our faith patience constancy and other vertues may be the more exercised and that wee may the more abhorre our sins and withall wee should call to mind how that the best of Gods Saints even Christ Himselfe have for a time beene deserted 46. Against the feare of death wee are bound to comfort our selves that Christ hath taken away the sting of death that neither death nor life can seperate us from the love of God in Christ that death is a gate to future happines that the death of the Saints is precious in the sight of the Lord that death frees us from sinne from temptations from the inticements of the flesh and of the world from all the miseries of this life and the vanities of the world that Christ will raise us againe in the last day by the vertue of his Resurrection let us therefore in consideration of this keepe a good Conscience waite with patience our appointed time till our change come let us therfore strive to the newnesse of life and to the contempt of the world 47 We are bound to comfort our selves in our infirmities in that we have a high Priest who is sensible of our infirmities in that we have a Father who will take pittie of our infirmities in that wee have the holy Spirit who helpeth our infirmities in that the best of Gods servants have been subject to diverse infirmities 48. VVee are bound to obey Gods commands because wee are tied to him in many Obligations he is our Father our Lord Redeemer and preserver because of his supreame authority and absolute power hee hath to punish the disobedient because hee promiseth many blessings to those who obey his will because God reapes no benefit by our Obedience but we our selves because wee have the example of Christ Himselfe who was in all things obedient to his Father even to the death of the Crosse 49. VVee are bound to carry our selves humbly and lowly considering the vilenesse of our nature the greatnesse and Majestie of God the benefits which we receive by humility for it is the way to glory it makes us capable of Grace of VVisdome and other vertues by it wee are fitted as houses for God to dwell in for God to looke upon for God to exalt out of the mire and to set us with Princes and it is a powerfull meanes to avert his anger and judgments 50. We are bound to labour for the true knowledge of God in Christ without which wee cannot have life Eternall without which the people perish without which all our knowledge is but ignorance our wisdome but foolishnesse and our light but darknesse this key of knowledge will open Heaven gates to us this is that knowledge which will truely open our eyes that we may see and be like unto God it is the true foode of the soule without which wee shall never grow fat and well likeing in heavenly things 51 We must conscionably labour for sinceritie in all our actions because God hateth hypocrisie and delighteth in sincerity and in the inward man for he knoweth the heart and searcheth the reines because there can be no peace and security but in sincerity wch consisteth not so much in outward ceremony as in inward truth and integrity not so much in service of the eye as of the heart looking rather to Gods approbation then mans performing not only the greatest but the the least duties looking not for reward from men but from God serving him as well in private as in publique as well in adversitie as in prospiritie as well when he punisheth as when he rewardeth abstaining not only from evill but from all appearance of evill and that not only in the light but in the darknesse also 52 We are bound in Conscience to speake the truth every man to his neighbour for God is truth it selfe and the Devill is the father of lyes which are an abomination to God a lye is a part of the old man which we should put off and mortifie a lye is so hatefull to man that stands upon poynt of honor that it cannot be expiated without a stab lying takes all credit away from the lyar that he is not beleeved when he speakes truth it breakes off all societe and communion betweene man and man which is grounded on truth a lyar is injurious to God the author of truth to his neighbour to whom he ought to speake truth and to his speech which ought to be consonant to his mind 53 We are not bound at all times to speake all the truth or any part thereof when neither justice Charity nor Piety do require it yet we must beware of Iesuiticall equivocation or mentall reservation which is indeed plaine lying they utter that which is false and this is a materiall lye and that which they knew to be false and this is a formall lye 54 When we are commanded by our superior or Iudge to confesse the truth we are bound in Conscience to do it for otherwayes we fall into the sin of disobedience and by our silence we wrong both God the Iudge our selves and our neighbour and the State wherein we live for God is honored by our confession and dishonored by our silence by our confession also sinne shall be restrained justice advanced and the delinquent either totally cut off or amended 55 The Iudge is bound in Conscience to make diligent inquiry before he pronounce the sentence to judge righteously to bewarre of partialitie and acception of persons to beware of delayes and demurrs by which justice may be put off and to beware of corruption and bribery whereby justice is perverted to informe the witnesses of their duty that they must bewarre of lying malice calumnie that they must discharge their Conscience by speaking the truth that so GOD may be honored the party accused may be either cleare or condemned the Law executed so justice and peace maintained which cannot be better performed then by punishing him who out of purpose and malice beares false witnesse according to the Law of retaliation 56 We are all bound to be zealous of Gods glory and of good works for without true zeale God cannot be honored nor sinne suppressed nor Gods judgements averted nor our true love to God witnessed nor true comfort of Conscience or life eternall obtained but let our zeale be according to knowledge out of true indignation against sinne and true love to Gods glory with true sorrow for dishonoring God let it also be joyned with constancy fervency in Gods cause and mildnesse in our own as we see in Moses and Christ 57 In what condition soever we are we ought to be content if we consider Gods providence in ordering all things according to his pleasure if the shortnesse of this life if the estate of the richest and greatest men how little satisfaction or comfort they reape even out of their greatest plenty if the fullnesse of content and happynesse reserved for us in heaven if the true
infected with originall sin not by any physicall contact of the body but by Gods just judgment imputing Adams sin to all his posterity being in his loynes when he sinned upon which imputation followes an inclination to sin as a punishment of Adams transgression so the child is infected with originall sinne not because his Soule is united to his body but because he is the sonne of Adam 25 We are also to beleeve that God from all eternity decreed to create man to his image and foreseeing his voluntary fall ordained to elect some in Christ to salvation and to passe by others which election depended not on mans foreseen Faith or works for God could foresee nothing in himbut what he was to give him nor could the cause be posterior to its effect but election is the cause of Faith and good Works for we are elected that we might be holy Eph. 1. 4. therefore Faith and Works foreseen are no more the causes of election then of Vocation and justification 26 We may like wayes safely beleeve though there be no inherent righteousnesse in us wherby we may be accounted just in Gods sight yet that we are justified by Christs righteousnesse being imputed to us not only by his passive obedience in dying for us but also by his active in fullfilling of the Law for Christ is totally ours both in doing and suffering and as Adams active disobedience made us unjust so Christs active obedience hath made us just and as our sins were to be expiated so life eternall was to be procured for us his suffering expiated our sins therfore his fulfilling of the Law did purchase life eternall for us 27 We are bound also in Conscience to beleeve that the good and evill which befalls us in this life comes not to passe by any Stoicall or fatall necessity nor by fortune or haphazard but by Gods speciall providence by which he guides the world not only in generall but in every particular creature and action also so that the evill actions of men which he ordained not by his predestination are ordered by his providence for God infuseth not evill into mens wills but directeth unto good ends that evill which they perpetrat of their own accord Thus having breifly shewed the Credenda or what in Conscience we are bound to beleeve now I will as breifly set down the Agenda or what things with a safe Conscience we are bound to performe WEE are bound in Conscience to feare God as our Lord and able to cast body and soule into hell fire and as being our Father to love him with all our heart all our strength c. and patiently to beare his corrections as being arguments of his love and knowing that he will lay no more upon us then we can beare also to obey him with the same cheerfullnesse and alacritie that the Angels in heaven do and to be thankfull to him from whom we receive all good things and the blessings both of his right and left hand blessing God the Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly places in CHRIST 2 We are bound in Conscience to call upon GOD upon all occasions and to lift up pure hands in all places so that our prayer may be accompanyed with Faith fervency love reverence and humilitie and grounded not upon our own worth but on Christs merits and not directed to Angels or Saints but to God himselfe who alone is omnipotent omnipresent omniscient and will not have his glory given to any other and we are not to pray only for our selves but also for all men even for our enemies therefore must not use imprecations against the person of any man though against their sinns and errors we may for the imprecations we read of in scripture were either predictions or temporary execrations or else they were uttered only against sinne or by such as had the gift of discerning or to whom Gods will was known in that case 3 We are not bound in Conscience to observe all canonicall houres in prayer but we may at all times call upon God nor are we necessarily tied to any place but in all places we may lift up pure hands nor to any particular gesture but we may use any gesture that is reverend nor are we tyed to use the voice for God can heare the inward cries of the heart non vox sed votum 4 We are bound in conscience not only to pray but use sometimes to fast that our prayers may be the more servent and effectuall that the untamed lust of our flesh may be kept under that our unworthinesse humilitie contrition and repentance may the more appeare and this we must doe not only when Gods judgements hang over us but also when we have any great blessing to procure or any great work to perform not only must we abstaine from meate and drinke but also from all delights and comfortable recreations so farre forth as the strength of our bodies will permit but withall we must take heed of any conceit of merit or of distinction of meates for Conscience sake or of set times urged as necessary which ought to be arbitrary 5. We are bound in Conscience to make open profession of our faith when we are required thereto by the Magistrate or by such as may command us that wee may bee known or when we see by our silence God is like to bee dishonoured and the Church prejudiced hee that confesseth me before men saith Christ him will I confesse before my Father which is in Heaven 6. If at any time we converse with prophane and Idolatrous people we are bound in Conscience to shew our dislike both of the one and the other not onely inwardly in our mindes but also outwardly by our voyce and gesture for God will be honoured of us both in our bodyes and soules for he made both neither must wee thinke to serve God and Belial at the same time 7. If at any time we are persecuted for the truth and a good Conscience if we see that there is a lawfull way to escape presented to us if we know that we have not strength to resist temptations and fierie tryals if our persons bee chiefly aymed at if we have no hope to doe good by our stay if our resolution be not utterly to forsake our publike charge if we have any but to returne when the times are quiet wee may with a safe Conscience flye having both Christs counsell and example for it besides the practise of many holy men other wayes if by our flight God shall be dishonoured the Church prejudiced the Magistrate or the State where wee are wronged we are not to flye especially when all lawfull meanes of escape is denyed us 8. If we will heare the words of God with profit and comfort wee are bound in Conscience to lay aside all prejudiciall or evill opinion of the Preacher to cast aside all superfluity of maliciousnesse and to
tranquillitie of mind which we receive by our contentation and lastly if we consider the miserable condition tentations unquietnesse and anxieties of those that want this gift of contentation 58 We are bound to exercise our selves in doing good because we are commanded because good works are the way to heaven in which we must walk they are testimonies of our faith and profession the fruits of every good tree the meanes whereby our heavenly father is glorified by them we are made conformable to CHRIST our head who went about doing good they are the end of our election and calling and this exercise must be constant fervent sincere and with delight and readinesse with a true hatred of sinne with prayer and meditation yet we must not confide in our workes but lay hold on CHRISTS merits by faith acknowledging our own imperfection and inabilitie 59 We are bound to search for that true wisdome which consisteth in seeking out and useing the meanes of advanceing Gods glory and our own salvation and in avoyding all hindrances thereof especially the wisdome of this world which is an enemy to God and by him accounted foolishnesse because it will not be subject to the wisdome of God nor doth it comprehend the things of Gods spirit 60 We are bound to be vigillant over our selves for we have watchfull enemies and we are in danger every howre to be devoured by them the time place and manner of our death is uncertaine we know not at what howre our Master will returne or our Bridegroome will come the eye of the Almighty which runs through all the world and is still observing all our actions neither slumbers nor sleepes and that we may be the more watchfull let us take heed least at any time we be overcome with surfeiting and drunknesse let us be sober and watch unto prayer 61 We may with a safe Conscience make use of worldly policy as Joshua Gideon David Paul and other holy men have done if so be that this policiy is not beyond or against our private calling nor repugnant to justice nor injurious to religion nor opposite to Gods glory 62 We are bound to forgive the wrongs done unto us for so Christ hath taught us both by his example and precept the Lords Prayer teacheth the same God is ready at all times to forgive us it is the glory of a man to passe by an injurie revenge belongs to God and he will repay therefore we must remit both the revenge and the punishment yet we may take notice of the wrong and require satisfaction without the breach of Christian clemency 63 We may with a safe Conscience right our selves by Law when we are wronged as Paul when he appealed to Caesars Tribunall for the Law is Gods ordinance and Iudges are his Ministers to end controversies but we must take heede of anger and malice in our law suits and that we goe not to Law upon every light occasion or for every trifle rashly but to use all meanes of reconciliation rather then law and to beare as much as we can with patience shewing our Christian moderation and acknowledging Gods providence in this our trâ—all and with all our love to our adversaries 64 We may with a safe Conscience kill another to save our selves if so be we are injuriously and suddenly set upon and have no other meanes of escape nor any intent of revenge for to defend our selves and to preserve our lives though by the death of another we may by the law of nature vim vi repellere licet and likewayes by the Law of God Exod. 22. 2. so we may defend our innocent brother by killing the theife that invades him for we must love our neighbour as our selfe and a woman may thus defend her chastity by killing him that would ravish her for chastity is no lesse precious then life it selfe Abraham sinned not when he rescued his kinsman Lot with the slaughter of many men nor had Lucretia sinned had she killed Tarquinius 65 Though we must not upon any pretence kill our selves because such a murther is contrary to Gods Law the law of nature Iustice and Charitie yet we may with a safe Conscience suffer our selves to be killed for a publique good for the maintainance of innocency justice and religion for the advanceing of Gods glory 66 One nation may lawfully make war against another because they may lawfully repell force by force because God commanded it neither the Baptist nor Christ do absolutely forbid it the Magistrate beareth not the sword in vaine and nationall injuries can not be otherwayes many times repelled or vindicated but by wars but care must be had that all meanes be first used befoâ—â— war be undertaken that the authority of the undertakers be lawfull that the cause be just the meanes and wayes be honest or honorable and that the end be good to wit Gods glory and future tranquillity and that the innocent be not oppressed with the guilty as it is in storming and direption of Townes Castles and Shipps except it be upon unavoydable necessity 67 Inferior Souldiers whither they be subjects of or strangers to the Prince that imploys them ought to be sure of the justice of the cause before they fight otherwayes they fight against their Conscience if they know the cause to be evill and if they doubt they â—â—â—ht without faith which is sin for though they are bound to obey yet they are not bound to a blind or to an unconscionable obedience 68 We are bound with a Christian courage and fortitude to undergoe all hazards and difficulties for CHRIST because he hath suffered somuch for us and hath redeemed us because this is the end of our election and calling because God hath promised to be with us in all our extremities because we shall be more then Conquerers through him that loved us and we know that all things shall worke together for the good of them that love GOD and that great is our reward in Heaven even the Crown of righteousnesse which is layd up for us this courage will not faile us if we call upon God if we love him and if we put our trust in Him 69 We are bound to labour for patience in beareing of crosses and in waiting for releife fot without patience we cannot possesse our soules nor without patience can we run the race set before us therefore we have great need of patience that after we have done the good will of God we may receive the promise thus the Apostle laboured to approve himselfe in much patience in afflictions c. 70 We are bound to be sober and temperate moderating our affections concerning profit and delight by making a covenant with our eyes eares and mouth by considering the vanities and instabilitie of sublunary things and the latter end of unlawfull pleasures and how all wise and good men have despised them and that there is only content satisfaction and delight in heavenly things 71 We are bound to
ought first to reprove our selves for that sinne which we reprove in others and not to take more notice of our neighbours moates then of our own beames 92 We are bound to hearken to reproofe accounting the wounds of a freind better then the kisses of an enemy and to receive reproofes with all humility love and patience and to resolve to make use of such physick though unpleasant for it is no lesse wholsome for the Soul both to cure and prevent spirituall diseases then Aloes though bitter yet fit to purge us of our bodily humors 93 We are bound to love our neighbour as our selves by wishing and doing the same good for him that we wish and do for our selves and with the same mind and sincerity not wishing him any hurt except it be for his further good and for Gods glory so we may wish the losse of his goods for the gaine of his soul and the death of a tyrant for the safety of the state nay we may safely venture the losse of our own bodies for the saving of our neighbours soules and we are to pray for him as for ourselves even for our enemies by this sheweing we have committed our cause to God and that we desire not revenge and in this we immitate our heavenly father who causeth his sunne to shine upon the good and bad and his raine to fall upon the just and unjust and who hath been pleased to reconcile himselfe to us his enemies 94 Wee are bound by a holy life to shew good example to others for the imployment of our talent is required God by this is gloryfied others by our example in goodnesse incouraged otherwayes good men by us will be offended and by our scandalous life the Gospell will be hindred and the Church of God reproached and profane men in their wicked waies animated and hardned 95 We are bound to avoyd and prevent rents or schismes in the Church for they often times make way for heresies they overthrow the life of the Church which consists in unity they hinder the edification of the Church and the growth of christianity they also destroy love and charity and as we are bound to avoyd schisme so must we shun the company of schismaticks least we seeme to countenance their schisme and that we may not be infected therewith or give occasion to others to follow our example yet he is no schismatick that separates himselfe from that Church which persecutes him for the truth or with which he can hold no communion without manifest danger of sinne and seduction 96 We are all bound to be tender of our fame and good name cheifly Magistrates and Ministers otherwayes God will be dishonored the Church hindred the Gospell and justice scandaled but if our fame be without cause wounded we must with patience beare it being a part of our crosse which Christ and his best servants have with patience endured 97 Wee are bound to speake and thinke well of all men whilst we have no reason to the contrary and not to judge censure or condemne any man rashly which argues in us either inadvertency to timerite levitie or malice it is a sinne repugnant both to charitie and justice for every man hath as great right to his good name as to his goods we wrong a man more by taking his good name away then by stealing his goods for in this we make him to be pittied but in the other to be dispised and hated we also wrong God by usurping his office for he is the only Iudge of secreets 98 We are bound to conceale the secret infirmities of our neighbour least by divulging them we wrong his reputation except it be when we have no other way to reclaime him or when we see that the concealing of his sinne may prove dangerous to others then a publike good is to bee preferred to a private 99 Wee are bound to imploy the talent which our Lord hath given us and not to hide it in a Napkin wee must impart our gifts of knowledge wisedome wealth and such like unto others for wee are not Lords but stewards of them and the more eminent wee are the more careful should we be in the cariage of our selves least we spoyle others by our bad example If much be given us much will bee required of us and inferiour men are apt to bee drawne by the example of their superiors whereas indeed they are bound to respect and honour them as their superiours but not to follow them if they bee bad Christians 100. Magistrates are bound to maintaine their people in peace to defend them from oppression to advance Religion and learning arts and industrie to reward the good and punish the evill doers for hee is the Minister of God for our weale so the people are bound to submit themselves to their Governours to honour them and maintaine their charge to bee obedient to their commands and thankfull for the good they receive from them 101. Masters are bound to feed and cloath their servants to pay them their wages to use them with gentlenesse to instruct them in the wayes of godlinesse to help them in their sicknesse and to use them according to their deservings to punish them for their stubbornnesse so servants are bound to love feare and obey their masters to bee humble and faithfull even to untoward Masters expecting their reward from God 102. Parents are bound to love feede cloath and instruct their Children to correct them to season them with the feare of God to provide maintenance and fit matches for them so Children are bound to love feare and honour their Parents to be subject and obedient to them to beare with their infirmities to cover their nakednesse and with thankfullnesse to repay their love charges and tender affection over them 103 As Ministers are bound to love teach and to edifie by their good example the people to watch over them to exhort instruct and rebuke them and to pray for them so the people are bound to love reverence to obey and to maintaine their Ministers and to have them in more then abundant honor for their works sake 104 All men that make bargaines are bound to stand to them if they be not under yeares or tuition or mad if they be not cheated and deluded besides their meaning and intention if they be not forced to the bargain by feare or violence if the thing for which they bargaine be impossible unusefull or unlawfull that is either sinfull or sacred this is called Simony in such cases no man is bound to performe these bargaines 105 We may with a safe Conscience let out mony upon use seeing our mony would bring in gaine if any otherwayes imployed seeing there can be no tradeing without lending and borrowing seeing it was lawfull for the Iewes to to take use of strangers CHRIST borrowes a similitude from the Vserers without reproving them which he would not have done had usury in it selfe been unlawfull neither doe the Scriptures