THE SEVEN GOLDEN CANDLESTICKS. England's Honour. THE GREAT MYSTERY OF GOD'S MERCY YET TO COME. WITH Peace to the pure in heart advising to UNITY among ourselves. By RICHARD BERNARD, Minister at Batcombe in Somersetshire.  
LONDON, Printed for john Budge, dwelling in Paul's Churchyard at the sign of the Green Dragon. 1621.   

TO THE RIGHT HONOURABLE, WILLIAM Lord CAVENDISH Earl of Devonshire; JOHN Lord DARCY, Baron of Meinell; JOHN Lord HOLLEYS Baron of Houghton, his very honourable good Lords, here increase of all true honour, and hereafter the fruition of that happiness which is in Heaven. AND TO THE RIGHT WORSHIPFUL 

Sir Robert Philip's, AND Sir john Horner, KNIGHTS.  
john Powlet, AND Robert Hopton. ESQVIRES.   justices of the Peace in the County of Somerset, lovers of their Country, my worthily honoured good Friends, love and peace be multiplied, internally within themselves, externally to one an other, with hope of eternal comfort in the end.  
RIGHT HO:) (RIGHT WOR:  
YOur ready condescending at my request to grace my Person with your joint testimony together, maketh me now thus bold to crave your favour and acceptance together to countenance this my labour.  
That which here I offer to your view is first the face of the sevenfold estate of Christ's Church, typed out in the seven Churches of Asia, under the title of the seven golden Candlesticks. In this you may behold what is already past, what things are now in present being (in which the Papists make themselves merry; but it is their Cygnea cantio, before their day of mourning) and what the estate hereafter shall be, which we are to expect and look for in the appointed time. In the second place, is added England's Honour, wherein is showed how highly, and that many ways God hath advanced this noble Nation, to encourage us still in his service against that Antichristion power, and Heathenish Superstition. In the third place, is proved that great Mystery of the salvation of that ancient people of God, much hindered by that Romish Religion. In conclusion, is an advice to Peace and Unity at home, that we may bend our strength against our Enemies abroad.  
I humbly crave pardon, if herein I have been overbold to present your Honours, and other so worthy Personages, with such small Treatises. I know them little in show, but not so in substance. The Church is the Spouse of Christ, the very Queen of Heaven, here she is lively painted out. The glory of our Kingdom is our Crown, and peace with love the bond of perfection; the taste of these things, I hope, shall not be unacceptable, neither the good will of him that offereth the same, for no other end verily, but to leave a testimony to the World of his humble service, and of his duty in all thankfulness, who doth and ever will acknowledge himself,  
Batcombe, March. 10. Your Honours and Worships much bounden and to be commanded, RICHARD BERNARD.   

THE SEVEN GOLDEN CANDLESTICKS OR THE SEVEN FOLD Estate of God's Church here upon Earth, typed out in the seven Churches of ASIA.  
IT is not a conceit, but an opinion more than probable, that the seven Churches of Asia, are Types of the whole Church militant; which opinion, though it be in a sort only barely delivered of some, and by some others so set out, as thereby many take occasion to reject it, but more out of a sinister respect, then of any solid ground; yet if they please to weigh the reasons, and to consider well how these and the times do answer one another, they will more easily yield unto the Truth.  
1. Is it not plainly said, in the end of the whole Prophecy, that jesus Christ sent his Angel to testify these things unto us in the Churches, to wit, in those seven Churches of Asia? for no other are mentioned in the whole Prophecy; so as whatsoever in the Revelation was after delivered, the same was represented generally in the foresaid Churches before.  
2. The number of seven, as in the other places of this Prophecy, repeated thirty seven times, is a number of perfection; and is put for all of that, whereof the number is given, as the seven Stars for all the Angels of the Churches; the seven spirits for the sevenfold Graces thereof; so the seven Churches, for all the Christian Churches, or rather the sevenfold estate of one and the same Church of Christ. And seeing there were more Churches in those parts, we may well think that the number of seven was taken for further purpose, then to note out only the present estate of those seven Churches, to which john wrote.  
3. john in the end of every Epistle, makes a general exhortation, saying, He that hath an ear, let him hear, what the Spirit saith, unto the Churches: yet in the beginning of every Epistle, is he commanded only to write particularly to the Angel thereof, and of such things as touched him, and the estate of his Church. Therefore when john concludeth so with an exhortation to all the Churches, what else doth he but thereby teach all those Churches, whereof that particular Church is a Type, or, if you will, so by one, all the seven, and by them all Christian Churches?  
4. In the Epistles there be many things which must necessarily persuade to a farther extent, then only to the present estate of every of those particular Churches; as first the marvelous order, according to the course and estate of Christ's Church, both in the gifts, and graces with decay of them, as also in the creeping up of Antichrist, and the Church's recovery and growing into a better estate even to the end, as shall be showed in paralleling of these Churches and the estate of Christ's Church from time to time. Then some things spoken of the particular Churches, which cannot possible be taken as only meant of them. As of the ten days tribulation, which Expositors interpret of a persecution longer, then can agree by Story to have fall'n upon Smyrna in john's time, or after. Likewise the great honour, which is promised to the Angel of the Church of Philadelphia, that the counterfeit jews in Smyrna Revel 2. 9 should fall down to him, Reuel. 3. 9 and deliverance from the trial which should come upon all the World, Reuel. 3. 10. cannot be understood simply of that Angel. We find not in any History such renown to that Angel, neither of such peril, and gracious deliverance; but these things are spoken with respect to the Church's estate, as this should be a Type thereof. Again, who can read the terms used, and the persons named, as jews, Synagogue, Balaam, and jesabel, with the degrees and proceed thereof: but thereby will be conceived some other thing intended in those Churches? It is marvellous to see how the degrees of evil are set out, in the four first Churches; in Ephesus are Satan's Seeds-men, false Apostles; in Smyrna Satan's Synagogue; in Pergamus Satan's Throne; in Thiatyra the very jezabel and Depths of Satan. In the three last, no menton of any of these, because they do set out the Church delivered from Satan's Seedesmen, from his Assemblies, from his Throne, and from the jesabel of Rome, and the Depths of Satan therein, and do show the threefold estate of the Church come out of Babylon, as in Sardis a weak reformation, in Philadelphia an excellent dignity of the Church, and then afterwards the Laodicean condition. Who so marketh these, how can he deem otherwise of these Churches, then of the Types of Christ's Church?  
5. We may be moved further so to think from the situation of these Cities, and from the order which the Prophet observeth in writing unto 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 us out the declining of the Church to darkness, and then a recovering by little and little light again, bending East & Southeast, from the North. The Church came from judea out of the East, it went a little Southward, but far West, then into these Northern parts, and so North-east, and shall circled about till it come to be a Church again in judea, at the Conversion of the jews; when the fullness of the Gentiles shall come in.  
6. And lastly, the answerableness of the Type and Antitype will fully give satisfaction in this point, which that it may appear, I will will here parallel them together.  

THE FIRST GOLDEN CANDLESTICK.  

THE FIRST CHURCH.  In the Type. In the Antitype. The Church of Ephesus. The Primitive Church and Ephesine State. 1. THis is the first, & as it were chief of the other, set in the first place. 1. THis is the first Church, and therefore called the Primitive Church, having place and prerogative above the rest. 2. This was planted by Saint Paul the Apostle, Acts 19 and 20. and gathered of Christian Believers from among 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 jews and Heathen Idolaters, Gentiles, they being commanded by Christ to go into all the World, to preach the Gospel, and when they had planted Churches, they did appoint Timothyes, that is, Bishops and Elders for Doctrine & Discipline for well ordering of the Churches. Mat. 28. Acts 2. & 3. & 8. & 10. 11. etc. Acts 14. 23. 3. This was planted with much affliction to the Apostle and Brethren. 1. Cor. 15. 32. and there were many Adversaries, 1. Cor. 16. 9 3. This was planted with great and manifold persecutions; The Apostles were martyred, and the Christian Pastors and people put to death everywhere; for the Gospel of Christ had a World of Adversaries, during the Reign of the Heathen Emperors 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 unto it, as having seven stars in his right hand, and walking in the midst of the seven golden Candlesticks. 4. This had Christ protecting his faithful Pastors with the power of his right hand, and shown himself 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 jornand. de temp. & Success. l. 1. in Reg Rom. serie. Theod l. 1. 7. Sleid. de 4. Imp. l. 2. Aug. de Civit. Dei, l. 8. c. 15. 5. The Angel of this Church was 5. The Angels of this Church, first, the Apostles, than the Apostolical at the beginning and so continued for a space full of virtue, very laborious, patiently suffering and fainted not. men, and others after them, which were advanced to authority, not by money, but by good report, were full of virtue, painful Preachers, and many made Expositions & Commentaries upon 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 Angel was zealous, could not bear with them, but used boldly his authority, and shown 
6. So the Primitive Church was troubled with many false Apostles, Heretics and wicked livers, and Antichrists, but the Angels were then zealous and could not bear with them but  
1. They fled their familiarity (as john did out of the Bath from Cerinthus) Titus 3.  his hatred against their wickednesse. 
2. They communicated not in words (as Irenaeus saith, cited by Euseb.) so zealous they were, as Polycarpus his answer to Martion showeth.  
3. Some wept and lamented that they had received Baptism of Heretics.  
4. Some confuted them, as Agrippa Castor did Basilides, and Iust. Martyr did Martion.  
5. They kept the wicked from the Sacraments, from Prayer, and being found obstinate, cutthem off from the body of the Church, as they had learned by Apostolical precept and practice, 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. john ver. 7. 1. john 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 towards the end, forsook his first Love, so as this Church did languish and grow remiss in Religious duties, and therefore evils could not but grow up therein. 7. So this glorious Church, lost of herlove and zeal, her Angels became more remiss in their duties, neglecting Discipline, and saith Euseb. through much ease, liberty, & security, they degenerated from the true rule of Piety. Bishops against Bishops, people one against another, yea, hypocrisy and malice so raged, saith he, that persecution being begun 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 threatened, for the decay of love, to have the Candlestick removed out of his place 8. So this Church, for the decay of love, and increase of evil, felt so the LORDS wrath, as if indeed, the LORD had purposed to have had his Church no more upon Earth. For he sendeth upon them that raging Tyrant Dioclesian with his companion Maximinianus, to murder thousands, to burn the Scriptures, and to raze down  Churches from the very foundations of them. Eusebius lib. 8: cap. 2. 3.  Though the Lord doth here threaten, yet he promiseth a reward of happiness. He than that hath an ear, let him hear what the Spirit saith unto the Churches. 
Thus much for the state of the Primitive Church, unto the days of Constantine the Great, lively set out in this Church of Ephesus.  

CONSIDERATIONS FOR INSTRUCTION AND USE.  
WHerein we may observe these things. First, Where God so weth the Seed of his Word by his Apostles, there Satan would thirst in his false Apostle to sow Tares. Secondly, That in those Primitive Times there were excellent Angels, full of good works, patiented and laborious. Thirdly, That the faithful Angels could not endure or bear with those which were evil, so zealous were they for the Lord and his Truth. Fourthly, That Satan's instruments will assume to themselves fair Names and Titles. Fiftly, That therefore the Church will try and examine them, and so either admit them or reject them, as she shall find cause. Sixtly, That excellent men may decay in their first Love.. Seventhly, that even the decay of love may cause God to remove his Candlestick, except men repent.    

THE SECOND GOLDEN CANDLESTICK,  

THE SECOND CHURCH.  In the Type. In the Antitype. The Church of Smyrna. The Smyrnean state of Christ's Church. 1. THIS was the next to Ephesus Northward; and so in degree worse, in respect of the wicked in it. For Satan in Ephesus had but his seeds-men, false Apostles, but here the Devil hath a Synagogue. 1. THIS was the next to the Primitive Church, from Constantine the Great, to Gratian the Emperor, Anno 383. The Primitive Church was troubled with Seeds-men of Satan, but here within this space were Assemblies and Synods of Devilish Heretics. 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 Divinity, in more hidden terms, and then in his humanity plainly, 2. For that, at this time his Divinity was questioned, & denied of many, but no doubt made of his Humanity: though one Apollinaris held the Humanity and Divinity one Nature. & both distinctly. Socrat. Scholar l. 1. Hist. Trip. l. 9 c. 3. Basil. Epist. 74. Aug. l. de Haeres. 3. The Angel of this Church was laborious, greatly afflicted, and poor. 3. There were at this time painful Pastors, but much afflicted by the fury of the Arians, as may be seen in that one renowned Athanasius, withstanding Arius & his Associates, also in Macarius, Marcellus, Paulus, and other Bishop's 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 Angel was rich towards God. 4. So these men were endued with great graces, as appeared by their Learning, Zeal and holy Constancy, so as (taking Athanasius the Standard-bearer for an instance) they became honourable and were highly esteemed  of, & wanted not entertainment. Socrat. Scho. l. 2. & 18. Hieron. in Chronol. 5. This Angel was blasphemed by counterfeit Professors, calling themselues jews, and were not, but the Synagogue of Satan. 5. So these Angels were not abused by Heathen Tyrants, as formerly, but by heretical Christians, Arian Bishops, counterfeiting sometime to be of the Orthodox Verity, but were damnable instruments of Satan; of whose blasphemies and slanders against the true Pastors, and especially against Athanasius, Eustathius Bishop of Antioch, Macarius and others, we may read in diverse 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 fear. 6. So the Lord encouraged and raised up godly men of an undaunted Spirit, not fearing troubles to maintain 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 under Arian Emperors, and among furiously raging Heretics. 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 Devil, but yet the persecution should not continue long. 7. This came to pass under Constance and Valens, the Arian Emperors led by Satan, to practise and to permit to be practised all cruelty against the Orthodox Fathers, and true Christian Believers: of which we may read at large in diverse Authors. But the Lord suffered not long this cruel 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 Angel was exhorted to be faithful to the death, and was promised to be rewarded with a Crown of Life. 8. So there were many most valiant, and faithfully constant to the death, as is before showed in Athanasius and others, and here I cannot but mention Basil, and his most undaunted Spirit before the Arian Precedent of Antioch, Valens the Emperor being there present, by which holy and faithful resolution they have gotten here the Crown of Praise, and in Heaven the Crown of Glory. Socrat. li. 4. c. 21. Sozom. l. 6. 16. Theod. l. 4. c. 19  He that hath an ear, let him hear what the Spirit faith to the Churches. He that overcometh shall not be hurt of the second death. 
Thus much of the state of Christ's Church from Constantine to Gratian, set out in this Church of Smyrna.  

CONSIDERATIONS FOR INSTRUCTION AND USE.  
FIrst, that when the Church decayeth, Satan's Kingdom increaseth: In the former Church were only. Seeds-men of Satan, but the Church decaying in love, here Satan hath his Synagogue. Secondly, the troublesome estate of his Church is well known to Christ. Thirdly, That such as be under affliction and poor in outward estate, may yet be inwardly rich before God. Fourthly, that very Enemies and Blasphemers of God and his people, the very Synagogue of Satan would yet be held and taken for true Worshippers of God. Fiftly, that God permits sometime the Devil and his Instruments to vex his people; but yet both the manner and time is set down by the LORD: And therefore no cause to fear.    

THE THIRD GOLDEN CANDLESTICK.  

THE THIRD CHURCH.  In the Type. In the Antitype. The Church of Pergamus. The Pergamine state of Christ's Church. 1. THIS was next Smyrna, and the most Northward of all these three Churches, and so farthest from the Sun, situate in the coldest part. And whereas Satan in Ephesus had false Apostles in Smyrna, a Synagogue, here be 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 than the other, till the Throne of Satan was erected in Rome, and so every thing became worse and worse, till between the 11. and 12. hundreth year. Plat. in vit. Bonifa. 3. 2. This Pergamus was the most famous and head-city of Asia, Livy, Decad. 4. l. 7. Plin. nat. hist. l. 5. c. 30. where the 2. So this Pergamine state was under the power of Rome, the most famous and head-city of the World, where the Heathen Emperors had ruled till Constantine the Great, and which seat of the Roman jurisdiction was for those parts, after that the King of Pergamus called Attalus Philometer, had made the people of Rome his Heir, jornand. de Reg. success. In this City and under the power thereof was the Angel and the Church of Christ planted. as yet was the chief City of all the Roman power. 3. To this Angel Christ showeth himself with a sharp two-edged sword, threatening to fight with it against the Enemy, verse 16. 3. Because he would afford his Angels, and faithful Pastors the same in his time, to fight against the enemies thereof. 4. Hear was the Throne of Satan set up, overtopping this Angel and Church. 4. So Satan in this state of the Church, erected up at Rome his Throne, when he made the Bishop of Rome Pope, universal Bishop, and so. That Antichrist; which Supremacy the Bishop of that Sea ever sought after, and obtained at length by 
a Bed. in lib. de temp. Plat. in vita Bonifa 3. Blond. Decad. 1. l. 9 Sleid. de 4. Imper. l. 2. Paulus Warnfridus l. 4. de gestis Lomb.  Phocas. And thus he crept into that Throne. First, by extolling Rome as the head-city of the Empire, keeping ever on foot the honour thereof. Secondly, by Constantine's removing and building Constantinople, and afterwards in justinus days when the 
b Blond. l. 8. Dec. 1. Seid. de 4. Imp. l. 2.  Exarch was established, which Magistrate left Rome, and abode most at Ravenna, by which elbowroom at Rome, the Pope crept up more and  more. Thirdly, by neglecting to come 
c Socrat. l. 2. c. 5. Sleid. de 4. Imp. lib. 2. vid. Exemplar. Leonis PP. ad Theodos. 2. & Martianum, Imp. tom. 2. Conciliorum.  personally unto general Counsels from his own place, not standing upon his own authority, as not bound to come, but making excuses, sometimes 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 perceived or neglected, he made after-aduantage of. Fourthly, by his wealth which began to be great from the time of the Bishop Marcellus, as some 
d Polydor. l. 1. de invent. c. vlt.  report. Fiftly, By such Bishops of the East Church, as had recourse to Rome in their troubles, as 
e Socrat. l. 2. c. 8. 11. 13. 14. 18. l. 4. c. 11 17. evag. l. 3. c. 15. 21.  Athanasius often, Paulus of Constantinople, Asclepas of Gaza, Marcellus of Ancyra, with others of the Orthodox Faith. So Macedonians Sectaries; all which the Pope entertained, as thereby seeing his place advanced, and by which he took no small advantage to lift up himself, and to become great (the Roman Emperor either ignorantly furthering, or wisely hindering his proud aspiring spirit) taking upon him a claim of Superiority over others, alleging a 
f Sleid. de 3. Imp. l. 2.  Canon of the Nicene Council for his authority, but falsely: by all which help and means he took upon him, First, 
g Socrat. l. 2. c. 11. 13.  to reprehend other Bishops beyond his jurisdiction. Secondly, 
h evag. l. 3. c. 8.  to deprive some. Thirdly, 
i Sleid. de 4. Imp. l. 2. Niceph. l. 13. c. 34.  to excommunicate even Arcadius the Emperor of Constantinople, of  which Act of Pope Innocent, 
k Anno Christi 407.  Baronius maketh mention in his Annals, and so of diverse other Pope's excommunicating Emperors, yea, and presuming farther, he challenged 
l Socrat. l. 7. c. 11.  Secular power; and as he got authority, so to hold the same with some show of Antiquity, and as his right, 
m Sleid. de 4. Imp. l. 2.  testimonies of Greek and Latin Fathers have been pretended, Epistles forged, Canon's feigned, and Counsels falsified. For many particulars let the Reader peruse Master Doctor Sutcliffe, his Abridgement or Survey of Popery, c. 23. & 24. & Doctor Field his fift Book of the Church, c. 33. 34. 35. 36. And thus was Satan's 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 uphold his usurped authoritiy, shed the blood of many holy Saints; of which they that desire Examples, let them read Doctor Sutcliffe his forenamed Book, c. 44. Doctor Usher. Hist. Explicatio, de Christianae Ecclesie continua Successione, & Fox his. Acts and Monuments. 6. In this were such as held fast Christ's 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 preserved by them, even unto our times, as Doctor Usher in his Book maintaineth. Morney in his Mystery of Iniquity. 7. In this were there such as upheld Balaams' Doctrine, provoking to Idolatry & corporal uncleanness and the sin of the Nicolaitans. 7. In this state the Balaams' Doctrine of Rome was mightily defended, Imagery and Idolatry maintained, and hitherto upheld; and for corporal filthiness it is needless to cite testimonies, foot after that the Popes forbade Marriage to the Clergy, enjoined single life, allowed Concubines and tolerated Stews, the  World was filled with such filthiness, as a Christian abhorreth to name. See proofs in Doctor Sutcliffes' forenamed Book, c. 29. 30. But how contrary Anastasius the Emperor, was to the Pope's receiving Tribute from the Whores, read 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 Angel & Church is threat ned to have 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, unto this Pergamine like Church; which suffered great affliction with the rest of the World: But Rome, Italy, and other parts of the Roman jurisdiction were plagued with the Sword of the ᵈ Goths, Vandals, Huns, and other Barbarians, & after with the ᵉ Saracens, and then with the Turks, the scourge  of Christendom; and at length the Lord with the Sword of his mouh, set upon the Antichrist of Rome, as in the next state of the Church is clearly showed. ᵈ Eutrop. l. 13. Blond. l. 1. Decad. & l. 2. & 3. Oros. l. 7. c. 37. Procopode bello Goth. ᵉ Blond. l. 10.  He that hath an care let him ear what the Spirit saith to the Churches; for great shall be their reward who over come, even to eat of the hidden Manna, to have the White Stone, and a new name written therein. 
And thus much for the state of the Church, from Gratian to the year 1100. and odd, set out by the Church of Porgamus.  

CONSIDERATIONS FOR INSTRUCTION AND USE.  
FIrst, that Satan will strive for Dominion, he will have his Throne; neither he nor his are willing to be underlings. Secondly, that where the very Throne of Satan is, there yet may be some people belonging to the Lord. Thirdly, that the faithful 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 murdering disposition, they will slay and shed the blood of the Saints. Fiftly, that it is a fault in a Church (though otherwise praise worthy) to have such in her as openly teach contrary to the Truth, to corrupt the true Worship of God, and a Christian Conversation. Sixtly, That the Sword of CHRIST'S mouth is the weapon to fight against false Teachers with.    

THE FOURTH GOLDEN CANDLESTICK,  

THE FOURTH CHURCH.  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 Eastward, and so turning towards the Sun. 1. THis state is next the former, and becometh better than it was, beginning from after the 1100. and odd years, when the Lord raised up the Waldenses unto Luther's time, 1516. 2. To this, Christ showeth himself to be the Son of God, with eyes of flaming fire, and feet of Brass. 2. Because in this state of the Church he shown himself to be so, and for that he would give light of understanding to many, and expel the gross darkness from them, and tread down powerfully his enemies, & make his servants to abide durable like Brass in the furnace of afflictions, against the jesabel of Rome. 3. This is commended largely for virtues, and to be better at the last, then at the first, contrary to Ephesus. 3. Such God raised up in this space of time worthy praise, whom he qualified with many Graces, Charity, Service, Faith, Patience, and Works worthy amendment of life, as may be seen in those Waldenses and Albigenses, who spread the Truth into all parts of Europe, so many of all sorts embraced the same, and stood constantly in the Truth, and were ready to dye for it against the Pope, and his tyrannical power, pursuing them with fire and sword: but when the Lord raised up john Wickliff, and after him john Husse, and Jerome of prague, 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 German, in Anno 1440. Acts & Monu. of the History of the Wald. p. 209. Doctor Usher lib. de Eccles. Christ. Success. c. 8. 9 10. Of the Martyrs than 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. Hear was the woman jesabel seducing the people to Idolatry, & corporal uncleanness. 4. Hear was the Roman Church now become a jesabel, abusing Kings to take her part, setting up Baal's Priests and Prophets: but putting to death the Prophets of God, murdering the Saints of God, but upholding as before Idolatry, and allowing fleshly uncleanness as is showed in the Pergamine state, & for this see Sixtus quartus his allowance of Sodometry; but for the spiritual Adultery of this Whorish Church, every stock and stone, their mad running on pilgrimage to this he, 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 Mist. of Iniquity. 5. This was threatened to be cast into a Bed, her Favourites & Lovers 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 ever since she hath languished; upon Kings and Princes her Lovers, the Lord brought great afflictions, sometime through the factions of the Popes, sometime by their taking upon them to take Kingdoms from one, and to give them to another, other-while by Kings and Princes falling out one with another among themselves, neither was it a light tribulation that fell upon the Kings and Princes subject to the Pope, when at his command they must arm themselves either one against another, if he pleased to hold any for Heretics, or did excommunicate any or held any to be disobedtent to his lusts; or join all against the Saracens to regain jerusalem (whilst the Pope played the falsehearted Wretch at  home) which cost the lives of above ten Millions of people, the children of that jezabel of Rome; And after these the LORD brought the Turkish fury upon those Antichristian Kingdoms. Morn. in his Mystery of Iniquity, showeth 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 Satan, to whom (if they hold fast what they have received) a promise was made that they should be rewarded. 6 In this Church there have been and yet are under that Antichrist, and wicked jesabel, 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 revealed unto them. 7. There is rule and power promised here unto such as shall prevail & euercome. 7. Hear it began to come to pass; for the true Church long hidden, began powerfully to prevail, of which the LORD gave strong persuasions to many,  who so confidently delivered their minds of the decay of the honour of this jesabel of Rome, and how the Word of God, and the true Church of Christ should flourish, as that their speeches were held as Prophetical. See Morney his Mystery of Iniquity, in the Opposition after the 64. Proposition, who mentioneth Savanarola, Wessellus, joh. Osterid. Paulus Scripto. joh. Keiserb Andr. Proles, joh, Hilton, which last foretold plainly the year of Luther's beginning to preach. Morn. his Mist. of Iniquity. Acts & Mon. p. 768. 769. & 580.  He that hath an ear, let him hear what the Spirit saith to the Churches. 
And thus much for the state of the Church, from years above 1100. unto Luther's beginning to preach, 1516. set out in the Church of Thyatira.  

CONSIDERATIONS FOR INSTRUCTION AND USE.  
FIrst, that now in this time the depth of Satan's policies began to be used. Secondly, that maugre his malice and mischief the true Church getteth strength. Thirdly, that when God purposeth to better the estate of his Church, he will qualify his Servants 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 works thereof are more than the first. Fiftly, that the toleration of a jesabel, false Doctrine and false worship, is a foul fault in the true Church. Sixtly, that the end of Satan's Instruments is to seduce the godly, and to bring them to commit wickedness. Seventhly, that though God give the wicked space to repent, yet will they be nothing the better for it. Eighthly, that not only the chief Authors of evil, but such as consent to them are liable to the same judgement, except they repent. Ninthly, that neither jesabel with her Abettors, nor yet the depths of Satan can hinder the Church's increase in welldoing, when God will aid her with his Grace. Tenthly, that there may be many, where the false Church is which may be ignorant of the depth of that sinful state. Eleventh, that the Truth, which we receive must be held fast unto the end.    

THE FIFT GOLDEN CANDLESTICK.  

THE FIFT CHURCH.  In the Type. In the Antitype. The Church of Sardis. The Sardine state of Christ's 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 began more clearly to break out by the light of Truth, about the year 1516. when Luther began to preach, and continued to the year, 1558. 2. In this is no mention, as in the former, of Balaam, Nicolaitans, throne of Satan, or jesabel. 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 Seat, nor that jesabel the Church of Rome, had any thing to do with this Church of Christ, which the Lord by Luther and other famous  men brought out from that Spiritual bondage, as before he did the Children of Israel out of Egypt, by Moses and Aaron, with a strong hand, and outstretched arm. Sleid. Comment. Fox his Acts & Mon. p. 767 768. etc. 3. In this Christ setteth out himself by the seven Stars, and seven Spirits of God. 3. For that now he would raise up many learned Ministers of the Gospel, who as Stars should shine and give light to such as should sit in darkness, and to whom he would give plentifully the Graces of his Spirit to set forth his Truth: as he did to Luther, Zuinglius, Melancthon, Oecolampadius, Bucer, and to many bright Stars of his Truth in Wittenberg, in Helvetia, and other places. Sleid. Comment. Lu. Osiand. Cent. 16. Fox his Acts & Monuments, p. 773. 4. This had a name to be alive, but was dead: 4. This coming from under Antichrist, had a name to be alive, and to be a Reformed Smyrna had not so good a name as she deserved, but this a much better than she is worthy of. Church in Luther's days, but she became as dead, being fare from that life of Grace, which should have been in her, and from that lively reformation, which the Lord required at her hands. For howsoever the Lutheran Churches acquit themselves of the Pope, and were no more the children of that jesabel of Rome; yet retained they such corruptions and errors, and at this day so uphold them, as their state is rather dying, then living, except they return. See the Book of Concord, and the Augustane Confession. 5. The works of this were imperfect. 5. So was and is this of the Lutherans reformation, as may appear by the difference between them and other Reformed Churches, in that which is commonly called Lutheranisme, the points whereof may be gathered out of their Books, of the body of Divinity, their Augustane Confession, and Disputations  against us, by which may appear their imperfect works, unworthy a Church Reform, and that blessed Instrument Luther, that Lucifer and bright Star of Light, who did shine well in the dawning of the day, before the Sunshine of Truth arose, and spread out his beams to his after followers, for them to see more clearly, if they would not have winked and shut their eyes, against the Light shining upon them. See Reneccius his Panoplia. Brentius, jac. Andraeas, Seluec. & Chemnisius. Lu. Osiand. Epit. Cent. l. 3. cent. 16. c. 30. 6. This is threatened for the defects and the Lord saith, that he will come suddenly upon them. 6. And indeed so did the Lord come upon these. He sent a new, and strange kind of sickness, called the Sweeting Sickness, which in a short space with an incredible swiftness passed through almost all the parts of Germany: they were also greatly troubled with Wars, as may be seen in that which is called  the Smalcaldicke War, made by the Emperor through the Pope's instigation: Saxony received moreover great loss by Fires, and also by horrible Tempests of Thunder and Lightning, and thus came the LORD upon 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 garments. 7. In this imperfect state begun by the Lutherans, there were some which acquit themselves more clearly, from the Errors 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 Zwinglians, and afterwards Caluinists, for opposing their Consubstantiation, and other their Errors. Sleid. Comment. Lu. Osiand. Epit. Cent. 16. 8. These in this Church were most 3: So these few than hath the Lord given honour unto, and approved of Christ, accounting them worthy to walk with him in white. approved as worthy of his favourable acceptance and grace, for soundness of Truth, and that by the consent of many Churches agreeing therein. See the Harmony of Confessions. 9 In this is promised to them that overcome, the reward of Victory. 9 Now this was very needful for those times, for that many were put unto the trial; not a few suffered banishment and imprisonment, for not consenting to the Book of Interim, set out by the Emperor's Authority, to whom many through fear yielded, as those of Wittemberge and Lipsia, who for the mean which they sought to hold, as appeareth by the form of Religion which they published, were called Adiaphorists, and Intermistickes. Persecution was raised here in England by Queen Mary, by whom many were put to death for the Gospel of Christ; out of Bohemia were banished above two hundred Ministers of the Gospel, and in France was a  grievous Persecution raised against those which were called Waldenses: But for all this they shrunk not from the Truth, therefore the Lord will  them with the white garment; he will not blot out their names out of the Book of Life, but will confess 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.  He that hath an ear let him ear what the Spirit saith to the Churches. 
And thus much for the state of the Church from the year 1516. to 1558. set out in the Church of Sardis.  

CONSIDERATIONS FOR INSTRUCTION AND USE.  
FIrst, that such as be come from under Antichrist, may yet be in a dying condition. Secondly, that there may be a name of life by profession, when such parties may be dead in practice. Thirdly, that where there is no care to strengthen that which is good, it will dye, and evil grow up in the room thereof. Fourthly, That God alloweth not of the works which are not perfect before him. Fiftly, that to amend and to be reform, is to call ourselves back to the Truths received. Sixtly, that God will surely punish his, if they will not otherwise be reform. Seventhly, that some are kept pure and undefiled when others be stained with uncleanness. Eighthly, that the better part are ever the fewest. Ninthly, that God in mercy holds them worthy of reward, which will not pollute themselves with others in sin. Tenthly, that the better men be, though never so few, the more accepted be they with God.    

THE sixth GOLDEN CANDLESTICK.  

THE sixth CHURCH.  In the Type. In the Antitype. The Church of Philadelphia. The Philadelphian state of Christ's Church, being the second of the Reformed Churches, beginning from the Reign of Elizabeth, our late Queen of happy memory, in the year 1558. at which time we may begin this sixth state of Christ's Church, for that the Pope's power began now more to be diminished then ever before, and to be cast into such a consumption, that hitherto he languisheth thereof in all these parts of Christendom; God adding the Wisdom and Zeal of our learned Sovereign, by his Pen to pierce thorough the heart of his usurped Supremacy. The period of this not yet come, the year, as in all the former states of the Church, cannot be set down. 1. To this Christ setteth out himself to be holy and true, to have the Key of David, to open and 1. BEcause now Christ at this time would chief exalt Piety, exalt his Truth, and show that as he is King, and as power belongeth to him; so would he none to shut, and to shut, and none to open. now exercise the same, that the Church might know, that he hath taken to him his great power, and hath reigned. And indeed in what age since the Apostles time, hath true Piety and the Truth been more lively set forth? I say, true Piety and holiness, not that feigned and counterfeit Sanctity so much extolled when that Roman Beast did bear rule over all. How hath the Gospel shined forth to us the ways of darkness? most powerfully hath the Lord shown himself by his faithful Servants, and great fruit have they reaped of their labours; Blessed be his Name. cap. 11. 17. 2: Hear the LORD openeth a door, and none shutteth. 2. For now the Gospel hath gotten free passage, which the Enemies by their Tridentine Council, by their jesuitical, or rather jebusiticall Sect, by their Seminary Priests, by their Conspiracies, Treacheries, Treason, & raising of Rebellion in England,  and Ireland; by their murdering of Princes, by their bloody Persecutions in France, and most cruel Massacre, by their Spanish Invasion, by their Hellish Gunpowder-plot have not been able to hinder: so wide hath the Lord opened the hearts of men to receive the Truth, as no plot, nor policy of that man of sin hitherto hath been able to shut them against the Truth: as it is well known to us all at this day. William of Nass. Prince of Orange. Hen. 4. K. of France, & his Predecessors before. 3. This is commended for keeping Christ's Word, and for not denying his Name, having but a little strength. 3. Little was the strength of the Reformed Churches in this state, for not a few years, in respect of the power of Princes, true union of hearts (Division being great between Lutherans and others) and Wisdom of policy, in comparison of the Papists, who were strongly united, Pope, Kings, and Princes combining in league together, and using  all subtle ways, and forcible means to overthrew the Professors of the Gospel, who yet keep the Word of God, and did not deny the Doctrine and Worship of jesus Christ, to be brought back again to Popery. French Histor. Mer. Gallobelg. Lu. Osiand. cent. 16. 4. Christ to make his Lona known, promiseth to this, that the counterfeit jews and Synagogue of Satan shall come & worship at his Angel's feet; so much is now the difference of this from the Pergamine Angel, who did dwell where Satan's throne was. 4. This Philadelphian state of the Church through the love of Christ, even of mercy and not of any merit shall become most honourable. The Lord will subdue all her Enemies, those counterfeit Catholics (who did reign in the Pergamine state: & who, as jews, brag that they are the only people of God) and will cause them to submit themselves humbly unto the true Ministry of his Servants; which we are to expect how contrary soever it seemeth to man's reason, and earnestly let us pray for the same. 5. To this is 5. There remaineth for made a promise of deliverance, in the time of temptation, which is foretell to come over all the World. Christ his Church in this Philadelphian state, a time of trial yet to came, our sins deserve it, & this so universal a peace, so abused by carnal security may make us look for troubles: what this temptation is, and when it shall be, is not so certainly to be defined, except it be that in cap. 16. 18. but be it what it may be, let it come whensoever God shall sent it, the Church hath a promise of deliverance, and shall escape the peril 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 seem by these words) the Church in this her last time of trial, shall be greatly assaulted, and in danger to perish through the power and force of that temptation, therefore as the Lord promiseth deliverance, so he promiseth not to defer it off, but will quickly set her free. 7. The Conqueror here is promised to be made a 7. All this foreshoweth after the deliverance from this Temptation sore-spoken of, that faithful Pillar in the Temple: so as he shall go no more out, and there shall be written upon him the Name of God, and of the City new jerusalem, & Christ his Name. Christians and true Church of Christ shall be in a stable and unmoveable state, Pope & Turk the Beast and Dragon, open and secret Enemies being destroyed, & these heavenly conquerors, shall be accounted the true Church of God, that new jerusalem, such as God the Father & jesus Christ will claim for his own, as if his name were writupon them. C. 19 & 20. & C. 21. 2  He that hath an ear let him hear what the Spirit saith to the Churches. 
And thus much for this beautiful and lovely 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 days.  

CONSIDERATIONS FOR INSTRUCTION AND USE.  
FIrst, that this is the time of opening the door that men may come into the true Church Secondly, That none now shall ever be able to shut again this door, Protestance shall prosper. Thirdly, that a little strength with obedience to the Word shall be sufficient for the Church's safety. Fourthly, that the false Church, by the power of Christ, though this to man seem incredible, shall be made subject to the true Church. Fiftly, that shortly Christ will make the Enemies know his love, to his own people. Sixtly, that great trials and temptations shall come upon the World, of which, it may be, we have now the beginnings, but the Lord will keep his Church. God Almighty prepare and strengthen us, in his mercy to subdue our enemies, O Lord, save thy people, show thy power in the confusion of thine & our malicious Adversaries, that we may for ever sing praises to thy Name, even so be it, O Lord, of thy goodness, even so be it. Amen.    

THE SEUFNTH GOLDEN CANDLESTICK.  

THE SEVENTH CHURCH.  In the Type. In the Antitype. The Church of LAODICEA, the last of the seven. The Laodicean state of Christ his Church, and the last till Christ come to judgement, which state followeth upon that height of excellency and glory, which in the Philadelphian state it attaineth unto. 1. HERE Christ calleth himself the Amen, the faithful and true Witness, the beginning of the Creation of God. 1. BEcause now the LORD bringeth his Church to the last state, even to the Amen thereof hereupon Earth, in which when all things are fulfilled, which Christ jesus, as a true and faithful Witness of his Father's will, hath foretold by himself, and by his Spirit in the Prophets and Apostles; then shall he fully declare himself the Author of the heavenly Creation, and of that glory of his Saints, which they shall enjoy with him in  appearing at the last Day. Reuelat. 21. 2. This became lukewarm, being neither hot nor cold, 2. After the great peace which the Church shall have upon her so high advancement in her former state, all her Enemies being brought down, and utterly destroyed, she shall decay in zeal, & become lukewarm, not hot, as servantly bend unto Godliness; neither cold, as without any affection of Religion at all, but too carelessly remiss in the duties of Piety, contenting herself with a peaceable enjoying of the Lords ordinances after an outward form of Godliness in abundance and plenty of all things: by which it will come to pass in time, that Charity shall wax cold, and Faith, that is, the sincere study of godliness, shall scarcely be found upon Earth, when Christ shall show himself at his second Coming. Reuel. 19 & 20. Luke 18. 8. 3. The LORD 3. So will the Lord loath and threateneth to spew this out of his mouth. abhor the lukewarm state of this Church, and cast out the same for ever, in his appointed time. 4. This is taxed for glorying and for too high a conceit of her happiness, being in a very wretched and miserable case. 4. THIS giveth us to know, that such shall be the outward and flourishing estate, and plentiful blessings, every way in that respect, of this Church, as through the delight and full contentment thereof, they shall be too ignorant of their spiritual estate with God, and not know how far they shall be from the power of godliness. 5. This is rebuked and chaslened, and is graciously advised to use the means for reformation. 5. Which showeth, that the Lord in his mercy will not be wanting in all good means offered to seek their reformation by word and deed, if so be they will turn from lukewarmness, and become zealous and so amend: and if they will hear him and receive him, such shall taste of his spiritual comforts, and be made most joyful in the  heavenly taste thereof. 6. To him that here overcometh is granted a Kingly seat with Christ in Heaven. 6. There must be in some a spiritual conflict, who shall strive happily against the common current of lukewarmness, and against the death of drowsy security, from which by striving they shall acquit themselves, & so graciously prevailing, at Christ his coming to reward every one according to his works, shall these Conquerors receive glory and honour with him in the highest Heavens for ever.  He that hath an ear, let him hear what the Spirit saith to the Churches. 
And thus much for this lukewarm state of the Church, the last and fearful condition thereof before the coming of Christ unto judgement, which is not yet come upon us, though we be lukewarm enough.  

CONSIDERATIONS FOR INSTRUCTION AND USE.  
FIrst, that as now men do, so hereafter they will abuse the great peace and prosperity of the Church to grow thereby secure. Secondly, that to be lukewarm 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 themselves, and to be ignorant of their spiritual estate before God. Fourthly, that men may be wretched, miserable, poor, blind, and naked, and yet be highly conceited of their well being, and that they be in a very happy condition. Of such conceited persons I wish this age were not full.    

The Conclusion.  
THus we see apparently how the seven Churches of Asia, are lively representations of the seven fold estate of the Church of Christ unto the end of the World; not Types of this or that one particular Church; as some do dream, but are Types of the estate of the whole Church, yet so as there will be a mixture, some thus, and some so in particular Churches, as we see a difference in these seven Churches themselves. The times of the Ephesine, Smyrnean, Pergamine, Thyatirean, and Sardine are past, this is now the Philadelphian state, in which the Gospel hath gotten free passage and must get; for Christ hath opened, and none can shut, howsoever the Adversary may attempt to hinder and endeavour to overthrew the Professors of the Gospel: yet shall these our Enemies be overcome, and be made at last to submit unto us; sure it is that great trials shall be, and whether this present distraction of all the face of Christendom, be the hour of temptation to try them that dwell upon the Earth, it is to me uncertain; but certain it is, that the Church God will preserve, and make her renowned, and this will he do shortly; for the Enemy is under the Vials of God's wrath, as it is apparent in Chap. 16. and what did this Messenger from Heaven, the mighty Comet foreshow? but these Wars, and good success thereby to the Church. For the Comets now for the years since Luther's time have ever, with troubles, yet foretold good prosperity to the Gospel. The date of the increase of Rome's glory was out long since, and now is the time of the Churches increase daily till the ruin of Rome; which as it is foretell in this Prophecy of Saint john, so shall it come to pass, & in all probable conjectures, is very near at hand. This may we undoubtedly look for. The devices of that man of sin, the Machavilian policy of the Viperous generation of jesuits, nor all the power of Papists shall prevent it, for the Word of the LORD hath spoken it, and Heaven and Earth shall perish, before one jota of the Truth shall fail. Herein let us encourage ourselves, against the crowing of our Adversaries, who see not destruction before them, as in this Prophecy of S. john is plainly foreshowed.    

THE HONOUR OF ENGLAND.  
OF this Church & Spouse of Christ thus set out in the sevenfold estate thereof, the Lord of his mercy hath made us of this Nation a most lively member, and above other Countries hath marvellously ennobled this Island, and famous Kingdom of great Britain.  
First, though we live fare off, in these Northern parts from judea, yet very shortly after our Saviour's Ascension, the Gospel of God was brought unto us; and by whom! was it not by joseph of Aramathea, the only rich and noble Counsellor, that did the first honour to our Lord jesus after his death, in begging of his body, and burying it in his own Sepulchre, where before never any was laid. This man was the Ambassador (as Stories witness) from Christ to us, here he also vouchsafed to live, and here among us peaceably to end his days.  
Greatly did the Lord honour us in giving to us the first King that ever was Christian, named Lucius, who submitted his Crown and Sceptre unto Christ.  
Was not Constantine called the Great, the first Christian Emperor? and did not he arise from hence? was he not here borne, and here proclaimed Emperor? who slew the Heathen Tyrants, and destroyed the greatest Enemies of the Gospel.  
The first famous Scholar & public Professor of Divinity opposing Antichrist, was it not our learned and famous john Wickliff? By whose Writings spread into Bohemia, (by occasion of a Marriage between one of our Kings here, and that King's Daughter) sprung up the renowned Martyrs john Husse, and Jerome of prague.  
The first King, like valiant jehu, marching as it were against the jesabel of Rome, that absolutely shaken off the Pope's Supremacy, that usurped Power, and Luciferian Pride of that man of sin, and trod it utterly under his feet, was Henry the Eighth? and yet for all that died he in peace.  
The first King, that was but a child, and yet set up the true Worship of God, and banished Popery out of his Kingdom was our King Edward the sixth, that noble Prince, a very josiah, full of the love and zeal of his God.  
The first Princess, at whose rising the power of the Popedom began to abate, which suffered Persecution for the Gospel, which so constantly defended it, as being to death, semper eadem, at home and abroad, was it not the everlastingly renowned the late Queen, our Dread Sovereign 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 been in the Christian World, publishing by his learned Pen unto all the Princes in Christendom, that the Pope is Antichrist, is now our Dread Sovereign LORD and King; who hath helped to pour out the fourth Vial of God's wrath upon the Sun, that is, upon the Supremacy of that Antichristian state. The Throne of that Beast shaketh, and Rome's ruin is not fare too, maugre the rage and fury of all her Supporters.  
Shall I here speak of our wonderful preservations? Strangely did God save his poor flock here from the bloody Wolves, in the time of the ten Persecutions, unto the days of Dioclesian. But then, lest it should want this honour also, this Nation was renowned with Martyrs. What shall I speak of our late Deliverances, so admirable and unheard off? The Attempts were many and sundry against our late Queen and Sovereign. How did Pope and Papal power, seek to invade her Kingdom! How did Rebels arise to molest her! How did Traitors seek her blood, and many ways sought her death; yet behold the protecting hand of God, She died in peace, neither did the Enemy's hand prevail against her. And can the Gunpowder Treason, that matchless villainy, and more than Hellish intended cruelty be ever of us forgotten? At one blast they mercilessly intended to destroy and that suddenly, King, Prince, and State, Church and Commonwealth; yet see the mercy of our God, we are preserved, and in the snare which they made for others, was their own feet taken. Let us look about & see whether other Princes and States have obtained the like protection, or rather have they not suffered violence at the hands of these Miscreants, and been murdered of them? It was an honour to our Nation, that we stood out so long at first against the jurisdiction of the See of Rome, for it was no small time ere she could obtrude her vain Ceremonies upon us, when other Countries were infected and had begun to drink of her cup.  
And it is to us no less honour, that we have so shaken off her yoke, as we are become an Assail and place of safeguard to such as daily forsake her, so opposite unto her, and so vexing her, as she through the pain thereof sticks not to blaspheme the holy Doctrine and Worship of our God, even God and his Tabernacle, as john speaketh; which also maketh her to strive by all means possible above all the Nations to regain us to her, (which never shall be) or by more than Machiavilian policies to undermine us, and to bring us to destruction. Because God hath made us, in pouring out the Vials of his wrath upon the Earth, Sea, Rivers, and Sun of that State, not the least Instruments, and it may be will also give us, or those that belong unto us, that high honour to bring her to confusion; and to burn that Whorish City with fire; great likelihoods there is of this, but the certainty I leave to God, who knoweth all things.  
And may we not hold it an honour to our Nation, that we should bring forth men so Renowned, as among our Adversaries are had in high esteem? Have not we our venerable Beda? And shall we boast of Alexander de Hales, the Father of the Summists, called Fons vitae? or of johannes Scotus, termed Doctor Subtilis? or of john 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 safety? I let pass many things in this kind, one instance may serve for all. What an honour was this, that once the Emperor in person should take wages and serve our King in his Wars. An honour never afforded to any other Nation in Christendom.  
Thus, even thus, hath God vouchsafed us glory, and riches, and honour, and strength. We can live of ourselves, secure others we may, and of their aid we stand in little need. If valorousnesse of spirit be not abated, our Enemies may be made to fear. I hope as God hath thus advanced us, the glory of his Name is this day before us, and the good of our Country in every action for advancement of Religion, & the peace of the people.  
He that receiveth much, oweth much, and is bound to love the more. Let me 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 fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul, to keep his Commandments, and his Statutes, this day for thy good. That so (as God himself wished to Israel) it might go well with us and with our Children for ever.  
Let not (O Nation thus beloved) haughtiness and pride impoverish thee, let not oppressions bring thee underoot, and press thee down. Let not vanities put contempt upon thee, nor riot and luxury consume thee. Let not prodigality and the idle race of a disordered rout waste thee. Let not bribery eat up thy justice, nor wantonness defile thy chastity, nor worldliness destroy thy charity, nor this cursed self-love, break the bond of unity, nor thy too gentle connivency increase Popery, nor the too great security in these days of peace eat up thy devotion, and make the grow into contempt with thy God. Be this, oh be this fare from thee, (thou the Lords Vine-yard) of whom the Lord expecteth better fruits for his so great goodness towards thee.  
I hope the honourable joseph of Aramethea, will make thy Nobles to contemn the World, and to give their honour unto Christ. Thy Wickliff, awake up thy Clergy to watch the Wolves, which seek to devour thine and their flocks. Thy subtle Scotus, thy resolute Bachon, thy profound Bradwardine, thy Hales the Summist, and thy venerable Beda will cause thy Schools of Learning to flourish, and prick men forward to an emulation, and to strive to excel even them in excellencies. Thy former Kings and Princes banishing Popery, make the zealous against it, that it never here any more get footing again within thee. Thy now Dread Sovereign so learnedly discovering that Antichristian State, cause thy Apostating Children to be ashamed of the Whorish inventions of that man of sin, and so at length distaste the smell of the Romish, or rather Rammish Renegadoes, and leave of their folly and madness.  
Lastly, thy wonderful preservations, thy plenty, thy peace, thy beauty, thy outward glory move us all, from the highest to the lowest, to render all praise and thankes possible, to the high God Creator of Heaven and Earth, for such mercies towards thee, and to endeavour ourselves by the lawful right and religious use of all the blessings in thee, still to preserve, yea, and to make more renowned thy name and fame among all the Nations, and before the face of all thine enemies. Thus we ought to do, let us pray, that we all may so do.  
Amen.   

THE GREAT MYSTERY OF GOD'S MERCY.  
WHereas I made mention in the beginning of the jews Conversion, I thought it not amiss here to insert the verity thereof. By jews, I understand the natural offspring of Abraham, Isaac, jacob, and the twelve Patriarches, called Israel, the twelve Tribes dispersed, to whom the Apostle james wrote in his time, who now are 
james 1. 1. 2.  all known: only by the name of jews; these are now the Israel of 
Rom. 11. 26.  whom the Apostle speaketh, and these shall be converted to Christ, and become a Nationall people, receive the Doctrine of the Gospel, and make profession of the Lord jesus, as of their true Messiah and Saviour with us.  
This is the Mystery of God's Mercy, 
There is a double Mystery. Ephes. 6. 36.  of which Saint Paul speaketh to the Romans. It was a mystery that we Gentiles, should be fellow-heires with the jews, which they knew not off, and it is a Mystery that the obstinate jews shall return to Christ, and be visible members of CHRIST'S Church with us Gentiles, which Mystery Saint Paul would not have us 
Rom. 11. 25.  ignorant of.  
The first Mystery, blessed be God, is made known in our salvation; this other Mystery shall also be made manifest in time in their salvation.  
It was not a Mystery to the jews, that some Gentiles should be converted, for they had many Proselytes: but the Mystery was, that God would take to him Kingdoms and Nations of the Gentiles, which thing they could not endure to hear off. So it was no mystery to the Gentiles in 
Act. 22. 22.  Saint Paul's time, that some of the 
Luk. 20. 16.  jews then, and afterwards should believe in Christ, for they had examples of thousands of jews converted: but the mystery was and yet is this, which the Apostle would have the Gentiles know, that the obstinate jews, even the Nation of them should in time turn again to Christ, and profess his Name publicly with us.  
This is a truth believed, long since 
Very many learned hold it.  professed, and by learned men of late maintained, as may be seen in the Commentaries of very many, which have written upon the 11. chapter to the Romans, and on the 7. chapter of the Revelation of St. john, whose names I here omit to recite, because I stay not upon men's assertion (though the voice of so many learned is a very great inducement) but upon such reasons and proofs of Scripture, as may persuade to the faith of this Truth.  
And first, who can consider of the wonderful hand of God, in their so 
Their miraculous preservation may move to believe it.  miraculous preservation to this very day, now for the space of almost 1600. years, in the great confusion of States, but the same may lead him to an expectation of their future good? They be here and there dispersed, they dwell but by permission wheresoever: yet have they not been swallowed up of Nations, nor so mingled, but that they be a known distinct people by name severed from all others. This is so strange a preservation for so long a time, as the like hath not befallen to any other under the whole heaven.  
Where was there ever a Nation, such a people, so wholly cast out of their Country, and after dispersed, which hath not been swallowed up and lost, but these? This providence so singular must needs prognosticate some future good. For was not the jews preservation in their dispersing abroad by their Babylonian captivity, in an 127 Provinces for this end, to bring them in the appointed time into judea again? And for what other end is this so long preservation of them, but to recall them, and to make them his people, in his good time? The Israelites, the ten Tribes, called the Kingdom of Israel, were removed by the Assyrian, & because God would not bring them to that Kingdom again, as God brought the jews from Babylon, their place was lost, and they dispersed, soon became they an unknown people, without distinction mingled among 
No Israelites now but under the name of jews.  the Nations, and are none of them at this day (though there be otherwise fabulous narrations hereof) but such as go under the name of jews, which howsoever so called, are of all the Tribes of Israel. For it is said in Esdra 7. 7. that there went up of the children of Israel with him to jerusalem, and Saint james writeth to the twelve Tribes dispersed, which he well knew to be then in the world, else he would not have so written to them. And yet in all the Acts of the Apostles, only we hear of the name of jews, under which name and among whom there were of all the 
Rom. 11. 1. 25. 26.  twelve Tribes, which Saint Paul calleth by the name of Israel. And in the Prophets it is showed that the two Nations should come to be one, the ten and two Tribes make one people, and so the twelve Tribes to be under one name. And therefore in the jews conversion is also the conversion of the Israelites, & so the twelve 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 necessity of it, the reasons of the distinct keeping of tribe from tribe, are taken away. And where is it prophesied that in their conversion they are to be known by Tribes distinctly? The twelve may be, and that under one name, which is enough to make good the prophecy, that Israel shall be saved.  
Besides this so wonderful a preservation, 
Their increase is great, on Rom. 11. 25.  there is another thing to move us, to think God will be with them, even their exceeding increase; for as Beza relateth from an universal speech out of Asia and Africa, that they are so multiplied, as that yet the blessing of Abraham, to have his seed after the flesh to be innumerable, is plainly seen upon them, preparing them for the conquest of their own Country, when the Lord shall assemble them together for that end. For our better assurance and settling of our hearts herein, let me set before you, how the Apostle showeth this plainly in the Epistle to the Romans, 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.  prove, that God hath not finally cast away his people the jews, or Israel his people, Vers. 1.  
This scope the Apostle proveth by the conversion of some then in his time, and by the conversion of the rest, though then left in their obstinacy, when God should call them.  
Of the conversion of those in his time, he speaketh in Verses 1, 2, 3, 4, 5. giving an instance first of himself, and then of others, whom he calleth the remnant then saved, in so general a casting off of all the Nation, as aforetime it fell out in the days of Eliah, which remnant so saved, were so, not for their works, but they were saved according to the election of grace and of God's foreknowledge.  
Of the conversion of the other in the time to come, whom he calleth the rest, in Verse 7. the Apostle also doth assure us, though for that present time, and now even at this day, they be blinded, as was foretold in the Prophets, and in the Psalms, Verses 8, 9, 10. The sum 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 sum of the Chapter.  obstinacy for a time, were not finally cast off, that they and their succeeding posterity should utterly perish: God forbidden, saith the Apostle, but that in the Lord's time, when the fullness of the Gentiles shall come in, all Israel shall be saved, that is, as those which were before the rejection of the Nation were, and as those remnant chosen out in Saint Paul's time; so shall the hardened and stiffnecked jews left of God, in the appointed time return to God. Even the Nation of the jews, called Israel, shall be saved. For so Israel is to be understood, in cap. 10. 21. where he taketh occasion to enter upon this disputation, and so also in cap. 11. vers. 7. and in vers. 26. where he concludeth the point.  
That the Apostle means the body 
By Israel is meant the body of that Nation.  of the jews, it is plain by this, that he speaketh of their fall and fullness, in vers. 12. both which words he expoundeth himself. Fall is in vers. 15. interpreted casting away, and fullness, the receiving of them, in the same verse. Now the fall and casting of them off, was from a visible and national being of God's people and Church, therefore their receiving must be understood, 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 natural jews & Israelites, the posterity of Israel and the twelve Patriarches, so must the receiving of them be understood in like sort, for else should not the Law of Opposites be kept, neither should the Apostles discourse have dependency of one thing with another.  
But lest this truth might yet be doubted of, the blessed Apostle doth not only affirm it, but doth also confirm 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 forbidden, saith the Apostle, that we Gentiles should have so desperate a conceit of them. The end was, saith he, not their destruction, but our salvation; for this the Lord pleased to make, as a way, to bring to us the Gospel, and to make us his people, which the jews in their standing did hinder, did oppose, and no way could endure to hear of. Acts 22. 22. 1. Thess. 2. 16.  
II. From the end of our Conversion 
Verse 11.  also, which is in time to bring them back again unto the Lord, by provoking them to jealousy: of which Moses foretell, deuteronomy, 32. 21.  
III. From the great good which 
Verse 12.  shall come to us by their recalling, even to enrich us the more in grace. This the Apostle doth prove by an Argument, à Minori ad Maius. For, saith he, if their fall and dimishing brought to us salvation, how much more than shall their return in fullness bring us riches and glory. So than it is thus between us and them. Their fall was to bring us to God, our Conversion is appointed in time to provoke them to return, and this their return will increase our happiness.  
iv From the Apostles magnifying 
Verse 13. 14.  his office, and from his endeavour in his Ministry among the Gentile, seeking to win these to provoke them, and to save at the least some of them, though as yet in his time, he could not recover the Nation, yet he aimed at that, which he knew should be. Which endeavour he presseth himself 
Verse 15.  unto, from the consideration of the good to us Gentiles, called the reconciling of the World, and from the wonderful work of God in them, whose recovery shall be as the raising up people from the dead, of which Ezechiel the Prophet speaketh in chap. 37.  
V From the hereditary right to 
Verse 16.  be God's people, holy to the Lord, as the ancient Israelites were, jer. 2. 3. by covenant made with their first Fathers, Abraham, Isaac, and jacob: which he setteth out by a double similitude, the one from the first fruits, which sanctified the rest, and the other from the root, the sap whereof is carried into the branches.  
VI From the humble carriage, 
Verse 17. to 23  which the Apostle requireth us to show towards them, as not being abjects and flat castaways, but as to those of whose ingrasting in again, there is good hope. This is the main 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 behaviour towards the jews, without any proud insulting over them.  
VII. From the possibility of their 
Verse 23.  engrafting in again, from the power of God, for God is able to do it, though this their conversion seem never so impossible to man.  
VIII. From the easiness of effecting 
Verse 24.  it, à comparatione minoris. The Lord against nature grafted us Gentiles, cut out of the wild Olive tree, into the good Olive, which was a hard thing, then more easily shall they be grafted again into their own Olive tree. If we that were none of the Church, without the covenant, Aliens from the common weal of Israel, could be made God's people, then much more they which were Israelites, having the adoption, were once in the Covenant, to whom 
The prerogatives of the jews.  the Law was given, to whom the service did appertain, to whom the promises were made, they also descending from the holy Patriarches, and of whom Christ after the flesh came, may be recalled home, and made again the people of God.  
IX. From the hidden secrecy of 
Verse 25.  this point, concerning the length of time, how long they the Israelites shall continue in this their obstinacy. It was not for ever, but only till the fullness of the Gentiles should come in; which thing here the Apostle calleth a Mystery, whereof he would not have us Gentiles ignorant.  
X. From the Apostles own conclusion, 
Verse 26.  which he maketh upon this Discourse and large Dispute, which is this, & very confidently set down, that so all Isreal shall be saved, of the meaning of which words before is spoken.  
XI. From the Prophetical authority 
Verse 26. 27.  out of the Old Testament, foretelling us of this their Cowersion; as also is proved before.  
XII. From God's love unto the 
Verse 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 Covenant, Psal. 103. 17. 18.  
XIII. The example of God's merciful dealing with us Gentiles, he plainly concludeth the like unto the jews. The Lord's mercy in times passed unto us Gentiles, when we were unbelievers, should move us to be well persuaded of the jews Conversion, though as yet they be not believers: For in this unbelief, as the Apostle saith, God hath shut up all, first, we Gentiles, and then they the jews, that both might be saved by God's mere mercy. Our unbelief hindered not our calling, no more shall their unbelief hinder their recalling, so will God in mercy be glorified in both.  
To this testimony of the Apostle to the Romans, I will here add other Witnesses of Scripture, out of the mouth of Christ, and from others also for more confirmation of this truth. The Testimonies of the Old 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 Book called The World's great restauration. Other places I will here speak of to further this light, that the eyes of such as see not, may behold how clear this point is.   

Luke 21. 23. 24.  
THere shall be great distress in the Land, and wrath upon this people, and they shall fall by the edge of the Sword, and shall be led away captive into all Nations, and jerusalem shall be trodden down of the Gentiles, until the time of the Gentiles be fulfilled.  
Hear our Saviour foretelleth, First, the great misery of that Nation in their own Land. Secondly, that the Sword shall come upon them, and by War they shall be overcome and slain. Thirdly, that such as remain of them shall become Captives. Fourthly, that they shall not be lead into any one Country, but be dispersed in all Nations. Fiftly, that this treading down of jerusalem shall be by the Gentiles, all these things are proved infallibly true to the eyes of all the World. Sixtly, that this treading down thereof by them is not forever, but for a time, until the times (that is, the fullness, Rom. 11. 25.) of the Gentiles be fulfilled, that is, be come in. Therefore there is a time, that the Nations shall be brought back again, and be made a people unto God in the time and season.   

Luke 1. 69. 75.  
ZAcharie in this his praises foretelleth of Christ's Birth, as if then borne, and then what he shall be to them, even to that people, to wit, a horn of salvation, He that shall save 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 days serve him without fear in holiness and righteousness. Which Prophetical speech, as it may be spiritually understood of the whole Israel of God, so nothing hindereth, but that this may be literally meant of the Conversion of that people, and of their happy condition under Christ, seeing the Prophets foretell it, the Apostle proveth it, and Christ himself beareth witness hereunto.   

Luke 2. 32. 34.  
Old Father Simeon in his praising God, telleth how Christ was prepared to be salvation before the face of all people, in Verse 30. 31. then this general speech of all people, he divides into two heads, first to be a light to lighten the Gentiles, and then to be the glory of his people Israel. In thus placing one before the other, he fore-shewed how Christ should shine as light to the Gentiles, whose eyes should be opened by his spirit, to take him for their Saviour, and then the fullness of them being come in, he should be a glory to Israel, & make them renowned & glorious. Which glory as yet they have not attained unto: for hitherto he hath been to them a stumbling block, & a stone of offence, and not glory. And it is further observable, that this holy man telleth the blessed Virgin, that Christ shall be set for the fall, that is, the rejection of that Nation, as it is taken in Rom. 11. 15. and rising again, that is, the receiving to grace, of many in Israel, The fall we see; the rising of them again we must see in time: for God is true in the one, as well as in the other.   

Acts 1. 6.  
HEre the Apostles, upon the very day of Christ's Ascension, asked our Saviour, whither he would then restore the Kingdom of Israel? They did expect an outward restoring of state and glory to their Nation. Our Saviour doth not find fault with the opinion, as an error, neither denyeth he the thing, but implieth rather that such a thing should be, only the times and seasons, saith he, was not for them to know, which his Father had put in his own power.   

2. Cor. 3. 16.  
THe Apostle, as he taught the Romans, so here he speaketh of their miserable estate, blindness of mind, and how as yet the veil was over their heart, thus he speaks of the Nation and whole people of the jews, whom he calleth the Children of Israel, of the blindness of their mind, and of the veil over their heart, his words are to be understood. And having thus spoken of their miserable condition, he turneth his speech to the hope of their Conversion, and saith. Nevertheless, when it shall turn to the Lord, that is, that Nation or the heart of that people, the veil shall be taken away. This shows that the Apostle did look for their Conversion, though he could not set down the time, which is, as Christ said, kept secret with the Father. Acts 1. 6.  
Being by these Scriptures, and former Reasons persuaded of the Conversion of these Ancient people of God, so much for the honour of Christ and our good, let us use such means as may further the same, even also in compassion to their poor souls, and our mutual solace together. 
Means to be used for their Conversion.   
First, To pray with all earnest affection of spirit, that God would in his mercy take away the veil, that lieth over their hearts, to open their eyes to behold and see with us their true Messiah, and David their King, our Lord jesus Christ, that so their might be one Shepherd and one Sheepfold, even so. Amen.  
Secondly, To send able instruments among them to reason with them, & to write unto them; that so if it were possible, we might save their souls, some of them in our time at the least, as the Apostle endeavoured in his time, as we have heard, Rom. 11. 14.  
Thirdly, To labour to remove the main let (which hindereth chief their Conversion) that Beast & false Prophet, that Roman Antichrist, with his usurped Dominion. For the jews detest Idolatry, and are very cunning in the Law and Prophets, where they see it forbidden, and spoken against, and knew that their Forefathers were grievously punished for it, and therefore they cannot imagine, that such Christians can be God's people, that live in such gross Idolatry, which is a continual stumbling block before their eyes, to keep them from Christ. Let us therefore seek the overthrow of that Romish Religion, as for our own soul's safety, the peace of Christendom, so also for the blessed Conversion of this miserable people, who can never be regained to the Truth, and brought to the profession of Christ, till Papistry be destroyed.  
Fourthly, Let us frame our lives aright, to all holiness and righteousness; that so they may see our good works, and glorify God in the day of Visitation, which shall not only provoke them, but shall redound to the amplification and improvement of our own, both temporal and eternal happiness; which the Lord grant, so be it,  
Amen.    

PEACE TO THE PURE IN HEART. OR Good advice to walk wisely, to preserve UNITY among our selves, that our united Forces may be stronger against the common Enemy.  
Receive wholesome instruction thou that readest. If thou be desirous to walk in a straight way, yet let it not be framed after thine own will, but look it be the right way chalked out by God's Word. The Golden Mean is a sweet measure, when a man will be neither foolishly superstitious, nor lewdly presumptuous; the two rocks of offence, the one on the right hand, the other on the left, menacing destruction. It is good to walk with an even foot; and it is grace to endeavour to be what we ought to be, though we cannot attain to be what we should be.  
Be no Atheistical Securitan, acknowledge God in all thy ways; nor yet a Wil-worshipper; man's corrupt will is at odds with God; if it prescribe any thing in Religion as matter of worship, the same turneth to wickedness.  
Be no fantastical Anabaptist, the true Spirit informeth the mind out of the Word: nor an Arminian the new coined Opinionist: nor a Palagian an old Heretical Dogmatist: No blasphemous Arian, nor Lullianistical Rosacrucian. Be no Schismatical Brownist, nor the fond and foolish Allegorising Familist, nor any new Novelist, to arrogate any thing to thyself above others, to be an author of new Devices, thereby to draw Diciples after thee. Beware of Heresy and Schism, hate also hypocrisy and profaneness. Heresy razeth the foundation; Schism cuts off Communion; Hypocrisy is a painted show without substance, never affording inward comfort; and profaneness staineth the glory of Christian profession.  
Be no Pseudo-catholike doting upon the deeds and doings of that man of sin. Allow antiquity; but be not deceived with the pretence thereof. The old way is the good way when it can be showed by the Word. Traditions of men besides the Truth often make Traitors to God. Custom not against conscience is good; but it may not be a Law to any in an ill path. Examples of men worthy imitation are not to be neglected; but their Errors and crooked tread are not to be opposed to divine Precepts. God must in matters of Religion bear 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 be constant, not a Time-seruer, a Protestant in earnest, not a Laodicean Conformitant, nor yet a preposterous Reformitant: but be discreetly zealous; yet so as discretion may guide, but not blunt the edge of zeal, as it doth in too many.  
In a word hold the ancient, Catholic, Orthodoxal Verity and Truth, agreeing with the Word, and contentiously gainsay not laudable Customs of the Church, not against the Word. In such things be not ready to take offence and also be very loath justly to give offence, and thus shalt thou show thy peaceable disposition. To further thy godly inclinableness hereto, consider well of these so friendly given Christian Advertisements and wholesome Counsels of Peace. Read (good friend) advisedly, I beseech thee, post not on apace: though thou hast a quick apprehension to understand, yet take time to settle affection. Some good things are soon known, but in heart for the most part lightly entertained: whence it is, that many do only talk of that often, which not once they ever made use of. But my purpose of setting down these things, is to bring them into practice: and therefore so read thou deliberately, as thy will may be to perform them conscionably, Amen.  

How a man ought to carry himself in a Christian State, wisely, peaceably, and yet religiously.  
FIrst, uphold the manifest good therein.  
Secondly, the manifest evils, labour in thy place by the best means to have them amended peaceably.  
Thirdly, Bear with lighter faults for a time, till fit occasion be offered to have them amended.  
Fourthly, Likelihoods of evil, make them not apparent evil, by ill interpretation, where neither the State intendeth it, nor so maintains it.  
Fiftly, doubtful things take in the better part, it is ever Charity.  
Sixtly, judiciously discern between the abuse of a thing, and that which may be well used; lest in abhorring the abuse, thou also do utterly condemn the thing itself and the use thereof.  
Seventhly, let the corruption of the person and his lawful place be distinguished: and where person and place are not so lawful, 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 condemn not that Ministry which a godly man may make for good.  
Eighthly, pattern not a Monarchy to an oligarchy, nor to any other State, aristocraty or Democraty: let not the well being of a foreign State make thee unthankful for the present good thou dost enjoy, and to loathe thine own being, lest malcontentednesse break into contention, so thou lose that good thou hast, and procure the increase of evil, which thou dost dislike.  
Ninthly, in thy zeal for Religion against corruptions; let the Book of God well understood be thy warrant, and in thy hatred against wrongs in the Commonwealth, let the knowledge of the Law and the equity thereof move thee to speak: this is Religion, this is reason. Lest beginning of an ignorant uncertainty, thou mayst lose the fruit of thy labours, and be condemned as a busy meddler, and contentious in a needless matter.  
Tenthly, refuse not to obey Authority, in any thing wherein there is not to thee manifestly known a sin to be committed against God: let fantasies pass; be more loath to offend justly a lawful Magistrate, then to please the humour of any private person. Where thou canst not yield, there humbly crave pardon: where thou mayest not be tolerated, be contented with thy crosses of afflictions, for safety of conscience, and bear what thou canst not avoid, with a patiented mind.  The Kingdom of God is not meat nor drink, but righteousness and peace and joy in the Holy Ghost: for whosoever in these things serveth Christ, he is acceptable to God, and approved of men, Rom. 14. 17. 18.  

How to avoid scrupulosity of Conscience, and contention in seeking for reformation.  
FIrst, Omit no evident and certain commandment imposed of God. If there be nothing but probability of sinning in obeying the precepts of men; set not Opinion before judgement.  
Secondly, Let ancient probability of Truth be preferred before new conjectures of Error against it.  
Thirdly, Mark and hold a difference between these things, the equity of Law and the execution; between established Truth generally, and personal errors of some; between soundness of Doctrine and erroneous application; between substance and circumstance, the manner and the matter; between the very being of a thing, and the well being thereof; between necessity and conveniency; between a Commandment and a Commandment to thee; between lawfulness and expediency; and between that which is given absolutely or in some respect.  
Fourthly, Use the present good which thou mayst enjoy to the utmost, and an experienced good before thou dost trouble thyself, to seek for a supposed better good untried, which thou enjoyest not. Dislike not ever things present, as men discontented commonly do: praise not things passed foolishly, to disgrace what now is in being: and desire not a change, hoping for better vainly. These be ever the humours of men, the diseases in all States breed them; and light occasions make the unwise and inconsiderate soon to express them.  
Fiftly, Endeavour for things which are of necessity, wish also the well being of the same for conveniency: but for this contend not forcibly against public peace; lest in seeking for the benè, thou dost utterly lose the benefit of the necessary esse.  
Sixtly, Do not trouble thyself either to take part with, or to be against that thing, the holding or denying whereof maketh nothing for or against Religion, to further salvation, or damnation.  
Seventhly, In a common cause make one, but out of thy own judgement convinced of the Truth and within the compass of thy calling; and not for company sake to make up a number, or for that thou wilt be doing, because other are so; or for affection to the parties, not being certainly persuaded of the lawfulness of the action.  
Eighthly, Never presume to reform other, before thou hast well ordered thyself: See at home, then look abroad; redress that which is faulty, and in thy power to amend, before thou dost meddle with that which is beyond thy reach. Be not fair in public, and foul in private, hate hypocrisy, and avoid vain glory.   

How to avoid Popery, Schism, and uncharitable contentions among one another.  
FIrst, Receive no opinion in Religion, but what the Word evidently doth warrant: beware of apprehensions out of thine own wit, but let the Word first give thee sight, and so entertain it, as thou art enlightened. As thou mayest not of policy for fear of trouble, by thy wit get thee distinctions, to lose sincerity where the Word is plain: so mayest thou not of scrupulosity, imagine sin to trouble thy conscience, and to vex thee with fear of transgression, where there is no Law: the one doth breed Atheism, the other is the Mother of Superstition.  
Secondly, Let thy own knowledge ground thy opinions in thee, and not the mere judgement of other: see into the Glass of the Word by thy own sight, without other men's Spectacles; and hold what thou judgest truth, only in love of the Truth: beware of by-respects; hold so constantly the Truth, as one never to be removed; but every error, be willing both to see, and to be reclaimed from; though thou happenest to err by frailty, yet become not an Heretic by obstinacy.  
Thirdly, Witness the Truth, for the Truth's sake: inform other lovingly; desire that they may see the Truth, but never urge them beyond their judgement, neither take it grievously, if thy words do not prevail, but wait with patience. Beware of rash judgement, neither condemn nor contemn other that are not as thyself. Think not to make thy gifts another's guide, nor thy measure of grace their rule; for to every man is allotted his portion.  
Fourthly, Whomsoever thou dost see to do amiss, judge it not to be of wilfulness, but either of ignorance, and so offer to inform them, or of infirmity, and so pity them, them, and pray for them. Be charitable, so shall not his sin hurt thee, and much shall thy Charity advantage thyself in the end: and add this withal, Be slow to anger, let never another man's distempered passion bring thee to disorderlines in affection.  
Fiftly, Love not to be in Controversies, it argueth Pride and a spirit of contention: but if thou be'st drawn unto them and called thereunto, undertake the right, and choose the Truth.   

How a man ought to carry himself in handling of Controversies.  
FIrst, Never come to it with a prejudicate opinion, but with a mind to find out the truth, & not of contention.  
Secondly, Take words doubtful in the better sense, as the cause and circumstances will bear; evident Truth embrace willingly, manifest errors deny plainly, likelihood of falsehood eschew friendly, likelihood of Truth bend them the best way: pervert nothing wilfully, acknowledge thy ignorance and error when thou seest it, and yield the victory for the Truth, sake to an Adversary, and seek not to wrest it from him by wicked Sophistry.  
Thirdly, Be sure in answering that thou hast the Author's meaning, either by which, or to which thou dost make answer. Allege no testimony rashly, and especially beware of this evil in quoting Scripture. Wresting of Scripture is a great abuse of the Word; and if thou be in error, and dost by the Scriptures presume to maintain it, thou wouldst have the Truth to uphold falsehood, and wickedly dost make the Holy Ghost a maintainer of a lie.  
Fourthly, Fellow the matter strictly, avoid idle excursions, pass by weaknesse, take heed of hasty passions, & in defending a cause abuse no man's person.   

How a man ought to carry himself in things indifferent, and what to do inscrupulositie and doubtfulness of Conscience.  
IN things indifferent make no question for conscience sake: so it be that neither holiness, merit, nor necessity be put therein; nor used for any part of God's worship, but for decency, order, and edification.  
If thou be in a doubt, and thy conscience, as thou thinkest, doth trouble thee about the use of a thing indifferent.  
I. Quaere, Whether this doubt ariseth simply of a tender conscience from judgement convinced; or that it be but a niceness of dislike, coming from a desire not to be troubled with them, or for that thou hast not used them, or because some cannot away with them, or from a godly jealousy and suspicion only, for from hence will scruples arise: so also from a continued custom, likewise from ignorance and the want of certain knowledge, and a settled persuasion of the lawfulness of a thing. If the 
Note well.  ground be not a judgement enlightened and convinced, it is not trouble of conscience, but a dislike working discontentedness upon some of these former grounds, which thou mayst easily remove by settling thy judgement upon the Word and sound reason.  
II. Quaere, Whether this doubting ariseth through thy own default, by looking out reasons to increase thy dislike, and neglecting to search for arguments to give thee satisfaction. If thus thou hast offended, as many do, take as great pains in God's sight to resolve thyself, as thou hast done to bring thyself into doubting, else dealest thou but partially.  
III. Quaere, If it be trouble of conscience indeed, and yet the thing be not plainly forbidden, nor so commanded; why (where a special warrant to a particular is wanting) a general rule, or a general commandment to obey, may not give thy conscience satisfaction.  
iv Quaere, Why a man should be more scrupulous to seek to have warrant plainly for every thing he doth in Ecclesiastical causes, even about things indifferent, more than about matters politic in civil affairs. Men in these things know not the ground nor end of many things, which they do yield unto upon a general command to obey authority, knowing them not to be directly against God's will: and yet every particular obedience in civil matters, must be, first, of conscience: secondly, as serving the Lord (so must every Servant his Master:) which cannot be without knowledge and persuasion, that we do well even in that particular, which we obey in; which men usually for conscience sake inquire not into, but do rest themselves with a general commandment of obeying lawful authority, so it be not against a plain commandment of God. What therefore doth let, but that a man may so satisfy himself in matters Ecclesiastical?  
The curious searching so particularly into every thing to have full satisfaction, hath so wrought in these days upon men's wits to bring distinctions, that the more men seek in doubts for resolution, the further are they from it. Oh days full of distractions! what counsel shall I here take and give?   

How to settle a man's conscience to prevent scrupulosity, and perplexity.  
I. Keep all main truths in the Word, which are most plainly set down, and are by the Law of nature engraven in every man.  
II. Believe every Collection truly and necessarily gathered by an immediate consequence from the Text.  
III. Fellow evident examples fit for thee, either as a Christian, or as thy special calling requireth.  
iv Avoid that which is plainly forbidden, or followeth necessarily by an immediate consequence.  
V Entertain true Antiquity, and follow the general practice of the Church of God in all ages, where they have not erred from the evident Truth of God.  
VI If thou suffer, let it be for known Truth, and against known wickedness, for which thou hast examples in the Word, or examples of holy Martyrs in story suffering for the same, or the like. But beware of farre-fetched consequents, or for suffering for new devices, and for things formerly unto all ages unknown, seem they never so holy and just unto man.  
If yet thou dost judge a thing commanded a sin, and not to be obeyed, for thy help herein, consider,   

How a thing unlawfully commanded, may be lawfully obeyed.  
I. QVaere, Whether that which is wrongfully or sinfully commanded, may not yet nevertheless be without sin obeyed; as joab obeyed David in numbering the people. Then be not thou to blame, but do what thou oughtest, albeit others do what they should not.  
II. Quaere, How thou dost reckon it evil: if simply, then find a prohibition; else, Where no Law is, there is no transgression: if accidentally, that is in the abuse that may be removed; or in respect of thy ignorance of the lawfulness, making thee to doubt, and so fearing to offend, use all diligence for resolution. And if it be not a known sin to thee certainly, but only by probabilities.  
Quaere, Whether probabilities of sinning may give thee a sufficient discharge for not obeying a plain Precept, and to neglect necessary duties otherwise, both to God and Man.  
If yet thou dost think thou shalt not do well (albeit the Gospel may be freely preached thereby) to yield so much to the evil disposition (so supposed) of men, think how Saint Paul valued the liberty of preaching the Gospel; who since the Ascension of Christ, after that the ceremonial Law was abolished, when he had preached against it, and against Circumcision; yet did check himself publicly, and with a place of Scripture, for speaking as he did against a simonical, a false (in respect of his entrance) a persecuting and murdering high Priest: he observed legal Rites, he circumcised Timothy, and did not find fault with things not altogether to be approved, so long as they were not made a part of God's worship; and all this he did to procure free liberty to preach the Gospel.  
And for yielding somewhat to men's evil dispositions, I say but thus:  
Quaere, How it could stand with Moses faithfulness to grant a bill of divorcement (contrary to the Law of marriage, contrary to the first institution from the beginning) for the very hardness of the people's hearts, and to prevent a greater mischief?  
If this haply trouble thee (in doing what thou mayest and oughtest) that thou shalt offend many whom thou wouldst not offend, then consider,   

How we ought to carry ourselves in offences taken.  
I. QVaere, Whether it be an offence justly given by thee, or taken without just reason of them; thou not offending, and they displeased, the fault is their own, and thou art not chargeable therewith.  
II. Quaere, Whether they be offended in respect of what themselves know, or but lead by affection, disliking from other men's dislike? Entreat the former to let thee abound for such things in thine own sense, and show them that herein thou mayest brotherly disagree: for the later, inform his judgement, if he will yield to reason, if not, then,  
III. Quaere, Whether thou art bound to nourish up such a one in his folly, and to respect his partial affection, being more carried away with an overweening of some men's persons, than any thing at all with the right understanding of the cause? If they be men of judgement, and will contend with thee, be not troubled with what wit can invent to say, but what is truly spoken from the Word, not by fare Conclusions, but by a near consequence, and plain evidence of holy Writ. If thou canst answer the substance of that which is objected, let their vain conceits or subtleties pass; neither think that thou art overcome, or art bound to yield unto them, as one convinced in judgement, because thou canst not see every deceivable reply, to give thereto an unanswerable reason to take it away. If ignorance make a conviction, and sophistry be the means, than should men be easily carried about with every wind of doctrine. There is no Heretic but hath his arguments, nor any Sect but hath conceited reasons, and Satan by his sophistry helpeth both, the more to beguile others, and even so to deceive their own selves.  
iv Quaere, What authority may do in things external for outward rule in the circumstances of things; and then, Whether Authority commanding doth not take away the offence, which might otherwise be given in a voluntary act?  
V Quaere, Whether a man should stand more upon avoiding dislikes in private persons, than offence to public authority? Whether this be not an humouring of men, to increase discontentedness, rather than to endeavour to preserve (wherein thou mayest) the public peace and welfare of a Christian State; or, Whether it were not better to cross some men's affections without sin to God, then that otherwise thou shouldest stay the passage of the Gospel, neglect most certain duties, let people perish, open a gap to the enemy, lose thy liberty, & no whit better the Church? It were better, wherein thou lawfully mayest, after the Apostles practice, that thou didst become all things to all men to win but some.  
Dost thou not behold the times? we have among us the Pseudocatholikes, are they not crafty Foxes? division they seek to hold on foot; they know, a Kingdom divided against itself, cannot stand. By union they strengthen themselves, by dis-union we grow weak. If we support one another in love, their enmity can do us no harm. They are subtle, our innocency is not enough, but we had need to be as wise as Serpents; and let us labour to be of one mind, that we may jointly turn our forces against them.  
Therefore let us all, as the Apostle exhorteth, study to be quiet, and to follow those things which concern our peace with God, within ourselves, and one with another. And to attain to this: let us keep patience within us, and be charitable abroad towards others. Let us attempt nothing rashly, but first know things as they be rightly. We may be, yea we must be zealous, yet in sound judgement without distempered passion; and not without compassion to the transgressor. In doing any thing (that our course may be good and approved) let us make ever 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 glory of God our end; truth and honesty the matter for which we contend; the Enemies watchings caveats to us, to prevent miscarriage, and to cause us to walk more warily, and all our life to be such as may witness our readiness for death, having ever a holy remembrance of our end, and we shall never do amiss: Even so, Amen.   
FINIS.