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 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 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 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 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 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
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
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
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 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 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 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 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 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 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