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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
converted and then baptized as Infidels heretofore have been a cunning artifice of Satan to destroy Christianity by making it a sinne to engage any early to the service of Christ Wherein the Prince of this world hath managed his businesse with as much subtilty as when he set Julian on work to plunder the Church of their revenue both equally tending to the destruction of Christian Religion the one cutting off the branches as the other did hew up the root Whether the signe of the Crosse C. IV. according to the order in our Liturgy may be lawfully used in the administration of Baptism Not onely to the Jew is the Crosse of Christ an offence D. but we have those who though nothing can seem more odions unto them then to be said to put Christ to death yet crucifie his members in revilings and disgraces and amongst other reasons they pretend this is not the least because they are for the Crosse in Baptisme and defend the Liturgy in the lawfull use thereof But to passe by these Sons of thunder Those that are more moderate will rest themselves satisfied with the reason given by our Church-book why that ceremony is used as also for the lawfulnesse thereof if they will allow the Church what St. Paul giveth to her a power to enact laws concerning decency and order and then consider too that it hath been a laudable rite and very antient in the Church of Christ taken up in defiance of the Pagans to tell them wherein the glory of Christians did consist even in the Crosse of Christ which by them was accompted the shame and disgrace of their profession And though it may be objected now that the cause being taken away 't will be useless if not superstitious to keep it on foot still yet may such remember 1. that all things whose use doth cease are not presently to be taken away and destroyed witnesse the brazen Serpent which was reserved till the dayes of Ezechia as a monument of Gods mercy to which purpose also the pot of Mannah and the rod of Aaâ—on were preserved 2. Though we have not Pagans to deale with yet 't is to be feared there are too many amongst those who take upon them the profession of Christianity who though they will not endure to be called enemies yet are despisers of the Crosse of Christ 3. That it doth serve us as a memoriall to put us in minde of our duty and profession Neither can it weigh with any rationall man what is buzzed in the ears of men to amuse them that it is an Idol and hath been abused to Idolatry in which charge the Popish Crosse is concerned not ours 'T will be no good reason because the Papists have abused the Crosse to Superstition therefore we should be denied the lawful use thereof Beside the Sun and the Moon were worshiped by the Heathen Paul and Barnabas deified by the men of Lystra the bread in the Sacrament adored by Papists yet I hope upon this bottom none will be so indiscreet as to adjudge them to eternall destruction Neither can they be led thereunto from that instance so much used of the Brazen Serpent whence it may onely be inferred that the same individuall thing idolized is to be destroyed but not their whole kind We may not burne all trees because one tree or grove hath been abused to Idolatry What is to be done C. V. that one may worthily receive the Lords Supper Observe that rule of the Apostle D. 1 Cor. 11.28 But let a man examine himselfe and so let him eate of that bread and drink of that cup. To doe which rightly it is requisite he make a twofold inquiry into himself 1. concerning his Faith 2. his manners 1. For his Faith that he hath a competent and right understanding of the principles in Religion particularly concerning the doctrine of the Sacraments so as to be able to render some account thereof as also to discerne the Lords body which last upon no terms he can be said to doe who maketh his approach to this Holy Table with no other devotion then if he came to sit down at a common repast the vice not onely taxed but punished in the Corinthians 1 Cor. 11. To satisfie his Conscience therefore in this particular let him remember 1 Cor. 11.29 1. it is the Lords body he is invited to a most high and mysterious mistery yet such is the love of Christ to him that he is permitted not only to look thereinto but to partake thereof 2. He prophane it not as the Corinthians did with their owne Feasts so with irreverence and indevotion 3. 1 Cor. 11.31 He judge himselfe most unworthy of so high an entertainment and favour a sinner the chiefest of sinners Now II. for his manners he is to make inquiry whether he hath lived according to the rules and doctrine of the Faith he professeth to which there is required though not exact yet sincere obedience If in either of these he prove and not approve of himself he ought to abstaine from those holy mysteries till such time he hath either informed his knowledg or reformed his manners at least in a resolution and serious purpose of Holy living For as to be qualified to receive this Sacrament worthily knowledge is necessary to instruct the head so likewise is repentance to purifie the heart both which must be rightly prepared for this work Neither the ignorant nor the unholy person being fit guests to sup with Christ But yet there is one more beside our selves concerned in this worke which is our neighbour towards whom we must he affected with Charity which is the Simbol or badge of a Disciple of Christ and is the cement to ioyne and knit the Communicants together whence the Sacrament may in a most sweet and genuine sense be termed a Communion without it being rather a disunion then so to be called Indeed this is the salt of the Sacrifice without the which nothing is to be offered as well under the Gospel as the Law Whether any one who hath a suit at Law with his neighbor C. VI. or is at private difference with him may with a safe conscience come to the L Table As to private differences D. the case is quickly resolved It being manifest that this Holy Feast was instituted by our Saviour not only to shew forth his death but also to be a Signe and Symbol of Love with which they ought to embrace each other that doe partake thereof 1 Cor. 10.17 And as a commentary to this Text you have the Practise of the Christians in the primitive Church who before they received the Eucharist did greet one another with an Holy Kisse to signify not only their Communion in faith but union in heart likewise and therefore immediately after it was celebrated began their agapae or love Feasts None therefore are to adventure to offer Their gift on this Altar Mat. 5.23.24 whose
hearts are enflamed with anger or revenge Against their Brother but there must be an atonement made with him first that so God may be atoned and the Sacrifice acceptable For in vaine doe they beg a boone from the all-merciful Lord whose merciless hearts are hardened against their fellow-servants Wherefore all who expect welcome here must lay aside their anger come in peace and love But though God is pleased thus to pluck the Sword of revenge out of the hand of each private person yet does he establish it in the Magistrate For saith Saint Paul he beareth not the Sword in vaine for he is the Minister of God a revenger to execute wrath upon him that doth evill Rom. 13.4 Contrary to the calumnation of Julian the Apostate who upon this pretext that Christian religion did forbid revenge did therefore impugne it as destructive to all government When it is manifest Christs Doctrine abolished not but did vindicate it rather not permitting every private person to usurpe the Supream authority or sit in the regall throne To decide the first branch of the case therefore we are to observe and take notice of three things 1. That judiciall Proceedings at law are not forbidden in the new Testament but the contrary warranted as may most evidently appear not only from expresse texts of Scripture Rom. 13. 1 Pet. 2. But likewise from the examples of Christ and Saint Paul Our Blessed Saviour not refusing to answer at the tribunall of Pilat and Paul himself appealing to Caesar Whence it will follow that a sute at law with ones neighbour is no sufficient plea for a man to abstâ—in from the Communion Yet 2. there ought to be labour and circumspection that we our selves add not fewell to enflame this publick controversy or deny such just meanes to quench it which are proposed to bring things to an accord whereby amity may be established or contend concerning trifles and things of no value They who are conscious to themselves that they are peccant in any of these particulars are not clad with the Wedding Garment of love and so cannot hope for any kind reception at the hands of Christ in this great banquet To which purpose it is desired of them they should take a view of these places in Scripture Rom. 12.18 If it be possible as much as lieth in you live peaceably with all men Ro. 14.19 Let us therefore follow after the things which make for peace and things wherewith one may edifie another 1 Cor. 6.7 Now therefore there it utterly a fault among you because ye goe to law one with another Why doe ye not rather take wrong Why doe ye not rather suffer your selves to be defrauded 3. We are to take care we doe not seeke for justice at the hand of the Magistrate that so under that pretext we may cloake and exercise our malice the more freely against our neighbour This is but to clothe private revenge in a publick dresse and to make it so much the more odius to God as it is gilded over with hypocrisie Therefore remember it is the voice off God that speaks unto thee Lev. 19.18 Thou shalt not avenge nor bear any grudg against the children of thy people but thou shalt love thy neighbour as thy self I am the Lord. And that the same spirit who denyeth thee not a lawfull prosecution of thy right yet is so far from tolerating revenge in thee that he commandeth thee to feed thine enemy when hungry and if thirsty to give him drinke Rom. 12.20 Whether kneeling C. VII at the receiving of the Sacrament be not a most pious and decent gesture Were there nothing to commend this ceremony in this high service of religion but the humility of the gesture certeinly it must needs be kindly enterteyned by that soule where piety and devotion dwell considering that the most High haâ—h not only a respect to the humble heart but is likewise well-pleased with such externall behaviour as serveth best to testifie the same but when to this it is added that it is the most significant signe of that reverence which the creature ought to exhibite to God in supplication and that as the Sacrament is particularly delivered to every man therewith so each man is bound to particularize and apply to himself the Sacramentall benefit by devout invocation of Gods name who then can be offended with our Liturgy for enjoyning the decent use of it Or question his piety who in obedience thereunto shall observe it I know it hath been and is the fancy of some that sitting is a gesture better agreeing with the nature of a Supper but such ought to remember that it is no ordinary meale but a heavenly banquet to which we are invited in which Christ with all his benefits is exhibited to us and therefore such an humble posture of body would best become us as did serve best to expresse reverence and devotion at so high and holy a mystery Neither will it be any prejudice thereunto to quarrell at this gesture because Christ did not use it when he administred the Sacrament to his Apostles as neither did he sitting but lying on a bed according to the custome of those Easterne nations In these circumstances not prescribing their manner but leaving the determination of them to the prudence and judgement of those who are to see them done decently and in order The Table A. ABsolution of the Minister more then petitory Pag. 58 Agapae used at the Communion and the reason Pag. 163 Apocrypha why read in the Church Pag. 37 B. Baptisme whether necessary to Salvation 150. the perill of those through whose default Infants are deprived thereof Pag. 151 C. Charity to our neighbour required in a Communicant Pag. 159 Christian Religion whether a politick invention only Pag. 12 Why to be preferred before other Religions Pag. 13 Whether to be enforced 17 not destructive to Magistracy Pag. 167 Christ whether to be called the Son of the Father or Holy Ghost 46. whether he descended into Hell Pag. 49 Conscience what it is 1. The rules for it to walk by 6. The praejudice by neglect of them Pag. 7 Content in what estate or condition soever enjoyned in the last Commandement Pag. 113 Covenant old and new the difference betwixt them Pag. 31 Commandements Cases concerning them 63. How divided 64. Whether to be observed by Christians Pag. 68 Creed Cases concerning it 41. Whether composed by the Apostles 44. Perill of rejecting it 42. Whether a perfect summary of Faith Pag. 59. Other points how to be reduced to it pag. 60 Crosse whether it may be lawfully used in Baptisme pag. 154. Objections to the contrary answered pag. 156 D. Dancing of men with women whether lawfull pag. 101 Debts their kindes 130. Whether to be sued for ibid. Debtors that are careless their danger pag. 104 E. Examination required before receiving the Lords Supper 159. The manner in which we are to proceed ibid. F. Faith the nature of it that justifieth pag. 66 G. God whence inferred pag. 12 H. Hallowing Gods name what it is pag. 124 Holy dayes whether to be observed pag. 86 Holy Ghost what warrant we have to direct our prayers to him pag. 118 Holy kisse when used and the reason pag. 163 I. Images whether to be permitted to remaine in Churches their use their abuse pag. 70 Infants of believing parents whether to be baptized pag. 144 Irreverence in receiving the Mysteries the danger of it pag. 159 K Kneeling at the receiving of the Sacrament whether a pious and decent gesture pag. 168 L. Lay-Impropriators whether with Conscience they withhold the right from the Church pag. 104 Letter whether to be laid aside that the spirit may act the more freely pag 31 Lying whether upon any pretext lawfull pag. 106 Lords Prayer cases concerning it pag. 116 M. Marriages within degrees of consanguinity or affinity or after separation for fornication whether lawfull pag. 95 Murder of a mans self whether justifiable pag. 92 Merchants whether they may over-reach pag. 104 N. Name of God what it importeth pag. 123 O. Oath what it is whether to be dispensed with the difference of it from an asseveration pag. 73 Ordinaries whether to be exceeded pag. 126 P. Painting patching c. whether to be approved pag. 98 Perjury whether to be excused upon any pretext pag. 73 Petition the sixth the extent thereof pag. 137 Polygamy whether lawful pag. 96 Possessed the course to be taken with them pag. 137 Prayer whether to be made for all without exception pag. 118 Protestants whether by departing from Popery they set up a new Religion 16. Whether with a safe conscience they may be present at the Masse pag. 20 Punishments proportioned according to demerits pag. 15. R. Religion Cases concerning it 12. Not to be planted by the Sword but by the Word pag. 17 Roman Church whether the Catholick pag. 52 S. Sacraments their nature 140. Whether administred without a lawfull Minister there be a nullity in the action pag. 141 Salvation whether to be had without Christ pag. 15 Scripture cases concerning it 25. How to be assured it is the Word of God ibid. Whether appointed to be a rule 27. The method observed in it ibid. Why some parts of it not appointed to be read pag. 36 Whether to be used in charms c. pag. 33 Son what warrant to direct our prayers to him pag. 119 Sin against the Holy Ghost what it is ibid. Whether all are forgiven pag. 54 Sunday whether to be observed by the fourth Commandement pag. 82 Subjects whether they may resist the supream Magistrate pag. 87. Stage-playes whether lawfull pag. 101 Supper of the Lord how one may worthily receive it 139. Whether one at Law with his neighbour or private difference with him may come with a safe Conscience thither pag. 162 T. Tentations from God Satan how to be distinguished pag. 133 Tradesmen whether they may over-reach by false weights or other deceit pag. 164 V. Vowes Monasticall whether lawfull pag. 23 W. Word read whether of power to beget Faith pag. 33 World testifieth there is a God pag. 15 Wizards whether to be consulted with pag. 125 FINIS
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
this life and can receive no benefit by our prayers others may have sinned against the Holy ghost and God's decree is past upon them for whom we are not to pray An evill man D. in an evill way petitioning for an evill thing may speed no better then Bathsheba did for Adeniah in her suit to Solomon to give him Abishag to wife charity in our praiers is to be understood to extend no further then Gods word doth limit it To pray for the dead who have their immutable doom we have no warrant It is sufficient ground therefore for our conscience in this behalf that God would have all men to be saved and come to the knowledg of his truth to make it a petition in our Litany that it may please him to have mercy upon all men we beseech thee to hear us good Lord. Wherein we expresse our charitable desires leaving it to God to distinguish for whom our prayers shall be effectuall A further direction may be that of our Saviour to his Disciples Mat. â—0 11 13. if ye come into a house salute it and if the house be worthy let your peace come upon it but if the house be not worthy let your peace returne to you So our devotion in prayer for all shall be acceptable to our father who maketh his sun to rise on the evill as on the good and his raine to fall on the unjust as on the just though the saving benifit thereof shall redound only to those whom God hath appointed it shall take with The second word in our Lords prayer is C. II. Father which sheweth to what person in the blessed Trinity we should direct our prayers This prayer then being not only a prayer to be used of all but also a patterne to all what warrant then hath a scrupulous conscience to direct its prayers not to Saints or Angells or any other creatures for that good Christians are easily satisfied in but either to the Son or holy Ghost in as much as we are precisely to keep to the rule which our Saviour hath left us and not to frame other devotions how religion soever they may seeme to be according to the model of our owne fancies This ground being laid in our Creed D. that the three Persons howsoever distinguished are but one God it will necessarily follow thereupon that whosoever prayeth to one prayeth to all and all the persons howsoever distinguished in themselves yet in relation to the creatures may be called Father And beside for the directing of our prayers to the Son we have that of Saint Stephen Lord Jesu receive my spirit Act. 7.59 And for that of the holy Ghost who gave a commandement separate me Barnabas and Saul to the worke which I have called them which must needs be taken for the command of a person that was God It follows after they had fasted and prayed 3. to whom can we imagine that they have prayed but to him who gave the command Matth. 28. This is confirmed by our baptizing equally in the name of the holy Ghost as of the Father and Son and by S. Pauls blessing taking in equally the Holy Ghost with the Father and the Son Where he maketh this as his ordinary blessing The grace of our Lord Jesus Christ 2 Cor. 13.14 and the love of God and the Communion of the Holy Ghost be with you all Where the putting of Jesus Christ before the Father plainly sheweth that as we have it in Athanasius Creed in this mysterious and sacred Trinity none is afore or after another none is greater or lesse then other That which is done therefore to one is done to all For which that attribute in the prayer of the Apostles may be taken for a further ground The Text is they prayed and said Act. 1. thou Lord which knowest the hearts of all men To him that knoweth therefore our hearts and to no other we may safely direct our prayer and who will deny that the Holy Ghost knoweth our hearts which is said to guide and lead into all truth That petition therefore in our Liturgy with the like O God the Holy Ghost proceeding from the Father and the Son have mercy upon us miserable sinners and the Doxology so often repeated glory be to the Father and to the Son and to the Holy Ghost cannot be excepted against but only by such wretches which deny the Sacred Trinity Notwithstanding as some prayers are private of or by our selves others publick with the congregation As private prayers are usually not necessarily directed to either of the Persons So publick are most orderly in the first place tendered to the Father through our Lord and Saviour Christ Jesus that he will vouchsafe us his Holy Spirit to furnish us with all blessings to accomplish all our warrantable petitions And according to this are all or most of our Liturgicall petitions framed which in an uniformity shew the order of the Persons in the Trinity and prevent distractions which might arise amongst the weaker by reason of variety From the first petition C. III. hallowed be thy name may arise this doubt That in as much as our Saviour approved of such as cast out devills in his name yet followed him not and would not have them forbidden and the Jewes attribute even at this day a virtue to the name Jehovah that miracles may be done by it in regard whereof in reverence they dare not to utter it Why may not we thinke that the name of God used by Magicians and exorcists gathered by Cabala from the Scripture may worke wonders in casting out divills curing diseases and foretelling events and thereupon with a safe conscience have recourse to wizards for aid in that behalfe The name of God in the scripture especially importeth propriety authority and ability So that being baptized in the name of the Father and of the Son and of the Holy Ghost we are made Gods peculiar to submit to his authority under the protection of his omnipotent ability In this petition therefore it is as foolish as superstitious by the name of God to understand from the coupling of the letters the sound resulting from it or to imagine an hidden virtue to be in the characters or sound of words to terrifie spirits or worke other wonders The hallowing of Gods name is the setting forth of Gods glory in all his attributes to which all our petitions must be referred that his kingdome in his Church may be promoted here to be perfected hereafter in heaven and his will be done in order according as is prescribed in his word Which warrantable directions we have from that guide that will not deceive Saul will get cold comfort by consuting with the witch of Endor 1 Sam 28. 2 Kings 1 or Ahaziah by sending to Beelzebub of Ekron Our Saviour reproveth rather the aemulous jealousie of his disciples then approveth of the parties that made use of his name whom they would