〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR, THE DOCTRINE OF CONSCIENCE, Framed according to the points of the CATECHISM, 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. Dunstan's Churchyard Fleetstreet, 1656.   

TO THE Right Worshipful, Mrs MARY PRIDEAUX, Relict of the Right Reverend Father in God, JOHN, Late Lord Bishop of WORCESTER.   

To the Reader.  
THis manual (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 own instruction only; but freely permitteth it to walk 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 Gospel, we find either Ministering to Christ, or to his Members. Marry anointing his blessed head, and Dorcas making coats, and garments to clothe his servants. And so did that delicate Sex continue all the primitive time, and for many Centuries after, insomuch that we find Plac lla, the wise of Theodosius the Emperor, descending from her throne to look into the hospitals, 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 'tis out of fashion to be religious. Devotion is termed Superstition, Charity Popery, the divine grace of mercy in high disgrace, even with those that term themselves Saints, and condemned, and sent into exile, to walk with God in the way of his holy commands, a legal faith, and faith, so strangely exalted, that works 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 greediness, because they think they have such an antidote, from the Spirit they pretend to, that all the poison thereof is not of power to do them injury. Herein not unlike the d sciples of Marcus, a branch of the Gnostics, that held forth (as Irenaeus reports) that no sin whatsoever, though of a crimson dye, was forceable enough to defile them, any more than the purest gold could be contaminated in a sink, or the glorious beams of the Sun suffer pollution in a dunghill, and all upon this pretence, and bottom, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by nature spiritual. 'tis not to reckon up the several distempers in this kind. Wherein we may complain, 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 speak, and make a noise. They teach those things they never learned, from Christ, nor his Apostles. And the cause Of this evil is, because such take upon them to sit in the Chair of Divinity, and to give responses from that Oracle, who never were educated in the Schools of the Prophets, or sat at the feet of a learned Gamaliel.  
To prevent this spreading leprosy, it were to be wished, that our Swords were beaten into ploughshares, and our Spears into pruning-hookes. I mean that the apple of discord, in controversies, and polemical discourses with those of a differing persuasion to us in points of religion, might not be so studiously received, and treated with so much love, and kindness as if that were the UNUM NECESSARIUM: whereby the Church of Christ hath been long rend, and torn 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 sown his tore of high wickedness, and profaneness even to Atheism. 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 holiness, and righteousness all the days of our lives. Luke 1, 74.75. And in order thereunto, the first set upon the preaching, and both upon the serious practice of a holy life. Our faith would then flourish, and make a glorious show with the fruit of obedience, and good works: and with reason than it might be expected, that righteousness, and peace should kiss each other: and thereby too, we should make appear to the world, what Justin Martyr said of old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that our religion did not consist in words, but works, ●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 kingdom 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 'tis practice 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 extreme brand, but an extreme evil. 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 God's word, which is sharper than any twoedged Sword, piercing even to the dividing asunder of soul and Spirit, and of the joints 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 works do abundantly testify; yet, as tall a Cedar as he was, in this piece so humble, and condescending, that he may be said truly to have denied himself, the points here handled being done without the least ostentation of quotations, and School-niceties: and again 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 practice, and example of that great Doctor of the Gentiles, and Labourer in the Gospel, S. Paul, who of himself professeth, that he was made all things to all men, that by all means he might save some. 1 Cor. 9.22. a virtue, and happiness I confess, 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 renown in the Church of God, yet have so locked themselves up in abstruse terms, or high rhetorical 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 Catechism in the Liturgy, as being most plain, and easy, and known to all; and which he always very much extolled, as an excellent summary of religion, neither burdening the head with multiplicity of needless points, nor leaving out any that was needful. Milk indeed fit for babes, and prepared with great prudence by the composers thereof. Begun it was by him but a little before his fatal sickness, by means whereof it wanted the happiness of his review, and some pages with this mark ['] (near 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, than an unwillingness observed in him to serve his generation, according to the sphere of his activity, Farewell.  
Y. N.   

Of Conscience.  
COnscience is a faculty of the soul, sitting as a Bishop to oversee, & censure all the actions of Man; with impartial approving, dislike, or doubting of them.  
That which we call Nature in Insensibles, in Sensibles Instinct, in Men vulgarly Reason, as it is applied 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 witness, 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, plays 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 impartial, if it be accompanied. with simplicity and godly sincerity, as the Apostle sets down. Our rejoicing is this, the testimony of our Conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, 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 be made manifest, not to the Ears 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 compliment, or commodity, or fear of the penalty ensuing, disobedience, but for Conscience sake, Rom, 13.5. For such. Conscience towards God, grief and suffering wrongfully is to be endured, 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 Sovereign, 1 Sam. 24.5. And this Conscience becomes one with that merry heart, that maketh a cheerful countenance, and proves a continual feast, when the cry goes otherwise abroad, the staff 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 original, 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, demurs, errors, wound, cauterizings, extinguishing, of weakness, and waywardness in good consciences: of outrageousness or stupidity in the bad, etc. But a plainer path may serve our turn, who aim only 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 firm, or tottering. Whereupon it will follow, that from doubtful 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 man's 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 wind of it. III. Nothing by the same reason can bind or lose it, but that which hath undoubted authority from God. IU. 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, Customs, humane Laws, Oaths, Promises, Vows, or the like, may no further bind 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 bind the Conscience, but his only that brings that key with him, which openeth, and no man shutteth, and shutteth, and no man openeth. VII. The Church and lawful Ministers have the power of binding and losing the Conscience committed to them. Mat. 18. Joh. 20.23. which taketh effect in those only, who Religiously and with due preparation, are humble suitors for it, and with penitent hearts entertain it.  
The neglect of which rules, and foisting in Decrees, and decretals, with Scholastical and Philosophical determinations, in stead of Scripture, and solid inferences from it, hath entangled the ancienter 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 dress to the old Felt, then redress 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 Commandment is Charity out of a pure Heart, and a good Conscience, and Faith unfeigned, 1 Tim. 1.5. This  cord may not be untwisted and broken; howsoever perchance be somewhat entangled, without sundering that which God hath joined 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 works, 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 fastened by such nails, and pricked on by such Goads, will never shame the Masters of the assemblies, for the disposing that am●sse, they have received by the hand of one Shepherd and Bishop of their Souls, to whom they have returned from the by-paths of men's traditions.  
As I censure not the courses that any have taken in this kind: so I trust none will take my disposition amiss which I shall frame, as near as I may, to the points of the Catechism in our Church-book 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 Commandments.  
5. Lord's 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 politic invention of the wisest worldlings to keep the simpler sort in awe, and order?  
This is that Satan would buzz into busy conceits to make men atheists, 
D.  that he might rule all: but herein he betrays himself, 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 work by, do apparent mischief, it be made most apparent that there is a Devil, it will necessarily, thence be inferred also, that there is a God that puts a hook into his Nostrils, 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 work, as the world is seen to be, could not come to be so by chance of itself, or endure as it doth, without a maker, and preserver, which what may we imagine to be but God Almighty, to whom we own 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 Religion is to be preferred before that of the Jews, 
C. II.  Mahometans and Heathens?  
Christianity hath the most 
D.  warrantable antiquities, and testimonies of all ages to confirm 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 own demeanour, with plain instructions, concerning the original progress, and reward of wickedness, the only freeing from it, the immortal rewards of another world, which the wisdom of this world could never think of. This the Wisest and Learnedest 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 justify 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 fare defective that, upon slight examination, they will be found to be unreasonable, brutish and ridiculous.  
May not all sorts of people that never heard of, 
C. III.  or were instructed in Christianity, attain 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 God's justice proportioned to demerits. Tire and Sidon shall have an easier doom than Corazin and Bethsaida, that were better instructed and did worse. But for coming to the Father without the Son here, 
joh. 14.6.17.3. Act. 4.12. joh. 10.7.  or hereafter, we can find no way. No life eternal to be expected, but by knowing him. No Salvation but by his name. No entrance but by that way, & door. And this the Heathen do in a manner confess, when the best of their dead must be beholding to Charon's boat, the Turks, when they place their Paradise, they know not where, to supply them with all sensual pleasure, they had not so fully here. And what good can the Jews howl for, in expectation of a Messiah to save them in another world, beyond the date of all their Prophecies? who tarrieth (no man knows where) some, say lingreth at Rome.  
Seeing that they that turn many to righteousness, 
C. IU.  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 Son's Marriage supper, Luk. 14.23. Whether those of a contrary persuasion to Christianity under our power, and living amongst us, may not be forced to conform themselves to our Religion.  
By no means. 
D.  For the Commandment runs, go and teach, not force by Fire or Faggot, or any other co-active ways, 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 Apostolical manner, and method. I beseech you brethren, by the mercies of God, Rom. 12.1. no lording over men's Consciences, which St. Peter forbade long ago, 1 Pet. 5.3. (which his pretended successors have little hindered) whence the compulsion the Gospel speaks of, must be by persuasion not coaction, as appears 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.  than Josias might be, and other Pious Kings, for plucking down Idols, and purging God's Worship from Idolatry; nor then our Saviour, for whipping out buyers and sellers from the Temple. A religious Reformation, that separates the precious from the vile, the wheat from the chaff, gold and silver from hay and stubble, rejecting the one, and retaining the other, hath been ever held necessary, and practised by those themselves, who blame it. Thus the Protestants have retained the Creed, Commandments, Lords Prayer, Baptism and Supper of the Lord, together with the same Word of God, which their ancestors had. In these points consist Religion, and not in papal superstructions, with which our ancestors were deluded & wronged. To turn therefore from a Papist to be a Protestant, is not to change Religion, but to reject Superstition, which, as a pharisaical leaven, had corrupted the whole Mass, and could not be transubstantiated to any good, without such a fair riddance, whereby we have left them no further, than they have left God's Word: and are ready to comply with them again in any thing, that thereby shall be convinced to be justifiable.  
The Protestants truly urging, 
C. VI  that a Papist may with a safe Conscience be present at their Sermons, and Service, and communicate with them, in as much as nothing is contained in them, but they themselves have, and must allow of; whether on the other side may not a Protestant communicate with them in going to Mass, with the like liberty of Conscience? 
2 Kings 5.18.  Elisha seeming to allow Naaman to be present at the Worshipping the Idol Rimmon?  
By no means. 
D.  For that the presence of a Protestant will not be permitted, without Divine Worship performed to a God of Bread, imagined to be made by five Latin words, pronounced by a Masse-Priest, which would make him guilty of more than Heathenish Idolatry. To pass by Crosse-Worship, and that exhibited to Saints and Relics in their breviary. Neither hath the farewell of Elisha to Naaman, go in peace, relation to his bowing down to Rimmon that he might join in 
Ver. 17.  it, but to his religious purpose, protesting to sacrifice to no other God but the Lord, and to afford no bowing to Rimmon, howsoever he should, by his duty, be forced to bow to his Master before Rimmon. Others conceive Naaman's petition to desire only a pardon for that he had done, and thus read the Text: In this thing the Lord pardon thy servant, that when my Master hath gone into the house of Rimmon, and worshipped there, I have bowed myself with him, for which the Lord pardon me. To this the Prophet might well add, go in peace; but the more warrantable interpretation is the former.  
Whether entering into a Monastery under the vows of perpetual Obedience, 
C. VII.  Poverty and Chastity (as Popish Monks and Nuns take them) be not rather a breach of the Communion of Saints, or an abridgement of Christian Liberty, than a branch of Christian Religion, to be termed so by an Excellency?  
The answer is to be affirmative, 
D.  for although a betaking to a scholastical, and a contemplative life under prescribed rules, for the better accomplishing of it, be not only laudable, but necessary for the training up of labourers to be sent into the Lord's Vineyard: yet the mewing of them up in a Monastery for perpetuity, who should be there only restrained for a time, till they were fit to be employed abroad, (as they are in the Colleges of the Universities) and to bear the Church in hand, that by blind obedience, voluntary begging, and forced Chastity, men might supererogate, and overdo the Scripture-Commandements to supply others defects, if such spiritual redundancies be applied by an wholesome indulgence. This is that will hardly give satisfaction to a well-grounded Conscience, that pitcheth upon these passages of the rule, that cannot deceive us. 
1 Cor. 7.17.23. Gal. 5.1. Act 20  As God hath called every man, so let him walk, ye are bought with a price, be not made servants of men, it is better to give, then to receive.   

CHAP. II. Cases concerning the Holy Scripture.  
HOw shall I be assured that the Scriptures we have, 
C. I.  is the Word of God?  
By its (1.) Antiquity, 
D.  (2.) Contents, (3.) Universal Tradition. The Antiquity of the Old Testament (which carrieth the New with it in the same bottom) is apparent, in regard no Alphabetical writing can be produced of equal standing with it: for those pieces fetched from the the Sons of Seth, the prophecy of Henoch, scraps fathered upon Abraham, or the like, might pass either by Tradition, or in Characters from hand to hand, the Alphabet being too high an invention for man's contrivance, and therefore is worthily ascribed to Gods first manuscript of the Decalogue, upon the two Tables of Stone, in mount Horeb. Now as for the Contents of the whole Scripture, they are such both for matter, mystery, and manner of expression, that the greatest wits of the world have admired it, that it hath born away the Bell, & those shamed themselves, who have ventured to oppose it: though Satan and his brats hath maliced it above all writings whatsoever, which is a strong argument it came from God, whom he and his most hateth. Lastly, if Universal Tradition (wherein (if not all, yet) the most sage and eminent judgements, in all succeeding ages have concurred) should not command an ingenious belief, we might question every thing beyond the reach of our senses, or make a doubt whether we had Grandfathers, or Parents, because we knew them not.  
Can that be received for a rule of Faith and Manners, 
C. II.  which seems casually to be written, without any sensible method or connexion, for instruction or direction, and in such ambiguous terms, in points of greatest consequence, that sets at variance, rather than uniteth the most accurate searchers of it?  
As God made man upright, 
D.  though he sought out many inventions, Eccles. 7.27. so the Law of the Lord is perfect, and sure to enlighten the eyes, and make wise the simple, Ps. 19 but it is the ignorant perverseness of men, that wrist it to their own destruction. 2 Pet. 3.16. It is a blasphemous cavil therefore, to slight the Scripture, as a casual commonitor, against the express texts of the Apostle. Whatsoever things were written aforetime, were written for our learning, that we through patience, and comfort of the Scripture, might have hope, Ro. 15.4. All Scripture is given by inspiration of God & is profitable for doctrine, for reproof, for correction, and instruction in righteousness that the man may be perfect, throughly furnished to every good work. 
2 Tim. 3.15.  To no other rules our Saviour sends his opposers to be rectified, Joh. 5.39. and calls the Disciples travailing towards Emmaus, fools, for being slack in believing them, Luk. 24. The method of which is not paedantical, as in Arts & Sciences for lower matters, but practical, & so divinely fitted, that all may be fit learners by it. Where, in the Old Testament, the History in Josuah, judges, Samuel, the Kings, etc. follow the Law in the five books of it, to show by examples, the rewards upon the fulfilling thereof, and punishments attending the breaking of it. The Moralities in job, David, and Solomon, the exercise of patience, devotions, and all manner of wisdom in all cases whatsoever. The Prophets, beating down the wickedness of the times, lead us to Christ, whom the Gospels in the N. T. set forth as the Prophet, Priest, & King, on which the Church must wholly depend, whose planting and progress is set forth in the Acts of the Apostles, doctrine laid down in the Epistles, and expectances in the Revelation, by a method so connected, that none but prating fools (as the wise man terms such) may carp at, wherein the obscurities of some places are enlightened by the clearness of others, or set as tasks for the industry of the greatest wits, to beat down their pride and presumption: that finding themselves overmastered, they may seek unto God by prayer, for that they acknowledge themselves to come short of. Whereupon the dissensions that arise, prove the faults of the wranglers, not the insufficiency of the rule, no more than the different judgements of Artists, do the disorderlinesse of the celestial, or terrestrial bodies.  
Upon cansideration of the new covenant foretell by Jeremy, 
C. III.  c. 31.33. and ratified by the Apostle to the Hebrews, c. 8.10. wherein a plain promise is made of writing God's Law so in men's hearts, that they shall not need to teach one another, because all shall be so gifted; may not a weak Conscience be warped to think well of the Swenchfeldists, and enthusiastical Wrigelians of these times, to lay aside the letter, that the Spirit may act the more freely?  
The old and new Covenant are both alike, 
D.  under hand and seal, though the tenure be divers: the first was of Works, the other is of Faith, for our Justification: the one saith, Do this, and live; the other, Believe in him that hath satisfied for thee, and thou shalt be saved. The spirit indeed is promised to lead us into all truth, but not by frantic enthusiasms, but by the Scripture, which is written for our learning, and many times walketh under the name of the Spirit too. God hath in these last days spoken unto us by his Son, 
Hebr. 1. Joh. 5.39. Rom. 1.16  which is his Word, and which alone ought to be our guide: search ye the Scriptures is commanded us, which are the conduit of Life and Power of God unto Salvation. Thus we are taught of God, not to inquire at the Oracles of our Lusts, and Fantasies, but of his word, not to be led by conceits of our own framing, but by the means of his prescribing, the outward preaching of the Word, and the inward operation of the Spirit to embrace it.  
It is thought amongst many Learned, Godly, 
C. IU.  and painful Ministers, that the bare reading of the Word in public, or private, is not of power sufficient to beget Faith in the hearers; what comfort shall any therefore find in assemblies by scripture, where there is no preaching Minister? and how can I esteem of that, my Conscience tells me will do me no good?  
Dilating upon a text of Scripture, 
D.  taken at adventure, must not be taken for the only preaching, that begets Faith: it may set an. edge upon some hearer's devotion; but can add no efficacy to the Text, that is quick, and powerful of itself, and sharper than any two edged sword, to discern the very thoughts, and hearts intentions, Heb. 4.12. Beside, it is well known that Moses was held to be preached by the Apostle, in that he was read in the Synagogue every Sabbath day, Act. 15.21. Those that benefit not therefore by hearing the Text read, which they may well rely upon, will hardly be better edified by the gloss, which may be as obscure as that, and far more liable to exceptions. And should not our Saviour's, and the Apostles Sermons instruct them better, that often hear them reiterated with attention, than a set speech of a man of meaner gifts, that may be forgotten as soon as it is uttered, and ofttimes is more intricate and obscure, than the Text it endeavoured to explain. This must be taken not to detract from solid, and seasonable preaching, but for vindicating of the word read, from the abatement, and scorn too many put upon it, in these evil days.  
The Scripture being acknowledged to be the undoubted word of God, 
C. V.  containing that counsel of his, which he would have communicated unto all for their Salvation; with what. Conscience may any portion of it be kept back from being read in the Congregation, as the Canticles, with divers other parts of the Old Testament, and most part of the Revelation in the New?  
The not reading of some passages in Scripture, in public, detract nothing from their Authority, only serve to put a difference between milk and stronger meat, according to the stomaches that are to receive it. I have many things to say unto you (saith Christ to his Disciples) but ye cannot bear them now. What would the Hebrew titles, the Higgaions, Selahs, etc. in David's Psalms benefit the auditory? when the Teachers themselves cannot agree what to think of them. So Genealogies in the Chronicles, and the not understood predictions in the Apocalypse, which the Learned make use of, the Vulgar may sooner cavil at them, then in any sort be bettered by them.  
How may any with a safe conscience endure the reading of the, 
C. VI  Apocrypha in the Church, especially when so many Chapters of Canonical Scripture are laid aside, that may supply the yearly course of reading, with more sure Doctrine, and more evident, then from the Apocrypha can be expected?  
In the titles of our Bibles, 
D.  the Apocrypha is sufficiently distinguished from the Canonical Scripture: so that the Chapters that are read out of it, are not prescribed to set aside the Canonical; it being left to the choice of the Minister, to read such Chapters in their stead, as he thinks fit. And by reason of the consonancy of that which is read out of them with the Canon, the respect by the ancient given unto them, and the instructiveness of the style, some choice passages are read out of them, as of ancient and received homilies, making for the better explication of the Canon, which those that most oppose them, cannot deny, but they may as well be approved, as their comments upon a Text: which ('tis presumed) they would not have to be taken as Canonical.  
How far may Scripture be conscionably used in exorcises, in casting out, 
C. VII.  or commanding Devils, or in charms for curing of diseases, or in preservatives, in wearing it about us, to protect us from several dangers, or inconveniences?  
In such cases it may be used not at all; 
D.  otherwise then as the ground of prayer, by which we must be supplicants to God, that he would preserve and deliver us from all evil. Natural operations are not to be expected from the words of Scripture, but moral from the sense, and directions, no more than we can imagine, the leaves of a Physic book will cure a disease, or wound, if it be applied 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 john's Gospel, or the like, hung about the neck of any, are delusions of Satan. The words that I spoke 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, john 20.31. not for charms to do mischief, or seeming cures upon the body, which Satan useth as a bait to destroy the soul. 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 show to us the way of Salvation, Act. 16.17. yet Saint Paul would not endure such she-Chaplains of the Devils ordering, who take up good to do mischief, and act the Devils part in the attire of an Angel. The punishment of the mongrell-blasphemer, Leu. 24. should make all conscionable men afraid, how they adventure to make bold with God's 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 terrify others, causing them to burn 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 profane, and sordid uses, lest Belshazzers proscription stand against them, to their sudden ruin, 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 Catholic 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 Heresy, which denied the Deity of Christ, and had then well-nigh overspread the whole face of Christianity. Into the Apostles Creed, as our Liturgy hath hitherto led our forefathers, we were baptised. 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 Catechisms, into which we were baptised, and to which our sureties undertook for us, we should always stand to be, not a kind of renouncing, or rather plain Apostasy from the Faith we were baptised in, whereto may be applied, 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 punctual Articles for their Belief, and so to order them, that they may have them by heart, to be ready always 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 follows 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 Holiness authority to make) than 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 confirm it?  
Though it may not be called 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 original.  
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 only Son of the first person, the Father Almighty, which confoundeth the believed doctrine of the sacred Trinity, and is urged by novelists to puzzle weak Consciences?  
The Nicene Creed clears this, 
D.  by putting a plain difference between begetting, made, and incarnate. Begetting hath relation only 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 than 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 fullness 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 work 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 Christ's baptism, the Spirit is visible in the shape of a Dove, and in inspiring the Apostles, in cloven tongues, where the Father was only heard, or heard of, not seen, and the Son not seen as the begotten Word, but as he took flesh, and dwelled amongst us, Joh. 1. But these mysteries are more submissively rather to be believed, then curiously pried into. The beginning therefore of our Litany, expressing as much in this behalf, as any need learn, or profess, of God the Father, God the Son Redeemer by taking man's nature upon him, God the Holy Ghost, proceeding from them both: which in a Trinity of persons make but one God, to be merciful to us miserable sinners, and inform us further, when we shall come to see God, face to face, not as now as it were in a glass, but to know as we are known, 1 Cor. 13.12.  

C. IU.  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 burial, until 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 proclaim 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 itself?  

D.  On the general believing of the thing, as it is laid down 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 ourselves about the precise manner of it, which, particularly not revealed in Scripture, entangleth 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 Cross, spoiled upon it principalities, and made a show of them openly, triumphing over them in it, we collect that after his going in the Garden, through wrath against sin, which he had undertaken, and Sufferings on the Cross by Satan's instruments, upon the consummatum est, or finishing the work of our Redemption, his Soul encountered Satan in a spiritual 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 retain this Article, as having the like ground with the rest, and to continue to sing in the Te Deum, when thou hadst overcome the sharpness of Death (which was done by the descending, and triumphing over all hellish forces) thou didst open the Kingdom of Heaven to all believers.  
Upon the Article concerning the Catholic Church, 
C. V.  the weaker Consciences, by Romish emissaries, are thus ensnared; out of the Catholic 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 only the Catholic Church, therefore whosoever will be saved, before all things, must first turn Roman Catholic?  
This grand imposture in depraving the Article of Unity, 
D.  wherein the Saints community, and forgiveness of sins consisteth, is (as a Spider's web set up to catch Flies) thus swept off. Acknowledging that out of the Catholic Church, Salvation is not to be expected, it will be denied in the next place that Rome is the only Catholic 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 Logic quiddities in discovering the fallacy, what a piece of reasoning is this; because Rome is Catholic, therefore the Church of England, France, and Spain, cannot be Catholic; as much as to say your nag ambleth, mine may not, or must do it in subordination to yours, and yet the Catholic Church is, the Creed, is not made by us an imaginary idea, as some put upon us, but a general that includs many particulars under it, as the general 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 general the object of faith, which is of things understood, or to be believed.  
The Article of the forgiveness of sins, 
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 Gospel, which is acknowledged to work 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 forgiveness 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 hear 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 darkness before it. This was the course of the Pharisees, who were convinced sufficiently, that our Saviour's casting out of devils, could not be but by the overmastering, divine power (as Nicodemus ingenuously acknowledged, we know that thou art a teacher come from God, for no man can do those miracles which thou dost, except God be with him, Jo. 3.2.) yet they maliciously gainsaid it, and bore the people in hand, that it was by Beelzebub the Prince of the devils, 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 forgiveness 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 possess you, I will give you rest, Matth. 11.28. When the Ministry of absolution, and absolution of a lawful Minister is to be accounted more than 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 lawful 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 do; for want of a calling to it: so a Minister by virtue of his commission given him, whose sins ye remit, they are remitted unto them, and whosoevers sins ye retain, they are retained, Jo. 20.23. Matth. 18.18. provided always that they go 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 spiritual 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 symbol of our Faith, 
C. VII.  which leaves out the chief of all, that Faith only justifieth; and hath nothing concerning Predestination, or Man's 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 believe. 
D.  Wherein the word Believe, being the proper act of Faith, showeth 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 ourselves. So that in this sense they are to be taken: I believe in God, that he created me, as all other creatures besides, and in jesus Christ, not only that he is his only 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 risen again for my justification. By whose satisfaction I am quitted, and delivered from the bondage of sin, Satan, & the Law, to serve him in holiness to God, and righteousness towards my neighbour, all the days of my life. And is not here the doctrine that faith justifieth alone, not a temporal, historical, 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 own as he pleaseth, may choose, or pass by whom he listeth. But herein, what he hath done from eternity, he acquaints us not with: but leaves us to be guided, to think, or do as his written word, and certain deductions from thence lead us. Under which most free disposition of the Almighty, Man's freedom given, lost, and restored, must be believed to be placed: for it is he that worketh in us to will and to do of his good pleasure, Philip. 2. In like manner other necessary points to salvation may be reduced, and those that cannot, may not be imposed upon the conscience as necessary.   

CHAP. IV. Cases concerning the Decalogue, or Ten Commandments.  
COncerning the Decalogue, or Ten Commandedements, these points are manifest: (1.) That these Commandments 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 again 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 be performed to our neighbour: (6.) That most of the Ancient designed three of these Commandments to the first Table (which division thereupon is by most Churches retained) and seven to the second. Notwithstanding divers of the Reformed ascribe four to the first, and six to the second Table. But such differences, in things indifferent, have been always tolerated amongst sober men without prejudice to any dissenting. I should think the division of the Jews to be more equal, and passable; that five Commandments should belong to the first Table, to show 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 God's 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 again by observing the Commandments, which our Saviour hath so confessedly discharged; Is not the conscience hence lest at liberty to do what she listeth, and the opinions of modern Antinomians (as they are called) justified, who urge that the commandments are by the Gospel canceled?  

D.  The law delivered by Moses was ceremonial, judicial, and moral. The first proposed types, and shadows, which vanished at the coming of our Saviour, which was the substance. The second sort had relation to the Jewish commonwealth, with which it did expire, and had its period. So that the moral Law in the ten commandments come only in this point in question, that is in plain terms, seeing we, being justified by faith only, in believing and depending upon that which Christ hath done for us, may do as we list; for keeping or not keeing the commandments can do us neither good nor harm. The settling of the conscience herein is, (1.) the distinguishing betwixt justification, & Sanctification, than (2.) by considering what that faith is that justifieth, (3.) by weighing the means whereby we shall come to that happiness and eternal salvation, which faith hath set us free to obtain. Faith indeed only on our part justifieth us before God's tribunal, by pleading that our Saviour hath paid that debt for us, which we could not do: and therefore should not in justice be exacted again. 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 merely speculative, but operative, expressed in good works, as the Apostle enjoineth us, which hath charity annexed to it, that without it, it is dead and hypocritical, rather damning then saving. Whereupon our Saviour calleth upon us, if you love me (for that I have freed you) keep my commandments, and in a more strict manner than was urged, and practised by the Scribes and Pharisees. And S. Paul's precept is peremptory (to show the Hebrews he writ to the faith included, not excluded good works) follow peace, and holiness, without which no man shall see the Lord, Heb. 22.14. All then of any judgement grant that Faith and Works must be necessarily joined; but whether Works come in as necessary fruits of faith, or copartners with it in justification, this breeds the quarrel: And some have gone so far, as to make Faith nothing else but obedience to the Commandments. But no conscience should dare to appear with works to justify it before God's Tribunal, 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 works must justify, 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 holiness, as to God-wards, and righteousness, towards our neighbour, before him all the days of our lives. Luk. 1.74, 75.  

C. II.  The second Commandment forbids not only all kind or idolatrous worship, but the precise making of any sort of images, pictures, statues, graven, molten, of Stone, Brass, or other mettle, pillars erected or the like, with what conscience then may images be permitted to remain in Churches, where a full reformation of idolatry is pretended?  

D.  The Commandment forbids not the making, or having of images in any places absolutely, but only for a religious use; falling down to, at or before them by way of adoration, as they represent the true object of our worship. For as the first Commandment holdeth us to the true worshipping of the living God, that only knows the heart, and can discern between right meaning and hypocrisy: so the second prescribeth the due manner he would be worshipped in, not by images, or imaginations, or Chimaeras, the calves of man, or poetical inventions, but in the beauty of holiness, 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 historical use, representative, or memorial, as the structure of the ark, temple, and holy utensils belonging to it, and the boundaries of places, and Countries by maps, which our best bibles have. (2.) They may serve for ornament, as the cherubims, and palmtrees prescribed by God himself in Sacred addresses. (3.) By way of emblems, expressing sage parables, and passages as make for instruction in faith, and manners. As the parable of the rich glutton, and Lazarus, the Prodigal, 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 memorials, directions, and prescriptions for God's worship are set before us, (1.) in his works, (2.) in his word, (3.) in his Sacraments. 
Psal. 19  The heavens declare the glory of God. The word of the Lord gives wisdom unto the simple. Images are teachers of lies, in this behalf. And for remembering the gracious work of our redemption, the direction runneth not, get thee a material crucifix, or an artificial picture of it, to stir up thy devotion: but take Bread and Wine, break it, and drink it, according to thy Saviour's solemn institution. Do 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 removal of them, as of the brazen serpent, in a lawful way, hath been always thought, & taught amongst us to be necessary and laudable.  
To the third Commandment may be referred, 
C. III.  the taking of God's name in vain (1.) by irreverent using of it in common talk, 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 Oaths, and Perjury, (7.) with the least, or no consideration at all of the Penalty that lies upon it, The Lord will not hold him guiltless, 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 ruin 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 doubtful, by calling on God, to be a witness of our true meaning, to end differences, and a revenger of falsehood, if we swear falsely; wherein the failing is Perjury, not to pardoned but by God himself, who in the highest degree is dismoured by it. Secondly, such an Oath (to pass by other distinctions) is either assertory, or promissory. The assertory is that which usually is ministered 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, than the Oath hath asserted it to be. The promissory is an engagement for performance, or forbearance somewhat to come, taking God to witness, that that is truly meant, which is sworn. This (as much less in the assertory Oath for things past) ignorance cannot excuse, for why wilt thou swear that which thou art incertain of? Neither should passion, as fury, fear, love, hatred, or the like. For these overbearing Religion, rather aggravate then extenuate the fault, which the yielding 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 less tolerable, then more open fraud, whereby though we cousin Men, God will not be mocked. A good intention, and the avoidance of utter ruin, may put one forsworn into a capacity of pity, in regard of humane frailty, but not of pardon for Perjury, when the gain of the whole world may not countervail the loss of a Soul.  

C. IU.  Whether an oath taken by a party that is in a capacity to swear, wherein God is called on to be a witness, in express, or inclusive terms, may be dispensed with by any created power, or authority, from the disburdening of a tender conscience?  
A single answer cannot satisfy a question, consisting of many distinct particulars, yet this may pass for a rule in some sort general, 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 rashness, 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 own 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, madness, 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 knows I meant no harm, before God I had no such thought, or the like, must be reckoned as Oaths; 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 be 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 heedless vanity of a Protestant, worthy to be punished, though not for Perjury, yet for peevish profaneness. As by the Heavens, by our Lady, by the Mass, or by my George, which bind (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 only to God, whose interest Man must not presume to entrench upon, except he will deal (as the Devil did with our Saviour) and take upon him to give all Kingdoms, who had interest only in Hell's Dungeon. (6.) When therefore a contract by Oath, is between Superior, and Inferior Prince, and Subject, or Equal, bargaining one with another; or promises are made on conditions, or by parties not in their own 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 impossible, or of scandalous, or damnable consequence, or the act of the party, under government, be disallowed by his lawful Guardian, the Oath may be truly said to be void, and the Conscience disburdened of it, not by man's dispensation, or relaxation, but by God's disposition, who hath appointed oaths as a part of his worship to end controversies, not to entangle consciences. (7.) Lastly, an oath taken to perform that is wicked, as that of the Jewish Zealots to kill S. Paul, or to abandon that which is good, As a man to swear he will never serve his Prince, come near his wife, help his children, or friends, (which by all ties of religion, and morality he is bound to do) the band lies still upon his conscience to expiate his damnable rashness in taking such an oath, with all conscionable repentance, not to execute that which he hath sworn: lest by thinking to decline perjury, he incur a more damnable abomination. Herod had better have broken his oath, than so barbaroussly have murdered John Baptist. And David blessed the advice of Abigail, that was a means to put him off from that he had vowed to God, to perform. And Saul was content with the people's mutiny in a manner, that plucked Prince Jonathan away, from undergoing the doom of fury under Zeals vizard.  

C. V.  Touching the fourth Commandment, with what conscience can any say, Lord have mercy upon us, and incline our hearts to keep 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 Sundays into saturdays, there being neither precept, 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 commandment, is to be one in seven, according to the pattern 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 idleness, or (that which we call pastimes: but employed, it must be, in works of sanctity, not to be diverted, or retarded by ourselves, or any that belong unto us, in businesses of our ordinary vocation. This rest must ever be taken for moral, for all men's consciences will give them, that public 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 perpetual Sabbath of the Church triumphant. When we say therefore at the recital of this commandment, 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 Jews; 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 typical Saturday might well give place to that Sunday. For which change, those that call for a precept, must learn, that patterns may be as warrantable in matters of order, as precepts in the Articles of the Creed, the acts of the Apostles being as canonical as the four Evangelists.  
In the same commandment, 
C. VI  the text expressly giving in charge, six days shalt thou labour, and do all that thou hast to do, what warrant may a pious conscience find, for keeping any holidays any time of the week, and sometimes with greater solemnity, than the Lords day itself 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 walk as I have called him. To perform which duty, for thine own occasions six days are allotted thee: But the seventh I refer wholly for mine own service, and command all thy secular business 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 pattern of the old Testament, and the practice of our Saviour, who honoured with his presence, and preaching the feast of the dedication, 
Jo: 10.22 Macchab. 4.59.  ordained by the Maccabees. And for that we are taught, and know, that right dear 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 marvellous works, that they ought to be had in remembrance: What heavenly advantages may be taken, for setting forth God's praises in his Saints? And stir up men to imitate such excellent guides, and to glorify the giver of all in the best expression we may. Those consciences, little consider, that make no conscience on their own heads to call men from their vocations, to their affected assemblies, upon any day of the week, and yet murmur at the Church, for celebrating the memory (I say) not of Saints, and Martyrs, but of our Saviour's Nativity, and ascension, as though it carried with it superstition.  

C. VII.  The fifth Commandment is acknowledged by all, to give in charge the duties of all inferiors to their lawful superiors, the due performance of which, is backed with a promise of long life, and enjoyments of such possessions, as God hath bestowed on all in their several callings. But if such superiors renouncing God, and all goodness, endeavour the oppression, and ruin of those they should protect, are not inferiors in such cases bound in conscience to resist, for their own preservation, and forceably to oppose them, if the case require it?  
S. Paul's decision is herein express for the negative, 
D.  Rom. 13.1, 2. Let every soul be subject to the higher powers, as being God's ordinance, and cannot be resisted without the penalty of Damnation. But what and they prove so intolerable, that to yield to them, should be the undoing of ourselves and ours? Notwithstanding Saint Peter will afford no dispensation for this giving honour, and submission: which must be performed, not only for our own quietness, and conveniencies, but for the Lords sake, and not to Kings only that are supreme, 
2. Pet. 2.13.  and have no superior judge to be accountable to but only God; but also to such governor's as they shall put in commission, whether gentle, or froward, must be respected with due reverence in their places. For this is thankworthy (saith the same Apostle) if a man, for conscience towards God, endure grief, suffering wrongfully. He adds the example of our saviour for confirmation. For hereunto were ye called (saith he) because Christ also suffered for us, leaving us an example that we should follow his steps. Which how sincerely they do, that corrupt old texts with new glosses, judge where they should be judged: and put that to the question, and carry it how they please, which never heretofore was doubted of, their own conscience will tell them one day, when they shall be called to repetitions.  

SECT. II. Cases concerning the five Commandments of the Second Table.  
THe precepts of the second Table have relation to our neighbours, and equals, as those of the first had to our Superiors. Which neighbour must not be wronged of us, (1.) in his life, by murder, (2.) in his wife, by adultery, (3.) in his goods, by stealing from him, (4.) in his good name, by bearing false witness against him, (5.) no not so much as in desire. But our utmost endeavour must be, for preserving all these blessings in life, wife, goods, and good name unto him: being contented on our part, with what God hath blessed us with, in all those particulars; not wishing to better our estates, by the diminishing of another's, nor grudging that our neighbour enjoys more plenty, than ourselves, but holding, that which God hath sent us, to be the fittest portion for us.  
Concerning then this sixth Commandment of the ten, 
C. I.  and first (as we reckon) of the second Table, Thou shalt do no murder, that is, thou shalt in no sort wrong thy Brother touching his life, but do the best to preserve it, a scruple may be raised, Whether a man upon any pretence to avoid any inconvenience, or to attain any bettering of his estate, may be his own executioner, and make himself away?  
He may not, 
D.  and that by virtue of this Commandment. For if our love to our Neighbour, must be patterned by the love we bear ourselves, according to that, Thou shalt love thy neighbour as thyself: Then if thy Neighbour may not be slain by thee, neither any violence or injury offered unto him tending that way, much less canst thou in conscience kill thyself, or use any means on purpose to shorten thy days, be the pretext never so specious, (2.) Instances out of Scripture, (1.) of Samson, (2.) Saul, 
1 Mach. 6.46.2.14.37.  (3) his armourbearer, (4.) Eleazar Savaran's Desperate adventure upon an Elephant, (5.) Razis, and (6.) Judas Iscariot, yield not the Least excuse for so unnatural a fact. For though somewhat may be said for Samson, that he intended not his own death, but revenge on his enemies, as Eleazar did the honour of his Country, and religion; yet Razis' violence can hardly be excused, Saul's and his armour-bearers must needs be condemned. Achitophel's is set up, for a pattern for all perfidious politicians to take example by, and Judas left as a monument to the terror of all traitors, that buy and sell their Masters. (3.) Those that through drinking, drabbing, or needless quarrelling, hasten their own ends; as also through peevish vows, affected sorrow, or wayward melancholy dams, neglect their own preservation, by all decent means offered, may do well to consult with their own consciences, whether they come not within the compass of this command, thou shalt not commit murder, neither on thyself nor others. But of others more hereafter.  
Next the preservation of God's image, in being tender of man's life, the upholding and keeping his temple from pollution is especially to be respected, which is done in this seventh commandment, thou shalt not commit adultery, wherein not only all kind of uncleanness, and incitements thereunto tending, and alluring are utterly forbidden: But modesty, shame facenesse, and continency in thought, word, and deed, are established. In which this scruple may first arise.  
Whether marriages within degrees of consanguinity, or affinity prohibited, Levit. 18. or of patties separated after lawful wedlock, while both remain alive, or polygamy that multiplieth the couple, that should make but one flesh, in conscience may be condemned, as adulterous?  
The safest tenant is that they may and aught. 
D.  For these prohibited degrees, in Leviticus are urged by God, as the dictates of nature, extended as well to all gentiles, as Jews, by the text itself. For all those abominations have the men of the land done which were before you, 
Leu. 1 8 27 etc.  and the land is defiled. For which offences they were spewed out, and that soul shall be cut off from among his people, that is found in the like transgressions. (2.) Then for the indissoluble bond of wedlock, but only by death, our Saviour and the Apostle are so punctual, that it should terrify any one free to marry a party divorced, and not by death separated. Fornication indeed may make a separation, but not justify the marrying of the party innocent. Why may not upon repentance, and amendment of the party offending, a Christian reconciliation be made? after which, if fornication precedent had dissolved the band, a new marriage of the party so dissolved must be made, before they may lawfully come again together, as man and wife. Beside this openeth a gap to wicked people, that are weary of their first engagement, by wickedness to make a way for freeing themselves of it, to satisfy their lewdness, under a pretence of law. And (3.) for Polygamy, or taking more wives than 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 designs, must not make a rule for posterity, who are tied to follow God's precepts, not all the best men's 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 hair, exposing the nakedness of the neck or paps (which as attractives or incentives unto lustful desires) especially by such women, that have husbands; and that in public assemblies, in conscience may be used, or approved of?  
In matters of indifferency, 
D.  custom, & shunning singularity may pick out some excuse. But those, who shall consider the censure passed upon the daughters of Zion in that behalf, by the Prophet, Isai. 3. and the wholesome instruction left by the Apostle to wives, 1 Pet. 3.3. (which others also may do well to follow) whose adorning, let it not be that outward adorning of plaiting the hair, and in wearing of gold, and putting on of apparel, but let it be the hidden man of the heart (in that which is not corruptible) even the ornament of a meek, 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 adorns her Statues with to set her forth, for spiritual fornication. And S. James would have cried 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 raiment of those that dwelled in King's 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 poor Lazarus to the dog's provision, this is to put on a Whore's forehead, against all modesty and conscience.  
Whether dancing of men and women together, 
C. IU.  frequenting stageplayss, enterteyning lascivious songs, delighting in idle Romancies of love-bookes, or the like, come not as much within the compass of this commandment, 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 harmless as the sitting of them together at the Table, or in other assemblies? And what prohibition have we against Stageplays, that being cautelously penned, and decently acted, they should not pass for commendable recreation, for those that are fit spectators of them? So well contrived, and well languaged Romances (as some term them) may be allowed to be read, by those that know to make use of parabolical, and emblematical Proposals. They state not the question, that decry wine, because Drunkards abuse it. Old men's stoical sewernesse must not blame Saint Paul's confessed weakness, that when he was a child, he spoke 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 childishness. Let young Chimham go with the King (saith old Barzillai) and turn Courtier to serve his Master. But I that am a man of four score, and now past feasting, or hearing any more the voice of Singing men, and singing women, let me go home, and be buried with my ancestors, 2 Sam: 19.35. And that wise King-preacher (as well gifted as any in these days) 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 mourn, 
Eccles. 3.4.  so there is a time to dance.  
The eight Commandment, thou shalt not steal, bringeth us from the conflicts of the flesh, confined in the former precept, to the deal abroad in the world, to try how conscience will be there esteemed of. Wherein the cases of Sacrilege, 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 special 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 tradesmen overreach those they contract with by any kind of deceit? Or careless debtors that take no course to pay their Creditors, or provide things honest, or befitting themselves and families, and yet think 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 thiefs?  
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 venom of his sacrilege. 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 rob thee? In tithes, and offerings. (But what of that? We have law to back us, yet mark what follows) Ye are cursed with a curse; for ye have rob me, even this whole Nation, Mal. 3.8, 9 Be not deceived, God is not mocked, he is a consuming fire, and who will justify where he condemneth? 
Prov 11.1. Leu. 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 than 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 worm hereafter; if satisfaction be not made, not by poor putoffs, but real intendment, and restitution.  
Concerning the ninth Commandment, 
C. VI  which forbids us to wrong our neighbour's reputation by any means, under the expresion of bearing false witness: 
Ephes. 4.15  and enjoineth us to speak the truth by all means in love, for the setting forth of God's glory, and the good of ourselves 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 Wife's chastity: (2.) By Jacob to beguile his brother of his blessing: (3.) Of the Egyptian Midwives to save poor infants from drowning: (4) Of Rahab, and the good woman of Bahurim for protecting of the faithful State-messengers: (5.) Of Chusai, for defeating the treacherous designs 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 show 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?  
Lies, 
D.  the chief thing forbidden under the name of false witness, are consented by all to be either, (1.) pernicious, (2.) officious, (3.) flashes of wit to make sport. The pernicious lie, that tendeth to the apparent wrong of any one, is condemned by all: but an officious lie, framed on an occasion to do a deed of mercy, or preventing of an imminent mischief, with that merriment of the third sort of jesting lies for recreations to show wit, or make sport, are exempted by divers from the mark of sin, and so taken off from the jurisdiction of this commandment. But the better grounded opinion is, that no lie of what kind soever can be justified. For the text is plain, ye shall not steal, nor deal falsely, 
Leu. 19.19.11  nor lie one to a-another. Put away lying, speak 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 mutual agreement. And when liars 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. Liars are chained amongst the fearful to stand up for God's truth, 
Revel: 21. 8  amongst infidels, and abominable, 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 general rule may serve, That where the Scripture sets down 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 God's precepts, not by Man's practice: for the best men's actions may have some imperfection in the carriage, which Gods infinite wisdom turns to his own glory, not proposeth to us for imitation, where precept is to the contrary. Our Saviour told not the travellers to Emmaus, that he would go 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 retain that which he had purposed to do for their good. Let this Case of Conscience lie therefore against all sort of collusion, whether in sport, or earnest; for God's truth is not to be played with, but as the third Commandment beats down swearing to God's dishonour, so this ninth allows not lying, whereby truth and plain dealing with any one may suffer injury.  
The last commandment puts the axe to the root of the tree, and excepteth not against external acts, with internal purposes, and assent: but the very motions of corrupted nature, that bubble up against God's law. So that original sin is here as it were knocked on the head, lest the cockatrice, not crushed in the egg, might prove a masterless serpent. The virtues here prescribed are a hearty submission to God's command, without the least regret within, and a content with outward means, 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 hathgiven 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 commandments take sufficient order: but here the involuntary motion, and proneness to sin without consent is taken notice of and censured; that man may be careful of his most retired plots, seeing the searcher, and tryer of the heart and reins calls all to a reckoning. 
Philip: 4 ●●  I have learned (saith the Apostle) in what estate soever I am, therewithal 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 Caesar's, 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 hearty 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 God's name, whether it be more, or less than I have, or he useth aright. To behave ourselves otherwise were to question God's wisdom, and grudge at his distribution, who giveth and taketh away not according to our appetites and fancy. Not our wishes, therefore, wild and witless, but his will must: be, that a good conscience should always 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 soul from death, mine eyes from tears, and my feet from falling, that I may walk 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 lieth in our language) and holds forth a general, 
C. I.  without exception, some conscience may haply scruple, whether it be lawful 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 passed upon them, for whom we are not to pray.  
An evil man, 
D.  in an evil way, petitioning for an evil thing, may speed no better than Bathsheba did for Adeniah, in her suit to Solomon, to give him Abishag to wife: charity in our prayers is to be understood to extend no further, than God's 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 knowledge 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 express our charitable desires, leaving it to God to distinguish for whom our prayers shall be effectual. A further direction may be that of our Saviour to his Disciples; 
Mat. ●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 return to you. So our devotion in prayer for all shall be acceptable to our father, who maketh his sun to rise on the evil, as on the good; and his rain to fall on the unjust as on the just: though the saving benefit thereof shall redound only to those, whom God hath appointed it shall take with.  
The second word in our Lord's prayer is, 
C. II.  Father, which showeth 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 pattern to all, what warrant then hath a scrupulous conscience to direct its prayers (not to Saints, or Angels, 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 seem to be, according to the model of our own 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 Jesus receive my spirit, Act. 7.59. And for that of the holy Ghost, who gave a commandment separate me Barnabas and Saul to the work 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 baptising equally in the name of the holy Ghost, as of the Father, and Son: and by S. Paul's 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 showeth, that (as we have it in Athanasius Creed) in this mysterious, and sacred Trinity, none is afore, or after another, none is greater or less than 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 ourselves: others public, with the congregation: As private prayers are, usually, not necessarily, directed to either of the Persons: So public 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 liturgical petitions framed, which in an uniformity show 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 devils in his name, yet followed him not, and would not have them forbidden: and the Jews 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 think that the name of God used by Magicians, and exorcists gathered by Cabala from the Scripture, may work wonders in casting out devils, curing diseases, and foretelling events, and thereupon with a safe conscience have recourse to wizards for aid in that behalf?  
The name of God, in the scripture, especially importeth propriety, authority, and ability. So that being baptised, 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 terrify spirits or work other wonders. The hallowing of God's name is the setting forth of God's glory, in all his attributes, to which all our petitions must be referred, that his kingdom 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 confuting with the witch of Endor: 
1 Sam 28. 2 Kings. 1  or Ahaziah by sending to Beelzebub of Ekron. Our Saviour reproveth, rather the emulous jealousy of his disciples, then approveth of the parties that made use of his name, whom they would not follow. Concerning which we have his censure, many will say unto me in that day, Lord, Lord, 
Matt. 7.22  have we not prophesied in thy name? And in thy name cast out devils? And in thy name done many wonderful works? I then will profess unto them I never knew you, depart from me all ye that work iniquity. The seeking therefore to such deluded by Satan, and deluding others, is a departure from God, wherein he, that turns himself into an Angel of light, will be found at length to be the Prince of darkness, worse than a light angel, and will help the body and state no further, then to gain upon the soul to its eternal ruin.  
Whereas, 
C. IU.  in the fourth petition, we beg for ourselves, all things necessary for our corporal sustenance, under the name of daily bread, that frugality may be thought to be justly employed: which excludes any extraordinary preparations in feast, apparel, building, more than necessity requireth; with what conscience can we go beyond that we daily desire? Since such superfluities, our Saviour telleth us, the nations of the world seek after, and the Apostles rule is, 
Luk. 12.20 1 Tim. 6.8.  having food and raiment, let us be therewith content.  
Herein the circumstances of time, place, our abilities, 
D.  condition of estate, and life, with the end, why sometime the ordinary course is exceeded, varieth the case. 
Gen. 18.6, 7.  Abraham for enterteyning the angels made better than ordinary provision: and at the weaning of Isaac made a great feast. And what extraordinary diet there was at the time of shearing their sheep, 
1 Sam. 25. 2 Sam. 13.  the story of Nabal and Absalon sufficiently declare. To this purpose, that cheering up of Nehemiah to the people that mourned at the hearing of the law, which they had transgressed, is worth the noting. Go your way, eat the fat, and drink the sweet, and send portions to them, for whom nothing is prepared: for this day is holy unto the Lord. Nehem. 8.10. And the good father in the Gospel thought his best provision not good enough, for the welcoming home his penitent prodigal: 
Luk. 15.25  but Music, and Dancing must be had for the compliment of the festivity, and gladness. Expenses therefore in this case must be considered, either in an ordinary course of provision, and so they are to be limited by a temperate frugality, and discretion, according to the several estates of men or condition: or upon just causes of augmentation, or sparing. For as there is variety of bread, apparel, and calling; so the allowance must be measured accordingly. Our Saviour invited himself to Zachaeus house, 
Luk. 19  who strained himself out of doubt, to give his best entertainment, and it was well taken: but Judas had a check for blaming Holy Mary's profuseness. 
Jo. 12.4.  How solicitous was the Blessed mother, 
Joh. 2.  that the marriage feast should not be discredited, for want of wine? And how unexpectedly did our Saviour supply it? Feasts then and triumphs may be often celebrated, in due time, and place, by those whom it may concern, for expressing our thankfulness to God, and praising his bounty: as fasts, and humiliations are, on other occasions, to turn away his indignation from us, by our hearty repentance. The kingdom of God consisteth not in eating, and drinking. Let all be done to God's glory, as he hath prescribed. Daily bread, here, is to be taken, for the portion fit for every ones condition. Then as in the ordering of Mannah, he that had gathered much, had nothing over, and he that had gathered little, had no lack.  
If our trespasses, 
C. V.  or debts, are desired to be forgiven us by God, no otherwise then we are content to forgive our debtors, or those that have trespassed against us: with what conscience then can we sue for our debts, or prosecute those that any way have wronged us, or Lawyers take fees for the promoting of such?  
Offences, 
D.  or debts may be such, as either entrench upon God's glory, Church, or Word, in which all true Christians have an interest, and we are not to forgive, or remit; but tied to prosecute the offenders, that so they may be brought to a just satisfaction, according to our power, or condition. Other differences, and debts there may be, wherein our persons are only concerned, without the least prejudice to any other: and these only are here required to be remitted, that our suit may have no demur at the throne of grace. We find what a great sum was remitted to the penitent debtor, upon his free acknowledgement, and promise of his faithful endeavour to satisfy. But when he fell so foully upon his indebted brother, O! what a heavy doom the merciful Lord laid upon him. O! Thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity en thou? Now debts, that are due unto us, may be not only required for supplying of out own necessity, but support of our family, and retinue; who thereby have also in them an interest; and when a wrong done to my Person, stayeth not there, but doth reflect upon my calling, and reputation, which I am bound to maintain, and often breaketh out further, to the dishonour of God himself, or of his Church, or word, the encouragement of the wicked, and scandal of the well-affected, remission in such cases may prove so unseasonable, that if justice be not executed to the utmost, it may cause the Sword thereof to turn back, and to prick him that endeavours to put it up. Thus Saul was punished for sparing Agag, 
1 Sam. 15.  and a lion killed that party that would not strike, 
1 King. 20.36.  when a Prophet from the Lord Commanded him.  
From the sixth petition, 
C. VI  Led us not into Temptation, seeing it is apparent, that Temptations are from God, as they are from Satan: what Characters of difference may the conscience find to discern the one from the other, that it may make the true use of both to God's glory, and his own contentment?  
As, in the original, 
D.  there is a main difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so in our tongue a trial from a tentation hath an evident distinction. It was no tempting of Philip, when our Saviour put him the question to try him; because he himself knew what he would do. God's tempting therefore of Abraham was but to try, whether he preferred his Faith in him, before natural affection to his only Son. But Satan's tempting of Adam was to his ruin. The scope, and end of the Suggestion therefore is a sufficient differing of a trial from God, and a plot from Satan. Saint James tells us, that when a man is tempted, he is not tempted of God. For God (saith he) cannot be tempted of evil, neither tempteth he any man. But every man is tempted, when he is drawn away, and enticed, Jam. 1.13, 14. Such temptations are most commonly (1.) to wantonness, (2.) to security, (3.) to Vainglory, (4.) to contempt of God's word, and Ministers, (5.) to revenge, (6) to Covetousness, (7.) to despair. Samson, Solomon, Achitophelly, david's numbering of the people, he that built his barns in the parable without thinking on the Author of his plenty, Achans sacrilege without minding God's inhibition, Judas executing himself without consideration of the mercy of his Master, are Sufficient instances from whom such Temptations proceed. But Gods fiery trial hath another issue of joy, 
1 Pet. 4.12  and comfort, that we are made Partakers of Christ's sufferings, that when his Glory shall be revealed, we may be glad with exceeding joy. Our petition therefore to God is, that in consideration of our own weakness, and the forces, and sleights of our adversaries, that he will not expose as to be tempted above that we are able: but, if it stand with his good pleasure to try us, to make a way to escape, that we may be able to bear it. As he did to Job, 
1 Cor. 10.13  to his Disciples, to the Martyrs, who have left their victorious trophies for us to imitate. But deliver us from evil. Some make this petition an explication of the former; and the sense to be no other, but to be free from the dangers, that Temptations may cast upon us. But the Ancient make it the seventh petition; and others take it in this sense, that whereas formerly we beg Protection from seducing allurements of the world, and the flesh, which can only flatter us into mischief: so here we sue for guarding patronage, from the violent assaults of the devil, which goeth about night and day as a roaring lion, seeking whom he may devour, and cannot be withstood, but only by the lion of the tribe of Judah, who hath a chain to bind him, and a kennel to coop him up, that a legion of them have not power to hurt a hog, without express leave. This interpretation the word favoureth, where it is in the original, deliver us from that evil, or that evil one, by an excellency termed the tempter. 
C. VII.  Whence a scruple may arise. What is to be thought of those that are commonly held possessed by the devil, or haunted with evil Spirits, and by what means we are bound in conscience to procure them relief, and comfort?  
Especial care must be taken that there be no collusion in the business. 
D.  It is well known what Popish Priests have attempted in this kind, to re-establish here amongst us their Superstition: as also the disciplinarians to overthrow our Apostolical Church government. But if upon due search, and observation, such possession, or obsession be found, no repairing must be thought upon to conjurers, white, or curing witches, or purring any confidence in crucifixes, holy water, consecrated hosts, or charms, bus by most humble, earnest, persevering addresses to God, joined with fasting; which is the method prescribed by Christ, Matth. 17.21. Taking this for our ground, Our Father, which art in heaven, deliver us from this grand evil. The woman of Canaan, 
Mat. 15.22.  herein is to be imitated. She applieth herself directly to our Saviour, was not daunted with the uncomfortable interposition of the disciples, send her away, for she cryeth after us, 
v. 23.  gave not over suit upon our Saviour's first put off, I am not sent, but to the lost sheep of the house of Israel, 
v. 24.  resteth not upon a second more harsh denial, 
v. 26.  it is not meet to take the children's bread, and give to dogs: but persevering obteins with a high commendation, woman great is thy faith, 
v. 27.  be it unto thee even as thou wilt, 
v. 28.  and her daughter was made whole from that very hour. But here we are to look, that fits of deep melancholy, of the mother, Epilepsies, etc. be not mistaken, for possessions of the devil. Physicians likewise here should be consulted with, whose endeavours, accompanied with the prayers of Divines, and good people, will give ease at least and comfort, if not do the cure.   

CHAP. VI Cases upon the Sacraments.  
SAcraments are Signs of God's favours, and seals of his covenants made with us for our salvation. These, in the new Testament of our Saviour's immediate institution to be such, are but two: the first of admission, or reception into the Church, which is Baptism: the other of continuation, and nourishing in the same, and that is the Lords Supper, both having plain institution from Christ, distinct Signs Signifying, and Graces, and Benefits Signified, and conferred by them.  
And here (as presumptuous fanatics have now bewitched poor Christians) it may well be made a case of conscience in the first place, 
C. I.  whether the Sacrament may be administered without a Minister lawfully called, and there be a nullity in the action that in this case is done by any other?  
To this twofold proposal we must give distinct answers. 
D.  We know in the old Testament how hard it went with the 250 Intruders upon the Priesthood, designed to the Levites, who perished in the contradiction of Corah. 
Num. 16.24.  Saul lost his Kingdom without a calling, 
1 Sam 13.13.  and King Uzzah (otherwise a worthy Prince) carried the leprosy with him to his grave, 
2 Chron. 26.16  for daring to burn incense upon the Altar, to the which he had no lawful call. Whereupon we have that of the Apostle in the Hebrews, 
Heb. 5.4.  No man taketh this Honour upon him, but he that is called of God, as was Aaron. Our Saviour's command was only to his Disciples, that as they were to Preach the Gospel, so were they to Baptise, in the name of the Father, Son and Holy Ghost. And to his Disciples only it was left to celebrate his Supper, in remembrance of him, which all Churches have followed in their Successors. To the second scruple, if women, or other Lay-people, in defect of a Minister, should take upon them to Baptise, yet do it in a right way, before Men, the Baptism may be taken for good, though they sinned that did it, because the efficacy of the Sacrament dependeth upon Christ, that ordained it, not the Minister that gives it, provided that afterward it come under the examination, and approbation of the Church. Few of the Lays have adventured among us to administer the Lords Supper. But in such exigencies where no Lawful Minister is to be had, if upon hearty desire of a society of Christians, it should be undertaken by a Laic, the fact cannot be excused of the party, that shall proceed further than he hath warrant, in regard that in such a case, the religious desire of the well-affected company will be more acceptable, than the thing done unlawfully. In civil matters will any Parliament, or Corporation in Universities, or Towns, take his Suffrage for good, which intrudeth himself to have an interest in that, to which he is not called? The case is herein alike. When our Saviour was called to be an arbitrator for division of an inheritance, man (saith he) who made me a judge? 
Luk. 12.14  Declaring thereby that no action, especially concerning God's worship, we must presume to further, more than by God's appointment in his Word, we have our commission thereunto.  
Whether the Infants of Believing Parents are to be baptised? 
C. II.  in regard 'tis objected they are destitute of Faith, which is the necessary qualification of such who are to he admitted to the Sacrament of Baptism.  
It hath been the Custom of the Church in all ages (and not at all denied) no not by Pelagius himself, 
D.  who denied original sin) till these latter days) to admit the children of believing parents to the Sacrament of Baptism, and that as a Right due unto them, by especial privilege of birth, within the bosom of Holy Church. Wherein the Church may be said not only to have the example of Christ to lead her thereunto, who commanded little children should be suffered to come unto him, & laid his hands upon them, the Kingdom of Heaven consisting of such. Mat. 19.14, 15. But likewise was warranted by that inference of the Apostle, if the root be Holy, the branches are also Holy. Rom. 11.16. Which though it be immediately spoken concerning the Jews, and their off spring, yet by a parity of reason may be accommodated to Christians, and their Children. An Ecclesiastical Sanctity being to be found in these, as well as the other, whereby they have a present interest, and right to those means, by which the ordinance of Christ is, his Church should be Sanctified. Neither may the Christian Child's incapacity to believe, or understand the nature of the Baptismal vow be any bar for his admission thereunto, more than the same incapacity in the Jewish, was an obstacle to his circumcision: who it is presumeable, at eight days old could then understand no more of the Covenant, of which Circumcision was the Sign, than the Christian infant now can of the promise, and vow made by him in Baptism; and yet was he commanded to be circumcised under pain of excision, Gen. 17.14. Add to this that infants, as well as men, were admitted to enter into covenant with the Lord under the Law. Deut. 29.10, 11, 12. And why by the same reason should they not enjoy that privilege under the Gospel? and so Baptism the Sacrament thereof. The Covenant of the one being as ample, and of as large extent as the other. For which we have the express judgement of Saint Peter, Act. 2.38.39. We shall find therefore the Baptism of infants continued all along in the Church in an uninterrupted line. Which custom of theirs certainly was derived from the Practice of the Apostles themselves, if we will give any credit to the authority of Origen, St. Austin, 
Ecclesiae ab Apostolis traditionem accepi●, etiam parvulis dare baptismum, in Rom. c. 6.  and others of the Fathers: or have any regard or consideration that the Apostles themselves did baptise whole houses; in which it is to be conceived there were some children, 
Augustinus l. 1. de peccat. merit. c. 16. dicit, traditionem bane a Domino per Apostolos manasse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as well as those of riper years. And with small force of argument may that of Mat. 28.19. Go teach all nations Baptising them &c. make this to signify nothing, if it be remembered that the word in the original (in our translation tendered to teach) is properly, and according to the genuine signification thereof to make Disciples, or receive into Discipleship all nations, etc. of which Baptism is the ceremony; It being the Sacrament of our initiation, or admittance into the School of Christ: and of this infants are as capable, as those more grown in years. To make a disciple not denoting that any one cometh such to the School of Christ, but what afterwards he becometh by Christian institution. Of which thing the Church hath been very careful, providing for them Sponsores, who are not only witnesses of the promise, and solemn vow made by them in baptism▪ but Sureties for them also; and in case of the death, or neglect of their parents, when they come to age, are bound to see them Christianly educated, according to the tenor of the obligation entered into by them.  
Whether Baptism be necessary to salvation, 
C. III.  that all dying without it, even infants are damned? and what is to be thought of those persons, through whose default, children are deprived thereof, & die not having received it?  
That regeneration is necessary to Salvation, or Eternal life, doth manifestly appear, by what our Saviour taught Nicodemus, Jo. 3.3. of which as the Spirit is the necessary inward cause, so Baptism is a necessary outward mean thereunto. v. 5. Hence God is said with water to sanctify, and cleanse his Church. Ephes. 5.26. Saint Paul calleth it the balne. or font of regeneration. Tit. 3.5. And Saint Peter adviseth men to receive it, as an outward effectual means, for the remission of sins, Act. 2.38. Upon this ground many of the Father's judge very severely concerning such, who have died unbaptised, especially Infants; towards which, there is none more rigid, than Saint Austin: who is therefore styled, durus pater infantum. Yet the Church herein hath showed herself a more indulgent mother, and hath mingled her Judgement with Mercy, having constantly held, that as the wilful neglect, or contempt thereof, is a sin of a very high nature, and damnable, as may appear from the punishment to be inflicted upon the uncircumcised, Gen. 17.14. That soul shall be cut off from among his people, so the privation thereof, where there is an impossibility of having it, hath been supplied to such believers, as have been of judgement by their vehement desire of it, and to Infants by the secret desire of others. God having not tied his grace absolutely to baptism. Beside, such is his lenity, that unto things altogether impossible, he bindeth none, and if we cannot perform what is commanded us, accepteth the will for the deed: or where that is wanting, by reason of their age, doth otherwise dispense with his ordinance, by the secret ways of his own incomprehensible mercy. But notwithstanding this absolveth not any from guiltiness of blood, whose scrupulous curiosity should cause an ordinance of so high a concernment as this, to be withheld, wherein our merciless strictness (saith a learned Author) may be our own harm, not theirs towards whom we show it, and we for the hardness of our hearts may perish, albeit they through God's unspeakable mercy may live. An eminent example to this purpose, we have in Moses: whose neglect to circumcise his Son, drew a judgement upon himself: as the like neglect in us to baptise our Infants, may kindle God's wrath against us, and that deservedly, if we consider the multitude of souls, that by this means may be hazarded, should we suffer them to run on, till they come to ripeness of understanding; that so they may be converted, and then baptised, as Infidels heretofore have been, a cunning artifice of Satan to destroy Christianity, by making it a sin to engage any early to the service of Christ. Wherein the Prince of this world hath managed his business with as much subtlety, 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 hue up the root.  
Whether the sign of the Cross, 
C. IU.  according to the order in our Liturgy, may be lawfully used in the administration of Baptism?  
Not only to the Jew is the Cross 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 crucify his members, in revile, and disgraces: and amongst other reasons they pretend, this is not the least, because they are for the Cross in Baptism, and defend the Liturgy in the lawful use thereof. But to pass 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 lawfulness 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 ancient 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 Cross of Christ, which by them was accounted the shame and disgrace of their profession. And though it may be objected now, that the cause being taken away, 'twill 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: witness the brazen Serpent, which was reserved till the days of Ezechia, as a monument of God's mercy; to which purpose also the pot of Mannah, and the rod of Aa●on were preserved. 2. Though we have not Pagans to deal with, yet 'tis 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 Cross of Christ. 3. That it doth serve us as a memorial, to put us in mind of our duty and profession. Neither can it weigh with any rational 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 Cross is concerned, not ours. 'Twill be no good reason, because the Papists have abused the Cross to Superstition, therefore we should be denied the lawful use thereof. Beside the Sun, and the Moon were worshipped 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 eternal destruction. Neither can they be led thereunto from that instance (so much used) of the Brazen Serpent, whence it may only be inferred, that the same individual thing idolised, is to be destroyed, but not their whole kind. We may not burn 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 Lord's Supper?  
Observe that rule of the Apostle, 
D.  1 Cor. 11.28. But let a man examine himself, and so let him eat of that bread, and drink of that cup. To do 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 discern the Lords body; which last, upon no terms, he can be said to do, 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 only taxed, but punished in the Corinthians. 
1 Cor. 11.  To satisfy 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 mystery; yet such is the love of Christ to him, that he is permitted, not only to look thereinto, but to partake thereof. 2. He profane it not as the Corinthians did with their own Feasts, so with irreverence, and indevotion. 3. 
1 Cor. 11.31.  He judge himself 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 abstain from those holy mysteries, till such time he hath either informed his knowledge, or reform 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 purify 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 ourselves, concerned in this work, 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 join, 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, than 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 neighbour, 
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 show forth his death, but also to be a Sign, and Symbol of Love, with which they ought to embrace each other, that do partake thereof: 1 Cor. 10.17. And as a commentary to this Text you have the Practice of the Christians in the primitive Church, who before they received the Eucharist, did greet one another with an Holy Kiss, 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 inflamed 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 vain do they beg a boon 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 vain, for he is the Minister of God, a revenger to execute wrath upon him that doth evil. Rom. 13.4. Contrary to the calumnation of Julian the Apostate; who upon this pretext, that Christian religion did forbid revenge, did therefore impugn it, as destructive to all government: When it is manifest Christ's Doctrine abolished not, but did vindicate it rather, not permitting every private person to usurp the Supreme authority, or sit in the regal throne. To decide the first branch of the case therefore, we are to observe and take notice of three things. 1. That judicial Proceed at law are not forbidden in the new Testament, but the contrary warranted, as may most evidently appear, not only from express 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 tribunal of Pilate, and Paul himself appealing to Caesar. Whence it will follow, that a suit at law with ones neighbour, is no sufficient plea for a man to abstain from the Communion. Yet 2. there ought to be labour, and circumspection that we ourselves add not fuel to inflame this public controversy, or deny such just means 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 edify another. 1 Cor. 6.7. Now therefore there it utterly a fault among you; because ye go to law one with another. Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded? 3. We are to take care, we do not seek for justice at the hand of the Magistrate; that so under that pretext, we may cloak, and exercise our malice the more freely, against our neighbour. This is but to cloth private revenge in a public dress, and to make it so much the more odious to God, as it is gilded over with hypocrisy. Therefore remember it is the voice off God that speaks unto thee, Leu. 19.18. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself. I am the Lord. And that the same spirit, who denyeth thee not a lawful 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 drink. 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, certainly it must needs be kindly entertained by that soul, where piety and devotion dwell, considering that the most High ha●h not only a respect to the humble heart, but is likewise well-pleased with such external behaviour, as serveth best to testify the same; but when to this, it is added, that it is the most significant sign of that reverence which the creature ought to exhibit to God in supplication, and that, as the Sacrament is particularly delivered to every man therewith, so each man is bound to particularise, and apply to himself the Sacramental benefit by devout invocation of God's name, who then can be offended with our Liturgy, for enjoining 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 aught to remember that it is no ordinary meal, 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 express reverence, and devotion at so high, and holy a mystery. Neither will it be any prejudice thereunto, to quarrel at this gesture, because Christ did not use it when he administered the Sacrament to his Apostles, as neither did he sitting, but lying on a bed, according to the custom of those Eastern 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 than petitory. Pag. 58  
Agapae used at the Communion, and the reason, Pag. 163  
Apocrypha, why read in the Church Pag. 37   

B.  
Baptism, whether necessary to Salvation, 150. the peril 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 politic 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 enjoined in the last Commandment. Pag. 113  
Covenant old and new, the difference betwixt them. Pag. 31  
Commandments. 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. Peril of rejecting it. 42. Whether a perfect summary of Faith. Pag. 59  
Other points how to be reduced to it. pag. 60  
Cross, whether it may be lawfully used in Baptism. pag. 154.  
Objections to the contrary answered. pag. 156   

D.  
Dancing of men with women, whether lawful. pag. 101  
Debts their kinds, 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 days, whether to be observed pag. 86  
Holy Ghost, what warrant we have to direct our prayers to him. pag. 118  
Holy kiss, when used, and the reason. pag. 163   

I.  
Images whether to be permitted to remain in Churches, their use, their abuse. pag. 70  
Infants of believing parents, whether to be baptised. 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 lawful. pag. 106  
Lords Prayer, cases concerning it. pag. 116   

M.  
Marriages within degrees of consanguinity, or affinity, or after separation for fornication, whether lawful. pag. 95  
Murder of a man's self, whether justifiable. pag. 92  
Merchants, whether they may overreach. 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, etc. 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 Mass. 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 Catholic. pag. 52   

S.  
Sacraments, their nature. 140. Whether administered without a lawful 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, etc. 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 Commandment. pag. 82  
Subjects, whether they may resist the supreme Magistrate. pag. 87.  
Stageplays, whether lawful. 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 overreach by false weights, or other deceit, pag. 164   

V.  
Vows Monastical, whether lawful. 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.