The Seven Golden Candlesticks, Part 6 – Part 13
2. Cor. 3. 16.
THe Apoſtle, as he taught the Romanes, ſo heere hee ſpeaketh of their miſerable eſtate, blindneſſe of mind, and how as yet the vaile was ouer their heart, thus he ſpeakes of the Nation and whole people of the Iewes, whom he calleth the Children of Iſrael, of the blindneſſe of their minde, and of the vaile ouer their heart, his wordes are to bee vnderſtood. And hauing thus ſpoken of their miſerable condition, he turneth his ſpeech to the hope of their Conuerſion, and ſaith. Neuertheleſſe, when it ſhall turne to the Lord, that is, that Nation or the heart of that people, the veile ſhall be taken away. This ſhewes that the Apoſtle did looke for their Conuerſion, though hee could not ſet downe the time, which is, as Chriſt ſaid, kept ſecret with the Father. Acts 1. 6.
Being by theſe Scriptures, and former Reaſons perſwaded of the Conuerſion of theſe Ancient people of God, ſo much for the honour of Chriſt and our good, let vsus vſe ſuch meanes as may further the ſame, euen alſo in compaſſion to their poore ſoules, and our mutuall ſolace together.Meanes to be vſed for their Conuerſion.
Firſt, To pray with all earneſt affection of ſpirit, that God would in his mercy take away the veile, that lyeth ouer their hearts, to open their eyes to behold and ſee with vsus their true Meſsiah, and Dauid their King, our Lord Ieſus Christ, that ſo their might bee one Shepheard and one Sheepfold, euen ſo. Amen.
Secondly, To ſend able inſtruments among them to reaſon with them, & to write vntounto them; that ſo if it were poſſible, wee might ſaue their ſoules, ſome of them in our time at the leaſt, as the Apoſtle endeuoured in his time, as we hauehave heard, Rom. 11. 14.
Thirdly, To labour to remoue the mayne let (which hindereth chiefly their Conuerſion) that Beaſt & falſe Prophet, that Romane Antichriſt, with his vſurped Dominion. For the Iewes deteſt Idolatry, and are very cunning in the Law and Prophets, where they ſee it forbidden, and ſpoken againſt, and knew that their Fore-fathers were grieuouſly puniſhed for it, and therefore they cannot imagine, that ſuch Chriſtians can bee Gods people, that liue in ſuch groſſe Idolatry, which is a continuall ſtumbling block before their eyes, to keepe them from Chriſt. Let vsus therefore ſeeke the ouerthrow of that Romiſh Religion, as for our owne ſoules ſafetie, the peace of Chriſtendome, ſo alſo for the bleſſed Conuerſion of this miſerable people, who can neuer bee regayned to the Truth, and brought to the profeſſion of Chriſt, till Papiſtry be deſtroyed.
Fourthly, Let vsus frame our liues aright, to all holineſſe and righteouſneſſe; that ſo they may ſee our good workes, and glorifie God in the day of Viſitation, which ſhall not onelyonly prouoke them, but ſhall redound to the amplification and improuement of our owne, both temporall and eternall happineſſe; which the Lord grant, ſo bee it,
Amen.
PEACE TO THE PVRE IN HEART. OR Good aduice to walke wiſely, to preſerue VNITIE among our ſelues, that our vnited Forces may be ſtronger against the common Enemie.
REceiue wholſome inſtruction thou that readeſt. If thou bee deſirous to walke in a ſtraite way, yet let it not be framed after thine own wil, but look it be the right way chalked out by Gods Word. The Golden Meane is a ſweet meaſure, when a man will bee neither fooliſhly ſuperſtitious, nor lewdly preſumptuous; the two rockes of offence, the one on the right hand, the other on the left, menacing deſtruction. It is good to walke with an euen foot; and it is grace to endeuour to be what wee ought to bee, though wee cannot attaine to bee what wee ſhould be.
Bee no Atheiſticall Securitan, acknowledge God in all thy wayes; nor yet a Wil-worſhipper; mans corrupt will is at oddes with God; if it preſcribe any thing in Religion as matter of worſhip, the ſame turneth to wickedneſſe.
Be no fantaſticall Anabaptiſt, the true Spirit informeth the minde out of the Word: nor an Arminian the new coyned Opinioniſt: nor a Palagian an olde Hereticall Dogmatiſt: No blaſphemous Arian, nor Lullianiſticall Roſacrucian. Be no Schiſmaticall Browniſt, nor the fond and fooliſh Allegorizing Familiſt, nor any new Noueliſt, to arrogate any thing to thy ſelfe aboue others, to be an author of new Deuices, thereby to draw Diciples after thee. Beware of Hereſie and Schiſme, hate alſo hypocriſie and prophaneneſſe. Hereſie razeth the foundation; Schiſme cuts off Communion; Hypocriſie is a painted ſhew without ſubſtance, neuer affording inward comfort; and prophaneneſſe ſtayneth the glory of Chriſtian profeſſion.
Bee no Pſeudo-catholike doting vponupon the deedes and doings of that man of ſinne. Allow antiquity; but bee not deceiued with the pretence thereof. The old way is the good way when it can be ſhewed by the Word. Traditions of men beſides the Truth often make Traytours to God. Cuſtome not againſt conſcience is good; but it may not bee a Law to any in an ill path. Examples of men worthy imitation are not to be neglected; but their Errours and crooked treadings are not to bee oppoſed to diuine Precepts. God muſt in matters of Religion beare ſway; man is only to further what in his worſhip he willeth to be done, and that obey readily.
In the truth a man muſt bee conſtant, not a Time-ſeruer, a Proteſtant in earneſt, not a Laodicean Conformitant, nor yet a prepoſterous Reformitant: but bee diſcreetly zealous; yet ſo as diſcretion may guide, but not blunt the edge of zeale, as it doth in too many.
In a word hold the ancient, Catholike, Orthodoxall Veritie and Truth, agreeing with the Word, and contentiouſly gain-ſay not laudable Cuſtomes of the Church, not againſt the Word. In ſuch things bee not ready to take offence and alſo be very loth iuſtly to giuegive offence, and thus ſhalt thou ſhew thy peaceable diſpoſition. To further thy godly inclinableneſſe hereto, conſider well of theſe ſo friendly giuen Chriſtian Aduertiſements and wholſome Counſels of Peace. Reade (good friend) aduiſedly, I beſeech thee, poſt not on apace: though thou haſt a quicke apprehenſion to vnderſtand, yet take time to ſettle affection. Some good things are ſoone knowne, but in heart for the moſt part lightly intertayned: whence it is, that many do onelyonly talke of that often, which not once they euer made vſe of. But my purpoſe of ſetting downe theſe things, is to bring them into practice: and therefore ſo reade thou deliberatly, as thy will may bee to performe them conſcionably, Amen.
How a man ought to carry himſelfe in a Christian State, wiſely, peaceably, and yet religiouſly.
FIrſt, vphold the manifeſt good therein.
Secondly, the manifeſt euils, labour in thy place by the beſt meanes to hauehave them amended peaceably.
Thirdly, Beare with lighter faults for a time, till fit occaſion bee offered to hauehave them amended.
Fourthly, Likelihoods of euill, make them not apparent euill, by ill interpretation, where neyther the State intendeth it, nor ſo maintaynes it.
Fiftly, doubtfull things take in the better part, it is euer Charity.
Sixtly, iudiciouſly diſcerne betweene the abuſe of a thing, and that which may bee well vſed; leſt in abhorring the abuſe, thou alſo doe vtterly condemne the thing it ſelfe and the vſe thereof.
Seuenthly, let the corruption of the perſon and his lawfull place bee diſtinguiſhed: and where perſon and place are not ſo lawfull, and in the propoſed end not againſt thee, wiſely labour to make them for thee; and make that good of them thou canſt, and wholly condemne not that Miniſtery which a godly man may make for good.
Eighthly, patterne not a Monarchy to an Oligarchie, nor to any other State, Aristocratie or Democratie: let not the well being of a forreine State make thee vnthankfull for the preſent good thou doeſt enioy, and to loath thine owne being, leſt malcontentedneſſe breake into contention, ſo thou loſe that good thou haſt, and procure the increaſe of euill, which thou doeſt diſlike.
Ninthly, in thy zeale for Religion againſt corruptions; let the Booke of God well vnderſtood be thy warrant, and in thy hatred againſt wrongs in the Common-wealth, let the knowledge of the Law and the equitie thereof mooue thee to ſpeake: this is Religion, this is reaſon. Leſt beginning of an ignorant vncertaintie, thou mayſt loſe the fruite of thy labours, and be condemned as a buſie medler, and contentious in a needleſſe matter.
Tenthly, refuſe not to obey Authoritie, in any thing wherein there is not to thee manifeſtly knowne a ſinne to be commited againſt God: let fantaſies paſſe; be more loath to offend iuſtly a lawfull Magiſtrate, then to pleaſe the humour of any priuate perſon. Where thou canſt not yeeld, there humbly craue pardon: where thou mayeſt not be tolerated, be contented with thy croſſes of afflictions, for ſafetie of conſcience, and beare what thou canſt not auoyde, with a patient minde.
The Kingdome of God is not meate nor drinke, but righteouſneſſe and peace and ioy in the Holy Ghoſt: for whoſoeuer in theſe things ſerueth Chriſt, hee is acceptable to God, and approoued of men, Rom. 14. 17. 18.
How to auoide ſcrupuloſitie of Conſcience, and contention in ſeeking for reformation.
FIrſt, Omit no euident and certaine commandement impoſed of God. If there bee nothing but probabilitie of ſinning in obeying the precepts of men; ſet not Opinion before Iudgement.
Secondly, Let ancient probability of Truth bee preferred before new coniectures of Errour againſt it.
Thirdly, Marke and hold a difference betweene theſe things, the equitie of Law and the execution; betweene eſtabliſhed Truth generally, and perſonall errours of ſome; betweene ſoundneſſe of Doctrine and erroneous application; betweene ſubſtance and circumſtance, the manner and the matter; betweene the very being of a thing, and the well being thereof; betweene neceſſitie and conueniencie; betweene a Commandement and a Commandement to thee; betweene lawfulneſſe and expediencie; and betweene that which is giuen abſolutely or in ſome reſpect.
Fourthly, Vſe the preſent good which thou mayſt enioy to the vtmoſt, and an experienced good before thou doeſt trouble thy ſelfe, to ſeeke for a ſuppoſed better good vntryed, which thou enioyeſt not. Diſlike not euer things preſent, as men diſcontented commonly doe: prayſe not things paſt fooliſhly, to diſgrace what now is in being: and deſire not a change, hoping for better vainly. Theſe bee euer the humours of men, the diſeaſes in all States breed them; and light occaſions make the vnwiſe and inconſiderate ſoone to expreſſe them.
Fiftly, Endeuour for things which are of neceſſitie, wiſh alſo the well being of the ſame for conueniency: but for this contend not forcibly againſt publike peace; leſt in ſeeking for the benè, thou doeſt vtterly loſe the benefit of the neceſſary eſſe.
Sixtly, Doe not trouble thy ſelfe eyther to take part with, or to bee againſt that thing, the holding or denying whereof maketh nothing for or againſt Religion, to further ſaluation, or damnation.
Seuenthly, In a common cauſe make one, but out of thy owne iudgement conuinced of the Truth and within the compaſſe of thy calling; and not for companie ſake to make vp a number, or for that thou wilt be doing, becauſe other are ſo; or for affection to the parties, not being certainly perſwaded of the lawfulneſſe of the action.
Eighthly, Neuer preſume to reforme other, before thou haſt well ordered thy ſelfe: See at home, then looke abroad; redreſſe that which is faultie, and in thy power to amend, before thou doeſt meddle with that which is beyond thy reach. Be not faire in publike, and foule in priuate, hate hypocriſie, and auoide vaine glorie.
How to auoyde Popery, Schiſme, and vncharitable contentions among one another.
FIrſt, Receiue no opinion in Religion, but what the Word euidently doth warrant: beware of apprehenſions out of thine owne wit, but let the Word firſt giuegive thee ſight, and ſo entertayne it, as thou art enlightened. As thou mayeſt not of policie for feare of trouble, by thy wit get thee diſtinctions, to loſe ſinceritie where the Word is plaine: ſo mayeſt thou not of ſcrupuloſitie, imagine ſin to trouble thy conſcience, and to vexe thee with feare of tranſgreſſion, where there is no Law: the one doth breed Atheiſme, the other is the Mother of Superſtition.
Secondly, Let thy owne knowledge ground thy opinions in thee, and not the meere iudgement of other: ſee into the Glaſſe of the Word by thy owne ſight, without other mens Spectacles; and hold what thou iudgeſt truth, only in louelove of the Truth: beware of by-reſpects; hold ſo conſtantly the Truth, as one neuer to be remoued; but eueryevery errour, be willing both to ſee, and to be reclaymed from; though thou happeneſt to erre by frailtie, yet become not an Hereticke by obſtinacie.
Thirdly, Witneſſe the Truth, for the Truths ſake: informe other louingly; deſire that they may ſee the Truth, but neuer vrge them beyond their iudgement, neither take it grieuouſly, if thy words doe not preuaile, but waite with patience. Beware of raſh iudgement, neither condemne nor contemne other that are not as thy ſelfe. Thinke not to make thy gifts anothers guide, nor thy meaſure of grace their rule; for to eueryevery man is allotted his portion.
Fourthly, Whomſoeuer thou doeſt ſee to doe amiſſe, iudge it not to bee of wilfulneſſe, but either of ignorance, and ſo offer to informe them, or of infirmitie, and ſo pitie them, them, and pray for them. Be charitable, ſo ſhal not his ſinne hurt thee, and much ſhall thy Charitie aduantage thy ſelfe in the end: and adde this withall, Bee ſlow to anger, let neuer another mans diſtempered paſſion bring thee to diſorderlines in affectiō.
Fiftly, LoueLove not to bee in Controuerſies, it argueth Pride and a ſpirit of contention: but if thou beeſt drawne vntounto them and called therevnto, vndertake the right, and chuſe the Truth.
How a man ought to carrie himſelfe in handling of Controuerſies.
FIrſt, Neuer come to it with a preiudicate opinion, but with a mind to find out the truth, & not of contention.
Secondly, Take words doubtfull in the better ſenſe, as the cauſe and circumſtances will beare; euident Truth imbrace willingly, manifeſt errours deny plainly, likelihood of falſhood eſchew friendly, likelihood of Truth bend them the beſt way: peruert nothing wilfully, acknowledge thy ignorance and error when thou ſeeſt it, and yeeld the victory for the Truth, ſake to an Aduerſary, and ſeeke not to wreſt it from him by wicked Sophiſtry.
Thirdly, Be ſure in anſwering that thou haſt the Authors meaning, eyther by which, or to which thou doeſt make anſwere. Alledge no teſtimonie raſhly, and eſpecially beware of this euill in quoting Scripture. Wreſting of Scripture is a great abuſe of the Word; and if thou bee in errour, and doeſt by the Scriptures preſume to maintayne it, thou wouldeſt hauehave the Truth to vphold falſhood, and wickedly doeſt make the Holy Ghoſt a maintayner of a lye.
Fourthly, Follow the matter ſtrictly, auoid idle excurſiōs, paſſe by weak neſſe, take heed of haſty paſſions, & in defending a cauſe abuſe no mans perſon.
How a man ought to carry himſelfe in things indifferent, and what to doe inſcrupuloſitie and doubtfulneſſe of Conſcience.
IN things indifferent make no queſtion for conſcience ſake: ſo it bee that neither holineſſe, merit, nor neceſſitie bee put therein; nor vſed for any part of Gods worſhip, but for decency, order, and edification.
If thou be in a doubt, and thy conſcience, as thou thinkeſt, doth trouble thee about the vſe of a thing indifferent.
I. Quaere, Whether this doubt ariſeth ſimply of a tender conſcience from iudgement conuinced; or that it be but a niceneſſe of diſlike, comming from a deſire not to bee troubled with them, or for that thou haſt not vſed them, or becauſe ſome cannot away with them, or from a godly iealouſie and ſuſpition only, for from hence will ſcruples ariſe: ſo alſo from a continued cuſtome, likewiſe from ignorance and the want of certayne knowledge, and a ſetled perſwaſion of the lawfulneſſe of a thing. If theNote well. ground be not a iudgement inlightened and conuinced, it is not trouble of conſcience, but a diſlike working diſcontentedneſſe vponupon ſome of theſe former grounds, which thou maiſt eaſily remoue by ſetling thy iudgement vponupon the Word and ſound reaſon.
II. Quaere, Whether this doubting ariſeth through thy own default, by looking out reaſons to encreaſe thy diſlike, and neglecting to ſearch for arguments to giuegive thee ſatisfaction. If thus thou haſt offended, as many doe, take as great paynes in Gods ſight to reſolue thy ſelfe, as thou haſt done to bring thy ſelfe into doubting, elſe dealeſt thou but partially.
III. Quaere, If it bee trouble of conſcience indeed, and yet the thing bee not plainely forbidden, nor ſo commanded; why (where a ſpeciall warrant to a particular is wanting) a generall rule, or a generall commandement to obey, may not giuegive thy conſcience ſatisfaction.
IV. Quaere, Why a man ſhould bee more ſcrupulous to ſeeke to hauehave warrant plainly for eueryevery thing hee doth in Eccleſiaſticall cauſes, euen about things indifferent, more then about matters politike in ciuill affaires. Men in theſe things know not the ground nor end of many things, which they doe yeeld vntounto vponupon a generall command to obey authoritie, knowing them not to bee directly againſt Gods will: and yet eueryevery particular obedience in ciuill matters, muſt be, firſt, of conſcience: ſecondly, as ſeruing the Lord (ſo muſt eueryevery Seruant his Maſter:) which cannot bee without knowledge and perſwaſion, that wee doe well euen in that particular, which wee obey in; which men vſually for conſcience ſake inquire not into, but doe reſt themſelues with a generall commandement of obeying lawfull authoritie, ſo it be not againſt a plaine cōmandement of God. What therefore doth let, but that a man may ſo ſatisfie himſelfe in matters Eccleſiaſticall?
The curious ſearching ſo particularly into eueryevery thing to hauehave full ſatisfaction, hath ſo wrought in theſe dayes vponupon mens wits to bring diſtinctions, that the more men ſeeke in doubts for reſolution, the further are they from it. Oh dayes full of diſtractions! what counſell ſhall I here take and giuegive?
How to ſettle a mans conſcience to preuent ſcrupuloſitie, and perplexitie.
I. KEepe all mayne truths in the Word, which are moſt plainly ſet downe, and are by the Law of nature ingrauen in eueryevery man.
II. Beleeue eueryevery Collection truly and neceſſarily gathered by an immediate conſequence from the Text.
III. Follow euident examples fit for thee, either as a Chriſtian, or as thy ſpeciall calling requireth.
IV. Auoid that which is plainely forbidden, or followeth neceſſarily by an immediate conſequence.
V. Entertayne true Antiquitie, and follow the generall practice of the Church of God in all ages, where they hauehave not erred from the euident Truth of God.
VI. If thou ſuffer, let it bee for knowne Truth, and againſt knowne wickedneſſe, for which thou haſt examples in the Word, or examples of holy Martyrs in ſtorie ſuffering for the ſame, or the like. But beware of farre-fetched conſequents, or for ſuffering for new deuices, and for things formerly vntounto all ages vnknowne, ſeeme they neuer ſo holy and iuſt vntounto man.
If yet thou doeſt iudge a thing commanded a ſinne, and not to be obeyed, for thy helpe herein, conſider,
How a thing vnlawfully commanded, may bee lawfully obeyed.
I. QVaere, Whether that which is wrongfully or ſinfully commanded, may not yet neuertheleſſe be without ſinne obeyed; as Ioab obeyed Dauid in numbring the people. Then be not thou to blame, but doe what thou oughteſt, albeit others doe what they ſhould not.
II. Quaere, How thou doſt reckon it euill: if ſimply, then finde a prohibition; elſe, Where no Law is, there is no tranſgreſſion: if accidentally, that is in the abuſe that may be remoued; or in reſpect of thy ignorance of the lawfulneſſe, making thee to doubt, and ſo fearing to offend, vſe all diligence for reſolution. And if it bee not a knowne ſinne to thee certainely, but only by probabilities.
Quaere, Whether probabilities of ſinning may giuegive thee a ſufficient diſcharge for not obeying a plaine Precept, and to neglect neceſſary dueties otherwiſe, both to God and Man.
If yet thou doeſt thinke thou ſhalt not doe well (albeit the Goſpell may be freely preached thereby) to yeeld ſo much to the euill diſpoſition (ſo ſuppoſed) of men, thinke how Saint Paul valued the libertie of preaching the Goſpell; who ſince the Aſcenſion of Chriſt, after that the ceremoniall Law was aboliſhed, when hee had preached againſt it, and againſt Circumciſion; yet did checke himſelfe publikely, and with a place of Scripture, for ſpeaking as hee did againſt a Simonicall, a falſe (in reſpect of his entrance) a perſecuting and murdering high Prieſt: hee obſerued legall Rites, he circumciſed Timothy, and did not finde fault with things not altogether to bee approued, ſo long as they were not made a part of Gods worſhip; and all this hee did to procure free libertie to preach the Goſpell.
And for yeelding ſomewhat to mens euill diſpoſitions, I ſay but thus:
Quaere, How it could ſtand with Moſes faithfulneſſe to grant a bill of diuorcement (contrarie to the Law of marriage, contrarie to the firſt inſtitution from the beginning) for the very hardneſſe of the peoples hearts, and to preuent a greater miſchiefe?
If this haply trouble thee (in doing what thou mayeſt and oughteſt) that thou ſhalt offend many whom thou wouldſt not offend, then cōſider,