THE PICTVRE OF The CONSCIENCE drawne to the Life, by the PENCELL of Divine Truth.

VVherein are set out 1. Its Nature. 2. Infirmities. 3. Remedies. 4. Its Duties. Consisting first in the truths to be belei­ved. 2. The vertues to be practised 2. The Vices to bee avoyded. 4. The Heresies to bee rejected.

All seasonable for these distracted times.

By Alexander Rosse.

London Printed by Tho, Badger, for M. M. and Gabriel Bedeil, and are to be sold at their Shop neere Temple-Bar, at the middle Temple Gate. 164 [...].

To the Right Honorable the Lord Scudamore, Ʋiscount Sligo.

My Lord,

WHen the orbe of learning is illustrat by the irra­diation, and benigne a­spect of Princes favours, then all things in a [Page] Kingdome are conspi­cuous and beautifull; but when the great Lumi­naries and Patrons of knowledge are eclipsed, the orbe must needs bee obscured, and every thing within its circum­ference darkned; hence (as in the darknesse of the aire) men are trou­bled with strange and mishapen apparitions, [Page] which they veryly be­leeve are reall visions, whereas indeed they are but phantomes and ima­ginations of our brains, which upon the intro­duction of a candle are easily dissipated; even so in the intellectuall dark­nesse, men are troubled with uncoth and hideous opinions, beleeving and embracing them as re­all [Page] truths, whereas in­deed they are but il­lusions.

Morte obita quales fama est volitare fi­guras,

Aut quae sopitas de­ludunt somnia sensus.

Which upon the ap­proach of the light of Scripture and Truth, do vanish into nothing. In this time when dark­nesse [Page] hath overwhelmed the minds of many men, who are molested with strange fancies, which they call new lights, whereas indeed they are but the glating of rotten wood, or of glowwormes, or those skipping lights (which wee call jack in the candle) I have ad­ventured to bring in this little tract, as a peice of [Page] waxe candle, after so many bright torches, that men may be unde­ceived, and that the true abjects both of faith and practice may be mani­fested; to which small peice J have prefixed your Lordships name, as being bound in the obligation of duty and affection to Your good­nesse and eminent parts [Page] in generall; whose know­ledge, judgment, con­science, and sincerity are such, and so well known, both at home and abroad, as they need not the help of any pen; so likewise, J am tyed by this small mite to expresse my gratitude, in particular for your Lordships favorable a­spect on, & respect to me; [Page] which I cannot better testifie, then by acknow­ledging my selfe.

Your Lordships humble Servant to command ALEXANDER ROSS.

The Contents of the diseases and cures of the Conscience.

1. COnscience what it is?

2. An erring Conscience, how farre it bindes.

3. The Conscience how ruled by opinion.

4. The doubtfull Conscience not to bee followed.

5. The scrupulous Conscience both a pu­nishment and a tryall.

6. Six causes of a scrupulous conscience:

7. Tenne remedies against the diseases of the Conscience.

The Contents of what we must believe.

8. Our Conscience bindes us to beleeve 1 There is a God. 2. That he is one. 3. Im­mutable. 4. Eternall. 5. Omnipresent. 6. Omnipotent. 7. Infinite. 8. The chiefe good. 9. Most perfect. 10. Most simple. 11. Incomprehensible. 12. Invisible. 13. Truth it selfe. 14. Ever-living. 15. The Trinity, and the reasons why.

9. Our conscience binds us to beleeve 1. the Creation. 2▪ Christs Incarnation. [Page] 3. That in him were the Passions of fear anger and sorrow, and how? 4. That in him were two wills. 5. That his Mother was a perpetuall Virgin. 6. And the Mother of God. 7. And that Christ was accessary to his owne death, how? 8 And that in his death the divinity was not separate from his body. 9. And that hee rose the third day, with the scarres of his woundes. 10. And that he ascended above all heaven. 11. And that he sits at his Fathers right hand. 12. And that he is Judge of the quick and dead.

10. Our Consicence bindes us to believe that the Holy Ghost proceeds from the Son as well as from the Father.

11. Wee are bound to beleeve the unitie and universalitie of the Church.

12. And the communion of the Saluts with Christ and among themselves.

13. And that God only forgives sins.

14. And that our bodies shall rise againe.

15. And that there is an Eternall life of glory, after this of Nature and Grace.

16. Our Conscience bindes us to beleeve the truth and authority of Scripture.

17. We are bound to beleeve that there are An gels.

18. And that God created man, whose body he made of earth, and infused his soule, which soule is immortall, and not by tra­duction, [Page] and how infected with originall sinne.

19. We are bound to believe the doctrine of predestination.

20. Our Conscience bindes us to beleeve that wee are justified by Christs Righteous­nesse, or by his active and passive obedience.

21. And we are bound to beleive that the good and evill things of this life, come to passe by Gods providence.

Contents of what we must practise.

1. Our Conscience bindes us to feare. love, and obey God.

2. To call upon God, when, where, and how, but not to use imprecations.

3. Wee are not strictly bound to certaine houres, places and gestures.

4. We are bound sometimes to fast.

5. And to make confession of our faith.

6. And to detest openly Idolatry and sin.

7. And to flye when we are persecuted.

8. And to heare Gods Word; how.

9. And to heare profane Ministers, and to receive from them the Sacraments, when there is no other meanes.

10. Parents are bound in Conscience to bring their Children to Baptisme.

11. God-Fathers also are bound in Con­science to see there God-sons performe what they promise in Baptisme.

[Page] 12. What in conscience wee are bound to performe, who have beene baptised.

13. We are bound in conscience to receive the Lords Supper, when and how.

14. The Minister is bound to give, and the people to receive the Cup.

15. Wee are bound in conscience to love one another.

16. And to worship God onely; not An­gels, Saints, or Christs humanity.

17. We are bound to sweare only by God, and not by the creatures.

18. Christians may sweare with a safe con­science, why and how.

19. We are bound in conscience to keepe our oathes, though to our prejudice.

20. We must not falsifie the oath which we sweare by the creatures.

21. What oathes are not to bee required.

22. Vnlawsull oathes must not bee kept.

23. Nor oathes made to our Neighbours prejudice.

24. Nor oathes made by them who are not of their owne power.

25. Equivocation in oathes unlawfull.

26. What oathes must be kept that are for­ced.

27. What erroneous oathes must bee kept:

28. We must not make one sweare a fals­hood, though he think it to be true.

[Page] 29. A second oath contrary to the for­mer that was lawfull must not be kept.

30. The oath must bee kept, whose forme remaines.

31. The oath ex officio unlawfull.

32. The oath to conceale a Thiefe must be broken.

33. What vowes we must make and keep.

34. The Monkish 3. vowes unlawfull.

35. What works must be done on the Sab­bath.

36. We must hasten our conversion.

37. We must meditate on Gods law; why.

38. And we must make our Election sure; how?

39. We are bound seriously to repent.

40. And to cherish the spirit; how.

41. And to be holy.

42. And to hope in Gods promises.

43. And to be comforted in afflictions.

44. And to resist temptations.

45. And to bee cheerefull in our spirituall desertions.

46. And to be comforted against the feare of death.

47. And in all our infirmities to bee cheerfull.

48. We are bound to obedience for many causes.

49. And to humility.

[Page] 50. And to the knowledge of God in Christ.

51. And to sincerity.

52. And to speake truth.

53. Wee are still bound to speake the truth.

54. Wee must speake truth when com­manded.

55. The duties of Judges.

56. We are bound to be zealous.

57. We must labour for contentation.

58. We must doe good works.

59. And must search for true wisdome.

60. And are bound to be vigilant.

61. We may use worldly policy; how.

62. We are bound to forgive wrongs.

63. We may safely goe to Law.

64. Wee may safely in our owne or bro­thers defence kill the invader.

65. We must not kill our selves.

66. Wars when and how lawfull.

67. Souldiers should know the justice of the cause for which they fight.

68. We are bound to suffer for Christ.

69. We must labour for patience.

70. And for sobriety or temperance.

71. We must avoyd drunknesse.

72. Hereticks may be punished; how.

73. We must submit our selves to Gods correcting hand.

[Page] 74. We must love God for himselfe.

75. And wee must love him above all things.

76 Wee must subdue our pride.

77. How we must pray at all times.

78. We must avoyd evill spirits, Witches, Southsayers, Inchanters, &c.

79. We are bound to confesse our sinnes.

80 Lotteries how farr lawfull.

81. Marriage, how and when lawfull.

82. Consent is required in marriage.

83. Polygany unlawfull.

84. The mutuall duties of husband and wife.

85. Divorce when lawfull.

86. Wanton and fleshly lusts to be avoyded

87. In what cases we may separate our selves from a Church or congregation.

88. The Ministers duties, and of excom­munication.

89 How they should be qualified.

90. In what cases we must make resti­tution.

91. How we are bound to reprove.

92. And how to receive reprooffe.

93. How we must love our neighbour as our selves.

94. The necessity of a holy life.

95 How farr schisme must be avoyded.

96▪ We must be carefull of our good name

[Page] 97 Wee must speake and think well of all men, till we know the contrary

98 How far we may conceale our neigh­bours sinnes.

99 Wee are bound to imploy our talents well.

100 The duty of Magistrates and people

101 Of Masters and Servants.

102 Of Parents and children.

103 Of Ministers and their Flocks.

104, When we are to stand to our bar­gaines.

105 What usury is lawfull, what is not.

106. Callings needfull, Beggers condemned

107 Rich mens duties.

108. We are bound to be bountyfull.

109. And to shun covetousnesse.

110, What wee are to eat, and when to refraine.

111. Of apparaell, and cautions in wear­ing it.

112. Of recreations, and when to be used, and how.

113. We are bound to abhor slanderers.

114. We are bound to avoyd sinne.

115. In things indefferent, we must use liberty.

116. Wee must not omit duties for feare of scandal.

117. How farr forth the Law is necessary.

[Page] 118 We must rely on Gods Providence as not to neglect the meanes.

119. Ministers marriage is lawfull.

1.20 Religion ought to be the Princes cheife care.

121. Christians may be Kings or Magi­strates.

122. Princes may with a good Conscience demand tribute.

The contents of Heresies and Doctrines to be avoyded.

1 COncerning God we must avoyd Idolaters, Epicures, Atheists, An­thropomorphits, Blasphemers, Manich [...]es, Gen­tiles, Stoics, Orpheus, Homer, Hesiod, Chrysip­pus, Tertullian, Simon Magus, Cerinthus, &c.

2 Concerning the Trinity, Samosatcnus, Arius, Servelus, Iewes, Sabellius, Tritheits, Antitrinitaries.

3 Concerning Gods Omnipotency; Eu­ripides, Simon Magus, &c.

4 Concerning the Creation, Aristotle, De­mocritus, &c.

5 Concerning Christ, the Ebionites, A­rians, Cerinthus, &c.

6 Concerning Christs Nativity, Satur­ninus, [Page] Basilides, &c.

7 Concerning Christs two natures, Sa­mosatenus, Monothelits, &c.

8 Concerning Maryes Virginity, Cerin­thus, Carpocrates, &c.

9 Concerning the personall Vnion, Ne­storius, &c.

10 Concerning Christs death, Simonians, Saturninians, &c.

11 Concerning the indissoluble Vnion, Nestorians, &c.

12 Concerning Christs Resurrection, Iewes, Ceri [...]hians, &c.

13 Concerning Christs Ascention, Chri­stolyts, Manichees, &c.

14 Concerning Christs sitting at Gods right hand, Papists &c.

15 Concerning Christs Iudiciary power, Astrologers, &c.

16 Concerning the Holy Ghost, Macedo­nians, Servetians, &c.

17 Concerning the Catholick Church, Papists, Pepuzians, &c.

18 Concerning Communion of Saints, Nicolaitans, &c.

19 Concerning Remission of finnes, Do­natists, &c.

20 Concerning the Resurrection, Menan­drians, &c.

21 Concerning life eternal, Millenaries, &c.

[Page] 22 Concerning the Scriptures, Marcio­nits, &c.

23 Concerning Angels, Sadduces, &c.

24 Concerning mans creation, Rabbins, &c.

25 Concerning mans soule, Epicurees, &c.

26 Concerning Gods Jmage, Saturnini­ans, &c.

27 Concerning original sin, Armenians, &c.

28 Concerning Predestination, Celesti­nians, &c.

29 Concerning Iustification, Papists, &c.

30 Concerning Gods Providence, Epi­cures, &c.

THE Picture of a Christian­mans Conscience, Where in wee may see 1. its nature, 2. Infirmities, 3 Remedies, 4. Duties; Breifly and plainly Delineated, with the Pencill of Divine Truth.

COnscience which is the invisible Iudge that sits upon the Tribunall of our Soules, sentencing our good and bad actions; shew­ing us what is to be done, what to be undone; a witnes either excu­sing or accusing us; a schoolema­ster having in one hand a booke [Page 2] to instruct us, in the other a rod to to correct us: and like a Horsman having a bit to curbe us, that we may not run out, and a whipe to slash us when wee are unruly: which the Poets expressed by the snakie haired Furies, by the raven of Prometheus, continually eating up his heart, and by the dart that sticks in the side of the wounded Deere. This Conscience I say, is an act (not a habit) of the reason, or intellect (not of the will) by which it prescribes what is good or evil, right or wrong, to be done or undone; if we do wel it affords us a continuall Feast; if evill, Pha­laris his brasen Bull is not such a tormentor; & somuch the cruel­ler in that it is unavoydable, ac­companying us where ever we [Page 3] go, as the shaddow doth the body as the evill spirit haunted Saul.

There are foure infirmities to which the Conscience is obnoxi­ous, 1. Error, 2 Opinion, 3. Doubts, 4. Scrupulosite.

1 An erring Conscience is a bad Iudge; yet the Dictats thereof must be obeyed, because it is con­ceived to be the law, will, and O­racle of God; who therefore re­sisteth such a conscience, resisteth Gods will in his own interpreta­tion and conceit, & goeth against his own beleife; for he beleeves that he is in the right, though in­deed he is an error; now, What is done either against or without Faith, is Sinne. Rom. 14. For the Egyptian Mid-wives who beleeved that they might with a safe Consci­ence [Page 4] lye to save the Hebrew in­fants from drowning, had done against their faith and conscience & so been guilty of murther for­maly though not materialy, if they had not lyed.

But we must note that though we are bound never to resist the erring conscience, yet we are not obliged, alwayes to follow it; for if the error be voluntarily contracted, we are not tyed by any obligation to yeeld obedi­ence to it; yet we are bound by a simple ligation not to doe any thing against it, because the Con­science beleeves this error to be truth, & remaines as yet not con­vinced; untill which time, these actions which in themselves are materially evill, yet are not evill [Page 5] formally; as when a man lyeth with his neighbours wife, beleev­ing her to be his own, he commit­eth adultery materially & in effect, though not formally or in his con­science and intention; and for the same reason the Dictates of an erroneous conscience, are to be preferred to the precepts of a Su­perior until the error be removed by the Superior, who cannot in­joyne us to do that which de­stroyes the law of nature, but to do any thing against our consci­ence, were to thwart and op­pose that very law of nature.

2 Opinion is the second infirmity to which the conscience is subject in this life, by reason we are igno­rant of the true causes of things, without which there can be no [Page 6] knowledge; for Scire est per causas cognoscere; but opinion is a bad rule for men to square their ac­tions by; seeing we can never give a firme assent unto that which we perfectly know not but by way of probabilitie, therefore the as­sent is timerous cum formidinecon­trarij; yet it is opinion that for the most part bares rule in the world, and causeth men without scruple of Conscience to runne headlong into many errors and absurdities; it is opinion that imboldens men to persecute without remorse of conscience al such as dissent from them, and in this they think they do GOD good service; hence the Arians of old thought they were bound in Conscience to persecute the Orthodox Christians, and so the [Page 7] Papists are led by the same opini­on, at this day in persecuting the Protestants, dissonant opinions have as well armed mens Consci­ences with boldnesse, as their hands with fire and sword a­gainst each other; the opinion of universalitie and antiquity hath kept the world so long in blind­nesse of Popery, causing them without scruple of Conscience to swallow down their grosse errors which notwithstanding Luther could, not disgest; neither he of late nor Athanasius of old, could satisfie their consciences with the opinion of universalitie; the opini­on that the scholars have of their teachers worth and integrity, make them without any check of Conscience maintaine & defend [Page 8] even to their own undoing, and of the place where they live, their masters errors, be they never so absurd; and this is the cause that the Church hath been stil pester­ed with so many Heresies; the o­pinion that the Subject hath of the Princes authority and power, as also the necessity of obedience to his commands, makes them without any controlement of conscience put in execution what soever he commands, be it right, or wrong▪ and when they take an evil opinion of the prince, though he deserve it not, their Consci­ence sets them on work to rise a­gainst him: some Physitians think they may kil men with a safe con­science by trying experiments: their conscience doth not check [Page 9] them for murther, because they have an opinion that what they did, was for the furthring of their own knowledge, and the benefit of others: so from the opinion the Lawyer hath that it is lawfull for him to live by his Profession, he makes no scruple to receive his Clients mony, and to plead for him in a wrong cause.

3. The third infirmity of the Conscience is doubting; to which so long as we are subject, our actions can neither stand with love nor faith, nor good­nesse; not with love; for how shall we love God, when we doe that which wee doubt is not conso­nant to his will: not with faith, for faith is an assurance and firm assent; but that can be neither as­sent [Page 10] nor assurance, where there is doubting, and what is done with­out faith is sinne, saith the Apo­stle. not with goodnesse; for that action cannot bee good which is done without knowledge; but where doubting is, there cannot be knowledge. Maximum malae mentis judicinm fluctuatio: ther­fore if the action bee doubtfull which we goe about, it were bet­ter bee for borne then put in exe­cution; for there may be danger in performance, there can bee none in forbearance: a man that doubts of his impotency and in­eptitude for mariage, were better abstaine then marry; hee that doubts whither the goods or e­state which hee enjoyes bee his owne or not, were better restore [Page 11] then retaine them, if he can find the right owner, if he cannot find him, then hee were best bestow them on the poore, or else retaine them with that intention and re­solution, to restore them to the right owner, and for that cause use his best endeavours to finde him out; so when we doubt whi­ther the Princes command impo­sed upon us, be just or not; wee ought to bee resolved either by the Prince, or by some other wise and religious man, of the lawfulnesse of that command. If the Vsurer doubt whither hee may lawfully take use or not; he were better forbeare then de­mand it, for there may bee sinne hee doubts, in taking, there can be none in forbearing.

[Page 12] 4. The fourth infirmity of the Conscience is scrupulositie; a dis­ease that gives it no rest; for after it hath assented to one part, yet it remaines anxious and wavering, whither that be the rightest part, it hath assented to, and is easily re­moved from its assent which it gave to this part, & inclined to as­sent to the contrary, being troub­led at every smal conceit, & scru­ple, perplexed with every shad­dow, & imagination of sin; some­times making us feare that we have omitted what should have been done: and sometimes that that we have committed what should not have been done; this sicknesse is sometimes layd upon us by God, as a punishment of our sins, and somtimes as a meanes [Page 13] to try our Faith, Constancy, and patience, & its a part of our spritu­all warfare; let us not then be de­jected; the end of this tryall is not to hurt, but to help us; not to kill, but to save us; neither hath Satan any more power to vex our minds with such scruples, then he had to afflict Iobs body with soares; he doeth it by permission from God for our further weal: these scruples like the Angels of Satan are sent to buffet us; but let us not despaire, Gods grace is sufficient for us.

The causes then of our scruples are principally, 1 God himselfe, 2. instrumentally satan 3. the con­versing with scruplous and rigid men, 4. hearing such Sermons, reading of such Bookes, as beget [Page 14] and increase scruples in us, 5. the evill constitution also of our bodies, and the bad disposition of the spleen, and braine.

The cheifest means to cure us of these foure Diseases, are 1. princi­pally Prayer, 2. then meditating on Gods word, 3. hearing of such sermons, & conversing with such Ministers as are judicious, learn­ed and Pious, who with the good Samaritan can poure Oyle of comfort into our wounds, and ap­ply the Balme of Gilead to our soules; and who have more need of such spirituall Physitians, then they who are troubled in miude? For a wounded Conscience who can beare? 4. abstaning from conver­sing with such persons, reading of such Bookes, hearing of such [Page 15] Sermons, as will rather make the wound wider then heale it. 5. diligence in our particular Call­ing; for often times idlenesse breeds doubtings and scruples, 6. striving to be cheereful & merry, & to converse with such as are of a cheerful and merry disposition; for the life of a Christian consist­eth not in sadnesse, pensivenesse and melancholy, but in cheerfull­nesse, mirth and alacrity, reioyce alwayes in the Lord, I say againe unto you rejoyce, saith the Apostle. 7 temperance in our diet, moderati­on in our passions, & a fit applic­tion or use of physick, whereby diseases may be prevented & our humours rectified 8. let us not in­tertain any scruples in our minds when they come, but reject them [Page 16] and resist their first' motions; principijs obsta: 9. We must set before our eyes the death of Christ which is of infinite value to save all sinners; the bloud of Christ cleanseth us from all sinne, saith Saint Iohn. Christ gave him­selfe to be a ransome, saith St. Paul 1 Tim. 2. 6. likewise the great­nesse of Gods mercy which is above all his workes, Psalme 145. 9. The plentifulnesse of Redemption with him, Psalme 130. 7. The sufficien­cie of his Grace, 2 Cor. 12. 9. even in pardoning of grievous sinners, as of David, Salomon, Manasses, Peter, Paul, and others; he doth not breake the bruised Reed, nor quench the smoaking Flax; hee did not despise the Canaanitish woman though a dog, nor Mat­thew [Page 17] though a Publican, nor the woman possessed with a Devill; nor the Thiefe upon the Crosse, nor the Apostle that denyed him, nor the Apostle that perse­cuted him; He is a Father who will not reject, but imbrace his Prodigall sonne if he returne; he is a Physitian who will not hurt, but cure the Patient that comes to him, hee invites all that are weary and laden, to come to him, and he will refresh them, Matth. 11. 28. he calls upon all that are thirstie to come to the water and drinke, Esay 55. 1. Hee profes­seth that hee came to call sinners to repentance, Matth. 9. 13. ma­ny such places may be alleadged. 10. if we will not bee troubled with the scruples of Conscience, [Page 18] and the temptations arisihg thence; wee must avoyd solita­rinesse, and too much retired­nesse; for Satan takes occasion to assault us, when hee sees us a­lone, as hee dealt with Christ in the desert. 11. Let us strive for true knowledge, faith, love, and obedience, which are the maine remedies against all these disea­ses of the Conscience; for opi­nions prevaile where true know­ledge failes; and where there is but little faith, there will bee much doubting; want of love is the cause of so many errors; and want of obedience to spirituall Superiors is the cause of so many scruples. Thus having poynted at the diseases of the Conscience, and their remedies, I will shew [Page 19] the credenda and agenda of a good Christian, that is what we are bound to beleeve, and what with a safe & good conscience we are bound to doe.

VVEE are bound in Con­science to beleeve that there is a God; for even the great­est Atheists that ever were, have been accused, checked, judged, and affrighted by their Consci­ence, even for their secret and in­visible sins, intimating thereby that there is a secret and invisible Indge, to whom they must give an account of those hidden ac­tions; many men have been checked by their Conscience for doubting or denying that there is a God, but never was man check­ed [Page 20] by his Conscience for beleev­ing the Diety, but rather in­couraged thereto, and cherished, being directed to beleeve this both by the light of nature, and the light of Grace.

2 And as we beleve there is a God, so we are bound to beleeve that there is but one GOD, ha­ving both reasons and Scripture, to induce us to this Faith; the simplicity, & perfection of Gods nature, as also the unity of this universe force this beleif upon us.

3 We are bound in Consci­ence to beleeve that God is im­mutable, because he is not pas­sible. 2. and that he is eternall, because he is immutable, 3. and that he is the only ubiquitary entity, both 1. in regard of his es­sence, [Page 21] by which all things have existence, 2. in respect of his knowledge, by which all things are naked to his eyes, 3. in respect of his power, to which all things are subjected. and 4. that he is in­finit, because he is not confined, by forme or matter, or his own nature. and 5. that he is the cheif­est good, 1. because he is cheif­ly appetible. 2. and the cheifest end of the creatures. 3. and the cheifest cause of all that perfecti­on and goodnesse that is in the creature. 6. and that he is most perfect. 1. because he is the cause of all things. 2. in whom are con­tained the perfections of al his ef­fects, that ever were or shall be. 3. and because he is not a passive, but an active principle. 4. neither [Page 22] is there in him any defect at all, 7. and that he is most simple, because in him there is neither composition nor parts, nor act & possibilitie, nor can he be the ef­fect of things, 8. and that he is incomprehensible, because he is infinit, 9. and that he is invisible, because sight is a bodyly act, which hath no proportion to a spirituall substance; and we see the species and similitude of the object, but Gods perfection ex­cludes all similitude, 10. and that he is truth it selfe, because of that transcendent Conformitie which is between his intellect & entity, 11. and that he is the e­ver-living because he is the ever working God, for the excellency & eternity of his operation shew [Page 23] the excellency and eternity of his life 12. & that he is omnipo­tent, because his essence is infinit, & no wayes confined or limited.

4 We are bound in Conscience to beleev that ther is in God a tri­nity of persons, or three wayes of existence, because in the nature of God, there are three reall rela­tions, to wit, Paternity, Filiation, and Procession; the Father alone is unbegott; the Son is of the Fa­ther as of his originall, not as of a cause, which includes, 1. priori­tie, 2. dependence, and 3. a dif­ferent essence, which things are not in God: the HOLY Ghost is of the Father, and the Son, not by way of Generation as the word is from the intellect, which is the property of the Son, who [Page 24] is therefore called the (Word,) but by way of procession, or love; for the HOLY GHOST is said to proceed from the Father, and Sonne, as these two persons love each other mutually; hence the Holy Ghost loveth essentially and personally; essentially, as he is the love that proceeds from the Father, and the Sonne; per­sonally, as he from whom this love proceeds.

5 We are bound in Conscience to beleeve the Creation of the World, because we know this is affirmed by Scripture, and learn­ed men of all ages; because God is omnipotent, wise and Good; because the world is not God, therefore not infinit, nor eternall, neither in it selfe wholly or in the parts thereof.

[Page 25] 6 We are bound in Consci­ence to beleeve that in the ful­nesse of time God was made man that his invisible atributes of wis­dom, goodnesse, justice, and power, might be made known to us; his wisdome in finding out a way to pay so great a price; his goodnesse, which is communi­cative of it selfe, in that he de­spised not the infirmitie and base­nesse of our nature; his justice in making man, whom Satan meant to destroy, the meanes of Satans own destruction: lastly his great­nesse; for the Incarnation of the Son of God, was far greater then the Creation of the World.

7 Wee must beleeve that in CHRIST were the three passi­ons, of sorrow, feare, and anger, [Page 26] 1. of sorrow or paine, for the fa­culties of his Soule were natural, and his body was sensible; for as the evill of paine is apprehended by the outward sense of touch­ing, so is the evill of sorrow, by the inward sense of imagination; these I call evils, not of sin, but of puishment, 2. Feare was in Him, as it is from the apprehension of future evill; but not as it includes either the incertainty of the e­vent, or the perturbation of reason, for the one presupposeth ignorance, the other sin; 3. There was in him also the anger of zeale which proceeds of Iustice, but not the anger of revenge arising from sin, or of the perturbation of reason.

8 We may with a cleare Con­science [Page 27] beleeve that Christ had two wills, other wayes he could not have had two natures; not­withstanding, Apollinarius, Einy­chus, and Onefurious, maintaine the contrary; for an intelligent nature cannot be perfect with­out the will; therefore as God, his will was divine; as man, his will was humane; but as he was man, he was also a sensitive crea­ture; therefore not only had he a rationall will, but also a sensi­tive appetite; by this, he willed the cup to passe from him; by that, he dranke of the cup, here was a diversite of wils, but no contradiction, because it was not secundum idem.

9 We may safely beleeve that Mary the Mother of CHRIST, [Page 28] lost not her virginity, neither be­fore, nor in, nor after the concep­tion; for otherwise this could not have stood either with the digni­tie of the Father that sent Him, nor of the Son that was sent, nor of the Holy Ghost that conceiv­ed him; nor yet with the end of CHRISTS Incarnation, which was to make us the sons of God, by a pure and virgine like regene­ration.

10 We may safely beleeve that Mary is the Mother of God, though not of the Godhead; be­cause she was the Mother of that person, who is both God and Man; for this cause there is in Christ but one Filiation, if wee looke upon the subject or person, but two filiations if we respect the two natures.

[Page 29] 11 We may safely beleeve that Christ was the cause of his own death; because he did not hinder it, when he might, either by suppressing his persecutors, or withdrawing himself from them, or by immortalizing his body, but he was accessary to his own Death indirectly only, and with­out sin, that by it he might de­stroy sinne, and death, and him that had the power of death.

12 Wee may beleeve safely that though in Christs death and buriall, the soule was separated from the body, yet his divinity was not separated either from the soule or the body; for the gifts of God are irrevocable, and without repentance; and the gift of this Hypostaticall union was the [Page 30] greatest of all Gods gifts; there­fore all Christ was in the grave but not wholly, totus sed non tota­liter; because neither the body, nor the soule was separated from the person of the Sonne of God.

13 We must beleeve that Christ rose the third day with the scars of those wounds which he received in his passion, both to confirme the truth of his resur­rection, and by them to make in­tercession to his Father for us; for they were as so many powerfull Orators, imployed by our inter­cessor to plead for us; besids they were honourable badges of his victory; and love tokens of his true affection toward us, and marks of his enemies implacable malice.

[Page 31] 14 We must beleeve that Christ ascended above al heavens, not by his own power, that is, of his humane nature, yet by his own power, that is of his Divini­ty; and though it was against the nature of his earthly body to as­cend, it was not against the na­ture of his body as it was the body of the Sonne of GOD, and as it was glorifyed, to ascend. and this he did, that he might pre­pare a place for us; that from thence, as our King sitting on his throne, he might give gifts unto men; as our high Preist he might enter into the holy place to make intercession for us; and as our Prophet he might, by sending his Spirit from thence, in wardly in­struct us.

[Page 32] 15 Wee must beleeve that Christ sits on Gods right-hand, not as man only, by being Hy­postatically united to the divini­tie, but as God also by eternall generation, injoying the same glory, felicity and power with the Father from eternitie; there­fore although the humanitie of Christ is not to be honored with divine worship: yet the man Christ is to be adored as being united to God; the word huma­nitie intimating the nature, but the word man, the whole person, because of the Hypostaticall uni­on.

16 Wee must beleeve that Christ is Iudge of the quick and dead, not as God only, but as man also; for as in both natures [Page 33] he is our Mediator, and head of the Church, so in both he is our Iudge; and as in his humane na­ture he was judged by the world, so in the same nature he shall judge the world; and because no man hath seen God at any time, and the Iudge should be visible, therefore it is fit that Christ in the visible forme and nature of man should judge the world.

17 Wee may with a cleare Conscience beleeve against the tenure of the Greeke Church, that the holy Ghost proceedeth from the Son, as well as from the Fa­ther; for otherwayes in the per­sons there would be a dualitie only, and not a Trinity, neither are the Son and holy Ghost otherwayes distinguished but by [Page 34] generation and procession; and if the Sonne be the Wisdom and Knowledge of the Father, and the Holy Ghost the love of both; he must doubtlesse proceed from the Sonne, because Love pro­ceeds of Knowledge.

18 Wee must beleeve that there is one Church universall, in respect of time, place, and person, which neither hath erred, nor can erre, in things fundamentall and absolutely necessary; and that the head of this Church, is Christ only, both in respect of emi­nencie, dominion, efficacie and perfection, as containeing al those graces of spirituall sense, motion, life, and other good things, which he imparts to his mem­bers; and the Church of Rome is [Page 35] not this Catholick Church, but a mishapen and lame member ther­of: and that neither her antiqui­ty, nor multitudes, nor succession, nor miracles, nor continuance, nor unity, nor outward splendor, &c. are true markes of a true Church.

19 Wee are bound in Con­science to beleeve, that there is a Communion and Fellowship of the Saints, among themselves here on earth, consisting in their mutuall loves, in imparting spiri­tuall gifts, and supporting each o­ther, with their mutuall helps: as also with the Saints in Heaven, they praying for us, and we earn­estly desireing to be with them. and with Christ also, as the bran­ches with the root, builders with [Page 36] the foundation, the wife with the husband, the members with the head; he imparting to us his righ­teousnesse, merits, and preroga­tives: and we imparting againe to him, our sins, punishments, and infirmities.

20 We are in Conscience to beleeve that God doth forgive sins, and that he alone hath this power; the Minister only pro­nounceth the pardon; and that all sins are pardonable, though not actually pardoned, by reason of impenitency, & unbeleife; & that our sins are pardoned, not for our merits, but for Christs obedience:

21 So we are to beleeve the resurrection of bodies, because otherwayes the members cannot be conformable to their head, nor [Page 37] can God bee the God of the liv­ing, but of the dead; Christ rose in vaine, our faith is vaine & we are of al men most misera­ble; and this resurrection must be of al, because al must be reward­ed or punished; but this resurecti­on shal not be the work of nature, because naturaly from the privati­on to the habit ther can be no re­gresse; and though there may be a natural disposition in the matter to bee reunited to its forme, yet there is no active power in nature to cause this union; and though there is an inclination in the soule to bee united againe to its body; yet in the dust there can bee no naturall inclination to the soule of man.

22 We are also to beleeeve [Page 38] that besides this life of Nature, and of Grace here, there is a life of Glory hereafter eternall in the Heavens; which in Scripture is called Peace, a refreshing, a rest, our Masters joy, our Fathers house, the Kingdome of Heaven, Abrahams bosome, Paradise, the new Ierusalem, this life must be Eternall, because God is Eter­nall, the soule is immortall, and we that suffer for Christ without it, must be of all men most mise­rable; the testimony of Scripture, the translation of Henoch, the rapture of Eliah, and the ascen­sion of Christ doe confirme the truth of this doctrine.

23. Our Conscience also bindes us to believe the truth of Gods Word; and that the Scrip­ture [Page 39] which we cal Canonical are the dictates of the Holy Ghost; if either wee consider the majestie of the stile, or the efficacy of the phrase in working upon the heart, like a sharp two edged sword, deviding betweene the soule and the spirit, the joynts and the marrow; or if we looke upon the Antiquity of the Scrip­ture, or upon Gods providence in the miraculous preserving, and divulging of them against, all opposition; or if upon the inve­terate hatred of Satan, and of the world in persecuting, and labou­ring to falsifie them if they could; or if upon the fearefull and horrid ends of those men who have hated and persecuted the Scripture; or again, if wee take [Page 40] notice of the divine matter which is contained in them, of the truth of their predictions, and accom­plishment of their Prophesies; of the wonderfull harmony and consent of doctrine through all the parts thereof; of the gene­rall consent of the Church through all the world maintain­ing and preserving the Scripture: of the transcendent miracles re­corded in them, of the Constan­cy of the Martyrs in suffering all kind of tortures for maintaining thetruth of them: if lastly we con­sider the miraculous calling, the selfe insufficiency, and yet the extraordinary abilities of the men that penned them; our Conscience wil assure us that the Scripture were indicted by Gods Spirit.

[Page 41] Wee must are beleeve, that there are ministring spirits which in Scripture are called Angels, Gods, Sonnes of God, morning Starres, Seraphim, Che­rubim, men of God, &c. These wait upon the Throne of God, & are imployed by him to com­fort, instruct, defend, and deliver from danger the children of God, to carry their soules into Abra­hams bosome, to gather their bones together in the last day, to pnnish the wicked here, and to separate these Goates from the Sheep hereafter; these were crea­ted in the beginning all good, some of which persevered in their integrity, partly by the goodnesse of their owne will, partly by Gods decree before [Page 42] time, and by his assisting grace in time, and partly by reason of the excellent knowledge they have of God, both naturall, ex­perimentall, and supernaturall or revealed; and some of them fell by pride and envy, affecting e­quality with God, and malig­ning mans felicity, for which cause they were thrust out of Heaven, and strucke with blind­nesse in their mindes, and per­versenesse in their wils; yet much knowledge they have, both na­turall, experimentall, and revea­led; and much strength also, by which they worke upon the bo­dayes, the minde, and senses of men; yet they know not our thoughts, nor things to come, except by revelation or conje­cture.

[Page 43] We are bound also to believe that God made man after his own Image, which consisted in righ­teousnesse, holinesse, and immor­tality, which Image being lost by sinne, was restored againe by Christ, and that mans body was made of earth, but his soule of nothing, and not of the Heaven, or the fire, or the ayre, or the di­vine substance. And that there is not one soule of all men, nor a transmigration of soules out of one body into another, nor that the soules were created before the world, or that they are mor­tall; being they are simple and uncompounded substances, and not made of matter, or con­trary Elements; besides, that the Word of God, the Consciences [Page 44] of men, the excelency of the soul, the inorganicall faculties there­of, and the consent of all ages and nations do prove its immor­tality; therefore it is not educed out of the matter as other formes are, but introduced, and infused by God immediatly, who brea­thed into Adam the breath of life; and albeit the Soule is in­fused pure by God, yet no sooner enters it into the body, but is in­fected with originall sin, not by any physicall contact of the body, but by Gods just judg­ment, imputing Adams sin to all his posterity, being in his loynes when he sinned, upon which im­putation followes an inclination to sin, as a punishment of Adams transgression: so the child is in­fected [Page 45] with originall sinne, not because his Soule is united to his body, but because he is the sonne of Adam.

25 We are also to beleeve that God from all eternity decreed to create man to his image, and fore­seeing his voluntary fall, ordain­ed to elect some in Christ to sal­vation, and to passe by others, which election depended not on mans foreseen Faith or works, for God could foresee nothing in himbut what he was to give him, nor could the cause be posterior to its effect, but election is the cause of Faith, and good Works, for we are elected, that we might be holy. Eph. 1. 4. therefore Faith and Works foreseen, are no more the causes of election then [Page 46] of Vocation, and justification.

26 We may like wayes safely beleeve, though there be no in­herent righteousnesse in us, wher­by we may be accounted just in Gods sight, yet that we are justi­fied by Christs righteousnesse being imputed to us; not only by his passive odedience in dy­ing for us, but also by his active; in fullfilling of the Law; for Christ is totally ours; both in do­ing and suffering; and as Adams active disobedience made us un­just, so Christs active obedience hath made us just; and as our sins were to be expiated, so life eternall was to be procured for us; his suffering expiated our sins; therfore his fulfilling of the Law, did purchase life eternall for us.

[Page 47] 27 We are bound also in Con­science to beleeve that the good and evill which befalls us in this life, comes not to passe by any Stoicall or fatall necessity, nor by fortune, or haphazard; but by Gods speciall providence, by which he guides the world, not only in generall, but in every par­ticular creature and action also, so that the evill actions of men, which he ordained not by his predestination, are ordered by his providence; for God infuseth not evill into mens wills, but di­recteth unto good ends that evill which they perpetrat of their own accord.

Thus having breifly shewed the Credenda, or what in Consci­ence we are bound to beleeve; [Page 48] now I will as breifly set down the Agenda, or what things with a safe Conscience we are bound to performe.

WEE are bound in Con­science to feare God as our Lord, and able to cast body and soule into hell fire; and as being our Father, to love him with all our heart, all our strength &c. and patiently to beare his corrections, as being arguments of his love, and knowing that he will lay no more upon us then we can beare; also to obey him with the same cheerfullnesse and alacritie, that the Angels in hea­ven do, and to be thankfull to him, from whom we receive all good things, and the blessings [Page 49] both of his right and left hand; blessing God the Father of our Lord Iesus Christ, who hath blessed us with all spirituall blessings in heavenly places in CHRIST.

2 We are bound in Consci­ence to call upon GOD upon all occasions, and to lift up pure hands in all places, so that our prayer may be accompanyed with Faith, fervency, love, reve­rence and humilitie, and ground­ed not upon our own worth, but on Christs merits; and not di­rected to Angels or Saints, but to God himselfe, who alone is omnipotent, omnipresent, omni­scient, and will not have his glory given to any other; and we are not to pray only for our selves, [Page 50] but also for all men, even for our enemies; therefore must not use imprecations against the person of any man, though against their sinns and errors we may; for the imprecations we read of in scrip­ture, were either predictions, or temporary execrations, or else they were uttered only against sinne; or by such as had the gift of discerning, or to whom Gods will was known in that case.

3 We are not bound in Con­science, to observe all canonicall houres in prayer, but we may at all times call upon God; nor are we necessarily tied to any place, but in all places we may lift up pure hands; nor to any particular gesture, but we may use any gesture that is reverend; nor are [Page 51] we tyed to use the voice; for God can heare the inward cries of the heart; [non vox sed vo­tum.]

4 We are bound in conscience not only to pray, but use some­times to fast, that our prayers may be the more servent and ef­fectuall, that the untamed lust of our flesh may be kept under, that our unworthinesse, humilitie, contrition, and repentance may the more appeare; and this we must doe not only when Gods judgements hang over us, but al­so when we have any great bles­sing to procure, or any great work to perform; & not only must we abstaine from meate and drinke, but also from all delights, and comfortable recreations, so farre [Page 52] forth as the strength of our bo­dies will permit; but withall we must take heed of any conceit of merit, or of distinction of meates for Conscience sake, or of set times urged as necessary which ought to be arbitrary.

5. We are bound in Consci­ence to make open profession of our faith, when we are required thereto by the Magistrate, or by such as may command us, that wee may bee known; or when we see by our silence God is like to bee dishonoured, and the Church prejudiced; hee that con­fesseth me before men saith Christ, him will I confesse before my Father which is in Heaven.

6. If at any time we converse with prophane and Idolatrous [Page 53] people, we are bound in Consci­ence to shew our dislike both of the one and the other, not onely inwardly in our mindes, but also outwardly by our voyce and ge­sture; for God will be honoured of us, both in our bodyes and soules; for he made both; neither must wee thinke to serve God and Belial at the same time.

7. If at any time we are perse­cuted for the truth, and a good Conscience, if we see that there is a lawfull way to escape pre­sented to us; if we know that we have not strength to resist temp­tations, and fierie tryals, if our persons bee chiefly aymed at, if we have no hope to doe good by our stay, if our resolution be not utterly to forsake our publike [Page 54] charge, if we have any; but to returne when the times are quiet; wee may with a safe Conscience flye, having both Christs coun­sell, and example for it, besides the practise of many holy men; other wayes if by our flight God shall be dishonoured, the Church prejudiced; the Magistrate, or the State where wee are, wrong­ed, we are not to flye, especially when all lawfull meanes of e­scape is denyed us.

8. If we will heare the words of God with profit, and comfort, wee are bound in Conscience to lay aside all prejudiciall or evill opinion of the Preacher, to cast aside all superfluity of malici­ousnesse, and to put away all o­ver-weaning conceit of our own [Page 55] worth & abilities, and all distur­bed affections, hardnesse of heart, itching eares, cares of the world, and to receive the word with meeknesse, faith, and love to it, that we being sanctified by pray­er to receive it, it may be rooted in us, treasured up in our hearts and dwell plentifully amongst us.

9. If wee live in such a place where there are none but Hereti­call or prophane Ministers, wee are bound in Conscience to heare the VVord, and to receive the Sacraments by their mouth, and hands, rather then bee deprived of both; for the efficacy and dignity of the VVord, and Sa­craments depend not on the Mi­nister that convayes them to us, [Page 56] but on Christ, who bestowed them upon us; a Raven may conveigh wholesome foode to Elijah, and Judas may teach true doctrine to the people; and the Scribes and Pharises may sit in Moses Chaire.

10. Wee are bound in Con­science to bring our Children to Baptisme, when it may bee had, because the signe should not bee denyed them to whom the thing belongeth, for to them belongeth the Kingdome of Heaven; there­fore wee must suffer little Chil­dren to come to Christ; we must become as little children, or else wee cannot enter into Heaven; God is the God of our seed after us; the promise is made to us, and our children; the precept of bap­tizing [Page 57] is indefinit, to al men, under which children are comprehend­ed; children are subject to original sin, therfore ar capable of the La­ver of regeneration; children were sealed with circumcision, there­fore should not be debarred from baptisme, which is come instead of circumcision; without regene­ration of water, and of the spirit, children cannot enter into Hea­ven; all the Israelites that passed through the Red Sea, were bap­tized, amongst which were chil­dren; so the Apostles baptised whole Families, and children are part of the Families; children also have Faith potentially, and in their faithful Parents: yet God is not so tied to baptisme, as if hee could not save without it; [Page 58] the danger lyeth not so much in the want as in the contempt of the Sacrament.

11. As every one who hath bin baptized is bound in Consci­ence to performe what hee hath promised in baptisme, by his God-Fathers and God-Mothers; so these are also bound in Con­science to see the performance of those things which were promi­sed by instructing and exhorting their God-children, if their pa­rents be dead, or negligent.

12 All we which are baptiz­ed, are bound in Conscience to rise and walke in the newnesse of life, to mortify and drown the deeds of the flesh, represented to us by baptisme, also to forsake the devill, the world and the [Page 59] flesh, to fight under Christs ban­ner, to continue his faithfull soul­diers to our liv [...]s end, according to our promise in baptisme; to keepe our selves cleane, and our vessels in holynesse; for see­ing we are washed, how shall we defile our selves? to maintain love and unity, one with another, be­ing all by one spirit baptized into one body, to adhere to Christ seeing we have put him on by baptisme, to be conformable to the image of Christ our head, in bearing the crosse in our spi­rituall death, buriall, and resur­rection, and to cherish the gifts of the Holy Ghost, who by the Laver of regeneration is abund­antly powred upon us.

13. We are all bound in Con­science [Page 60] to receive the Sacrament of the Lords supper, as often as we have opportunity, if there be no just impediment to the contra­ry; for by so doing, we shew our obedience to Christs com­mand, and give good example to others; by these meanes also our Faith is confirmed, Christs death is declared, and the bene­fits represented and sealed by this Sacrament are received; but, we must be carefull first to exa­mine our selves, that we may come with knowledge, faith, love, and repentance; then with a longing desire to partake of Christ and his benefits: lastly with thankfulnesse and a stedfast resolution to amend our lives.

14 As the Minister is bound [Page 61] in conscience to give, so is the people bound to receive the cup, as well as the bread in the Sacra­ment; for the bread alone doth not fully represent unto us Christs death and passion, neither is bread alone without drinke perfect nourishment; Christ instituted the Sacrament in both kinds; and its wickednesse to alter, or impare the will of the Testator: the Is­raelits had not only Manna, but also water out of the rock given them, to represent Christ; they did eat the same spirituall meat, and drinke the same spirituall drinke; and therefore they par­ticipate of both; and if there were not as great need of the one as of the other, it had been needlesse that Christ and Paul should use [Page 62] them, and urge the receiving of them.

15 We are bound in consci­ence to love one another, as we see the love of God in this Sacra­ment represented to us; for this is a love-feast; so are we bound to be charitable, and bountifull to the poore members of Christ, whose bounty in giving to us his own body and blood, is repre­sented in this Sacrament; and last­ly, we are bound to offer up our bodies and soules, our wills and affections, to his service, who of­fered up his precious body and blood on the crosse for our re­demption.

16 We are bound in consci­ence to feare God both inwardly in our mindes; and outwardly [Page 63] in our bodyes, and to serve and worship him alone, because he made and redeemed both Soule and body, and is the preserver and defender of both; and none but he; therefore this honor we must not give to An­gels, for they are our fellow ser­vants, nor to the departed Saints, for they know us not; nor to re­liquies and Images, for we must not fall down before them nor worship them; nor to Kings and Princes, for though a civill re­spect is due to them, as they are called Gods, yet they are but flesh, and shall dye like men; nor lastly is the humanity of Christ, though united to the person of the son of God, to be worshiped with divine worship, considered [Page 65] by it selfe; but the whole Hypo­stasis, or person of the Sonne of God, is the object of divine ado­ration; therefore to give Dulia to Saints and Images; Hyperdulia to Christs humanitie, and to his Mother; Latria to the crosse, is to commit idolatry.

17 We are bound in Consci­ence to sweare by none but by God only; for swearing is a part of divine worship, which is not to be given to the creature; besids to sweare by the creature takes away the majesty of an oath, which should not be taken but with reverence, and feare; lastly such kindes of oathes are scandu­lous, and offend the weaker bre­thren: and somuch the rather be­cause, they were used and com­mended [Page 65] by hereticks, as Austin sheweth l. 19. cont. Faust. c. 22. where he reproves the Mani­chees for sweareing by the crea­tures.

18 A Christian may sweare with a safe conscience, when he is required thereto, by the Ma­gistrate; for in the old and new Testament, we read that Abra­ham, Isaac, Iacob, Paul, and other holy men did sweare, yea Christ himselfe sweares, and so doth God sweare by himselfe; and he commands us to sweare, Deut. 6. and 10. Ierem. 4. The Apostle shewes how needfull an oath is for the ending of any controver­sies▪ Heb. 6. Swearing is a part of Divine worship, Thou shalt feare the Lord thy God &c. and sweare [Page 66] by his name. Deut. 6. which the Gntiles knew, who in swearing layd their hands upon the Altar; but we must take heed that we sweare not rashly, for that is to take Gods name in vaine; nor falsly, for that is to adde a lye to an oath; nor to the prejudice of our neighbour, whither in his goods, name, body or soule, for this is to breake both the Tables at one time; by dishonoring God in sweareing falsly, we breake the first Table; by wronging our neighbour, we breake the second Table.

19 We are bound in Consci­ence to keepe the oath which we have taken, though it be to our prejudice. Psal. 15. we have in this the example of that brave Roman [Page 67] Attilius Regulus, who will ra­ther suffer death and torture by the Carthaginians, then falsifie the oath he made to them▪ GOD is a speciall revenger of perjurie, as we read in the story of Zedi­chias who falsified his oath to the King of Babel: and in the story of Iohannes Huniades, of the great overthrow the Christians had for breaking the oath they made with the Turke; therefore how greivously doth the Pope of­fend, in taking upon him to break the oath of allegiance, which people owe to their Princes; but we must take heed we sweare not things impossible, or unlawfull; for the one cannot, the other must not be kept.

20 We are bound to keepe [Page 68] the Oath which wee have made, if the things which we sweare be lawfull; though we have sworn by the creatures, or by false Gods; for he that sweares by false Gods thinkes them to bee true Gods; and the Creature is instead of God to him that sweares by it; therfore Laban that swore by his false god, was as much bound to keepe his oath, as Iacob was who swore by the true God.

21. The Magistrate cannot with a safe Conscience exact an oath of a profane, man who makes no conscience of an oath; for so hee gives an occasion of perjury; neither is hee to impose oathes about frivolous things, for that is to take Gods name in vaine, neither must hee cause any man [Page 69] sweare by Angels or the Saints; for this is to sweare by those that are not gods; this is to deïfie the creature, and to give it the knowledge of our secret thoughts and to give it that justice and power in punishing perjury, which belongs only to God.

22. We are bound in Consci­ence to breake an unlawfull oath; for keeping such an Oath is dis­honourable to God, and hurtfull to our owne soules, and against the nature of an oath, which was not ordained to bee the band of iniquity; such was the oath of Iepthe, of Herod, of Monkes. Iepthe had better broake his oath, then kill his daughter: so had Herod, then murther the Baptist; so had the Monkes; they were better vio­late [Page 70] the oath of Coelebate, then commit fornication.

23. We are bound in Consci­ence to breake the oath which is made to the prejudice of our Neighbour; such is the oath of Monkes, prejudicial to Parents and kindred; such is the oath when we sweare never to lend money; for this is flat against Charitie, such was Davids oath, 1 Sa. 25. which he broke, knowing it was better to violate a rash oath, then by keeping of it to murther the innocent.

24. They are not bound in Conscience to keepe the oath which they tooke, when they were not in their own power, but under the jurisdiction of an o­ther; such is the oath Children [Page 71] take either of marriage, or of mo­nasticall life, being as yet under the tuition and power of their parents: such oathes or vowes, are to be broken, we may see in 5. 30. of Numbers; neither doth an oath of impossibilities tye any man to performance.

25 We are bound in Consci­ence when we sweare to speake simply, plainly, and sincerely, without equivocation, mentall or verball; otherwayes by swearing equivocally, we cannot end con­troversies, nor confirme and beare witnesse to the truth; but we maintaine a lye, and by de­ceiving others we make them as­sent to a falshoode; and so we a­buse Gods name, in making it a witnesse to our lye; besides that [Page 72] by this meanes any kind of lye may be maintained.

26 If an oath be drawne from us by force or fear, we are bound to keepe it, if it be lawfull and in our power, though it be wrong­fully extorted from us; as when we sweare to a theife, to pay him the summe he demands, that we may escape with life and liberty, because by taking God as a wit­nesse to our oath, we have bound our selves to him, which band we must not forfeit, without wrong done to God.

27 We are bound to keepe the oath we make, though we were deceived in the circum­stance; so Ioshua kept the oath he made with the Gibeonites, though he was deceived by [Page 73] them, thinking they had dwelt farther off; many are deceived in their marriages, thinking they marry rich woemen, who prove but poore, but the marriage is good still; for this is only a cir­cumstantiall error; but Iacob was not bound to performe the oath of marriage with Leah, which was put to him instead of Rachel; for this was a substantiall error.

28 We should wrong our Conscience, if we should urge a man to sweare that which he thinks is true, though we know it to be false; for though he sins not that sweares, yet we sin that urge him to it, because we wrong him in making him sweare, to that which is false, and we wrong God in makeing him witnesse [Page 74] to a falshood.

29 If we take a second oath contrary to the former, which was a lawfull oath, we are bound to stand to the former: for the se­cond oath is not only in it selfe unlawfull, but also is made un­lawfull by the former promise.

30 We are bound to keepe our oath, so long as the essentiall forme thereof remaines; but when that failes, we are free; thus we are bound to the oath we made to our Master, so long as hee remaines our Master, but when that relation is broken off, we are no more bound to him by our oath.

31 The Iudge cannot with a safe Conscience take an oath of any man to accuse himselfe, of [Page 75] any hid crime; which is called the oath (ex officio) because no man is bound to accuse himselfe, and such an oath will minister occasion of much perjurie; besids God only is the judge of secret sins

32 I am bound in Conscience to reveale a theife, though I am tyed by oath out of feare to the contrary; for the concealeing of him is wrong to justice, and prejudiciall to the state, and an occasion that others may lose their lives or goods; besides in concealing him, I am made par­taker of his sinne: [qui non vetat peccare cum possit, jubet.]

33 We are bound to make vowes only to God, and having made them, to performe them; for this is a part of Gods wor­ship; [Page 76] he only knowes the heart and purpose of him that vowes, and can punish the violation ther­of; the Iewes were bound to vow many ceremoniall duties, from which we are exempted; but we are tyed to the vow of moral obe­dience which we tooke in bap­tisme, and which we renew as often as we repent; as for the vowes of such bodyly exercise which may help devotion, wee are bound to make them, if we see that our devotion will be helped and increased by such vowes, otherwayes we are left to our Christian liberty.

34 We are not bound to vow or to keep the vow (if we have made it) of voluntary poverty for so we make our selves unable to do [Page 77] good; nor of monasticall obedi­ence for so we infringe our chri­stian liberty, and become the ser­vants of men, in submitting and binding our Consciences to the ordinances of man; nor of perpe­tuall chastity, which is not in our power, and by which wee wrong our own nature, by hindering the continuation of the species, which is effected by propagation.

35 As we are bound to rest upon the Sabbath or Lords day from our bodyly labour; so we are also bound to do the works of piety, of mercy or charitie, and of necessity upon that day; yea the works of liberty too, as to dresse meat, to make beds, &c. if so be they are not scandalous, nor offensive, nor hindrances to Gods [Page 78] worship; for the Sabbath was made for man, not man for the Sabbath; I say such workes may be done with a safe Consci­ence.

36 We are bound in Consci­ence to hasten our conversion to God, with what speede we can, because God requires it, and de­layes are dangerous; procrasti­ation argues unwillingnesse, and the custome of sin takes away the sense of sinning▪ so the longer we put off our repentance; the more obdurate wee grow in sin, and the greater wrong we offer to God and to our own soules, in delaying to cast out sin, which is his and our enemy, and the more difficult we make our conversion, by increasing the number and [Page 79] guilt of our sins; thereby incens­ing Gods anger the more against us, which fire we ought to quench without delay, least it suddenly consume us; our life is uncertaine, and we are not sure to live till we be old: or if we live, we are not sure then of that grace of repentance, which now we reject; the times and seasons are not in our power; late repen­tance is seldome true; let us then strike the iron while it is hot, and enter into this poole of Bethesda, whilst the waters are stirring.

37 We are bound in Consci­ence to meditate seriously in the Law of God, that there as in a glasse we may see our own filthy­nesse, and inabilitie to goodnesse, and so we may in all humilitie [Page 80] fly from our selves, and from all other creatures in which there is no helpe, and with true sorrow and feare, may lay hold on the promises of the Gospell, and hunger earnestly after the righ­teousnesse of CHRIST, by true faith.

38 We are bound to make our election and calling sure, by cleansing our Consciences from evill workes, by setling our affec­tions upon God, by hearkning to his word, by obeying his voice by delighting in the company of the Saints, by slighting the ho­nors, riches, aud pleasures of this world, accounting them but dung in respect of CHRIST, and by cherishing the holy spirit, by whom we are sealed [Page 81] unto the day of redemption.

39 We are bound seriously to repent our wicked lives, by con­sidering the majesty of God whom we have offended, the greatnesse of his goodnesse to­wards us; the fiercenesse of his anger against sinne, the great happynesse we have lost, and the multitude of miseries befallen to us by reason of sinne; by con­sidering also what Christ hath suffered for us; how impenitency is the greatest of all sins; and how without repentance wee cannot attaine true happynesse; now this repentance consisteth in sor­row for sinne, in a constant, fer­vent, implacable hatred against every sinne; and in a serious and assiduous purpose to avoyd all [Page 82] sinne, to walke in all righteous­nesse, and to use all the meanes whereby wee may attaine the same.

40. VVee are bound to che­rish the good motions of Gods Spirit in us, and not by our wic­ked lives to quench or grieve the Spirit; now the meanes to che­rish the Spirit, are Prayer, Medi­tation, Obedience, Faith, Hope, and Love.

41. VVe are bound to be ho­ly, because wee are commanded, because God is holy, because without holinesse no man shall see the Lord; neither can there be true faith nor justification with­out it; holinesse was a part of Gods Image, which we lost; it is also the end of our Election, and [Page 83] calling; and 'tis a part of our fu­ture happinesse, now this holi­nesse consisteth in our walking with God, in our wrestling a­gainst the flesh, in running the wayes of Gods Commande­ments; in avoyding sin and the occasions of sinne, and in a per­fect Reformation of all our powers and faculties of our soule.

42. VVee are bound to trust and rely on Gods promises; for hope is our Anchor; it is hope that supports us in all our actions and sufferings, and makes us goe on with courage, and constancy; it is the end of our calling; it is hope that saves us, and it will not make us ashamed, because it can­not bee frustrated; it bringeth [Page 84] also patience, and true spirituall joy.

43. Wee are bound in all af­flictions, to comfort our selves and to be cheerefull; because we have God who afflicts us, for our Father, Christ for our Advocate and Redeemer, the Holy Ghost for our guide and comforter, the Scriptures for our instructers; besides, Gods love towards us, and his decrees are unchangable; our afflictions are short, our re­ward is Eternall; no thing befals us without Gods providence; God will give us strength with the temptation: Christ hath suf­fered and overcome all for us; nothing doth befall us, but what hath befallen others; and let us consider the fruit or end of af­fliction [Page 85] which is sweet and com­fortable.

44. VVhen wee are tempted to evill, we are bound to avoyd all occasions of entertaining such a temptation, to resist it as an ene­my, to extinguish the first spar­kles of this fire; to betake our selves to prayer and meditation, and to kill this Cockatrice in the Egge; and to put on the whole Armour of God against it, and not to give way to this enemy; for it is the chiefe part of our spi­rituall warfare, to fight against temptations.

45. In our spirituall deserti­ons, wee are bound to comfort our selves with the remembrance of Gods love and promises, who will never utterly forsake us, but [Page 86] onely for a time, even for a mo­ment will hide his face from us, because wee have angered him; and this is for our good, that wee may the more earnestly seeke him, that our faith, patience, con­stancy, and other vertues may be the more exercised, and that wee may the more abhorre our sins: and withall wee should call to mind, how that the best of Gods Saints, even Christ Himselfe, have for a time beene deser­ted.

46. Against the feare of death wee are bound to comfort our selves, that Christ hath taken a­way the sting of death, that nei­ther death nor life can seperate us from the love of God in Christ; that death is a gate to future happines, [Page 87] that the death of the Saints is precious in the sight of the Lord, that death frees us from sinne, from temptations, from the in­ticements of the flesh and of the world, from all the miseries of this life, and the vanities of the world, that Christ will raise us againe in the last day, by the ver­tue of his Resurrection; let us therefore in consideration of this, keepe a good Conscience, waite with patience our appointed time till our change come; let us ther­fore strive to the newnesse of life, and to the contempt of the world.

47 We are bound to comfort our selves in our infirmities, in that we have a high Priest who is sen­sible of our infirmities; in that we [Page 88] have a Father, who will take pit­tie of our infirmities; in that wee have the holy Spirit who help­eth our infirmities; in that the best of Gods servants have been subject to diverse infirmities.

48. VVee are bound to obey Gods commands, because wee are tied to him in many Obliga­tions, he is our Father, our Lord, Redeemer, and preserver; be­cause of his supreame authority, and absolute power hee hath to punish the disobedient; because hee promiseth many blessings to those who obey his will; because God reapes no benefit by our O­bedience, but we our selves; be­cause wee have the example of Christ Himselfe, who was in all things obedient to his Father, [Page 89] even to the death of the Crosse.

49. VVee are bound to carry our selves humbly and lowly, considering the vilenesse of our nature, the greatnesse and Maje­stie of God, the benefits which we receive by humility; for it is the way to glory, it makes us ca­pable of Grace, of VVisdome, and other vertues; by it wee are fitted as houses for God to dwell in, for God to looke upon, for God to exalt out of the mire, and to set us with Princes; and it is a powerfull meanes to avert his anger and judgments.

50. We are bound to labour for the true knowledge of God in Christ, without which wee cannot have life Eternall, with­out which the people perish, [Page 90] without which all our know­ledge is but ignorance, our wis­dome but foolishnesse, and our light but darknesse; this key of knowledge will open Heaven gates to us; this is that knowledge which will truely open our eyes, that we may see, and be like unto God; it is the true foode of the soule, without which wee shall never grow fat and well likeing in heavenly things.

51 We must conscionably la­bour for sinceritie in all our ac­tions, because God hateth hypo­crisie, and delighteth in sincerity and in the inward man; for he knoweth the heart, and searcheth the reines; because there can be no peace and security, but in sin­cerity, wch consisteth not so much [Page 91] in outward ceremony, as in in­ward truth and integrity, not so much in service of the eye, as of the heart; looking rather to Gods approbation then mans; perform­ing not only the greatest but the the least duties, looking not for reward from men, but from God, serving him as well in private as in publique, as well in adversitie as in prospiritie, as well when he punisheth as when he rewardeth; abstaining not only from evill, but from all appearance of evill; and that not only in the light, but in the darknesse also.

52 We are bound in Consci­ence to speake the truth every man to his neighbour; for God is truth it selfe; and the Devill is the father of lyes; which are [Page 92] an abomination to God; a lye is a part of the old man, which we should put off, and mortifie; a lye is so hatefull to man that stands upon poynt of honor, that it cannot be expiated without a stab; lying takes all credit away from the lyar, that he is not be­leeved when he speakes truth; it breakes off all societe, and com­munion betweene man and man, which is grounded on truth; a lyar is injurious to God the au­thor of truth; to his neighbour to whom he ought to speake truth; and to his speech which ought to be consonant to his mind.

53 We are not bound at all times to speake all the truth, or any part thereof, when neither justice, Charity, nor Piety, do re­quire [Page 93] it; yet we must beware of Iesuiticall equivocation, or men­tall reservation, which is indeed plaine lying; they utter that which is false, and this is a materiall lye; and that which they knew to be false, and this is a formall lye.

54 When we are commanded by our superior or Iudge to con­fesse the truth; we are bound in Conscience to do it; for other­wayes we fall into the sin of dis­obedience; and by our silence, we wrong both God, the Iudge, our selves, and our neighbour, and the State wherein we live; for God is honored by our confessi­on, and dishonored by our silence; by our confession, also sinne shall be restrained, justice advan­ced, and the delinquent either [Page 94] totally cut off, or amended.

55 The Iudge is bound in Conscience to make diligent in­quiry before he pronounce the sentence, to judge righteously, to bewarre of partialitie, and accep­tion of persons, to beware of de­layes, and demurrs, by which justice may be put off, and to be­ware of corruption and bribery, whereby justice is perverted; to informe the witnesses of their duty, that they must bewarre of lying, malice, calumnie, that they must discharge their Conscience by speaking the truth, that so GOD may be honored, the par­ty accused may be either cleare or condemned, the Law execu­ted, & so justice and peace main­tained; which cannot be better [Page 95] performed, then by punishing him who out of purpose and ma­lice beares false witnesse, accord­ing to the Law of retaliation.

56 We are all bound to be zea­lous of Gods glory, and of good works; for without true zeale God cannot be honored, nor sinne suppressed, nor Gods judgements averted, nor our true love to God witnessed; nor true comfort of Conscience, or life eternall obtained; but let our zeale be according to knowledge out of true indignation against sinne, and true love to Gods glo­ry, with true sorrow for dishonor­ing God; let it also be joyned with constancy, fervency in Gods cause, and mildnesse in our own, as we see in Moses and Christ.

[Page 96] 57 In what condition soever we are, we ought to be content; if we consider Gods providence, in ordering all things according to his pleasure; if the shortnesse of this life, if the estate of the richest and greatest men, how lit­tle satisfaction or comfort they reape even out of their great­est plenty; if the fullnesse of con­tent and happynesse reserved for us in heaven; if the true tranquil­litie of mind which we receive by our contentation, and lastly if we consider the miserable con­dition, tentations, unquietnesse, and anxieties, of those that want this gift of contentation.

58 We are bound to exercise our selves in doing good, because we are commanded, because [Page 97] good works are the way to hea­ven, in which we must walk; they are testimonies of our faith and profession; the fruits of every good tree; the meanes whereby our heavenly father is glorified; by them we are made conform­able to CHRIST our head, who went about doing good; they are the end of our election and calling; and this exercise must be constant, fervent, sincere, and with delight and readinesse, with a true hatred of sinne, with pray­er and meditation; yet we must not confide in our workes, but lay hold on CHRISTS merits by faith, acknowledging our own imperfection and inabili­tie.

59 We are bound to search for [Page 98] that true wisdome, which con­sisteth in seeking out and useing the meanes, of advanceing Gods glory and our own salvation, and in avoyding all hindrances thereof; especially the wisdome of this world which is an enemy to God, and by him accounted foolishnesse; because it will not be subject to the wisdome of God, nor doth it comprehend the things of Gods spirit.

60 We are bound to be vigil­lant over our selves; for we have watchfull enemies, and we are in danger every howre to be de­voured by them; the time, place, and manner of our death is un­certaine; we know not at what howre our Master will returne, or our Bridegroome will come, the [Page 99] eye of the Almighty which runs through all the world, and is still observing all our actions, neither slumbers nor sleepes; and that we may be the more watchfull, let us take heed least at any time we be overcome with surfeiting and drunknesse, let us be so­ber and watch unto prayer.

61 We may with a safe Con­science make use of worldly po­licy, as Joshua, Gideon, David, Paul, and other holy men have done; if so be that this policiy is not beyond or against our pri­vate calling; nor repugnant to justice, nor injurious to religion, nor opposite to Gods glory.

62 We are bound to forgive the wrongs done unto us, for so Christ hath taught us, both by [Page 100] his example and precept; the Lords Prayer teacheth the same God is ready at all times to for­give us; it is the glory of a man to passe by an injurie; revenge belongs to God, and he will re­pay; therefore we must remit both the revenge and the punish­ment; yet we may take notice of the wrong and require satis­faction, without the breach of Christian clemency.

63 We may with a safe Con­science right our selves by Law when we are wronged, as Paul when he appealed to Caesars Tri­bunall; for the Law is Gods or­dinance, and Iudges are his Mi­nisters to end controversies; but we must take heede of anger and malice in our law suits, and that [Page 101] we goe not to Law upon every light occasion, or for every tri­fle rashly; but to use all meanes of reconciliation rather then law, and to beare as much as we can with patience, shewing our Christian moderation, and ac­knowledging Gods providence in this our tr [...]all, and with all our love to our adversaries.

64 We may with a safe Con­science kill another to save our selves, if so be we are injuriously and suddenly set upon, and have no other meanes of escape; nor any intent of revenge; for to de­fend our selves, and to preserve our lives, though by the death of another, we may by the law of nature, [vim vi repellere licet] and likewayes by the Law of [Page 102] God Exod. 22. 2. so we may defend our innocent brother, by killing the theife that invades him; for we must love our neigh­bour as our selfe; and a woman may thus defend her chastity, by killing him that would ravish her; for chastity is no lesse pre­cious then life it selfe; Abraham sinned not when he rescued his kinsman Lot, with the slaughter of many men; nor had Lucretia sinned, had she killed Tarqui­nius.

65 Though we must not up­on any pretence kill our selves, because such a murther is contra­ry to Gods Law, the law of na­ture, Iustice, and Charitie; yet we may with a safe Conscience suffer our selves to be killed, for [Page 103] a publique good, for the main­tainance of innocency, justice, and religion, for the advanceing of Gods glory.

66 One nation may lawfully make war against another, be­cause they may lawfully repell force, by force, because God commanded it; neither the Bap­tist, nor Christ do absolutely forbid it; the Magistrate beareth not the sword in vaine; and na­tionall injuries can not be other­wayes many times repelled, or vindicated, but by wars; but care must be had, that all meanes be first used, befo [...] war be un­dertaken, that the authority of the undertakers be lawfull, that the cause be just, the meanes, and wayes be honest, or honorable, [Page 104] and that the end be good, to wit Gods glory, and future tranquil­lity, and that the innocent be not oppressed with the guilty; as it is in storming and direption of Townes, Castles, and Shipps; except it be upon unavoydable necessity.

67 Inferior Souldiers whither they be subjects of, or strangers to the Prince that imploys them, ought to be sure of the justice of the cause, before they fight; o­therwayes they fight against their Conscience if they know the cause to be evill; and if they doubt, they [...]ht without faith, which is sin; for though they are bound to obey, yet they are not bound to a blind, or to an uncon­scionable obedience.

[Page 105] 68 We are bound with a Christian courage and fortitude, to undergoe all hazards and dif­ficulties for CHRIST, because he hath suffered somuch for us, and hath redeemed us, because this is the end of our election and calling, because God hath promised to be with us in all our extremities, because we shall be more then Conquerers, through him that loved us; and we know that all things shall worke to­gether for the good of them that love GOD, and that great is our reward in Heaven, even the Crown of righteousnesse which is layd up for us: this courage will not faile us, if we call upon God, if we love him, and if we put our trust in Him.

[Page 106] 69 We are bound to labour for patience, in beareing of cros­ses, and in waiting for releife; fot without patience, we cannot possesse our soules, nor without patience can we run the race set before us; therefore we have great need of patience, that after we have done the good will of God, we may receive the pro­mise; thus the Apostle laboured to approve himselfe in much pa­tience, in afflictions &c.

70 We are bound to be sober and temperate, moderating our affections concerning profit and delight, by making a covenant with our eyes, eares, and mouth, by considering the vanities, and instabilitie of sublunary things, and the latter end of unlawfull [Page 107] pleasures, and how all wise and good men have despised them; and that there is only content, satisfaction, and delight in hea­venly things.

71 We are bound to avoyd intoxicating our selves, or others with strong or excessive drink­ing, and likewise the company of drunkards, and the occasions of drinking, by which our reason, judgement, and memory are either weakned, or overthrown, our health and wealth impared, our time mispent, our fame and good name wounded, good men greived, GOD himselfe angred, the practice of holy duties hin­dred, and our hearts in this finne harnded; besides drunknesse is the occasion that many other [Page 108] sinnes are committed.

72 The civill Magistrate is bound to punish hereticks, not as they differ in opinion from the Church, but as they are peevishly obstinate, and disturbers of the publique peace; and if their he­retical opinions be blasphemous, he should put them to death, if they obstinately persist in their blasphemy; for the Magistrate beareth not the sword in vaine; yet he must not use violence or force to compell men to imbrace the truth; for compelled faith will never prove sincere, but hy­pocriticall; and the act of faith is voluntarie, and therefore free.

73 We are bound with all hu­militie to submit our selves to Gods correcting hand, without [Page 109] grudging or murmuring; or shrinking from our duty and obe­dience, or flying to unlawfull meanes of ease, or dispairing; because GOD who corrects is our father, who will lay no more on us then we can beare, who wil not forsakeus in our extremi­ties, but will go with us through fire and water; because the time of our afflictions is short, and they not worthy of the glory to be revealed, because our sinnes have deserved more greivous punishments then we can suffer here; and because CHRIST our head indured the crosse, de­spised the shame, and by pati­ent suffering of afflictions hath entred into his glory.

74 We are bound to love [Page 110] God, not somuch for his bounty towards us, as for his own good­nes and transcendent perfection; for to love God because of his bounty to us, is to love our selves before him, whereas our love to him, should be like his love to us; his own goodnesse induced him to love us, in whom he found no goodnesse at all; so that same divine goodnesse should in­duce us, to love him, who is goodnesse it selfe; besides, the love of freindship is more per­fect then the love of benevo­lence; for the love of true freind­ship is grounded upon vertue and goodnesse, whereas the love of benevolence, is grounded on bounty or beneficence.

75 We are bound to love God [Page 111] above all things; that is, we must be willing to forsake the things we affect most, that we may in­joye him, we must shun all such meanes as may induce us to an­ger him; nothing must greive us so much as when we offend him; nothing, neither prosperity nor adversity, must separate us from him; no company must somuch please us, as the society of them that belong to him; nothing must content us untill we be fully united to him.

76 We are bound to subdue and keepe under our proud af­fections, to which naturally we are all prone; by considering the greatnesse of God, the vilenesse of our own nature, the wrath of God against pride, both in the [Page 112] Angels and in men, and the many obligations in which we are bound to subject our selves to God, who hath made and re­deemed us, and doth still sustaine and protect us, and at last will crowne and reward us.

77 We are bound to pray at all times in respect of preparati­on, and disposition to prayer; so we are bound to pray actually upon all occasions, because Sa­tan upon all occasions is ready to tempt us; our dangers are many, our wants are great; pray­er is a part of that service we must performe to God, it is the meanes by which we converse and conferre with God; therfore we ought to take all opportuni­ties of prayer, as Christ and all [Page 113] holy men were wont to do; and withall we are bound to pray fervently, having our minds bent on God, to whom we pray; on the matter for which we pray; and on our own hearts, that we may know with what disposition and affection we pray.

78 We are bound to avoid all conversation with evill spirits, or such as commerce with them, as also to reject all such meanes as they worke by, which meanes have no power or efficacie at all, either from God or nature, men or Angels, to produce the effects they seeme to produce; but are the tricks of Satan, to delude and seduce men; therefore Witches, Inchanters, Southsayers, and such as consult with them, and use their [Page 114] help, do plainly forsake God, and mancipat themselves to Satan, Gods enemy, by which they shew that they have renounced the faith, and mistrust the power, goodnesse, and justice of God; therefore judiciall Astrologers, Fortune-tellers, Necromancers, and such as trust to Physiagnomie, Pal­mestry, Dreames, and superstiti­ously are perplexed with the crossing of a heart, the falling of salt, with such as they cal unluckie dayes, with characters and char­mes, and such like, are not to be suffered among Christians▪

79 We are bound to confesse our sins to God in prayer, either explicitly, or implicitly, because in prayer we must acknowledge our own unworthynesse, in all [Page 115] submission and humility, without which we cannot obtaine any blessing from God, nor can our Consciences be eased; nor God glorified, nor Satan confounded; for if we accuse not our selves, he will accuse us; let us then pre­vent him, by a detestation of our sinnes; but we are not bound to confesse every particular sinne to the priest.

80 We may safely use diviso­ry lotteries, for deciding and de­termining of some things, if so be we are necessitated, and have no other meanes, to determine a doubtfull thing, if we dishonor not Gods providence, by ascrib­ing any thing to fortune, if we use no deceit or fraud, nor have any bad or sinistrous intentions; [Page 116] but these lotteries, which they call divinatory, and consultory, are not lawfull, for we have no warrant for such, and they are a tempting of God, and little better are the gameing lotteries with cards and dice, by which Gods providence is dishonored, time lost, quarrels are raised, and often times swearings and blasphemies uttered, besides cheating is coun­tenanced, and many mens estates wronged.

81 If we have not the gift of continency, we are bound to marry; for its better to marry then to burne; by this meanes we avoyd fornication, we live more comfortably together then alone, our family is propagated, the state is strengthned, and the [Page 117] Church inlarged; therefore mar­riage hath been still honorable a­mong all nations; God ordained it in Paradise, Christ honored it with his own presence, and first miracle, in Cana; but we must not marry within the prohibited degrees of consanguinitie, or af­finitie, because it is against mo­desty, against the inlarging of freindship, and the end of matri­mony, which is, to make two one flesh, which is already effect­ed in consanguinitie.

82 We cannot with a safe conscience marry a woman with­out her own consent and the con­sent of her parents; for this is a duty that children owe to their parents; and hath been the prac­tise of holy men; and this consent [Page 118] must be free and voluntary, not forced; and the parties consent­ing must be of age, and such as are guided by reason, and have power to dispose of themselves.

83 Wee cannot with a safe Conscience have above one wife at once; for God gave A dam but one Evah; the husband will love one wife better then two; for love divided is weaker, then united; the children will be more carefully educated; we read of two, that by marriage are made one flesh, not of three; we see di­vers creatures are by nature taught to content themselves with single mates; Polygamie is often times the cause of jarres in families, and therefore cannot be lawfull, but where there is [Page 119] an immediate dispensation from God, as is supposed was among the Patriarchs, before the flood, and sometime after.

84 The husband and wife are bound to love and respect each other, and to dwell together, to have all things in common; to professe the same truth, and to communicate to each other the use of their bodies, according to the law of marriage; the man is to cherish and maintaine, to in­struct and guide his wife; and she is to honor, feare, and obey her husband; she must temper her tounge, and he must keepe in his hands; he may reprove, admonish and instruct, but not strike, which causeth hatred and strife, and shewes want of [Page 120] true love; she may not give away his goods, without his consent, neither must they live apart ex­cept upon urgent occasions.

85 A man cannot with a safe Conscience put away his wife, except it be for adultery, for that unties the band of matrimony; yet this band may be tied againe, upon the desire and consent of the innocent party, in whose favour the divorce was made.

86 We are bound to abstaine from fleshly lusts, which fight a­gainst the Soule; which destroy the body, which dishonor GOD, which wrong man-kind, and are the causes of many other sins; therefore we must make a cove­nant with our eyes, not to looke upon wanton or immodest ob­jects [Page 121] whither in apparell, pict­ures, bookes, or lascivious ge­stures, wee must make a cove­nant with our eares, not to heare, immodest words or songs, wee must covenant with our tongues, to speake only such words as edifie, and not by them utter what is not lawfull to bee done; for immodest actions are concealed, so should immo­dest speeches bee, by which God is dishonoured, the soule of the speaker and so likewise of the hearer is indangered, and good men are grieved, and we should make a covenant with our hearts not to entertaine lascivious thoughts with delight, but to re­ject them with detestation; other­wise cogitation wil breed delight, [Page 122] delight consent, consent action, and actions a habit.

Lastly, wee must take heed of lascivious kissing, embracing, touching of Women, and im­modest dances; and of luxuri­ous and unchast speeches, ge­stures, or any other such like ex­pressions in stage-playes, which have made both the Actors, and the sports, & the recreation it self hatefull, tho otherwise tolerable.

87. VVee are bound in Con­science to separate our selves from that Church where Gods name is dishonoured, Idolatry practised, and wickednesse coun­tenanced, least wee pertake of her sinnes, and so of her punish­ment; but wee are not therefore bound to separate our selves [Page 123] from all Congregations, where some bad men are suffered; for in this life is no perfection, and the Sheepe here are mingled with Goates; in the same net are good and bad fishes; in the same field Corne and tares, which must not be suddenly pluckt up; we must exercise our patience in induring such churches infimities and in­devour to amend them, & not by our departure increase them, or exasperate our weake brethren and give occasion of schisme.

88. Ministers are bound to preach and catechise their flocks, sincerely, purely, constantly, boldly, powerfully; to admini­ster the Sacraments without su­perstition; to resist schisme and heresie, beate downe sinne and [Page] iniquity; to suspend from the Sacrament, and to excommuni­cate in cases of extremity, which censure is indeed the act of the whole Church, whereof the Mi­nister is the mouth; but one Church is not to excommunicate an other, not being subordinate, although upon just cause there may bee separation or desertion; but although the Church may refuse to cast pearls before swine, or give that which is holy to dogges, and is bound to purge out the old Leaven; yet she can­not debarre men from hearing the Word, unlesse they bee ob­stinate dispisers and scoffers of it, nor can shee keepe them out of Heaven, except they bee impeni­tent; nor can shee breake off the [Page 521] Oeconomicall communion that is betweene husband and wives, Parents and Children, Masters and servants, nor yet the Politi­call society, that is betweene Ma­gistrates and Subjects.

89. Every Minister is bound to have learning, integrity of life, dexterity of preaching, and a will bent to doe God service, and to edifie the Church, and not to respect his owne honour, wealth or profit, or to intrude himselfe into that sacred function, without both inward and outward cal­ling, as many doe, who by friends, Simonie, or any other sinistrous way creepe in at the window, but enter not in at the dore; neither must they forsake the charge once undertaken, ex­cept [Page 126] they be forced or necessi­tated.

90 We are bound to make re­stitution of our neighbours goods whither we detaine them by loane, fraud, or theft; for it is a theft to detain the owners goods to which we have no interest, against his will; and it is both a violation of justice, and also of that love we owe to our neigh­bour; which restitution must be made, either really (if we are able) or else mentally, and in our resolution, if we cannot; wee must also restore to the right owner if he can be found, or else to him that is next a kin; if there be none, then dedicate it to God, in some pious or charitable use; and we must restore the very [Page 127] thing it selfe if we can, or else the full value of it; so we are bound to restore his good name, which we have hurt, either by recanta­tion, or accusation of our selves, or compensation for the wrong he hath sustained; or if we have hurt him in his body, we are to make such satisfaction as the Law requires; or if we have hurt a woman, in the losse of her cha­stity, we must make restitution by marriage, or by paying her portion.

91 We are bound in Con­science to reprove sinne in whom soever we find it, for it is an ar­gument of love, and no lesse need­full then almes to him that is in want; if it be mercy to pull our neighbours beast out of the mire, [Page 128] much more to pull himselfe out of the pit of sinne, where his soul will perish; but our reproofe must be grounded on Gods word, must be sweetned with mildnesse and discretion, and uttered in love, opportunity of time, place, and other circum­stances must be observed; our superiors must be reproved with reverence, our equals and inferi­ors with love, and benevolence; and because charity begins at home, we ought first to reprove our selves for that sinne, which we reprove in others, and not to take more notice of our neigh­bours moates, then of our own beames.

92 We are bound to hearken to reproofe, accounting the wounds [Page 129] of a freind, better then the kisses of an enemy; and to receive re­proofes with all humility, love and patience; and to resolve to make use of such physick, though unpleasant; sor it is no lesse whol­some for the Soul, both to cure, and prevent spirituall diseases, then Aloes, though bitter, yet fit to purge us of our bodily hu­mors.

93 We are bound to love our neighbour as our selves, by wish­ing, and doing the same good for him that we wish and do for our selves, and with the same mind and sincerity, not wishing him any hurt, except it be for his further good, and for Gods glory; so we may wish the losse of his goods, for the gaine of his [Page 130] soul; and the death of a tyrant for the safety of the state, nay we may safely venture the losse of our own bodies, for the saving of our neighbours soules; and we are to pray for him, as for ourselves; even for our enemies, by this, sheweing we have com­mitted our cause to God, and that we desire not revenge, and in this we immitate our heavenly father, who causeth his sunne to shine upon the good and bad; and his raine to fall upon the just and unjust; and who hath been pleased to reconcile himselfe to us his enemies.

94 Wee are bound by a holy life to shew good example to o­thers; for the imployment of our talent is required; God by this [Page 131] is gloryfied, others by our ex­ample in goodnesse incouraged; otherwayes good men by us will be offended, and by our scanda­lous life the Gospell will be hin­dred, and the Church of God reproached, and profane men in their wicked waies animated and hardned.

95 We are bound to avoyd and prevent rents or schismes in the Church; for they often times make way for heresies, they over­throw the life of the Church which consists in unity, they hin­der the edification of the Church and the growth of christianity, they also destroy love and cha­rity; and as we are bound to a­voyd schisme, so must we shun the company of schismaticks, [Page 132] least we seeme to countenance their schisme, and that we may not be infected therewith, or give occasion to others to follow our example; yet he is no schis­matick, that separates himselfe from that Church which perse­cutes him for the truth; or with which he can hold no communi­on without manifest danger of sinne and seduction.

96 We are all bound to be tender of our fame and good name, cheifly Magistrates and Ministers; otherwayes God will be dishonored, the Church hin­dred, the Gospell and justice scandaled; but if our fame be without cause wounded, we must with patience beare it, being a part of our crosse, which Christ [Page 133] and his best servants have with patience endured.

97 Wee are bound to speake and thinke well of all men, whilst we have no reason to the con­trary, and not to judge, censure, or condemne any man rashly, which argues in us, either inad­vertency, to timerite, levitie, or malice; it is a sinne repugnant both to charitie and justice; for every man hath as great right to his good name, as to his goods; we wrong a man more by taking his good name away, then by stealing his goods; for in this we make him to be pittied, but in the other to be dispised and hated; we also wrong God by usurping his office, for he is the only Iudge of secreets.

[Page 134] 98 We are bound to conceale the secret infirmities of our neighbour, least by divulging them we wrong his reputation; except it be when we have no other way to reclaime him; or when we see that the concealing of his sinne, may prove dange­rous to others; then a publike good is to bee preferred to a pri­vate.

99 Wee are bound to imploy the talent which our Lord hath given us, and not to hide it in a Napkin; wee must impart our gifts of knowledge, wisedome, wealth and such, like unto others; for wee are not Lords, but stew­ards of them; and the more eminent wee are, the more care­ful should we be, in the cariage of [Page 135] our selves, least we spoyle others by our bad example. If much be given us, much will bee required of us; and inferiour men are apt to bee drawne by the example of their superiors: whereas indeed they are bound to respect and ho­nour them as their superiours, but not to follow them, if they bee bad Christians.

100. Magistrates are bound to maintaine their people in peace, to defend them from op­pression, to advance Religion, and learning arts and industrie; to reward the good and punish the evill doers; for hee is the Mi­nister of God for our weale, so the people are bound to submit themselves to their Governours, to honour them, and maintaine [Page 136] their charge; to bee obedient to their commands, and thankfull for the good they receive from them.

101. Masters are bound to feed and cloath their servants, to pay them their wages, to use them with gentlenesse, to instruct them in the wayes of godlinesse; to help them in their sicknesse, and to use them according to their deservings to punish them for their stubbornnesse; so servants are bound to love, feare, and o­bey their masters, to bee humble and faithfull, even to untoward Masters, expecting their reward from God.

102. Parents are bound to love, feede, cloath, and instruct their Children; to correct them [Page 137] to season them with the feare of God, to provide maintenance, and fit matches for them; so Children are bound to love, feare, and honour their Parents, to be subject and obedient to them, to beare with their infir­mities, to cover their nakednesse, and with thankfullnesse to repay their love, charges, and tender af­fection over them.

103 As Ministers are bound to love, teach, and to edifie by their good example the people, to watch over them, to exhort, instruct, and rebuke them, and to pray for them; so the people are bound to love, reverence, to obey, and to maintaine their Ministers, and to have them in more then abundant honor for [Page 138] their works sake.

104 All men that make bar­gaines, are bound to stand to them; if they be not under yeares or tuition, or mad, if they be not cheated and deluded besides their meaning, and intention, if they be not forced to the bargain by feare or violence; if the thing for which they bargaine be im­possible, unusefull, or unlawfull, that is either sinfull, or sacred, (this is called Simony) in such cases no man is bound to per­forme these bargaines.

105 We may with a safe Con­science let out mony upon use; seeing our mony would bring in gaine, if any otherwayes imploy­ed; seeing there can be no trade­ing, without lending and borrow­ing; [Page 139] seeing it was lawfull for the Iewes to to take use of strangers; CHRIST borrowes a simili­tude from the Vserers without reproving them, which he would not have done, had usury in it selfe been unlawfull; neither doe the Scriptures condemne any usury, but such as is against charity, and such as is exacted of the poore, and which tendeth to the detriment of the borrow­er, this is called biting usury in Scripture.

106 Every man to whom God hath given strength, and meanes, is bound to professe some calling, whereby he may honor God, benefit the common­wealth, injoye the peace of his own Conscience, and provide [Page 140] for his family, and not to be burthensome to others, as sturdy beggers are who will not work, but by begging wrong those that are truely poore; giving them­selves to idlenesse, the mother of mischeife, and practising no­thing but profanesse; whereas the Apostle will not have them to eate who will not worke, and God hath injoyned labour to man as a part of his punishment; nay Adam had not been idle in Paradise.

107 Rich men are bound to imploye their wealth to Gods glory, to the good of the Church and state, to the releife of the poore, to the help of their fami­lies, and not to waste them too lavishly, and vainly, nor to hoord [Page 141] them up too miserably, as many doe.

108 Every man is bound ac­cording to his ability, to be boun­tyfull to those that are in want and misery; for so God is glory­fied, our charity is declared to­ward our neighbour, and our love towards God, and so is our thankfullnesse; for what have we which we have not received? but we must take heed of pride, and contempt of the poore, and re­pining; God loves an humble and a cheerfull giver; humility, piety, and charity, readynesse, cheerfulnesse and prudence must accompany our bounty, which shall not go unrewarded.

109. We are bound to avoyd all coveteousnesse, whether it [Page 142] consists in desiring, in acquiring, or in retaining of our wealth in­ordinately: For this sinne is the roote of all evill, it argues mi­strust of GODS goodnesse and providence; it wounds the heart with many thorny cares, and makes it commit Idolatry with the world; which sin we might easily subdue, if we would with David pray heartily against it, if we would seriously meditate up­on the vanity of riches, and their uncertainty, and the shortnesse of our life, and the Fatherly care or providence of God toward us, and the hidden riches of grace, and the permanent riches of glo­ry treasured up in Heaven for us; these considerations would keep us from immoderate desire of [Page 143] wealth, or unlawfull wayes of at­taining it, or setting our affecti­ons with Ahab upon Naboths Vineyard; or enslaving our selves to that which should bee our servant, or abusing our wealth to Gods dishonour, our owne and our Neighbours hurt.

110. Wee are bound to ab­staine from those meates which the Magistrate forbids; because otherwayes wee shall seeme to despise authority; and wee shall scandall our weake brethren; yet in case of necessity wee may eate of prohibited meates, as David did of the Shew-Bread; but wee must bee carefull that what wee eate bee our owne, not stolne or got by Oppression, cheating, [Page 144] or any other wrongfull way; that we eate moderatly, and to Gods glory, and for the satisfying of Nature, and strengthening of our bodies, and at seasonable times, and to remember the poore, and to use prayer and prayses.

111. VVee may with a safe Conscience weare rich apparell, if our calling and dignitie require it, and if our estates will beare it, and if the Laws and customes of the place where we live will per­mit it; but we must take heed of pride and vanity; our cloathes must bee decent and comely; in wearing of which let us be hum­ble for Adams sinne, which brought shame on him, and his posterity, which we must cover that our filthy nakednesse may [Page 145] not appeare, and let us be carefull to cast off the old man of [...]in, and put on the Lord Iesus that being cloth­ed in the rich robes of innocency, and righteousnesse of our Elder brother, we may obtaine a bles­sing from our heavenly Father.

112. VVee cannot with a safe Conscience use such recreations as tend to Gods dishonour, the prejudice of our Neighbour, or the scandall of weake Christi­ans, and even in lawfull recreati­ons; we must observe time, place, and moderation, not to set our affections too much on them, nor to lose too much of our precious time which we ought to redeem; nor to neglect our callings, nor to forget the afflictions of Ioseph; nor of the account wee must give [Page 146] of our Talent; nor refused to con­sider the work of the Lord.

113 Wee are bound to stop our eares against detractors or slanderers of our Neighbours good name; whither they slan­der him by belying him, or by aggravating his offence, or by concealing his good parts, and blasing abroad his infirmities, or by sinistrously censuring his intentions; which sinne is repug­nant to Charitie &, is the daugh­ter of envie; if it were not for re­ceivers, there would bee no theevs, and if it were not for hea­rers, there would bee no slande­rers; for as the slanderer hath the devill in his mouth, so the listner hath him in his eare.

114. We are bound to avoyd [Page 147] sinne, and all occasions of sinne, because sinne excludes us from the Kingdome of God; by sinne we grieve the Holy Ghost, by whom wee are sealed unto the day of Re­demption; by sinne wee offend God, who wills not iniquity, neither shall any evill dwell with him; by sinne the name of God is dishonoured, and evill reported amongst the Gentiles; by sinne we are made slaves to Satan, and captives to his will, by sinne wee are made subject to the curse of God, & to al his plagues publick & private, temporal and eternal, cor­porall and spirituall: by sinne the Gospell is dishonoured, our faith weakned, our conscience wrong­ed and al goodnes in us destroyed

115. We are bound in things [Page 148] indifferent to keep our Christian liberty, and not to make our selves the servants of men; but let us take heed wee doe nothing doubtfully and without faith; for though nothing in it selfe bee un­cleane, yet to him that thinkes it to bee uncleane, it is uncleane; and we must be carefull in things indifferent, not to offend our weake brethren; for though the Apostle had liberty to eate of any thing that was sold in the Market, yet rather then he should offend him by his eating, for whom Christ dyed, hee would not eate flesh for ever; but with­all wee are not bound to abridge our selves of our liberty, to please the obstinate; for Paul that cir­cumcised Timothy, that he might [Page 149] not offend the weake Jewes, would not circumcise Titus, to please the obstinate Iews.

116 Wee are bound in Con­science to go on cheerefully in the service of God, and perform­ing of our Christian duty, al­though men should be offended, and scandalized thereby; for this is a scandale received, not given; and it is better to obey God then man; Christ himselfe was a scandal to the Iewes, he was a stumbling stone, and the rock of offence to the house of Israel; Christs sermon concerning the eating of his flesh, was an offence to the Capernaits; the Iews were offended, because Peter preach­ed to the Gentils; but Blessed are they sayeth CHRIST, who are [Page 150] not offended in me: for God is pleased to permit such offences, because of mens blindnesse, pride, malice, and contempt of his word and Ministers.

117 We are bound to receive the morall Law, and to square our actions by it; for though the just man hath no Law to compell and condemne him, yet he hath a Law to direct and instruct him; therefore the law is a schoole­master to bring us to CHRIST; a lanthorne to direct our feet, a looking-glasse to let us see our filthinesse, and a rule whereby we must square all our words and actions; by the threatning of the law, out of Nathans mouth, David was brought to acknow­ledge his sinne; and by Peters [Page 151] preaching of the Law, the Iewes were brought to compunction, and repentance; therefore by the Law cometh the knowledge of sinne; and the Law worketh wrath, and is the Ministry of death; because it lets us see our sinnes, it denounceth Gods wrath against sinnes; and it lets us know that wee deserve death for sins.

118 Wee are bound through the whole course of our life to lay hold on the meanes of Gods providence, and not to neglect them, relying upon his extraordi­nary and miraculous workes; for he hath decreed the meanes as well as the end, meat as well as life, physicke as well as health; he is absolute Lord of his crea­tures; [Page 152] who useth them as the meanes of his glory, and of our comfort; wherein we may see the love and goodnesse of God towards us, making all things worke together for our weale; therefore we are bound to ac­knowledge in this, his wisdome, goodnesse and power, and to put our trust in him as in our Father, to feare and reverence him who can command all the creatures to be for us, or against us; to be as constant in serving him, as he is in protecting us; in adversity to put our trust in him, in prosperity to praise him.

119 The Ministers of the Gos­pell may with a safe Conscience marry; for we read of Preists, Prophets, Apostls, Evangelists and [Page 153] Bishops in the primitive Church were married; a Bishop must be the husband of one wife; mar­riage is honorable among al men; the Levits of old were permitted to marry; it is a note of Anti­christ, and the doctrine of devills to forbid marriage. GOD hath made Ministers as fit for marriage as other men; and it is better to marry then to burn, or to commit fornication, adultery, incest and Sodomy.

120 Kings and Magistrates are bound to have a care of religi­on; for they are keepers of both Tables; they are called nursing Fathers of the Church, they are the Ministers and officers of God for this purpose; they are com­manded to kisse the sonne, and to [Page 154] serve the Lord in feare: so David had care to transport the Ark to Ierusalem, Solomon to build the temple, Iosiah to overthrow the idolatrous Altars, Groves & high places; Ezechiah to take down the brazen serpent, to purg the Tem­ple, and to reforme the Priests; so Moses was cheifly carefull in the constituting and ordaining, of Priests, Levits, and the Taberna­cle with its utensills, and in de­stroying of the golden Calfe.

121 A Christian may with a safe Conscience be a Magistrat, for GOD himselfe is the author & constitutor of Magistrates; eve­ry power is of God, the powers that be, are ordained by God; by me saith Wisdome Kings raigne; it is God saith Daniell, that sets up [Page 155] Kings, and translates kingdomes; Christ commands us to give unto Caesar what is Caesars; therefore Kings are called Gods servants and officers; Abraham prayed for King Abimilech, Iacob blessed King Pharoah; Ieremiah will have the Iewes pray for the King of Babylon, and the Apostles will have us put up our prayers and supplications for Kings and all that be in authority: we read of many excellent Christian Kings and Magistrates, such as Constan­tine, Theodosius, Ludovic the god­ly, Edward the confessor, &c.

122 Princes may with a safe Conscience demand tribute or tole of their subjects, for the sup­portation of their charges and greatnesse, and for the defence [Page 156] of themselves and people; for Da­vid and other Kings imposed it without reproof; CHRIST himselfe payd it, and so did the Christians in the Primitive Church; but Princes must be moderate in their demands; for they are called Fathers of their country; and shepheards, whose office is to sheare their sheepe and not to flea them; Rehoboam for want of this moderation lost ten tribes.

And somuch breifly of those duties which in Conscience wee are bound to practice; having then poynted at the Credenda, and A­genda of a Christian, I will now as breifly set down the Fugienda or what we are bound in Consci­ence to avoyd and flye from, [Page 157] and these are of two sorts, the one is error and heresie repug­nant to what we are bound to be­leeve; the other is sinne and ini­quity, contrary to what we are bound to practice.

COncerning GOD we are bound in Conscience, to re­ject and detest all Idolaters, who give Gods glory to Idols; Epi­cures, who make God idle and carelesse; Atheists, who deny God; Anthropomorphits, who make a corporall God; Blasphe­mers, who speake against God; Idle sweares who take Gods name in vaine Manichees with their two Gods, and such like wret­ches.

2 Concerning the Trinity, we [Page 158] are bound to reject Samosatenus, Arius, Servetus, and Iewes, who deny the divinity of the second person; Sabellius who held there was but one person of the Divi­nity, the Tritheits who make three essences, or Gods; and in a word, all Antitrinitaries; so we are bound to reject the Gen­tiles, and other mad opinions concerning God; Homer and He­siod, who say that the Gods were borne; Orpheus, who affirmed God to be begotten of the aire, the Stoics who will have God to be a corporeall substance, which was also Tertullians error, Orpheus Homer, Hesiod, Chrysippus, the Stoics, and others who brought in multitudes of Gods, which also was the heresie of Simon Magus, [Page 159] Cerinthius, Menander, Basilides, Valentinus and diverse others.

3. Concerning Gods Omnipo­tency we are bound to reject Eu­ripides, Simon Magus, Plinie, Va­lentinus, and diverse others who affirme God to bee omnipotent in some things; as the Israelites of old who thought God could not prepare a Table for them in the Wildernesse.

4. Concerning the Creation, wee are bound to reject Aristo­tles opinion who held the world Eternall, Plinie who held this world to bee an Eternall deïtie, Democritus who held infinite worlds, and he with Leucippus and Epicurus affirmed that the world was made of ato­mes, meeting by haphazard into [Page 160] one body; Anaxagoras and the Stoics, who thought there was before the world an eternall Chaos.

5. Concerning Christ we are bound to reject the Ebionits, Ari­ans, Cerinthus, Carpocrates, the Helchsaites, Acacians, Marcellus, Photinus, Arius, Eunomius, Mahumetans, and all others who have denyed the Divinity of Christ; as also Carporates who held that Christ was begot as others are, to wit by the help of man. Manes who held the Sonne of God to bee a part of his Fathers substance. Bonosius who affirmed that Christ was only Gods adopted Sonne; the Priscillianists who subjected Christ to the fates and starres, [Page 161] affirming that he did al his works by fatall necessities.

6. Concerning Christs Nati­vitie wee are bound to reject Sa­turnius, Basilides, Marcion, Cer­don, and others who have deny­ed the humanity of Christ, affir­ming that he only appeared in the shape of man. Valentinus who sayd that Christ brought his flesh downe from Heaven, and passed through Mary as water through a Channell. Apelles who affirmed that Christ made to himselfe a body of aire, which vanished into the Elements at his Ascension. Apollinaris who thought that Christ tooke our flesh, but without the soule; the Armenians and others who de­nyed that the substance of Christs [Page 162] body was al one with ours, but in­corruptible, impatible, & heavenly

7. Concerning Christs two natures, we are bound to reject Samosatenus, who said that God was no other wayes in Christ then he was in other Prophets. Eu­tiches, who taught that there was in Christ but one nature, which was made up of the comixture of his flesh & divinity as water mixt with wine. The Monophysits, Mo­nothelits, & Acephali, who affirm­ed there was in Christ but one na­ture, one will, and one operation.

8. Concerning Maries virgi­nitie, wee are bound to reject Ce­rinthus, Carpocrates, and others who taught that Christ was con­ceived, and borne of Ioseph and Mary, and after the manner of o­ther [Page 163] men. Julian the Apostate, Iovinian, and Paulitians, who said that Mary lost her virginity, and had other children besids Christ. The Helvidians and Antidicoma­rianits, who believed that Ioseph had other children of Mary after Christs birth, called the brethren of our Lord; too many of these are tolerated in Poland and els­where.

9 Concerning the unitie of Christs person, wee are bound to reject Nestorius, who would give him too personalities, because he had two natures, and therefore denyed Mary to be [...] or the Mother of God.

10. Concerning Christs death and passion, wee are bound to re­ject Simonians, Saturninians, Ba­silidians, [Page 164] Cerdonians, Marcionites, Docets, Apellites, Manichees, who affirme that Christ suffered and dyed only in shew, not really; so the Eutychians, Theopaschites, Se­verits, Armenians, who teach that the Divinity suffered. The Noetians, Sabellians, Patrispassi­ans, who held that the Father suffered: Pelagians, and Celesti­nians, who deny death to bee the wages of sinne; Pontificians, who are dayly sacrificing Christ in the Masse, and by their indulgences, purgatory, and merits, annihilate the death of Christ.

11. Concerning the indissolu­ble union of the two natures in Christ, wee are bound to reject Nestorians, Cerinthians, Gnostics, Christolyts, who part Christ into [Page 165] two persons, as the Valentinians into three; so the Eutychians, Ar­menians, Iacobites, who teach that the humane nature was swallow­ed up by the divinity; so the Ace­phali, and Severits, who though they grant that the two natures remaine yet they confound the properties, which is indeed to de­stroy the natures; for [tollens pro­prietates, toll it natur as.]

12 Concerning CHRISTS Resurrection, we are bound to re­ject Iewes and Cerinthians, who deny the Resurrection; the Mani­chees who teach that Christ had no scarrs of the wounds after his resurrection; the Eutychians who say the humane nature was con­verted into the divine nature after Christ rose; the Vbiquitaries, who [Page 166] give to Christan uncircumscribed and omnipresent body, the Gno­stics who would perswade us that Christ remained 18. months here one earth after his resurrec­tion.

13 Concerning his Ascension, we are bound to reject the Chri­stolyts, who say that Christs di­vinity ascended only; the Mani­chees, and Seleucians, who teaeh that Christs body ascended no higher then the Sun, where it re­maines; the Carpocratians, who affirme that only Christs soule ascended; the Vbiquitaries, which make Christs ascension nothing else but his invisible and glory­fied condition, after his resur­rection, and heaven to bee only a spirituall place diffused every [Page 167] where; lasty the Apellits, who make Christs ascention a dissolu­tion into the foure Elements.

14 Concerning Christs sitting at Gods right-hand; we are bound to reject the Pontificians, who make Saints and Angels our pa­trons and mediators; the Seleuci­ans, Proclianits, and Hermians, who deny that Christ in the flesh sits at his Fathers right-hand; the Vbiquitaries, who make the sitting of Christ at Gods right hand to be nothing else but the Majesty and omnipresence of CHRISTS body.

15 Concerning Christs come­ing to judge the World, we are bound to reject Iudiciall Astrolo­gers, Euthusiasts, and Circumcel­lians, who take upon them to [Page 168] poynt out the determinat day of Christs coming, the Millenaries, who say that Christ will raigne here on earth a 1000 yeares, the Originists, who will have all both men and Angels to be saved af­ter those 1000 yeares are ex­pired; lastly all profane scoffers who laugh at the doctrine of the last judgement, and aske where is the promise of his coming.

16 Concerning the Holy Ghost, we are bound to reject Macedo­nians, Servetians, Arians, Origi­nists, Acatians, Aetians, who af­firme the Holy Ghost to be a crea­ture; Simonians, who say the Holy Ghost is only the power of God in the world; some Anabaptists who teach that the Holy Ghost had his beginning after Christs [Page 169] resurrection; the Hierachits, who would have the Holy Ghost to be Melchisedec; Manes, who called himselfe the Holy Ghost, so did Simon Magus and Montanus the Helcesaits, who called the Holy Ghost CHRISTS sister; the Sadduces, who deny the Holy Ghost; Theodoret, Damscen, Rus­ticus, Diaconus, and the rest of the Greeke Church, who deny that the Holy Ghost proceedeth from the Sonne.

18 Concerning the Catholick Church, we are bound to reject Papists, Pepusians, Donatists, who confine her to one place, being diffused every where; Schisma­ticks, Hereticks, who disturbe her peace and breake her union; Hy­pocrits, Tyrants, who openly, or [Page 170] secretly wrong her; Profane liv­ers, who vex and scandal her; Novatians, Audians, Donatists, Anabaptists who require absolute purity and perfection in her; the Luciferians, who confined the Church to their own sect alone; the Eunomians, Severians, Aetians, who allowed all sort of impurity in her.

19 Concerning the Communi­on of the Saints, we are bound to reject the Nicolaitans, who would have wives common among Christians, as also the Anabap­tists, who would have all mens goods and estates in common.

20 Concerning Remission of sinnes, we are bound to reject the Donatists, Novatians, Catharists, Meletians, Quartra [...]cimans, and [Page 171] Apostolicks, who deny remissi­on of sinne to those that fall; the Pelagians, and Celestinians who deny originall sinne; the Iovini­ans, who make all sinnes equall; The Messanians, and Euchyts who taught that sinnes were pardo­ned onely for good workes and prayers. The Priscillianists, who adscribe our sinne to the starres and fates: The Monkes, who de­ny concupiscence to be sinne, that Originall sin deserves not death, and that Mary and Iohn Baptist were conceived and borne with­out originall sinne; the Manichees and Acatians, who make sinne the very substance and nature of man, and not an accident.

21. Concerning the resurre­ction of the flesh, wee are bound [Page 172] to reject the Menandrians, Hyme­neus, and Philetus, who taught that the resurrection was already past; the Originists, and them who say that our bodies shall a­rise heavenly and spirituall sub­stances: The Atheists, Sadduces, Gentiles, Saturninians, Simonians, Carpocratians, Basilidians, Valen­tinians, Marcionits, Cerdonians, and many others, who deny the resurrection. The Arabians and Psyehopannychits, who say the soules of the dead sleepe in the Grave till the Resurrection, and then are raised. The Saracins and Mahumitans, who assigne corpo­rall pleasures to men after the re­surrection. The Tertullianists, who say that wicked mens soules shall in the resurrection be turned [Page 371] to Devills; The Pythagoreans, Basilidians, Carpocratians, Mani­chees, Originists, Marcionits, who dreame of a transanimation: and lastly the Manichees, who in the Resurrection give new bodies to men, but not the very same that fell.

22. Concerning life Eternall, we are bound to reject Millinaries Cerinthians, Nepotians, and Mahu­metans, who place it in corporeall pleasures. Atheists, Epicures, De­mocritus, Plinie, Galen; who de­ny any life after this. The Pepu­tians, who say that life Eternall is in this world. Pope Iohn the twentieth, who taught that the blessed soules see not Gods pre­sence till the Resurrection.

23. Concerning the Scriptures, [Page 174] wee are bound to reject the Mar­cionits, Manichees, Valentinians, Tatians, Cerdonians, Simonians, and others who deny the Old Testament to bee Gods VVord. The Guostics, and Priscillianists, who counted the Prophets mad men; The Saducees, and Samari­tans who acknowledge the five bookes of Moses onely for Gods Word. Papists, Eucratits, Mani­thees, who equall there traditi­ons to the written word. Monta­nists, Donatists, Enthusiasts, Monkes, Anabaptists, who ob­trude their dreames, and revela­tions to us, instead of Gods word. Those that reject the book of Iob, Ecclesiastes, and the Canticles; and lastly the Papists who subject the Scriptures authority to the [Page 175] Church; who account Apocry­phall bookes as Canonicall, and forbid the people to reade the Scripture, shutting it up in an un­knowne tongue.

24. Concerning Angels wee are bound to reject Sadducees and Samakitans, who taught that there were no Angels or Spirits. Plato, Tertullian, and Origen who held that Angels were corporeall substances. Basilides and Proclus the Philosopher, who taught that the Angells begot one ano­ther. The Manichees who affirme that God begot the Angells of his owne substance. Mahumet, who held that the Angels were created of fire, and that they were mortall. The Sethians who taught that the Angells had car­nall [Page 176] commerce with woemen, and of them begot man; the Ni­colaitans, who said that the An­gels were begot of light and dark­nesse; Basilidians, Archontics, Gno­stics, who held that the wisdom of God was the mother of the Angels; the Manichees and Pris­cillianists, who said that the evill Angels were created so; lastly the Originists, who taught that the evill Angels should at last be saved.

25 Concerning mans creation, we are bound to reject the Rab­bins, who held that the Angels assisted God in the making of man; the Manichees who denyed that Adam and Eve were made by God, the Patricians, who will not have God the creator of [Page 177] mans body; the Pelagians, and Celestinians, who taught that Adam should have died, though he had not sinned; the Eunomians, and Paterninians, who sayd that mans lower parts were made by the Devill; lastly Aristole, who held that man had no begin­ning.

26 Concerning Mans soule, we are bound to reject Epicures, and Sadduces, who deny the immor­tality of the soule, Themestius, and Averrois, who thought that all men had but one soule; Apol­linaris, who said that one soule begetts another, the Originists, who taught that the soules were long in heaven before the bodies were created; Platonics, Manni­chees, [Page 178] Gnostics and Priscillianists, who would have the soule a part of divine substance; the Pythago­rians, who held transanimation; the Nazarreans, who will have the soules of men and of beasts to be of the same nature; the Ara­bians, who will have the soules of men and of beasts to sleepe, or dye with their bodyes; the Ter­tullianists, who say that mens soules are corporall, and that wicked mens soules after death are turned into devills; and that all soules are by traduction.

27 Concerning Gods Image in man, we are bound to reject the Saturninians, who by Gods Image understand celestiall light; the Anthropomorphits, and Mani­chees, [Page 179] who will have this Image to consist in some corporeall shape, making God himselfe corporeall, Flaccus Illyricus, who taught that the righteousnesse and holines, wherein Gods image consisted, to be the very essence of the soule.

28 Concerning Originall sin, wee are bound to reject the Ar­menians, who deny that there is any originall pollution; the Car­pocratians and Catharists, who bragged of their own purity, and that they were by nature the sonnes in God; the Manichees who will have concupisence to be a substance, and not an origi­nall infirmity; the Pelagians who deny that originall sinne is de­rived [Page 180] by propagation, but con­tracted by example and imi­tation, and teach that Adams sinne was hurtfull to none but to himselfe, and that he should have dyed though he had not sinned.

29 Concerning Predestina­tion, we are bound to reject the Celestinians and Pelagians who deny predestination; the Pris­cillianists, who attribute it to the starrs, and to the fates; the Pe­lagians and Semipelagians who teach that there is no election, but that the cause of mans salva­tion is in himselfe; the Libertins who thinke they shall be saved or damned without the meanes, therefore do what they list; [Page 181] Pontificians, and others who attribute the cause of election to foreseene workes and me­rits; so did the Basilidians and Pelagians of old.

30 Concerning Iustificati­on; we are bound to rejectthe Papists who teach we are justi­fied by workes, and by the Sacraments; that CHRIST satisfied for our sinnes only, not for our punishments; the Libertins who thinke that a justified man may do what he list; Osiander who taught wee are justified by the essentiall righteousnesse or essence of God, and all such as confound justification, with sanctificati­on, lastly Epicures; who reject [Page 182] good workes as needlesse, be­cause wee are justified by Christs righteousnesse.

31 Concerning Gods Pro­vidence, wee are bound to re­ject the Epicures who held the world to be guided by chance or fortune; the Stoics and Pris­cillianists who taught that de­stiny, inevitable fate did rule all things, even God himselfe; the Astrologians who will have the starrs to rule all sublunary things; the Simonians, Carpo­cratians, Severians, Marcits, Manichees, Menandrians who held that the inferior world was guided by the Devill, ther­fore gave themselves to the study of Magick: lastly all [Page 183] such as make God either care­lesse of inferiour things, or so imployed that he is not at leasure, or sostately, as that he will not abase himselfe to be­hold the things that are here below.

Thus have I breifly set down what every man is bound in conscience to beleeve, what to practice, and what er­rors concerning matter of faith he is bound to avoyd; it re­maines that I should also shew what is to be avoyded in mat­ter of practice, but because I have already spoke of some of them, which are most re­markable, and rectum est index sui & obliqui, he that knowes [Page 154] what he is bound to do, cannot be ignorant of what he is bound to avoyd; therefore what wee have already set down may suffice to pacifie a mans conscience, and to make him a perfect Christian; in these unhapy times of ours; we see christianity was never more professed, conscience never more pretended; but alas truth never lesse beleeved; goodnes never lesse practised; and con­sequently the conscience never more cheated; so that in name we are Christians, but in many doctrinall poynts plaine Here­ticks, and in our practice very Pagans, or rather Atheists; God grant we may indeavour [Page 185] to be, what we would seeme to be, and lay aside our Hy­pocriticall Vizards, by which wee deceive the eyes of men; but the peircing rays of that all seeing eye, who sees us in the darke, and knowes of our down sitting, and up-rising, and our thoughts long before, we cannot delude; our con­sciences are seared with a hot iron, or fast asleepe, if they can content themselves with a mouthfull of Scripture phra­sses, having our eyes full of wantonnesse, our hearts full of malice, and our hands full of blood; be not deceived, the Conscience of a Turk or Pagan will not be thus satisfied: [Page 182] St. Pauls conscience was voyd of offence towards God and towards men; and he shewes that a good conscience is still accompanyed with charity, a pure heart, and with faith un­fained; neither can that consci­ence be good, which is not purged from dead works to serve the living GOD.


I have perused this judicious and learned Treatise intitled The picture of a Christian mans Conscience, and finding it to be very profitable and season­able, I adjudge it worthy to be printed and published.

Io. Downame.


PAg. 27. l. 5. read Oneserus for Onefuri­ous. pag. 41. l. 1. read, We must also beleeve that there are ministring spirits. pag. 114. l. 12. for heart, read hare. pag. 133. l. 7. read temeritie. pag. 145. l. 21. put out off. pag. 146. l. 1. read refuse. pag. 160. l. 12. read Carpocrates. pag. 161. l. 5. read Saturninus. pag. 163. l. 17. read [...]

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