THE SEAVEN GOLDEN CAN­DLESTICKES. Englands Honour. THE GREAT MY­STERIE OF GODS MERCIE YET TO COME. WITH Peace to the pure in heart aduising to VNITIE among our selues. By RICHARD BERNARD, Minister at Batcombe in Somersetshire.

LONDON, Printed for Iohn Budge, dwelling in Pauls Church-yard at the signe of the Greene Dragon. 1621.

TO THE RIGHT HO­NORABLE, WILLIAM Lord CAVENDISH Earle of De­uonshire; IOHN Lord DARCY, Baron of Meinell; IOHN Lord HOLLEYS Baron of Houghton, his very honourable good Lords, heere increase of all true honour, and hereafter the fruition of that happines which is in Heauen. AND TO THE RIGHT WORSHIPFVLL • Sir Robert Philips, AND Sir Iohn Horner, KNIGHTS. , and • Iohn Powlet, AND Robert Hopton. ESQVIRES.  Iustices of the Peace in the Countie of Somerset, louers of their Countrie, my worthily honoured good Friends, loue and peace be multiplyed, internally within themselues, externally to one an other, with hope of eter­nall comfort in the end.

RIGHT HO:) (RIGHT WOR:

YOur ready condescending at my request to grace my Person with your [Page] ioynt testimonie together, maketh me now thus bold to craue your fa­uour and acceptance together to countenance this my labour.

That which here I offer to your view is first the face of the seuen­fold estate of Christs Church, typed out in the seuen Churches of Asia, vnder the title of the seuen golden Candlestickes. In this you may behold what is alreadie past, what things are now in present being (in which the Papists make themselues merrie; but it is their Cygnea cantio, before their day of mourning) and what the e­state hereafter shall be, which wee are to exspect and looke for in the appointed time. In the second place, is added Englands Honour, wherein is shewed how highly, and that many wayes God hath aduan­ced this noble Nation, to incourage [Page] vs still in his seruice against that Antichristion power, and Heathe­nish Superstition. In the third place, is prooued that great My­sterie of the saluation of that an­cient people of God, much hindered by that Romish Religion. In conclu­sion, is an aduice to Peace and Vni­tie at home, that wee may bend our strength against our Enemies a­broad.

I humbly craue pardon, if here­in I haue bin ouer-bold to present your Honours, and other so worthy Personages, with such small Trea­tises. I know them little in shew, but not so in substance. The Church is the Spouse of Christ, the verie Queene of Heauen, heere shee is liuely painted out. The glory of our Kingdome is our Crowne, and peace with loue the bond of perfection; the taste of these things, I hope, [Page] shall not bee vnacceptable, neyther the good will of him that offereth the same, for no other end verily, but to leaue a testimonie to the World of his humble seruice, and of his duty in all thankfulnesse, who doth and euer will ac­knowledge himselfe,

Batcombe, March. 10.
Your Honours and Worships much bounden and to be commanded, RICHARD BERNARD.

THE SEAVEN GOLDEN CAN­DLESTICKES OR THE SEAVEN FOLD Estate of Gods Church here vpon Earth, typed out in the seauen Churches of ASIA.

IT is not a conceit, but an opinion more then pro­bable, that the seuen Churches of Asia, are Types of the whole Church militant; which opinion, though it be in a sort onely barely deli­uered of some, and by some others so set out, as thereby many take occasion [Page] to reiect it, but more out of a sinister re­spect, then of any sollid ground; yet if they please to weigh the reasons, and to consider well how these and the times doe answere one another, they will more easily yeeld vnto the Truth.

1. Is it not plainly said, in the end of the whole Prophesie, that Iesus Christ sent his Angell to testifie these things vnto vs in the Churches, to wit, in those seuen Churches of Asia? for no other are mentioned in the whole Prophesie; so as whatsoeuer in the Reuelation was after deliuered, the same was represen­ted generally in the fore-said Churches before.

2. The number of seuen, as in the o­ther places of this Prophesie, repeated thirtie seuen times, is a number of per­fection; and is put for all of that, where­of the number is giuen, as the seuen Starres for all the Angels of the Chur­ches; the seuen spirits for the seuen-fold Graces thereof; so the seuen Churches, for all the Christian Churches, or rather the seuen-fold estate of one and the same Church of Christ. And seeing there were [Page] more Churches in those parts, we may well thinke that the number of seuen was taken for further purpose, then to note out only the present estate of those seuen Churches, to which Iohn wrote.

3. Iohn in the end of euery Epistle, makes a generall exhortation, saying, He that hath an eare, let him heare, what the Spirit saith, vnto the Churches: yet in the beginning of euery Epistle, is hee cōmanded onely to write particularly to the Angell thereof, and of such things as touched him, and the estate of his Church. Therfore when Iohn concludeth so with an exhortation to all the Chur­ches, what else doth hee but thereby teach all those Churches, whereof that particular Church is a Type, or, if you will, so by one, all the seuen, and by them all Christian Churches?

4. In the Epistles there bee many things which must necessarily perswade to a farther extent, then onely to the pre­sent estate of euery of those particular Churches; as first the maruellous order, according to the course and estate of Christs Church, both in the gifts, and [Page] graces with decay of them, as also in the creeping vp of Antichrist, and the Churches recouery and growing into a better estate euen to the end, as shall bee shewed in paralleling of these Churches and the estate of Christs Church from time to time. Then some things spoken of the particular Churches, which can­not possible bee taken as onely meant of them. As of the ten dayes tribulation, which Expositours interpret of a perse­cution longer, then can agree by Storie to haue falne vpon Smyrna in Iohns time, or after. Likewise the great honour, which is promised to the Angell of the Church of Philadelphia, that the coun­terfeit Iewes in Smyrna Reuel. 2. 9. should fall downe to him, Reuel. 3. 9. and deli­uerance from the tryall which should come vpon all the World, Reuel. 3. 10. cannot bee vnderstood simply of that Angell. Wee finde not in any Historie such renowne to that Angell, neither of such perill, and gracious deliuerance; but these things are spoken with respect to the Churches estate, as this should be a Type thereof. Againe, who can reade [Page] the tearmes vsed, and the persons na­med, as Iewes, Synagogue, Balaam, and Iesabell, with the degrees and procee­dings thereof: but thereby will be con­ceiued some other thing intended in those Churches? It is maruelous to see how the degrees of euill are set out, in the foure first Churches; in Ephesus are Sathans Seeds-men, false Apostles; in Smyrna Sathans Synagogue; in Pergamus Sathans Throne; in Thiatyra the very Iezabel and Depths of Sathan. In the three last, no menton of any of these, because they doe set out the Church de­liuered from Sathans Seedes-men, from his Assemblies, from his Throne, and from the Iesabel of Rome, and the Depths of Sathan therein, and doe shew the threefold estate of the Church come out of Babylon, as in Sardis a weake refor­mation, in Philadelphia an excellent dig­nitie of the Church, and then afterwards the Laodicean condition. Who so mar­keth these, how can he deeme otherwise of these Churches, then of the Types of Christs Church?

5. Wee may bee mooued further so [Page] to thinke from the situation of these Ci­ties, and from the order which the Pro­phet obserueth in writing vnto them, from Ephesus Northward to Smyrna, & yet more North to Pergamus, from this to Thyatira Eastward, and so more and more to Philadelphia, and then bendeth Southward to Laodicea. Which situati­on pointeth vs out the declining of the Church to darknesse, and then a recoue­ring by little and little light againe, ben­ding East & Southeast, from the North. The Church came from Iudea out of the East, it went a little Southward, but far West, then into these Northerne parts, and so Northeast, and shall circle about till it come to be a Church againe in Iu­dea, at the Conuersion of the Iewes; when the fulnesse of the Gentiles shall come in.

6. And lastly, the answerablenesse of the Type and Antitype will fully giue satisfaction in this point, which that it may appeare, I will will here parallell them together.

THE FIRST GOLDEN CANDLESTICK.

THE FIRST CHVRCH.
In the Type. In the Antitype.
The Church of Ephesus. The Primitiue Church and Ephe­sine State.
1. THis is the first, & as it were chiefe of the other, set in the first place. 1. THis is the first Church, and therefore called the Primitiue Church, hauing place and prerogatiue aboue the rest.
2. This was plā ­ted by Saint Paul the Apostle, Acts 19. and 20. and gathered of Chri­stian Beleeuers frō amonge notorious Heathen Idolaters and wicked men, Acts 19. 28. Eph. 2. 12. and here Ti­mothy was placed to order all things for Doctrine and Discipline, 1. Tim. 1. 3. 2. This was planted by the Apostles, and gathered of Iewes and Heathen Idolaters, Gen­tiles, they being commanded by Christ to goe into all the World, to preach the Gospell, and when they had planted Churches, they did appoint Timothyes, that is, Bishops and Elders for Doctrine & Discipline for wel ordering of the Churches. Mat. 28. Acts 2. & 3. & 8. & 10. 11. &c. Acts 14. 23.
3. This was plan­ted with much affli­ction to the Apostle and Brethren. 1. Cor. 15. 32. and there were many Aduersaries, 1. Cor. 16. 9. 3. This was planted with great and manifolde persecuti­ons; The Apostles were mar­tyred, and the Christian Pastors and people put to death euery­where; for the Gospell of Christ had a World of Aduersaries, du­ring the Reigne of the Heathen Emperours of Rome. Acts 7. 23. Euseb. l. 2, c. 25. l. 3, c. 15. 29. l. 4. c. 15. Oros. l. c. 7. 10. Niceph. l. 2.
4. This hath Christ set out vnto it, as hauing seuen starres in his right hand, and walking in the midst of the seuen golden Can­dlestickes. 4. This had Christ protecting his faithfull Pastors with the power of his right hand, and shewed himselfe in it, in an extra­ordinary manner by his holy Spirit, effectually working by his Word, and making it renow­ned by Miracles and Wonders, Acts 2. & 3. & 5. & 8. 17. & 14. 10. Rom. 15. 19. Iornand. de temp. & Success. l. 1. in Reg Rom. serie. Theod l. 1. 7. Sleid. de 4. Imp. l. 2. Aug. de Ciuit. Dei, l. 8. c. 15.
5. The Angell of this Church was 5. The Angels of this Church, first, the Apostles, then the A­postolicall
at the beginning and so continued for a space full of vertue, very labo­rious, patiently suf­fering and fainted not. men, and others after them, which were aduanced to authoritie, not by money, but by good report, were full of vertue, painfull Preachers, and many made Expositions & Com­mentaries vpon the Scriptures, and others published Apologies and their defence of Christian Religion, and patiently suffered for the Truth, as did Pollycar­pus, Iust. Martyr. Germanicus and infinite others. Tertull. Apolog. c. 39. Iust. Apol. 2. Trithemius de Scriptor. Ecclis. Quadratus. A­ristides. Iust. Martyr. Melito Bishop of Sardis and others. Euseb. l. 3. c. 32. l. 4. & 8. 3.
6. This Church was troubled with false Apostles and wicked Nicholai­tans: but the An­gell was zealous, could not beare with them, but v­sed boldly his au­thoritie, and shew­ed

6. So the Primitiue Church was troubled with many false Apostles, Heretikes and wicked liuers, and Antichrists, but the Angels were then zealous and could not beare with them but

1. They fled their familiari­tie (as Iohn did out of the Bath from Cerinthus) Titus 3.

his hatred a­gainst their wicked nesse.

2. They communicated not in words (as Irenaeus saith, ci­ted by Euseb.) so zealous they were, as Polycarpus his answere to Marcion sheweth.

3. Some wept and lamented that they had receiued Baptisme of Heretickes.

4. Some confuted them, as Agrippa Castor did Basilides, and Iust. Martyr did Marcion.

5. They kept the wicked from the Sacraments, from Prayer, and beeing found ob­stinate, cutthem off from the bo­dy of the Church, as they had learned by Apostolicall precept and practise, 1. Cor. 5. 1. Tim. 1. 20. 2. Cor. 11. 12. Euseb. l. 4. Aug. l. de heres. Epiph. de heres. Iren. l. 1. & 3. Euseb. l. 4. 14. 2. Iohn ver. 7. 1. Iohn 2. 18. 22. & 4. 3. Euseb. l. 7. c. 8. Euseb. l. 4. c. 7. Trithem. de Scriptor. Ecclis. Iust. Mart. Apol. l. 2. Tertul. Apologet. c. 2. Origen. on Matth. tract. 35. & 7. hom. on Ios. Socrat. l. 1. c. 17. Cyprian Epist. ad Cler. Rom.

7. This Angel towardes the end, forsooke his first Loue, so as this Church did lan­guish and grow re­misse in Religious duties, and there­fore euils could not but grow vp there­in. 7. So this glorious Church, lost of herloue and zeale, her An­gels became more remisse in their duties, neglecting Disci­pline, and saith Euseb. through much ease, libertie, & securitie, they degenerated from the true rule of Pietie. Bishops against Bishops, people one against ano­ther, yea, hypocrisie and ma­lice so raged, saith he, that per­secution beeing begunne on o­thers, they had no sense nor feeling thereof. Cyprian. Epist. l. 4 Ambrose on 1. Tim. 1. Euseb. l. 8. c. 1. Fox Acts & Monuments, p. 69.
8. This is threat­ned, for the decay of loue, to haue the Candlestick remo­ued out of his place 8. So this Church, for the decay of loue, and increase of euill, felt so the LORDS wrath, as if indeed, the LORD had pur­posed to haue had his Church no more vpon Earth. For hee sendeth vpon them that raging Tyrant Dioclesian with his com­panion Maximinianus, to mur­ther thousands, to burne the Scriptures, and to raze downe
  Churches from the very foun­dations of them. Eusebius lib. 8: cap. 2. 3.
Though the Lord doth here threaten, yet hee promiseth a reward of happinesse.
He then that hath an eare, let him heare what the Spirit saith vnto the Churches.

Thus much for the state of the Primitiue Church, vn­to the dayes of Constantine the Great, liuely set out in this Church of Ephesus.

CONSIDERATIONS FOR INSTRVCTION AND VSE.

WHerein wee may obserue these things. First, Where God so w­eth the Seed of his Word by his A­postles, there Sathan would thirst in his false Apostle to sow Tares. Secondly, That in those Primitiue Times there were excellent Angels, full of good workes, patient and laborious. Third­ly, That the faithfull Angels could not endure or beare with those which were euill, so zealous were they for the Lord and his Truth. Fourthly, That Sathans instruments will assume to themselues faire Names and Titles. Fiftly, That therefore the Church will try and exa­mine them, and so either admit them or reiect them, as shee shall finde cause. Sixtly, That excellent men may decay in their first Loue. Seuenthly, that euen the decay of loue may cause God to re­mooue his Candlesticke, except men re­pent.

THE SECOND GOLDEN CANDLESTICK,

THE SECOND CHVRCH.
In the Type. In the Antitype.
The Church of Smyrna. The Smyrnean state of Christs Church.
1. THIS was the next to Ephesus North­ward; and so in de­gree worse, in re­spect of the wicked in it. For Sathan in Ephesus had but his seeds-men, false Apostles, but heere the Deuill hath a Synagogue. 1. THIS was the next to the Primitiue Church, from Constantine the Great, to Gratian the Emperour, Anno 383. The Primitiue Church was troubled with Seeds-men of Sathan, but here within this space were As­semblies and Synods of Deuil­lish Heretickes. Socrat. Scholast. l. 2. c 5. Histor. Tripart. l. 2. cap. 10. Funct. Chronol. Sozem. l. 3. c. 11.
2. The LORD setteth out himself, first in his Diuini­tie, in more hidden termes, and then in his humanity plain­ly, 2. For that, at this time his Diuinitie was questioned, & de­nyed of many, but no doubt made of his Humanitie: though one Apollinaris held the Hu­manitie and Diuinitie one Na­ture.
& both distinct­ly. Socrat. Schol. l. 1. Hist. Trip. l. 9. c. 3. Basil. Epist. 74. Aug. l. de Haeres.
3. The Angell of this Church was laborious, greatly afflicted, and poore. 3. There were at this time painfull Pastors, but much afflic­ted by the fury of the Arians, as may bee seene in that one re­nowned Athanasius, withstan­ding Arius & his Associates, also in Macarius, Marcellus, Paulus, and other Bishops companions with them in the Truth and in affliction, Eustathius with many Priests and Deacons sent into ba­nishment. Ruff. l. 1. Ruff. l. 2. c. 7. Hieron. in Catal. Ammianus l. 15. Basil. de Trinit. Socrat. li. 1. c. 20. 21. & l. 2. c. 7. 8. 10. 12. & 4. 13. 14 17. Athan. Apol. 2. Athan. Epist. ad vitam solitariam agentes.
4. But this An­gell was rich to­wards God. 4. So these men were endued with great graces, as appeared by their Learning, Zeale and holy Constancie, so as (taking Atha­nasius the Standard-bearer for an instance) they became ho­norable and were highly estee­med
  of, & wanted not entertain­ment. Socrat. Scho. l. 2. & 18. Hie­ron. in Chronol.
5. This Angell was blasphemed by counterfeit Pro­fessors, calling thē ­selues Iewes, and were not, but the Synagogue of Sa­than. 5. So these Angels were not abused by Heathen Tyrants, as formerly, but by hereticall Chri­stians, Arian Bishops, counter­feiting sometime to bee of the Orthodox Verity, but were dam­nable instruments of Sathan; of whose blasphemies and slanders against the true Pastors, and especially against Athanasius, Eustathius Bishop of Antioch, Macarius and others, wee may reade in diuers Authors. Socrat. Scho. l. 1. c. 10. 18. 25. Hist. Magd. cent. 4. c. 9. Socrat. l. 1. c. 20. 21. 23. Atha. Apol. 2. Theod. l. 1. c. 26. & l. 2. c. 8. 9. 10. Sozom. l. 2. c. 25. Hie­ron. in Catal. Atha. in Epist. ad vitam solitariam agentes.
6. This Angel is encouraged, and willed net to feare. 6. So the Lord encouraged and raysed vp godly men of an vndaunted Spirit, not fearing troubles to maintayne the truth, as Atha. Alexander of Constan.
  Osius Bishop of Corduba, Paph­nutius, Spiridion, Basil, and many others cited by Lu. Osiand. in those troublesome times vnder Arian Emperours, and among furiously raging Heretickes. So­crat. l. 1. c. 5. 18. 25. l. 4. 21. Niceph. Atha. in Epist. ad solitariam vi­tam agentes. Histor. Magd. cent. 4. Ruffi. l. 1. c. 4. Theod. l. 1. c. 7. in Epit. cent. l. 1. c. 3. cent. 4.
7. This Angel was foretold of im­prisonment, and persecution by the Deuill, but yet the persecution should not continue long. 7. This came to passe vnder Constance and Valens, the Arian Emperours led by Satan, to pra­ctise and to permit to bee practi­sed all crueltie against the Or­thodoxe Fathers, and true Chri­stian Beleeuers: of which wee may reade at large in diuers Au­thors. But the Lord suffered not long this cruell persecution, nor the Persecutors to reign long, for this cruel Valens reigned but 13. years, An. 381. Atha. in Ep. advit. solit. agentes. & in Apol. ad Con­stan. Sozom. l. 3. 4. 6. Theo. l. 2. & 4. Socrat. l. 2. 38. & 4. 2. 6. 13. 14. 16.
  17. 19. Greg. Nazi. Orat. ad Epis­cop. & ad Arian. & in laudem Basil. & Hieron. Socrat. l. 4. c. 13.
8. This Angell was exhorted to bee faithfull to the death, and was promised to bee re­warded with a Crowne of Life. 8. So there were many most valiant, and faithfully constant to the death, as is before shewed in Athanasius and others, and heere I cannot but mention Ba­sil, and his most vndaunted Spi­rit before the Arian President of Antioch, Valens the Emperour beeing there present, by which holy and faithful resolution they haue gotten heere the Crowne of Prayse, and in Heauen the Crowne of Glory. Socrat. li. 4. c. 21. Sozom. l. 6. 16. Theod. l. 4. c. 19.
Hee that hath an eare, let him heare what the Spirit faith to the Churches.
He that ouercommeth shall not be hurt of the se­cond death.

Thus much of the state of Christs Church from Con­stantine to Gratian, set out in this Church of Smyrna.

CONSIDERATIONS FOR INSTRVCTION AND VSE.

FIrst, that when the Church decayeth, Sathans Kingdome increaseth: In the former Church were onely. Seeds­men of Sathan, but the Church decay­ing in loue, here Sathan hath his Syna­gogue. Secondly, the troublesome e­state of his Church is well knowne to Christ. Thirdly, That such as be vnder affliction and poore in outward estate, may yet bee inwardly rich before God. Fourthly, that very Enemies and Blas­phemers of God and his people, the ve­ry Synagogue of Sathan would yet bee held and taken for true Worshippers of God. Fiftly, that God permits some­time the Deuill and his Instruments to vexe his people; but yet both the man­ner and time is set downe by the LORD: And therefore no cause to feare.

THE THIRD GOLDEN CANDLESTICK.

THE THIRD CHVRCH.
In the Type. In the Antitype.
The Church of Pergamus. The Pergamine state of Christs Church.
1. THIS was next Smyr­na, and the most Northward of all these three Chur­ches, and so far­thest from the Sun, scituate in the col­dest part. And whereas Sathan in Ephesus had false Apostles in Smyr­na, a Synagogue, heere bee hath a Throne. 1. THis state was next after the other, from after Gratian his time more darke­ned by little and little, and more corrupt then the other, till the Throne of Sathan was erected in Rome, and so euery thing be­came worse and worse, till be­tweene the 11. and 12. hundreth yeare. Plat. in vit. Bonifa. 3.
2. This Perga­mus was the most famous and head­citie of Asia, Li­uie, Decad. 4. l. 7. Plin. nat. hist. l. 5. c. 30. where the 2. So this Pergamine state was vnder the power of Rome, the most famous and head-citie of the World, where the Hea­then Emperours had ruled till Constantine the Great, and which
seate of the Ro­mane iurisdiction was for those parts, after that the King of Pergamus called Attalus Philome­ter, had made the people of Rome his Heire, Iornand. de Reg. success. In this Citie and vnder the power thereof was the Angell and the Church of Christ planted. as yet was the chiefe Citie of all the Romane power.
3. To this An­gell Christ sheweth him selfe with a sharpe two-edged sword, threatning to fight with it against the Enemy, verse 16. 3. Because he would affoord his Angels, and faithfull Pastors the same in his time, to fight a­gainst the enemies thereof.
4. Heere was the Throne of Sa­than set vp, ouer­topping this Angell and Church. 4. So Sathan in this state of the Church, erected vp at Rome his Throne, when hee made the Bishop of Rome Pope, vniuersall Bishop, and so. That Antichrist; which Supremacie the Bishoppe of that Sea euer sought after, and obtayned at length by a Phocas. And thus he crept into that Throne. First, by ex­tolling Rome as the head-citie of the Empire, kee­ping euer on foot the honour thereof. Secondly, by Constantines remoouing and building Constanti­nople, and afterwards in Iustinus dayes when the b Exarch was established, which Magistrate left Rome, and abode most at Rauenna, by which el­bow-roome at Rome, the Pope crept vp more and
  more. Thirdly, by neglecting to come c perso­nally vnto generall Councels from his owne place, not standing vpon his owne authoritie, as not bound to come, but making excuses, somtimes one thing, sometimes an other thing, and so craftily kept away, and sent only his Legates with Letters of excuse; which pride of his either not percei­ued or neglected, hee made after-aduantage of. Fourthly, by his wealth which began to bee great from the time of the Bishop Marcellus, as some d re­port. Fiftly, By such Bishops of the East Church, as had recourse to Rome in their troubles, as e Athana­sius often, Paulus of Cōstantinople, Asclepas of Gaza, Marcellus of Ancyra, with others of the Orthodox Faith. So Macedonians Sectaries; all which the Pope entertayned, as thereby seeing his place ad­uanced, and by which he tooke no small aduantage to lift vp himselfe, and to become great (the Ro­mane Emperour either ignorantly furthering, or wisely hindering his proud aspiring spirit) taking vpon him a claime of Superioritie ouer others, al­leaging a f Canon of the Nicene Councell for his authoritie, but falsly: by all which helpe and meanes he tooke vpon him, First, g to reprehend other Bishops beyond his iurisdiction. Secondly, h to depriue some. Thirdly, i to excommunicate euen Arcadius the Emperor of Constantinople, of
  which Act of Pope Innocent, k Baronius maketh mention in his Annals, and so of diuers other Popes excommunicating Emperours, yea, and pre­suming farther, he challenged l Secular power; and as he got authority, so to hold the same with some shew of Antiquity, and as his right, m testimonies of Greeke and Latine Fathers haue bin pretended, Epistles forged, Canons fayned, and Councels fal­sified. For many particulars let the Reader peruse Master Doctor Sutcliffe, his Abridgment or Sur­uey of Popery, c. 23. & 24. & Doctor Field his fift Booke of the Church, c. 33. 34. 35. 36. And thus was Sathans Throne exalted in this Pergamine state.
5. In this was one Antipas, a Martyr. 5. In this time, were many Antipasses Martyrs, such as were Antipapae against the proud Pope
  of Rome, who now to vphold his vsurped authoritiy, shed the bloud of many holy Saints; of which they that desire Exam­ples, let them reade Doctor Sut­cliffe his fore-named Booke, c. 44. Doctor Vsher. Hist. Explica­tio, de Christianae Ecclesie conti­nua Successione, & Fox his. Acts and Monuments.
6. In this were such as held fast Christs Name, and did not deny the Faith. 6. In all this time there were such as held out the Truth, so as the faith of Christ was preserued by them, euen vnto our times, as Doctor Vsher in his Booke main­tayneth. Morney in his Mystery of Iniquity.
7. In this were there such as vp­held Balaams Do­ctrine, prouoking to Idolatry & cor­porall vncleannesse and the sinne of the Nicolaitans. 7. In this state the Balaams Doctrine of Rome was mightily defended, Imagery and Idolatry maintayned, and hither-to vp­held; and for corporall filthines it is needlesse to cite testimonies, fot after that the Popes forbad Marriage to the Clergie, enioy­ned single life, allowed Concu­bines and tolerated Stewes, the
  World was filled with such fil­thinesse, as a Christian abhorreth to name. See proofes in Doctor Sutcliffes fore-named Booke, c. 29. 30. But how contrary Ana­stasius the Emperour, was to the Popes receiuing Tribute from the Whores, reade Euag. l. 3. c. 39 Pau. Diacon. l. 21. 23. Baron. An­nal. Carol. Magd. l. 4. c. 11. Hist. Madg. cent. 8. c. 10. Epist. Adrian. PP. ad Imper. & Imperat. Irenam. Lu. Osian. Epit. Cent. l. 4. Cent. l. 8. c. 5. Iuels defence of his Apol. 4. part, p. 344.
8. This Angell & Church is thret ned to haue the LORD to come quickly to them, and against the E­nemies with his two-edged Sword. 8. So indeed the Lord came shortly, after this Throne erected at Rome, vnto this Pergamine like Church; which suffered great affliction with the rest of the World: But Rome, Italy, and o­ther parts of the Romane Iuris­diction were plagued with the Sword of the d Gothes, Vandals, Hunnes, and other Barbarians, & after with the e Saracens, and then with the Turkes, the scourge
  of Christendome; and at length the Lord with the Sword of his mouh, set vpon the Antichrist of Rome, as in the next state of the Church is cleerly shewed. d Eutrop. l. 13. Blond. l. 1. Decad. & l. 2. & 3. Oros. l. 7. c. 37. Procopode bello Goth. e Blond. l. 10.
Hee that hath an care let him eare what the Spirit saith to the Churches; for great shall be their reward who ouer come, euen to eate of the hidden Manna, to haue the White Stone, and a new name written there­in.

And thus much for the state of the Church, from Gratian to the yeare 1100. and odde, set out by the Church of Porgamus.

CONSIDERATIONS FOR INSTRVCTION AND VSE.

FIrst, that Sathan will striue for Do­minion, hee will haue his Throne; neither he nor his are willing to bee vn­derlings. Secondly, that where the very Throne of Sathan is, there yet may bee some people belonging to the Lord. Thirdly, that the faithfull hold fast their profession in the midst of persecution, and will not deny the Truth. Fourthly, that the Enemies of the Truth are of a murthering disposition, they will slay and shed the bloud of the Saints. Fiftly, that it is a fault in a Church (though o­therwise prayse worthy) to haue such in her as openly teach contrary to the Truth, to corrupt the true Worship of God, and a Christian Conuersation. Sixtly, That the Sword of CHRISTS mouth is the weapon to fight against false Teachers with.

THE FOVRTH GOLDEN CANDLESTICK,

THE FOVRTH CHVRCH.
In the Type. In the Antitype.
The Church of Thyatira. The Thyatirean state of the Church.
1. THis is next to Perga­mus, situate from it East-ward, and so turning towardes the Sunne. 1. THis state is next the for­mer, and becommeth better then it was, beginning from after the 1100. and odde yeares, when the Lord raysed vp the Waldenses vnto Luthers time, 1516.
2. To this, Christ sheweth himselfe to bee the Sonne of God, with eyes of flaming fire, and feet of Brasse. 2. Because in this state of the Church he shewed himselfe to be so, and for that hee would giue light of vnderstanding to many, and expel the grosse dark­nesse from them, and tread down powerfully his enemies, & make his seruants to abide durable like Brasse in the furnace of afflicti­ons, against the Iesabel of Rome.
3. This is com­mended largely for vertues, and to be better at the last, then at the first, contrary to Ephe­sus. 3. Such God raised vp in this space of time worthy praise, whō he qualified with many Graces, Charity, Seruice, Faith, Patience, and Works worthy amendment of life, as may bee seene in those Waldenses and Albigenses, who spred the Truth into all parts of Europe, so many of all sorts em­braced the same, and stood con­stantly in the Truth, and were readie to dye for it against the Pope, and his tyrannicall power, pursuing them with fire and sword: but when the Lord ray­sed vp Iohn Wickliffe, and after him Iohn Husse, and Ierome of Prage, the Church of Christ be­came much more excellent, and daily better and better: the Lords hand at this time helping by the Art of printing, found out by a Germane, in Anno 1440. Acts & Monu. of the History of the Wald. p. 209. Doctor Vsher lib. de Eccles. Christ. Succes. c. 8. 9. 10. Of the Martyrs then see Fox his
  Acts & Mon. p. 387. Funct. Chron. p. 159. 160. Bucholtz. Chronol. Nauclerus Catal. test. veritatis. Sleid. de 4. Imp. l. 3. p. 346. Polydo. Virg. l. 2. c. 7. de inuentione rerum.
4. Heere was the woman Iesabel seducing the people to Idolatry, & cor­porall vncleannes. 4. Heere was the Romane Church now become a Iesabel, a­busing Kings to take her part, setting vp Baals Priests and Pro­phets: but putting to death the Prophets of God, murthering the Saints of God, but vphol­ding as before Idolatry, and al­lowing fleshly vncleannesse as is shewed in the Pergamine state, & for this see Sixtus quartus his al­lowance of Sodometry; but for the spirituall Adultery of this Whorish Church, euery stocke and stone, their madde running on pilgrimage to this hee, that she-saint, proclaimeth the shame thereof to the World. La. Osiand. Epit. Centur. l. 3. c. 4. cent. 15. Agrip. de vanit. Scient. c. 64. de leonina. Wesellus Gron. de indulg. Papalibus, cited by Morn.
  in propos. 64. of his Myst. of Ini­quity.
5. This was threatned to bee cast into a Bed, her Fauourites & Lo­uers into great af­flistion, and to kill her children with death. 5. And indeed this Harlot at this time fell sick of a Consump­tion, of which euer since shee hath languished; vpon Kings and Princes her Louers, the Lord brought great afflictions, some­time through the factions of the Popes, sometime by their taking vpon them to take Kingdomes from one, and to giue them to a­nother, other-while by Kings and Princes falling out one with another among themselues, nei­ther was it a light tribulation that fell vpon the Kings and Princes subiect to the Pope, whē at his command they must arme themselues either one against a­nother, if he pleased to hold any for Heretickes, or did excom­municate any or held any to bee disobedtent to his lusts; or ioyne all against the Saracens to regain Ierusalem (whilst the Pope play­ed the false-hearted Wretch at
  home) which cost the liues of a­boue ten Millions of people, the children of that Iezabel of Rome; And after these the LORD brought the Turkish fury vpon those Antichristian Kingdomes. Morn. in his Mystery of Iniquity, sheweth these things at large. Acts & Mon. 183. 603 p. & 675. Syno­dus sub In. 3. PP. Anno 1204. apud Lateranum pro recuperanda Hie­rus. Chron. Chronicorum. Plat. in vita Inno. 3.
6. In this Church there were such as knew not the depths of Sa­than, to whom (if they hold fast what they haue recei­ued) a promise was made that they should bee rewar­ded. 6 In this Church there haue bin and yet are vnder that Anti­christ, and wicked Iesabel, such as know not that Mystery of Ini­quity, the depths of that Romish doctrine, to whom there is hope of mercy and victory in the end, if they hold fast the Truth which God hath reuealed vnto them.
7. There is rule and power promi­sed heere vnto such as shall preuayle & euercome. 7. Heere it began to come to passe; for the true Church long hidden, beganne powerfully to preuayle, of which the LORD gaue strong perswasions to ma­ny,
  who so confidently deliuered their mindes of the decay of the honour of this Iesabel of Rome, and how the Word of God, and the true Church of Christ should flourish, as that their speeches were held as Propheticall. See Morney his Mystery of Iniquity, in the Opposition after the 64. Proposition, who mentioneth Sauanarola, Wessellus, Ioh. Osterid. Paulus Scripto. Ioh. Keiserb Andr. Proles, Ioh, Hilton, which last fore­told plainly the yeare of Luthers beginning to preach. Morn. his Myst. of Iniquity. Acts & Mon. p. 768. 769. & 580.
Hee that hath an eare, let him heare what the Spirit saith to the Churches.

And thus much for the state of the Church, from yeares aboue 1100. vnto Luthers beginning to preach, 1516. set out in the Church of Thyatira.

CONSIDERATIONS FOR INSTRVCTION AND VSE.

FIrst, that now in this time the depth of Sathans policies began to bee v­sed. Secondly, that maugre his malice and mischiefe the true Church getteth strength. Thirdly, that when God purposeth to better the estate of his Church, hee will qualifie his Seruants with better gifts to further his purpose. Fourthly, that in a sound Reformation, the Church is not the best at the first, but groweth better and better, so as the last workes thereof are more then the first. Fiftly, that the tolleration of a Iesabel, false Doctrine and false wor­ship, is a foule fault in the true Church. Sixtly, that the end of Sathans Instru­ments is to seduce the godly, and to bring them to commit wickednesse. Seuenthly, that though God giue the wicked space to repent, yet will they be nothing the better for it. Eighthly, that not only the chiefe Authours of euill, [Page] but such as consent to them are lyable to the same iudgement, except they re­pent. Ninthly, that neither Iesabel with her Abettors, nor yet the depths of Sa­tan can hinder the Churches increase in wel-doing, when God wil aide her with his Grace. Tenthly, that there may be many, where the false Church is which may bee ignorant of the depth of that sinfull state. Eleuenthly, that the Truth, which we receiue must be held fast vnto the end.

THE FIFT GOLDEN CANDLESTICK.

THE FIFT CHVRCH.
In the Type. In the Antitype.
The Church of Sardis. The Sardine state of Christs Church, the first of the Refor­med Churches.
1. THis was next after Thyatyra still East ward, farther from the North. 1. THis was the next after the Thyatirian state, at the end whereof this beganne more cleerely to breake out by the light of Truth, about the yeare 1516. when Luther began to preach, and continued to the yeare, 1558.
2. In this is no mention, as in the former, of Balaam, Nicolaitans, thron of Sathan, or Iesa­bel. 2. Because now the Church was come out of Romish Baby­lon; for neither Balaam that false Prophet of Rome, nor the filthy Nicolaitans of that Seate, nor that Iesabel the Church of Rome, had any thing to doe with this Church of Christ, which the Lord by Luther and other fa­mous
  men brought out from that Spirituall bondage, as be­fore hee did the Children of Is­rael out of Egypt, by Moses and Aaron, with a strong hand, and out-stretched arme. Sleid. Com­ment. Fox his Acts & Mon. p. 767 768. &c.
3. In this Christ setteth out himselfe by the seuen Stars, and seuen Spirits of God. 3. For that now hee would rayse vp many learned Ministers of the Gospell, who as Starres should shine and giue light to such as should sit in darknesse, and to whome hee would giue plentifully the Graces of his Spirit to set forth his Truth: as he did to Luther, Zuinglius, Me­lancthon, Oecolampadius, Bucer, and to many bright Starres of his Truth in Wittenberge, in Hel­uetia, and other places. Sleid. Comment. Lu. Osiand. Cent. 16. Fox his Acts & Monuments, p. 773.
4. This had a name to bee aliue, but was dead: 4. This comming from vn­der Antichrist, had a name to be aliue, and to bee a Reformed
Smyrna had not so good a name as shee deserued, but this a much better then she is worthy of. Church in Luthers dayes, but she became as dead, being farre from that life of Grace, which should haue beene in her, and from that liuely reformation, which the Lord required at her hands. For howsoeuer the Lutheran Chur­ches acquite themselues of the Pope, and were no more the children of that Iesabel of Rome; yet retayned they such corrup­tions and errors, and at this day so vphold them, as their state is rather dying, then liuing, except they returne. See the Booke of Concord, and the Augustane Confession.
5. The workes of this were im­perfect. 5. So was and is this of the Lutherans reformation, as may appeare by the difference be­tweene them and other Refor­med Churches, in that which is commonly called Lutheranisme, the points whereof may bee ga­thered out of their Bookes, of the body of Diuinity, their Au­gustane Confession, and Disputa­tions
  against vs, by which may appeare their imperfect workes, vnworthy a Church Reformed, and that blessed Instrument Lu­ther, that Lucifer and bright Starre of Light, who did shine well in the dawning of the day, before the Sun-shine of Truth arose, and spred out his beames to his after followers, for them to see more cleerly, if they would not haue winked and shut their eyes, against the Light shining vpon them. See Reneccius his Pa­noplia. Brentius, Iac. Andraeas, Seluec. & Chemnisius. Lu. Osiand. Epit. Cent. l. 3. cent. 16. c. 30.
6. This is threat­ned for the defects and the Lord saith, that hee will come suddēly vpon them. 6. And indeed so did the Lord come vpon these. Hee sent a new, and strange kind of sick­nesse, called the Sweating Sick­nesse, which in a short space with an incredible swiftnesse passed through almost all the parts of Germanie: they were also great­ly troubled with Warres, as may bee seene in that which is called
  the Smalcaldicke Warre, made by the Emperour through the Popes instigation: Saxonie recei­ued moreouer great losse by Fires, and also by horrible Tem­pests of Thunder and Light­ning, and thus came the LORD vpon them. Sleid. Comm. Funct. Chron. Bucholc. Chron. Lu. Osiand. Epit. Cent. l. 2. & l. 3. c. 2.
7. In this Church were some few, which had not de­filed their garmēts. 7. In this imperfect state begun by the Lutherās, there were some which acquit themselues more cleerely, from the Errours and Superstitions of Antichrist, who set forth a Confession more a­greeing in all things to the truth, then that Augustane Confession: these were called by the Luthe­rans Sacramentaries, and Zuing­lians, and afterwards Caluinists, for opposing their Consubstan­tiation, and other their Errours. Sleid. Comment. Lu. Osiand. Epit. Cent. 16.
8. These in this Church were most 3: So these few then hath the Lord giuen honour vnto, and
approued of Christ, accounting them worthy to walke with him in white. approoued as worthy of his fa­uourable acceptance and grace, for soundnesse of Truth, and that by the consent of many Churches agreeing therein. See the Harmonie of Confessions.
9. In this is pro­mised to them that ouercome, the re­ward of Victory. 9. Now this was very need­full for those times, for that ma­ny were put vnto the tryall; not a few suffered banishment and imprisonment, for not consen­ting to the Booke of Interim, set out by the Emperours Authori­ty, to whom many through feare yeelded, as those of Wittemberge and Lipsia, who for the meane which they sought to hold, as appeareth by the forme of Reli­gion which they published, were called Adiaphorists, and Inter­mistickes. Persecution was raised here in England by Queene Ma­ry, by whom many were put to death for the Gospell of Christ; out of Bohemia were banished a­boue two hundred Ministers of the Gospell, and in France was a
  grieuous Persecution raised a­gainst those which were called Waldenses: But for all this they shrunke not from the Truth, therefore the Lord will cloath them with the white garmēt; he will not blot out their names out of the Booke of Life, but will confesse them before his Father, and his holy Angels. Sleid. Com. Lu. Osiand. Epit. l. 2. cent. 16. c. 70. 71. 72. 73. Lu. Osian. l. 3. cent. 16. c. 20.
Hee that hath an eare let him eare what the Spirit saith to the Churches.

And thus much for the state of the Church from the yeare 1516. to 1558. set out in the Church of Sardis.

CONSIDERATIONS FOR INSTRVCTION AND VSE.

FIrst, that such as bee come from vnder Antichrist, may yet bee in a dying condition. Secondly, that there may bee a name of life by profession, when such parties may bee dead in pra­ctice. Thirdly, that where there is no care to strengthen that which is good, it will dye, and euill grow vp in the roome thereof. Fourthly, That God alloweth not of the workes which are not perfect before him. Fiftly, that to amend and to be reformed, is to call our selues backe to the Truthes receiued. Sixtly, that God will surely punish his, if they will not otherwise be reformed. Seuenthly, that some are kept pure and vndefiled when others be stayned with vncleannesse. Eighthly, that the better part are euer the fewest. Ninthly, that God in mercy holds them worthy of reward, which will not pollute them­selues with others in sin. Tenthly, that the better men be, though neuer so few, the more accepted be they with God.

THE SIXT GOLDEN CANDLESTICK.

THE SIXT CHVRCH.
In the Type. In the Antitype.
The Church of Philadelphia. The Philadelphian state of Christs Church, being the second of the Reformed Churches, begin­ning from the Reigne of Elizabeth, our late Queene of happy memory, in the yeare 1558. at which time we may begin this sixt state of Christs Church, for that the Popes power began now more to bee diminished then euer before, and to be cast into such a con­sumption, that hitherto he languisheth thereof in all these parts of Christendome; God adding the Wis­dome and Zeale of our learned Souereigne, by his Pen to pierce thorow the heart of his vsurped Suprema­cie. The period of this not yet come, the yeare, as in all the former states of the Church, cannot bee set downe.
1. To this Christ setteth out himself to be holy and true, to haue the Key of Dauid, to open and 1. BEcause now Christ at this time would chiefly exalt Piety, exalt his Truth, and shew that as he is King, and as power belongeth to him; so would hee
none to shut, and to shut, and none to open. now exercise the same, that the Church might know, that hee hath taken to him his great power, and hath reigned. And indeed in what age since the A­postles time, hath true Pietie and the Truth beene more liuely set forth? I say, true Pietie and ho­linesse, not that fained and coun­terfeit Sanctitie so much extol­led when that Romane Beast did beare rule ouer all. How hath the Gospell shined foorth to vs the wayes of darkenesse? most powerfully hath the Lord shew­ed himselfe by his faithfull Ser­uants, and great fruit haue they reaped of their labours; Blessed be his Name. cap. 11. 17.
2: Heere the LORD openeth a doore, and none shutteth. 2. For now the Gospell hath gotten free passage, which the Enemies by their Tridentine Councell, by their Iesuiticall, or rather Iebusiticall Sect, by their Seminarie Priests, by their Con­spiracies, Trecheries, Treason, & raysing of Rebellion in England,
  and Ireland; by their murthering of Princes, by their bloudy Per­secutions in France, and most cruell Massacre, by their Spanish Inuasion, by their Hellish Gun­powder-plot haue not beene a­ble to hinder: so wide hath the Lord opened the hearts of men to receiue the Truth, as no plot, nor police of that man of sinne hitherto hath beene able to shut them against the Truth: as it is well knowne to vs all at this day. William of Nass. Prince of Orenge. Hen. 4. K. of France, & his Predecessors before.
3. This is com­mended for kee­ping Christs Word, and for not deny­ing his Name, ha­uing but a little strength. 3. Little was the strength of the Reformed Churches in this state, for not a few yeares, in re­spect of the power of Princes, true vnion of hearts (Diuision being great betweene Lutherans and others) and Wisedome of policie, in comparison of the Pa­pists, who were strongly vnited, Pope, Kings, and Princes com­bining in league together, and v­sing
  all subtile wayes, and forci­ble meanes to ouerthrow the Professours of the Gospell, who yet keepe the Word of God, and did not deny the Doctrine and Worship of Iesus Christ, to bee brought backe againe to Pope­ry. French Histor. Mer. Gallobelg. Lu. Osiand. cent. 16.
4. Christ to make his Lona knowne, promiseth to this, that the counterfeit Iewes and Synagogue of Satan shall come & worship at his An­gels feet; so much is now the differēce of this from the Pergamine An­gell, who did dwell where Satans thron was. 4. This Philadelphian state of the Church through the loue of Christ, euen of mercie and not of any merit shall become most honourable. The Lord will sub­due all her Enemies, those coun­terfeite Catholiques (who did reigne in the Pergamine state: & who, as Iewes, bragge that they are the only people of God) and will cause them to submit them­selues humbly vnto the true Mi­nistery of his Seruants; which wee are to expect how contrarie soeuer it seemeth to mans rea­son, and earnestly let vs pray for the same.
5. To this is 5. There remayneth for
made a promise of deliuerance, in the time of temptation, which is fore-told to come ouer all the World. Christ his Church in this Phila­delphian state, a time of tryall yet to came, our sinnes deserue it, & this so vniuersall a peace, so abu­sed by carnal security may make vs looke for troubles: what this temptation is, and when it shall be, is not so certainly to be defi­ned, except it bee that in cap. 16. 18. but be it what it may bee, let it come whensoeuer God shall sent it, the Church hath a pro­mise of deliuerance, and shall es­cape the perill of it.
6. To this Christ promiseth to come quickly, and exhor­teth it to hold fast, that no man take away the Crown of reward. 6. Because (as may seeme by these words) the Church in this her last time of tryall, shall bee greatly assaulted, and in danger to perish through the power and force of that temptation, there­fore as the Lord promiseth deli­uerance, so hee promiseth not to deferre it off, but will quickly set her free.
7. The Conque­rer here is promi­sed to bee made a 7. All this fore-sheweth after the deliuerance from this Temp­tation sore-spoken of, that faith­full
Pillar in the Tem­ple: so as hee shall goe no more out, and there shall be written vpon him the Name of God, and of the Citie new Ierusalem, & Christ his Name. Christians and true Church of Christ shall be in a stable and vnmoueable state, Pope & Turke the Beast and Dragon, open and secret Enemies being destroyed, & these heauenly Conquerours, shall bee accounted the true Church of God, that new Ieru­salem, such as God the Father & Iesus Christ will claime for his owne, as if his name were writ­vpon them. C. 19. & 20. & C. 21. 2
He that hath an eare let him heare what the Spirit saith to the Churches.

And thus much for this beautifull and louely Phi­ladelphian state of the Church, from Anno 1558. to the time determined, set out in this Church of Phila­delphia. In this estate are we in these dayes.

CONSIDERATIONS FOR INSTRVCTION AND VSE.

FIrst, that this is the time of opening the doore that men may come into the true Church Secondly, That none now shall euer bee able to shut againe this doore, Protestance shall prosper. Thirdly, that a little strength with obe­dience to the Word shall bee sufficient for the Churches safety. Fourthly, that the false Church, by the power of Christ, though this to man seeme incre­dible, shall be made subiect to the true Church. Fiftly, that shortly Christ will make the Enemies know his loue, to his owne people. Sixtly, that great tryals and temptations shall come vpon the World, of which, it may bee, wee haue now the beginnings, but the Lord will keepe his Church. God Almighty pre­pare and strengthen vs, in his mercie to subdue our enemies, O Lord, saue thy people, shew thy power in the con­fusion of thine & our malicious Aduer­saries, that we may for euer sing prayses to thy Name, euen so be it, O Lord, of thy goodnesse, euen so be it. Amen.

THE SEVFNTH GOLDEN CANDLESTICK.

THE SEVENTH CHVRCH.
In the Type. In the Antitype.
The Church of LAODICEA, the last of the seuen. The Laodicean state of Christ his Church, and the last till Christ come to iudgment, which state fol­loweth vpon that height of excel­lencie and glory, which in the Phi­ladelphian state it attayneth vnto.
1. HEERE Christ calleth himselfe the Amen, the faith­full and true Wit­nesse, the beginning of the Creation of God. 1. BEcause now the LORD bringeth his Church to the last state, euen to the Amen therof hereupon Earth, in which when all things are fulfilled, which Christ Iesus, as a true and faithfull Witnesse of his Fathers will, hath foretold by himselfe, and by his Spirit in the Prophets and Apostles; then shall he fully declare himselfe the Authour of the heauenly Creation, and of that glory of his Saints, which they shall enioy with him in
  appearing at the last Day. Reue­lat. 21.
2. This became luke-warme, being neyther hote nor cold, 2. After the great peace which the Church shall haue vpon her so high aduancement in her for­mer state, all her Enemies being brought downe, and vtterly de­stroyed, she shall decay in zeale, & become luke-warme, not hot, as seruently bent vnto Godli­nesse; neither cold, as without any affection of Religion at all, but too carelesly remisse in the duties of Pietie, contenting her­selfe with a peaceable enioying of the Lords ordinances after an outward forme of Godlinesse in abundance and plentie of all things: by which it will come to passe in time, that Charitie shall wax cold, and Faith, that is, the sincere studie of godlinesse, shall scarcely bee found vpon Earth, when Christ shall shew himselfe at his second Comming. Reuel. 19 & 20. Luke 18. 8.
3. The LORD 3. So will the Lord loath and
threateneth to spew this out of his mouth. abhorre the luke-warme state of this Church, and cast out the same for euer, in his appointed time.
4. This is taxed for glorying and for too high a con­ceit of her happi­nesse, being in a ve­ry wretched and miserable case. 4. THIS giueth vs to know, that such shall bee the outward and flourish­ing estate, and plentifull bles­sings, euery way in that respect, of this Church, as through the delight and full contentment thereof, they shall bee too igno­rant of their spirituall estate with God, and not know how far they shall be from the power of god­linesse.
5. This is re­buked and chasle­ned, and is graci­ously aduised to vse the meanes for re­formation. 5. Which sheweth, that the Lord in his mercy will not bee wanting in all good meanes of­fered to seeke their reformation by word and deed, if so bee they will turne from luke-warmenes, and become zealous and so a­mend: and if they will heare him and receiue him, such shall taste of his spirituall comforts, and bee made most ioyfull in the
  heauenly taste thereof.
6. To him that here ouercommeth is granted a King­ly seat with Christ in Heauen. 6. There must bee in some a spirituall conflict, who shall striue happily against the com­mon current of luke-warmnes, and against the death of drowsie security, from which by striuing they shall acquit themselues, & so graciously preuayling, at Christ his comming to reward e­uery one according to his works, shall these Conquerours receiue glory and honour with him in the highest Heauens for euer.
Hee that hath an eare, let him heare what the Spirit saith to the Churches.

And thus much for this luke-warme state of the Church, the last and fearefull condition thereof be­fore the comming of Christ vnto Iudgement, which is not yet come vpon vs, though wee bee luke-warme enough.

CONSIDERATIONS FOR INSTRVCTION AND VSE.

FIrst, that as now men doe, so hereaf­ter they will abuse the great peace and prosperity of the Church to grow thereby secure. Secondly, that to bee luke-warme is the worst disease of the Church; and that estate which will make the Lord to spew them out of his mouth. Thirdly, that full contentment of earthly things maketh men highly conceited of themselues, and to bee ig­norant of their spirituall estate before God. Fourthly, that men may be wret­ched, miserable, poore, blinde, and na­ked, and yet bee highly conceited of their well being, and that they bee in a very happy condition. Of such conceited persons I wish this age were not full.

The Conclusion.

THus wee see apparently how the seuen Churches of Asia, are liuely representations of the seuen fold estate of the Church of Christ vnto the end of the World; not Types of this or that one particular Church; as some doe dreame, but are Types of the e­state of the whole Church, yet so as there will bee a mixture, some thus, and some so in particular Churches, as we see a difference in these seuen Chur­ches themselues. The times of the Ephesine, Smyrnean, Pergamine, Thya­tirean, and Sardine are past, this is now the Philadelphian state, in which the Gospell hath gotten free passage and must get; for Christ hath opened, and none can shut, howsoeuer the Aduer­sary may attempt to hinder and ende­uour to ouerthrow the Professours of the Gospell: yet shall these our Ene­mies be ouercome, and bee made at last to submit vnto vs; sure it is that great tryalls shall be, and whether this [Page] present distraction of all the face of Christendome, be the houre of temp­tation to try them that dwell vpon the Earth, it is to me vncertayne; but cer­taine it is, that the Church God will preserue, and make her renowned, and this will he doe shortly; for the Ene­mie is vnder the Vials of Gods wrath, as it is apparant in Chap. 16. and what did this Messenger from Heauen, the mighty Comet foreshew? but these Warres, and good successe thereby to the Church. For the Comets now for the yeares since Luthers time haue e­uer, with troubles, yet foretold good prosperity to the Gospell. The date of the increase of Romes glory was out long since, and now is the time of the Churches increase daily till the ruine of Rome; which as it is fore-told in this Prophesie of Saint Iohn, so shall it come to passe, & in all probable conie­ctures, is very neere at hand. This may we vndoubtedly look for. The deuises of that man of sin, the Machauilian poli­cy of the Viperous generatiō of Iesuits, nor all the power of Papists shall pre­uent [Page] it, for the Word of the LORD hath spoken it, and Heauen and Earth shall perish, before one Iota of the Truth shall fayle. Herein let vs in­courage our selues, against the crow­ing of our Aduersaries, who see not destruction before them, as in this Prophesie of S. Iohn is plainly fore­shewed.

THE HONOVR OF ENGLAND.

OF this Church & Spouse of Christ thus set out in the seuen-fold estate thereof, the Lord of his mercie hath made vs of this Nation a most liuely member, and aboue other Countries hath maruel­lously ennobled this Iland, and fa­mous Kingdome of great Brittaine.

First, though wee liue farre off, in these Northerne parts from Iudea, yet very shortly after our Sauiours Ascen­sion, the Gospell of God was brought vnto vs; and by whom! was it not by Ioseph of Aramathea, the onely rich and noble Counsellor, that did the first honour to our Lord Iesus after his death, in begging of his body, and [Page] burying it in his own Sepulchre, where before neuer any was laid. This man was the Ambassadour (as Stories wit­nesse) from Christ to vs, here hee also vouchsafed to liue, and here among vs peaceably to end his dayes.

Greatly did the Lord honour vs in giuing to vs the first King that euer was Christian, named Lucius, who submitted his Crowne and Scepter vn­to Christ.

Was not Constantine called the Great, the first Christian Emperour? and did not he arise from hence? was he not here borne, and here proclay­med Emperour? who slew the Hea­then Tyrants, and destroyed the grea­test Enemies of the Gospell.

The first famous Scholler & publick Professour of Diuinity opposing Anti­christ, was it not our learned and fa­mous Iohn Wickliffe? By whose Wri­tings spred into Bohemia, (by occasi­on of a Marriage betweene one of our Kings here, and that Kings Daughter) sprung vp the renowned Martyrs Iohn Husse, and Ierome of Prage.

The first King, like valiant Iehu, marching as it were against the Iesabel of Rome, that absolutely shooke off the Popes Supremacie, that vsurped Power, and Luciferian Pride of that man of sin, and trod it vtterly vnder his feete, was Henry the Eighth? and yet for all that dyed he in peace.

The first King, that was but a child, and yet set vp the true Worship of God, and banished Popery out of his Kingdome was our King Edward the Sixt, that noble Prince, a very Iosiah, full of the loue and zeale of his God.

The first Princesse, at whose rising the power of the Popedome began to abate, which suffered Persecution for the Gospell, which so constantly de­fended it, as being to death, semper ea­dem, at home and abroad, was it not the euerlastingly renowned the late Queene, our Dread Souereigne Eli­zabeth? Was not She a Succour to the Saints, and a Terror to all her Enemies round about?

The first King, and so Learned, as hath not the like beene in the Christian [Page] World, publishing by his learned Pen vnto all the Princes in Christendome, that the Pope is Antichrist, is now our Dread Souereigne LORD and King; who hath helped to poure out the fourth Viall of Gods wrath vpon the Sunne, that is, vpon the Supremacie of that Antichristian state. The Throne of that Beast shaketh, and Romes ruine is not farre too, maugre the rage and furie of all her Supporters.

Shall I heere speake of our wonder­full preseruations? Strangely did God saue his poore flocke heere from the bloudy Wolues, in the time of the ten Persecutions, vnto the dayes of Dio­clesian. But then, lest it should want this honour also, this Nation was re­nowned with Martyrs. What shall I speake of our late Deliuerances, so ad­mirable and vnheard off? The At­tempts were many and sundry against our late Queene and Souereigne. How did Pope and Papal power, seeke to in­uade her Kingdome! How did Rebels arise to molest her! How did Tray­tors seeke her bloud, and many wayes [Page] sought her death; yet behold the pro­tecting hand of God, Shee dyed in peace, neither did the Enemies hand preuayle against her. And can the Gun­powder Treason, that matchlesse vil­lanie, and more then Hellish intended cruelty be euer of vs forgotten? At one blast they mercilesly intended to de­stroy and that suddenly, King, Prince, and State, Church and Common­wealth; yet see the mercie of our God, wee are preserued, and in the snare which they made for others, was their owne feet taken. Let vs looke about & see whether other Princes and States haue obtayned the like protection, or rather haue they not suffered violence at the hands of these Miscreants, and beene murthered of them? It was an honour to our Nation, that wee stood out so long at first against the Iurisdic­tion of the See of Rome, for it was no small time ere shee could obtrude her vaine Ceremonies vpon vs, when other Countries were infected and had be­gun to drinke of her cup.

And it is to vs no lesse honour, that [Page] wee haue so shaken off her yoke, as we are become an Assaile and place of safegard to such as daily forsake her, so opposite vnto her, and so vexing her, as she through the paine thereof sticks not to blaspheme the holy Doctrine and Worship of our God, euen God and his Tabernacle, as Iohn speaketh; which also maketh her to striue by all meanes possible aboue all the Nations to regaine vs to her, (which neuer shall be) or by more then Machiauilian po­licies to vndermine vs, and to bring vs to destruction. Because God hath made vs, in powring out the Vials of his wrath vpon the Earth, Sea, Riuers, and Sunne of that State, not the least In­struments, and it may bee will also giue vs, or those that belong vnto vs, that high honour to bring her to confusi­on; and to burne that Whorish Citie with fire; great likelihoods there is of this, but the certaintie I leaue to God, who knoweth all things.

And may we not hold it an honour to our Nation, that wee should bring forth men so Renowned, as among our [Page] Aduersaries are had in high esteeme? Haue not wee our venerable Beda? And shall we boast of Alexander de Hales, the Father of the Summists, called Fons vitae? or of Iohannes Sco­tus, termed Doctor Subtilis? or of Iohn Bachon, or Bachonthorpe, named Doctor resolutus? or of Thomas Brad­wardine, Archbishop of Canterbury, honoured also with this Title of Do­ctor profundus.

What shall I tell of our fortunate Drake, circling the whole Earth, and returning home in safetie? I let passe many things in this kind, one instance may serue for all. What an honour was this, that once the Emperour in person should take wages and serue our King in his Warres. An honour neuer afforded to any other Nation in Christendome.

Thus, euen thus, hath God vouch­safed vs glory, and riches, and ho­nour, and strength. Wee can liue of our selues, succour others wee may, and of their aide wee stand in little need. If valorousnesse of spirit be not [Page] abated, our Enemies may be made to feare. I hope as God hath thus ad­uanced vs, the glory of his Name is this day before vs, and the good of our Countrey in euery action for ad­uancement of Religion, & the peace of the people.

Hee that receiueth much, oweth much, and is bound to loue the more. Let mee say as once Moses did, the name Israel being changed into Eng­land. And now (O England) what Deut. 10. 12. doth the Lord thy God require of thee, but to feare the Lord thy God, to walke in all his wayes, and to loue him, and to serue the Lord thy God with all thy heart, and with all thy soule, to keepe his Commandements, and his Statutes, this day for thy good. That so (as God himselfe wished to Israel) it might go well with vs and with our Children for euer.

Let not (O Nation thus beloued) hautinesse and pride impouerish thee, let not oppressions bring thee vnder­oot, and presse thee downe. Let not vanities put contempt vpon thee, nor [Page] ryot and luxurie consume thee. Let not prodigalitie and the idle race of a disordered route waste thee. Let not bribery eat vp thy Iustice, nor wāton­nesse defile thy chastitie, nor worldli­nesse destroy thy charitie, nor this cursed selfe-loue, breake the bond of vnity, nor thy too gentle conniuencie increase Popery, nor the too great se­curity in these dayes of peace eate vp thy deuotion, and make the grow in­to contempt with thy God. Be this, oh be this farre from thee, (thou the Lords Vine-yard) of whom the Lord expecteth better fruits for his so great goodnesse towards thee.

I hope the honourable Ioseph of Aramethea, will make thy Nobles to contemne the World, and to giue their honour vnto Christ. Thy Wick­liffe, awake vp thy Cleargie to watch the Wolues, which seeke to deuoure thine and their flockes. Thy subtill Scotus, thy resolute Bachon, thy pro­found Bradwardine, thy Hales the Summist, and thy venerable Beda will cause thy Schooles of Learning to [Page] flourish, and prick men forward to an emulation, and to striue to excell e­uen them in excellencies. Thy for­mer Kings and Princes banishing Popery, make the zealous against it, that it neuer heere any more get foo­ting againe within thee. Thy now Dread Souereigne so learnedly dis­couering that Antichristian State, cause thy Apostating Children to bee ashamed of the Whorish inuentions of that man of sinne, and so at length distaste the smell of the Romish, or rather Rammish Renegadoes, and leaue of their folly and madnesse.

Lastly, thy wonderfull preserua­tions, thy plenty, thy peace, thy beautie, thy outward glory mooue vs all, from the highest to the lowest, to render all prayse and thankes pos­sible, to the high God Creatour of Heauen and Earth, for such mercies towards thee, and to endeuour our selues by the lawfull right and religi­ous vse of all the blessings in thee, still to preserue, yea, and to make more renowned thy name and fame [Page] among all the Nations, and before the face of all thine enemies. Thus wee ought to doe, let vs pray, that we all may so do.

Amen.

THE GREAT MY­STERY OF GODS MERCIE.

WHereas I made mention in the beginning of the Iewes Conuersion, I thought it not amisse here to insert the verity thereof. By Iewes, I vnderstand the naturall of-spring of Abraham, Isaac, Iacob, and the twelue Patri­archs, called Israel, the twelue Tribes dispersed, to whome the Apostle Iames wrote in his time, who now are Iames 1. 1. 2. all knowne: onely by the name of Iewes; these are now the Israel of Rom. 11. 26. whom the Apostle speaketh, and these shall bee conuerted to Christ, and become a Nationall people, re­ceiue [Page] the Doctrine of the Gospell, and make profession of the Lord Iesus, as of their true Messiah and Sauiour with vs.

This is the Mystery of Gods Mer­cie, There is a double Myste­rie. Ephes. 6. 36. of which Saint Paul speaketh to the Romanes. It was a mystery that we Gentiles, should bee fellow-heires with the Iewes, which they knew not off, and it is a Mystery that the obsti­nate Iewes shall returne to Christ, and bee visible members of CHRISTS Church with vs Gentiles, which My­stery Saint Paul would not haue vs Rom. 11. 25. ignorant of.

The first Mystery, blessed bee God, is made knowne in our saluati­on; this other Mystery shall also bee made manifest in time in their saluati­on.

It was not a Mystery to the Iewes, that some Gentiles should be conuer­ted, for they had many Proselytes: but the Mystery was, that God would take to him Kingdomes and Nations of the Gentiles, which thing they could not endure to heare off. So it [Page] was no mysterie to the Gentiles in Act. 22. 22. Saint Pauls time, that some of the Luk. 20. 16. Iewes then, and afterwards should beleeue in Christ, for they had exam­ples of thousands of Iewes conuer­ted: but the mysterie was and yet is this, which the Apostle would haue the Gentiles know, that the obstinate Iewes, euen the Nation of them should in time turne againe to Christ, and professe his Name publikly with vs.

This is a truth beleeued, long since Very many learned hold it. professed, and by learned men of late maintayned, as may bee seene in the Commentaries of very many, which haue written vpon the 11. chapter to the Romanes, and on the 7. chapter of the Reuelation of S t. Iohn, whose names I here omit to recite, because I stay not vpon mens assertion (though the voyce of so many learned is a ve­ry great inducement) but vpon such reasons and proofes of Scripture, as may perswade to the faith of this Truth.

And first, who can consider of the [Page] wonderfull hand of God, in their so Their miracu­lous preserua­tion may moue to beleeue it. miraculous preseruation to this very day, now for the space of almost 1600. yeares, in the great confusion of States, but the same may lead him to an expectation of their future good? They bee here and there dis­persed, they dwell but by permission wheresoeuer: yet haue they not been swallowed vp of Nations, nor so mingled, but that they be a knowne distinct people by name seuered from all others. This is so strange a preser­uation for so long a time, as the like hath not befallen to any other vnder the whole heauen.

Where was there euer a Nation, such a people, so wholly cast out of their Countrey, and after dispersed, which hath not beene swallowed vp and lost, but these? This prouidence so singular must needs prognosticate some future good. For was not the Iewes preseruation in their dispersing abroad by their Babylonian captiui­tie, in an 127 Prouinces for this end, to bring them in the appointed time [Page] into Iudea againe? And for what o­ther end is this so long preseruation of them, but to recall them, and to make them his people, in his good time? The Israelites, the ten Tribes, called the Kingdome of Israel, were remoued by the Assyrian, & because God would not bring them to that Kingdome againe, as God brought the Iewes from Babylon, their place was lost, and they dispersed, soone became they an vnknowne people, without distinction mingled among No Israelites now but vnder the name of Iewes. the Nations, and are none of them at this day (though there be otherwise fabulous narrations hereof) but such as go vnder the name of Iewes, which howsoeuer so called, are of all the Tribes of Israel. For it is said in Es­dra 7. 7. that there went vp of the children of Israel with him to Ieru­salem, and Saint Iames writeth to the twelue Tribes dispersed, which hee well knew to bee then in the world, else hee would not haue so written to them. And yet in all the Acts of the Apostles, onely we heare of the name [Page] of Iewes, vnder which name and a­mong whom there were of all the Rom. 11. 1. 25. 26. twelue Tribes, which Saint Paul cal­leth by the name of Israel. And in the Prophets it is shewed that the two Nations should come to be one, the ten and two Tribes make one people, and so the twelue Tribes to be vnder one name. And therfore in the Iewes conuersion is also the conuersion of the Israelites, & so the twelue Tribes. What if they cannot rehearse their It is not neces­sary they should know distinctly their Tribes. Genealogies, and set down now their Tribes distinctly? There is now no necessitie of it, the reasons of the di­stinct keeping of tribe from tribe, are taken away. And where is it prophe­cied that in their conuersion they are to bee knowne by Tribes distinctly? The twelue may bee, and that vnder one name, which is enough to make good the prophecie, that Israel shall be saued.

Besides this so wonderfull a pre­seruation, Their increase is great, on Rom. 11. 25. there is another thing to moue vs, to thinke God will bee with them, euen their exceeding encrease; [Page] for as Beza relateth from an vniuer­sall speech out of Asia and Africa, that they are so multiplyed, as that yet the blessing of Abraham, to haue his seede after the flesh to be innume­rable, is plainely seene vpon them, preparing them for the conquest of their owne Countrie, when the Lord shall assemble them together for that end. For our better assurance and settling of our hearts herein, let mee set before you, how the Apostle sheweth this plainely in the Epistle to the Romanes, chap. 11. and how it is also confirmed in many other places of the new Testament.

Rom. 11. Chapt.

THe scope of this Chapter is to Scope of the Chapter. proue, that God hath not finally cast away his people the Iewes, or Israel his people, Vers. 1.

This scope the Apostle proueth by the conuersion of some then in his time, and by the conuersion of the rest, though then left in their obsti­nacy, [Page] when God should call them.

Of the conuersion of those in his time, he speaketh in Verses 1, 2, 3, 4, 5. giuing an instance first of himselfe, and then of others, whom he calleth the remnant then saued, in so general a casting off of al the Nation, as afore­time it fell out in the dayes of Eliah, which remnant so saued, were so, not for their workes, but they were sa­ued according to the election of grace and of Gods foreknowledge.

Of the conuersion of the other in the time to come, whom hee calleth the rest, in Verse 7. the Apostle also doth assure vs, though for that pre­sent time, and now euen at this day, they bee blinded, as was foretold in the Prophets, and in the Psalmes, Verses 8, 9, 10. The summe of all that which is in the Chapter concerning these so blinded and hardened, hi­therto is this.

That the rest of Israel left in their The summe of the Chapter. obstinacy for a time, were not finally cast off, that they and their succee­ding posteritie should vtterly perish: [Page] God forbid, saith the Apostle, but that in the Lords time, when the fulnesse of the Gentiles shall come in, all Israel shall be saued, that is, as those which were before the reiection of the Nation were, and as those remnant chosen out in Saint Pauls time; so shall the harde­ned and stiffe-necked Iewes left of God, in the appointed time returne to God. Euen the Nation of the Iewes, called Israel, shall be saued. For so Is­rael is to be vnderstood, in cap. 10. 21. where hee taketh occasion to enter vpon this disputation, and so also in cap. 11. vers. 7. and in vers. 26. where he concludeth the point.

That the Apostle meanes the bo­dy By Israel is meant the bo­dy of that Nation. of the Iewes, it is plaine by this, that he speaketh of their fall and ful­nesse, in vers. 12. both which words hee expoundeth himselfe. Fall is in vers. 15. interpreted casting away, and fulnesse, the receiuing of them, in the same verse. Now the fall and casting of them off, was from a visible and nationall being of Gods people and Church, therefore their receiuing [Page] must bee vnderstood, by the Law of Opposites, of their being a visible Church of Christ, and a Nationall people, professing the true God and worship of his Name. And as the ca­sting off is meant of naturall Iewes & Israelites, the posteritie of Israel and the twelue Patriarchs, so must the re­ceiuing of them be vnderstood in like sort, for else should not the Law of Opposites be kept, neither should the Apostles discourse haue dependancy of one thing with another.

But lest this truth might yet bee doubted of, the blessed Apostle doth not onely affirme it, but doth also confirme it by very many reasons, such as followeth.

1 From the end of their stumbling; Vers. 11. they stumbled not to fall, and so to rise no more: God forbid, saith the Apostle, that we Gentils should haue so desperate a conceit of them. The end was, saith he, not their destructi­on, but our saluation; for this the Lord pleased to make, as a way, to bring to vs the Gospell, and to make [Page] vs his people, which the Iewes in their standing did hinder, did oppose, and no way could endure to heare of. Acts 22. 22. 1. Thess. 2. 16.

II. From the end of our Conuersi­on Ʋerse 11. also, which is in time to bring them backe againe vnto the Lord, by prouoking them to iealousie: of which Moses fore-told, Deutrono­mie, 32. 21.

III. From the great good which Verse 12. shall come to vs by their recalling, euen to enrich vs the more in grace. This the Apostle doth proue by an Argu­ment, à Minori ad Maius. For, saith he, if their fall and dimishing brought to vs saluation, how much more then shall their returne in fulnesse bring vs riches and glorie. So then it is thus be­tweene vs and them. Their fall was to bring vs to God, our Conuersion is appointed in time to prouoke them to returne, and this their returne will increase our happinesse.

IV. From the Apostles magnifying Verse 13. 14. his office, and from his endeuour in his Ministerie among the Gentile, seeking [Page] to winne these to prouoke them, and to saue at the least some of them, though as yet in his time, hee could not recouer the Nation, yet hee ay­med at that, which hee knew should be. Which endeuour he presseth him­selfe Verse 15. vnto, from the consideration of the good to vs Gentiles, called the reconciling of the World, and from the wonderfull worke of God in them, whose recouery shall be as the raysing vp people from the dead, of which Ezechiel the Prophet speaketh in chap. 37.

V. From the hereditarie right to Ʋerse 16. be Gods people, holy to the Lord, as the ancient Israelites were, Ier. 2. 3. by couenant made with their first Fa­thers, Abraham, Isaac, and Iacob: which hee setteth out by a double si­militude, the one from the first fruits, which sanctified the rest, and the o­ther from the roote, the sap whereof is carryed into the branches.

VI. From the humble carriage, Verse 17. to 23 which the Apostle requireth vs to shew towards them, as not being ab­iects [Page] and flat cast-awayes, but as to those of whose ingrasting in againe, there is good hope. This is the mayne scope of the Verses 17. to the midsts of 23. and the particular of the words are to draw the Gentiles on to a humble behauior towards the Iewes, without any proud insulting ouer them.

VII. From the possibilitie of their Verse 23. ingrafting in againe, from the power of God, for God is able to doe it, though this their conuersion seeme neuer so impossible to man.

VIII. From the easinesse of effe­cting Verse 24. it, à comparatione minoris. The Lord against nature grafted vs Gen­tiles, cut out of the wild Oliue tree, into the good Oliue, which was a hard thing, then more easily shall they bee grafted againe into their owne Oliue tree. If wee that were none of the Church, without the co­uenant, Aliens from the common weale of Israel, could be made Gods people, then much more they which were Israelites, hauing the adoption, [Page] were once in the Couenant, to whom The preroga­tiues of the Iewes. the Law was giuen, to whom the ser­uice did appertaine, to whom the pro­mises were made, they also descen­ding from the holy Patriarchs, and of whom Christ after the flesh came, may bee recalled home, and made a­gaine the people of God.

IX. From the hidden secrecie of Verse 25. this point, concerning the length of time, how long they the Israelites shall continue in this their obstinacie. It was not for euer, but onely till the fulnesse of the Gentiles should come in; which thing here the Apostle cal­leth a Mystery, whereof hee would not haue vs Gentiles ignorant.

X. From the Apostles owne con­clusion, Verse 26. which hee maketh vpon this Discourse and large Dispute, which is this, & very confidently set downe, that so all Isreal shall bee saued, of the meaning of which words before is spoken.

XI. From the Propheticall autho­ritie Ʋerse 26. 27. out of the Old Testament, fore­telling vs of this their Couuersion; [Page] as also is prooued before.

XII. From Gods loue vnto the Ʋerse 28. 29. Fathers, for whose sake the Lord is constant towards you, as he that cal­leth and bestoweth his gifts without repentance; being stable, as the Psal­mist saith, in his Couenant, Psal. 103. 17. 18.

XIII. The example of Gods mercifull dealing with vs Gentiles, hee plainly concludeth the like vnto the Iewes. The Lords mercie in times past vnto vs Gentiles, when we were vnbeleeuers, should mooue vs to be well perswaded of the Iewes Conuersion, though as yet they bee not beleeuers: For in this vnbeliefe, as the Apostle saith, God hath shut vp all, first, wee Gentiles, and then they the Iewes, that both might bee saued by Gods meere mercie. Our vnbe­liefe hindred not our calling, no more shall their vnbeliefe hinder their re­calling, so will God in mercy bee glo­rified in both.

To this testimonie of the Apostle to the Romanes, I will here adde other [Page] Witnesses of Scripture, out of the mouth of Christ, and from others al­so for more confirmation of this truth. The Testimonies of the Olde Testament are amply produced, by one very lately come forth, who hath also cited Mat. 23. & 24. 2. Thess. 8. 8. Reuel. 1. 7. & 16. 12. & 19. 5. & 20. 21. 22. which I therefore omit, referring the Reader to the Booke called The Worlds great restauration. Other pla­ces I will heere speake of to further this light, that the eyes of such as see not, may behold how cleere this point is.

Luke 21. 23. 24.

THere shall be great distresse in the Land, and wrath vpon this peo­ple, and they shall fall by the edge of the Sword, and shall bee led away captiue into all Nations, and Ierusalem shall be trodden downe of the Gentiles, vntill the time of the Gentiles be fulfilled.

Heere our Sauiour fore-telleth, First, the great misery of that Nation [Page] in their owne Land. Secondly, that the Sword shall come vpon them, and by Warre they shall bee ouercome and slaine. Thirdly, that such as re­maine of them shall become Cap­tiues. Fourthly, that they shall not bee lead into any one Countrey, but bee dispersed in all Nations. Fiftly, that this treading downe of Ierusalem shall bee by the Gentiles, all these things are prooued infallibly true to the eyes of all the World. Sixtly, that this treading downe thereof by them is not foreuer, but for a time, vntill the times (that is, the fulnesse, Rom. 11. 25.) of the Gentiles be fulfilled, that is, bee come in. Therefore there is a time, that the Nations shall bee brought backe againe, and bee made a people vnto God in the time and season.

Luke 1. 69. 75.

ZAcharie in this his prayses fore­telleth of Christs Birth, as if then borne, and then what hee shall bee to [Page] them, euen to that people, to wit, a horne of saluation, He that shall saue them from their Enemies, and from the hands of all that hate them, and shall so set them free, as that they shall all their dayes serue him without feare in holinesse and righteousnesse. Which Propheticall speech, as it may bee spiritually vnderstood of the whole Israel of God, so nothing hin­dereth, but that this may be litterally ment of the Conuersion of that peo­ple, and of their happy condition vn­der Christ, seeing the Prophets fore­tell it, the Apostle prooueth it, and Christ himselfe beareth witnesse here­vnto.

Luke 2. 32. 34.

OLde Father Simeon in his pray­sing God, telleth how Christ was prepared to bee saluation before the face of all people, in Verse 30. 31. then this generall speech of all peo­ple, hee diuides into two heads, first to bee a light to lighten the Gentiles, [Page] and then to be the glorie of his people Israel. In thus placing one before the other, hee fore-shewed how Christ should shine as light to the Gentiles, whose eyes should bee opened by his spirit, to take him for their Sauiour, and then the fulnesse of them being come in, hee should bee a glory to Is­rael, & make them renowned & glo­rious. Which glory as yet they haue not attayned vnto: for hitherto hee hath bin to them a stumbling block, & a stone of offence, and not glory. And it is further obseruable, that this holy man telleth the blessed Virgin, that Christ shall bee set for the fall, that is, the reiection of that Nation, as it is taken in Rom. 11. 15. and rising againe, that is, the receiuing to grace, of many in Israel, The fall we see; the rising of them againe wee must see in time: for God is true in the one, as well as in the other.

Acts 1. 6.

HEre the Apostles, vpon the very day of Christs Ascension, asked [Page] our Sauiour, whither hee would then restore the Kingdome of Israel? They did exspect an outward restoring of state and glory to their Nation. Our Sauiour doth not finde fault with the opinion, as an error, neyther denyeth hee the thing, but implyeth rather that such a thing should be, only the times and seasons, saith hee, was not for them to know, which his Father had put in his owne power.

2. Cor. 3. 16.

THe Apostle, as he taught the Ro­manes, so heere hee speaketh of their miserable estate, blindnesse of mind, and how as yet the vaile was o­uer their heart, thus he speakes of the Nation and whole people of the Iewes, whom he calleth the Children of Israel, of the blindnesse of their minde, and of the vaile ouer their heart, his wordes are to bee vnder­stood. And hauing thus spoken of their miserable condition, he turneth his speech to the hope of their Con­uersion, [Page] and saith. Neuerthelesse, when it shall turne to the Lord, that is, that Nation or the heart of that people, the veile shall be taken away. This shewes that the Apostle did looke for their Conuersion, though hee could not set downe the time, which is, as Christ said, kept secret with the Father. Acts 1. 6.

Being by these Scriptures, and for­mer Reasons perswaded of the Con­uersion of these Ancient people of God, so much for the honour of Christ and our good, let vs vse such meanes as may further the same, euen also in compassion to their poore soules, and our mutuall solace toge­ther. Meanes to be vsed for their Conuersion.

First, To pray with all earnest affe­ction of spirit, that God would in his mercy take away the veile, that lyeth ouer their hearts, to open their eyes to behold and see with vs their true Messiah, and Dauid their King, our Lord Iesus Christ, that so their might bee one Shepheard and one Sheep­fold, euen so. Amen.

Secondly, To send able instruments among them to reason with them, & to write vnto them; that so if it were possible, wee might saue their soules, some of them in our time at the least, as the Apostle endeuoured in his time, as we haue heard, Rom. 11. 14.

Thirdly, To labour to remoue the mayne let (which hindereth chiefly their Conuersion) that Beast & false Prophet, that Romane Antichrist, with his vsurped Dominion. For the Iewes detest Idolatry, and are very cunning in the Law and Prophets, where they see it forbidden, and spoken against, and knew that their Fore-fathers were grieuously punished for it, and therefore they cannot imagine, that such Christians can bee Gods people, that liue in such grosse Idolatry, which is a continuall stumbling block before their eyes, to keepe them from Christ. Let vs therefore seeke the o­uerthrow of that Romish Religion, as for our owne soules safetie, the peace of Christendome, so also for the bles­sed Conuersion of this miserable peo­ple, [Page] who can neuer bee regayned to the Truth, and brought to the pro­fession of Christ, till Papistry be de­stroyed.

Fourthly, Let vs frame our liues a­right, to all holinesse and righteous­nesse; that so they may see our good workes, and glorifie God in the day of Visitation, which shall not onely prouoke them, but shall redound to the amplification and improuement of our owne, both temporall and eter­nall happinesse; which the Lord grant, so bee it,

A­men.

PEACE TO THE PVRE IN HEART. OR Good aduice to walke wisely, to preserue VNITIE among our selues, that our vnited Forces may be stronger against the common Enemie.

REceiue wholsome instru­ction thou that readest. If thou bee desirous to walke in a straite way, yet let it not be framed after thine own wil, but look it be the right way chalked out by Gods Word. The Golden Meane is a sweet measure, when a man will bee neither foolishly superstitious, nor lewdly presumptuous; the two rockes of of­fence, the one on the right hand, the [Page] other on the left, menacing de­struction. It is good to walke with an euen foot; and it is grace to endeuour to be what wee ought to bee, though wee cannot attaine to bee what wee should be.

Bee no Atheisticall Securitan, ac­knowledge God in all thy wayes; nor yet a Wil-worshipper; mans corrupt will is at oddes with God; if it pre­scribe any thing in Religion as matter of worship, the same turneth to wic­kednesse.

Be no fantasticall Anabaptist, the true Spirit informeth the minde out of the Word: nor an Arminian the new coyned Opinionist: nor a Pala­gian an olde Hereticall Dogmatist: No blasphemous Arian, nor Lulliani­sticall Rosacrucian. Be no Schismati­call Brownist, nor the fond and foo­lish Allegorizing Familist, nor any new Nouelist, to arrogate any thing to thy selfe aboue others, to be an au­thor of new Deuices, thereby to draw Diciples after thee. Beware of Heresie and Schisme, hate also hypo­crisie [Page] and prophanenesse. Heresie ra­zeth the foundation; Schisme cuts off Communion; Hypocrisie is a painted shew without substance, neuer affor­ding inward comfort; and prophane­nesse stayneth the glory of Christian profession.

Bee no Pseudo-catholike doting vpon the deedes and doings of that man of sinne. Allow antiquity; but bee not deceiued with the pretence thereof. The old way is the good way when it can be shewed by the Word. Traditions of men besides the Truth often make Traytours to God. Cu­stome not against conscience is good; but it may not bee a Law to any in an ill path. Examples of men worthy imitation are not to be neglected; but their Errours and crooked treadings are not to bee opposed to diuine Pre­cepts. God must in matters of Reli­gion beare sway; man is only to fur­ther what in his worship he willeth to be done, and that obey readily.

In the truth a man must bee con­stant, not a Time-seruer, a Protestant [Page] in earnest, not a Laodicean Confor­mitant, nor yet a preposterous Refor­mitant: but bee discreetly zealous; yet so as discretion may guide, but not blunt the edge of zeale, as it doth in too many.

In a word hold the ancient, Catho­like, Orthodoxall Veritie and Truth, agreeing with the Word, and conten­tiously gain-say not laudable Cu­stomes of the Church, not against the Word. In such things bee not ready to take offence and also be very loth iustly to giue offence, and thus shalt thou shew thy peaceable disposi­tion. To further thy godly inclinable­nesse hereto, consider well of these so friendly giuen Christian Aduertise­ments and wholsome Counsels of Peace. Reade (good friend) aduised­ly, I beseech thee, post not on apace: though thou hast a quicke apprehen­sion to vnderstand, yet take time to settle affection. Some good things are soone knowne, but in heart for the most part lightly intertayned: whence it is, that many do onely talke [Page] of that often, which not once they euer made vse of. But my purpose of setting downe these things, is to bring them into practice: and there­fore so reade thou deliberatly, as thy will may bee to performe them con­scionably, Amen.

How a man ought to carry himselfe in a Christian State, wisely, peacea­bly, and yet religiously.

FIrst, vphold the manifest good therein.

Secondly, the manifest euils, la­bour in thy place by the best meanes to haue them amended peaceably.

Thirdly, Beare with lighter faults for a time, till fit occasion bee offered to haue them amended.

Fourthly, Likelihoods of euill, make them not apparent euill, by ill interpretation, where neyther the State intendeth it, nor so maintaynes it.

Fiftly, doubtfull things take in the better part, it is euer Charity.

Sixtly, iudiciously discerne be­tweene the abuse of a thing, and that which may bee well vsed; lest in ab­horring the abuse, thou also doe vt­terly condemne the thing it selfe and the vse thereof.

Seuenthly, let the corruption of the person and his lawfull place bee distinguished: and where person and place are not so lawfull, and in the proposed end not against thee, wisely labour to make them for thee; and make that good of them thou canst, and wholly condemne not that Mini­stery which a godly man may make for good.

Eighthly, patterne not a Monarchy to an Oligarchie, nor to any other State, Aristocratie or Democratie: let not the well being of a forreine State make thee vnthankfull for the present good thou doest enioy, and to loath thine owne being, lest malcon­tentednesse breake into contention, so thou lose that good thou hast, and procure the increase of euill, which thou doest dislike.

Ninthly, in thy zeale for Religion against corruptions; let the Booke of God well vnderstood be thy warrant, and in thy hatred against wrongs in the Common-wealth, let the know­ledge of the Law and the equitie thereof mooue thee to speake: this is Religion, this is reason. Lest begin­ning of an ignorant vncertaintie, thou mayst lose the fruite of thy labours, and be condemned as a busie medler, and contentious in a needlesse mat­ter.

Tenthly, refuse not to obey Au­thoritie, in any thing wherein there is not to thee manifestly knowne a sinne to be commited against God: let fan­tasies passe; be more loath to offend iustly a lawfull Magistrate, then to please the humour of any priuate person. Where thou canst not yeeld, there humbly craue pardon: where thou mayest not be tolerated, be con­tented with thy crosses of afflictions, for safetie of conscience, and beare what thou canst not auoyde, with a patient minde.

The Kingdome of God is not meate nor drinke, but righteousnesse and peace and ioy in the Holy Ghost: for whosoe­uer in these things serueth Christ, hee is acceptable to God, and approoued of men, Rom. 14. 17. 18.

How to auoide scrupulositie of Con­science, and contention in see­king for reformation.

FIrst, Omit no euident and certaine commandement imposed of God. If there bee nothing but probabilitie of sinning in obeying the precepts of men; set not Opinion before Iudge­ment.

Secondly, Let ancient probability of Truth bee preferred before new coniectures of Errour against it.

Thirdly, Marke and hold a diffe­rence betweene these things, the equi­tie of Law and the execution; be­tweene established Truth generally, and personall errours of some; be­tweene soundnesse of Doctrine and erroneous application; betweene [Page] substance and circumstance, the man­ner and the matter; betweene the ve­ry being of a thing, and the well be­ing thereof; betweene necessitie and conueniencie; betweene a Comman­dement and a Commandement to thee; betweene lawfulnesse and expe­diencie; and betweene that which is giuen absolutely or in some respect.

Fourthly, Vse the present good which thou mayst enioy to the vt­most, and an experienced good be­fore thou doest trouble thy selfe, to seeke for a supposed better good vn­tryed, which thou enioyest not. Di­slike not euer things present, as men discontented commonly doe: prayse not things past foolishly, to disgrace what now is in being: and desire not a change, hoping for better vainly. These bee euer the humours of men, the diseases in all States breed them; and light occasions make the vnwise and inconsiderate soone to expresse them.

Fiftly, Endeuour for things which are of necessitie, wish also the well be­ing [Page] of the same for conueniency: but for this contend not forcibly against publike peace; lest in seeking for the benè, thou doest vtterly lose the bene­fit of the necessary esse.

Sixtly, Doe not trouble thy selfe eyther to take part with, or to bee a­gainst that thing, the holding or de­nying whereof maketh nothing for or against Religion, to further saluati­on, or damnation.

Seuenthly, In a common cause make one, but out of thy owne iudgement conuinced of the Truth and within the compasse of thy cal­ling; and not for companie sake to make vp a number, or for that thou wilt be doing, because other are so; or for affection to the parties, not being certainly perswaded of the lawful­nesse of the action.

Eighthly, Neuer presume to re­forme other, before thou hast well or­dered thy selfe: See at home, then looke abroad; redresse that which is faultie, and in thy power to amend, before thou doest meddle with that [Page] which is beyond thy reach. Be not faire in publike, and foule in priuate, hate hypocrisie, and auoide vaine glo­rie.

How to auoyde Popery, Schisme, and vncharitable contentions among one another.

FIrst, Receiue no opinion in Reli­gion, but what the Word euident­ly doth warrant: beware of appre­hensions out of thine owne wit, but let the Word first giue thee sight, and so entertayne it, as thou art enlighte­ned. As thou mayest not of policie for feare of trouble, by thy wit get thee distinctions, to lose sinceritie where the Word is plaine: so mayest thou not of scrupulositie, imagine sin to trouble thy conscience, and to vexe thee with feare of transgression, where there is no Law: the one doth breed Atheisme, the other is the Mother of Superstition.

Secondly, Let thy owne know­ledge ground thy opinions in thee, [Page] and not the meere iudgement of o­ther: see into the Glasse of the Word by thy owne sight, without other mens Spectacles; and hold what thou iudgest truth, only in loue of the Truth: beware of by-respects; hold so constantly the Truth, as one neuer to be remoued; but euery errour, be willing both to see, and to be reclay­med from; though thou happenest to erre by frailtie, yet become not an Hereticke by obstinacie.

Thirdly, Witnesse the Truth, for the Truths sake: informe other lo­uingly; desire that they may see the Truth, but neuer vrge them beyond their iudgement, neither take it grie­uously, if thy words doe not preuaile, but waite with patience. Beware of rash iudgement, neither condemne nor contemne other that are not as thy selfe. Thinke not to make thy gifts anothers guide, nor thy measure of grace their rule; for to euery man is allotted his portion.

Fourthly, Whomsoeuer thou doest see to doe amisse, iudge it not to bee [Page] of wilfulnesse, but either of igno­rance, and so offer to informe them, or of infirmitie, and so pitie them, them, and pray for them. Be charita­ble, so shal not his sinne hurt thee, and much shall thy Charitie aduantage thy selfe in the end: and adde this withall, Bee slow to anger, let neuer another mans distempered passion bring thee to disorderlines in affectiō.

Fiftly, Loue not to bee in Contro­uersies, it argueth Pride and a spirit of contention: but if thou beest drawne vnto them and called there­vnto, vndertake the right, and chuse the Truth.

How a man ought to carrie himselfe in handling of Controuersies.

FIrst, Neuer come to it with a pre­iudicate opinion, but with a mind to find out the truth, & not of conten­tion.

Secondly, Take words doubtfull in the better sense, as the cause and circumstances will beare; euident [Page] Truth imbrace willingly, manifest errours deny plainly, likelihood of falshood eschew friendly, likelihood of Truth bend them the best way: peruert nothing wilfully, acknow­ledge thy ignorance and error when thou seest it, and yeeld the victory for the Truth, sake to an Aduersary, and seeke not to wrest it from him by wicked Sophistry.

Thirdly, Be sure in answering that thou hast the Authors meaning, ey­ther by which, or to which thou doest make answere. Alledge no testimonie rashly, and especially beware of this euill in quoting Scripture. Wresting of Scripture is a great abuse of the Word; and if thou bee in errour, and doest by the Scriptures presume to maintayne it, thou wouldest haue the Truth to vphold falshood, and wic­kedly doest make the Holy Ghost a maintayner of a lye.

Fourthly, Follow the matter strict­ly, auoid idle excursiōs, passe by weak nesse, take heed of hasty passions, & in defending a cause abuse no mans per­son.

How a man ought to carry himselfe in things indifferent, and what to doe inscrupulositie and doubtful­nesse of Conscience.

IN things indifferent make no que­stion for conscience sake: so it bee that neither holinesse, merit, nor ne­cessitie bee put therein; nor vsed for any part of Gods worship, but for decency, order, and edification.

If thou be in a doubt, and thy con­science, as thou thinkest, doth trouble thee about the vse of a thing indif­ferent.

I. Quaere, Whether this doubt a­riseth simply of a tender conscience from iudgement conuinced; or that it be but a nicenesse of dislike, com­ming from a desire not to bee trou­bled with them, or for that thou hast not vsed them, or because some can­not away with them, or from a godly iealousie and suspition only, for from hence will scruples arise: so also from a continued custome, likewise from ignorance and the want of certayne [Page] knowledge, and a setled perswasion of the lawfulnesse of a thing. If the Note well. ground be not a iudgement inlighte­ned and conuinced, it is not trouble of conscience, but a dislike working discontentednesse vpon some of these former grounds, which thou maist easily remoue by setling thy iudge­ment vpon the Word and sound reason.

II. Quaere, Whether this doubt­ing ariseth through thy own default, by looking out reasons to encrease thy dislike, and neglecting to search for arguments to giue thee satisfacti­on. If thus thou hast offended, as many doe, take as great paynes in Gods sight to resolue thy selfe, as thou hast done to bring thy selfe in­to doubting, else dealest thou but partially.

III. Quaere, If it bee trouble of conscience indeed, and yet the thing bee not plainely forbidden, nor so commanded; why (where a speciall warrant to a particular is wanting) a generall rule, or a generall comman­dement [Page] to obey, may not giue thy con­science satisfaction.

IV. Quaere, Why a man should bee more scrupulous to seeke to haue warrant plainly for euery thing hee doth in Ecclesiasticall causes, euen a­bout things indifferent, more then a­bout matters politike in ciuill affaires. Men in these things know not the ground nor end of many things, which they doe yeeld vnto vpon a generall command to obey autho­ritie, knowing them not to bee di­rectly against Gods will: and yet e­uery particular obedience in ciuill matters, must be, first, of conscience: secondly, as seruing the Lord (so must euery Seruant his Master:) which cannot bee without know­ledge and perswasion, that wee doe well euen in that particular, which wee obey in; which men vsually for conscience sake inquire not into, but doe rest themselues with a generall commandement of obeying lawfull authoritie, so it be not against a plaine cōmandement of God. What there­fore [Page] doth let, but that a man may so satisfie himselfe in matters Eccle­siasticall?

The curious searching so particu­larly into euery thing to haue full sa­tisfaction, hath so wrought in these dayes vpon mens wits to bring di­stinctions, that the more men seeke in doubts for resolution, the further are they from it. Oh dayes full of distractions! what counsell shall I here take and giue?

How to settle a mans conscience to preuent scrupulositie, and perplexitie.

I. KEepe all mayne truths in the Word, which are most plain­ly set downe, and are by the Law of nature ingrauen in euery man.

II. Beleeue euery Collection tru­ly and necessarily gathered by an im­mediate consequence from the Text.

III. Follow euident examples fit for thee, either as a Christian, or as thy speciall calling requireth.

IV. Auoid that which is plainely forbidden, or followeth necessarily by an immediate consequence.

V. Entertayne true Antiquitie, and follow the generall practice of the Church of God in all ages, where they haue not erred from the euident Truth of God.

VI. If thou suffer, let it bee for knowne Truth, and against knowne wickednesse, for which thou hast ex­amples in the Word, or examples of holy Martyrs in storie suffering for the same, or the like. But beware of farre-fetched consequents, or for suf­fering for new deuices, and for things formerly vnto all ages vnknowne, seeme they neuer so holy and iust vn­to man.

If yet thou doest iudge a thing com­manded a sinne, and not to be obey­ed, for thy helpe herein, consider,

How a thing vnlawfully comman­ded, may bee lawfully obeyed.

I. QVaere, Whether that which is wrongfully or sinfully com­manded, may not yet neuerthelesse be without sinne obeyed; as Ioab o­beyed Dauid in numbring the peo­ple. Then be not thou to blame, but doe what thou oughtest, albeit o­thers doe what they should not.

II. Quaere, How thou dost rec­kon it euill: if simply, then finde a prohibition; else, Where no Law is, there is no transgression: if acciden­tally, that is in the abuse that may be remoued; or in respect of thy igno­rance of the lawfulnesse, making thee to doubt, and so fearing to offend, vse all diligence for resolution. And if it bee not a knowne sinne to thee certainely, but only by probabilities.

Quaere, Whether probabilities of sinning may giue thee a sufficient dis­charge for not obeying a plaine Pre­cept, and to neglect necessary dueties [Page] otherwise, both to God and Man.

If yet thou doest thinke thou shalt not doe well (albeit the Gospell may be freely preached thereby) to yeeld so much to the euill disposition (so supposed) of men, thinke how Saint Paul valued the libertie of preaching the Gospell; who since the Ascensi­on of Christ, after that the ceremo­niall Law was abolished, when hee had preached against it, and against Circumcision; yet did checke him­selfe publikely, and with a place of Scripture, for speaking as hee did a­gainst a Simonicall, a false (in respect of his entrance) a persecuting and murdering high Priest: hee obserued legall Rites, he circumcised Timothy, and did not finde fault with things not altogether to bee approued, so long as they were not made a part of Gods worship; and all this hee did to procure free libertie to preach the Gospell.

And for yeelding somewhat to mens euill dispositions, I say but thus:

Quaere, How it could stand with Moses faithfulnesse to grant a bill of diuorcement (contrarie to the Law of marriage, contrarie to the first in­stitution from the beginning) for the very hardnesse of the peoples hearts, and to preuent a greater mischiefe?

If this haply trouble thee (in do­ing what thou mayest and oughtest) that thou shalt offend many whom thou wouldst not offend, then cōsider,

How we ought to carry our selues in offences taken.

I. QVaere, Whether it bee an of­fence iustly giuen by thee, or taken without iust reason of them; thou not offending, and they displea­sed, the fault is their owne, and thou art not chargeable therewith.

II. Quaere, Whether they be of­fended in respect of what themselues know, or but lead by affection, disli­king from other mens dislike? Intreat the former to let thee abound for such things in thine owne sense, and [Page] shew them that herein thou mayest brotherly disagree: for the later, in­forme his iudgement, if he will yeeld to reason, if not, then,

III. Quaere, Whether thou art bound to nourish vp such a one in his folly, and to respect his partiall affe­ction, being more carryed away with an ouerweening of some mens per­sons, then any thing at all with the right vnderstanding of the cause? If they be men of iudgement, and will contend with thee, bee not troubled with what wit can inuent to say, but what is truly spoken from the Word, not by farre Conclusions, but by a neare consequence, and plaine eui­dence of holy Writ. If thou canst an­swere the substance of that which is obiected, let their vaine conceits or subtilties passe; neither thinke that thou art ouercome, or art bound to yeeld vnto them, as one conuinced in iudgement, because thou canst not see euery deceiueable reply, to giue thereto an vnanswerable reason to take it away. If ignorance make a con­uiction, [Page] and sophistrie be the meanes, then should men be easily carryed a­bout with euery winde of doctrine. There is no Heretique but hath his arguments, nor any Sect but hath conceited reasons, and Satan by his sophistrie helpeth both, the more to beguile others, and euen so to deceiue their owne selues.

IV. Quaere, What authoritie may doe in things externall for outward rule in the circumstances of things; and then, Whether Authoritie com­manding doth not take away the of­fence, which might otherwise bee gi­uen in a voluntarie act?

V. Quaere, Whether a man should stand more vpon auoiding dislikes in priuate persons, then offence to pub­like authoritie? Whether this be not an humouring of men, to encrease discontentednesse, rather then to en­deauour to preserue (wherein thou mayest) the publike peace and well­fare of a Christian State; or, Whether it were not better to crosse some mens affections without sinne to God, then [Page] that otherwise thou shouldest stay the passage of the Gospell, neglect most certayne duties, let people perish, o­pen a gap to the enemie, lose thy li­bertie, & no whit better the Church? It were better, wherein thou lawfully mayest, after the Apostles practice, that thou diddest become all things to all men to winne but some.

Doest thou not behold the times? wee haue among vs the Pseudo-Ca­tholikes, are they not craftie Foxes? diuision they seeke to hold on foote; they know, a Kingdome diuided a­gainst it selfe, cannot stand. By vnion they strengthen themselues, by dis-v­nion we grow weake. If we support one another in loue, their enemitie can doe vs no harme. They are sub­tile, our innocency is not enough, but we had need to be as wise as Serpents; and let vs labour to be of one mind, that we may ioyntly turne our forces against them.

Therefore let vs all, as the Apostle exhorteth, studie to be quiet, and to follow those things which concerne [Page] our peace with God, within our selues, and one with another. And to attayne to this: let vs keepe patience within vs, and bee charitable abroad towards others. Let vs attempt no­thing rashly, but first know things as they be rightly. We may be, yea wee must be zealous, yet in sound iudge­ment without distempered passion; and not without compassion to the transgressor. In doing any thing (that our course may bee good and appro­ued) let vs make euer the Word our warrant; the circuit of our calling our bounds and limits; the Spirit of God our Director; our conscience our Comforter, godly wise our Counsel­lors; the glorie of God our end; truth and honestie the matter for which we contend; the Enemies watchings caueats to vs, to preuent miscarriage, and to cause vs to walk more warily, and all our life to be such as may wit­nesse our readinesse for death, hauing euer a holy remembrance of our end, and wee shall neuer doe amisse: Euen so, Amen.

FINIS.

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