[...] OR, THE DOCTRINE OF CONSCIENCE, Framed according to the points of the CATECHISME, in the Book of COMMON-PRAYER. By the Right Reverend Father in God, JOHN PRIDEAUX, Late Lord Bishop of Worcester, for the private use of his Wife.

1 Tim. 3.9.

Holding the mystery of Faith in a pure Con­science.

Major est honestatis fructus in conscientiâ, quâm infama reponitur. Plinius secundus, in Epistolis.

London, Printed for Rich: Marriot, and are to be sold at his Shop in St. Dun­stans Church-yard Fleetstreet, 1656.

TO THE Right VVorshipfull, Mrs MARY PRIDEAUX, Relict of the Right Re­verend Father in God, JOHN, Late Lord Bishop of WORCESTER.

To the Reader.

THis manuall (as the title of it tells thee) was com­posed for the private use of a most religious Matron: Yet such is her love to pie­ty, that she desireth not to confine it to her closet, for her owne instruction only; but freely permitteth it to walke abroad in the world, that others may partake of the same benefit with her. Indeed those good women, we read of in the sacred story of the Gospell, we finde either Ministring to Christ, or to his Members. Mary a­nointing his blessed head, and Dorcas making coats, and garments to cloth his servants. And so did that delicate Sex continue all the primitive time, and for many Centuries after, insomuch that we finde Plac lla, the wise of Theodosius the Emperor, descending from her throne to looke into the hospitalls, and into the [Page]Chambers of the sick, and of those in want, that so she might be acquainted with, and serve their necessities. Then the love of Christ was hot, and did flame in the breasts of professors: But now that fire is decayed, and tis out of fashion to be re­ligious. Devotion is termed Superstition, Charity Popery, the divine grace of mercy in high disgrace, even with those that terme themselves Saints, and con­demned, and sent into exile, to walke with God in the way of his holy com­mands, a legall faith, and faith, so strangely exalted, that workes are tram­pled under foot, or rather buried in the grave of oblivion. Hence sin becomes not only to receive kind entertainment a­mongst the Sons of men, but is grown in such request, that she hath patrons, and Advocates to defend, and plead her cause. Yea, we have those that sin with greedinesse, because they thinke they have such an antidote, from the Spirit they pretend to, that all the poyson thereof is not of power to do them injury. Herein not unlike the d sciples of Marcus, a branch of the Gnosticks, that held forth (as Irenaeus reports) that no sin whatsoever, though of a crimson dye, was forceable e­nough to defile them, any more then the [Page]purest gold could be contaminated in a sinke, or the glorious beames of the Sun suffer pollution in a dung-hill, and all up­on this pretense, and bottome, that they were [...], by nature spi­rituall. Tis not to reckon up the severall distempers in this kind. Wherein we may complaine, with S. Jerom. Nunc lo­quentibus, & pronuntiantibus plenus est orbis. Docent quae non didicerunt. Magistri sunt, cum discipuli ante non fuerunt. The world doth now abound with those that speake, and make a noise. They teach those things they never learnt, from Christ, nor his Apostles. And the cause Of this evill is, because such take upon them to sit in the Chaire of Divinity, and to give responses from that Oracle, who never were educated in the Schooles of the Prophets, or sate at the feet of a learned Gamaliel.

To prevent this spreading leprosie, it were to be wished, that our Swords were beaten into plough-shares, and our Spears into pruning-hookes. I mean that the apple of discord, in controver­sies, and Polemicall discourses with those of a differing perswasion to us in points of religion, might not be so studiously recei­ved, and treated with so much love, and [Page]kindnesse as if that were the UNUM NECESSARIUM: whereby the Church of Christ hath been long rent, and torne into pieces, and to so little benefit of religion, that by advantage thereof, the Enemy, not whilst we slept, but fought up to the ears in blood, concerning a trifle and a quiddity, hath sowen his tare of high wickednesse, and profaneness even to Atheisme. And if instead thereof, not only the Ministers of religion, but those over whom they have rule, would mind the end of our redemption, that we be­ing delivered out of the hands of our enemies, might serve him in holinesse, and righteousnesse all the dayes of our lives. Luke 1, 74.75. And in order thereunto, the first set upon the prea­ching, and both upon the serious practise of a holy life. Our faith would then flou­rish, and make a glorious shew with the fruit of obedience, and good workes: and with reason then it might be ex­pected, that righteousnesse, and peace should kisse each other: and thereby too, we should make appeare to the world, what Justin Martyr said of old, [...], that our religion did not consist in words, but workes, [...]ot [Page]only proposing rules of holy living, but requiring in the professors thereof obedi­ence thereunto, which is likewise the sense of our grand-master, and by him ex­pressed in words not much different, Mat. 7.21. Not every one that saith unto me Lord, Lord, shall enter into the kingdome of heaven, but he that doth the will of my Father, which is in hea­ven. Indeed action ought to be the life of a Christian, and though speculation may enrich his head, yet tis practise that makes his light to shine before men, whereby God is glorified, and religion reverenced.

To this purpose was this little treatise designed. That the Christian man being freed from those clogs, and scruples which hinder, and molest him in the way, might run his race in obedience, and a holy life with so much the more alicrity. We know, and are sensible what it is to have [...], a seared conscience, which is not only an extreame brand, but an extreame evill. For that principle being ill affected, it doth infect the other parts with the malignity there­of, whereby it hath a very bad influence upon the whole life of man, causing his actions to be very irregular. I shall not [Page]need to illustrate this by examples. To cure this malady there is no remedy more proper, then to make it malleable by the power of Gods word, which is sharper then any two-edged Sword, piercing even to the dividing asunder of soule and Spirit, and of the joynts and mar­row, and is a discerner of the thoughts and intents of the heart. Hebr. 4.12. And when that is done, by resolving it in those scruples with which she is per­plexed, and winding her out of those doubts, and intricacies in which she is lost, and shut up as in a Labyrinth. Here­in this Reverend Praelate hath lent us his assisting hand. A man of incompara­ble parts, both for his great learning and reading, as the world well knoweth▪ and other his learned workes doe abundantly testifie; yet, as tall a Cedar as he was, in this piece so humble, and condescen­ding, that he may be said truely to have denied himselfe, the points here handled being done without the least ostentation of quotations, and School-niceties: and againe with so much brevity, and perspi­cuity, that they are made not only legible, but intelligible to the meanest capacity. Wherein he hath conformed himself to the practise, and example of that great Do­ctor [Page]of the Gentiles, and Labourer in the Gospell, S. Paul, who of himselfe pro­fesseth, that he was made all things to all men, that by all meanes he might save some. 1 Cor. 9.22. a vertue, and happinesse I confesse, as to be admired in our Worthy Bishop, considering his great parts: So to be desired in other learned men, who though they have de­served high renowne in the Church of God, yet have so locked themselves up in abstruse termes, or high rhetoricall ex­pressions, that the benefit of their labours cannot descend unto the many. To avoid this rock therefore, the method he obser­veth here is of the Catechisme in the Liturgy, as being most plaine, and easie, and known to all; and which he alwayes very much extolled, as an excellent sum­mary of religion, neither burthening the head with multiplicity of needlesse points, nor leaving out any that was needfull. Milke indeed fit for babes, and prepa­red with great prudence by the composers thereof. Begun it was by him but a lit­tle before his fatall sicknesse, by meanes whereof it wanted the happinesse of his re­view, and some pages with this marke ['](neer the end of the book) were left empty, which are now adventured to be [Page]filled up, though by no learned hand, yet by one that had rather his low fortune and condition should be taken notice of, in casting but a mite into the treasury, then an unwillingnesse observed in him to serve his generation, according to the sphear of his activity, Fare-well.

Y. N.

Of Conscience.

COnscience is a faculty of the soul, sitting as a Bishop to oversee, & censure all the actions of Man; with im­partiall approving, dislike, or doubting of them.

That which we call Na­ture in Insensibles, in Sensi­bles Instinct, in Men vulgarly Reason, as it is applyed in Re­ligion, may be called Con­science, which is nothing but Reason, freely acting with­out partiality or seduce­ment.

Hence it is set as a Judge, Isa. 5.3. brought as a witnesse, Rom. 2.11 retained as an advocate, Act. 23.1. called by some the dictate of reason, the Law of the understanding, that in reasoning thus, playes the Logician, and makes an argument. A betrayer of In­nocent blood is to be condem­ned, this position is infalli­ble out of Scripture. Then Judas brings in the assump­tion, but I have betrayed Inno­cent blood; the conclusion will thereupon necessarily fol­low, therefore I am worthy to be condemned. Conscience therefore (saith one) is the applying of our knowledge to particular acts, whose Court is the Heart, whose Proctor is Reason, whose Sentence is impartiall, if it be accompanied. with simpli­city and godly sincerity, as the [Page 3]Apostle sets down. Our re­joycing is this, the testimony of our Conscience, that in sim­plicity, and godly sincerity, not with fleshly wisdome, but by the Grace of God we have had our conversation in the world, 2 Cor. 1.12.

For such a conscientious teacher, desires to bee made manifest, not to the Eares alone, but to the Con­sciences of his hearers, 2 Cor. 4.2. and 5.11. So obedience to higher powers, is to be performed, not for comple­ment, or commodity, or feare of the penalty ensuing, disobedience, but for Consci­ence sake, Rom, 13.5. For such. Conscience towards God, grief and suffering wrongfully is to be indured, 1 Pet. 2.19. For such a Consci­ence (as may appear in David) will be troubled, and start [Page 4]back at the offering violence, but to the skirt of the Royal robe of his Soveraign, 1 Sam. 24.5. And this Conscience becomes one with that mer­ry heart, that maketh a chearfull countenance, and proves a continuall feast, when the cry goes otherwise abroad, the staffe of bread is broken, and they have no wine (as the wise man informeth us) a good conscience feareth no colours; but a wounded conscience who can bears?

Those that have taken up­on them the curing or secu­ring of Consciences in all variety of cases, spend much time in discussing either grammatically, the originall, or meaning of the word, and how Synteresis and Synidisis differ, or naturally what place Conscience should hold, in reference to the un­derstanding, [Page 5]or will; whe­ther it may be termed a po­wer, or faculty, or an habit; what duties may be expected from it, what acts it perform­eth, how liable it is to af­frightments, scruples, de­murres, errors, woundings, cauterizings, extinguishings, of weaknesse, and wayward­nesse in good consciences: of outragiousnesse or stu­pidity in the bad, &c. But a plainer path may serve our turne, who aime onely at practice, and leave disputes to those that have leisure, or pleasure to make use of them.

This thing in no case may be omitted, especially to con­sider, that as the ground is laid, so the building is like to prove firme, or tottering. Where­upon it will follow, that from doubtfull praemises in [Page 6]reasoning, a warrantable conclusion may in no case be expected. In the Court therefore of Conscience, these rules must stand as uncon­controleable. I. That mans Conscience is known to God a­lone, 1 Corinth. 2.10, 11. II. Therefore it can be sub­ject to none but to him, that can search the depths, and dis­cover the windings of it. III. Nothing by the same reason can binde or loose it, but that which hath undoubted authority from God. IV. Thence it will follow, that the written Word of God must decide all our cases of Consci­ence, either by positive Texts, or clear deductions, that can­not be justly excepted against. V. Traditions, Customes, hu­mane Lawes, Oaths, Promises, Vowes, or the like, may no further binde the Conscience, [Page 7]then that they are consonant, and backed by the Word of God. VI. No Indulgence, pardon or dispensation of Man can free, or binde the Consci­ence, but his onely that brings that key with him, which o­peneth, and no man shutteth, and shutteth, and no man open­eth. VII. The Church and lawfull Ministers have the power of binding and loosing the Conscience committed to them. Mat. 18. Joh. 20.23. which taketh effect in those onely, who Religiously and with due preparation, are humble suiters for it, and with penitent hearts entertain it.

The neglect of which rules, and foysting in Decrees, and Decretalls, with Scholastical and Philosophical determi­nations, in stead of Scripture, and solid inferences from it, [Page 8]hath entangled the antienter Casuists with so many exor­bitances, that little good is to be gotten by them: and those that set forth the same way, under the name of Morals, give rather a new dresse to the old Felt, then redresse any thing upon bet­ter grounds, as it will quickly appear, to those that will come and see. Since the Reformation, those that have recalled matter of Con­science to Scripture, not without great commendati­ons to themselves, and sa­tisfaction in most things, to weak Consciences, agree not concerning the method in delivering this doctrine: but this should scruple no man, all laying sure grounds, and driving to the same end, which the Apostle mentio­neth, The end of the Com­mandement [Page 9]is Charity out of a pure Heart, and a good Con­science, and Faith unfeigned, 1 Tim. 1.5. This Three-fold cord may not be untwisted and broken; howsoever per­chance be somewhat intan­gled, without sundring that which God hath joyned toge­ther. The heart must be pure, without unclean or corrupt affections; the Con­science good, not tainted with by-respects, or vendible for any advantage; and Faith, the ground of all, must last­ly be unfeigned, not puffed up with presumptuous pre­tences, but expressed in good workes, as the Apostle pre­scribes, Jam. 2. a tree, plant­ed by such rivers of water, will bring forth its fruit in due season. And a Consci­ence fastned by such nailes, and pricked on by such [Page 10]Goads, will never shame the Masters of the assemblies, for the disposing that am [...]sse, they have received by the hand of one Sheep-herd and Bishop of their Souls, to whom they have returned from the by-paths of mens traditions.

As I censure not the cour­ses that any have taken in this kind: so I trust none will take my disposition amisse which I shall frame, as neer as I may, to the points of the Catechisme in our Church-booke wherewith all should be best acquain­ted. The cases of conscience then so disposed will come under these heads.

Concerning

  • 1. Religion.
  • 2. Scripture.
  • 3. The Apostles Creed.
  • 4. The Deca­logue or ten Commande­ments.
  • 5. Lords Pray­er.
  • 6. Sacraments.

In speaking somewhat of all which (as God shall en­able) observe, that C. stand­eth for Conscience proposing scruples, D. a Doctrinal re­solution or direction answe­ring such queries by, 1. what, 2. whether, 3. why, 4. wherefore, briefly and plain­ly, as the case requireth.

CHAP. I. Of Cases concerning Religion.

WHether Christian Re­ligion may not be thought to be a politique in­vention of the wisest world­lings to keep the simpler sort in awe, and order?

This is that Satan would buzze into busie conceipts to make men atheists,D. that he might rule all: but herein he bewrayes himselfe, for if by his sensible commerce Witch­es, 1 Sam. 28. Acts 16. Possessed, Pythonists, such as have familiars, or spirits of divination, whom they con­sult with, and worke by, doe apparant mischief, it be made most apparent that there is a Devill, it will necessarily, thence be inferred also, that there is a God that puts a hook [Page 13]into his Nostrills, to restrain him from further mischiefing this, invisible frame of the world, with all the inhabi­tants thereof. Whom rea­son will further convince, that such an inestimable piece of worke, as the world is seen to be, could not come to be so by chance of it self, or indure as it doth, without a maker, and preserver, which what may we imagine to be but God Almighty, to whom we owe our being, and pre­serving. Reason and Ne­cessity therefore, will cast us upon the acknowledgement of all Religious duties to be performed to him.

What assurance have Chri­stians that their Religon is to be preferred before that of the Jewes,C. II.Mahumetans and Hea­thens?

Christianity hath the mostD. [Page 14]warrantable antiquities, and testimonies of all ages to con­firme it, miracles beyond all exception, and prophecies of future contingencies, above humane comprehension to back it, such doctrine as fit­eth all men of all conditions, to live religiously in respect of God, justly in relation to others, and soberly in reflex upon their owne demeanure, with plaine instructions, con­cerning the originall pro­gress, and reward of wicked­nesse, the onely freeing from it, the immortall rewards of another world, which the wisdome of this world could never think of. This the Wisest and Learnedst in all ages have embraced, Ty­rants, and the Devils, with all their complices, have in vain opposed, the ablest opposers of it, themselves have been [Page 15]convinced to justifie with Pharaohs Magicians, that the finger of God is in it. And none could take any excep­tions against, which have not been answered to their con­fusion. All which, and di­vers other excellencies, all other professions are so farre defective that, upon slight examination, they will be found to be unreasonable, bruitish and ridiculous.

May not all sorts of people that never heard of,C. III.or were instructed in Christianity, at­taine unto Salvation, if they live morally well in their own profession?

Their punishment may be easier in another world,D. then that of those who have lived amongst them more disor­derly, because punishments are by Gods justice propor­tioned to demerits. Tire and [Page 16] Sidon shall have an easier doom then Corazin and Bethsaida, that were better instructed and did worse. But for coming to the Father without the Son here,Ioh. 14.6.17.3. Act. 4.12. Ioh. 10.7. or here­after, we can finde no way. No life eternall to be expect­ed, but by knowing him. No Salvation but by his name. No entrance but by that way, & door. And this the Heathen doe in a manner confesse, when the best of their dead must be beholding to Cha­ron's boat, the Turkes, when they place their Para­dice, they know not where, to supply them with all sensuall pleasure, they had not so fully here. And what good can the Jewes howle for, in expectation of a Mes­sias to save them in another world, beyond the date of all their Prophecies? who [Page 17]tarrieth (no man knowes where) some, say lingreth at Rome.

Seeing that they that turn many to righteousnesse,C. IV. shall shine as the Stars for ever and ever, Dan. 12.3. and the King of Heaven would have men compelled to come in to the celebration of his Sons Marriage supper, Luk. 14.23. Whether those of a contrary perswasion to Christianity un­der our power, and living a­mongst us, may not be forced to conforme themselves to our Religion.

By no meanes.D. For the Commandement runs, goe and teach, not force by Fire or Faggot, or any other co-active wayes, all nations; Mat. 28.19. seconded by the Apostle, be infant, in season, and out of season, reprove, rebuke, exhort with all long-suffering [Page 18]and doctrine. 2. Tim. 4.2. Religion being not to be planted or propagated in a Turkish manner by the Sword, but by the Word in an Apostolicall manner, and method. I beseech you bre­thren, by the mercies of God, Rom. 12.1. no lording over mens Consciences, which St. Peter forbad long ago, 1 Pet. 5.3. (which his pretended successors have little hinde­red) whence the compulsion the Gospel speaks of, must be by perswasion not coaction, as appeares by the use of the same word, Mat. 14.22. Gal. 2.14.

Whether Protestants by re­nouncing Popery, C. V. may justly be charged to have set up a new Religion, differing from that which their ancestors pro­fessed, and are charitably thought to be saved in?

They can be charged no further with Novelties,D. then Josias might be, and other Pious Kings, for plucking down Idolls, and purging Gods Worship from Idola­try; nor then our Saviour, for whipping out buyers and sellers from the Temple. A religious Reformation, that separates the pretious from the vile, the wheat from the chaffe, gold and silver from hey and stubble, rejecting the one, and reteining the other, hath been ever held necessa­ry, and practised by those themselves, who blame it. Thus the Protestants have reteined the Creed, Com­mandements, Lords Prayer, Baptisme and Supper of the Lord, together with the same Word of God, which their ancestors had. In these points consist Religion, and [Page 20]not in papall superstructions, with which our ancestors were deluded & wronged. To turn therefore from a Papist to be a Protestant, is not to chang Religion, but to reject Superstion, which, as a phari­saicall leaven, had corrupted the whole Masse, and could not be transubstantiated to any good, without such a fair riddance, whereby we have left them no further, then they have left Gods Word: and are ready to comply with them againe in any thing, that thereby shall be convinced to be justifiable.

The Protestants truly urging, C. VI. that a Papist may with a safe Conscience be present at their Sermons, and Service, and communicate with them, in as much as nothing is conteined in them, but they themselves have, and must allow of; whe­ther [Page 21]on the other side may not a Protestant communicate with them in going to Masse, with the like liberty of Con­science? 2 Kings 5.18. Elisha seeming to allow Naaman to be present at the Worshiping the Idoll Rim­mon?

By no meanes.D. For that the presence of a Protestant will not be permitted, with­out Divine Worship perfor­med to a God of Bread, ima­gined to be made by five Latine words, pronounced by a Masse-Priest, which would make him guilty of more then Heathenish Ido­latry. To passe by Crosse-Worship, and that exhibited to Saints and Reliques in their breviary. Neither hath the farewell of Elisha to Na­aman, goe in peace, relation to his bowing down to Rim­mon that he might joyne inVer. 17. [Page 22]it, but to his religious pur­pose, protesting to sacrifice to no other God but the Lord, and to afford no bow­ing to Rimmon, howsoever he should, by his duty, be for­ced to bow to his Master be­fore Rimmon. Others con­ceive Naamans petition to desire only a pardon for that he had done, and thus read the Text: In this thing the Lord pardon thy servant, that when my Master hath gone in­to the house of Rimmon, and worshipped there, I have bow­ed my self with him, for which the Lord pardon me. To this the Prophet might well add, goe in peace; but the more warrantable interpretation is the former.

Whether entring into a Mo­nastery under the vowes of perpetuall Obedience, C. VII. Poverty and Chastity (as Popish Monks [Page 23]and Nuns take them) be not rather a breach of the Com­munion of Saints, or an a­bridgement of Christian Li­berty, then a branch of Chri­stian Religion, to be termed so by an Excellency?

The answer is to be affir­mative,D. for although a be­taking to a scholastical, and a contemplative life under prescribed rules, for the bet­ter accomplishing of it, be not only laudable, but neces­sary for the training up of la­bourers to be sent into the Lords Vineyard: yet the mewing of them up in a Mo­nastery for perpetuity, who should be there onely re­strained for a time, till they were fit to be imployed a­broad, (as they are in the Colleges of the Universities) and to bear the Church in hand, that by blind obedience, [Page 24]voluntary begging, and forced Chastity, men might super­erogate, and over-doe the Scripture-Commandements to supply others defects, if such spirituall redundancies be applyed by an wholsome indulgence. This is that will hardly give satisfaction to a well-grounded Conscience, that pitcheth upon these pas­sages of the rule, that can­not deceive us.1 Cor. 7.17.23. Gal. 5.1. Act 20 As God hath called every man, so let him walke, ye are bought with a price, be not made servants of men, it is better to give, then to receive.

CHAP. II. Cases concerning the Holy Scripture.

HOw shall I be assured that the Scriptures we have, C. I. is the Word of God?

By its (1.) Antiquity, D. (2.) Contents, (3.) Univer­sall Tradition. The Antiquity of the Old Testament (which carrieth the New with it in the same bottom) is appa­rent, in regard no Alphabe­ticall writing can be produ­ced of equall standing with it: for those pieces fetched from the the Sons of Seth, the prophecy of Henoch, scraps fathered upon Abra­ham, or the like, might passe either by Tradition, or in Characters from hand to hand, the Alphabet being [Page 26]too high an invention for mans contrivance, and there­fore is worthily ascribed to Gods first manuscript of the Decalogue, upon the two Tables of Stone, in mount Horeb. Now as for the Contents of the whole Scri­pture, they are such both for matter, mysterie, and manner of expression, that the greatest wits of the world have admired it, that it hath born away the Bell, & those shamed themselves, who have ventured to op­pose it: though Satan and his brats hath maliced it a­bove all writings whatsoe­ver, which is a strong argu­ment it came from God, whom he and his most ha­teth. Lastly, if Universall Tradition (wherein (if not all, yet) the most sage and eminent judgements, in all [Page 27]succeeding ages have con­curred) should not command an ingenious beliefe, we might question every thing beyond the reach of our senses, or make a doubt whether we had Grand-fa­thers, or Parents, because we knew them not.

Can that be received for a rule of Faith and Manners, C. II. which seems casually to be written, without any sensible method or connexion, for in­struction or direction, and in such ambiguous termes, in points of greatest consequence, that sets at variance, rather then uniteth the most accu­rate searchers of it?

As God made man up­right, D. though he sought out many inventions, Eccles. 7.27. so the Law of the Lord is perfect, and sure to enlighten the eyes, and make wise the [Page 28]simple, Ps. 19. but it is the ig­norant perversenesse of men, that wrest it to their own de­struction. 2 Pet. 3.16. It is a blasphemous cavil therefore, to sleight the Scripture, as a casual commonitor, against the express texts of the Apo­stle. Whatsoever things were written aforetime, were writ­ten for our learning, that we through patience, and comfort of the Scripture, might have hope, Ro. 15.4. All Scripture is given by inspiration of God & is profitable for doctrine, for reproof, for correction, and in­struction in righteousness that the man may be perfect, throughly furn [...]shed to every good work. 2 Tim. 3.15. To no other rules our Saviour sends his oppo­sers to be rectified, Joh. 5.39. and calls the Disciples tra­vailing towards Emmaus, fooles, for being slack in be­lieving [Page 29]them, Luk. 24. The method of which is not pae­dantical, as in Arts & Sciences for lower matters, but practi­cal, & so divinely fitted, that all may be fit learners by it. Where, in the Old Testament, the History in Josuah, Iudges, Samuel, the Kings, &c. follow the Law in the five books of it, to shew by examples, the rewards upon the fulfilling thereof, and punishments at­tending the breaking of it. The Moralities in Iob, David, and Solomon, the exercise of patience, devotions, and all manner of wisdome in all ca­ses whatsoever. The Prophets, beating down the wickedness of the times, lead us to Christ, whom the Gospels in the N. T. set forth as the Prophet, Priest, & King, on which the Church must wholly depend, whose planting and progresse is set [Page 30]forth in the Acts of the A­postles, doctrine laid down in the Epistles, and expectan­ces in the Revelation, by a method so connected, that none but prating fooles (as the wise man termes such) may carp at, wherein the ob­scurities of some places are enlightned by the clearnesse of others, or set as taskes for the industry of the greatest wits, to beat down their pride and presumption: that find­ing themselves over-maste­red, they may seek unto God by prayer, for that they ac­knowledge themselves to come short of. Where­upon the dissentions that a­rise, prove the faults of the wranglers, not the insuffici­ency of the rule, no more then the different judgments of Artists, doe the disorder-linesse of the coelestiall, or terrestrial bodies.

Upon cansideration of the new covenant fore-told by Je­remy,C. III. c. 31.33. and ratified by the Apostle to the Hebrews, c. 8.10. wherein a plain pro­mise is made of writing Gods Law so in mens hearts, that they shall not need to teach one another, because all shall be so gifted; may not a weak Con­science be warped to think well of the Swenchfeldists, and enthusiasticall Wrigelians of these times, to lay aside the letter, that the Spirit may act the more freely?

The old and new Cove­nant are both alike,D. under hand and seal, though the tenure be diverse: the first was of Workes, the other is of Faith, for our Justifica­tion: the one saith, Doe this, and live; the other, Believe in him that hath satisfied for thee, and thou shalt be saved. [Page 32]The spirit indeed is promised to lead us into all truth, but not by frantick enthusiasmes, but by the Scripture, which is written for our learning, and many times walketh un­der the name of the Spirit too. God hath in these last dayes spoken unto us by his Son, Hebr. 1. Joh. 5.39. Rom. 1.16 which is his Word, and which alone ought to be our guide: search ye the Scriptures is commanded us, which are the conduit of Life and Power of God unto Salvati­on. Thus we are taught of God, not to inquire at the Oracles of our Lusts, and Phantasies, but of his word, not to be led by conceipts of our owne framing, but by the means of his prescribing, the outward preaching of the Word, and the inward operation of the Spirit to em­brace it.

It is thought amongst many Learned, Godly, C. IV. and painfull Ministers, that the bare read­ing of the Word in publick, or private, is not of power suffi­cient to beget Faith in the hearers; what comfort shall any therefore finde in assem­blies by scripture, where there is no preaching Minister? and how can I esteem of that, my Conscience tells me will doe me no good?

Dilating upon a text of Scripture,D. taken at adven­ture, must not be taken for the onely preaching, that begets Faith: it may set an. edge upon some hearers de­votion; but can adde no ef­ficacy to the Text, that is quick, and powerfull of it selfe, and sharper then any two edged sword, to discerne the very thoughts, and hearts intentions, Heb. 4.12. Beside, [Page 34]it is well known that Moses was held to be preached by the Apostle, in that he was read in the Synagogue every Sabboth day, Act. 15.21. Those that benefit not there­fore by hearing the Text read, which they may well rely upon, will hardly be better edified by the glosse, which may be as obscure as that, and far more liable to exceptions. And should not our Saviours, and the Apo­stles Sermons instruct them better, that often heare them reiterated with attenti­on, then a set speech of a man of meaner gifts, that may be forgotten as soon as it is ut­tered, and ofttimes is more intricate and obscure, then the Text it indeavoured to explaine. This must be ta­ken not to detract from so­lid, and seasonable preaching, [Page 35]but for vindicating of the word read, from the abate­ment, and scorne too many put upon it, in these evill dayes.

The Scripture being acknow­ledged to be the undoubted word of God, C. V. conteining that counsel of his, which he would have communicated unto all for their Salvation; with what. Conscience may any portion of it be kept back from being read in the Congregation, as the Canticles, with divers o­ther parts of the Old Testa­ment, and most part of the Revelation in the New?

The not reading of some passages in Scripture, in pub­lick, detract nothing from their Authority, onely serve to put a difference between milke and stronger meat, ac­cording to the stomachs that are to receive it. I have [Page 36]many things to say unto you (saith Christ to his Disci­ples) but ye cannot bear them now. What would the He­brew titles, the Higgaions, Se­lahs, &c. in Davids Psalms benefit the auditory? when the Teachers themselves cannot agree what to thinke of them. So Genealogies in the Chronicles, and the not understood praedictions in the Apocalipse, which the Learned make use of, the Vulgar may sooner cavill at them, then in any sort be bettered by them.

How may any with a safe conscience endure the reading of the, C. VI. Apocrypha in the Church, especially when so many Chapters of Canonicall Scripture are laid aside, that may supply the yearly course of reading, with more sure Do­ctrine, and more evident, then [Page 37]from the Apocrypha can be expected?

In the titles of our Bibles, D. the Apocrypha is sufficiently distinguished from the Cano­nicall Scripture: so that the Chapters that are read out of it, are not prescribed to set aside the Canonicall; it be­ing left to the choice of the Minister, to reade such Chapters in their stead, as he thinks fit. And by reason of the consonancy of that which is read out of them with the Canon, the respect by the antient given unto them, and the instructive­ness of the style, some choice passages are read out of them, as of ancient and re­ceived homilies, making for the better explication of the Canon, which those that most oppose them, cannot deny, but they may as well [Page 38]be approved, as their com­ments upon a Text: which ('tis presumed) they would not have to be taken as Ca­nonicall.

How far may Scripture be conscionably used in exor­cises, in casting out, C. VII. or com­manding Devills, or in charms for curing of diseases, or in preservatives, in wea­ring it about us, to protect us from severall dangers, or in­conveniences?

In such cases it may be used not at all;D. otherwise then as the ground of prayer, by which we must be suppli­cants to God, that he would preserve and deliver us from all evill. Naturall operati­ons are not to be expected from the words of Scripture, but morall from the sense, and directions, no more then we can imagine, the leaves of [Page 39]a Physick book will cure a disease, or wound, if it be ap­plyed to the part ill affected. Those pieces therefore of Scripture, or names of God, or Angels, thence pretended to be deduced by Exorcists, and Magicians, or names of the three Kings of Cullen, or the beginning of Saint Iohns Gospel, or the like, hung about the neck of any, are delusions of Satan. The words that I spake unto you, are spirit and life (saith our Sa­viour) John 6.63. and were written that ye might believe, and that believing, ye might have life through his name, Iohn 20.31. not for charms to doe mischiefe, or seeming cures upon the body, which Satan useth as a bait to de­stroy the soule. Let the Py­thonists in the Acts say never so truly concerning S. Paul, [Page 40]and Silas, these men are the servants of the most high God, which shew to us the way of Salvation, Act. 16.17. yet Saint Paul would not endure such she-Chaplains of the Devills ordering, who take up good to do mischief, and act the Devils part in the attire of an Angell. The pu­nishment of the mongrell-bla­sphemer, Lev. 24. should make all conscionable men afraid, how they adventure to make bold with Gods Sa­cred name, or word, lest perchance as the Sons of Sceva, they meet with some mad Devils, that will wound and strip them for their folly; and terrifie others, causing them to burne such damnable books of curious Arts, though of never so much esteemed value, Act. 19.18, 19. On the contrary, [Page 41]a Conscience must be made for the abusing any parts of the Bible, or things once consecrated to God to pro­phane, and sordid uses, lest Belshazzers proscription stand against them, to their sodaine ruine, for non est tu­tum ludere cum sanctis (as the common saying is) it is not good to dally with a Deity.

CHAP. III. Cases concerning the Apostles Creed.

THree Creeds are received in all Catholick Chur­ches, the first called the A­postles Creed, the second the Nicene, and the third the Creed of Athanasius. The two latter of these are but expositions of the Apostles Creed, composed more espe­cially [Page 42]to withstand the Arian Heresie, which denyed the Deity of Christ, and had then well-nigh over-spread the whole face of Christia­nity. Into the Apostles Creed, as our Liturgy hath hitherto led our fore-fathers, we were baptized. To make then this the first case of Conscience, it may be well enquired,

Whether the rejecting this Creed, C. I. out of our Liturgies and Catechismes, into which we were baptized, and to which our sureties undertook for us, we should alwayes stand to be, not a kind of renouncing, or rather plain Apostacy from the Faith we were baptized in, whereto may be applyed, that speech of God to Samuel, they have not rejected thee but me?1 Sam. 8.7

They can best give satis­faction [Page 43]to this, that have been the actors in it. To say they supply it in the Do­ctrine of their preaching, their auditors will tell them that they have not the art, nor are taught it by them, how to pick out so punctuall Articles for their Belief, and so to order them, that they may have them by heart, to be ready alwaies to give an account to every man that asketh a reason of the hope that is in them, as Saint Peter chargeth, 1 Pet. 3.15. upon which they may ground the good Consci­ence that followes in the next verse. Now those that have a touch of Conscience, reason thus with themselves, either the new Articles we are to expect from the Ser­mons of our new Lights, are the same which we had in [Page 44]our old Creeds or different If they prove the same, why might not the old have stohd? but if we shall have new Articles of our Creed which the Papists themselves hold to be above his Holi­nesse authority to make) then woe to our ancestors, that have so long misled, and to our dull capacity, which cannot with a safe conscience yet cease to contend for the Faith, which hitherto we have conceived, was once de­livered to the Saints, Jud. 2.

How may the Conscience be assured, C. II. that this is the Apo­stles Creed, which is stood so­much for, seeing the tradition, that it was made by the twelve Apostles, before their separa­tion to preach the Gospel, hath no warrant to confirme it?

Though it may not be call'd the Apostles Creed (as di­versD. [Page 45]of the ancients would have it) because it was made immediately by the Apostles themselves; yet modern Divines are forced to agree in this, that the Articles in it are clear deductions from the Doctrine of the Apo­stles: in which sense it is rightly called the Apostles Creed, in substance, though not for composure. A true translation is held with us for the Word of God, though not so immediately, yet as undoubtedly as the origi­nall.

Christ is said in this Creed to be conceived by the Holy Ghost, C. III according to that of Saint Matthew, that which is conceived in her is of the Holy Ghost, cap. 1.20. and of Saint Lute, cap. 1.35. the Holy Ghost shall come upon thee, and the power of [Page 46]the highest shall overshadow thee, therefore that Holy thing which shall be born of thee, shall be called the Son of God. Whence an ungroun­ded Conscience may gather, that Christ should be rather called the Son of the person of the Holy Ghost; then the onely Son of the first person, the Father Almighty, which confoundeth the believed do­ctrine of the sacred Trinity, and is urged by Novellists to puzzle weake Consciences?

The Nicene Creed clears this,D. by putting a plain dif­ference between begetting, made, and incarnate. Beget­ting hath relation onely to the Father, begotten of the Father (saith the Creed) not of the Holy Ghost, be­fore all worlds, that is, from eternity; as God of God, Light of Light, very God of very [Page 47]God, being therefore of one substance with the Father that begot him, infinitely of a higher pitch then any thing that was made. For things made are all sorts of Creatures, and so the Son, that begotten from eternity, was made Man in the fulness of time, when it is said, he was incarnate by the Holy Ghost, and this incarnation is appropriated to the Holy Ghost, though it be the worke of the whole Trinity, united ever in all outward o­perations; in regard this power of the Highest pro­ceeds from the Father and Son, and is next in order, and more conspicuous to the producing of the greatest effects. Whence, as in the Creation, the spirit of God is mentioned moving upon the waters, so in Christs [Page 48]baptisme, the Spirit is visible in the shape of a Dove, and in inspiring the Apostles, in cloven tongues, where the Father was onely heard, or heard of, not seen, and the Son not seen as the begotten Word, but as he took flesh, and dwelt amongst us, Joh. 1. But these mysteries are more submissively rather to be be­lieved, then curiously pryed into. The beginning therefore of our Letanie, expressing as much in this behalfe, as any need learne, or professe, of God the Father, God the Son Redeemer by taking mans nature upon him, God the Holy Ghost, proceeding from them both: which in a Trinity of persons make but one God, to be mercifull to us miserable sinners, and in­forme us further, when we shall come to see God, face [Page 49]to face, not as now as it were in a glasse, but to know as we are known, 1 Cor. 13.12.

C. IV. The Article of the descent of Christ into Hell is thought supposititious of some, and ex­pounded at pleasure by others, either for suffering hellish A­gonies in the Garden before his Passion, or for remaining in the state of the dead after his buriall, untill he arose a­gain, or for his descent into Limbus Patrum, to fetch thence the fathers, or for de­scending into the place of the damned, to proclaime his sa­tisfaction for sin, and trium­phing over Death and Hell, of which it was not possible he should be holden, Act. 2.24. Among all which distra­ctions, where is it safe for a scrupulous Conscience to rely, and quiet it selfe?

D.On the generall believing [Page 50]of the thing, as it is laid downe out of this, and the Athanasian Creed, in the third Article of our Church, in these words, As Christ died for us, so it is to be believed, that he went down into Hell: and not further to trouble our selves about the precise manner of it, which, parti­cularly not revealed in Scri­pture, intangleth rather the curious searchers, then af­fords satisfaction for the conscience. If then from the consideration of this one more evident place, Col, 2.15. Christ blotting out the hand writing of Ordinances that was against us, which was contrary to us, and took it out of the way by nailing it to the Crosse, spoiled upon it prin­cipalities, and made a shew of them openly, triumphing over them in it, we collect [Page 51]that after his going in the Garden, through wrath a­gainst sinne, which he had undertaken, and Sufferings on the Crosse by Satans in­struments, upon the consum­matum est, or finishing the worke of our Redemption, his Soul encountred Satan in a spirituall way (who found nothing to except a­gainst, and therefore was conquered and triumphed over) with his complices, with O Death where is thy sting, O Grave where it thy victory? We may well re­taine this Article, as having the like ground with the rest, and to continue to sing in the Te Deum, when thou hadst overcome the sharpnesse of Death (which was done by the descending, and tri­umphing over all hellish forces) thou didst open the [Page 52]Kingdome of Heaven to all believers.

Upon the Article concerning the Catholick Church,C. V. the weaker Consciences, by Ro­mish emissaries, are thus en­snared; out of the Catholick Church there can be no Sal­vation, as all sides grant up­on that in the Act. 2.47. And the Lord added to the Church, such as should be saved: but the Roman Church is onely the Catholick Church, therefore whosoever will be saved, before all things, must first turn Roman Catholick?

This grand imposture in depraving the Article of U­nity,D. wherein the Saints community, and forgiveness of sinnes consisteth, is (as a Spiders web set up to catch Flies) thus swept off. Acknowledging that out of the Catholick Church, Sal­vation [Page 53]is not to be expected, it will be denyed in the next place that Rome is the only Catholick Church, and made evident that it is only a particular member of it, as the Churches of Corinth, Ga­latia, Ephesus and the rest were, when S. Paul wrote to the Romans. These were not then members of the Church of Rome, but sisters with it, not subordinate to the Church of Rome, but coordi­nate with it. To omit Logick quiddities in discovering the fallacy, what a piece of rea­soning is this; because Rome is Catholick, therefore the Church of England, France, and Spaine, cannot be Ca­tholick; as much as to say your nag ambleth, mine may not, or must doe it in subor­dination to yours, and yet the Catholick Church is, the [Page 54]Creed, is not made by us an imaginary idea, as some put upon us, but a generall that includs many particulars un­der it, as the generall notion. of a City doth this or that City, to which it doth equal­ly impart the name, and na­ture, where the particular is the object of sense, and set on an hill cannot be hid, but the generall the object of faith, which is of things under­stood, or to be believed.

The Article of the forgive­nesse of sinnes,C. VI. may much trouble a weak conscience, in that we read the sin against the Holy ghost shall never be for­given; beside there are sins which waste the conscience, and destroy it, that admit of no re­pentance, and surmount the absolution of the Minister of the Gospell, which is acknow­ledged to worke by prayer, not [Page 55]power, what peace then may be had, or pacification in such distraction?

That which Gods word holdeth forth unto us, First,D. this ground must be laid that forgivenesse cannot be ex­pected without repentance, except ye repent, ye shall all likewise perish, Luke 13.3. Then that the sin against the Holy ghost may be commit­ted by two sorts of people. First, by such as being unbe­lievers, by reason, of their e­ducation, and condition, have the word so evidently laid home to their capacities, that their consciences are convinced that they heare the right; and yet for by re­spects of pleasure, pelf, pro­motion, or the like, know­ingly, and maliciously set themselves against the light of it; and prefer darknesse [Page 56]before it. This was the course of the Pharisees, who were convinced sufficiently, that our Saviours casting out of divells, could not be but by the over-mastering, divine power (as Nicodemus ingenu­ously acknowledged, we know that thou art a teacher come from God, for no man can doe those miracles which thou doest, except God be with him, Jo. 3.2.) yet they malici­ously gaine-said it, and bore the people in hand, that it was by Beelzebub the Prince ef the devills, Matth. 12. By a second sort the sin against the Holy ghost is commit­ted, that have listed them­selves in the Church, tasted of the heavenly gift, and word of God, yet then wilfully fall away, and renounce Christi­anity, Heb. 6.4. and 10.26. neither of these can be renew­ed [Page 57]by repentance, because the forgivenesse of sins is only to be had in the pale of the Church, and those sons of Belial, the first sort, refuse to enter, and the second out themselves from the safe condition they were in; the first are termed blasphemers, the other Apostates, whose case is far different from the greatest offender, who remai­neth still in the Church, whereby repentance and re­mission of sins may be had, though never so much cry­ing for vengeance, and tea­ring the conscience. Though your sins are as Scarlet, I will make them as white as snow; though they be red like crim­son, they shall be as wool, Isai. 1.18. Come unto me, take my yoke, though seven, nay, though legions of devils possesse you, I will give you [Page 58]rest, Matth. 11.28. When the Ministery of absolution, and absolution of a lawfull Minister is to be accounted more then petitory, which may be performed by any o­ther pious friend, but not au­thoritatively (as it is said) and by way of power. For as a Judge who hath a lawfull commission from his superi­or, that can grant it, may absolve or condemn a party brought before him, which another man, perchance of more eminency, may not doe; for want of a calling to it: so a Minister by vertue of his commission given him, whose sins ye remit, they are remitted unto them, and who­soevers sins ye retaine, they are retained, Jo. 20.23. Matth. 18.18. provided alwayes that they goe not beyond the limits of their commission, [Page 59]which considered, as it should be, by tender consci­ences, would mould them to a greater regard of their spirituall guides, and Pre­lates, which now are so cast aside by those, who know not, or care not, what in con­science they are most to look after.

How can that Creed be a per­fect symbole of our Faith, C. VII. which leaves out the chiefe of all, that Faith only justifieth; and hath nothing concerning Predestination, or Mans li­berty of will, concerning which so many consciences are, and have been troubled.

The first Scruple is cleared by the first word of the Creed, I beleeve. D. Wherein the word Beleeve, being the proper act of Faith, sheweth that Faith is laid for the Ground, that all the Articles [Page 60]that follow, stand upon; and I, the first syllable, requireth an application of every arti­cle to our selves. So that in this sense they are to be ta­ken: I beleeve in God, that he created mee, as all other creatures besides, and in Iesus Christ, not onely that hee is his onely son, conceived by the holy Ghost, and borne of the Virgin Mary, but that he Suffered, was crucified, dead and buried, triumphed over death, and hell, and rose a­gaine for my justification. By whose satisfaction I am quitted, and delivered from the bondage of sin, Satan, & the Law, to serve him in ho­linesse to God, and righteous­nesse towards my neighbour, all the dayes of my life. And is not here the doctrine that faith justifieth alone, not a temporall, historicall, or [Page 81]speculative habit; but an affi­ance, and reliance on that which Christ hath done for me, without which as it is im­possible to please God, so it is impossible likewise to case a troubled conscience. The second scruple of Predesti­nation may be taken off, by a sober consideration of the attributes of Almighty, and creating all things ascribed to God, which includeth the other attributes. For he that made all things of nothing, and may dispose of his owne as he pleaseth, may choose, or passe by whom hee listeth. But herein, what hee hath done from eternity, hee acquaints us not with: but leaves us to be guided, to thinke, or doe as his writ­ten word, and certain de­ductions from thence lead us. Vnder which most free [Page 62]disposition of the Almighty, Mans freedome given, lost, and restored, must be belie­ved to be placed : for it is he that worketh in us to will and to doe of his good pleasure, Philip. 2. In like manner o­ther necessary points to sal­vation may be reduced, and those that cannot, may not bee imposed upon the con­science as necessary.

CHAP. IV. Cases concerning the Deca­logue, or Ten Commande­ments.

COncerning the Deca­logue, or Ten Commande­dements, these points are ma­nifest: (1.) That these Com­mandements were written with the finger of God on two Tables of Stone:Exod. 31.18.32.16. (2.) That they were written on both sides: (3.) That these Tables being broken by Moses at the sight of the Idoll-calfe, they were written againe by God in the same words, they had at first, but upon two Tables of stone of Moses hewing:34. (4.) That they were just ten in number: (5.) That our Saviour reduceth all the duties of them to two [Page 64]heads, the love due to God, Mat. 22.37. Luk. 10.27. and the love to bee perform­ed to our neighbour: (6.) That most of the Ancient desig­ned three of these Comman­dements to the first Table (which division thereupon is by most Churches reteined) and seven to the second. Notwithstanding divers of the Reformed ascribe foure to the first, and six to the second Table. But such differences, in things in­different, have been alwayes tolerated amongst sober men without prejudice to any dissenting. I should thinke the division of the Jewes to be more equall, and pas­sable; that five Comman­dements should belong to the first Table, to shew our duty towards God: and so many to the second, com­prising our duty towards [Page 65]our neighbour, both having a like number to instruct our christian Carriage to God, and Superiors, in the first: and to our neighbours, and inferiors, in the latter. In re­ference to the first, these cases seem to be of most use.

Our Saviour having made full saiisfaction, and quitted us from Gods wrath, the curse of the Law, and the interest of Satan, what need any works, or duties to be performed on our parts, or paying that debt againe by observing the Com­mandements, which our Savi­our hath so confessedly dischar­ged; Is not the conscience hence lest at liberty to do what she listeth, and the opinions of moderne Antinomians (as they are called) justified, who urge that the commandements are by the Gospell cancelled?

D.The law delivered by Mo­ses [Page 67]was ceremoniall, judiciall, and moral. The first proposed types, and shadowes, which vanished at the comming of our Saviour, which was the substance. The second sort had relation to the Jew­ish common-wealth, with which it did expire, and had its period. So that the morall Law in the ten commande­ments come only in this point in question, that is in plaine termes, seeing we, be­ing justified by faith only, in believing and depending up­on that which Christ hath done for us, may doe as we list; for keeping or not kee­ing the commandements can do us neither good nor harm. The setling of the conscience herein is, (1.) the distin­guishing betwixt justification, & Sanctification, then (2.) by considering what that faith is [Page 66]that justifieth, (3.) by weigh­ing the meanes whereby we shall come to that happinesse and eternall salvation, which faith hath set us free to ob­tain. Faith indeed only on our part justifieth us before Gods tribunall, by pleading that our Saviour hath paid that debt for us, which we could not doe: and there­fore should not in justice be exacted againe. And this is that, which S. Paul so much urgeth, in the Epistle to the Romans, and elsewhere. But as to the second point, S. James will purposely tell that this justifying faith must not be meerly speculative, but operative, expressed in good workes, as the Apostle enjoyneth us, which hath charity annexed to it, that without it, it is dead and hy­pocriticall, rather damning [Page 68]then saving. Whereupon our Saviour calleth upon us, if you love me (for that I have freed you) keep my comman­dements, and in a more strict manner then was urged, and practised by the Scribes and Pharisees. And S. Pauls pre­cept is peremptory (to shew the Hebrewes he writ to the faith included, not excluded good works) follow peace, and holinesse, without which no man shall see the Lord, Heb. 22.14. All then of any judg­ment grant that Faith and Works must be necessarily joyned; but whether Works come in as necessary fruits of faith, or co-partners with it in justification, this breeds the quarrel: And some have gone so far, as to make Faith nothing else but obedience to the Commandements. But no conscience should dare to [Page 69]appeare with works to ju­stifie it before Gods Tribu­nall, but only those of our Saviour which the Prince of this world could not except against. As our faith there­fore in Christ justifieth us, so our workes must justifie, or make good our faith. We are delivered from the hands of our enemies (saith old Zacha­ry) to serve God without fear, but how? in serving him in holinesse, as to God-wards, and righteousnesse, towards our neighbour, before him all the dayes of our lives. Luk. 1.74, 75.

C. II.The second Commande­ment forbids not only all kind or idolatrous worship, but the precise making of any sort of images, pictures , statues, graven, molten, of Stone, Brasse, or other mettall, pil­lars erected or the like, with [Page 72]what conscience then may images be permited to remain in Churches, where a full re­formation of idolatry is pre­tended?

D.The Commandement for­bids not the making, or ha­ving of images in any places absolutely, but onely for a religious use; falling downe to, at or before them by way of adoration, as they repre­sent the true object of our worship. For as the first Com­mandement holdeth us to the true worshiping of the living God, that only knowes the heart, and can discerne be­tweene right meaning and hypocrisie: so the second pre­scribeth the due manner he would be worshiped in, not by images, or imaginations, or Chimeras, the calves of man, or poeticall inventions, but in the beauty of holinesse, [Page 73]in spirit and in truth, as he hath appointed. Images then not of God, who is infinite, and must not be confined to the idea of a peevish painter, may be tolerated, or made (1.) for historicall use, repre­sentative, or memoriall, as the structure of the arke, temple, and holy utensills belonging to it, and the boundaries of places, and Countries by mapps, which our best bibles have. (2.) They may serve for orna­ment, as the cherubims, and palme-trees prescribed by God himselfe in Sacred ad­dresses. (3.) By way of em­blemes, expressing sage para­bles, and passages as make for instruction in faith, and manners. As the parable of the rich glutton, and Laza­rus, the Prodigall, or the like. But upon these pretences to [Page 72]be taken in by a new title of relative worship, and so to be crouched unto, kissed, and clothed, also to be perfumed and prayed at, this is that which is ever to be protested against, and detested. Our memorialls, directions, and praescriptions for Gods wor­ship are set before us, (1.) in his workes, (2.) in his word, (3.) in his Sacraments. Psal. 19. The heavens declare the glory of God. The word of the Lord gives wisdome unto the sim­ple. Images are teachers of lyes, in this behalfe. And for remembring the gracious worke of our redemption, the direction runneth not, get thee a material crucifix, or an artificiall picture of it, to stir up thy devotion: but take Bread and Wine, break it, and drink it, according to thy Saviours solemn institution. [Page 73] Doe this in remembrance of me. People amongst us are now so weaned from these babies, that they are left in divers Churches, without looking after: But if they chance to prove scandalous, the removall of them, as of the brazen serpent, in a law­full way, hath been alwayes thought, & taught amongst us to be necessary and lau­dable.

To the third Commande­ment may be referred, C. III. the taking of Gods name in vain (1.) by irreverent using of it in common talke, or merri­ment, (2.) In not professing, and confessing of our Faith upon just occasion, (3.) using asseverations, obtestations, or protestations to deceive, (4.) in imprecations, (5.) blasphe­mies, (6.) gallanting it in Oathes, and Perjury, (7.) [Page 74] with the least, or no considera­tion at all of the Penalty that lyes upon it, The Lord wil not hold him guiltlesse, that ta­keeth his name in vain: In all which, these cases should especi­ally be looked after. Whether (1.) ignorance, (2.) passion, (3.) aequivocation, (4.) fraud, (5.) force, (6.) a good intention, (7.) the avoidance of utter ru­ine may excuse from Per­jury?

D.For directing the Consci­ence herein, it must be first taken for a ground: That an Oath is a Religious, Heb. 6.16. and necessary confirmation (because not otherwise to be used, but in cases of neces­sity) of things doubtfull, by calling on God, to be a witness of our true meaning, to end differences, and a revenger of falshood, if we swear falsly; wherein the failing is Perjury, [Page 75]not to pardoned but by God himselfe, who in the highest degree is dismoured by it. Secondly, such an Oath (to passe by other distinctions) is either assertory, or promis­sory. The assertory is that which usually is ministred to, and taken by witnesses for the affirming, or deny­ing of a thing past; wherein the Perjury is apparent, and inexcusable, if the truth prove otherwise, then the Oath hath asserted it to be. The promissory is an engage­ment for performance, or forbearance somewhat to come, taking God to wit­nesse, that that is truly meant, which is sworne. This (as much lesse in the assertory Oath for things past) ignorance cannot ex­cuse, for why wilt thou sweare that which thou art [Page 76]incertaine of? Neither should passion, as fury, fear, love, hatred, or the like. For these overbearing Religion, rather aggravate then extenuate the fault, which the yeilding un­to, where it should not, maketh voluntary. And herein equivocation is such a deluding of God, and Man, that it makes it to be of a deeper tincture, and lesse tolerable, then more open fraud, whereby though we cozen Men, God will not be mocked. A good intention, and the avoidance of utter ruine, may put one for­sworn into a capacity of pi­ty, in regard of humane frail­ty, but not of pardon for Perjury, when the gaine of the whole world may not countervaile the losse of a Soule.

C. IV. Whether an oath taken by a [Page 77]party that is in a capacity to sweare, wherein God is called on to be a witnesse, in expresse, or inclusive termes, may be dispensed with by any created power, or authority, from the disburdening of a tender con­science?

A single answer cannot sa­tisfie a question, consisting of many distinct particulars, yet this may passe for a rule in some sort generall, That e­very oath, upon what motive soever taken, bindeth the ta­ker to the possible perfor­mance of it, if the thing be good: or to a serious repen­tance, for perjured rashnes, if it be found otherwise. In particular, (1.) an oath is to be distinguished from a sim­ple asseveration, promise, vow, protestation, or engage­ment; wherein God is not called to arbitrate, but Man [Page 78]standeth upon his owne re­putation, and sincere deal­ing, or true meaning: and therefore the breach of these is accounted rather disho­nesty, then rude perjury. Where, (2.) notice is to be taken, that the party swea­ring, be not uncapable, by reason of infancy, madnesse, or distemper, to take an Oath: for the actions of such come not under the censure of the Court of Conscience. (3.) such usual forms of speech as these, God is my judge, God knowes I meant no harme, be­fore God I had no such thought, or the like, must be reckoned as Oathes; whereas by my Faith or Troth, or of my Soul, or Honesty, or Salvation, or the like, be but serious asse­verations: of respecting which religiously, a Con­science must bee made. [Page 79]Whence that Amen, Amen, verily, verily, must not be accounted an Oath of him, that gave in charge, in com­mon conversation, not to swear at all. (4.) Besides here, the swearing by Crea­tures is no way approved by a Papist, and discovers the heedlesse vanity of a Prote­stant, worthy to be punished, though not for Perjury, yet for peevish profanesse. As by the Heavens, by our Lady, by the Masse, or by my George, which binde (yet make guil­ty the swearer) in relation the Creatures have to the Creator, (5.) In regard whereof, neither Pope, Prince, or Potentate, hath any po­wer to dispense: for such cases are reserved onely to God, whose interest Man must not presume to in­trench upon, except he will [Page 80]deal (as the Devill did with our Saviour) and take upon him to give all Kingdomes, who had interest onely in Hells Dungeon. (6.) When therefore a contract by Oath, is between Superior, and In­ferior Prince, and Subject, or Equall, bargaining one with another; or promises are made on conditions, or by parties not in their owne disposition; if the Superior dye, or cease to be such, or the parties concerned give up their interest, or conditi­on at first, possible, but af­ter the contract prove unpos­sible, or of scandalous, or damnable consequence, or the act of the party, under government, be disallow­ed by his lawfull Guardian, the Oath may be truly said to be void, and the Consci­ence disburdened of it, not [Page 81]by mans dispensation, or re­laxation, but by Gods disposi­tion, who hath appointed oathes as a part of his wor­ship to end controversies, not to intangle consciences. (7.) Lastly, an oath taken to per­forme that is wicked, as that of the Jewish Zealots to kill S. Paul, or to abandone that which is good, As a man to sweare he will never serve his Prince, come neer his wife, help his children, or friends, (which by all tyes of religi­on, and morality he is bound to doe) the band lyes still upon his conscience to ex­piate his damnable rashnes in taking such an oath, with all conscionable repentance, not to execute that which he hath sworne: lest by thin­king to decline perjury, he in­curre a more damnable abo­mination. Herod had better [Page 82]have broken his oath, then so barbaroussly have murdered John Baptist. And David blessed the advice of Abigail, that was a meanes to put him off from that he had vowed to God, to performe. And Saul was content with the peoples mutiny in a manner, that plucked Prince Jona­than away, from undergoing the doome of fury under Zeales vizard.

C. V. Touching the fourth Com­mandement, with what con­science can any say, Lord have mercy upon us, and incline our hearts to keepe this law, when it is confessed, that the day is changed, and the praecise observation of the letter would necessarily cast us back upon the observation of the Jewish Sabbath, turning our Sun­dayes into Saturdayes, there being neither praecept, nor pro­mise [Page 83]to direct us otherwise?

D.In the Sabbath two things are considerable, (1.) the day, and (2.) rest. The day, by the analogy manifested in the commandement, is to be one in seven, according to the patterne given by God. The rest is opposed to such worldly labour, as might a­ny way hinder it; but not as though it were set aside to all employment, or might be spent in sleep, or idlenesse, or (that which we call pastimes: but employed, it must be, in workes of sanctity, not to be diverted, or retarded by our selves, or any that belong unto us, in businesses of our ord [...]nary vocation. This rest must ever be taken for mo­rall, for all mens consciences will give them, that publick worship is as due to God, and should be performed with [Page 84]more solemnity then pri­vate. This cannot be done without time & place so set, that the assembling may be certain. But the duty still re­maining, the day was altera­ble: especially by him, who professeth himself, Lord of the Sabbath, Mat. 12.8. Matth. 12.8. and therefore might well substi­tute the, Lords day instead thereof. This day the acts of the Apostles confirmed, by the keeping of it; and their successors have continued it, as of divine ordinance, in all Churches; which so must stand,Heb. 4.10. till it bring us to the perpetuall Sabbath of the Church triumphant. When we say therefore at the reci­tall of this commandement, Lord incline our hearts to keep this law, our meaning is, the morality of this law, which is, an enlivening, as it were [Page 85]to all the rest, not as the day was set the Jewes; to be the seventh from the creation, but as it was altered by our Saviour, and his Apostles practise, in regard of his glo­rious resurrection, from that resting in the grave, to which the Jewish Sabbath had refe­rence. So that typicall Satur­day might well give place to that Sunday. For which change, those that call for a precept, must learne, that patternes may be as warran­table in matters of order, as precepts in the Articles of the Creed, the acts of the Apo­stles being as canonicall as the foure Evangelists.

In the same commandement, C. VI. the text expressely giving in charge, six dayes shalt thou labour, and doe all that thou hast to doe, what warrant may a pious conscience finde, [Page 86]for keeping any holidayes any time of the weeke, and some­times with greater solemnity, then the Lords day it self is ce­lebrated?

D.Those words are not to be taken as a command, but to be received in this sense. I have allotted thee a vocation in whatsoever condition thou art, and allow none to be idle, but to walke as I have called him. To performe which duty, for thine owne occasions six dayes are allot­ted thee: But the seventh I refer wholly for mine owne service, and command all thy secular businesse to be laid a­side, the more punctually to attend on it. Where we find that of the time left to our dispose; if we, upon good grounds for extraordinary blessings appoint a day, or more, for prayer, praise, and [Page 87]thanksgiving, we have the patterne of the old Testa­ment, and the practise of our Saviour, who honoured with his presence, and preaching the feast of the dedication, Jo: 10.22 Macchab. 4.59. or­deined by the Machabees. And for that we are taught, and know, that right deare in the sight of the Lord are the death of his Saints, as their lives have been honourable. And the righteous God hath so done, and doth his mar­veilous works, that they ought to be had in remem­brance: What heavenly ad­vantages may be taken, for setting forth Gods praises in his Saints? And stir up men to imitate such excellent guides, and to glorifie the gi­ver of all in the best expressi­on we may. Those conscien­ces, little consider, that make no conscience on their owne [Page 88]heads to call men from their vocations, to their affected assemblies, upon any day of the weeke, and yet murmure at the Church, for celebra­ting the memory (I say) not of Saints, and Martyrs, but of our Saviours Nativity, and ascension, as though it carri­ed with it superstition.

C. VII. The fifth Commandement is acknowledged by all, to give in charge the duties of all infe­riors to their lawfull superiors, the due performance of which, is backed with a promise of long life, and enjoyments of such possessions, as God hath bestowed on all in their seve­rall callings. But if such su­periors renouncing God, and all goodnesse, endeavour the oppression, and ruine of those they should protect, are not in­feriors in such cases bound in conscience to resist, for their [Page 89]owne preservation, and force­ably to oppose them, if the case require it?

S. Pauls decision is herein ex­presse for the negative, D. Rom. 13.1, 2. Let every soul be sub­ject to the higher powers, as being Gods ordinance, and cannot be resisted without the penalty of Damnation. But what and they prove so intollerable, that to yeeld to them, should be the undoing of our selves and ours? Not­withstanding Saint Peter will afford no dispensation for this giving honour, and sub­mission: which must be per­formed, not only for our owne quietnesse, and con­veniencies, but for the Lords sake, and not to Kings only that are supreame, 2. Pet. 2.13. and have no superiour judg to be ac­countable to but only God; but also to such governours as [Page 90]they shall put in commissi­on, whether gentle, or fro­ward, must be respected with due reverence in their places. For this is thanke­worthy (saith the same Apostle) if a man, for consci­ence towards God, endure grief, suffering wrongfully. He addes the example of our saviour for confirmation. For hereunto were ye called (saith he) because Christ also suffered for us, leaving us an example that we should follow his steps. Which how sincerely they doe, that corrupt old texts with new glosses, judg where they should be judged: and put that to the question, and carry it how they please, which never heretofore was doubted of, their owne conscience will tell them one day, when they shall be called to repetitions.

SECT. II. Cases concerning the five Commandements of the Se­cond Table.

THe precepts of the se­cond Table have rela­tion to our neigh­bours, and equals, as those of the first had to our Supe­riors. Which neighbour must not be wronged of us, (1.) in his life, by murder, (2.) in his wife, by adultery, (3.) in his goods, by stealing from him, (4.) in his good name, by bearing false wit­nesse against him, (5.) no not so much as in desire. But our utmost endeavor must be, for preserving all these blessings in life, wife, goods, and good name unto him: being contented on our part, with [Page 92]what God hath blessed us with, in all those particulars; not wishing to better our estates, by the diminishing of anothers, nor grudging that our neighbour enjoyes more plenty, then our selves, but holding, that which God hath sent us, to be the fittest portion for us.

Concerning then this sixt Commandement of the ten, C. I. and first (as we reckon) of the second Table, Thou shalt doe no murther, that is, thou shalt in no sort wrong thy Brother touching his life, but doe the best to preserve it, a scruple may be raised, Whether a man upon any pretense to avoid any inconvenience, or to attain any bettering of his estate, may be his owne executioner, and make himselfe away?

He may not,D. and that by vertue of this Commande­ment. [Page 93]For if our love to our Neighbour, must be patter­ned by the love we beare our selves, according to that, Thou shalt love thy neighbour as thy selfe: Then if thy Neighbour may not be slain by thee, neither any violence or injury offered unto him tending that way, much lesse canst thou in conscience kill thy selfe, or use any meanes on purpose to shorten thy dayes, be the pretext never so specious, (2.) Instances out of Scripture, (1.) of Samp­son, (2.) Saul, 1 Mach. 6.46.2.14.37. (3) his armour-bearer, (4.) Eleazar Savaran's Desperate adventure upon an Elephant, (5.) Razis, and (6.) Judas Iscariot, yeild not the Least excuse for so unnaturall a fact. For though somewhat may be said for Sampson, that he intended not his owne death, but revenge on his e­nemies, [Page 94]as Eleazar did the ho­nour of his Countrey, and re­ligion; yet Razis violence can hardly be excused, Saul's and his armour-bearers must needs be condemned. Achitophels is set up, for a patterne for all perfidious politicians to take example by, and Judas left as a monument to the terror of all traytors, that buy and sell their Masters. (3.) Those that through drinking, drabbing, or needlesse quarrelling, ha­sten their owne ends; as also through peevish vowes, af­fected sorrow, or wayward melancholy dammes, neglect their owne preservation, by all decent meanes offered, may doe well to consult with their owne consciences, whether they come not within the compasse of this command, thou shalt not commit murder, neither on thy self nor others. [Page 95]But of others more hereaf­ter.

Next the preservation of Gods image, in being tender of mans life, the upholding and keeping his temple from pollution is especially to be respected, which is done in this seventh commandement, thou shalt not commit adultery, wherein not only all kind of uncleannesse, and incitements thereunto tending, and allu­ring are utterly forbidden: But modesty, shame facenesse, and continency in thought, word, and deed, are establish­ed. In which this scruple may first arise.

Whether marriages within degrees of consanguinity, or affinity prohibited, Levit. 18. or of patties separated after lawfull wedlock, while both re­maine alive, or polygamie that multiplyeth the couple, that [Page 96]should make but one flesh, in conscience may be condemned, as adulterous?

The safest tenent is that they may and ought.D. For these prohibited degrees, in Leviticus are urged by God, as the dictates of nature, ex­tended as well to all gentiles, as Jewes, by the text it self. For all those abhominations have the men of the land done which were before you, Lev. 1 8 27 &c. and the land is defiled. For which of­fences they were spewed out, and that soule shall be cut off from among his people, that is found in the like transgressi­ons. (2.) Then for the indis­soluble bond of wedlock, but only by death, our Saviour and the Apostle are so pun­ctual, that it should terrify any one free to marry a party divorced, and not by death seperated. Fornication indeed [Page 97]may make a separation, but not justifie the marrying of the party innocent. Why may not upon repentance, and a­mendment of the party of­fending, a Christian recon­ciliation be made? after which, if fornication prece­dent had dissolved the band, a new marriage of the party so dissolved must be made, before they may lawfully come againe together, as man and wife. Beside this openeth a gap to wicked people, that are weary of their first engagement, by wickednesse to make a way for freeing thēselves of it, to satisfie their leudness, under a pretence of law. And (3.) for Polygamy, or taking more wives then one at a time, the examples of the fathers of the old Testament cannot satisfy the conscience of [Page 98]those, who live under the New, being taught by our Saviour, that from the begin­ning it was not so: but two only were appointed to be one flesh. And therefore what was not taxed in good men, but borne with in Gods not revealed designes, must not make a rule for posterity, who are tyed to follow Gods precepts, not all the best mens actions in cases of conscience: accord­ing to the Apostles limited exhortation,1 Cor. 11.1. Be ye followers of me, as I am a follower of Christ.

Whether painting, C. III. or patch­ing of the face, crisping and curling of the hayre, exposing the nakednesse of the neck or paps (which as attractives or incentives unto lustfull de­sires) especially by such wo­men, that have husbands; and [Page 99]that in publick assemblies, in conscience may be used, or ap­proved of?

In matters of indifferency,D. custome, & shunning singu­larity may pick out some ex­cuse. But those, who shall consider the censure past up­on the daughters of Sion in that behalf, by the Prophet, Isai. 3. and the wholsome in­struction left by the Apostle to wives, 1 Pet. 3.3. (which others also may doe well to follow) whose adorning, let it not be that outward ador­ning of playting the haire, and in wearing of gold, and put­ting on of apparell, but let it be the hidden man of the heart (in that which is not corrupti­ble) even the ornament of a meeke, and quiet spirit, which is in the sight of God of great price, will be very cautious how they adventure in this [Page 100]particular; surely the Blessed Virgin would have been a­shamed to have admitted such garments, as now Su­perstition adornes her Sta­tues with to set her forth, for spiritual fornication. And S. James would have cryed out, at the sights in these times,Matt. 11.8. Ye adulterers, and a­dulteresses, know ye not that the friendship of the world is enmity with God? Whosoe­ver therefore will be a friend of the world, is an enemy of God. Jam. 4.4. Our Saviour taxeth not the soft rayment of those that dwelt in Kings houses, whereby differences of places, and degrees are ac­cordingly distinguished; but thereupon to paint with Je­zabell, and riot with Dives, Jer. 3.3. and leave poore Lazarus to the dogs provision, this is to put on a Whores fore-head, a­gainst [Page 101]all modesty and con­science.

Whether dancing of men and women together, C. IV. frequent­ing stage-playes, enterteyning lascivious songs, delighting in idle Romancies of love-bookes, or the like, come not as much within the compasse of this commandement, as the looking upon a woman, and the lusting after her? which our Saviour pronounceth to be adultery in the heart. Matt. 5.28.

There is a saying among Philosophers,D. things com­monly prove as they are taken. Dancing of men with women, why may it not be as harmlesse as the sitting of them together at the Table, or in other assemblies? And what prohibition have we a­gainst Stage-playes, that be­ing cautelously penned, and decently acted, they should [Page 102]not passe for commendable recreation, for those that are fit spectators of them? So well contrived, and well languaged Romances (as some terme them) may be allowed to be read, by those that know to make use of parabolicall, and emblematicall Proposalls. They state not the question, that decry wine, be­cause Drunkards abuse it. Old mens stoicall sewernesse must not blame Saint Paul's con­fessed weaknesse, that when he was a child, he spake as a child, he understood as a child, and thought as a child, 1 Cor: 13.11. But rather endeavour, by all religious inducements, to draw those that are be­come men, to put away childishnes. Let young Chim­ham goe with the King (saith old Barzillai) and turne Courtier to serve his Ma­ster. [Page 103] But I that am a man of foure score, and now past feasting, or hearing any more the voice of Singing men, and singing women, let me goe home, and be buried with my ancestors, 2 Sam: 19.35. And that wise King-preacher (as well gifted as any in these dayes) hath told all posterity, that as there is a time to weep, so there is a time to laugh, and as there is a time to mourne, Eccles. 3.4. so there is a time to dance.

The eight Commandment, thou shalt not steale, bringeth us from the conflicts of the flesh, confined in the former precept, to the dealings a­broad in the world, to try how conscience will be there esteemed of. Wherein the cases of Sacriledge, abusing things consecrated to pro­fane uses, (2.) cheating, or cozening in all sorts of con­tracts, [Page 104](3.) diverting, or de­priving the true owners of their right, being of speciall note, this one question will serve in stead of many.

With what conscience Lay-Impropriators withhold Tithes, C. V. or any other rights from the Church? or Mer­chants, and other trades-men over-reach those they contract with by any kind of deceit? Or carelesse debters that take no course to pay their Credi­tors, or provide things honest, or befitting themselves and families, and yet thinke to be freed from the breach, and penalty, not from the burning in the hand only, but from the burning in the heart for no­torious thieves?

Those that are found guil­ty in these,D. and the like crimes, have no other salve for a festering conscience, [Page 105]then that Joshuah advised Achan unto, to take off the venome of his sacriledge. My son give glory to God, make Confession what thou hast done, that Satisfaction may be made, before thou, and thine be ut­terly undone. Ios: 7.19. The accuser will be found to re­inforce the evidence, till Satisfaction be made. Will a man rob his God? but ye say, wherein have we robbed thee? In tithes, and offerings. (But what of that? We have law to back us, yet marke what followes) Ye are cursed with a curse; for ye have robbed me, even this whole Nation, Mal. 3.8, 9. Be not deceived, God is not mocked, he is a consu­ming fire, and who will justifie where he condemneth? Prov 11.1. Lev. 19.36 Deut. 25.15 Pro. 16.11.20.10.23. Rom. 13.8. Cir­cumvention and fraud, or any kind of cheating by weights, or balances, or shop­rhetorick, [Page 106]he taketh for no other then smooth theft; And will have his servants to owe nothing to any man, but that they love one another. He that is quitted by humane preces­ses, may be cast and hanged at the Bar of Conscience; which will never cease to be clamorous here, nor gnaw as a worme hereafter; if satis­faction be not made, not by poore put-offs, but reall in­tendment, and restitution.

Concerning the ninth Com­mandement,C. VI. which forbids us to wrong our neighbours re­putation by any means, under the expresion of bearing false witnesse:Ephes. 4.15 and enjoyneth us to speak the truth by all means in love, for the setting forth of Gods glory, and the good of our selves and others. The Case may be, whether the meaning of it be so rigidly to be taken, [Page 107](1.) That the telling an un­truth by Abraham, and Isaac to save their Wives chastity: (2.) By Jacob to beguile his brother of his blessing: (3.) Of the Aegyptian Midwives to save poor infants from drow­ning: (4) Of Rahab, and the good woman of Bahurim for protecting of the faithfull State-messengers: (5.) Of Chusai, for defeating the treacherous designes of the son against the father: (6.) Of Jehu, for grubbing up the Baalites root and branch: (7.) Of Ananias, and Sapphira, to keep something about them, to trust to, howsoever things should fall out, may not with a safe conscience be followed? The like may be held of pre­tences making shew of one thing, and meaning another, as that of Jaell to Siserah, and the seeming of our Saviour, [Page 108] who made as if he would have gone further, to the disciples, travailing to Emaus, yet by the event may be gathered, meant no such matter?

Lyes, D. the chief thing for­bidden under the name of false witnesse, are consented by all to be either, (1.) per­nicious, (2.) officious, (3.) flashes of wit to make sport. The pernicious lye, that ten­deth to the apparent wrong of any one, is condemned by all: but an officious lye, fra­med on an occasion to doe a deed of mercy, or preventing of an imminent mischief, wth that merriment of the third sort of jesting lyes for re­creations to shew wit, or make sport, are exempted by diverse from the mark of sin, and so taken off from the ju­risdiction of this commande­ment. But the better groun­ded [Page 109]opinion is, that no lye of what kind soever can be justified. For the text is plaine, ye shall not steale, nor deale falsely, Lev. 19.19.11 nor lye one to a­another. Put away lying, speake every man truth with his neighbour, For we are members one of another: and members of the same body should naturally con­cur, for the preservation of the whole, which consisteth in mutuall agreement. And when lyars come to be cen­sured, there will be allow­ance out of doubt had, ac­cording to the proportion of wrong done, or intended, without any distinction, or exemption. Lyars are chain'd amongst the fearfull to stand up for Gods truth,Revel: 21. 8 amongst infidels, and abhominable, amongst murderers, and whore-mongers, sorcerers, and [Page 110] idolaters, which shall have their portion in the lake which burneth with fire and brimstone, which is the se­cond death. Now, for an­swer to the instances given, which seem to make some lies passeable. Howsoever, Apologies in particular may be made to excuse them from being lies, this generall rule may serve, That where the Scripture sets downe Hi­storically, that which hath been done, without manifest appro­ving of it: the deed with all the circumstances is not a dire­ctory, or warrant for our man­ners, which are to be guided by Gods precepts, not by Mans practice: for the best mens actions may have some im­perfection in the carriage, which Gods infinite wisdom turns to his owne glory, not [Page 111]proposeth to us for imitati­on, where precept is to the contrary. Our Saviour told not the travellers to Em­maus, that he would goe far­ther; but they conceived by his posture, that he would, which he took on him not to deceive them, but to quicken their desires, to retaine that which he had purposed to doe for their good. Let this Case of Conscience lie ther­fore against all sort of collu­sion, whether in sport, or earnest; for Gods truth is not to be played with, but as the third Commandement beats down swearing to Gods dis­honour, so this ninth allows no lying, whereby truth and plain dealing with any one may suffer injury.

The last commandement puts the ax to the root of the tree, and excepteth not a­gainst [Page 112]externall acts, with internall purposes, and as­sent: but the very motions of corrupted nature, that bubble up against Gods law. So that originall sin is here as it were knocked on the head, lest the cockatrice, not cru­shed in the egge, might prove a masterlesse serpent. The vertues here prescribed are a hearty submission to Gods command, without the least regret within, and a content with outward meanes, with­out grudging at others more happy condition. Whence the case may arise,C. VII whether we may (which is done too of­ten) wish, with a good consci­ence, that any thing should be withdrawn from our neigh­bour to his prejudice, and con­ferred upon us, who rest not content with what God hath­given us?

Such wishes, concupiscence, or desires, are the seeds of all mischiefs, and have their o­peration in touching, tickling, and tarrying thoughts, from which arise desire, assent, and action. For the two last of which, that is, assent and acti­on, the precedent comman­dements take sufficient or­der: but here the involuntary motion, and pronenes to sin without consent is taken no­tice of and censured; that man may be carefull of his most retired plots, seeing the searcher, and tryer of the heart and reines calls all to a reckoning.Philip: 4 [...] I have learned (saith the Apostle) in what e­state soever I am, therewithall to he content. That which our Saviour put off the tempting, entrapping Pharisees, and Herodians with,Mat. 22.21 give unto Caesar the things that are Cae­sars, [Page 114]and to God the things that are Gods, may serve by way of arbitration to direct our conscience in this behalf. Let our affections thus resolve. I am fully content with that house, wife, servants, or sub­stance, or any other thing that God hath blessed me with. I heartily thank him for it, and beseech him that I may so improve it, that my reckoning at the last account may receive a, Qui­etus est, or approbation. And let my neighbour enjoy his on Gods name, whether it be more, or lesse then I have, or he useth aright. To behave our selves otherwise were to question Gods wise­dome, and grudge at his di­stribution, who giveth and taketh away not according to our appetites and fancy. Not our wishes, therefore, [Page 115]wild and witlesse, but his will must: be, that a good consci­ence should alwayes wait up­on: Which if it were done, it would prevent the mani­fold law-suites, and quarrels, that breed so much vexation, and disasters among Christi­an neighbourhood; and set a good tune to that passage of the Psalmist, Turn again then unto thy rest O my soul, for the Lord hath rewarded thee! And why? thou hast delivered my soule from death, mine eyes from teares, and my feet from falling, that I may walke be­fore the Lord in the land of the living, Psal. 116.7.8.9.

Chap. V. Cases upon consideration of the Lords Prayer.

FRom the first word our (as it lyeth in our language) and holdes forth a generall,C. I.without exception, some con­science may haply scruple, whether it be lawfull to pray for all sorts of people, without distinction, amongst whom some are departed this life, and can receive no benefit by our prayers, others may have sin­ned against the Holy ghost, and God's decree is past upon them, for whom we are not to pray.

An evill man,D. in an evill way, petitioning for an evill thing, may speed no better then Bathsheba did for A­deniah, in her suit to So­lomon, [Page 117]to give him Abishag to wife: charity in our praiers is to be understood to extend no further, then Gods word doth limit it. To pray for the dead, who have their immutable doom, we have no warrant. It is sufficient ground therefore for our conscience in this behalf, that God would have all men to be saved, and come to the knowledg of his truth, to make it a petition in our Li­tany, that it may please him to have mercy upon all men, we beseech thee to hear us good Lord. Wherein we expresse our charitable desires, leaving it to God to distinguish for whom our prayers shall be effectuall. A further directi­on may be that of our Savi­our to his Disciples;Mat. [...]0.11, 13. if ye come into a house, salute it, and if the house be worthy, let [Page 118]your peace come upon it, but if the house be not worthy, let your peace returne to you. So our devotion in prayer for all shall be acceptable to our father, who maketh his sun to rise on the evill, as on the good; and his raine to fall on the unjust as on the just: though the saving benifit thereof shall redound only to those, whom God hath appointed it shall take with.

The second word in our Lords prayer is,C. II. Father, which shew­eth to what person in the blessed Trinity, we should direct our prayers. This prayer then be­ing not only a prayer to be used of all, but also a patterne to all, what warrant then hath a scrupulous conscience to di­rect its prayers (not to Saints, or Angells, or any other crea­tures, for that good Christians are easily satisfied in, but either) [Page 119]to the Son, or holy Ghost? in as much as we are precisely to keep to the rule which our Saviour hath left us, and not to frame other devotions, how religion soever they may seeme to be, according to the model of our owne fancies.

This ground being laid in our Creed, D. that the three Persons, howsoever distinguished, are but one, God: it will necessa­rily follow thereupon, that whosoever prayeth to one, prayeth to all: and all the persons howsoever distin­guished in themselves, yet in relation to the creatures may be called Father. And beside, for the directing of our prayers to the Son, we have that of Saint Stephen, Lord Jesu receive my spirit, Act. 7.59. And for that of the holy Ghost, who gave a com­mandement separate me Bar­nabas [Page 120]and Saul to the worke which I have called them, which must needs be taken for the command of a per­son, that was God, It fol­lows, after they had fasted and prayed, 3. to whom can we ima­gine that they have prayed, but to him who gave the command?Matth. 28. This is confirmed by our baptizing equally in the name of the holy Ghost, as of the Father, and Son: and by S. Pauls blessing, ta­king in equally the Holy Ghost, with the Father, and the Son. Where he maketh this as his ordinary blessing, The grace of our Lord Jesus Christ, 2 Cor. 13.14 and the love of God, and the Communion of the Holy Ghost be with you all. Where the putting of Jesus Christ before the Father plainly sheweth, that (as we have it in Athanasius Creed) in this [Page 121]mysterious, and sacred Tri­nity, none is afore, or after another, none is greater or lesse then other. That which is done therefore to one, is done to all. For which that attribute, in the prayer of the Apostles, may be taken for a further ground. The Text is, they prayed, and said, Act. 1. thou Lord which knowest the hearts of all men. To him that knoweth therefore our hearts, and to no other, we may safely direct our prayer; and who will deny that the Holy Ghost knoweth our hearts? which is said to guide, and lead into all truth. That petition therefore in our Liturgy, with the like, O God the Holy Ghost, proceed­ing from the Father, and the Son, have mercy upon us mi­serable sinners: and the Doxo­logy so often repeated, glory [Page 122]be to the Father, and to the Son, and to the Holy Ghost, cannot be excepted against, but only by such wretches, which deny the Sacred Tri­nity. Notwithstanding as some prayers are private, of, or by our selves: others publick, with the congrega­tion: As private prayers are, usually, not necessarily, di­rected to either of the Per­sons: So publick are most orderly in the first place ten­dered to the Father, through our Lord and Saviour Christ Jesus, that he will vouchsafe us his Holy Spi­rit, to furnish us with all blessings, to accomplish all our warrantable petitions. And according to this are all, or most of our Liturgi­call petitions framed, which in an uniformity shew the order of the Persons in the [Page 123]Trinity, and prevent di­stractions, which might arise amongst the weaker by rea­son of variety.

From the first petition, C. III. hal­lowed be thy name, may arise this doubt. That in as much as our Saviour approved of such as cast out devills in his name, yet followed him not, and would not have them forbid­den: and the Jewes attribute, even at this day, a virtue to the name Jehovah, that mira­cles may be done by it, in re­gard whereof, in reverence they dare not to utter it: Why may not we thinke that the name of God used by Magi­cians, and exorcists gathered by Cabala from the Scripture, may worke wonders in casting out divills, curing diseases, and foretelling events, and thereupon with a safe con­science have recourse to wi­zards [Page 124]for aid in that behalfe?

The name of God, in the scripture, especially impor­teth propriety, authority, and ability. So that being bap­tized, in the name of the Fa­ther, and of the Son, and of the Holy Ghost, we are made Gods peculiar, to submit to his authority, under the pro­tection of his omnipotent a­bility. In this petition there­fore it is, as foolish, as super­stitious, by the name of God to understand, from the coupling of the letters, the sound resulting from it; or to imagine an hidden virtue to be in the characters, or sound of words, to terrifie spirits or worke other won­ders. The hallowing of Gods name is the setting forth of Gods glory, in all his attri­butes, to which all our peti­tions must be referred, that [Page 125]his kingdome in his Church may be promoted here, to be perfected hereafter in hea­ven: and his will be done in order, according as is pre­scribed in his word. Which warrantable directions we have from that guide that will not deceive. Saul will get cold comfort by consu­ting with the witch of Endor: 1 Sam 28. 2 Kings. 1 or Ahaziah by sending to Beelzebub of Ekron. Our Sa­viour reproveth, rather the aemulous jealousie of his dis­ciples, then approveth of the parties that made use of his name, whom they would not follow. Concerning which we have his censure, many will say unto me in that day, Lord, Lord, Matt. 7.22 have we not prophecied in thy name? And in thy name cast out devills? And in thy name done many wonderfull workes? I then [Page 126]will professe unto them I never knew you, depart from me all ye that worke iniquity. The seeking therefore to such de­luded by Satan, and delu­ding others, is a departure from God, wherein he, that turnes himselfe into an Angel of light, will be found at length to be the Prince of darknesse, worse then a light angel, and will help the bo­dy and state no further, then to gaine upon the soule to its eternall ruine.

Whereas, C. IV. in the fourth pe­tition, we beg for our selves, all things necessary for our corporall sustenance, under the name of daily bread, that frugality may be thought to be justly implyed: which ex­cludes any extraordinary pre­parations in feastings, appa­rell, building, more then ne­cessity requireth; with what [Page 127]conscience can we goe beyond that we daily desire? Since such superfluities, our Saviour telleth us, the nations of the world seeke after, and the A­postles rule is, Luk. 12.20 1 Tim. 6.8. having food and rayment, let us be there­with content.

Herein the circumstances of time, place, our abilities,D. condition of estate, and life, with the end, why sometime the ordinary course is excee­ded, varieth the case.Gen. 18.6, 7. Abra­ham for enterteyning the angells made better then or­dinary provision: and at the weaning of Isaac made a great feast. And what extra­ordinary diet there was at the time of shearing their sheep,1 Sam. 25. 2 Sam. 13. the story of Nabal and Absalom sufficiently declare. To this purpose, that chea­ring up of Nehemiah to the people that mourned at the [Page 128]hearing of the law, which they had transgressed, is worth the noting. Goe your way, eate the fat, and drinke the sweet, and send portions to them, for whom nothing is prepared: for this day is holy unto the Lord. Nehem. 8.10. And the good father in the Gospel thought his best pro­vision not good enough, for the welcoming home his pae­nitent prodigal: Luk. 15.25 but Musick, and Dancing must be had for the complement of the festivity, and gladnesse. Ex­pences therefore in this case must be considered, either in an ordinary course of provi­sion, and so they are to be li­mitted by a temperate fru­gality, and discretion, accor­ding to the severall estates of men or condition: or upon just causes of augmentation, or sparing. For as there is [Page 129]variety of bread, apparell, and calling; so the allow­ance must be measured ac­cordingly. Our Saviour in­vited himselfe to Zachaeus house,Luk. 19. who strained himself out of doubt, to give his best entertainment, and it was wel taken: but Judas had a check for blaming Holy Ma­ry's profusenesse.Jo. 12.4. How soli­citous was the Blessed mother, Joh. 2. that the marriage feast should not be discredited, for want of wine? And how unexpectedly did our Savi­our supply it? Feasts then and triumphs may be often celebrated, in due time, and place, by those whom it may concerne, for expressing our thankfulnesse to God, and praising his bounty: as fasts, and humiliations are, on o­ther occasions, to turne away his indignation from us, by [Page 130]our hearty repentance. The kingdome of God consisteth not in eating, and drinking. Let all be done to Gods glory, as he hath prescribed. Daily bread, here, is to be taken, for the portion fit for every ones condition. Then as in the ordering of Mannah, he that had gathered much, had no­thing over, and he that had gathered little, had no lack.

If our trespasses,C. V. or debts, are desired to be forgiven us by God, no otherwise then we are content to forgive our debtors, or those that have trespassed against us: with what conscience then can we sue for our debts, or prosecute those that any way have wrong­ed us, or Lawyers take fees for the promoting of such?

Offences, D. or debts may be such, as either intrench upon [Page 131]Gods glory, Church, or Word, in which all true Chri­stians have an interest, and we are not to forgive, or re­mit; but tyed to prosecute the offenders, that so they may be brought to a just sa­tisfaction, according to our power, or condition. Other differences, and debts there may be, wherein our persons are only concerned, without the least prejudice to any o­ther: and these only are here required to be remitted, that our suit may have no demur at the throne of grace. We find what a great sum was remitted to the penitent debtor, upon his free ac­knowledgement, and pro­mise of his faithfull endea­vour to satisfie. But when he fell so foulely upon his indebted brother, O! what a heavy doome the mercifull [Page 132]Lord laid upon him. O! Thou wicked servant, I forgave thee all that debt, because thou de­siredst me: Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity en thee? Now debts, that are due unto us, may be not only required for sup­plying of out owne necessity, but support of our family, and retinue; who thereby have also in them an interest; and when a wrong done to my Person, stayeth not there, but doth reflect upon my calling, and reputation, which I am bound to main­taine, and often breaketh out further, to the dishonour of God himselfe, or of his Church, or word, the encou­ragement of the wicked, and scandall of the wel-affected, remission in such cases may prove so unseasonable, that [Page 133]if justice be not executed to the utmost, it may cause the Sword thereof to turne back, and to prick him that endea­vours to put it up. Thus Saul was punished for spa­ring Agag, 1 Sam. 15. and a lion killed that party that would not strike,1 King. 20.36. when a Prophet from the Lord Commanded him.

From the sixth petition, C. VI. Lead us not into Temptati­on, seeing it is apparent, that Temptations are from God, as they are from Satan: what Characters of difference may the conscience find to discerne the one from the other, that it may make the true use of both to Gods glory, and his owne contentment?

As, in the originall, D. there is a maine difference between [...], and [...]: so in our tongue a triall from a tentation hath an evident [Page 134]distinction. It was no tempt­ing of Philip, when our Savi­our put him the question to try him; because he himself knew what he would doe. Gods tempting therefore of Abraham was but to try, whether he preferred his Faith in him, before naturall affection to his onely Son. But Satans tempting of Adam was to his ruine. The scope, and end of the Suggestion therefore is a sufficient differ­ing of a tryall from God, and a plot from Satan. Saint James tells us, that when a man is tempted, he is not tempted of God. For God (saith he) cannot be tempted of evill, neither tempteth he any man. But every man is tempted, when he is drawne away, and enticed, Jam. 1.13, 14. Such temptations are most commonly (1.) to wan­tonnesse, [Page 135](2.) to securitie, (3.) to Vain-glory, (4.) to contempt of Gods word, and Ministers, (5.) to revenge, (6) to Covetous­nesse, (7.) to despaire. Sampson, Solomon, Achitophelly, Davids numbring of the people, he that built his barnes in the parable without thinking on the Author of his plenty, Achans sacrilege without minding Gods inhibition, Judas executing himselfe without consideration of the mercy of his Master, are Sufficient instances from whom such Temptations proceed. But Gods fiery tryall hath another issue of joy,1 Pet. 4.12 and comfort, that we are made Partakers of Christ's suffe­rings, that when his Glory shall be revealed, we may be glad with exceeding joy. Our petition therefore to God is, that in consideration of our [Page 136]owne weaknesse, and the forces, and sleights of our adversaries, that he will not expose as to be tempted a­bove that we are able: but, if it stand with his good pleasure to try us, to make a way to escape, that we may be able to beare it. As he did to Job, 1 Cor. 10.13 to his Disciples, to the Martyrs, who have left their victorious trophees for us to imitate. But deliver us from evil. Some make this petition an explication of the former; and the sense to be no other, but to be free from the dangers, that Temptations may cast upon us. But the Ancient make it the seventh petition; and o­thers take it in this sense, that whereas formerly we beg Protection from seducing allurments of the world, and the flesh, which can only [Page 137]flatter us into mischeife: so here we sue for garding pa­tronage, from the violent assaults of the devill, which goeth about night and day as a roaring lion, seeking whom he may devoure, and cannot be withstood, but only by the lion of the tribe of Judah, who hath a chaine to bind him, and a kennell to coope him up, that a legion of them have not power to hurt a hog, without expresse leave. This interpretation the word favoureth, where it is in the original, deliver us from that evill, or that evill one, by an excellency termed the tempter.C. VII. Whence a scruple may arise. What is to be thought of those that are commonly held possessed by the devill, or haunted with evill Spirits, and by what meanes we are bound in conscience to [Page 138]procure them releif, and com­fort?

Especiall care must be taken that there be no collu­sion in the businesse.D. It is well knowne what Popish Priests have attempted in this kind, to re-establish here amongst us their Superstiti­on: as also the disciplinarians to overthrow our Apostoli­call Church government. But if upon due search, and ob­servation, such possession, or obsession be found, no re­pairing must be thought upon to conjurers, white, or curing witches, or purring any con­fidence in crucifixes, holy water, consecrated hoasts, or charmes, bus by most humble, earnest, perseve­ring addresses to God, joy­ned with fasting; which is the method prescribed by Christ, Matth. 17.21. Ta­king [Page 139]this for our ground, Our Father, which art in heaven, deliver us from this grand evill. The woman of Canaan, Mat. 15.22. herein is to be imitated. She applyeth her selfe directly to our Saviour, was not daun­ted with the uncomfortable interposition of the disciples, send her away, for she cryeth after us, v. 23. gave not over suit upon our Saviours first put off, I am not sent, but to the lost sheep of the house of Israel, v. 24. resteth not upon a second more harsh deniall,v. 26. it is not meet to take the childrens bread, and give to dogs: but persevering obteins with a high commendation, woman great is thy faith, v. 27. be it unto thee even as thou wilt,v. 28.and her daughter was made whole from that very houre. But here we are to looke, that fits of deep melancholy, of [Page 140]the mother, Epilepsies, &c. be not mistaken, for possessions of the devill. Physicians like­wise here should be consul­ted with, whose endeavours, accompanied with the pray­ers of Divines, and good people, will give ease at least and comfort, if not doe the cure.

CHAP. VI. Cases upon the Sacraments.

SAcraments are Signes of Gods favours, and seales of his covenants made with us for our salvation. These, in the new Testament of our Saviours immediate instituti­on to be such, are but two: the first of admission, or re­ception into the Church, [Page 141]which is Baptisme: the other of continuation, and nourish­ing in the same, and that is the Lords Supper, both ha­ving plaine institution from Christ, distinct Signes Signi­fying, and Graces, and Bene­fits Signified, and conferred by them.

And here (as presumptuous Fanaticks have now bewitch­ed poore Christians) it may well be made a case of consci­ence in the first place, C. I. whether the Sacrament may be admini­stred without a Minister law­fully called, and there be a nullity in the action that in this case is done by any other?

To this twofold proposall we must give distinct an­swers.D. We know in the old Testament how hard it went with the 250 Intruders upon the Priesthood, designed to the Levites, who perished in [Page 142]the contradiction of Corah. Num. 16.24. Saul lost his Kingdom with­out a calling,1 Sam 13.13. and King Uzzah (otherwise a worthy Prince) carried the leprosy with him to his grave,2 Chron. 26.16 for daring to burne incense upon the Altar, to the which he had no lawful call. Whereup­on we have that of the Apo­stle in the Hebrews,Heb. 5.4. No man taketh this Honour upon him, but he that is called of God, as was Aaron. Our Saviours command was onely to his Disciples, that as they were to Preach the Gospell, so were they to Baptize, in the name of the Father, Son and Holy Ghost. And to his Disciples only it was left to celebrate his Supper, in re­membrance of him, which all Churches have followed in their Successors. To the se­cond scruple, if women, or [Page 143]other Lay-people, in defect of a Minister, should take upon them to Baptize, yet doe it in a right way, before Men, the Baptisme may be taken for good, though they sinned that did it, because the efficacy of the Sacrament dependeth upon Christ, that ordained it, not the Minister that gives it, provided that afterward it come under the examination, and approbati­on of the Church. Few of the Laies have adventured a­mong us to administer the Lords Supper. But in such exigencies where no Lawfull Minister is to be had, if upon hearty desire of a society of Christians, it should be un­dertaken by a Laick, the fact cannot be excused of the party, that shall proceed further then he hath warrant, in regard that in such a case, [Page 134]the religious desire of the well-affected company will be more acceptable, then the thing done unlawfully. In civil matters will any Par­liament, or Corporation in Universities, or Townes, take his Suffrage for good, which intrudeth himselfe to have an interest in that, to which he is not called? The case is here­in alike. When our Saviour was called to be an arbitra­tor for division of an inheri­tance, man (saith he) who made me a judge? Luk. 12.14 Declaring thereby that no action, espe­cially concerning Gods wor­ship, we must presume to fur­ther, more then by Gods ap­pointment in his Word, we have our commission there­unto.

Whether the Infants of Believing Parents are to be baptized? C. II. in regard 'tis ob­jected [Page 145]they are destitute of Faith, which is the necessary qualification of such who are to he admitted to the Sacra­ment of Baptisme.

‘It hath been the Custome of the Church in all ages (and not at all denied) no not by Pelagius himselfe,D. who denied originall sin) till these latter dayes) to admit the children of be­lieving parents to the Sa­crament of Baptisme, and that as a Right due unto them, by especiall priviledg of birth, within the bosom of Holy Church. Wherein the Church may be said not only to have the exam­ple of Christ to lead her thereunto, who commanded little children should be suffe­red to come unto him, & laid his hands upon them, the Kingdome of Heaven consist­ing [Page 146]of such. Mat. 19.14, 15. But likewise was warranted by that inference of the A­postle, if the root be Holy, the branches are also Holy. Rom. 11.16. Which though it be immediately spoken con­cerning the Jews, and their off spring, yet by a parity of reason may be accomoda­ted to Christians, and their Children. An Ecclesiasticall Sanctity being to be found in these, as wel as the other, whereby they have a pre­sent interest, and right to those means, by which the ordinance of Christ is, his Church should be Sanctifi­ed. Neither may the Chri­stian Childes incapacity to believe, or understand the nature of the Baptismall vow be any bar for his ad­mission thereunto, more then the same incapacity in [Page 147]the Jewish, was an obstacle to his circumcision: who it is presumeable, at eight dayes old could then under­stand no more of the Cove­nant, of which Circumcisi­on was the Signe, then the Christian infant now can of the promise, and vow made by him in Baptism; and yet was he commanded to be circumcised under paine of excision, Gen. 17.14. Add to this that infants, as well as men, were admitted to en­ter into covenant with the Lord under the Law. Deut. 29.10, 11, 12. And why by the same reason should they not enjoy that priviledg un­der the Gospell? and so Bap­tisme the Sacrament there­of. The Covenant of the one being as ample, and of as large extent as the other. For which we have the ex­presse [Page 148]judgment of Saint Peter, Act. 2.38.39. We shall find therefore the Bap­tisme of infants continued all along in the Church in an uninterrupted line. Which custome of theirs certainly was derived from the Pra­ctise of the Apostles them­selves, if we wil give any cre­dit to the authority of O­rigen, St. Austin, Ecclesiae ab Apostolis traditionem accepi [...], eti­am parvulis dare bap­tismum, in Rom. c. 6. and others of the Fathers: or have any regard or consideration that the Apostles themselves did baptize whole houses; in which it is to be conceived there were some children,Augustinus l. 1. de pec­cat. merit. c. 16. dicit, traditio­nem bane a Domino per Aposto­los manas­se. [...]. as well as those of riper yeers. And with small force of argument may that of Mat. 28.19. Go teach all nati­ons Baptizing them &c. make this to signify nothing, if it be remembered that the word in the originall (in our [Page 149]translation tendred to teach) is properly, and according to the genuine signification thereof to make Disciples, or receive into Discipleship all nations, &c. of which Bap­tisme is the ceremony; It be­ing the Sacrament of our initiation, or admittance in­to the School of Christ: and of this infants are as capa­ble, as those more growne in yeers. To make a disciple not denoting that any one cometh such to the School of Christ, but what after­wards he becometh by Christian institution. Of which thing the Church hath been very carefull, providing for them Sponso­res, who are not only wit­nesses of the promise, and solemne vow made by them in baptism▪ but Sure­ties for them also; and in [Page 150]case of the death, or neglect of their parents, when they come to age, are bound to see them Christianly edu­cated, according to the te­nor of the obligation entred into by them.’

Whether Baptisme be neces­sary to salvation, C. III. that all dy­ing without it, even infants are damned? and what is to be thought of those persons, through whose default, chil­dren are deprived thereof, & dye not having received it?

‘That regeneration is neces­sary to Salvation, or Eter­nall life, doth manifestly appear, by what our Savi­our taught Nicodemus, Jo. 3.3. of which as the Spirit is the necessary inward cause, so Baptism is a neces­sary outward mean there­unto. v. 5. Hence God is said with water to sanctifie, [Page 151]and cleanse his Church. Ephes.5.26. Saint Paul cal­leth it the balne. or font of regeneration. Tit. 3.5. And Saint Peter adviseth men to receive it, as an outward effectuall meanes, for the re­mission of sins, Act. 2.38. Upon this ground many of the Fathers judge very se­verely concerning such, who have died unbaptized, especially Infants; towards which, there is none more rigid, then Saint Austin: who is therefore styled, du­rus pater infantum. Yet the Church herein hath shewed her selfe a more indulgent mother, and hath mingled her Judgement with Mer­cie, having constantly held, that as the wilful neg­lect, or contempt thereof, is a sin of a very high nature, and damnable, as may ap­pear [Page 152]from the punishment to be inflicted upon the un­circumcised, Gen. 17.14. That soul shall be cut off from among his people, so the pri­vation thereof, where there is an impossibility of having it, hath been supplied to such believers, as have been of judgement by their ve­hement desire of it, and to Infants by the secret de­sire of others. God having not tyed his grace absolute­ly to baptisme. Beside, such is his lenity, that unto things altogether impossi­ble, he bindeth none, and if we cannot performe what is commanded us, accept­eth the will for the deed: or where that is wanting, by reason of their age, doth otherwise dispense with his ordinance, by the secret wayes of his owne incom­prehensible [Page 153]mercy. But notwithstanding this ab­solveth not any from guil­tinesse of blood, whose scrupulous curiosity should cause an ordinance of so high a concernment as this, to be withheld, wherein our mercilesse strictnesse (saith a learned Author) may be our own harm, not theirs towards whom we shew it, and we for the hardnesse of our hearts may perish, albeit they through Gods unspeaka­ble mercy may live. An e­minent example to this purpose, we have in Moses: whose neglect to circumcise his Son, drew a judgement upon himselfe: as the like neglect in us to baptize our Infants, may kindle Gods wrath against us, and that deservedly, if we consider the multitude of souls, that [Page 154]by this meanes may be ha­zarded, should we suffer them to run on, till they come to ripenesse of under­standing; that so they may be converted, and then bap­tized, as Infidels heretofore have been, a cunning arti­fice of Satan to destroy Christianity, by making it a sinne to engage any early to the service of Christ. Wherein the Prince of this world hath managed his businesse with as much sub­tilty, as when he set Julian on work to plunder the Church of their revenue: both equally tending to the destruction of Christian Religion, the one cutting off the branches, as the other did hew up the root.

Whether the signe of the Crosse,C. IV. according to the or­der in our Liturgy, may be [Page 155]lawfully used in the admini­stration of Baptism?

‘Not onely to the Jew is the Crosse of Christ an of­fence,D. but we have those, who though nothing can seem more odions unto them, then to be said to put Christ to death, yet crucifie his members, in revilings, and disgraces: and amongst other reasons they pretend, this is not the least, because they are for the Crosse in Baptisme, and defend the Liturgy in the lawfull use thereof. But to passe by these Sons of thunder. Those that are more mode­rate will rest themselves sa­tisfied with the reason gi­ven by our Church-book, why that ceremony is used, as also for the lawfulnesse thereof: if they will allow the Church what St. Paul [Page 156]giveth to her, a power to en­act laws concerning decency and order: and then con­sider too, that it hath been a laudable rite, and very antient in the Church of Christ, taken up in defiance of the Pagans, to tell them wherein the glory of Chri­stians did consist, even in the Crosse of Christ, which by them was accompted the shame and disgrace of their profession. And though it may be objected now, that the cause being taken away, 'twill be useless if not superstitious to keep it on foot still; yet may such remember, 1. that all things, whose use doth cease, are not presently to be taken away, and de­stroyed: witnesse the brazen Serpent, which was reserved till the dayes of Ezechia, [Page 157]as a monument of Gods mer­cy; to which purpose also the pot of Mannah, and the rod of Aa [...]on were pre­served. 2. Though we have not Pagans to deale with, yet 'tis to be feared there are too many, a­mongst those who take upon them the profession of Christianity, who though they will not endure to be called enemies, yet are de­spisers of the Crosse of Christ. 3. That it doth serve us as a memoriall, to put us in minde of our duty and pro­fession. Neither can it weigh with any rationall man, what is buzzed in the ears of men to amuse them, that it is an Idol, and hath been abused to Idolatry, in which charge the Popish Crosse is concerned, not ours. 'Twill be no good [Page 158]reason, because the Papists have abused the Crosse to Superstition, therefore we should be denied the lawful use thereof. Beside the Sun, and the Moon were worshiped by the Heathen, Paul and Barnabas, deified by the men of Lystra, the bread in the Sacrament a­dored by Papists, yet I hope upon this bottom, none will be so indiscreet, as to adjudge them to eternall destruction. Neither can they be led thereunto from that instance (so much used) of the Brazen Ser­pent, whence it may onely be inferred, that the same individuall thing idolized, is to be destroyed, but not their whole kind. We may not burne all trees, because one tree, or grove hath been abused to Idolatry.’

What is to be done, C. V. that one may worthily receive the Lords Supper?

‘Observe that rule of the Apostle,D. 1 Cor. 11.28. But let a man examine himselfe, and so let him eate of that bread, and drink of that cup. To doe which rightly, it is requisite he make a twofold inquiry into himself, 1. con­cerning his Faith, 2. his manners. 1. For his Faith, that he hath a competent, and right understanding of the principles in Religion, particularly concerning the doctrine of the Sacraments, so as to be able to render some account thereof, as also to discerne the Lords bo­dy; which last, upon no terms, he can be said to doe, who maketh his approach to this Holy Table, with no other devotion, then if he [Page 160]came to sit down at a com­mon repast, the vice not onely taxed, but punished in the Corinthians. 1 Cor. 11. To satis­fie his Conscience therefore in this particular, let him remember,1 Cor. 11.29. 1. it is the Lords body, he is invited to a most high, and mysterious mi­stery; yet such is the love of Christ to him, that he is permitted, not only to look thereinto, but to partake thereof. 2. He prophane it not as the Corinthians did with their owne Feasts, so with irreverence, and inde­votion. 3.1 Cor. 11.31.He judge him­selfe most unworthy of so high an entertainment, and favour a sinner the chiefest of sinners. Now II. for his manners, he is to make in­quiry whether he hath li­ved, according to the rules and doctrine of the Faith he [Page 161]professeth, to which there is required, though not ex­act, yet sincere obedience. If in either of these he prove, and not approve of himself, he ought to abstaine from those holy mysteries, till such time he hath either in­formed his knowledg, or re­formed his manners, at least in a resolution, and serious purpose of Holy living. For as to be qualified to receive this Sacrament worthily, knowledge is necessary to in­struct the head, so likewise is repentance to purifie the heart, both which must be rightly prepared for this work. Neither the ignorant, nor the unholy person being fit guests to sup with Christ. But yet there is one more beside our selves, concerned in this worke, which is our neighbour, towards whom [Page 162]we must he affected with Charity, which is the Sim­bol, or badge of a Disciple of Christ, and is the cement to ioyne, and knit the Com­municants together: whence the Sacrament may in a most sweet, and genuine sense be termed a Commu­nion, without it being ra­ther a disunion, then so to be called. Indeed this is the salt of the Sacrifice, without the which nothing is to be offered, as well un­der the Gospel, as the Law.’

Whether any one who hath a suit at Law with his neighbor, C. VI. or is at private difference with him, may with a safe con­science come to the L: Table?

‘As to private differences, D. the case is quickly resolved. It being manifest that this Holy Feast was instituted by our Saviour, not only to [Page 163] shew forth his death, but al­so to be a Signe, and Sym­bol of Love, with which they ought to embrace each other, that doe partake thereof: 1 Cor. 10.17. And as a commentary to this Text you have the Practise of the Christians in the pri­mitive Church, who before they received the Eucharist, did greet one another with an Holy Kisse, to signify not only their Communion in faith, but union in heart likewise; and therefore im­mediately after it was cele­brated began their agapae, or love Feasts. None therefore are to adventure to offer Their gift on this Altar, Mat. 5.23.24. whose hearts are enflamed with anger, or revenge A­gainst their Brother: but there must be an atonement made with him first, that [Page 164]so God may be atoned, and the Sacrifice accepta­ble. For in vaine doe they beg a boone from the all-merciful Lord, whose mer­ciless hearts are hardened against their fellow-ser­vants. Wherefore all, who expect welcome, here, must lay aside their anger, & come in peace, and love. But though God is pleased thus to pluck the Sword of revenge out of the hand of each private person, yet does he establish it in the Magistrate. For (saith Saint Paul) he beareth not the Sword in vaine, for he is the Minister of God, a revenger to execute wrath upon him that doth evill. Rom. 13.4. Contrary to the calumnati­on of Julian the Apostate; who upon this pretext, that Christian religion did for­bid [Page 165]revenge, did therefore impugne it, as destructive to all government: When it is manifest Christs Do­ctrine abolished not, but did vindicate it rather, not per­mitting every private per­son to usurpe the Supream authority, or sit in the re­gall throne. To decide the first branch of the case therefore, we are to ob­serve and take notice of three things. 1. That judici­all Proceedings at law are not forbidden in the new Testament, but the contra­ry warranted, as may most evidently appear, not only from expresse texts of Scripture, Rom. 13. 1 Pet. 2. But likewise from the ex­amples of Christ, and Saint Paul. Our Blessed Saviour not refusing to answer at the tribunall of Pilat, and [Page 166] Paul himself appealing to Caesar. Whence it will fol­low, that a sute at law with ones neighbour, is no sufficient plea for a man to abst [...]in from the Com­munion. Yet 2. there ought to be labour, and circum­spection that we our selves add not fewell to enflame this publick controversy, or deny such just meanes to quench it, which are pro­posed to bring things to an accord, whereby amity may be established: or contend concerning trifles, and things of no value. They who are conscious to them­selves, that they are pec­cant in any of these particu­lars, are not clad with the Wedding Garment of love, and so cannot hope for any kind reception at the hands of Christ in this great ban­quet. [Page 167]To which purpose it is desired of them, they should take a view of these places in Scripture, Rom. 12.18. If it be possible, as much as lieth in you, live peaceably with all men, Ro. 14.19. Let us therefore follow after the things which make for peace, and things wherewith one may edifie another. 1 Cor. 6.7. Now therefore there it utterly a fault among you; because ye goe to law one with another. Why doe ye not rather take wrong? Why doe ye not ra­ther suffer your selves to be defrauded? 3. We are to take care, we doe not seeke for justice at the hand of the Magistrate; that so under that pretext, we may cloake, and exercise our malice the more freely, a­gainst our neighbour. This [Page 168]is but to clothe private re­venge in a publick dresse, and to make it so much the more odius to God, as it is gilded over with hypocrisie. Therefore remember it is the voice off God that speaks unto thee, Lev. 19.18. Thou shalt not avenge, nor bear a­ny grudg against the chil­dren of thy people, but thou shalt love thy neighbour as thy self. I am the Lord. And that the same spirit, who denyeth thee not a lawfull prosecution of thy right, yet is so far from tolera­ting revenge in thee that he commandeth thee to feed thine enemy when hun­gry, and if thirsty to give him drinke. Rom. 12.20.’

Whether kneeling,C. VII. at the receiving of the Sacrament, be not a most pious, and de­cent gesture?

‘Were there nothing to commend this ceremony, in this high service of religion, but the humility of the ge­sture, certeinly it must needs be kindly enterteyned by that soule, where piety and devotion dwell, considering that the most High ha [...]h not only a respect to the humble heart, but is like­wise well-pleased with such externall behaviour, as ser­veth best to testifie the same; but when to this, it is added, that it is the most significant signe of that re­verence which the creature ought to exhibite to God in supplication, and that, as the Sacrament is particularly delivered to every man therewith, so each man is bound to particularize, and apply to himself the Sacra­mentall benefit by devout [Page 170]invocation of Gods name, who then can be offended with our Liturgy, for en­joyning the decent use of it? Or question his piety, who in obedience thereunto shall observe it? I know it hath been, and is the fancy of some, that sitting is a ge­sture better agreeing with the nature of a Supper; but such ought to remember that it is no ordinary meale, but a heavenly banquet to which we are invited, in which Christ with all his be­nefits is exhibited to us, and therefore such an humble posture of body would best become us, as did serve best to expresse reverence, and devotion at so high, and holy a mystery. Neither will it be any prejudice thereunto, to quarrell at this gesture, because Christ [Page 171]did not use it when he ad­ministred the Sacrament to his Apostles, as neither did he sitting, but lying on a bed, according to the custome of those Easterne nations. In these circumstances not prescribing their manner, but leaving the determination of them to the prudence and judgement of those, who are to see them done decently, and in order.

The Table.

A.
  • ABsolution of the Mini­ster, more then petitory. Pag. 58
  • Agapae used at the Communi­on, and the reason, Pag. 163
  • Apocrypha, why read in the Church Pag. 37
B.
  • Baptisme, whether necessary to Salvation, 150. the pe­rill of those, through whose default Infants are depri­ved thereof. Pag. 151
C.
  • Charity to our neighbour re­quired in a Communicant. Pag. 159
  • [Page]Christian Religion, whether a politick invention only. Pag. 12
  • Why to be preferred before other Religions. Pag. 13
  • Whether to be enforced. 17 not destructive to Magistra­cy. Pag. 167
  • Christ, whether to be called the Son of the Father, or Holy Ghost, 46. whether he de­scended into Hell. Pag. 49
  • Conscience what it is. 1. The rules for it to walk by. 6. The praejudice, by neglect of them. Pag. 7
  • Content in what estate, or con­dition soever enjoyned in the last Commandement. Pag. 113
  • Covenant old and new, the difference betwixt them. Pag. 31
  • Commandements. Cases con­cerning them. 63. How divi­ded. 64. Whether to be obser­ved by Christians. Pag. 68
  • Creed, Cases concerning it. 41. Whether composed by the A­postles. [Page] 44. Perill of reject­ing it. 42. Whether a per­fect summary of Faith. Pag. 59.
  • Other points how to be redu­ced to it. pag. 60
  • Crosse, whether it may be law­fully used in Baptisme. pag. 154.
  • Objections to the contrary answered. pag. 156
D.
  • Dancing of men with women, whether lawfull. pag. 101
  • Debts their kindes, 130. Whe­ther to be sued for. ibid.
  • Debtors that are careless, their danger. pag. 104
E.
  • Examination required before receiving the Lords Supper. 159. The manner in which we are to proceed. ibid.
F.
  • Faith, the nature of it that justifieth. pag. 66
G.
  • God, whence inferred. pag. 12
H.
  • Hallowing Gods name, what it is. pag. 124
  • Holy dayes, whether to be ob­served pag. 86
  • Holy Ghost, what warrant we have to direct our prayers to him. pag. 118
  • Holy kisse, when used, and the reason. pag. 163
I.
  • Images whether to be permit­ted to remaine in Churches, their use, their abuse. pag. 70
  • Infants of believing parents, whether to be baptized. pag. 144
  • Irreverence in receiving the Mysteries, the danger of it. pag. 159
K
  • Kneeling at the receiving of the Sacrament, whether a pious and decent gesture. pag. 168
L.
  • Lay-Impropriators, whether with Conscience they with­hold the right from the [Page]Church. pag. 104
  • Letter, whether to be laid a­side, that the spirit may act the more freely. pag 31
  • Lying, whether upon any pre­text lawfull. pag. 106
  • Lords Prayer, cases concer­ning it. pag. 116
M.
  • Marriages within degrees of consanguinity, or affinity, or after separation for fornica­tion, whether lawfull. pag. 95
  • Murder of a mans self, whether justifiable. pag. 92
  • Merchants, whether they may over-reach. pag. 104
N.
  • Name of God, what it import­eth. pag. 123
O.
  • Oath what it is, whether to be dispensed with, the difference of it from an asseveration. pag. 73
  • Ordinaries, whether to be ex­ceeded. pag. 126
P.
  • Painting, patching, &c. whe­ther to be approved. pag. 98
  • Perjury, whether to be excused upon any pretext. pag. 73
  • Petition the sixth, the extent thereof. pag. 137
  • Polygamy whether lawful. pag. 96
  • Possessed, the course to be taken with them. pag. 137
  • Prayer, whether to be made for all without exception. pag. 118
  • Protestants, whether by depar­ting from Popery, they set up a new Religion. 16. Whe­ther with a safe conscience they may be present at the Masse. pag. 20
  • Punishments proportioned ac­cording to demerits. pag. 15.
R.
  • Religion, Cases concerning it, 12. Not to be planted by the Sword, but by the Word. pag. 17
  • Roman Church, whether the Catholick. pag. 52
S.
  • Sacraments, their nature. 140. Whether administred with­out a lawfull Minister, there be a nullity in the action. pag. 141
  • Salvation whether to be had without Christ. pag. 15
  • Scripture, cases concerning it. 25. How to be assured it is the Word of God. ibid. Whe­ther appointed to be a rule. 27. The method observed in it. ibid. Why some parts of it not appointed to be read. pag. 36
  • Whether to be used in charms, &c. pag. 33
  • Son, what warrant to direct our prayers to him. pag. 119
  • Sin against the Holy Ghost, what it is, ibid. Whether all are forgiven. pag. 54
  • Sunday, whether to be obser­ved by the fourth Comman­dement. pag. 82
  • Subjects, whether they may re­sist [Page]the supream Magistrate. pag. 87.
  • Stage-playes, whether law­full. pag. 101
  • Supper of the Lord, how one may worthily receive it. 139. Whether one at Law with his neighbour, or pri­vate difference with him, may come with a safe Con­science thither. pag. 162
T.
  • Tentations from God & Satan, how to be distinguished, pag. 133
  • Tradesmen, whether they may over-reach by false weights, or other deceit, pag. 164
V.
  • Vowes Monasticall, whether lawfull. pag. 23
W.
  • Word read, whether of power to beget Faith. pag. 33
  • World testifieth there is a God pag. 15
  • Wizards, whether to be con­sulted with. pag. 125
FINIS.

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