THE picture OF The CONSCIENCE drawn to the Life, by the pencil of Divine Truth.  
Wherein are set out 1. Its Nature. 2. Infirmities. 3. Remedies. 4. Its Duties. Consisting first in the truths to be believed. 2. The virtues to be practised 2. The Vices to be avoided. 4. The Heresies to be rejected.  
All seasonable for these distracted times.  
By Alexander Rosse.  
London Printed by Tho, Badger, for M. M. and Gabriel Bedeil, and are to be sold at their Shop near Temple-Bar, at the middle Temple Gate. 164●.   

To the Right honourable the Lord Scudamore, Viscount Sligo.  
My Lord,  
WHen the orb of learning is illustrat by the irradiation, and benign aspect of Prince's favours, than all things in a kingdom are conspicuous and beautiful; but when the great Luminaries and Patrons of knowledge are eclipsed, the orb must needs be obscured, and every thing within its circumference darkened; hence (as in the darkness of the air) men are troubled with strange and misshapen apparitions, which they veryly believe are real visions, whereas indeed they are but phantoms and imaginations of our brains, which upon the introduction of a candle are easily dissipated; even so in the intellectual darkness, men are troubled with uncouth and hideous opinions, believing and embracing them as real truths, whereas indeed they are but illusions.  
Morte obita quales fama est volitare figuras,  
Aut quae sopitas deludunt somnia sensus.  
Which upon the approach of the light of Scripture and Truth, do vanish into nothing. In this time when darkness hath overwhelmed the minds of many men, who are molested with strange fancies, which they call new lights, whereas indeed they are but the glating of rotten wood, or of glowwormes, or those skipping lights (which we call jack in the candle) I have adventured to bring in this little tract, as a piece of wax candle, after so many bright torches, that men may be undeceived, and that the true abjects both of faith and practice may be manifested; to which small piece i have prefixed your lordship's name, as being bound in the obligation of duty and affection to Your goodness and eminent parts in general; whose knowledge, judgement, conscience, and sincerity are such, and so well known, both at home and abroad, as they need not the help of any pen; so likewise, i am tied by this small mite to express my gratitude, in particular for your lordship's favourable aspect on, & respect to me; which I cannot better testify, then by acknowledging myself.  
Your lordship's humble Servant to command ALEXANDER ROSS.   

The Contents of the diseases and cures of the Conscience.  
1. COnscience what it is?  
2. An erring Conscience, how far it binds.  
3. The Conscience how ruled by opinion.  
4. The doubtful Conscience not to be followed.  
5. The scrupulous Conscience both a punishment and a trial.  
6. Six causes of a scrupulous conscience:  
7. Ten remedies against the diseases of the Conscience.  

The Contents of what we must believe.  
8. Our Conscience binds us to believe 1 There is a God. 2. That he is one. 3. Immutable. 4. Eternal. 5. Omnipresent. 6. Omnipotent. 7. Infinite. 8. The chief good. 9 Most perfect. 10. Most simple. 11. Incomprehensible. 12. Invisible. 13. Truth itself. 14. Everliving. 15. The Trinity, and the reasons why.  
9 Our conscience binds us to believe 1. the Creation. 2▪ Christ's Incarnation. 3. That in him were the Passions of fear anger and sorrow, and how? 4. That in him were two wills. 5. That his Mother was a perpetual Virgin. 6. And the Mother of God. 7. And that Christ was accessary to his own death, how? 8 And that in his death the divinity was not separate from his body. 9 And that he rose the third day, with the scars of his wounds. 10. And that he ascended above all heaven. 11. And that he sits at his father's right hand. 12. And that he is Judge of the quick and dead.  
10. Our Consicence binds us to believe that the Holy Ghost proceeds from the Son as well as from the Father.  
11. We are bound to believe the unity and universality of the Church.  
12. And the communion of the salutes with Christ and among themselves.  
13. And that God only forgives sins.  
14. And that our bodies shall rise again.  
15. And that there is an eternal life of glory, after this of Nature and Grace.  
16. Our Conscience binds us to believe the truth and authority of Scripture.  
17. We are bound to believe that there are An gels.  
18. And that God created man, whose body he made of earth, and infused his soul, which soul is immortal, and not by traduction, and how infected with original sin.  
19 We are bound to believe the doctrine of predestination.  
20. Our Conscience binds us to believe that we are justified by Christ's righteousness, or by his active and passive obedience.  
21. And we are bound to believe that the good and evil things of this life, come to pass by God's providence.   

Contents of what we must practise.  
1. Our Conscience binds us to fear. love, and obey God.  
2. To call upon God, when, where, and how, but not to use imprecations.  
3. We are not strictly bound to certain hours, places and gestures.  
4. We are bound sometimes to fast.  
5. And to make confession of our faith.  
6. And to detest openly Idolatry and sin.  
7. And to fly when we are persecuted.  
8. And to hear God's Word; how.  
9 And to hear profane Ministers, and to receive from them the Sacraments, when there is no other means.  
10. Parents are bound in Conscience to bring their Children to baptism.  
11. Godfathers also are bound in Conscience to see there God-sons perform what they promise in baptism.  
12. What in conscience we are bound to perform, who have been baptised.  
13. We are bound in conscience to receive the Lord's Supper, when and how.  
14. The Minister is bound to give, and the people to receive the Cup.  
15. We are bound in conscience to love one another.  
16. And to worship God only; not Angels, Saints, or Christ's humanity.  
17. We are bound to swear only by God, and not by the creatures.  
18. Christians may swear with a safe conscience, why and how.  
19 We are bound in conscience to keep our oaths, though to our prejudice.  
20. We must not falsify the oath which we swear by the creatures.  
21. What oaths are not to be required.  
22. Vnlawsull oaths must not be kept.  
23. Nor oaths made to our neighbour's prejudice.  
24. Nor oaths made by them who are not of their own power.  
25. Equivocation in oaths unlawful.  
26. What oaths must be kept that are forced.  
27. What erroneous oaths must be kept:  
28. We must not make one swear a falsehood, though he think it to be true.  
29. A second oath contrary to the former that was lawful must not be kept.  
30. The oath must be kept, whose form remains.  
31. The oath ex officio unlawful.  
32. The oath to conceal a thief must be broken.  
33. What vows we must make and keep.  
34. The Monkish 3. vows unlawful.  
35. What works must be done on the Sabbath.  
36. We must hasten our conversion.  
37. We must meditate on God's law; why.  
38. And we must make our Election sure; how?  
39 We are bound seriously to repent.  
40. And to cherish the spirit; how.  
41. And to be holy.  
42. And to hope in God's promises.  
43. And to be comforted in afflictions.  
44. And to resist temptations.  
45. And to be cheerful in our spiritual desertions.  
46. And to be comforted against the fear of death.  
47. And in all our infirmities to be cheerful.  
48. We are bound to obedience for many causes.  
49. And to humility.  
50. And to the knowledge of God in Christ.  
51. And to sincerity.  
52. And to speak truth.  
53. We are still bound to speak the truth.  
54. We must speak truth when commanded.  
55. The duties of Judges.  
56. We are bound to be zealous.  
57 We must labour for contentation.  
58. We must do good works.  
59 And must search for true wisdom.  
60. And are bound to be vigilant.  
61. We may use worldly policy; how.  
62. We are bound to forgive wrongs.  
63. We may safely go to Law.  
64. We may safely in our own or brother's defence kill the invader.  
65. We must not kill ourselves.  
66. Wars when and how lawful.  
67. Soldier's should know the justice of the cause for which they fight.  
68 We are bound to suffer for Christ.  
69. We must labour for patience.  
70. And for sobriety or temperance.  
71. We must avoid drunkenness.  
72. Heretics may be punished; how.  
73. We must submit ourselves to God's correcting hand.  
74. We must love God for himself.  
75. And we must love him above all things.  
76 we must subdue our pride.  
77. How we must pray at all times.  
78. We must avoid evil spirits, Witches, soothsayers, enchanters, &c.  
79. We are bound to confess our sins.  
80 Lotteries how far lawful.  
81. Marriage, how and when lawful.  
82. Consent is required in marriage.  
83. Polygany unlawful.  
84. The mutual duties of husband and wife.  
85. Divorce when lawful.  
86. Wanton and fleshly lusts to be avoided  
87. In what cases we may separate ourselves from a Church or congregation.  
88 The Ministers duties, and of excommunication.  
89 How they should be qualified.  
90. In what cases we must make restitution.  
91. How we are bound to reprove.  
92. And how to receive reprooffe.  
93. How we must love our neighbour as ourselves.  
94. The necessity of a holy life.  
95 How far schism must be avoided.  
96▪ We must be careful of our good name  
97 we must speak and think well of all men, till we know the contrary  
98 How far we may conceal our neighbour's sins.  
99 we are bound to employ our talents well.  
100 The duty of Magistrates and people  
101 Of Masters and Servants.  
102 Of Parents and children.  
103 Of Ministers and their Flocks.  
104, When we are to stand to our bargains.  
105 What usury is lawful, what is not.  
106. Callings needful, beggars condemned  
107 Rich men's duties.  
108. We are bound to be bountyful.  
109. And to shun covetousness.  
110, What we are to eat, and when to refrain.  
111. Of apparel, and cautions in wearing it.  
112. Of recreations, and when to be used, and how.  
113. We are bound to abhor slanderers.  
114. We are bound to avoid sin.  
115. In things indifferent, we must use liberty.  
116. We must not omit duties for fear of scandal.  
117. How far forth the Law is necessary.  
118 We must rely on God's Providence as not to neglect the means.  
119. Ministers marriage is lawful.  
1.20 Religion ought to be the Princes chief care.  
121. Christians may be Kings or Magistrates.  
122. Prince's may with a good Conscience demand tribute.    

The contents of Heresies and Doctrines to be avoided.  
1 COncerning God we must avoid Idolaters, Epicures, Atheists, Anthropomorphits, Blasphemers, Manich●es, Gentiles, Stoics, Orpheus, Homer, Hesiod, Chrysippus, Tertullian, Simon Magus, Cerinthus, &c.  
2 Concerning the Trinity, Samosatcnus, Arius, Servelus, Jews, Sabellius, Tritheists, Antitrinitaries.  
3 Concerning God's Omnipotency; Euripides, Simon Magus, &c.  
4 Concerning the Creation, Aristotle, Democritus, &c.  
5 Concerning Christ, the Ebionites, Arians, Cerinthus, &c.  
6 Concerning Christ's Nativity, Saturninus, Basilides, &c.  
7 Concerning Christ's two natures, Samosatenus, Monothelits, &c.  
8 Concerning Mary's Virginity, Cerinthus, Carpocrates, &c.  
9 Concerning the personal union, Nestorius, &c.  
10 Concerning Christ's death, Simonians, Saturninians, &c.  
11 Concerning the indissoluble union, Nestorians, &c.  
12 Concerning Christ's Resurrection, Jews, Ceri●hians, &c.  
13 Concerning Christ's ascension, Christolytes, Manichees, &c.  
14 Concerning Christ's sitting at God's right hand, Papists &c.  
15 Concerning Christ's judiciary power, Astrologers, &c.  
16 Concerning the Holy Ghost, Macedonians, Servetians, &c.  
17 Concerning the Catholic Church, Papists, Pepuzians, &c.  
18 Concerning Communion of Saints, Nicolaitans, &c.  
19 Concerning Remission of fins, Donatists, &c.  
20 Concerning the Resurrection, Menandrians, &c.  
21 Concerning life eternal, Millenaries, &c.  
22 Concerning the Scriptures, Marcionites, &c.  
23 Concerning Angels, Sadduces, &c.  
24 Concerning man's creation, Rabbins, &c.  
25 Concerning man's soul, Epicurees, &c.  
26 Concerning God's image, Saturninians, &c.  
27 Concerning original sin, Armenians, &c.  
28 Concerning Predestination, Celestinians, &c.  
29 Concerning justification, Papists, &c.  
30 Concerning God's Providence, Epicures, &c.   

THE Picture of a Christianmans Conscience, Where in we may see 1. its nature, 2. Infirmities, 3 Remedies, 4. Duties; briefly and plainly Delineated, with the pencil of Divine Truth.  
COnscience which is the invisible judge that sits upon the tribunal of our souls, sentencing our good and bad actions; showing us what is to be done, what to be undone; a witness either excusing or accusing us; a schoolmaster having in one hand a book to instruct us, in the other a rod to correct us: and like a horseman having a bit to curb us, that we may not run out, and a whip to slash us when we are unruly: which the Poets expressed by the snaky haired Furies, by the raven of Prometheus, continually eating up his heart, and by the dart that sticks in the side of the wounded deer. This Conscience I say, is an act (not a habit) of the reason, or intellect (not of the will) by which it prescribes what is good or evil, right or wrong, to be done or undone; if we do well it affords us a continual Feast; if evil, Phalaris his brazen Bull is not such a tormentor; & somuch the crueler in that it is unavoidable, accompanying us where ever we go, as the shadow doth the body as the evil spirit haunted Saul.  
There are four infirmities to which the Conscience is obnoxious, 1. Error, 2 Opinion, 3. Doubts, 4. scrupulosity.  
1 An erring Conscience is a bad judge; yet the dictates thereof must be obeyed, because it is conceived to be the law, will, and Oracle of God; who therefore resisteth such a conscience, resisteth God's will in his own interpretation and conceit, & goeth against his own belief; for he believes that he is in the right, though indeed he is an error; now, What is done either against or without Faith, is sin. Rom. 14. For the Egyptian midwives who believed that they might with a safe Conscience lie to save the Hebrew infants from drowning, had done against their faith and conscience & so been guilty of murder formally though not materialy, if they had not lied.  
But we must note that though we are bound never to resist the erring conscience, yet we are not obliged, always to follow it; for if the error be voluntarily contracted, we are not tied by any obligation to yield obedience to it; yet we are bound by a simple ligation not to do any thing against it, because the Conscience believes this error to be truth, & remains as yet not convinced; until which time, these actions which in themselves are materially evil, yet are not evil formally; as when a man lieth with his neighbour's wife, believing her to be his own, he committeth adultery materially & in effect, though not formally or in his conscience and intention; and for the same reason the Dictates of an erroneous conscience, are to be preferred to the precepts of a Superior until the error be removed by the Superior, who cannot enjoin us to do that which destroys the law of nature, but to do any thing against our conscience, were to thwart and oppose that very law of nature.  
2 Opinion is the second infirmity to which the conscience is subject in this life, by reason we are ignorant of the true causes of things, without which there can be no knowledge; for Scire est per causas cognoscere; but opinion is a bad rule for men to square their actions by; seeing we can never give a firm assent unto that which we perfectly know not but by way of probability, therefore the assent is timorous cum formidinecontrarij; yet it is opinion that for the most part bears rule in the world, and causeth men without scruple of Conscience to run headlong into many errors and absurdities; it is opinion that emboldens men to persecute without remorse of conscience all such as dissent from them, and in this they think they do GOD good service; hence the Arians of old thought they were bound in Conscience to persecute the Orthodox Christians, and so the Papists are led by the same opinion, at this day in persecuting the Protestants, dissonant opinions have as well armed men's Consciences with boldness, as their hands with fire and sword against each other; the opinion of universality and antiquity hath kept the world so long in blindness of Popery, causing them without scruple of Conscience to swallow down their gross errors which notwithstanding Luther could, not digest; neither he of late nor Athanasius of old, could satisfy their consciences with the opinion of universality; the opinion that the scholars have of their teachers worth and integrity, make them without any check of Conscience maintain & defend even to their own undoing, and of the place where they live, their Master's errors, be they never so absurd; and this is the cause that the Church hath been still pestered with so many Heresies; the opinion that the Subject hath of the Prince's authority and power, as also the necessity of obedience to his commands, makes them without any controlment of conscience put in execution what soever he commands, be it right, or wrong▪ and when they take an evil opinion of the prince, though he deserve it not, their Conscience sets them on work to rise against him: some physicians think they may kill men with a safe conscience by trying experiments: their conscience doth not check them for murder, because they have an opinion that what they did, was for the furthring of their own knowledge, and the benefit of others: so from the opinion the Lawyer hath that it is lawful for him to live by his Profession, he makes no scruple to receive his client's money, and to plead for him in a wrong cause.  
3. The third infirmity of the Conscience is doubting; to which so long as we are subject, our actions can neither stand with love nor faith, nor goodness; not with love; for how shall we love God, when we do that which we doubt is not consonant to his will: not with faith, for faith is an assurance and firm assent; but that can be neither assent nor assurance, where there is doubting, and what is done without faith is sin, saith the Apostle. not with goodness; for that action cannot be good which is done without knowledge; but where doubting is, there cannot be knowledge. Maximum malae mentis judicinm fluctuatio: therefore if the action be doubtful which we go about, it were better be for borne then put in execution; for there may be danger in performance, there can be none in forbearance: a man that doubts of his impotency and ineptitude for marriage, were better abstain then marry; he that doubts whither the goods or estate which he enjoys be his own or not, were better restore then retain them, if he can find the right owner, if he cannot find him, than he were best bestow them on the poor, or else retain them with that intention and resolution, to restore them to the right owner, and for that cause use his best endeavours to find him out; so when we doubt whither the Princes command imposed upon us, be just or not; we ought to be resolved either by the Prince, or by some other wise and religious man, of the lawfulness of that command. If the usurer doubt whither he may lawfully take use or not; he were better forbear then demand it, for there may be sin he doubts, in taking, there can be none in forbearing.  
4. The fourth infirmity of the Conscience is scrupulosity; a disease that gives it no rest; for after it hath assented to one part, yet it remains anxious and wavering, whither that be the rightest part, it hath assented to, and is easily removed from its assent which it gave to this part, & inclined to assent to the contrary, being troubled at every small conceit, & scruple, perplexed with every shadow, & imagination of sin; sometimes making us fear that we have omitted what should have been done: and sometimes that that we have committed what should not have been done; this sickness is sometimes laid upon us by God, as a punishment of our sins, and sometimes as a means to try our Faith, Constancy, and patience, & its a part of our spiritual warfare; let us not then be dejected; the end of this trial is not to hurt, but to help us; not to kill, but to save us; neither hath Satan any more power to vex our minds with such scruples, than he had to afflict jobs body with sores; he doth it by permission from God for our further weal: these scruples like the Angels of Satan are sent to buffet us; but let us not despair, God's grace is sufficient for us.  
The causes then of our scruples are principally, 1 God himself, 2. instrumentally satan 3. the conversing with scruplous and rigid men, 4. hearing such Sermons, reading of such books, as beget and increase scruples in us, 5. the evil constitution also of our bodies, and the bad disposition of the spleen, and brain.  
The chiefest means to cure us of these four Diseases, are 1. principally Prayer, 2. then meditating on God's word, 3. hearing of such sermons, & conversing with such Ministers as are judicious, learned and Pious, who with the good Samaritan can pour oil of comfort into our wounds, and apply the balm of Gilead to our souls; and who have more need of such spiritual physicians, than they who are troubled in mind? For a wounded Conscience who can bear? 4. abstaning from conversing with such persons, reading of such books, hearing of such Sermons, as will rather make the wound wider then heal it. 5. diligence in our particular Calling; for often times idleness breeds doubtings and scruples, 6. striving to be cheerful & merry, & to converse with such as are of a cheerful and merry disposition; for the life of a Christian consisteth not in sadness, pensiveness and melancholy, but in chieerfulness, mirth and alacrity, rejoice always in the Lord, I say again unto you rejoice, saith the Apostle. 7 temperance in our diet, moderation in our passions, & a fit appliction or use of physic, whereby diseases may be prevented & our humours rectified 8. let us not entertain any scruples in our minds when they come, but reject them and resist their first' motions; principijs obsta: 9 We must set before our eyes the death of Christ which is of infinite value to save all sinners; the blood of Christ cleanseth us from all sin, saith Saint John. Christ gave himself to be a ransom, saith St. Paul 1 Tim. 2. 6. likewise the greatness of God's mercy which is above all his works, psalm 145. 9 The plentifulness of Redemption with him, psalm 130. 7. The sufficiency of his Grace, 2 Cor. 12. 9 even in pardoning of grievous sinners, as of David, Solomon, Manasses, Peter, Paul, and others; he doth not break the bruised Reed, nor quench the smoking Flax; he did not despise the Canaanitish woman though a dog, nor Matthew though a Publican, nor the woman possessed with a devil; nor the thief upon the cross, nor the Apostle that denied him, nor the Apostle that persecuted him; He is a Father who will not reject, but embrace his prodigal son if he return; he is a physician who will not hurt, but cure the Patient that comes to him, he invites all that are weary and laden, to come to him, and he will refresh them, Matth. 11. 28. he calls upon all that are thirsty to come to the water and drink, Esay 55. 1. He professeth that he came to call sinners to repentance, Matth. 9 13. many such places may be alleged. 10. if we will not be troubled with the scruples of Conscience, and the temptations arisihg thence; we must avoid solitariness, and too much retiredness; for Satan takes occasion to assault us, when he sees us alone, as he dealt with Christ in the desert. 11. Let us strive for true knowledge, faith, love, and obedience, which are the main remedies against all these diseases of the Conscience; for opinions prevail where true knowledge fails; and where there is but little faith, there will be much doubting; want of love is the cause of so many errors; and want of obedience to spiritual Superiors is the cause of so many scruples. Thus having pointed at the diseases of the Conscience, and their remedies, I will show the credenda and agenda of a good Christian, that is what we are bound to believe, and what with a safe & good conscience we are bound to do.  
We are bound in Conscience to believe that there is a God; for even the greatest Atheists that ever were, have been accused, checked, judged, and affrighted by their Conscience, even for their secret and invisible sins, intimating thereby that there is a secret and invisible judge, to whom they must give an account of those hidden actions; many men have been checked by their Conscience for doubting or denying that there is a God, but never was man checked by his Conscience for believing the deity, but rather encouraged thereto, and cherished, being directed to believe this both by the light of nature, and the light of Grace.  
2 And as we believe there is a God, so we are bound to believe that there is but one GOD, having both reasons and Scripture, to induce us to this Faith; the simplicity, & perfection of God's nature, as also the unity of this universe force this belief upon us.  
3 We are bound in Conscience to believe that God is immutable, because he is not passable. 2. and that he is eternal, because he is immutable, 3. and that he is the only ubiquitary entity, both 1. in regard of his essence, by which all things have existence, 2. in respect of his knowledge, by which all things are naked to his eyes, 3. in respect of his power, to which all things are subjected. and 4. that he is infinite, because he is not confined, by form or matter, or his own nature. and 5. that he is the chiefest good, 1. because he is chiefly appetible. 2. and the chiefest end of the creatures. 3. and the chiefest cause of all that perfection and goodness that is in the creature. 6. and that he is most perfect. 1. because he is the cause of all things. 2. in whom are contained the perfections of all his effects, that ever were or shall be. 3. and because he is not a passive, but an active principle. 4. neither is there in him any defect at all, 7. and that he is most simple, because in him there is neither composition nor parts, nor act & possibility, nor can he be the effect of things, 8. and that he is incomprehensible, because he is infinite, 9 and that he is invisible, because sight is a bodily act, which hath no proportion to a spiritual substance; and we see the species and similitude of the object, but God's perfection excludes all similitude, 10. and that he is truth itself, because of that transcendent conformity which is between his intellect & entity, 11. and that he is the everliving because he is the ever working God, for the excellency & eternity of his operation show the excellency and eternity of his life 12. & that he is omnipotent, because his essence is infinite, & no ways confined or limited.  
4 We are bound in Conscience to believe that there is in God a trinity of persons, or three ways of existence, because in the nature of God, there are three real relations, to wit, Paternity, Filiation, and Procession; the Father alone is unbegott; the Son is of the Father as of his original, not as of a cause, which includes, 1. priority, 2. dependence, and 3. a different essence, which things are not in God: the HOLY Ghost is of the Father, and the Son, not by way of Generation as the word is from the intellect, which is the property of the Son, who is therefore called the (Word,) but by way of procession, or love; for the HOLY GHOST is said to proceed from the Father, and son, as these two persons love each other mutually; hence the Holy Ghost loveth essentially and personally; essentially, as he is the love that proceeds from the Father, and the son; personally, as he from whom this love proceeds.  
5 We are bound in Conscience to believe the Creation of the World, because we know this is affirmed by Scripture, and learned men of all ages; because God is omnipotent, wise and Good; because the world is not God, therefore not infinite, nor eternal, neither in itself wholly or in the parts thereof.  
6 We are bound in Conscience to believe that in the fullness of time God was made man that his invisible atributes of wisdom, goodness, justice, and power, might be made known to us; his wisdom in finding out a way to pay so great a price; his goodness, which is communicative of itself, in that he despised not the infirmity and baseness of our nature; his justice in making man, whom Satan meant to destroy, the means of Satan's own destruction: lastly his greatness; for the Incarnation of the Son of God, was far greater than the Creation of the World.  
7 we must believe that in CHRIST were the three passions, of sorrow, fear, and anger, 1. of sorrow or pain, for the faculties of his soul were natural, and his body was sensible; for as the evil of pain is apprehended by the outward sense of touching, so is the evil of sorrow, by the inward sense of imagination; these I call evils, not of sin, but of punishment, 2. Fear was in Him, as it is from the apprehension of future evil; but not as it includes either the incertainty of the event, or the perturbation of reason, for the one presupposeth ignorance, the other sin; 3. There was in him also the anger of zeal which proceeds of justice, but not the anger of revenge arising from sin, or of the perturbation of reason.  
8 We may with a clear Conscience believe that Christ had two wills, other ways he could not have had two natures; notwithstanding, Apollinarius, Einychus, and Onefurious, maintain the contrary; for an intelligent nature cannot be perfect without the will; therefore as God, his will was divine; as man, his will was human; but as he was man, he was also a sensitive creature; therefore not only had he a rational will, but also a sensitive appetite; by this, he willed the cup to pass from him; by that, he drank of the cup, here was a diversite of wills, but no contradiction, because it was not secundum idem.  
9 We may safely believe that Mary the Mother of CHRIST, lost not her virginity, neither before, nor in, nor after the conception; for otherwise this could not have stood either with the dignity of the Father that sent Him, nor of the Son that was sent, nor of the Holy Ghost that conceived him; nor yet with the end of Christ's Incarnation, which was to make us the sons of God, by a pure and virgin like regeneration.  
10 We may safely believe that Mary is the Mother of God, though not of the Godhead; because she was the Mother of that person, who is both God and Man; for this cause there is in Christ but one Filiation, if we look upon the subject or person, but two filiations if we respect the two natures.  
11 We may safely believe that Christ was the cause of his own death; because he did not hinder it, when he might, either by suppressing his persecutors, or withdrawing himself from them, or by immortalising his body, but he was accessary to his own Death indirectly only, and without sin, that by it he might destroy sin, and death, and him that had the power of death.  
12 we may believe safely that though in Christ's death and burial, the soul was separated from the body, yet his divinity was not separated either from the soul or the body; for the gifts of God are irrevocable, and without repentance; and the gift of this hypostatical union was the greatest of all God's gifts; therefore all Christ was in the grave but not wholly, totus sed non totaliter; because neither the body, nor the soul was separated from the person of the son of God.  
13 We must believe that Christ rose the third day with the scars of those wounds which he received in his passion, both to confirm the truth of his resurrection, and by them to make intercession to his Father for us; for they were as so many powerful Orators, employed by our intercessor to plead for us; besides they were honourable badges of his victory; and love tokens of his true affection toward us, and marks of his enemies implacable malice.  
14 We must believe that Christ ascended above all heavens, not by his own power, that is, of his human nature, yet by his own power, that is of his Divinity; and though it was against the nature of his earthly body to ascend, it was not against the nature of his body as it was the body of the son of GOD, and as it was glorified, to ascend. and this he did, that he might prepare a place for us; that from thence, as our King sitting on his throne, he might give gifts unto men; as our high priest he might enter into the holy place to make intercession for us; and as our Prophet he might, by sending his Spirit from thence, inwardly instruct us.  
15 we must believe that Christ sits on God's right-hand, not as man only, by being Hypostatically united to the divinity, but as God also by eternal generation, enjoying the same glory, felicity and power with the Father from eternity; therefore although the humanity of Christ is not to be honoured with divine worship: yet the man Christ is to be adored as being united to God; the word humanity intimating the nature, but the word man, the whole person, because of the hypostatical union.  
16 we must believe that Christ is judge of the quick and dead, not as God only, but as man also; for as in both natures he is our Mediator, and head of the Church, so in both he is our judge; and as in his human nature he was judged by the world, so in the same nature he shall judge the world; and because no man hath seen God at any time, and the judge should be visible, therefore it is fit that Christ in the visible form and nature of man should judge the world.  
17 we may with a clear Conscience believe against the tenure of the Greek Church, that the holy Ghost proceedeth from the Son, as well as from the Father; for otherways in the persons there would be a duality only, and not a Trinity, neither are the Son and holy Ghost otherways distinguished but by generation and procession; and if the son be the Wisdom and Knowledge of the Father, and the Holy Ghost the love of both; he must doubtless proceed from the son, because Love proceeds of Knowledge.  
18 we must believe that there is one Church universal, in respect of time, place, and person, which neither hath erred, nor can err, in things fundamental and absolutely necessary; and that the head of this Church, is Christ only, both in respect of eminency, dominion, efficacy and perfection, as containing all those graces of spiritual sense, motion, life, and other good things, which he imparts to his members; and the Church of Rome is not this Catholic Church, but a misshapen and lame member thereof: and that neither her antiquity, nor multitudes, nor succession, nor miracles, nor continuance, nor unity, nor outward splendour, &c. are true marks of a true Church.  
19 we are bound in Conscience to believe, that there is a Communion and Fellowship of the Saints, among themselves here on earth, consisting in their mutual loves, in imparting spiritual gifts, and supporting each other, with their mutual helps: as also with the Saints in Heaven, they praying for us, and we earnestly desiring to be with them. and with Christ also, as the branches with the root, builders with the foundation, the wife with the husband, the members with the head; he imparting to us his righteousness, merits, and prerogatives: and we imparting again to him, our sins, punishments, and infirmities.  
20 We are in Conscience to believe that God doth forgive sins, and that he alone hath this power; the Minister only pronounceth the pardon; and that all sins are pardonable, though not actually pardoned, by reason of impenitency, & unbelief; & that our sins are pardoned, not for our merits, but for Christ's obedience:  
21 So we are to believe the resurrection of bodies, because otherways the members cannot be conformable to their head, nor can God be the God of the living, but of the dead; Christ rose in vain, our faith is vain & we are of all men most miserable; and this resurrection must be of all, because all must be rewarded or punished; but this resurrection shall not be the work of nature, because naturaly from the privation to the habit there can be no regress; and though there may be a natural disposition in the matter to be reunited to its form, yet there is no active power in nature to cause this union; and though there is an inclination in the soul to be united again to its body; yet in the dust there can be no natural inclination to the soul of man.  
22 We are also to believe that besides this life of Nature, and of Grace here, there is a life of Glory hereafter eternal in the Heavens; which in Scripture is called Peace, a refreshing, a rest, our Master's joy, our father's house, the kingdom of Heaven, Abraham's bosom, Paradise, the new Jerusalem, this life must be eternal, because God is eternal, the soul is immortal, and we that suffer for Christ without it, must be of all men most miserable; the testimony of Scripture, the translation of Henoch, the rapture of Eliah, and the ascension of Christ do confirm the truth of this doctrine.  
23. Our Conscience also binds us to believe the truth of God's Word; and that the Scripture which we call Canonical are the dictates of the Holy Ghost; if either we consider the majesty of the stile, or the efficacy of the phrase in working upon the heart, like a sharp two edged sword, deviding between the soul and the spirit, the joints and the marrow; or if we look upon the Antiquity of the Scripture, or upon God's providence in the miraculous preserving, and divulging of them against, all opposition; or if upon the inveterate hatred of Satan, and of the world in persecuting, and labouring to falsify them if they could; or if upon the fearful and horrid ends of those men who have hated and persecuted the Scripture; or again, if we take notice of the divine matter which is contained in them, of the truth of their predictions, and accomplishment of their prophecies; of the wonderful harmony and consent of doctrine through all the parts thereof; of the general consent of the Church through all the world maintaining and preserving the Scripture: of the transcendent miracles recorded in them, of the Constancy of the Martyrs in suffering all kind of tortures for maintaining the truth of them: if lastly we consider the miraculous calling, the self insufficiency, and yet the extraordinary abilities of the men that penned them; our Conscience will assure us that the Scripture were indicted by God's Spirit.  
We must are believe, that there are ministering spirits which in Scripture are called Angels, Gods, sons of God, morning stars, Seraphim, cherubin, men of God, &c. These wait upon the Throne of God, & are employed by him to comfort, instruct, defend, and deliver from danger the children of God, to carry their souls into Abraham's bosom, to gather their bones together in the last day, to pnnish the wicked here, and to separate these goats from the Sheep hereafter; these were created in the beginning all good, some of which persevered in their integrity, partly by the goodness of their own will, partly by God's decree before time, and by his assisting grace in time, and partly by reason of the excellent knowledge they have of God, both natural, experimental, and supernatural or revealed; and some of them fell by pride and envy, affecting equality with God, and maligning man's felicity, for which cause they were thrust out of Heaven, and struck with blindness in their minds, and perverseness in their wills; yet much knowledge they have, both natural, experimental, and revealed; and much strength also, by which they work upon the bodayes, the mind, and senses of men; yet they know not our thoughts, nor things to come, except by revelation or conjecture.  
We are bound also to believe that God made man after his own Image, which consisted in righteousness, holiness, and immortality, which Image being lost by sin, was restored again by Christ, and that man's body was made of earth, but his soul of nothing, and not of the Heaven, or the fire, or the air, or the divine substance. And that there is not one soul of all men, nor a transmigration of souls out of one body into another, nor that the souls were created before the world, or that they are mortal; being they are simple and uncompounded substances, and not made of matter, or contrary Elements; besides, that the Word of God, the Consciences of men, the excellency of the soul, the inorganical faculties thereof, and the consent of all ages and nations do prove its immortality; therefore it is not educed out of the matter as other forms are, but introduced, and infused by God immediately, who breathed into Adam the breath of life; and albeit the soul is infused pure by God, yet no sooner enters it into the body, but is infected with original sin, not by any physical contact of the body, but by God's just judgement, imputing Adam's sin to all his posterity, being in his loins when he sinned, upon which imputation follows an inclination to sin, as a punishment of Adam's transgression: so the child is infected with original sin, not because his soul is united to his body, but because he is the son of Adam.  
25 We are also to believe that God from all eternity decreed to create man to his image, and foreseeing his voluntary fall, ordained to elect some in Christ to salvation, and to pass by others, which election depended not on man's foreseen Faith or works, for God could foresee nothing in himbut what he was to give him, nor could the cause be posterior to its effect, but election is the cause of Faith, and good Works, for we are elected, that we might be holy. Eph. 1. 4. therefore Faith and Works foreseen, are no more the causes of election then of Vocation, and justification.  
26 We may like ways safely believe, though there be no inherent righteousness in us, whereby we may be accounted just in God's sight, yet that we are justified by Christ's righteousness being imputed to us; not only by his passive obedience in dying for us, but also by his active; in fullfilling of the Law; for Christ is totally ours; both in doing and suffering; and as Adam's active disobedience made us unjust, so Christ's active obedience hath made us just; and as our sins were to be expiated, so life eternal was to be procured for us; his suffering expiated our sins; therefore his fulfilling of the Law, did purchase life eternal for us.  
27 We are bound also in Conscience to believe that the good and evil which befalls us in this life, comes not to pass by any stoical or fatal necessity, nor by fortune, or haphazard; but by God's special providence, by which he guides the world, not only in general, but in every particular creature and action also, so that the evil actions of men, which he ordained not by his predestination, are ordered by his providence; for God infuseth not evil into men's wills, but directeth unto good ends that evil which they perpetrat of their own accord.  
Thus having briefly showed the Credenda, or what in Conscience we are bound to believe; now I will as briefly set down the Agenda, or what things with a safe Conscience we are bound to perform.  
We are bound in Conscience to fear God as our Lord, and able to cast body and soul into hell fire; and as being our Father, to love him with all our heart, all our strength &c. and patiently to bear his corrections, as being arguments of his love, and knowing that he will lay no more upon us than we can bear; also to obey him with the same chieerfulness and alacrity, that the Angels in heaven do, and to be thankful to him, from whom we receive all good things, and the blessings both of his right and left hand; blessing God the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in CHRIST.  
2 We are bound in Conscience to call upon GOD upon all occasions, and to lift up pure hands in all places, so that our prayer may be accompanied with Faith, fervency, love, reverence and humility, and grounded not upon our own worth, but on Christ's merits; and not directed to Angels or Saints, but to God himself, who alone is omnipotent, omnipresent, omniscient, and will not have his glory given to any other; and we are not to pray only for ourselves, but also for all men, even for our enemies; therefore must not use imprecations against the person of any man, though against their sins and errors we may; for the imprecations we read of in scripture, were either predictions, or temporary execrations, or else they were uttered only against sin; or by such as had the gift of discerning, or to whom God's will was known in that case.  
3 We are not bound in Conscience, to observe all canonical hours in prayer, but we may at all times call upon God; nor are we necessarily tied to any place, but in all places we may lift up pure hands; nor to any particular gesture, but we may use any gesture that is reverend; nor are we tied to use the voice; for God can hear the inward cries of the heart; [non vox sed votum.]  
4 We are bound in conscience not only to pray, but use sometimes to fast, that our prayers may be the more servant and effectual, that the untamed lust of our flesh may be kept under, that our unworthiness, humility, contrition, and repentance may the more appear; and this we must do not only when God's judgements hang over us, but also when we have any great blessing to procure, or any great work to perform; & not only must we abstain from meat and drink, but also from all delights, and comfortable recreations, so far forth as the strength of our bodies will permit; but withal we must take heed of any conceit of merit, or of distinction of meats for Conscience sake, or of set times urged as necessary which ought to be arbitrary.  
5. We are bound in Conscience to make open profession of our faith, when we are required thereto by the Magistrate, or by such as may command us, that we may be known; or when we see by our silence God is like to be dishonoured, and the Church prejudiced; he that confesseth me before men saith Christ, him will I confess before my Father which is in Heaven.  
6. If at any time we converse with profane and Idolatrous people, we are bound in Conscience to show our dislike both of the one and the other, not only inwardly in our minds, but also outwardly by our voice and gesture; for God will be honoured of us, both in our bodies and souls; for he made both; neither must we think to serve God and Belial at the same time.  
7. If at any time we are persecuted for the truth, and a good Conscience, if we see that there is a lawful way to escape presented to us; if we know that we have not strength to resist temptations, and fiery trials, if our persons be chiefly aimed at, if we have no hope to do good by our stay, if our resolution be not utterly to forsake our public charge, if we have any; but to return when the times are quiet; we may with a safe Conscience fly, having both Christ's counsel, and example for it, besides the practice of many holy men; other ways if by our flight God shall be dishonoured, the Church prejudiced; the Magistrate, or the State where we are, wronged, we are not to fly, especially when all lawful means of escape is denied us.  
8. If we will hear the words of God with profit, and comfort, we are bound in Conscience to lay aside all prejudicial or evil opinion of the Preacher, to cast aside all superfluity of maliciousness, and to put away all overweening conceit of our own worth & abilities, and all disturbed affections, hardness of heart, itching ears, cares of the world, and to receive the word with meekness, faith, and love to it, that we being sanctified by prayer to receive it, it may be rooted in us, treasured up in our hearts and dwell plentifully amongst us.  
9 If we live in such a place where there are none but heretical or profane Ministers, we are bound in Conscience to hear the word, and to receive the Sacraments by their mouth, and hands, rather than be deprived of both; for the efficacy and dignity of the word, and Sacraments depend not on the Minister that conveys them to us, but on Christ, who bestowed them upon us; a Raven may convey wholesome food to Elijah, and Judas may teach true doctrine to the people; and the Scribes and Pharises may sit in Moses chair.  
10. We are bound in Conscience to bring our Children to baptism, when it may be had, because the sign should not be denied them to whom the thing belongeth, for to them belongeth the kingdom of Heaven; therefore we must suffer little Children to come to Christ; we must become as little children, or else we cannot enter into Heaven; God is the God of our seed after us; the promise is made to us, and our children; the precept of baptising is indefinite, to all men, under which children are comprehended; children are subject to original sin, therefore are capable of the Laver of regeneration; children were sealed with circumcision, therefore should not be debarred from baptism, which is come instead of circumcision; without regeneration of water, and of the spirit, children cannot enter into Heaven; all the Israelites that passed through the Red Sea, were baptised, amongst which were children; so the Apostles baptised whole Families, and children are part of the Families; children also have Faith potentially, and in their faithful Parents: yet God is not so tied to baptism, as if he could not save without it; the danger lieth not so much in the want as in the contempt of the Sacrament.  
11. As every one who hath been baptised is bound in Conscience to perform what he hath promised in baptism, by his godfathers and godmothers'; so these are also bound in Conscience to see the performance of those things which were promised by instructing and exhorting their god-childrens, if their parents be dead, or negligent.  
12 All we which are baptised, are bound in Conscience to rise and walk in the newness of life, to mortify and drown the deeds of the flesh, represented to us by baptism, also to forsake the devil, the world and the flesh, to fight under Christ's banner, to continue his faithful soldiers to our liv●s end, according to our promise in baptism; to keep ourselves clean, and our vessels in holiness; for seeing we are washed, how shall we defile ourselves? to maintain love and unity, one with another, being all by one spirit baptised into one body, to adhere to Christ seeing we have put him on by baptism, to be conformable to the image of Christ our head, in bearing the cross in our spiritual death, burial, and resurrection, and to cherish the gifts of the Holy Ghost, who by the Laver of regeneration is abundantly poured upon us.  
13. We are all bound in Conscience to receive the Sacrament of the Lord's supper, as often as we have opportunity, if there be no just impediment to the contrary; for by so doing, we show our obedience to Christ's command, and give good example to others; by these means also our Faith is confirmed, Christ's death is declared, and the benefits represented and sealed by this Sacrament are received; but, we must be careful first to examine ourselves, that we may come with knowledge, faith, love, and repentance; then with a longing desire to partake of Christ and his benefits: lastly with thankfulness and a steadfast resolution to amend our lives.  
14 As the Minister is bound in conscience to give, so is the people bound to receive the cup, as well as the bread in the Sacrament; for the bread alone doth not fully represent unto us Christ's death and passion, neither is bread alone without drink perfect nourishment; Christ instituted the Sacrament in both kinds; and its wickedness to alter, or impair the will of the Testator: the Israelites had not only Manna, but also water out of the rock given them, to represent Christ; they did eat the same spiritual meat, and drink the same spiritual drink; and therefore they participate of both; and if there were not as great need of the one as of the other, it had been needless that Christ and Paul should use them, and urge the receiving of them.  
15 We are bound in conscience to love one another, as we see the love of God in this Sacrament represented to us; for this is a love-feast; so are we bound to be charitable, and bountiful to the poor members of Christ, whose bounty in giving to us his own body and blood, is represented in this Sacrament; and lastly, we are bound to offer up our bodies and souls, our wills and affections, to his service, who offered up his precious body and blood on the cross for our redemption.  
16 We are bound in conscience to fear God both inwardly in our minds; and outwardly in our bodies, and to serve and worship him alone, because he made and redeemed both soul and body, and is the preserver and defender of both; and none but he; therefore this honour we must not give to Angels, for they are our fellow servants, nor to the departed Saints, for they know us not; nor to reliquies and Images, for we must not fall down before them nor worship them; nor to Kings and Princes, for though a civil respect is due to them, as they are called Gods, yet they are but flesh, and shall die like men; nor lastly is the humanity of Christ, though united to the person of the son of God, to be worshipped with divine worship, considered by itself; but the whole Hypostasis, or person of the son of God, is the object of divine adoration; therefore to give Dulia to Saints and Images; Hyperdulia to Christ's humanity, and to his Mother; Latria to the cross, is to commit idolatry.  
17 We are bound in Conscience to swear by none but by God only; for swearing is a part of divine worship, which is not to be given to the creature; besides to swear by the creature takes away the majesty of an oath, which should not be taken but with reverence, and fear; lastly such kinds of oaths are scandulous, and offend the weaker brethren: and somuch the rather because, they were used and commended by heretics, as Austin showeth l. 19 cont. Faust. c. 22. where he reproves the Manichees for swearing by the creatures.  
18 A Christian may swear with a safe conscience, when he is required thereto, by the Magistrate; for in the old and new Testament, we read that Abraham, Isaac, Jacob, Paul, and other holy men did swear, yea Christ himself swears, and so doth God swear by himself; and he commands us to swear, Deut. 6. and 10. Ierem. 4. The Apostle shows how needful an oath is for the ending of any controversies▪ Heb. 6. Swearing is a part of Divine worship, Thou shalt fear the Lord thy God &c. and swear by his name. Deut. 6. which the Gntiles knew, who in swearing laid their hands upon the Altar; but we must take heed that we swear not rashly, for that is to take God's name in vain; nor falsely, for that is to add a lie to an oath; nor to the prejudice of our neighbour, whither in his goods, name, body or soul, for this is to break both the Tables at one time; by dishonouring God in swearing falsely, we break the first Table; by wronging our neighbour, we break the second Table.  
19 We are bound in Conscience to keep the oath which we have taken, though it be to our prejudice. Psal. 15. we have in this the example of that brave Roman Attilius Regulus, who will rather suffer death and torture by the Carthaginians, then falsify the oath he made to them▪ GOD is a special revenger of perjury, as we read in the story of Zedichias who falsified his oath to the King of Babel: and in the story of Johannes Huniades, of the great overthrow the Christians had for breaking the oath they made with the Turk; therefore how grievously doth the Pope offend, in taking upon him to break the oath of allegiance, which people owe to their Princes; but we must take heed we swear not things impossible, or unlawful; for the one cannot, the other must not be kept.  
20 We are bound to keep the Oath which we have made, if the things which we swear be lawful; though we have sworn by the creatures, or by false Gods; for he that swears by false Gods thinks them to be true Gods; and the Creature is instead of God to him that swears by it; therefore Laban that swore by his false god, was as much bound to keep his oath, as Jacob was who swore by the true God.  
21. The Magistrate cannot with a safe Conscience exact an oath of a profane, man who makes no conscience of an oath; for so he gives an occasion of perjury; neither is he to impose oaths about frivolous things, for that is to take God's name in vain, neither must he cause any man swear by Angels or the Saints; for this is to swear by those that are not gods; this is to deify the creature, and to give it the knowledge of our secret thoughts and to give it that justice and power in punishing perjury, which belongs only to God.  
22. We are bound in Conscience to break an unlawful oath; for keeping such an Oath is dishonourable to God, and hurtful to our own souls, and against the nature of an oath, which was not ordained to be the band of iniquity; such was the oath of Jepthe, of Herod, of monks. Jepthe had better broke his oath, then kill his daughter: so had Herod, then murder the Baptist; so had the monks; they were better violate the oath of Coelebate, then commit fornication.  
23. We are bound in Conscience to break the oath which is made to the prejudice of our Neighbour; such is the oath of monks, prejudicial to Parents and kindred; such is the oath when we swear never to lend money; for this is flat against charity, such was David's oath, 1 Sa. 25. which he broke, knowing it was better to violate a rash oath, then by keeping of it to murder the innocent.  
24. They are not bound in Conscience to keep the oath which they took, when they were not in their own power, but under the jurisdiction of an other; such is the oath Children take either of marriage, or of monastical life, being as yet under the tuition and power of their parents: such oaths or vows, are to be broken, we may see in 5. 30. of Numbers; neither doth an oath of impossibilities tie any man to performance.  
25 We are bound in Conscience when we swear to speak simply, plainly, and sincerely, without equivocation, mental or verbal; otherways by swearing equivocally, we cannot end controversies, nor confirm and bear witness to the truth; but we maintain a lie, and by deceiving others we make them assent to a falsehood; and so we abuse God's name, in making it a witness to our lie; besides that by this means any kind of lie may be maintained.  
26 If an oath be drawn from us by force or fear, we are bound to keep it, if it be lawful and in our power, though it be wrongfully extorted from us; as when we swear to a thief, to pay him the sum he demands, that we may escape with life and liberty, because by taking God as a witness to our oath, we have bound ourselves to him, which band we must not forfeit, without wrong done to God.  
27 We are bound to keep the oath we make, though we were deceived in the circumstance; so Joshua kept the oath he made with the Gibeonites, though he was deceived by them, thinking they had dwelled farther off; many are deceived in their marriages, thinking they marry rich women, who prove but poor, but the marriage is good still; for this is only a circumstantial error; but Jacob was not bound to perform the oath of marriage with Leah, which was put to him instead of Rachel; for this was a substantial error.  
28 We should wrong our Conscience, if we should urge a man to swear that which he thinks is true, though we know it to be false; for though he sins not that swears, yet we sin that urge him to it, because we wrong him in making him swear, to that which is false, and we wrong God in making him witness to a falsehood.  
29 If we take a second oath contrary to the former, which was a lawful oath, we are bound to stand to the former: for the second oath is not only in itself unlawful, but also is made unlawful by the former promise.  
30 We are bound to keep our oath, so long as the essential form thereof remains; but when that fails, we are free; thus we are bound to the oath we made to our Master, so long as he remains our Master, but when that relation is broken off, we are no more bound to him by our oath.  
31 The judge cannot with a safe Conscience take an oath of any man to accuse himself, of any hid crime; which is called the oath (ex officio) because no man is bound to accuse himself, and such an oath will minister occasion of much perjury; besides God only is the judge of secret sins  
32 I am bound in Conscience to reveal a thief, though I am tied by oath out of fear to the contrary; for the concealing of him is wrong to justice, and prejudicial to the state, and an occasion that others may lose their lives or goods; besides in concealing him, I am made partaker of his sin: [qui non vetat peccare cum possit, jubet.]  
33 We are bound to make vows only to God, and having made them, to perform them; for this is a part of God's worship; he only knows the heart and purpose of him that vows, and can punish the violation thereof; the Jews were bound to vow many ceremonial duties, from which we are exempted; but we are tied to the vow of moral obedience which we took in baptism, and which we renew as often as we repent; as for the vows of such bodily exercise which may help devotion, we are bound to make them, if we see that our devotion will be helped and increased by such vows, otherways we are left to our Christian liberty.  
34 We are not bound to vow or to keep the vow (if we have made it) of voluntary poverty for so we make ourselves unable to do good; nor of monastical obedience for so we infringe our christian liberty, and become the servants of men, in submitting and binding our Consciences to the ordinances of man; nor of perpetual chastity, which is not in our power, and by which we wrong our own nature, by hindering the continuation of the species, which is effected by propagation.  
35 As we are bound to rest upon the Sabbath or Lord's day from our bodily labour; so we are also bound to do the works of piety, of mercy or charity, and of necessity upon that day; yea the works of liberty too, as to dress meat, to make beds, &c. if so be they are not scandalous, nor offensive, nor hindrances to God's worship; for the Sabbath was made for man, not man for the Sabbath; I say such works may be done with a safe Conscience.  
36 We are bound in Conscience to hasten our conversion to God, with what speed we can, because God requires it, and delays are dangerous; procrastiation argues unwillingness, and the custom of sin takes away the sense of sinning▪ so the longer we put off our repentance; the more obdurate we grow in sin, and the greater wrong we offer to God and to our own souls, in delaying to cast out sin, which is his and our enemy, and the more difficult we make our conversion, by increasing the number and guilt of our sins; thereby incensing Gods anger the more against us, which fire we ought to quench without delay, lest it suddenly consume us; our life is uncertain, and we are not sure to live till we be old: or if we live, we are not sure then of that grace of repentance, which now we reject; the times and seasons are not in our power; late repentance is seldom true; let us then strike the iron while it is hot, and enter into this pool of Bethesda, whilst the waters are stirring.  
37 We are bound in Conscience to meditate seriously in the Law of God, that there as in a glass we may see our own filthiness, and inability to goodness, and so we may in all humility fly from ourselves, and from all other creatures in which there is no help, and with true sorrow and fear, may lay hold on the promises of the gospel, and hunger earnestly after the righteousness of CHRIST, by true faith.  
38 We are bound to make our election and calling sure, by cleansing our Consciences from evil works, by settling our affections upon God, by harkening to his word, by obeying his voice by delighting in the company of the Saints, by slighting the honours, riches, and pleasures of this world, accounting them but dung in respect of CHRIST, and by cherishing the holy spirit, by whom we are sealed unto the day of redemption.  
39 We are bound seriously to repent our wicked lives, by considering the majesty of God whom we have offended, the greatness of his goodness towards us; the fierceness of his anger against sin, the great happiness we have lost, and the multitude of miseries befallen to us by reason of sin; by considering also what Christ hath suffered for us; how impenitency is the greatest of all sins; and how without repentance we cannot attain true happiness; now this repentance consisteth in sorrow for sin, in a constant, fervent, implacable hatred against every sin; and in a serious and assiduous purpose to avoid all sin, to walk in all righteousness, and to use all the means whereby we may attain the same.  
40. We are bound to cherish the good motions of God's Spirit in us, and not by our wicked lives to quench or grieve the Spirit; now the means to cherish the Spirit, are Prayer, Meditation, Obedience, Faith, Hope, and Love.  
41. We are bound to be holy, because we are commanded, because God is holy, because without holiness no man shall see the Lord; neither can there be true faith nor justification without it; holiness was a part of God's Image, which we lost; it is also the end of our Election, and calling; and 'tis a part of our future happiness, now this holiness consisteth in our walking with God, in our wrestling against the flesh, in running the ways of God's commandments; in avoiding sin and the occasions of sin, and in a perfect Reformation of all our powers and faculties of our soul.  
42. We are bound to trust and rely on God's promises; for hope is our Anchor; it is hope that supports us in all our actions and sufferings, and makes us go on with courage, and constancy; it is the end of our calling; it is hope that saves us, and it will not make us ashamed, because it cannot be frustrated; it bringeth also patience, and true spiritual joy.  
43. We are bound in all afflictions, to comfort ourselves and to be cheerful; because we have God who afflicts us, for our Father, Christ for our Advocate and Redeemer, the Holy Ghost for our guide and comforter, the Scriptures for our instructors; besides, God's love towards us, and his decrees are unchangeable; our afflictions are short, our reward is eternal; no thing befalls us without God's providence; God will give us strength with the temptation: Christ hath suffered and overcome all for us; nothing doth befall us, but what hath befallen others; and let us consider the fruit or end of affliction which is sweet and comfortable.  
44. When we are tempted to evil, we are bound to avoid all occasions of entertaining such a temptation, to resist it as an enemy, to extinguish the first sparkles of this fire; to betake ourselves to prayer and meditation, and to kill this Cockatrice in the egg; and to put on the whole Armour of God against it, and not to give way to this enemy; for it is the chief part of our spiritual warfare, to fight against temptations.  
45. In our spiritual desertions, we are bound to comfort ourselves with the remembrance of God's love and promises, who will never utterly forsake us, but only for a time, even for a moment will hide his face from us, because we have angered him; and this is for our good, that we may the more earnestly seek him, that our faith, patience, constancy, and other virtues may be the more exercised, and that we may the more abhor our sins: and withal we should call to mind, how that the best of God's Saints, even Christ himself, have for a time been deserted.  
46. Against the fear of death we are bound to comfort ourselves, that Christ hath taken away the sting of death, that neither death nor life can separate us from the love of God in Christ; that death is a gate to future happiness, that the death of the Saints is precious in the sight of the Lord, that death frees us from sin, from temptations, from the enticements of the flesh and of the world, from all the miseries of this life, and the vanities of the world, that Christ will raise us again in the last day, by the virtue of his Resurrection; let us therefore in consideration of this, keep a good Conscience, wait with patience our appointed time till our change come; let us therefore strive to the newness of life, and to the contempt of the world.  
47 We are bound to comfort ourselves in our infirmities, in that we have a high Priest who is sensible of our infirmities; in that we have a Father, who will take pity of our infirmities; in that we have the holy Spirit who helpeth our infirmities; in that the best of God's servants have been subject to diverse infirmities.  
48. We are bound to obey God's commands, because we are tied to him in many Obligations, he is our Father, our Lord, Redeemer, and preserver; because of his supreme authority, and absolute power he hath to punish the disobedient; because he promiseth many blessings to those who obey his will; because God reaps no benefit by our Obedience, but we ourselves; because we have the example of Christ himself, who was in all things obedient to his Father, even to the death of the cross.  
49. We are bound to carry ourselves humbly and lowly, considering the vileness of our nature, the greatness and majesty of God, the benefits which we receive by humility; for it is the way to glory, it makes us capable of Grace, of wisdom, and other virtues; by it we are fitted as houses for God to dwell in, for God to look upon, for God to exalt out of the mire, and to set us with Princes; and it is a powerful means to avert his anger and judgements.  
50. We are bound to labour for the true knowledge of God in Christ, without which we cannot have life eternal, without which the people perish, without which all our knowledge is but ignorance, our wisdom but foolishness, and our light but darkness; this key of knowledge will open Heaven gates to us; this is that knowledge which will truly open our eyes, that we may see, and be like unto God; it is the true food of the soul, without which we shall never grow fat and well liking in heavenly things.  
51 We must conscionably labour for sincerity in all our actions, because God hateth hypocrisy, and delighteth in sincerity and in the inward man; for he knoweth the heart, and searcheth the reins; because there can be no peace and security, but in sincerity, which consisteth not so much in outward ceremony, as in inward truth and integrity, not so much in service of the eye, as of the heart; looking rather to God's approbation then man's; performing not only the greatest but the the least duties, looking not for reward from men, but from God, serving him as well in private as in public, as well in adversity as in prosperity, as well when he punisheth as when he rewardeth; abstaining not only from evil, but from all appearance of evil; and that not only in the light, but in the darkness also.  
52 We are bound in Conscience to speak the truth every man to his neighbour; for God is truth itself; and the devil is the father of lies; which are an abomination to God; a lie is a part of the old man, which we should put off, and mortify; a lie is so hateful to man that stands upon point of honour, that it cannot be expiated without a stab; lying takes all credit away from the liar, that he is not believed when he speaks truth; it breaks off all societe, and communion between man and man, which is grounded on truth; a liar is injurious to God the author of truth; to his neighbour to whom he ought to speak truth; and to his speech which ought to be consonant to his mind.  
53 We are not bound at all times to speak all the truth, or any part thereof, when neither justice, Charity, nor Piety, do require it; yet we must beware of jesuitical equivocation, or mental reservation, which is indeed plain lying; they utter that which is false, and this is a material lie; and that which they knew to be false, and this is a formal lie.  
54 When we are commanded by our superior or judge to confess the truth; we are bound in Conscience to do it; for otherways we fall into the sin of disobedience; and by our silence, we wrong both God, the judge, ourselves, and our neighbour, and the State wherein we live; for God is honoured by our confession, and dishonoured by our silence; by our confession, also sin shall be restrained, justice advanced, and the delinquent either totally cut off, or amended.  
55 The judge is bound in Conscience to make diligent inquiry before he pronounce the sentence, to judge righteously, to bewarre of partiality, and acception of persons, to beware of delays, and demurs, by which justice may be put off, and to beware of corruption and bribery, whereby justice is perverted; to inform the witnesses of their duty, that they must beware of lying, malice, calumny, that they must discharge their Conscience by speaking the truth, that so GOD may be honoured, the party accused may be either clear or condemned, the Law executed, & so justice and peace maintained; which cannot be better performed, then by punishing him who out of purpose and malice bears false witness, according to the Law of retaliation.  
56 We are all bound to be zealous of God's glory, and of good works; for without true zeal God cannot be honoured, nor sin suppressed, nor God's judgements averted, nor our true love to God witnessed; nor true comfort of Conscience, or life eternal obtained; but let our zeal be according to knowledge out of true indignation against sin, and true love to God's glory, with true sorrow for dishonouring God; let it also be joined with constancy, fervency in God's cause, and mildness in our own, as we see in Moses and Christ.  
57 In what condition soever we are, we ought to be content; if we consider God's providence, in ordering all things according to his pleasure; if the shortness of this life, if the estate of the richest and greatest men, how little satisfaction or comfort they reap even out of their greatest plenty; if the fullness of content and happiness reserved for us in heaven; if the true tranquillity of mind which we receive by our contentation, and lastly if we consider the miserable condition, tentations, unquietness, and anxieties, of those that want this gift of contentation.  
58 We are bound to exercise ourselves in doing good, because we are commanded, because good works are the way to heaven, in which we must walk; they are testimonies of our faith and profession; the fruits of every good tree; the means whereby our heavenly father is glorified; by them we are made conformable to CHRIST our head, who went about doing good; they are the end of our election and calling; and this exercise must be constant, fervent, sincere, and with delight and readiness, with a true hatred of sin, with prayer and meditation; yet we must not confide in our works, but lay hold on Christ's merits by faith, acknowledging our own imperfection and inability.  
59 We are bound to search for that true wisdom, which consisteth in seeking out and useing the means, of advancing God's glory and our own salvation, and in avoiding all hindrances thereof; especially the wisdom of this world which is an enemy to God, and by him accounted foolishness; because it will not be subject to the wisdom of God, nor doth it comprehend the things of God's spirit.  
60 We are bound to be vigilant over ourselves; for we have watchful enemies, and we are in danger every hour to be devoured by them; the time, place, and manner of our death is uncertain; we know not at what hour our Master will return, or our bridegroom will come, the eye of the Almighty which runs through all the world, and is still observing all our actions, neither slumbers nor sleeps; and that we may be the more watchful, let us take heed least at any time we be overcome with surfeiting and drunkenness, let us be sober and watch unto prayer.  
61 We may with a safe Conscience make use of worldly policy, as Joshua, Gideon, David, Paul, and other holy men have done; if so be that this policiy is not beyond or against our private calling; nor repugnant to justice, nor injurious to religion, nor opposite to God's glory.  
62 We are bound to forgive the wrongs done unto us, for so Christ hath taught us, both by his example and precept; the Lord's Prayer teacheth the same God is ready at all times to forgive us; it is the glory of a man to pass by an injury; revenge belongs to God, and he will repay; therefore we must remit both the revenge and the punishment; yet we may take notice of the wrong and require satisfaction, without the breach of Christian clemency.  
63 We may with a safe Conscience right ourselves by Law when we are wronged, as Paul when he appealed to Caesar's tribunal; for the Law is God's ordinance, and judges are his Ministers to end controversies; but we must take heed of anger and malice in our law suits, and that we go not to Law upon every light occasion, or for every trifle rashly; but to use all means of reconciliation rather than law, and to bear as much as we can with patience, showing our Christian moderation, and acknowledging God's providence in this our tr●all, and with all our love to our adversaries.  
64 We may with a safe Conscience kill another to save ourselves, if so be we are injuriously and suddenly set upon, and have no other means of escape; nor any intent of revenge; for to defend ourselves, and to preserve our lives, though by the death of another, we may by the law of nature, [vim vi repellere licet] and likeways by the Law of God Exod. 22. 2. so we may defend our innocent brother, by killing the thief that invades him; for we must love our neighbour as ourself; and a woman may thus defend her chastity, by killing him that would ravish her; for chastity is no less precious than life itself; Abraham sinned not when he rescued his kinsman Lot, with the slaughter of many men; nor had Lucretia sinned, had she killed Tarqvinius.  
65 Though we must not upon any pretence kill ourselves, because such a murder is contrary to God's Law, the law of nature, justice, and charity; yet we may with a safe Conscience suffer ourselves to be killed, for a public good, for the maintenance of innocency, justice, and religion, for the advanceing of God's glory.  
66 One nation may lawfully make war against another, because they may lawfully repel force, by force, because God commanded it; neither the Baptist, nor Christ do absolutely forbid it; the Magistrate beareth not the sword in vain; and national injuries can not be otherways many times repelled, or vindicated, but by wars; but care must be had, that all means be first used, befo●● war be undertaken, that the authority of the undertakers be lawful, that the cause be just, the means, and ways be honest, or honourable, and that the end be good, to wit God's glory, and future tranquillity, and that the innocent be not oppressed with the guilty; as it is in storming and direption of towns, Castles, and ships; except it be upon unavoidable necessity.  
67 Inferior soldiers whither they be subjects of, or strangers to the Prince that employs them, aught to be sure of the justice of the cause, before they fight; otherways they fight against their Conscience if they know the cause to be evil; and if they doubt, they ●●●ht without faith, which is sin; for though they are bound to obey, yet they are not bound to a blind, or to an unconscionable obedience.  
68 We are bound with a Christian courage and fortitude, to undergo all hazards and difficulties for CHRIST, because he hath suffered somuch for us, and hath redeemed us, because this is the end of our election and calling, because God hath promised to be with us in all our extremities, because we shall be more than conquerors, through him that loved us; and we know that all things shall work together for the good of them that love GOD, and that great is our reward in Heaven, even the Crown of righteousness which is laid up for us: this courage will not fail us, if we call upon God, if we love him, and if we put our trust in Him.  
69 We are bound to labour for patience, in bearing of crosses, and in waiting for relief; for without patience, we cannot possess our souls, nor without patience can we run the race set before us; therefore we have great need of patience, that after we have done the good will of God, we may receive the promise; thus the Apostle laboured to approve himself in much patience, in afflictions &c.  
70 We are bound to be sober and temperate, moderating our affections concerning profit and delight, by making a covenant with our eyes, ears, and mouth, by considering the vanities, and instability of sublunary things, and the latter end of unlawful pleasures, and how all wise and good men have despised them; and that there is only content, satisfaction, and delight in heavenly things.  
71 We are bound to avoid intoxicating ourselves, or others with strong or excessive drinking, and likewise the company of drunkards, and the occasions of drinking, by which our reason, judgement, and memory are either weakened, or overthrown, our health and wealth impaired, our time misspent, our fame and good name wounded, good men grieved, GOD himself angered, the practice of holy duties hindered, and our hearts in this fin harnded; besides drunkenness is the occasion that many other sins are committed.  
72 The civil Magistrate is bound to punish heretics, not as they differ in opinion from the Church, but as they are peevishly obstinate, and disturbers of the public peace; and if their heretical opinions be blasphemous, he should put them to death, if they obstinately persist in their blasphemy; for the Magistrate beareth not the sword in vain; yet he must not use violence or force to compel men to embrace the truth; for compelled faith will never prove sincere, but hypocritical; and the act of faith is voluntary, and therefore free.  
73 We are bound with all humility to submit ourselves to God's correcting hand, without grudging or murmuring; or shrinking from our duty and obedience, or flying to unlawful means of ease, or despairing; because GOD who corrects is our father, who will lay no more on us than we can bear, who will not forsakeus in our extremities, but will go with us through fire and water; because the time of our afflictions is short, and they not worthy of the glory to be revealed, because our sins have deserved more grievous punishments than we can suffer here; and because CHRIST our head endured the cross, despised the shame, and by patient suffering of afflictions hath entered into his glory.  
74 We are bound to love God, not somuch for his bounty towards us, as for his own goodness and transcendent perfection; for to love God because of his bounty to us, is to love ourselves before him, whereas our love to him, should be like his love to us; his own goodness induced him to love us, in whom he found no goodness at all; so that same divine goodness should induce us, to love him, who is goodness itself; besides, the love of friendship is more perfect than the love of benevolence; for the love of true friendship is grounded upon virtue and goodness, whereas the love of benevolence, is grounded on bounty or beneficence.  
75 We are bound to love God above all things; that is, we must be willing to forsake the things we affect most, that we may enjoy him, we must shun all such means as may induce us to anger him; nothing must grieve us so much as when we offend him; nothing, neither prosperity nor adversity, must separate us from him; no company must somuch please us, as the society of them that belong to him; nothing must content us until we be fully united to him.  
76 We are bound to subdue and keep under our proud affections, to which naturally we are all prone; by considering the greatness of God, the vileness of our own nature, the wrath of God against pride, both in the Angels and in men, and the many obligations in which we are bound to subject ourselves to God, who hath made and redeemed us, and doth still sustain and protect us, and at last will crown and reward us.  
77 We are bound to pray at all times in respect of preparation, and disposition to prayer; so we are bound to pray actually upon all occasions, because Satan upon all occasions is ready to tempt us; our dangers are many, our wants are great; prayer is a part of that service we must perform to God, it is the means by which we converse and confer with God; therefore we ought to take all opportunities of prayer, as Christ and all holy men were wont to do; and withal we are bound to pray fervently, having our minds bent on God, to whom we pray; on the matter for which we pray; and on our own hearts, that we may know with what disposition and affection we pray.  
78 We are bound to avoid all conversation with evil spirits, or such as commerce with them, as also to reject all such means as they work by, which means have no power or efficacy at all, either from God or nature, men or Angels, to produce the effects they seem to produce; but are the tricks of Satan, to delude and seduce men; therefore Witches, enchanters, soothsayers, and such as consult with them, and use their help, do plainly forsake God, and mancipat themselves to Satan, God's enemy, by which they show that they have renounced the faith, and mistrust the power, goodness, and justice of God; therefore judicial Astrologers, Fortune-tellers, Necromancers, and such as trust to physiognomy, palmistry, dreams, and superstitiously are perplexed with the crossing of a heart, the falling of salt, with such as they call unlucky days, with characters and charms, and such like, are not to be suffered among Christians▪  
79 We are bound to confess our sins to God in prayer, either explicitly, or implicitly, because in prayer we must acknowledge our own unworthiness, in all submission and humility, without which we cannot obtain any blessing from God, nor can our Consciences be eased; nor God glorified, nor Satan confounded; for if we accuse not ourselves, he will accuse us; let us then prevent him, by a detestation of our sins; but we are not bound to confess every particular sin to the priest.  
80 We may safely use divisory lotteries, for deciding and determining of some things, if so be we are necessitated, and have no other means, to determine a doubtful thing, if we dishonour not God's providence, by ascribing any thing to fortune, if we use no deceit or fraud, nor have any bad or sinistrous intentions; but these lotteries, which they call divinatory, and consultory, are not lawful, for we have no warrant for such, and they are a tempting of God, and little better are the gaming lotteries with cards and dice, by which God's providence is dishonoured, time lost, quarrels are raised, and often times swearings and blasphemies uttered, besides cheating is countenanced, and many men's estates wronged.  
81 If we have not the gift of continency, we are bound to marry; for its better to marry then to burn; by this means we avoid fornication, we live more comfortably together then alone, our family is propagated, the state is strengthened, and the Church enlarged; therefore marriage hath been still honourable among all nations; God ordained it in Paradise, Christ honoured it with his own presence, and first miracle, in Cana; but we must not marry within the prohibited degrees of consanguinity, or affinity, because it is against modesty, against the enlarging of friendship, and the end of matrimony, which is, to make two one flesh, which is already effected in consanguinity.  
82 We cannot with a safe conscience marry a woman without her own consent and the consent of her parents; for this is a duty that children owe to their parents; and hath been the practice of holy men; and this consent must be free and voluntary, not forced; and the parties consenting must be of age, and such as are guided by reason, and have power to dispose of themselves.  
83 we cannot with a safe Conscience have above one wife at once; for God gave A dam but one Evah; the husband will love one wife better than two; for love divided is weaker, then united; the children will be more carefully educated; we read of two, that by marriage are made one flesh, not of three; we see divers creatures are by nature taught to content themselves with single mates; polygamy is often times the cause of jars in families, and therefore cannot be lawful, but where there is an immediate dispensation from God, as is supposed was among the Patriarchs, before the flood, and sometime after.  
84 The husband and wife are bound to love and respect each other, and to dwell together, to have all things in common; to profess the same truth, and to communicate to each other the use of their bodies, according to the law of marriage; the man is to cherish and maintain, to instruct and guide his wife; and she is to honour, fear, and obey her husband; she must temper her tongue, and he must keep in his hands; he may reprove, admonish and instruct, but not strike, which causeth hatred and strife, and shows want of true love; she may not give away his goods, without his consent, neither must they live apart except upon urgent occasions.  
85 A man cannot with a safe Conscience put away his wife, except it be for adultery, for that unties the band of matrimony; yet this band may be tied again, upon the desire and consent of the innocent party, in whose favour the divorce was made.  
86 We are bound to abstain from fleshly lusts, which fight against the soul; which destroy the body, which dishonour GOD, which wrong mankind, and are the causes of many other sins; therefore we must make a covenant with our eyes, not to look upon wanton or immodest objects whither in apparel, pictures, books, or lascivious gestures, we must make a covenant with our ears, not to hear, immodest words or songs, we must covenant with our tongues, to speak only such words as edify, and not by them utter what is not lawful to be done; for immodest actions are concealed, so should immodest speeches be, by which God is dishonoured, the soul of the speaker and so likewise of the hearer is endangered, and good men are grieved, and we should make a covenant with our hearts not to entertain lascivious thoughts with delight, but to reject them with detestation; otherwise cogitation will breed delight, delight consent, consent action, and actions a habit.  
Lastly, we must take heed of lascivious kissing, embracing, touching of Women, and immodest dances; and of luxurious and unchaste speeches, gestures, or any other such like expressions in stageplays, which have made both the Actors, and the sports, & the recreation itself hateful, tho otherwise tolerable.  
87. We are bound in Conscience to separate ourselves from that Church where God's name is dishonoured, Idolatry practised, and wickedness countenanced, lest we partake of her sins, and so of her punishment; but we are not therefore bound to separate ourselves from all Congregations, where some bad men are suffered; for in this life is no perfection, and the sheep here are mingled with goats; in the same net are good and bad fishes; in the same field corn and tares, which must not be suddenly plucked up; we must exercise our patience in enduring such church's infimities and endeavour to amend them, & not by our departure increase them, or exasperate our weak brethren and give occasion of schism.  
88 Ministers are bound to preach and catechise their flocks, sincerely, purely, constantly, boldly, powerfully; to administer the Sacraments without superstition; to resist schism and heresy, beat down sin and iniquity; to suspend from the Sacrament, and to excommunicate in cases of extremity, which censure is indeed the act of the whole Church, whereof the Minister is the mouth; but one Church is not to excommunicate an other, not being subordinate, although upon just cause there may be separation or desertion; but although the Church may refuse to cast pearls before swine, or give that which is holy to dogs, and is bound to purge out the old Leaven; yet she cannot debar men from hearing the Word, unless they be obstinate despisers and scoffers of it, nor can she keep them out of Heaven, except they be impenitent; nor can she break off the economical communion that is between husband and wives, Parents and Children, Masters and servants, nor yet the political society, that is between Magistrates and Subjects.  
89. Every Minister is bound to have learning, integrity of life, dexterity of preaching, and a will bent to do God service, and to edify the Church, and not to respect his own honour, wealth or profit, or to intrude himself into that sacred function, without both inward and outward calling, as many do, who by friends, simony, or any other sinistrous way creep in at the window, but enter not in at the door; neither must they forsake the charge once undertaken, except they be forced or necessitated.  
90 We are bound to make restitution of our neighbour's goods whither we detain them by loan, fraud, or theft; for it is a theft to detain the owners goods to which we have no interest, against his will; and it is both a violation of justice, and also of that love we owe to our neighbour; which restitution must be made, either really (if we are able) or else mentally, and in our resolution, if we cannot; we must also restore to the right owner if he can be found, or else to him that is next a kin; if there be none, then dedicate it to God, in some pious or charitable use; and we must restore the very thing itself if we can, or else the full value of it; so we are bound to restore his good name, which we have hurt, either by recantation, or accusation of ourselves, or compensation for the wrong he hath sustained; or if we have hurt him in his body, we are to make such satisfaction as the Law requires; or if we have hurt a woman, in the loss of her chastity, we must make restitution by marriage, or by paying her portion.  
91 We are bound in Conscience to reprove sin in whom soever we find it, for it is an argument of love, and no less needful than alms to him that is in want; if it be mercy to pull our neighbour's beast out of the mire, much more to pull himself out of the pit of sin, where his soul will perish; but our reproof must be grounded on God's word, must be sweetened with mildness and discretion, and uttered in love, opportunity of time, place, and other circumstances must be observed; our superiors must be reproved with reverence, our equals and inferiors with love, and benevolence; and because charity begins at home, we ought first to reprove ourselves for that sin, which we reprove in others, and not to take more notice of our neighbour's moats, then of our own beams.  
92 We are bound to harken to reproof, accounting the wounds of a friend, better than the kisses of an enemy; and to receive reproofs with all humility, love and patience; and to resolve to make use of such physic, though unpleasant; for it is no less wholesome for the Soul, both to cure, and prevent spiritual diseases, than Aloes, though bitter, yet fit to purge us of our bodily humours.  
93 We are bound to love our neighbour as ourselves, by wishing, and doing the same good for him that we wish and do for ourselves, and with the same mind and sincerity, not wishing him any hurt, except it be for his further good, and for God's glory; so we may wish the loss of his goods, for the gain of his soul; and the death of a tyrant for the safety of the state, nay we may safely venture the loss of our own bodies, for the saving of our neighbour's souls; and we are to pray for him, as for ourselves; even for our enemies, by this, shoing we have committed our cause to God, and that we desire not revenge, and in this we imitate our heavenly father, who causeth his sun to shine upon the good and bad; and his rain to fall upon the just and unjust; and who hath been pleased to reconcile himself to us his enemies.  
94 we are bound by a holy life to show good example to others; for the employment of our talon is required; God by this is glorified, others by our example in goodness encouraged; otherways good men by us will be offended, and by our scandalous life the gospel will be hindered, and the Church of God reproached, and profane men in their wicked ways animated and hardened.  
95 We are bound to avoid and prevent rents or schisms in the Church; for they often times make way for heresies, they overthrow the life of the Church which consists in unity, they hinder the edification of the Church and the growth of christianity, they also destroy love and charity; and as we are bound to avoid schism, so must we shun the company of schismatics, lest we seem to countenance their schism, and that we may not be infected therewith, or give occasion to others to follow our example; yet he is no schismatic, that separates himself from that Church which persecutes him for the truth; or with which he can hold no communion without manifest danger of sin and seduction.  
96 We are all bound to be tender of our fame and good name, chiefly Magistrates and Ministers; otherways God will be dishonoured, the Church hindered, the gospel and justice scandaled; but if our fame be without cause wounded, we must with patience bear it, being a part of our cross, which Christ and his best servants have with patience endured.  
97 we are bound to speak and think well of all men, whilst we have no reason to the contrary, and not to judge, censure, or condemn any man rashly, which argues in us, either inadvertency, to timerite, levity, or malice; it is a sin repugnant both to charity and justice; for every man hath as great right to his good name, as to his goods; we wrong a man more by taking his good name away, then by stealing his goods; for in this we make him to be pitied, but in the other to be despised and hated; we also wrong God by usurping his office, for he is the only judge of secreets.  
98 We are bound to conceal the secret infirmities of our neighbour, lest by divulging them we wrong his reputation; except it be when we have no other way to reclaim him; or when we see that the concealing of his sin, may prove dangerous to others; then a public good is to be preferred to a private.  
99 we are bound to employ the talon which our Lord hath given us, and not to hide it in a Napkin; we must impart our gifts of knowledge, wisdom, wealth and such, like unto others; for we are not Lords, but stewards of them; and the more eminent we are, the more careful should we be, in the carriage of ourselves, lest we spoil others by our bad example. If much be given us, much will be required of us; and inferior men are apt to be drawn by the example of their superiors: whereas indeed they are bound to respect and honour them as their superiors, but not to follow them, if they be bad Christians.  
100 Magistrates are bound to maintain their people in peace, to defend them from oppression, to advance Religion, and learning arts and industry; to reward the good and punish the evil doers; for he is the Minister of God for our weal, so the people are bound to submit themselves to their governors, to honour them, and maintain their charge; to be obedient to their commands, and thankful for the good they receive from them.  
101. Master's are bound to feed and clothe their servants, to pay them their wages, to use them with gentleness, to instruct them in the ways of godliness; to help them in their sickness, and to use them according to their deservings to punish them for their stubbornness; so servants are bound to love, fear, and obey their masters, to be humble and faithful, even to untoward Masters, expecting their reward from God.  
102. Parents are bound to love, feed, cloth, and instruct their Children; to correct them to season them with the fear of God, to provide maintenance, and fit matches for them; so Children are bound to love, fear, and honour their Parents, to be subject and obedient to them, to bear with their infirmities, to cover their nakedness, and with thankfulness to repay their love, charges, and tender affection over them.  
103 As Ministers are bound to love, teach, and to edify by their good example the people, to watch over them, to exhort, instruct, and rebuke them, and to pray for them; so the people are bound to love, reverence, to obey, and to maintain their Ministers, and to have them in more than abundant honour for their works sake.  
104 All men that make bargains, are bound to stand to them; if they be not under years or tuition, or mad, if they be not cheated and deluded besides their meaning, and intention, if they be not forced to the bargain by fear or violence; if the thing for which they bargain be impossible, unuseful, or unlawful, that is either sinful, or sacred, (this is called Simony) in such cases no man is bound to perform these bargains.  
105 We may with a safe Conscience let out money upon use; seeing our money would bring in gain, if any otherways employed; seeing there can be no tradeing, without lending and borrowing; seeing it was lawful for the Jews to to take use of strangers; CHRIST borrows a similitude from the usurers without reproving them, which he would not have done, had usury in itself been unlawful; neither do the Scriptures condemn any usury, but such as is against charity, and such as is exacted of the poor, and which tendeth to the detriment of the borrower, this is called biting usury in Scripture.  
106 Every man to whom God hath given strength, and means, is bound to profess some calling, whereby he may honour God, benefit the commonwealth, enjoy the peace of his own Conscience, and provide for his family, and not to be burdensome to others, as sturdy beggars are who will not work, but by begging wrong those that are truly poor; giving themselves to idleness, the mother of mischief, and practising nothing but profaneness; whereas the Apostle will not have them to eat who will not work, and God hath enjoined labour to man as a part of his punishment; nay Adam had not been idle in Paradise.  
107 Rich men are bound to employ their wealth to God's glory, to the good of the Church and state, to the relief of the poor, to the help of their families, and not to waste them too lavishly, and vainly, nor to hoard them up too miserably, as many do.  
108 Every man is bound according to his ability, to be bountyful to those that are in want and misery; for so God is glorified, our charity is declared toward our neighbour, and our love towards God, and so is our thankfulness; for what have we which we have not received? but we must take heed of pride, and contempt of the poor, and repining; God loves an humble and a cheerful giver; humility, piety, and charity, readiness, cheerfulness and prudence must accompany our bounty, which shall not go unrewarded.  
109. We are bound to avoid all covetousness, whether it consists in desiring, in acquiring, or in retaining of our wealth inordinately: For this sin is the root of all evil, it argues mistrust of God's goodness and providence; it wounds the heart with many thorny cares, and makes it commit Idolatry with the world; which sin we might easily subdue, if we would with David pray heartily against it, if we would seriously meditate upon the vanity of riches, and their uncertainty, and the shortness of our life, and the Fatherly care or providence of God toward us, and the hidden riches of grace, and the permanent riches of glory treasured up in Heaven for us; these considerations would keep us from immoderate desire of wealth, or unlawful ways of attaining it, or setting our affections with Ahab upon Naboth's Vineyard; or enslaving ourselves to that which should be our servant, or abusing our wealth to God's dishonour, our own and our Neighbours hurt.  
110. We are bound to abstain from those meats which the Magistrate forbids; because otherways we shall seem to despise authority; and we shall scandal our weak brethren; yet in case of necessity we may eat of prohibited meats, as David did of the showbread; but we must be careful that what we eat be our own, not stolen or got by Oppression, cheating, or any other wrongful way; that we eat moderately, and to God's glory, and for the satisfying of Nature, and strengthening of our bodies, and at seasonable times, and to remember the poor, and to use prayer and praises.  
111. We may with a safe Conscience wear rich apparel, if our calling and dignity require it, and if our estates will bear it, and if the Laws and customs of the place where we live will permit it; but we must take heed of pride and vanity; our clothes must be decent and comely; in wearing of which let us be humble for Adam's sin, which brought shame on him, and his posterity, which we must cover that our filthy nakedness may not appear, and let us be careful to cast off the old man of ●in, and put on the Lord Jesus that being clothed in the rich robes of innocency, and righteousness of our Elder brother, we may obtain a blessing from our heavenly Father.  
112. We cannot with a safe Conscience use such recreations as tend to God's dishonour, the prejudice of our Neighbour, or the scandal of weak Christians, and even in lawful recreations; we must observe time, place, and moderation, not to set our affections too much on them, nor to lose too much of our precious time which we ought to redeem; nor to neglect our callings, nor to forget the afflictions of Joseph; nor of the account we must give of our talon; nor refused to consider the work of the Lord.  
113 we are bound to stop our ears against detractors or slanderers of our Neighbours good name; whither they slander him by belying him, or by aggravating his offence, or by concealing his good parts, and blazing abroad his infirmities, or by sinistrously censuring his intentions; which sin is repugnant to charity &, is the daughter of envy; if it were not for receivers, there would be no thieves, and if it were not for hearers, there would be no slanderers; for as the slanderer hath the devil in his mouth, so the listener hath him in his ear.  
114. We are bound to avoid sin, and all occasions of sin, because sin excludes us from the kingdom of God; by sin we grieve the Holy Ghost, by whom we are sealed unto the day of Redemption; by sin we offend God, who wills not iniquity, neither shall any evil dwell with him; by sin the name of God is dishonoured, and evil reported amongst the Gentiles; by sin we are made slaves to Satan, and captives to his will, by sin we are made subject to the curse of God, & to all his plagues public & private, temporal and eternal, corporal and spiritual: by sin the gospel is dishonoured, our faith weakened, our conscience wronged and all goodness in us destroyed  
115. We are bound in things indifferent to keep our Christian liberty, and not to make ourselves the servants of men; but let us take heed we do nothing doubtfully and without faith; for though nothing in itself be unclean, yet to him that thinks it to be unclean, it is unclean; and we must be careful in things indifferent, not to offend our weak brethren; for though the Apostle had liberty to eat of any thing that was sold in the Market, yet rather than he should offend him by his eating, for whom Christ died, he would not eat flesh for ever; but withal we are not bound to abridge ourselves of our liberty, to please the obstinate; for Paul that circumcised Timothy, that he might not offend the weak Jews, would not circumcise Titus, to please the obstinate Jews.  
116 we are bound in Conscience to go on cheerfully in the service of God, and performing of our Christian duty, although men should be offended, and scandalised thereby; for this is a scandal received, not given; and it is better to obey God then man; Christ himself was a scandal to the Jews, he was a stumbling stone, and the rock of offence to the house of Israel; Christ's sermon concerning the eating of his flesh, was an offence to the Capernaits; the Jews were offended, because Peter preached to the gentiles; but Blessed are they sayeth CHRIST, who are not offended in me: for God is pleased to permit such offences, because of men's blindness, pride, malice, and contempt of his word and Ministers.  
117 We are bound to receive the moral Law, and to square our actions by it; for though the just man hath no Law to compel and condemn him, yet he hath a Law to direct and instruct him; therefore the law is a schoolmaster to bring us to CHRIST; a lantern to direct our feet, a lookingglass to let us see our filthiness, and a rule whereby we must square all our words and actions; by the threatening of the law, out of Nathan's mouth, David was brought to acknowledge his sin; and by Peter's preaching of the Law, the Jews were brought to compunction, and repentance; therefore by the Law cometh the knowledge of sin; and the Law worketh wrath, and is the Ministry of death; because it lets us see our sins, it denounceth God's wrath against sins; and it lets us know that we deserve death for sins.  
118 we are bound through the whole course of our life to lay hold on the means of God's providence, and not to neglect them, relying upon his extraordinary and miraculous works; for he hath decreed the means as well as the end, meat as well as life, physic as well as health; he is absolute Lord of his creatures; who useth them as the means of his glory, and of our comfort; wherein we may see the love and goodness of God towards us, making all things work together for our weal; therefore we are bound to acknowledge in this, his wisdom, goodness and power, and to put our trust in him as in our Father, to fear and reverence him who can command all the creatures to be for us, or against us; to be as constant in serving him, as he is in protecting us; in adversity to put our trust in him, in prosperity to praise him.  
119 The Ministers of the gospel may with a safe Conscience marry; for we read of priests, Prophets, Apostls, Evangelists and Bishops in the primitive Church were married; a Bishop must be the husband of one wife; marriage is honourable among all men; the Levites of old were permitted to marry; it is a note of Antichrist, and the doctrine of devils to forbid marriage. GOD hath made Ministers as fit for marriage as other men; and it is better to marry then to burn, or to commit fornication, adultery, incest and Sodomy.  
120 Kings and Magistrates are bound to have a care of religion; for they are keepers of both Tables; they are called nursing Fathers of the Church, they are the Ministers and officers of God for this purpose; they are commanded to kiss the son, and to serve the Lord in fear: so David had care to transport the Ark to Jerusalem, Solomon to build the temple, Josiah to overthrow the idolatrous Altars, Groves & high places; Ezechiah to take down the brazen serpent, to purge the Temple, and to reform the Priests; so Moses was chiefly careful in the constituting and ordaining, of Priests, Levites, and the Tabernacle with its utensils, and in destroying of the golden calf.  
121 A Christian may with a safe Conscience be a magistrate, for GOD himself is the author & constitutor of Magistrates; every power is of God, the powers that be, are ordained by God; by me saith wisdom King's reign; it is God saith Daniel, that sets up Kings, and translates kingdoms; Christ commands us to give unto Caesar what is Caesar's; therefore Kings are called God's servants and officers; Abraham prayed for King Abimilech, Jacob blessed King Pharaoh; Jeremiah will have the Jews pray for the King of Babylon, and the Apostles will have us put up our prayers and supplications for Kings and all that be in authority: we read of many excellent Christian Kings and Magistrates, such as Constantine, Theodosius, Ludovic the godly, Edward the confessor, &c.  
122 Princes may with a safe Conscience demand tribute or toll of their subjects, for the supportation of their charges and greatness, and for the defence of themselves and people; for David and other Kings imposed it without reproof; CHRIST himself paid it, and so did the Christians in the Primitive Church; but Princes must be moderate in their demands; for they are called Fathers of their country; and shepherds, whose office is to shear their sheep and not to flay them; Rehoboam for want of this moderation lost ten tribes.  
And somuch briefly of those duties which in Conscience we are bound to practice; having then pointed at the Credenda, and Agenda of a Christian, I will now as briefly set down the Fugienda or what we are bound in Conscience to avoid and fly from, and these are of two sorts, the one is error and heresy repugnant to what we are bound to believe; the other is sin and iniquity, contrary to what we are bound to practice.  
COncerning GOD we are bound in Conscience, to reject and detest all Idolaters, who give God's glory to Idols; Epicures, who make God idle and careless; Atheists, who deny God; Anthropomorphits, who make a corporal God; Blasphemers, who speak against God; Idle swears who take God's name in vain Manichees with their two Gods, and such like wretches.  
2 Concerning the Trinity, we are bound to reject Samosatenus, Arius, Servetus, and Jews, who deny the divinity of the second person; Sabellius who held there was but one person of the Divinity, the Tritheists who make three essences, or Gods; and in a word, all Antitrinitaries; so we are bound to reject the Gentiles, and other mad opinions concerning God; Homer and Hesiod, who say that the Gods were borne; Orpheus, who affirmed God to be begotten of the air, the Stoics who will have God to be a corporeal substance, which was also Tertullian's error, Orpheus Homer, Hesiod, Chrysippus, the Stoics, and others who brought in multitudes of Gods, which also was the heresy of Simon Magus, Cerinthius, Menander, Basilides, Valentinus and diverse others.  
3. Concerning God's Omnipotency we are bound to reject Euripides, Simon Magus, Pliny, Valentinus, and diverse others who affirm God to be omnipotent in some things; as the Israelites of old who thought God could not prepare a Table for them in the wilderness.  
4. Concerning the Creation, we are bound to reject Aristotle's opinion who held the world eternal, Pliny who held this world to be an eternal deïtiy, Democritus who held infinite worlds, and he with Leucippus and Epicurus affirmed that the world was made of atoms, meeting by haphazard into one body; Anaxagoras and the Stoics, who thought there was before the world an eternal Chaos.  
5. Concerning Christ we are bound to reject the Ebionits', Arians, Cerinthus, Carpocrates, the Helchsaites, Acacians, Marcellus, Photinus, Arius, Eunomius, Mahometans, and all others who have denied the Divinity of Christ; as also Carporates who held that Christ was begot as others are, to wit by the help of man. Manes who held the son of God to be a part of his father's substance. Bonosius who affirmed that Christ was only God's adopted son; the Priscillianists who subjected Christ to the fates and stars, affirming that he did all his works by fatal necessities.  
6. Concerning Christ's nativity we are bound to reject Saturnius, Basilides, Martion, Cerdon, and others who have denied the humanity of Christ, affirming that he only appeared in the shape of man. Valentinus who said that Christ brought his flesh down from Heaven, and passed through Mary as water through a channel. Apelles who affirmed that Christ made to himself a body of air, which vanished into the Elements at his Ascension. Apollinaris who thought that Christ took our flesh, but without the soul; the Armenians and others who denied that the substance of Christ's body was all one with ours, but incorruptible, impatible, & heavenly  
7. Concerning Christ's two natures, we are bound to reject Samosatenus, who said that God was no other ways in Christ than he was in other Prophets. Eutiches, who taught that there was in Christ but one nature, which was made up of the comixture of his flesh & divinity as water mixed with wine. The Monophysits, Monothelits, & Acephali, who affirmed there was in Christ but one nature, one will, and one operation.  
8. Concerning Mary's virginity, we are bound to reject Cerinthus, Carpocrates, and others who taught that Christ was conceived, and borne of Joseph and Mary, and after the manner of other men. Julian the Apostate, Jovinian, and Paulitians, who said that Mary lost her virginity, and had other children besides Christ. The Helvidians and Antidicomarianits, who believed that Joseph had other children of Mary after Christ's birth, called the brethren of our Lord; too many of these are tolerated in Poland and elsewhere.  
9 Concerning the unity of Christ's person, we are bound to reject Nestorius, who would give him too personalities, because he had two natures, and therefore denied Mary to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or the Mother of God.  
10. Concerning Christ's death and passion, we are bound to reject Simonians, Saturninians, Basilidians, Cerdonians, Marcionites, Docets, Apellites, Manichees, who affirm that Christ suffered and died only in show, not really; so the Eutychians, Theopaschites, Severits, Armenians, who teach that the Divinity suffered. The Noetians, Sabellians, Patrispassians, who held that the Father suffered: Pelagians, and Celestinians, who deny death to be the wages of sin; Pontificians, who are daily sacrificing Christ in the mass, and by their indulgences, purgatory, and merits, annihilate the death of Christ.  
11. Concerning the indissoluble union of the two natures in Christ, we are bound to reject Nestorians, Cerinthians, Gnostics, Christolytes, who part Christ into two persons, as the Valentinians into three; so the Eutychians, Armenians, Jacobites, who teach that the human nature was swallowed up by the divinity; so the Acephali, and Severits, who though they grant that the two natures remain yet they confound the properties, which is indeed to destroy the natures; for [tollens proprietates, tollit nature as.]  
12 Concerning Christ's Resurrection, we are bound to reject Jews and Cerinthians, who deny the Resurrection; the Manichees who teach that Christ had no scars of the wounds after his resurrection; the Eutychians who say the human nature was converted into the divine nature after Christ rose; the ubiquitaries, who give to Christan uncircumscribed and omnipresent body, the Gnostics who would persuade us that Christ remained 18. months here one earth after his resurrection.  
13 Concerning his Ascension, we are bound to reject the Christolytes, who say that Christ's divinity ascended only; the Manichees, and Seleucians, who teaeh that Christ's body ascended no higher than the Sun, where it remains; the Carpocratians, who affirm that only Christ's soul ascended; the ubiquitaries, which make Christ's ascension nothing else but his invisible and glorified condition, after his resurrection, and heaven to be only a spiritual place diffused everywhere ; lastly the Apellits, who make Christ's ascension a dissolution into the four Elements.  
14 Concerning Christ's sitting at God's right-hand; we are bound to reject the Pontificians, who make Saints and Angels our patrons and mediators; the Seleucians, Proclianits, and Hermians, who deny that Christ in the flesh sits at his father's right-hand; the ubiquitaries, who make the sitting of Christ at God's right hand to be nothing else but the Majesty and omnipresence of Christ's body.  
15 Concerning Christ's coming to judge the World, we are bound to reject judicial Astrologers, Euthusiasts, and Circumcellians, who take upon them to point out the determinat day of Christ's coming, the Millenaries, who say that Christ will reign here on earth a 1000 years, the Originists, who will have all both men and Angels to be saved after those 1000 years are expired; lastly all profane scoffers who laugh at the doctrine of the last judgement, and ask where is the promise of his coming.  
16 Concerning the Holy Ghost, we are bound to reject Macedonians, Servetians, Arians, Originists, Acatians, Aetians, who affirm the Holy Ghost to be a creature; Simonians, who say the Holy Ghost is only the power of God in the world; some Anabaptists who teach that the Holy Ghost had his beginning after Christ's resurrection; the Hierachits, who would have the Holy Ghost to be Melchisedec; Manes, who called himself the Holy Ghost, so did Simon Magus and Montanus the Helcesaits, who called the Holy Ghost Christ's sister; the Sadduces, who deny the Holy Ghost; Theodoret, Damscen, Rusticus, Diaconus, and the rest of the Greek Church, who deny that the Holy Ghost proceedeth from the son.  
18 Concerning the Catholic Church, we are bound to reject Papists, Pepusians, Donatists, who confine her to one place, being diffused everywhere; schismatics, heretics, who disturb her peace and break her union; hypocrites, Tyrants, who openly, or secretly wrong her; Profane livers, who vex and scandal her; Novatians, Audians, Donatists, Anabaptists who require absolute purity and perfection in her; the Luciferians, who confined the Church to their own sect alone; the Eunomians, Severians, Aetians, who allowed all sort of impurity in her.  
19 Concerning the Communion of the Saints, we are bound to reject the Nicolaitans, who would have wives common among Christians, as also the Anabaptists, who would have all men's goods and estates in common.  
20 Concerning Remission of sins, we are bound to reject the Donatists, Novatians, Catharists, Meletians, Quartra●cimans, and apostolics, who deny remission of sin to those that fall; the Pelagians, and Celestinians who deny original sin; the Jovinians, who make all sins equal; The Messanians, and Euchyts who taught that sins were pardoned only for good works and prayers. The Priscillianists, who ascribe our sin to the stars and fates: The monks, who deny concupiscence to be sin, that original sin deserves not death, and that Mary and John Baptist were conceived and borne without original sin; the Manichees and Acatians, who make sin the very substance and nature of man, and not an accident.  
21. Concerning the resurrection of the flesh, we are bound to reject the Menandrians, Hymeneus, and Philetus, who taught that the resurrection was already past; the Originists, and them who say that our bodies shall arise heavenly and spiritual substances: The Atheists, Sadduces, Gentiles, Saturninians, Simonians, Carpocratians, Basilidians, Valentinians, Marcionites, Cerdonians, and many others, who deny the resurrection. The Arabians and Psyehopannychits, who say the souls of the dead sleep in the Grave till the Resurrection, and then are raised. The Saracins and Mahumitans, who assign corporal pleasures to men after the resurrection. The Tertullianists, who say that wicked men's souls shall in the resurrection be turned to devils; The Pythagoreans, Basilidians, Carpocratians, Manichees, Originists, Marcionites, who dream of a transanimation: and lastly the Manichees, who in the Resurrection give new bodies to men, but not the very same that fell.  
22. Concerning life eternal, we are bound to reject Millennaries Cerinthians, Nepotians, and Mahometans, who place it in corporeal pleasures. Atheists, Epicures, Democritus, Pliny, Galen; who deny any life after this. The Peputians, who say that life eternal is in this world. Pope John the twentieth, who taught that the blessed souls see not God's presence till the Resurrection.  
23. Concerning the Scriptures, we are bound to reject the Marcionites, Manichees, Valentinians, Tatians, Cerdonians, Simonians, and others who deny the Old Testament to be God's word. The Guostics, and Priscillianists, who counted the Prophets mad men; The Saducees, and Samaritans who acknowledge the five books of Moses only for God's Word. Papists, Eucratites, Manithees, who equal there traditions to the written word. Montanists, Donatists, Enthusiasts, monks, Anabaptists, who obtrude their dreams, and revelations to us, instead of God's word. Those that reject the book of Job, Ecclesiastes, and the Canticles; and lastly the Papists who subject the Scriptures authority to the Church; who account apocryphal books as canonical, and forbid the people to read the Scripture, shutting it up in an unknown tongue.  
24. Concerning Angels we are bound to reject Sadducees and Samakitans, who taught that there were no Angels or Spirits. Plato, Tertullian, and Origen who held that Angels were corporeal substances. Basilides and Proclus the Philosopher, who taught that the angels begot one another. The Manichees who affirm that God begot the angels of his own substance. Mahumet, who held that the Angels were created of fire, and that they were mortal. The Sethians who taught that the angels had carnal commerce with women, and of them begot man; the Nicolaitans, who said that the Angels were begot of light and darkness; Basilidians, Archontics, Gnostics, who held that the wisdom of God was the mother of the Angels; the Manichees and Priscillianists, who said that the evil Angels were created so; lastly the Originists, who taught that the evil Angels should at last be saved.  
25 Concerning man's creation, we are bound to reject the Rabbins, who held that the Angels assisted God in the making of man; the Manichees who denied that Adam and Eve were made by God, the Patricians, who will not have God the creator of man's body; the Pelagians, and Celestinians, who taught that Adam should have died, though he had not sinned; the Eunomians, and Paterninians, who said that man's lower parts were made by the devil; lastly Aristole, who held that man had no beginning.  
26 Concerning man's soul, we are bound to reject Epicures, and Sadduces, who deny the immortality of the soul, Themestius, and Averrois, who thought that all men had but one soul; Apollinaris, who said that one soul begets another, the Originists, who taught that the souls were long in heaven before the bodies were created; Platonics, Mannichees, Gnostics and Priscillianists, who would have the soul a part of divine substance; the Pythagorians, who held transanimation; the Nazarreans, who will have the souls of men and of beasts to be of the same nature; the Arabians, who will have the souls of men and of beasts to sleep, or die with their bodies; the Tertullianists, who say that men's souls are corporal, and that wicked men's souls after death are turned into devils; and that all souls are by traduction.  
27 Concerning God's Image in man, we are bound to reject the Saturninians, who by God's Image understand celestial light; the Anthropomorphits, and Manichees, who will have this Image to consist in some corporeal shape, making God himself corporeal, Flaccus Illyricus, who taught that the righteousness and holiness, wherein God's image consisted, to be the very essence of the soul.  
28 Concerning original sin, we are bound to reject the Armenians, who deny that there is any original pollution; the Carpocratians and Catharists, who bragged of their own purity, and that they were by nature the sons in God; the Manichees who will have concupiscence to be a substance, and not an original infirmity; the Pelagians who deny that original sin is derived by propagation, but contracted by example and imitation, and teach that Adam's sin was hurtful to none but to himself, and that he should have died though he had not sinned.  
29 Concerning Predestination, we are bound to reject the Celestinians and Pelagians who deny predestination; the Priscillianists, who attribute it to the stars, and to the fates; the Pelagians and Semipelagians who teach that there is no election, but that the cause of man's salvation is in himself; the libertines who think they shall be saved or damned without the means, therefore do what they list; Pontificians, and others who attribute the cause of election to foreseen works and merits; so did the Basilidians and Pelagians of old.  
30 Concerning justification; we are bound to rejectthe Papists who teach we are justified by works, and by the Sacraments; that CHRIST satisfied for our sins only, not for our punishments; the libertines who think that a justified man may do what he list; Osiander who taught we are justified by the essential righteousness or essence of God, and all such as confound justification, with sanctification, lastly Epicures; who reject good works as needless, because we are justified by Christ's righteousness.  
31 Concerning God's Providence, we are bound to reject the Epicures who held the world to be guided by chance or fortune; the Stoics and Priscillianists who taught that destiny, inevitable fate did rule all things, even God himself; the Astrologians who will have the stars to rule all sublunary things; the Simonians, Carpocratians, Severians, Marcits, Manichees, Menandrians who held that the inferior world was guided by the devil, therefore gave themselves to the study of magic: lastly all such as make God either careless of inferior things, or so employed that he is not at leisure, or sostately, as that he will not abase himself to behold the things that are here below.  
Thus have I briefly set down what every man is bound in conscience to believe, what to practice, and what errors concerning matter of faith he is bound to avoid; it remains that I should also show what is to be avoided in matter of practice, but because I have already spoke of some of them, which are most remarkable, and rectum est index sui & obliqui, he that knows what he is bound to do, cannot be ignorant of what he is bound to avoid; therefore what we have already set down may suffice to pacify a man's conscience, and to make him a perfect Christian; in these unhapy times of ours; we see christianity was never more professed, conscience never more pretended; but alas truth never less believed; goodness never less practised; and consequently the conscience never more cheated; so that in name we are Christians, but in many doctrinal points plain heretics, and in our practice very Pagans, or rather Atheists; God grant we may endeavour to be, what we would seem to be, and lay aside our hypocritical visards, by which we deceive the eyes of men; but the piercing rays of that all seeing eye, who sees us in the dark, and knows of our down sitting, and uprising, and our thoughts long before, we cannot delude; our consciences are seared with a hot iron, or fast asleep, if they can content themselves with a mouthful of Scripture phrasses, having our eyes full of wantonness, our hearts full of malice, and our hands full of blood; be not deceived, the Conscience of a Turk or Pagan will not be thus satisfied: St. Paul's conscience was void of offence towards God and towards men; and he shows that a good conscience is still accompanied with charity, a pure heart, and with faith unfeigned; neither can that conscience be good, which is not purged from dead works to serve the living GOD.  
FINIS.   

Septem. the 14th. 1646.  
I have perused this judicious and learned Treatise entitled The picture of a Christian man's Conscience, and finding it to be very profitable and seasonable, I adjudge it worthy to be printed and published.  
Io. Downame.   

ERRATA.  
PAg. 27. l. 5. read Oneserus for Onefurious. pag. 41. l. 1. read, We must also believe that there are ministering spirits. pag. 114. l. 12. for heart, read hare. pag. 133. l. 7. read temerity. pag. 145. l. 21. put out off. pag. 146. l. 1. read refuse. pag. 160. l. 12. read Carpocrates. pag. 161. l. 5. read Saturninus. pag. 163. l. 17. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}