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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 FINIS Septem. the 14th 1646. 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 ERRATA 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}
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 164â— To the Right Honorable the Lord Scudamore Viscount Sligo My Lord WHen the orbe of learning is illustrat by the irradiation and benigne aspect of Princes favours then all things in a 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 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 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 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 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 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 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 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 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 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 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
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
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 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 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 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 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 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 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 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 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 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 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
put away all over-weaning conceit of our own 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 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 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 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 flesh to fight under Christs banner to continue his faithfull souldiers to our livâ—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 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 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 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 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 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 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
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
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