themselves and satisfaction in most things to weak Consciences agree not concerning the method in delivering this doctrine but this should scruple no man all laying sure grounds and driving to the same end which the Apostle mentioneth The end of the Commandement is Charity out of a pure Heart and a good Conscience and Faith unfeigned 1 Tim. 1.5 This Three-fold cord may not be untwisted and broken howsoever perchance be somewhat intangled without sundring that which God hath joyned together The heart must be pure without unclean or corrupt affections the Conscience good not tainted with by-respects or vendible for any advantage and Faith the ground of all must lastly be unfeigned not puffed up with presumptuous pretences but expressed in good workes as the Apostle prescribes Jam. 2. a tree planted by such rivers of water will bring forth its fruit in due season And a Conscience fastned by such nailes and pricked on by such Goads will never shame the Masters of the assemblies for the disposing that amâ—sse they have received by the hand of one Sheep-herd and Bishop of their Souls to whom they have returned from the by-paths of mens traditions As I censure not the courses that any have taken in this kind so I trust none will take my disposition amisse which I shall frame as neer as I may to the points of the Catechisme in our Church-booke wherewith all should be best acquainted The cases of conscience then so disposed will come under these heads Concerning 1. Religion 2. Scripture 3. The Apostles Creed 4. The Decalogue or ten Commandements 5. Lords Prayer 6. Sacraments In speaking somewhat of all which as God shall enable observe that C. standeth for Conscience proposing scruples D. a Doctrinal resolution or direction answering such queries by 1. what 2. whether 3. why 4. wherefore briefly and plainly as the case requireth CHAP. I. Of Cases concerning Religion WHether Christian Religion may not be thought to be a politique invention of the wisest worldlings to keep the simpler sort in awe and order This is that Satan would buzze into busie conceipts to make men atheists D. that he might rule all but herein he bewrayes himselfe for if by his sensible commerce Witches 1 Sam. 28. Acts 16. Possessed Pythonists such as have familiars or spirits of divination whom they consult with and worke by doe apparant mischief it be made most apparent that there is a Devill it will necessarily thence be inferred also that there is a God that puts a hook into his Nostrills to restrain him from further mischiefing this invisible frame of the world with all the inhabitants thereof Whom reason will further convince that such an inestimable piece of worke as the world is seen to be could not come to be so by chance of it self or indure as it doth without a maker and preserver which what may we imagine to be but God Almighty to whom we owe our being and preserving Reason and Necessity therefore will cast us upon the acknowledgement of all Religious duties to be performed to him What assurance have Christians that their Religon is to be preferred before that of the Jewes C. II. Mahumetans and Heathens Christianity hath the most D. warrantable antiquities and testimonies of all ages to confirme it miracles beyond all exception and prophecies of future contingencies above humane comprehension to back it such doctrine as fiteth all men of all conditions to live religiously in respect of God justly in relation to others and soberly in reflex upon their owne demeanure with plaine instructions concerning the originall progress and reward of wickednesse the onely freeing from it the immortall rewards of another world which the wisdome of this world could never think of This the Wisest and Learnedst in all ages have embraced Tyrants and the Devils with all their complices have in vain opposed the ablest opposers of it themselves have been convinced to justifie with Pharaohs Magicians that the finger of God is in it And none could take any exceptions against which have not been answered to their confusion All which and divers other excellencies all other professions are so farre defective that upon slight examination they will be found to be unreasonable bruitish and ridiculous May not all sorts of people that never heard of C. III. or were instructed in Christianity attaine unto Salvation if they live morally well in their own profession Their punishment may be easier in another world D. then that of those who have lived amongst them more disorderly because punishments are by Gods justice proportioned to demerits Tire and Sidon shall have an easier doom then Corazin and Bethsaida that were better instructed and did worse But for coming to the Father without the Son here Ioh. 14.6.17.3 Act. 4.12 Ioh. 10.7 or hereafter we can finde no way No life eternall to be expected but by knowing him No Salvation but by his name No entrance but by that way door And this the Heathen doe in a manner confesse when the best of their dead must be beholding to Charon's boat the Turkes when they place their Paradice they know not where to supply them with all sensuall pleasure they had not so fully here And what good can the Jewes howle for in expectation of a Messias to save them in another world beyond the date of all their Prophecies who tarrieth no man knowes where some say lingreth at Rome Seeing that they that turn many to righteousnesse C. IV. shall shine as the Stars for ever and ever Dan. 12.3 and the King of Heaven would have men compelled to come in to the celebration of his Sons Marriage supper Luk. 14.23 Whether those of a contrary perswasion to Christianity under our power and living amongst us may not be forced to conforme themselves to our Religion By no meanes D. For the Commandement runs goe and teach not force by Fire or Faggot or any other co-active wayes all nations Mat. 28.19 seconded by the Apostle be infant in season and out of season reprove rebuke exhort with all long-suffering and doctrine 2. Tim. 4.2 Religion being not to be planted or propagated in a Turkish manner by the Sword but by the Word in an Apostolicall manner and method I beseech you brethren by the mercies of God Rom. 12.1 no lording over mens Consciences which St. Peter forbad long ago 1 Pet. 5.3 which his pretended successors have little hindered whence the compulsion the Gospel speaks of must be by perswasion not coaction as appeares by the use of the same word Mat. 14.22 Gal. 2.14 Whether Protestants by renouncing Popery C. V. may justly be charged to have set up a new Religion differing from that which their ancestors professed and are charitably thought to be saved in They can be charged no further with Novelties D. then Josias might be and other Pious Kings for plucking down Idolls and purging Gods Worship from Idolatry nor then our Saviour for whipping out
the Ministery of absolution and absolution of a lawfull Minister is to be accounted more then petitory which may be performed by any other pious friend but not authoritatively as it is said and by way of power For as a Judge who hath a lawfull commission from his superior that can grant it may absolve or condemn a party brought before him which another man perchance of more eminency may not doe for want of a calling to it so a Minister by vertue of his commission given him whose sins ye remit they are remitted unto them and whosoevers sins ye retaine they are retained Jo. 20.23 Matth. 18.18 provided alwayes that they goe not beyond the limits of their commission which considered as it should be by tender consciences would mould them to a greater regard of their spirituall guides and Prelates which now are so cast aside by those who know not or care not what in conscience they are most to look after How can that Creed be a perfect symbole of our Faith C. VII which leaves out the chiefe of all that Faith only justifieth and hath nothing concerning Predestination or Mans liberty of will concerning which so many consciences are and have been troubled The first Scruple is cleared by the first word of the Creed I beleeve D. Wherein the word Beleeve being the proper act of Faith sheweth that Faith is laid for the Ground that all the Articles that follow stand upon and I the first syllable requireth an application of every article to our selves So that in this sense they are to be taken I beleeve in God that he created mee as all other creatures besides and in Iesus Christ not onely that hee is his onely son conceived by the holy Ghost and borne of the Virgin Mary but that he Suffered was crucified dead and buried triumphed over death and hell and rose againe for my justification By whose satisfaction I am quitted and delivered from the bondage of sin Satan the Law to serve him in holinesse to God and righteousnesse towards my neighbour all the dayes of my life And is not here the doctrine that faith justifieth alone not a temporall historicall or speculative habit but an affiance and reliance on that which Christ hath done for me without which as it is impossible to please God so it is impossible likewise to case a troubled conscience The second scruple of Predestination may be taken off by a sober consideration of the attributes of Almighty and creating all things ascribed to God which includeth the other attributes For he that made all things of nothing and may dispose of his owne as he pleaseth may choose or passe by whom hee listeth But herein what hee hath done from eternity hee acquaints us not with but leaves us to be guided to thinke or doe as his written word and certain deductions from thence lead us Vnder which most free disposition of the Almighty Mans freedome given lost and restored must be believed to be placed for it is he that worketh in us to will and to doe of his good pleasure Philip. 2. In like manner other necessary points to salvation may be reduced and those that cannot may not bee imposed upon the conscience as necessary CHAP. IV. Cases concerning the Decalogue or Ten Commandements COncerning the Decalogue or Ten Commandedements these points are manifest 1. That these Commandements were written with the finger of God on two Tables of Stone Exod. 31.18.32.16 2. That they were written on both sides 3. That these Tables being broken by Moses at the sight of the Idoll-calfe they were written againe by God in the same words they had at first but upon two Tables of stone of Moses hewing 34. 4. That they were just ten in number 5. That our Saviour reduceth all the duties of them to two heads the love due to God Mat. 22.37 Luk. 10.27 and the love to bee performed to our neighbour 6. That most of the Ancient designed three of these Commandements to the first Table which division thereupon is by most Churches reteined and seven to the second Notwithstanding divers of the Reformed ascribe foure to the first and six to the second Table But such differences in things indifferent have been alwayes tolerated amongst sober men without prejudice to any dissenting I should thinke the division of the Jewes to be more equall and passable that five Commandements should belong to the first Table to shew our duty towards God and so many to the second comprising our duty towards our neighbour both having a like number to instruct our christian Carriage to God and Superiors in the first and to our neighbours and inferiors in the latter In reference to the first these cases seem to be of most use Our Saviour having made full saiisfaction and quitted us from Gods wrath the curse of the Law and the interest of Satan what need any works or duties to be performed on our parts or paying that debt againe by observing the Commandements which our Saviour hath so confessedly discharged Is not the conscience hence lest at liberty to do what she listeth and the opinions of moderne Antinomians as they are called justified who urge that the commandements are by the Gospell cancelled D. The law delivered by Moses was ceremoniall judiciall and moral The first proposed types and shadowes which vanished at the comming of our Saviour which was the substance The second sort had relation to the Jewish common-wealth with which it did expire and had its period So that the morall Law in the ten commandements come only in this point in question that is in plaine termes seeing we being justified by faith only in believing and depending upon that which Christ hath done for us may doe as we list for keeping or not keeing the commandements can do us neither good nor harm The setling of the conscience herein is 1. the distinguishing betwixt justification Sanctification then 2. by considering what that faith is that justifieth 3. by weighing the meanes whereby we shall come to that happinesse and eternall salvation which faith hath set us free to obtain Faith indeed only on our part justifieth us before Gods tribunall by pleading that our Saviour hath paid that debt for us which we could not doe and therefore should not in justice be exacted againe And this is that which S. Paul so much urgeth in the Epistle to the Romans and elsewhere But as to the second point S. James will purposely tell that this justifying faith must not be meerly speculative but operative expressed in good workes as the Apostle enjoyneth us which hath charity annexed to it that without it it is dead and hypocriticall rather damning then saving Whereupon our Saviour calleth upon us if you love me for that I have freed you keep my commandements and in a more strict manner then was urged and practised by the Scribes and Pharisees And S. Pauls precept is peremptory to shew the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR THE DOCTRINE OF CONSCIENCE Framed according to the points of the CATECHISME in the Book of COMMON-PRAYER By the Right Reverend Father in God JOHN PRIDEAUX Late Lord Bishop of Worcester for the private use of his Wife 1 Tim. 3.9 Holding the mystery of Faith in a pure Conscience Major est honestatis fructus in conscientiâ quâm infama reponitur Plinius secundus in Epistolis London Printed for Rich Marriot and are to be sold at his Shop in St. Dunstans Church-yard Fleetstreet 1656. TO THE Right VVorshipfull Mrs MARY PRIDEAUX Relict of the Right Reverend Father in God JOHN Late Lord Bishop of WORCESTER To the Reader THis manuall as the title of it tells thee was composed for the private use of a most religious Matron Yet such is her love to piety that she desireth not to confine it to her closet for her owne instruction only but freely permitteth it to walke abroad in the world that others may partake of the same benefit with her Indeed those good women we read of in the sacred story of the Gospell we finde either Ministring to Christ or to his Members Mary anointing his blessed head and Dorcas making coats and garments to cloth his servants And so did that delicate Sex continue all the primitive time and for many Centuries after insomuch that we finde Plac lla the wise of Theodosius the Emperor descending from her throne to looke into the hospitalls and into the Chambers of the sick and of those in want that so she might be acquainted with and serve their necessities Then the love of Christ was hot and did flame in the breasts of professors But now that fire is decayed and t is out of fashion to be religious Devotion is termed Superstition Charity Popery the divine grace of mercy in high disgrace even with those that terme themselves Saints and condemned and sent into exile to walke with God in the way of his holy commands a legall faith and faith so strangely exalted that workes are trampled under foot or rather buried in the grave of oblivion Hence sin becomes not only to receive kind entertainment amongst the Sons of men but is grown in such request that she hath patrons and Advocates to defend and plead her cause Yea we have those that sin with greedinesse because they thinke they have such an antidote from the Spirit they pretend to that all the poyson thereof is not of power to do them injury Herein not unlike the d sciples of Marcus a branch of the Gnosticks that held forth as Irenaeus reports that no sin whatsoever though of a crimson dye was forceable enough to defile them any more then the purest gold could be contaminated in a sinke or the glorious beames of the Sun suffer pollution in a dung-hill and all upon this pretense and bottome that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature spirituall T is not to reckon up the severall distempers in this kind Wherein we may complaine with S. Jerom. Nunc loquentibus pronuntiantibus plenus est orbis Docent quae non didicerunt Magistri sunt cum discipuli ante non fuerunt The world doth now abound with those that speake and make a noise They teach those things they never learnt from Christ nor his Apostles And the cause Of this evill is because such take upon them to sit in the Chaire of Divinity and to give responses from that Oracle who never were educated in the Schooles of the Prophets or sate at the feet of a learned Gamaliel To prevent this spreading leprosie it were to be wished that our Swords were beaten into plough-shares and our Spears into pruning-hookes I mean that the apple of discord in controversies and Polemicall discourses with those of a differing perswasion to us in points of religion might not be so studiously received and treated with so much love and kindnesse as if that were the UNUM NECESSARIUM whereby the Church of Christ hath been long rent and torne into pieces and to so little benefit of religion that by advantage thereof the Enemy not whilst we slept but fought up to the ears in blood concerning a trifle and a quiddity hath sowen his tare of high wickednesse and profaneness even to Atheisme And if instead thereof not only the Ministers of religion but those over whom they have rule would mind the end of our redemption that we being delivered out of the hands of our enemies might serve him in holinesse and righteousnesse all the dayes of our lives Luke 1 74.75 And in order thereunto the first set upon the preaching and both upon the serious practise of a holy life Our faith would then flourish and make a glorious shew with the fruit of obedience and good workes and with reason then it might be expected that righteousnesse and peace should kisse each other and thereby too we should make appeare to the world what Justin Martyr said of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our religion did not consist in words but workes â—ot only proposing rules of holy living but requiring in the professors thereof obedience thereunto which is likewise the sense of our grand-master and by him expressed in words not much different Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but he that doth the will of my Father which is in heaven Indeed action ought to be the life of a Christian and though speculation may enrich his head yet t is practise that makes his light to shine before men whereby God is glorified and religion reverenced To this purpose was this little treatise designed That the Christian man being freed from those clogs and scruples which hinder and molest him in the way might run his race in obedience and a holy life with so much the more alicrity We know and are sensible what it is to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seared conscience which is not only an extreame brand but an extreame evill For that principle being ill affected it doth infect the other parts with the malignity thereof whereby it hath a very bad influence upon the whole life of man causing his actions to be very irregular I shall not need to illustrate this by examples To cure this malady there is no remedy more proper then to make it malleable by the power of Gods word which is sharper then any two-edged Sword piercing even to the dividing asunder of soule and Spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Hebr. 4.12 And when that is done by resolving it in those scruples with which she is perplexed and winding her out of those doubts and intricacies in which she is lost and shut up as in a Labyrinth Herein this Reverend Praelate hath lent us his assisting hand A man of incomparable parts both for his great learning and reading as the world well knoweth and other his learned
examples the rewards upon the fulfilling thereof and punishments attending the breaking of it The Moralities in Iob David and Solomon the exercise of patience devotions and all manner of wisdome in all cases whatsoever The Prophets beating down the wickedness of the times lead us to Christ whom the Gospels in the N. T. set forth as the Prophet Priest King on which the Church must wholly depend whose planting and progresse is set forth in the Acts of the Apostles doctrine laid down in the Epistles and expectances in the Revelation by a method so connected that none but prating fooles as the wise man termes such may carp at wherein the obscurities of some places are enlightned by the clearnesse of others or set as taskes for the industry of the greatest wits to beat down their pride and presumption that finding themselves over-mastered they may seek unto God by prayer for that they acknowledge themselves to come short of Whereupon the dissentions that arise prove the faults of the wranglers not the insufficiency of the rule no more then the different judgments of Artists doe the disorder-linesse of the coelestiall or terrestrial bodies Upon cansideration of the new covenant fore-told by Jeremy C. III. c. 31.33 and ratified by the Apostle to the Hebrews c. 8.10 wherein a plain promise is made of writing Gods Law so in mens hearts that they shall not need to teach one another because all shall be so gifted may not a weak Conscience be warped to think well of the Swenchfeldists and enthusiasticall Wrigelians of these times to lay aside the letter that the Spirit may act the more freely The old and new Covenant are both alike D. under hand and seal though the tenure be diverse the first was of Workes the other is of Faith for our Justification the one saith Doe this and live the other Believe in him that hath satisfied for thee and thou shalt be saved The spirit indeed is promised to lead us into all truth but not by frantick enthusiasmes but by the Scripture which is written for our learning and many times walketh under the name of the Spirit too God hath in these last dayes spoken unto us by his Son Hebr. 1. Joh. 5.39 Rom. 1.16 which is his Word and which alone ought to be our guide search ye the Scriptures is commanded us which are the conduit of Life and Power of God unto Salvation Thus we are taught of God not to inquire at the Oracles of our Lusts and Phantasies but of his word not to be led by conceipts of our owne framing but by the means of his prescribing the outward preaching of the Word and the inward operation of the Spirit to embrace it It is thought amongst many Learned Godly C. IV. and painfull Ministers that the bare reading of the Word in publick or private is not of power sufficient to beget Faith in the hearers what comfort shall any therefore finde in assemblies by scripture where there is no preaching Minister and how can I esteem of that my Conscience tells me will doe me no good Dilating upon a text of Scripture D. taken at adventure must not be taken for the onely preaching that begets Faith it may set an edge upon some hearers devotion but can adde no efficacy to the Text that is quick and powerfull of it selfe and sharper then any two edged sword to discerne the very thoughts and hearts intentions Heb. 4.12 Beside it is well known that Moses was held to be preached by the Apostle in that he was read in the Synagogue every Sabboth day Act. 15.21 Those that benefit not therefore by hearing the Text read which they may well rely upon will hardly be better edified by the glosse which may be as obscure as that and far more liable to exceptions And should not our Saviours and the Apostles Sermons instruct them better that often heare them reiterated with attention then a set speech of a man of meaner gifts that may be forgotten as soon as it is uttered and ofttimes is more intricate and obscure then the Text it indeavoured to explaine This must be taken not to detract from solid and seasonable preaching but for vindicating of the word read from the abatement and scorne too many put upon it in these evill dayes The Scripture being acknowledged to be the undoubted word of God C. V. conteining that counsel of his which he would have communicated unto all for their Salvation with what Conscience may any portion of it be kept back from being read in the Congregation as the Canticles with divers other parts of the Old Testament and most part of the Revelation in the New The not reading of some passages in Scripture in publick detract nothing from their Authority onely serve to put a difference between milke and stronger meat according to the stomachs that are to receive it I have many things to say unto you saith Christ to his Disciples but ye cannot bear them now What would the Hebrew titles the Higgaions Selahs c. in Davids Psalms benefit the auditory when the Teachers themselves cannot agree what to thinke of them So Genealogies in the Chronicles and the not understood praedictions in the Apocalipse which the Learned make use of the Vulgar may sooner cavill at them then in any sort be bettered by them How may any with a safe conscience endure the reading of the C. VI. Apocrypha in the Church especially when so many Chapters of Canonicall Scripture are laid aside that may supply the yearly course of reading with more sure Doctrine and more evident then from the Apocrypha can be expected In the titles of our Bibles D. the Apocrypha is sufficiently distinguished from the Canonicall Scripture so that the Chapters that are read out of it are not prescribed to set aside the Canonicall it being left to the choice of the Minister to reade such Chapters in their stead as he thinks fit And by reason of the consonancy of that which is read out of them with the Canon the respect by the antient given unto them and the instructiveness of the style some choice passages are read out of them as of ancient and received homilies making for the better explication of the Canon which those that most oppose them cannot deny but they may as well be approved as their comments upon a Text which 't is presumed they would not have to be taken as Canonicall How far may Scripture be conscionably used in exorcises in casting out C. VII or commanding Devills or in charms for curing of diseases or in preservatives in wearing it about us to protect us from severall dangers or inconveniences In such cases it may be used not at all D. otherwise then as the ground of prayer by which we must be supplicants to God that he would preserve and deliver us from all evill Naturall operations are not to be expected from the words of Scripture but morall
from the sense and directions no more then we can imagine the leaves of a Physick book will cure a disease or wound if it be applyed to the part ill affected Those pieces therefore of Scripture or names of God or Angels thence pretended to be deduced by Exorcists and Magicians or names of the three Kings of Cullen or the beginning of Saint Iohns Gospel or the like hung about the neck of any are delusions of Satan The words that I spake unto you are spirit and life saith our Saviour John 6.63 and were written that ye might believe and that believing ye might have life through his name Iohn 20.31 not for charms to doe mischiefe or seeming cures upon the body which Satan useth as a bait to destroy the soule Let the Pythonists in the Acts say never so truly concerning S. Paul and Silas these men are the servants of the most high God which shew to us the way of Salvation Act. 16.17 yet Saint Paul would not endure such she-Chaplains of the Devills ordering who take up good to do mischief and act the Devils part in the attire of an Angell The punishment of the mongrell-blasphemer Lev. 24. should make all conscionable men afraid how they adventure to make bold with Gods Sacred name or word lest perchance as the Sons of Sceva they meet with some mad Devils that will wound and strip them for their folly and terrifie others causing them to burne such damnable books of curious Arts though of never so much esteemed value Act. 19.18 19. On the contrary a Conscience must be made for the abusing any parts of the Bible or things once consecrated to God to prophane and sordid uses lest Belshazzers proscription stand against them to their sodaine ruine for non est tutum ludere cum sanctis as the common saying is it is not good to dally with a Deity CHAP. III. Cases concerning the Apostles Creed THree Creeds are received in all Catholick Churches the first called the Apostles Creed the second the Nicene and the third the Creed of Athanasius The two latter of these are but expositions of the Apostles Creed composed more especially to withstand the Arian Heresie which denyed the Deity of Christ and had then well-nigh over-spread the whole face of Christianity Into the Apostles Creed as our Liturgy hath hitherto led our fore-fathers we were baptized To make then this the first case of Conscience it may be well enquired Whether the rejecting this Creed C. I. out of our Liturgies and Catechismes into which we were baptized and to which our sureties undertook for us we should alwayes stand to be not a kind of renouncing or rather plain Apostacy from the Faith we were baptized in whereto may be applyed that speech of God to Samuel they have not rejected thee but me 1 Sam. 8.7 They can best give satisfaction to this that have been the actors in it To say they supply it in the Doctrine of their preaching their auditors will tell them that they have not the art nor are taught it by them how to pick out so punctuall Articles for their Belief and so to order them that they may have them by heart to be ready alwaies to give an account to every man that asketh a reason of the hope that is in them as Saint Peter chargeth 1 Pet. 3.15 upon which they may ground the good Conscience that followes in the next verse Now those that have a touch of Conscience reason thus with themselves either the new Articles we are to expect from the Sermons of our new Lights are the same which we had in our old Creeds or different If they prove the same why might not the old have stohd but if we shall have new Articles of our Creed which the Papists themselves hold to be above his Holinesse authority to make then woe to our ancestors that have so long misled and to our dull capacity which cannot with a safe conscience yet cease to contend for the Faith which hitherto we have conceived was once delivered to the Saints Jud. 2. How may the Conscience be assured C. II. that this is the Apostles Creed which is stood somuch for seeing the tradition that it was made by the twelve Apostles before their separation to preach the Gospel hath no warrant to confirme it Though it may not be call'd the Apostles Creed as divers D. of the ancients would have it because it was made immediately by the Apostles themselves yet modern Divines are forced to agree in this that the Articles in it are clear deductions from the Doctrine of the Apostles in which sense it is rightly called the Apostles Creed in substance though not for composure A true translation is held with us for the Word of God though not so immediately yet as undoubtedly as the originall Christ is said in this Creed to be conceived by the Holy Ghost C. III according to that of Saint Matthew that which is conceived in her is of the Holy Ghost cap. 1.20 and of Saint Lute cap. 1.35 the Holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore that Holy thing which shall be born of thee shall be called the Son of God Whence an ungrounded Conscience may gather that Christ should be rather called the Son of the person of the Holy Ghost then the onely Son of the first person the Father Almighty which confoundeth the believed doctrine of the sacred Trinity and is urged by Novellists to puzzle weake Consciences The Nicene Creed clears this D. by putting a plain difference between begetting made and incarnate Begetting hath relation onely to the Father begotten of the Father saith the Creed not of the Holy Ghost before all worlds that is from eternity as God of God Light of Light very God of very God being therefore of one substance with the Father that begot him infinitely of a higher pitch then any thing that was made For things made are all sorts of Creatures and so the Son that begotten from eternity was made Man in the fulness of time when it is said he was incarnate by the Holy Ghost and this incarnation is appropriated to the Holy Ghost though it be the worke of the whole Trinity united ever in all outward operations in regard this power of the Highest proceeds from the Father and Son and is next in order and more conspicuous to the producing of the greatest effects Whence as in the Creation the spirit of God is mentioned moving upon the waters so in Christs baptisme the Spirit is visible in the shape of a Dove and in inspiring the Apostles in cloven tongues where the Father was onely heard or heard of not seen and the Son not seen as the begotten Word but as he took flesh and dwelt amongst us Joh. 1. But these mysteries are more submissively rather to be believed then curiously pryed into The beginning therefore of our Letanie expressing as much
in this behalfe as any need learne or professe of God the Father God the Son Redeemer by taking mans nature upon him God the Holy Ghost proceeding from them both which in a Trinity of persons make but one God to be mercifull to us miserable sinners and informe us further when we shall come to see God face to face not as now as it were in a glasse but to know as we are known 1 Cor. 13.12 C. IV. The Article of the descent of Christ into Hell is thought supposititious of some and expounded at pleasure by others either for suffering hellish Agonies in the Garden before his Passion or for remaining in the state of the dead after his buriall untill he arose again or for his descent into Limbus Patrum to fetch thence the fathers or for descending into the place of the damned to proclaime his satisfaction for sin and triumphing over Death and Hell of which it was not possible he should be holden Act. 2.24 Among all which distractions where is it safe for a scrupulous Conscience to rely and quiet it selfe D. On the generall believing of the thing as it is laid downe out of this and the Athanasian Creed in the third Article of our Church in these words As Christ died for us so it is to be believed that he went down into Hell and not further to trouble our selves about the precise manner of it which particularly not revealed in Scripture intangleth rather the curious searchers then affords satisfaction for the conscience If then from the consideration of this one more evident place Col 2.15 Christ blotting out the hand writing of Ordinances that was against us which was contrary to us and took it out of the way by nailing it to the Crosse spoiled upon it principalities and made a shew of them openly triumphing over them in it we collect that after his going in the Garden through wrath against sinne which he had undertaken and Sufferings on the Crosse by Satans instruments upon the consummatum est or finishing the worke of our Redemption his Soul encountred Satan in a spirituall way who found nothing to except against and therefore was conquered and triumphed over with his complices with O Death where is thy sting O Grave where it thy victory We may well retaine this Article as having the like ground with the rest and to continue to sing in the Te Deum when thou hadst overcome the sharpnesse of Death which was done by the descending and triumphing over all hellish forces thou didst open the Kingdome of Heaven to all believers Upon the Article concerning the Catholick Church C. V. the weaker Consciences by Romish emissaries are thus ensnared out of the Catholick Church there can be no Salvation as all sides grant upon that in the Act. 2.47 And the Lord added to the Church such as should be saved but the Roman Church is onely the Catholick Church therefore whosoever will be saved before all things must first turn Roman Catholick This grand imposture in depraving the Article of Unity D. wherein the Saints community and forgiveness of sinnes consisteth is as a Spiders web set up to catch Flies thus swept off Acknowledging that out of the Catholick Church Salvation is not to be expected it will be denyed in the next place that Rome is the only Catholick Church and made evident that it is only a particular member of it as the Churches of Corinth Galatia Ephesus and the rest were when S. Paul wrote to the Romans These were not then members of the Church of Rome but sisters with it not subordinate to the Church of Rome but coordinate with it To omit Logick quiddities in discovering the fallacy what a piece of reasoning is this because Rome is Catholick therefore the Church of England France and Spaine cannot be Catholick as much as to say your nag ambleth mine may not or must doe it in subordination to yours and yet the Catholick Church is the Creed is not made by us an imaginary idea as some put upon us but a generall that includs many particulars under it as the generall notion of a City doth this or that City to which it doth equally impart the name and nature where the particular is the object of sense and set on an hill cannot be hid but the generall the object of faith which is of things understood or to be believed The Article of the forgivenesse of sinnes C. VI. may much trouble a weak conscience in that we read the sin against the Holy ghost shall never be forgiven beside there are sins which waste the conscience and destroy it that admit of no repentance and surmount the absolution of the Minister of the Gospell which is acknowledged to worke by prayer not power what peace then may be had or pacification in such distraction That which Gods word holdeth forth unto us First D. this ground must be laid that forgivenesse cannot be expected without repentance except ye repent ye shall all likewise perish Luke 13.3 Then that the sin against the Holy ghost may be committed by two sorts of people First by such as being unbelievers by reason of their education and condition have the word so evidently laid home to their capacities that their consciences are convinced that they heare the right and yet for by respects of pleasure pelf promotion or the like knowingly and maliciously set themselves against the light of it and prefer darknesse before it This was the course of the Pharisees who were convinced sufficiently that our Saviours casting out of divells could not be but by the over-mastering divine power as Nicodemus ingenuously acknowledged we know that thou art a teacher come from God for no man can doe those miracles which thou doest except God be with him Jo. 3.2 yet they maliciously gaine-said it and bore the people in hand that it was by Beelzebub the Prince ef the devills Matth. 12. By a second sort the sin against the Holy ghost is committed that have listed themselves in the Church tasted of the heavenly gift and word of God yet then wilfully fall away and renounce Christianity Heb. 6.4 and 10.26 neither of these can be renewed by repentance because the forgivenesse of sins is only to be had in the pale of the Church and those sons of Belial the first sort refuse to enter and the second out themselves from the safe condition they were in the first are termed blasphemers the other Apostates whose case is far different from the greatest offender who remaineth still in the Church whereby repentance and remission of sins may be had though never so much crying for vengeance and tearing the conscience Though your sins are as Scarlet I will make them as white as snow though they be red like crimson they shall be as wool Isai 1.18 Come unto me take my yoke though seven nay though legions of devils possesse you I will give you rest Matth. 11.28 When
Hebrewes he writ to the faith included not excluded good works follow peace and holinesse without which no man shall see the Lord Heb. 22.14 All then of any judgment grant that Faith and Works must be necessarily joyned but whether Works come in as necessary fruits of faith or co-partners with it in justification this breeds the quarrel And some have gone so far as to make Faith nothing else but obedience to the Commandements But no conscience should dare to appeare with works to justifie it before Gods Tribunall but only those of our Saviour which the Prince of this world could not except against As our faith therefore in Christ justifieth us so our workes must justifie or make good our faith We are delivered from the hands of our enemies saith old Zachary to serve God without fear but how in serving him in holinesse as to God-wards and righteousnesse towards our neighbour before him all the dayes of our lives Luk. 1.74 75. C. II. The second Commandement forbids not only all kind or idolatrous worship but the precise making of any sort of images pictures statues graven molten of Stone Brasse or other mettall pillars erected or the like with what conscience then may images be permited to remain in Churches where a full reformation of idolatry is pretended D. The Commandement forbids not the making or having of images in any places absolutely but onely for a religious use falling downe to at or before them by way of adoration as they represent the true object of our worship For as the first Commandement holdeth us to the true worshiping of the living God that only knowes the heart and can discerne betweene right meaning and hypocrisie so the second prescribeth the due manner he would be worshiped in not by images or imaginations or Chimeras the calves of man or poeticall inventions but in the beauty of holinesse in spirit and in truth as he hath appointed Images then not of God who is infinite and must not be confined to the idea of a peevish painter may be tolerated or made 1. for historicall use representative or memoriall as the structure of the arke temple and holy utensills belonging to it and the boundaries of places and Countries by mapps which our best bibles have 2. They may serve for ornament as the cherubims and palme-trees prescribed by God himselfe in Sacred addresses 3. By way of emblemes expressing sage parables and passages as make for instruction in faith and manners As the parable of the rich glutton and Lazarus the Prodigall or the like But upon these pretences to be taken in by a new title of relative worship and so to be crouched unto kissed and clothed also to be perfumed and prayed at this is that which is ever to be protested against and detested Our memorialls directions and praescriptions for Gods worship are set before us 1. in his workes 2. in his word 3. in his Sacraments Psal 19. The heavens declare the glory of God The word of the Lord gives wisdome unto the simple Images are teachers of lyes in this behalfe And for remembring the gracious worke of our redemption the direction runneth not get thee a material crucifix or an artificiall picture of it to stir up thy devotion but take Bread and Wine break it and drink it according to thy Saviours solemn institution Doe this in remembrance of me People amongst us are now so weaned from these babies that they are left in divers Churches without looking after But if they chance to prove scandalous the removall of them as of the brazen serpent in a lawfull way hath been alwayes thought taught amongst us to be necessary and laudable To the third Commandement may be referred C. III. the taking of Gods name in vain 1. by irreverent using of it in common talke or merriment 2. In not professing and confessing of our Faith upon just occasion 3. using asseverations obtestations or protestations to deceive 4. in imprecations 5. blasphemies 6. gallanting it in Oathes and Perjury 7. with the least or no consideration at all of the Penalty that lyes upon it The Lord wil not hold him guiltlesse that takeeth his name in vain In all which these cases should especially be looked after Whether 1. ignorance 2. passion 3. aequivocation 4. fraud 5. force 6. a good intention 7. the avoidance of utter ruine may excuse from Perjury D. For directing the Conscience herein it must be first taken for a ground That an Oath is a Religious Heb. 6.16 and necessary confirmation because not otherwise to be used but in cases of necessity of things doubtfull by calling on God to be a witness of our true meaning to end differences and a revenger of falshood if we swear falsly wherein the failing is Perjury not to pardoned but by God himselfe who in the highest degree is dismoured by it Secondly such an Oath to passe by other distinctions is either assertory or promissory The assertory is that which usually is ministred to and taken by witnesses for the affirming or denying of a thing past wherein the Perjury is apparent and inexcusable if the truth prove otherwise then the Oath hath asserted it to be The promissory is an engagement for performance or forbearance somewhat to come taking God to witnesse that that is truly meant which is sworne This as much lesse in the assertory Oath for things past ignorance cannot excuse for why wilt thou sweare that which thou art incertaine of Neither should passion as fury fear love hatred or the like For these overbearing Religion rather aggravate then extenuate the fault which the yeilding unto where it should not maketh voluntary And herein equivocation is such a deluding of God and Man that it makes it to be of a deeper tincture and lesse tolerable then more open fraud whereby though we cozen Men God will not be mocked A good intention and the avoidance of utter ruine may put one forsworn into a capacity of pity in regard of humane frailty but not of pardon for Perjury when the gaine of the whole world may not countervaile the losse of a Soule C. IV. Whether an oath taken by a party that is in a capacity to sweare wherein God is called on to be a witnesse in expresse or inclusive termes may be dispensed with by any created power or authority from the disburdening of a tender conscience A single answer cannot satisfie a question consisting of many distinct particulars yet this may passe for a rule in some sort generall That every oath upon what motive soever taken bindeth the taker to the possible performance of it if the thing be good or to a serious repentance for perjured rashnes if it be found otherwise In particular 1. an oath is to be distinguished from a simple asseveration promise vow protestation or engagement wherein God is not called to arbitrate but Man standeth upon his owne reputation and sincere dealing or true meaning and
therefore the breach of these is accounted rather dishonesty then rude perjury Where 2. notice is to be taken that the party swearing be not uncapable by reason of infancy madnesse or distemper to take an Oath for the actions of such come not under the censure of the Court of Conscience 3. such usual forms of speech as these God is my judge God knowes I meant no harme before God I had no such thought or the like must be reckoned as Oathes whereas by my Faith or Troth or of my Soul or Honesty or Salvation or the like be but serious asseverations of respecting which religiously a Conscience must bee made Whence that Amen Amen verily verily must not be accounted an Oath of him that gave in charge in common conversation not to swear at all 4. Besides here the swearing by Creatures is no way approved by a Papist and discovers the heedlesse vanity of a Protestant worthy to be punished though not for Perjury yet for peevish profanesse As by the Heavens by our Lady by the Masse or by my George which binde yet make guilty the swearer in relation the Creatures have to the Creator 5. In regard whereof neither Pope Prince or Potentate hath any power to dispense for such cases are reserved onely to God whose interest Man must not presume to intrench upon except he will deal as the Devill did with our Saviour and take upon him to give all Kingdomes who had interest onely in Hells Dungeon 6. When therefore a contract by Oath is between Superior and Inferior Prince and Subject or Equall bargaining one with another or promises are made on conditions or by parties not in their owne disposition if the Superior dye or cease to be such or the parties concerned give up their interest or condition at first possible but after the contract prove unpossible or of scandalous or damnable consequence or the act of the party under government be disallowed by his lawfull Guardian the Oath may be truly said to be void and the Conscience disburdened of it not by mans dispensation or relaxation but by Gods disposition who hath appointed oathes as a part of his worship to end controversies not to intangle consciences 7. Lastly an oath taken to performe that is wicked as that of the Jewish Zealots to kill S. Paul or to abandone that which is good As a man to sweare he will never serve his Prince come neer his wife help his children or friends which by all tyes of religion and morality he is bound to doe the band lyes still upon his conscience to expiate his damnable rashnes in taking such an oath with all conscionable repentance not to execute that which he hath sworne lest by thinking to decline perjury he incurre a more damnable abomination Herod had better have broken his oath then so barbaroussly have murdered John Baptist And David blessed the advice of Abigail that was a meanes to put him off from that he had vowed to God to performe And Saul was content with the peoples mutiny in a manner that plucked Prince Jonathan away from undergoing the doome of fury under Zeales vizard C. V. Touching the fourth Commandement with what conscience can any say Lord have mercy upon us and incline our hearts to keepe this law when it is confessed that the day is changed and the praecise observation of the letter would necessarily cast us back upon the observation of the Jewish Sabbath turning our Sundayes into Saturdayes there being neither praecept nor promise to direct us otherwise D. In the Sabbath two things are considerable 1. the day and 2. rest The day by the analogy manifested in the commandement is to be one in seven according to the patterne given by God The rest is opposed to such worldly labour as might any way hinder it but not as though it were set aside to all employment or might be spent in sleep or idlenesse or that which we call pastimes but employed it must be in workes of sanctity not to be diverted or retarded by our selves or any that belong unto us in businesses of our ordâ—nary vocation This rest must ever be taken for morall for all mens consciences will give them that publick worship is as due to God and should be performed with more solemnity then private This cannot be done without time place so set that the assembling may be certain But the duty still remaining the day was alterable especially by him who professeth himself Lord of the Sabbath Mat. 12.8 Matth. 12.8 and therefore might well substitute the Lords day instead thereof This day the acts of the Apostles confirmed by the keeping of it and their successors have continued it as of divine ordinance in all Churches which so must stand Heb. 4.10 till it bring us to the perpetuall Sabbath of the Church triumphant When we say therefore at the recitall of this commandement Lord incline our hearts to keep this law our meaning is the morality of this law which is an enlivening as it were to all the rest not as the day was set the Jewes to be the seventh from the creation but as it was altered by our Saviour and his Apostles practise in regard of his glorious resurrection from that resting in the grave to which the Jewish Sabbath had reference So that typicall Saturday might well give place to that Sunday For which change those that call for a precept must learne that patternes may be as warrantable in matters of order as precepts in the Articles of the Creed the acts of the Apostles being as canonicall as the foure Evangelists In the same commandement C. VI. the text expressely giving in charge six dayes shalt thou labour and doe all that thou hast to doe what warrant may a pious conscience finde for keeping any holidayes any time of the weeke and sometimes with greater solemnity then the Lords day it self is celebrated D. Those words are not to be taken as a command but to be received in this sense I have allotted thee a vocation in whatsoever condition thou art and allow none to be idle but to walke as I have called him To performe which duty for thine owne occasions six dayes are allotted thee But the seventh I refer wholly for mine owne service and command all thy secular businesse to be laid aside the more punctually to attend on it Where we find that of the time left to our dispose if we upon good grounds for extraordinary blessings appoint a day or more for prayer praise and thanksgiving we have the patterne of the old Testament and the practise of our Saviour who honoured with his presence and preaching the feast of the dedication Jo 10.22 Macchab. 4.59 ordeined by the Machabees And for that we are taught and know that right deare in the sight of the Lord are the death of his Saints as their lives have been honourable And the righteous God hath so done and doth his marveilous