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 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 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 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 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 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 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 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 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 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 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
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 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 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 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 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 Manichâ—es Gentiles Stoics Orpheus Homer Hesiod Chrysippus Tertullian Simon Magus Cerinthus c. 2 Concerning the Trinity Samosatcnus Arius Servelus Iewes Sabellius Tritheists 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 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 Ceriâ—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. 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 to instruct us in the other a rod 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 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 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 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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 and pleasures of this world accounting them but dung in respect of CHRIST and by cherishing the holy spirit by whom we are sealed 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 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 calling and 't is 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 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 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 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
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 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 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 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 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 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 trâ—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 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 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 befoâ—â— war be undertaken that the authority of the undertakers be lawfull that the cause be just the meanes and wayes be honest or honorable 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 â—â—â—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 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 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 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
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 common-wealth injoye the peace of his own Conscience and provide 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 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 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 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 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 not appeare and let us be carefull to cast off the old man of â—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 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 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 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 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