workes doe abundantly testifie yet as tall a Cedar as he was in this piece so humble and condescending that he may be said truely to have denied himselfe the points here handled being done without the least ostentation of quotations and School-niceties and againe with so much brevity and perspicuity that they are made not only legible but intelligible to the meanest capacity Wherein he hath conformed himself to the practise and example of that great Doctor of the Gentiles and Labourer in the Gospell S. Paul who of himselfe professeth that he was made all things to all men that by all meanes he might save some 1 Cor. 9.22 a vertue and happinesse I confesse as to be admired in our Worthy Bishop considering his great parts So to be desired in other learned men who though they have deserved high renowne in the Church of God yet have so locked themselves up in abstruse termes or high rhetoricall expressions that the benefit of their labours cannot descend unto the many To avoid this rock therefore the method he observeth here is of the Catechisme in the Liturgy as being most plaine and easie and known to all and which he alwayes very much extolled as an excellent summary of religion neither burthening the head with multiplicity of needlesse points nor leaving out any that was needfull Milke indeed fit for babes and prepared with great prudence by the composers thereof Begun it was by him but a little before his fatall sicknesse by meanes whereof it wanted the happinesse of his review and some pages with this marke ' neer the end of the book were left empty which are now adventured to be filled up though by no learned hand yet by one that had rather his low fortune and condition should be taken notice of in casting but a mite into the treasury then an unwillingnesse observed in him to serve his generation according to the sphear of his activity Fare-well Y. N. Of Conscience COnscience is a faculty of the soul sitting as a Bishop to oversee censure all the actions of Man with impartiall approving dislike or doubting of them That which we call Nature in Insensibles in Sensibles Instinct in Men vulgarly Reason as it is applyed in Religion may be called Conscience which is nothing but Reason freely acting without partiality or seducement Hence it is set as a Judge Isa 5.3 brought as a witnesse Rom. 2.11 retained as an advocate Act. 23.1 called by some the dictate of reason the Law of the understanding that in reasoning thus playes the Logician and makes an argument A betrayer of Innocent blood is to be condemned this position is infallible out of Scripture Then Judas brings in the assumption but I have betrayed Innocent blood the conclusion will thereupon necessarily follow therefore I am worthy to be condemned Conscience therefore saith one is the applying of our knowledge to particular acts whose Court is the Heart whose Proctor is Reason whose Sentence is impartiall if it be accompanied with simplicity and godly sincerity as the Apostle sets down Our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisdome but by the Grace of God we have had our conversation in the world 2 Cor. 1.12 For such a conscientious teacher desires to bee made manifest not to the Eares alone but to the Consciences of his hearers 2 Cor. 4.2 and 5.11 So obedience to higher powers is to be performed not for complement or commodity or feare of the penalty ensuing disobedience but for Conscience sake Rom 13.5 For such Conscience towards God grief and suffering wrongfully is to be indured 1 Pet. 2.19 For such a Conscience as may appear in David will be troubled and start back at the offering violence but to the skirt of the Royal robe of his Soveraign 1 Sam. 24.5 And this Conscience becomes one with that merry heart that maketh a chearfull countenance and proves a continuall feast when the cry goes otherwise abroad the staffe of bread is broken and they have no wine as the wise man informeth us a good conscience feareth no colours but a wounded conscience who can bears Those that have taken upon them the curing or securing of Consciences in all variety of cases spend much time in discussing either grammatically the originall or meaning of the word and how Synteresis and Synidisis differ or naturally what place Conscience should hold in reference to the understanding or will whether it may be termed a power or faculty or an habit what duties may be expected from it what acts it performeth how liable it is to affrightments scruples demurres errors woundings cauterizings extinguishings of weaknesse and waywardnesse in good consciences of outragiousnesse or stupidity in the bad c. But a plainer path may serve our turne who aime onely at practice and leave disputes to those that have leisure or pleasure to make use of them This thing in no case may be omitted especially to consider that as the ground is laid so the building is like to prove firme or tottering Whereupon it will follow that from doubtfull praemises in reasoning a warrantable conclusion may in no case be expected In the Court therefore of Conscience these rules must stand as unconcontroleable I. That mans Conscience is known to God alone 1 Corinth 2.10 11. II. Therefore it can be subject to none but to him that can search the depths and discover the windings of it III. Nothing by the same reason can binde or loose it but that which hath undoubted authority from God IV. Thence it will follow that the written Word of God must decide all our cases of Conscience either by positive Texts or clear deductions that cannot be justly excepted against V. Traditions Customes humane Lawes Oaths Promises Vowes or the like may no further binde the Conscience then that they are consonant and backed by the Word of God VI. No Indulgence pardon or dispensation of Man can free or binde the Conscience but his onely that brings that key with him which openeth and no man shutteth and shutteth and no man openeth VII The Church and lawfull Ministers have the power of binding and loosing the Conscience committed to them Mat. 18. Joh. 20.23 which taketh effect in those onely who Religiously and with due preparation are humble suiters for it and with penitent hearts entertain it The neglect of which rules and foysting in Decrees and Decretalls with Scholastical and Philosophical determinations in stead of Scripture and solid inferences from it hath entangled the antienter Casuists with so many exorbitances that little good is to be gotten by them and those that set forth the same way under the name of Morals give rather a new dresse to the old Felt then redresse any thing upon better grounds as it will quickly appear to those that will come and see Since the Reformation those that have recalled matter of Conscience to Scripture not without great commendations to
themselves and satisfaction in most things to weak Consciences agree not concerning the method in delivering this doctrine but this should scruple no man all laying sure grounds and driving to the same end which the Apostle mentioneth The end of the Commandement 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
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
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
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
had dissolved the band a new marriage of the party so dissolved must be made before they may lawfully come againe together as man and wife Beside this openeth a gap to wicked people that are weary of their first engagement by wickednesse to make a way for freeing thēselves of it to satisfie their leudness under a pretence of law And 3. for Polygamy or taking more wives then one at a time the examples of the fathers of the old Testament cannot satisfy the conscience of those who live under the New being taught by our Saviour that from the beginning it was not so but two only were appointed to be one flesh And therefore what was not taxed in good men but borne with in Gods not revealed designes must not make a rule for posterity who are tyed to follow Gods precepts not all the best mens actions in cases of conscience according to the Apostles limited exhortation 1 Cor. 11.1 Be ye followers of me as I am a follower of Christ Whether painting C. III. or patching of the face crisping and curling of the hayre exposing the nakednesse of the neck or paps which as attractives or incentives unto lustfull desires especially by such women that have husbands and that in publick assemblies in conscience may be used or approved of In matters of indifferency D. custome shunning singularity may pick out some excuse But those who shall consider the censure past upon the daughters of Sion in that behalf by the Prophet Isai 3. and the wholsome instruction left by the Apostle to wives 1 Pet. 3.3 which others also may doe well to follow whose adorning let it not be that outward adorning of playting the haire and in wearing of gold and putting on of apparell but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meeke and quiet spirit which is in the sight of God of great price will be very cautious how they adventure in this particular surely the Blessed Virgin would have been ashamed to have admitted such garments as now Superstition adornes her Statues with to set her forth for spiritual fornication And S. James would have cryed out at the sights in these times Matt. 11.8 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God Whosoever therefore will be a friend of the world is an enemy of God Jam. 4.4 Our Saviour taxeth not the soft rayment of those that dwelt in Kings houses whereby differences of places and degrees are accordingly distinguished but thereupon to paint with Jezabell and riot with Dives Jer. 3.3 and leave poore Lazarus to the dogs provision this is to put on a Whores fore-head against all modesty and conscience Whether dancing of men and women together C. IV. frequenting stage-playes enterteyning lascivious songs delighting in idle Romancies of love-bookes or the like come not as much within the compasse of this commandement as the looking upon a woman and the lusting after her which our Saviour pronounceth to be adultery in the heart Matt. 5.28 There is a saying among Philosophers D. things commonly prove as they are taken Dancing of men with women why may it not be as harmlesse as the sitting of them together at the Table or in other assemblies And what prohibition have we against Stage-playes that being cautelously penned and decently acted they should not passe for commendable recreation for those that are fit spectators of them So well contrived and well languaged Romances as some terme them may be allowed to be read by those that know to make use of parabolicall and emblematicall Proposalls They state not the question that decry wine because Drunkards abuse it Old mens stoicall sewernesse must not blame Saint Paul's confessed weaknesse that when he was a child he spake as a child he understood as a child and thought as a child 1 Cor 13.11 But rather endeavour by all religious inducements to draw those that are become men to put away childishnes Let young Chimham goe with the King saith old Barzillai and turne Courtier to serve his Master But I that am a man of foure score and now past feasting or hearing any more the voice of Singing men and singing women let me goe home and be buried with my ancestors 2 Sam 19.35 And that wise King-preacher as well gifted as any in these dayes hath told all posterity that as there is a time to weep so there is a time to laugh and as there is a time to mourne Eccles 3.4 so there is a time to dance The eight Commandment thou shalt not steale bringeth us from the conflicts of the flesh confined in the former precept to the dealings abroad in the world to try how conscience will be there esteemed of Wherein the cases of Sacriledge abusing things consecrated to profane uses 2. cheating or cozening in all sorts of contracts 3. diverting or depriving the true owners of their right being of speciall note this one question will serve in stead of many With what conscience Lay-Impropriators withhold Tithes C. V. or any other rights from the Church or Merchants and other trades-men over-reach those they contract with by any kind of deceit Or carelesse debters that take no course to pay their Creditors or provide things honest or befitting themselves and families and yet thinke to be freed from the breach and penalty not from the burning in the hand only but from the burning in the heart for notorious thieves Those that are found guilty in these D. and the like crimes have no other salve for a festering conscience then that Joshuah advised Achan unto to take off the venome of his sacriledge My son give glory to God make Confession what thou hast done that Satisfaction may be made before thou and thine be utterly undone Ios 7.19 The accuser will be found to reinforce the evidence till Satisfaction be made Will a man rob his God but ye say wherein have we robbed thee In tithes and offerings But what of that We have law to back us yet marke what followes Ye are cursed with a curse for ye have robbed me even this whole Nation Mal. 3.8 9. Be not deceived God is not mocked he is a consuming fire and who will justifie where he condemneth Prov 11.1 Lev. 19.36 Deut. 25.15 Pro. 16.11.20.10.23 Rom. 13.8 Circumvention and fraud or any kind of cheating by weights or balances or shoprhetorick he taketh for no other then smooth theft And will have his servants to owe nothing to any man but that they love one another He that is quitted by humane precesses may be cast and hanged at the Bar of Conscience which will never cease to be clamorous here nor gnaw as a worme hereafter if satisfaction be not made not by poore put-offs but reall intendment and restitution Concerning the ninth Commandement C. VI. which forbids us to wrong our neighbours reputation
by any means under the expresion of bearing false witnesse Ephes 4.15 and enjoyneth us to speak the truth by all means in love for the setting forth of Gods glory and the good of our selves and others The Case may be whether the meaning of it be so rigidly to be taken 1. That the telling an untruth by Abraham and Isaac to save their Wives chastity 2. By Jacob to beguile his brother of his blessing 3. Of the Aegyptian Midwives to save poor infants from drowning 4 Of Rahab and the good woman of Bahurim for protecting of the faithfull State-messengers 5. Of Chusai for defeating the treacherous designes of the son against the father 6. Of Jehu for grubbing up the Baalites root and branch 7. Of Ananias and Sapphira to keep something about them to trust to howsoever things should fall out may not with a safe conscience be followed The like may be held of pretences making shew of one thing and meaning another as that of Jaell to Siserah and the seeming of our Saviour who made as if he would have gone further to the disciples travailing to Emaus yet by the event may be gathered meant no such matter Lyes D. the chief thing forbidden under the name of false witnesse are consented by all to be either 1. pernicious 2. officious 3. flashes of wit to make sport The pernicious lye that tendeth to the apparent wrong of any one is condemned by all but an officious lye framed on an occasion to doe a deed of mercy or preventing of an imminent mischief w th that merriment of the third sort of jesting lyes for recreations to shew wit or make sport are exempted by diverse from the mark of sin and so taken off from the jurisdiction of this commandement But the better grounded opinion is that no lye of what kind soever can be justified For the text is plaine ye shall not steale nor deale falsely Lev. 19.19.11 nor lye one to a-another Put away lying speake every man truth with his neighbour For we are members one of another and members of the same body should naturally concur for the preservation of the whole which consisteth in mutuall agreement And when lyars come to be censured there will be allowance out of doubt had according to the proportion of wrong done or intended without any distinction or exemption Lyars are chain'd amongst the fearfull to stand up for Gods truth Revel 21. 8 amongst infidels and abhominable amongst murderers and whore-mongers sorcerers and idolaters which shall have their portion in the lake which burneth with fire and brimstone which is the second death Now for answer to the instances given which seem to make some lies passeable Howsoever Apologies in particular may be made to excuse them from being lies this generall rule may serve That where the Scripture sets downe Historically that which hath been done without manifest approving of it the deed with all the circumstances is not a directory or warrant for our manners which are to be guided by Gods precepts not by Mans practice for the best mens actions may have some imperfection in the carriage which Gods infinite wisdom turns to his owne glory not proposeth to us for imitation where precept is to the contrary Our Saviour told not the travellers to Emmaus that he would goe farther but they conceived by his posture that he would which he took on him not to deceive them but to quicken their desires to retaine that which he had purposed to doe for their good Let this Case of Conscience lie therfore against all sort of collusion whether in sport or earnest for Gods truth is not to be played with but as the third Commandement beats down swearing to Gods dishonour so this ninth allows no lying whereby truth and plain dealing with any one may suffer injury The last commandement puts the ax to the root of the tree and excepteth not against externall acts with internall purposes and assent but the very motions of corrupted nature that bubble up against Gods law So that originall sin is here as it were knocked on the head lest the cockatrice not crushed in the egge might prove a masterlesse serpent The vertues here prescribed are a hearty submission to Gods command without the least regret within and a content with outward meanes without grudging at others more happy condition Whence the case may arise C. VII whether we may which is done too often wish with a good conscience that any thing should be withdrawn from our neighbour to his prejudice and conferred upon us who rest not content with what God hath-given us Such wishes concupiscence or desires are the seeds of all mischiefs and have their operation in touching tickling and tarrying thoughts from which arise desire assent and action For the two last of which that is assent and action the precedent commandements take sufficient order but here the involuntary motion and pronenes to sin without consent is taken notice of and censured that man may be carefull of his most retired plots seeing the searcher and tryer of the heart and reines calls all to a reckoning Philip 4 â—â— I have learned saith the Apostle in what estate soever I am therewithall to he content That which our Saviour put off the tempting entrapping Pharisees and Herodians with Mat. 22.21 give unto Caesar the things that are Caesars and to God the things that are Gods may serve by way of arbitration to direct our conscience in this behalf Let our affections thus resolve I am fully content with that house wife servants or substance or any other thing that God hath blessed me with I heartily thank him for it and beseech him that I may so improve it that my reckoning at the last account may receive a Quietus est or approbation And let my neighbour enjoy his on Gods name whether it be more or lesse then I have or he useth aright To behave our selves otherwise were to question Gods wisedome and grudge at his distribution who giveth and taketh away not according to our appetites and fancy Not our wishes therefore wild and witlesse but his will must be that a good conscience should alwayes wait upon Which if it were done it would prevent the manifold law-suites and quarrels that breed so much vexation and disasters among Christian neighbourhood and set a good tune to that passage of the Psalmist Turn again then unto thy rest O my soul for the Lord hath rewarded thee And why thou hast delivered my soule from death mine eyes from teares and my feet from falling that I may walke before the Lord in the land of the living Psal 116.7.8.9 Chap. V. Cases upon consideration of the Lords Prayer FRom the first word our as it lyeth in our language and holdes forth a generall C. I. without exception some conscience may haply scruple whether it be lawfull to pray for all sorts of people without distinction amongst whom some are departed