by our ancestors, Prophets, Apostles, ancient 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 practise& manners. What godliness& 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 believe nothing but what we have warrant for in Scripture, so we may do 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 evil,& his lips, that they speak no guil. Let him eschew evil& do good, let him seek peace& pursue it, Jam. 3.13. Acts 24.16. The sum is, that we eschew evil,& do good, be fruitful in good works, keep a good conscience voided 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, ourselves& brethren. godliness 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 stamped on a penny as well as on the greatest piece,( Math. 22.20.) it must be not only our physic, to be used now& then, but our food which we daily make use of.  
This is the foundation of all, for the better building thereon, let us see.  
First, what we may not do, what is not godliness? The careful master 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 stays 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 ourselves in willworship: it is no part of godliness( Isa. 1.12.) to do out of a good meaning what we have no command for, God our great sovereign will not be paid the tribute of our obedience in a coin of our own stamping; it must be such as will abide the touchstone of his word,& hold weight in the balance of the sanctuary. Nor it is any part of godliness, to go then only, when we are driven to the practise of Religion; as Romanists are to auricular confession, fasting, pilgrimage, penance, prayer, &c. without ground or reason to warrant it; no tis far from true holynes.  
Secondly, we must not be neuters. There is no dividing betwixt sin& Christ, no parting the heart between the world& the word. No man can serve two masters. If like a meteor in the air, a man hang between heaven and earth, halt 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 apostasy.  
Thirdly, neither must we walk cloaked with hypocrisy: 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, unless we would be excluded heaven: he that seems to go, but goeth not, shall never come to his journeys end. The master that sets forth in an unsound bottom doth apparently hazard the voyage. Except your righteousness exceed the righteousness of the Scribes& Pharisees, ye cannot be saved. The having of lamps will signify nothing, unless there be oil in the lamps. There are no such blackmoors in the eyes of the deity, as those who paint for spiritual beauty. What's a body without a soul, a shell without a kernel, a picture without life, an outward shape of righteousness, a show of Devotion without any affection, an outward form without inward fervour, which should give life& heat to it? what are accidentals without essentialls, the idolator, mask, without the beauty,& lineaments of true godliness? what a glorious house without a foundation, or a beautiful face with imposthumed vitals? To join with the public 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 reform some things reproved& practise some others enjoined, doth not reach home to true godliness( 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 balance like acontemptible worm; that which we value as a star, he judgeth as a coal. 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 led men unawares into the fearful den& horrid cave of the roaring lion, what this phrase implies, the Scripture makes manifest, 1 Joh. 2. vers 11. it is called a walking in darkness, 1 Pet. 4.3. in wantonness, 2 Pet. 3.3. after our own lusts, 2 Thess. 3.11. inordinate walking. Ephes. to walk as other Gentiles. 2 Cor. 10.3. a warring after the flesh.( 1.) To do the works of the flesh with delight. What these works are, you may red, 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 prelate& his ignorant lazy 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 oppressor, unconscionable dealer, the biting usurer, customary liar, thief,& the like do war, walk& live after the flesh. That in such there is no faith, no godliness, 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, temporising hypocrisy& soul-killing-sensualitie, must be avoided as new-wayes, enemies to true godliness; not consisting with true happiness.  
Secondly, let us see, what we must do& what true godliness is?   

CHAP. XLV.  
godliness 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 troublesone pilgrimage, viz, to seek what was lost in Paradise, professeth it, walks in the power thereof,& daily labours in the use of good means to attain it; to become like unto God; not in essence& power, but in uprightness,& purity, in which consisteth the Divine image. This hath sometimes been called in scorn, puritanism,& such other names if not worse; but to speak plainly from the Scriptures, unless 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 mortal flesh;& addeth, that as all good orators endeavour to be like Demosthenes, so our whole employment in this life must be to beget in ourselves a resemblance to God. And this is certain, where the most hatred of sin,& the most love of goodness universally is, there is most God-likenes; which all must strive for: the strait doors of heaven will receive none but such only, as are in this sort like unto God.  
This godliness may be described to be, A hatred of all sin, joined 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, spiritual& temporal, 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 mortify 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, knowledge and practise.  
knowledge, 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 view with living eyes, describe with human strength, nor limit his attributes, decrees& acts without danger. Sufficient it is for us to know, that he is a glorious, admirable excellency, beyond conception; infinitely wise, powerful, holy, just, merciful; 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 knowledge both natural & divine. Thirdly, of ourselves; what we were in the state of creation, made after the image of God, in holynes, tuned with Gods own finger into a glorious harmony, shining in created lustre as a clear 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, miserable cursed in our contrariety to& deviation from the Ocean of our happiness; become the very vizard of hell& made liable to eternal death; which we can by no means escape, unless in& by Jesus Christ, the promised Messiah, who in the fullness of time coming to bruise the Serpents head, assumed our nature, therein suffered what we deserved, repurchased what we had lost. This must be known. knowledge is the morning star that forerunneth the sun of faith, which lightens every one which cometh into the world of sanctified ones, that recover the race of christianity 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 fruitless, profane& wickedly idolatrous. Know, that continuance in sin willingly& with delight, will deprive men of all benefit by Christ. There is no faith available to justification, but such as is joined 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 darkness in the sky. The index will show what is in the book,& the actions show what is in the heart. Tis good to try how the case goes with us, whether we have this divine grace wrought in us: it hath these properties.  
First, all saving faith purgeth the heart; not from evil inclinations, but from assent, delight in& actual practise of sinful, foolish, impossible thoughts: as of blasphemy, murder, adultery, incest &c. not so much I conceive, from being, as from reigning; it so purgeth our hearts that we yield not to them, delight not in them, but oppose, abstain from& suppress them, by reflecting upon& filling the fancy 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 evil, do all the good we know; in thoughts, words& deeds towards Gods, our own souls, with all our brethren: whereby we make Conscience of Gods service, private& public, as also of orderly walking in our several 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, slippery, dangerous ways, we have formerly walked in; those vain foolish youthful sports we have delighted in, which would have brought us to eternal death. It makes us say within ourselves, what have we done?& considering our way, speedily to turn 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 discern 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 daily 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 practise of what we know, as we know. joh. 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 joined 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 knowledge or other talents will have no substance, without the force of endeavour. True religion teacheth we should be more skilful in the practise of our life, than our tongues. Our care must be that our hands give not our tongue the lie. That's the Christian that sees the way he should go in,& readily goes in the way that he sees. You must burn as well as shine; outward endeavours must flow from inward desires to walk with God in the ways 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 ancestors in the dayes of old, have observed in their pilgrimage. viz.  
First, it is required that we as they do every morning awake with God in Christ: Like the Mary-gold, open your self; in the morning for the sweet due of heavens grace and blessing. First, immediately 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 practise, as soon as he awaked he stepped into heaven, Psal. 139.18. As soon as he crept out of his warm bed he crept into Gods warm bosom. So should we: aim at this white; writ after this copy. Our minds should be spiritual mints, early set on work to mint gold, early to seek God. Secondly, speedily to shake off sluggishness. When time calls to arise, we may not parley with the flesh; that weakeneth the active strength of the soul; the unregenerat part renews her lazy desires by delay. Shake off sluggishness of sleep, as Peter did the chain at the voice 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 majesty. Putting on your apparel employ your mind with some short meditation of the fall of man, how naked it hath made you; of your own frailty; you garnish a body which even this day, may be a putrefied rottenness: of the clothing of Christs righteousness; how the eternal word put on the svit of your humanity; how mercy undressed itself to cover you with its garments, which will adorn you as rich hanging, or as costly Varnish doth a wall of day Thirdly, after with filial fear& due reverence, take the book of God, red 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 practise of holy men in the dayes of old. witness 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 lawful 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 voluntary action. In the sweat of thy brow shalt thou eat thy bread. A good business is, a good Devotion. Nothing so much to be feared as idleness, which is an Ant-heap of sins. Sleeping waters do nourish poison. He who is painful is tempted but by one devil, 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 exercise, than to rust& consume in the corner of the house. Secondly, during the same, to keep a continual watch of ourselves;( such travellers will be found the best& finish their course with most comfort.) do nothing misbecomming the presence of God with whom you walk: the eye of man will do much in this behalf& shall not the eye of God do more? use the advice of a wise Arabian, who represented to himself perpetually over his head, an Eye which enlightened 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 bide of time is upon the wing, she glass running; you know not how soon the sails of your life may be rolled up, or how nigh you are to your eternal haven. O ply your oars diligently, hoist up your sails while the wind 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 eternity. Let every advance of time, leave you in an advance in your way. Wherein be cautioned of two things, viz,  
First, of ordinary temptations; our life is a continual 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 lie in our way, the greater must our caution be against stumbling. A common Pilate may do well in a Calm sea, but he that would steer a Vessel right in a tempestuous Ocean, amid 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, game,& unlawful 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. evil men endanger good men, as weeds do the corn, or as bad humours do the blood,& as an infected house doth the neighbourhood: like the Crocodile, they slime the way to make you fall,& when you are down, suck out as it were your blood& with it fatten their insulting envy: they are industrious to make men wicked,& our sinful hearts like onions, if there be any infection in the room, are apt to draw all to themselves. Or else your temptations arise more often& dangerously from Wicked Women, who with their flatering words& enticing 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 variety of folly. Consider these following scriptures, Prov. 2.19.& 6.26, 32.& 9.14, 15.& 7.25, 27.& learn wisdom: 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 shipwreck. Drink waters out of your own cistern. How can ye be ravished with or embrace the bosom 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 sauce, not meat; it is like a file to smooth& cleanse the Spirit,& ever to adapt to its proper functions. The reins 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 tiger, 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 means they sly away: whereunto when she comes& sees some representation of her self, she lingereth about them a good space, deceived by the shadow,& detained 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 deceitful lusts of profit, pleasure& honour, those lying vanities being none other but shades& semblances of good, yet they are prove 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 robbed 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 powerful as to draw you out or stop you in the way. Say of all temporary pleasures offered, as Demosthenes the orator said of a beautiful Lais, when he was asked an excessive sum 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 eternal for temporal.  
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 led us to the fountain head. The ston 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 ungrateful posture as Pharoahs lean kine in a fat pasture. His hand must reap the fruit that sets the plants. Secondly, in like manner we must prepare ourselves to red some of his blessed word: knowing it to be the part of Davids blessed man, as not to walk in the counsel 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 conveniency 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 boult at night to shut up in safety. This the master or chief of the family must perform ordinarily in his own person; for the Patriarcks were the Princes& Priests of the family, so Masters are chief heads:& indeed without prayer, they& their families lye open to the wrath of God. For he will power 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 temporal light, make a sweet retreat into the bosom of God, who is the fountain of intellectual light; shelter yourselves like little birds under Gods wing. Consider as you go 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 yourselves 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 travel in this old-way, he shall find rest to his soul! Rest& sleep with God.   

CHAP. XLVII.  
THough every faithful Christian thus walking with God, keeps a continual Sabbath, yet principal care must be had about that of Gods own appointing; called in Scripture,& by the ancient Fathers& Primitive Christians, the Lords-day, he himself resting on it, looks for special rest from those that travel with him; rest from servile labour& sinful works; yea from flesh-pleasing recreations, which at other times may be lawful; to spend the day in spiritual exercises, privately at home, publicly with the congregation of Gods people; to pray, red, hear, meditate, confer about that which we have heard: preparing before, being reverend in the use of Gods ordinances,& thankful after: beginning, continuing& ending the day with prayer& divine psalms, singing& making melody unto the Lord. The Lors-day is not a bare circumstance, there is an institution for it,& a spiritual efficacy in it, by virtue of that institution, to draw us nearer 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 beautiful as upon, the Lordsday; then they are in season as the harvest in the year;& to this observance we are engaged 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 business, sluggish idleness, nor any cares of this life hinder from the performance of these duties. I have commended only simplo necessaries; being assured, that to walk thus with God, to seek Christ,& by him to find heaven, is the chiefest 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 virtue of any thing we have done: beware of spiritual 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 godliness; 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 ancient manner of a good Christians life& conversation.  
The third& last particular direction is, to show, who have& do walk in this way, who do not; that we may know unto which society of men in our way, we may with greatest safety join ourselves, it is bad going so far alone.   

CHAP. XLVIII.  
TO find good company in this wicked world is difficult; yet by diligent search& enquiry, we may overcome the difficulty. If we look back to the graves of our ancestors, 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 red in Scripture or in the ancient Fathers, concerning the authority of the Church, in approving Scripture, ordaining rites &c, must be principally referred to the Primitive Church, But long it was not, that she retained this maiden glory: after the ascension of her spouse,& closing of his nearest lights the Apostles with their immediat successors, she permitted her self to be courted by strangers, who drew particular Churches clean out of the way, into heresy, and clogged the rest mainly with errors, schism& 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 withal, her chiefest eyes became drowsy, as full-fedfeasters; her chief watchmen sleepy, luxurious, proud, idle, covetous of honour& preferment; all seeking more their own, than the things of Christ Jesus. In the end it is observed, roman Bishops especially, became nothing inferior to the worst roman 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& practise 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 history& arises from experience, by observing& comparing times, Doctrines, Discipline& manners in several ages. The Greek, Latin, English, Scottish, Dutch, French Churches differ in some things among themselves,& from the Primitive. I undertake not to condemn them, but wish a sincere& lasting agreement.  
Understand not this position of the catholic Church; nor of fundamental points simply necessary to salvation in any true Church; for then, not only the catholic which ever remaines immutably one, but many particular reformed Churches, have& do follow the Primitive. Yea, I persuade myself, divers private members of particular Churches, have done& do both know& delight in the Primitive form& manner of Gods service, desiring that all anti-Christian rags ● which hanging upon the Churches clothing of purely wrought gold, do burden& disgrace her) might be gathered together on an heap& burnt or butted, 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, saxony &c, come nearest to the Primitive, are most agreeable to the former rules, both for Doctrine, Discipline& manners. Amongst them, some nearer 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& ecclesiastical 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 eternal decrees& free grace in electing& calling; about the power of mans will in preparing, yielding and working &c; about the election of Ministers& discipline of excommunication: besides a proud, idle, luxurious prelacy; corrupt, profane& dissolute manners in all or most of people; the Lords service is neglected, his word despised& loathed, his most faithful 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 ecclesiastical( 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 bear her heavy judgement alone, so long us we have within us so much of Rome. And is there no need of reformation? New errors are continually broached, old heresies raled out of their graves; gain esteemed godliness,& sincerity curious singularity, if not worse: the eyes& heads of the Church which should be clear quick-sighted, temperate, learned& laborious as their Predecessors in the primitive Church were, are dull, heavy& clouded, with the foggy mist of Tobacco, strong wine& riotous feasting; bellies up to the throat, not able for cleanness, worldlynes or love of sports, to study or speak. Full tubs sound not: much ado to keep themselves waking, especially 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 fundamental 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 joint 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 thankful than we are; but that there is great corruption in manners, defects in Discipline ecclesiastical, contrary to the primitive Church,& practise of the ancient Fathers, which calls for reformation, it may be be wailed, denied it cannot be.  
Excommunication, which in the Primitive Church, was never used, without knowledge& assent of the present Pastor, congregation or both( 1 Cor. 5.4,)& then all ways for some weighty cause, a great sin against God, or manifest scandal to the Church,( all other means to reclaim presupposed), is now often exercised in trivial matters, without the knowledge of any it concerns. 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 principal 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 choosing or refusing their own Pastors, none ordained 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 successor, lo 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 custom to have dured from the Apostles till 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 red of, that ordained Arrian Bishops& they Presbyters like themselves without knowledge 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 publicly freed from a charge, publicly assumed. In our dayes it is of infants, even hanging on the breast,& of very young ones, without knowledge, 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 ecclesiastical 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 view of the flock, accordingly to inform the Pastor that speedy remedy might be applied; These helpful eyes are wanting: as also they had or were enjoined to have a Catech●st, one distinct from the Doctor, Pastor& reader, to instruct all the younger sort of persons, in the grounds of christianity, as well for practise as theory; none were, now many are too old to be instructed: this profitable& painful exercise is almost butted with the rubbish of great titles, busling Ceremonies& outward pomp: the plumes of pride have carried men so high, that it's accounted too mean 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 press& 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 plain discovery, men seek great things forthemselves, shearing of the fleece, not saving of the flock. God be merciful 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& duly to dress& power out the consecrated oil 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 do marvelously among the sons of these last ages, Come forth out of thy royal chambers, O Prince of all the Kings of the earth put on the visible robes of they imperial Majesty, take up thy unlimited sceptre; now the voice 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, heretics, 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 harmless sheep, that desire in all things to comform 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 evil in the best men; but to show, 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 severity be darted against them, whose design 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 trial.  
Fifthly& lastly, that the roman Church, with all Papists, which fully profess her Doctrine as it is now established, goes farthest out of the old-good-way, of any company under heaven that bear 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& grossly, that she is now conceited she cannot err more.  
Q How do you make this good? many learned do say we have cause to believe, 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 custom nor words with multitude of voices, but weight of argument with truth prevail; listen not so much to what this or that man, or company say, but what God says, in his word, the true Christians rule, the travellers guide; then the position will appear, if with clear eyes& impartial 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, do oppose or reject wholly as they are delivered, or in part otherwise all the forenamed Doctrine, the sum of Christianity, expressly contained in Scripture, the works of the best ancient Fathers& the most approved Conncils for more than 600 years after Christs incarnation; taught& believed as orthodox& catholic. This appears from their own writers& from the Tridentine Council, the representative body of that Church. If particular instances be required, wherein comparatively they do this, it is no difficulty to produce them. And can they go in the old-way or be of the true religion( except in name, show& profession only) which deny partly, overthrow by consequence the old-good faith& Doctrine? Let men be their own, Iudges.  
Secondly, that the chiefest 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 yield unto, false Doctrines they maintain, which never any company of men with joint consent yielded unto, or maintained before; but have been added by men greedy of singular respect, riches& worldly honour, in several ages. Once we were all one Church, one company traveling through the fire of persecution& martyrdom, merrily towards heaven: afterwards more liberty& ease begot pride, pride luxury, idleness& idolatry in the chiefest 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 return into it, we will be glad of their company. Hitherto they have trodden a new-way, invented,& followed a new-rule: so that the chiefest 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 mass, that heterogeneal body, which cannot be defined: as sin is in respect of grace, so is the mass 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 propitiatory sacrifice for the living& the dead, with the appurtenances, there is no mention in Scripture, nor in any of the ancient Fathers, except some Bishops of the Roman See,& assemblies of their own procuring, for the first ten Centuries. Whosoever shall writ, say or think, that Christ, his Apostles( glorious Saints in heaven) yea, or the ancient Primitive Fathers, did institute, say, or approve the Romish mass in the state wherein now it is,& to the end now used, do slander the Lord Iesus,& abuse his Saints. Every false witness 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 red, do acknowledge the chiefest parts of their mass& mass-book, to be new, invented& augmented by several 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 says or sees a mass must of necessity 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 mediators& intercessors; he must invocate the dead, worship images with {αβγδ}; all which are mortal sins, robbing Christ of his glory& service. Besides that strange apparel, apish gestures& childish toys( fit only to deceive the simplo) which are& must be performed by the Actors in their Comical unbloodie-tragedie. This I speak not by experience, but relation of an ancient Spaniard treating of this subject& bewailing the misery of his blinded countrymen. The mass then, the Popes high way is no part of the old good-way, but a new path trodden by the Beast& such as adore his image.  
2. They make& enjoin men to believe seven Sacraments, which are properly Sacraments& of Christs institution. council. 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 lombard, began with earnestness to teach it.  
3. They teach, that the bread& wine in the Lords supper are transubstantiated& wholly changed into the natural flesh& blood of Christ:( whether as mortal or glorified? quaere) council. 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 ancient. Bellarmine saith five-hundred years old; which is no antiquity. It began to be questioned in the year 840. but concluded& defined as an article of faith long after in the Lateran council. 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 lombard shows 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& privately say those prayers, which they understand not; in a language wholly unknown unto them.( council. 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 righteousness of works, is the formal cause of justification in Gods sight;( council. Trident. Sess. 6. Can. 9.11.14) excluding the righteousness 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 testimonies 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 acknowledge. Neither was this distinction& manner of speaking of this high point of justification 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 congruity before justification& eternal 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 broached by the late curious school-Divines ( if they may be so called, whose works savour more of philosophy than divinity)& 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 venial( Bel. lib. 1. de a miss. gra. c. 2.) as done not against but beside the law, binding over the actor to some temporal 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 seven or eight hundred years after Christ.  
9. That images ought to be set up in Churches& worshipped with the same worship, due to the persons represented by them.( Bel. lib. 2 de imagine. 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; publicly& in Churches in the year 400 with great opposition; but that they should be worshipped privately& publicly, 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 relics& images of Saints( now made a part of the old religion& meritorious, meethink reasonable men should be ashamed so grossly to gull 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 should lie hide, 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 publicly till five or six hundred years after Christ: therefore it is, that we can neither red command or example for it in the canonical 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 calendar)& 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 toys, admired by many silly men& women.   

CHAP. LI.  
11. THey teach& maintain a place of Purgatory, where men& women dying in venial sins, or mortal unsatisfied for, suffer temporal punishment after death.( council. Trident. Sess. 6. Can. 30. inter Can. de just●ficat.) Which is a new Doctrine, never received in the Church nor believed, till seven hundred years after Christ or there abouts. Origen indeed speaks of a purgatory, 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 mirror 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 caverns& infernal holes, or in secret celestial receptacles, there to remain till the day of judgement. Again, the Fathers take away the very ground whereon Papists build purgatory; viz satisfaction for sin by temporal punishment after the remission of the fault; the difference between venial& mortal sins, as it is by them made( test. Bel. lib. de purge. c. 2.). Whosoever denies these two, puts out the fire of purgatory; 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 temporal punishment ( Bel de indulge), 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 slight building of this Babylonish tower, which so far off, makes so fair a show. This ston may overturn 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 dispense with& absolve men from all temporal punishment, what then would become of purgatory? therefore the Lateran Council( Can. 62) foreseing 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 ancient 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 purgatory, 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 ancient Doctors. Gratian& Peter lombard who writ for the Roman Church, about six hundred years ago, mention them not: this then is a new path whereby the clergy are greatly enriched, the poor people grossly abused& no part of the old-good-way.  
13. They hold it not only lawful, 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 purgatory. Where it is, who goes thither, how long they shall continue there, is unknown. Yet they in purgatory 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 ancient 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 daily, 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 do, 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 necessity of private Confession, of all sins, with their circumstances to a Priest once a year( council. Trident. Sess 4. Can. 5.6.8)& that by virtue 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 itself, for that was always practised,& it were well if men& women were persuaded 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. lombard approved,& the Lateran Council concluded, public confession to the whole congregation with some Kind of Pennance, was a very famous part of Primitive-Ecclesiasticall Discipline, but Private was all ways voluntary; which some did to ease& unburden themselves of secret sins, in the trust of a faithful& 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 voluntary confession forbidden, by the ancient 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 ancient, Divine, but a new constitution.  
15. They teach a necessity of votall continency& single life in the presbytery.( Bel. lib. 1. de clear. 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 chronicle records; who on his death-bed bewailed nothing more than the execution of that decree, acknowledging he was drawn thereunto by the Devil,& that he had thereby sinned against God, St. Peter& the whole Church. I find amongst the ancients, this virginal continency much commended, desired& persuaded unto, but never enjoined. 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 ordinary. chastity is an excellent virtue; we have vowed it, in baptism, virginal, matrimonial, viduall, as the several states succeed, but, vowed continency, annexed necessary 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& practise extreme unction,( council. tried. Sess. 14. Can. 1.) Directly contrary to the Doctrine& practise of the Apostles& Primitive Fathers,( as they enjoin satisfaction after absolution which the Primitive Church always set before) who used it only while the gift of healing continued in the Church; in the beginning of a sickness 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 original 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 coin 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& fifty years after Christ, till what Scotus doubtfully vented, the Franciscans greedily believed.  
18. They teach& maintain, that the Church of Rome is the universal catholic Church, the mother Church of the Christian world, out of which there can be no salvation. A new Doctrine as erroneous as pernicious; never taught by any of the ancient Fathers nor general Councils, in the world, as a learned Bishop hath truly& profitaby in his special Treatise of the grand-imposture, proved;  
19. Concerning the great Bishop of their Church, they have broached many& new Doctrines: 1, that he is universal, a catholic shepherd, visible head of the militant part of the catholic Church, Bell. de Rom. pontiff. 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 successors& obtained from the Emperour. 2. That he hath& ought to have indirectly, temporal Dominion as a Prince. 3 That he is infallible in his judgement& episcopal determinations; that his authority is above general Councils, that he may make new laws, articles of faith at his pleasure, to bind Conscience, Gods property: that he can& may dispense with all Canons, decrees,& laws of God, nature& men. Blasphemous conceits, never taught nor believed for 1400 or 1500 years after Christ, till the flattering Canonists& self-deceiving Schoolmen, striven 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& strange Doctrine, never taught by any ancient Father that I have met with, nor in any Church for 900 years after Christ: first practised as I red, by Hildebrand, but established 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 believe& teach their Church to be in power, authority& dignity, 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 ancient Fathers, but always 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 impartial reader, that Papists in those points of faith& Doctrine( as for their gross corruption in manners& discipline, the abuse of Votaries& auricular confession; their idolatry, adultery& perjury, which they teach, allow& practise, with distinctions& dispensations of which their own writers often complain; I have not once touched) wherein they dissent from the Reformed part of Christs Church, do go a new way by themselves, never trodden by any company before, Let none then that would find rest for their souls, be sure of heaven after death, follow them either for custom or company. A Church they cannot be called saving only ●n name; Protest against her erroneous novelties, hate her prevarication. Call not sour, 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 toys. Nothing can be so delightful to the eye of flesh, as Christs truth is& will be to the heart of a regenerate man. harken to him calling with a shrill voice as from heaven, desiring your safety, Consider your ways, 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 do 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 damned them, returning saved them.  
To amplify 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 ways; Acts 14.26. ways either of our own invention, or followed by imitation of others, our Fathers& predecessors, 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 means& better knowledge. 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 mortal hath its shadow; those Saints that have been as the greatest stars, have left behind them their twincklings& eclipses. 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 ourselves 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 wantonness, 1 Pet. 4.3. in darkness, 1 Joh. 1.6. as we walked in times past running, into every by-path, even as youthful folly lead, without any respect to God or godliness. As the body is deprived of sense& motion by the corporal palsy, which obstructs the nerves, so the spirit of man oppressed by sensuality will be wholly dead without any sense of religion, or any motion to works which concern salvation. 3. Walking merely for company, to pleas men or answer the time. This is forbidden as dangerous, Gal. 1.10. do 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 do as the most do, 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 company, Colos. 1.10. In the truth, 3 Joh. 3. affecting, professing& practising it, both in public& private, eschewing all known sin,& showing respect to all Gods commandements. Such shall receive a blessing from the Lord,& righteousness from the God of their salvation. Psal. 24.5.    

CHAP. LIV.  
MY advice to such as are resolved to walk in this old-good-way is,  
First, begin to walk early in the morning loiter not in the Inn, misspend 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 traveling is in the morning. Then is the best gathering of Manna. O you tender plants spend not your youthful lives in following youthful 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 due:& 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 loiterers; they'l never make good travellers.  
Secondly, take heed continually to the rule; Let this be a mercurial statue pointing to your way. Gal. 6.16. This will not only show us where we should go, as in a map, but go 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 already 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 carded& 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 spiritual builders, sea-faring men& travellers through this dangerous world, if they neglect to look unto the rule, they'l certainly go astray& make shipwreck of faith& a good Conscience. Our Ancestors sailed without carded or Compass& did well, the Lord helped them otherways, 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 boldness would be judged folly. Many of our Ancestors traveled towards heaven without that knowledge of the rule we have now,& might do well enough God supplying their necessarie-ordinarie wants with extraordinary 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 wears, dying 'vice with virtues colours, suggesting under specious shows 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 loitering& rashness; two great faults in travellers. loitering; 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 company, 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, emblems 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 avoid rashness; 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 sloth seldom bringeth actions to birth, so rashness maketh them always abortive ere well performed. Begin as you hope by Gods blessing to continue. Walk on moderately, yet with a guided& well governed zeal, as minding heaven your home, above any thing in the world beside.  
Fifthly, go in order; give honour one to another in going one before another. Servants must know their offices & stick to their several tasks; souldiers must keep their ranks& observe their postures; so must Christians; otherwise they'll hurt, not help their fellows. This is the apostolical rule, Rom. 12.6, 7, 8. do your own business, &c. Let every one wait on that which is proper to him. There is celestial harmony when every one moveth in his own sphere. They are truly sick even in health, who interpose out of curiosity, to know, to do& solicit the business of others. It is sufficient( said the Emperour Antoninus) that every one in his life, do 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 lived, 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 society, either defectivenes in members for that which is required, or intrusion& busy-medling with what is besides them. The Less business the more satisfaction. Stars that have least circuit are nearest the Pole;& men that are least perplexed with business, are commonly nearest to God.  
To which may be added, the advice of respect to others in your progress. Know your own, strive not for place. First nobility native, then Dative, in magistrates, counsellors of state. The first& greatest counsellor is for the soul, a faithful 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 physician. The last is for goods, an honest lawyer. This I mention only to show what callings deserve, best;& declare my willingness that all now living might go before, so I may follow them to heaven.  
Sixthly, walk in love& peace, fall not out by the way. Quarrels among faithful 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 travel, 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. red also Math. 10.22. Gal. 6.9. Revel. 6.10. Better ye had never entred upon this walk, than to enter& not hold on in the practise of it. Be constant in paying solemn vows unto God made in baptism, danger, sickness, or when else soever. Eccles. 5.2.4.5. In performing promises to men, who are your fellow travellers. Psal. 15.4. else, you give just occasion of offence& dissension, 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 promise breaker never escapeth unpunished.  
Eigthly, walk cheerfully: Let the joy of the Lord suppling the joints of your hearts. Drive not heavily, as the chariots of pharaoh did in the read sea. Let not your example give occasion to the world to think you serve a bad master;& that your pains will not be recompensed. O ye noble& illustrious souls, who bear 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. cheerfulness puts a gloss& lustre upon Religion,& makes it amiable in the eyes of strangers to it. Confute by your practise that destructive conceit, which the devil hath infused into the hearts of his Vassals, against the ways of godliness, that they eclipse all their joy, bereave them of their pleasures,& cause those that walk therein to go mournfully all the day, to drench their lives with salt tears& to dive into the bottom of sadness of which their Jovial& generous spirits are impatient. Let such know, that you meet with that in your walk to eternal Rest, which sugareth all your tears, seasoneth all the acerbities may overtake Travellers,& dissolveth all their sharpness. Convince them of those inexplicable contentments your way is furnished& adorned with. Your cheerful conversation may happily prove an effectual& 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 eternity. To set forward& to recoil, 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'll never repent of your walking with God, when you come to die. The Lord, even God our father, so establish you, that you may so walk,& so run that you may obtain.  
Lastly, remember daily 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 fruitful 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& acknowledge God in all their ways& 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 do 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 go out, did he not blow it. The wheels of a watch will all lye 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 travel will be just nothing without his favour. A little blast of wind is better worth than an hundred strokes of oars: O they that embark 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 furnished ship. Then beg Gods presence& assistance.  
Except you take this course, follow the old truth, peace& holiness, 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 deceitful ways, 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 necessary 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 express 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 egyptian 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, immortality& fullness 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 ways, Exod. 20.10, 11. The Sabbath day is a type thereof; part we have here, to sweeten our tears, season our acerbities,& dissolve their sharpness; consummated in the other world, when the Curtain of the great Tabernacle shall be drawn,& all faithful travellers in this vale of tears, shall see God face to face. And so was earthly Canaan, josh. 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 jewel very desirable here on earth, yet no enjoying of it here: though the beatifical 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 hearkening 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 restless 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 contrary carnal passions, troubled with variety of opinions, tempted to sin by her own companion the body, so that she can find no rest, till she return 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, domestics, 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 toil of burdensome& ever relapsing actions; where for one Rose a man meets with a thousand thorns, for an ounce of hony, a tun of gull, for apparent good, real evil! Yet be not discouraged or over-much dismayed; Let not the lowering sky, foulness of the way, if it be the right, nor barking curs, hinder, or drive you out of it, lift up your eyes to heaven your resting place.( O how clear will the Sun of righteousness shine, when all those dark clouds are blown over!) serve God in Spirit& in truth, walk forward in the Old-good-way, grow in grace,& you shall find such perfect endless rest, as nothing shall annoy or deprive you of: it is rest inaccessible of sorrow, in which is all good with an eternal banishment of evil, youth waxeth not old, life hath no limits, beauties decay not, love knoweth not what it is to be could, 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 promise 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, traveling towards heaven;& that especially in two thing, First, seeing there have been& are so many opinions amongst men such diversity of ways, some going strait forward, others turning to the right or left hand, nay some returning directly creeping( which the Crab) backward, All crying, this is the old-way; it behoves them, as they fear God& desire heaven to make a stand, diligently to search& inquire amongst all pretended ways, which is the good-way indeed. If you err in your choice, you make shipwreck before you weigh anchor. believe not such as say, it is sufficient to follow others without any search or trial ourselves. Hierom sharply takes up the Luciferians for this conceit, What simplicity is that to be wholly ignorant of what we believe? those you propose to follow, may go 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 company. believe not them that say, it is a sign of incredulity, of a factious turbulent spirit to be earnest, to inquire much& often of the way. Gods dearest Saints have done it& taught it necessary; as Ambrose& Bernard both, upon those words of the blessed Virgin to the Angel, Luke 1.34. declare. believe 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 public good, pretending custom, names, titles, multitude, succession &c. What are all these without truth? believe 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 rays 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 practise 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 go not in it, he can never get to his journey's end. If a man know the way to heaven both for faith& practise,& walk it not, he shall never find rest to his soul. No excuse will serve; to say our neighbours persuaded us, our teachers deluded us, our flesh& blood hindered 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 go to Christ. To which might be added the relation of that famous Italian marquis Galeacius Caracciolus; but for brevities sake I refer the reader to Mr. clerks marrow of ecclesiastical 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 piety; 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 ways, no asking, search or trial. 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 papacy, as to enjoin the world silence; if the chief Bishop thereof should so mistake his way as to go& led thousands to hell, none may say to him, Sir what way is this you go, what Doctrine is this you now teach, or why do you do so? He cannot away with inquiries; directly contrary to this command of the Lord by the Prophet, Stand in the ways& ask for the old-way! Contrary to the Doctrine& practise 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 trial. 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 communality, 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 inquire or show 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 traveling a long journey, the place he designs is ever in his mind, he longs to be there& inquires 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 wickedness, idleness. 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 believe, 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 dreadful 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 condemn 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 means) that drunkenness, whether Civil in sipping, Cruel in making others drunk, or bestial 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 simony, non residency( dear companions, seldom partend), oppression, strange oaths,& that far more strange attire, which English people( Apes of the doting world) use now adays; that game& 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 wickedness& wicked company; to live a holy, sober, chast, religious life, delighting often to hear Gods word, omitting no occasion to do 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 careful Pastors, their answer is like this of the Jews, at least in practise, 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, joyful& 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, convinced 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 bosom after death; return 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 myself to have gone astray; either for opinion, practise or both, I have gone in a wrong way so long, I fear me it is too late to return, what shall I do?  
A. This is heavy news; after one hath traveled 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 helped, harken 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 across; run to the rule, reform thy life, universally, God will 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 forward, to overtake them, it may be, who are gone far before. Let Papists protest hearty, but against the errors& new-coined Doctrines of the Roman Church; Let Protestants detest their luke-warm-temporizing neutrality& be valiant in Gods Cause for the reformation of abuses; Let the Drunkard live soberly, the wanton chastened, the proud humbly, the Covetous contentedly, the profane religiously, keep the Lord Day holily, frequent his ordinances duly& reverently, practise piety constionably,& God will bring your souls to rest in fullness 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 whilst he is near. Make hay, whilst the Sun is shining. Remember, the sufferings of eternal torments, are but the issue of the sleightings of eternal 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 peaceful death. The reward is not here set down as conjectural 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 mouths 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 ways?  
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 happiness( 2 Cor. 5.1.) as was noted before. Cast not away therefore your confidence which hath great recompense 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 judge of rich& curious embroideries) delight to style this walking with God by the strange names of puritanism, singularity, fanaticism, or new-fangled curiosity: wise men I am sure, though but worldly-wise, who know what they red& understand what they say, can call it nothing but the profession& practise of Old christianity. Neither do I find how any can be saved, but such Professors, such Practitioners; I mean not young Novices, or hair brained phantasticks that furiously profess& maintain they know not what, or why; but such as upon good grounds& saving knowledge, do 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 finished my course; I have kept the faith; henceforth there is laid 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 eternal rest? a thought whereof will make us resolve that nothing shall separate us from the sincere service& hearty love of God in Christ.    

CHAP. LVIII.  
LAstly, pray unto the Lord when you red 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 ways, walk in none without trial; Prove all things by Gods Word, hold fast that which is good, ask for the old-way. Many up& down the country are partly persuaded 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 established in the Council of Trent& now maintained& taught, is not the old-good-way; the truly 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 catholic faith  
This premised& promising myself success in obtaining your assent to that which is so profitable& just, I proceed to the design of this conclusive Chapter of discourse, which is two fold, viz:  
First, to Dehort from popery, wherewith some have been long beguiled& strangely deluded; Reasons urging this dehortation are many, why now they should leave society with the Church of Rome,  
First, because they were baptized in the faith of this part of the catholic Church within England; to which they owe more obedience with reference to the rule, than to any foreign society: of which vow& bond no dispensation can release them.  
Secondly, because the Church of Rome hath erred grossly both in faith& manners; from the head to the feet; as is acknowledged almost by all writers on every side. The greatest heretics while they taught veiled 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 truly ancient 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, relics& every consecrated host, as the natural body of Christ; which certainly it is not, but in sacramental signification only; now an Idolater without special repentance cannot be saved.  
Fourthly, because the chiefest of them do 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; restraining 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 universal 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. pontiff. 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& public 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 published& translated by the best rabbis, 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 ancient Fathers, nor general 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 easy make a new God as a new article of faith. Yet how many hath the Church of Rome made within the compass 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 testimony 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 red that confession called Augustana, against which he had writ; nor the answer of antony Sadeel in defence thereof. The reason was, it had made him doubtful what to hold, or which way to go. God I see( said he) assures me of mercy& comfort if I forsake Rome; said ego senex, hinc exire non possum; being old could not remove in body; in mind he might& doubtless did. Another, of one called friar 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 society, coming according to their accustomend manner, to visit& comfort, found him dejected,& promised him, Masses, indulgences, suffrages, Pardons,& the merits of all the Saints; shewed him the across, Rosaries, Grains, Images& the consecrated host &c. To whom the sick man replied, away with all these; because I have believed& trusted in such trash, I shall now be damned. To whom Hasenmullerus answered, believe in Jesus Christ, lay hold on his merits, he is an all-sufficient Saviour. I did once believe in him( said the Jesuit) but after, wickedly forsook& denied him,& now of a saving Jesus, he is made unto me a condemning judge: I cannot be saved. These being duly 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. do nothing without some ground to warrant. distaste no truth, nor receive any only because of men,( what man builds may by men be pulled down again), but because the Lord so wills. Wash the impure fountain of your hearts from the love of all sin& idolatry; turn 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. believe not Satan, the world, nor your own flesh; they will deceive you with a seeming pleasant bait, covering an infected hook. believe not priests& Jesuits in their ordinary manner of teaching, beside, yea, contrary to the word of God. Herein they are Agents for Anti-Christ. There is no truth in their forged traditions, lying legends& childish toys, If their words& practices could by you be compared with the word of God& practise of the Primitive Church, you could, you would say no less. Nay, many of their own have published so much to all the world: which first moved Christian Princes to shake off that slavish yoke, to flee that Egyptian darkness,& with speed to get out of that dangerous path. Hast, hast after them as you desire to be saved. Perfer not novelty to antiquity, particularity to universality; the faction of a few, to the consent of all. If you reply, the way here described is accounted new& heretical; 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& practise of Christian piety is esteemed new, because the most have not been, nor are acquainted with it. Mens calling it so, makes it not so. inquire 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 natural corruptions, as weary swimmers gasping for breath, do against the boisterous waves& winds, keeping our hearts, tongue& eyes with all diligence, watching over all our ways& so walking on softly, not without many fears& doubtings towards our desired rest.  
Let not, o let not the love you bear to the very name of the Roman Church, cause you greedily to swallow down those new dregs of poison, she hath distilled into the cup of her fornication. You are lead like sheep, but your masters know it is to the slaughter. Turn, return, get out of their claws, or else you die. That way leads not to rest. Whosoever puts such confidence in the Popes power, as they teach silly men& women to do, loses 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 ways& 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 judgement of the true Church,& censure of the learned.  
●he way of righteousness is life,& in the path-way thereof, there is no death. Prov. 12.28.