AN APOLOGY FOR THE LAWS Ecclesiastical ESTABLISHED, That command our Public exercise in RELIGION; AND, A serious Enquiry, whether PENALTIES Be reasonably determined against RECUSANCY.  
By WILLIAM STARKEY, D.D. Rector of Pulham in Norfolk.  
LONDON, Printed by T. R. for Henry Brome at the Gun West end of St. Paul's Church, 1675   

TO THE Right Reverend Father in GOD, PETER, Lord Bishop of ELY.  
My LORD,  
THere be two Idols set up among our Brainsick People, which must be broken down, viz. LIBERTY OF CONSCIENCE and TOLERATION. Under the Name and Colour of the first, many set up their misled Persuasion for a Law, and so sin without possibility of any sense of Gild or Conviction.  
Secondly, Under the Name of Gospel meekness, gentleness and peacableness, they cry up TOLERATION and IMPUNITY, and so are without fear to add sin to sin, when in no danger of a subsequent punishment.  
These, if suffered and countenanced, will in time overthrow RELIGION and GOVERNMENT, which are the pillars and support of Order and Peace, both in Church and Kingdom.  
To encounter and remove these two great obstacles of our Happiness, my design hath been in this little Treatise to assert and prove two things; 1. That there must be just Laws established in every Society, to limit the Conscience of the Christian and Rational man, and that whosoever transgresseth those Laws is guilty of sin, notwithstanding any plea of Conscience, which can give no licence for any man to sin. 2. That Punishments, by Gospel Rules, are necessarily inflicted upon obstinate Offenders, and that Toleration and Impunity are of dangerous consequence to our King, Church, and whole Nation.  
The Reasons are many that induced me to dedicate these weak Meditations to Your protection, my good Pious Lord, as that I might lay hold on the first opportunity of manifesting that just Observance Your worth and dignity, as well as your favour, have challenged and extracted from me. And, because honoured with the Title of being Your Son, I accounted myself in duty obliged to give you some assurance of the soundness of my Judgement, and steadfastness of my Faith and Conscience, firmly assenting and adhering to the right exercise of the best Religion, and the best Government under Heaven, which must tend not only to my own credit, but Your content and satisfaction. And my Ambition is to give Testimony of some resemblance to be in me to such a Father, whose zeal and ability to defend the Church and Government is eminently known to a great part of the World. And verily, it is but common prudence for my own security to provide such a Patron as You are, to assist me in defending a Noble Argument, which though full of Truth, Loyalty and Necessity, fit to be published, yet in probability can no sooner be drawn out but it must expect to meet with much opposition.  
Yet this gives me encouragement, that while under your Banners though I expect many Gainsayers, yet I can fear no Confuters. If I should fall it will be honourably, yet I dare promise myself to come off victoriously. And under Your conduct I cannot but assume fresh Courage, if called upon farther, to maintain the Faith of the Gospel, the uniform Worship of God, the Government both in Laws and Penalties justly fixed and executed against Recusancy, which will certainly advance the order, peace and welfare of our whole Society.  
My prayers and endeavours are intent upon these things, and so long as I continue steadfast in those Designs and Attempts, I hope You will not account me unworthy to profess myself, as the Churches, so  
Your Lordship's most obedient Son, and Humble Servant, W. STARKEY.   

Four PROPOSITIONS offered to Consideration.  

I. The Laws of our English Government, that command every Believing Subjects Uniformity in the public exercise of Religion, are established according to the Law of Nature, and Rules of the Gospel.  
II. The wilful Omission, or Recusancy, of any Baptised Subjects Conformity to such Laws, is an open Sin, and a dangerous Disobedience.  
III. The threatening and determining of Punishments, to be inflicted upon wilful Transgressor's of such Laws, are according to the dictates of Human Reason, and the constant practice of the Church of God.  
iv The inflicting of Punishments, as determined, is just and necessary for the safety and welfare of our Nation.    

Proposition I.  

Chap. I. Governors are to be appointed over every Believing Society, by the Laws of Nature and Rules of the Gospel, and our Governors are so appointed especially.  

Section, I. What is conceived must be meant by the Law of Nature.  
Section, II. What we are to understand by the Rules of the Gospel.  
Section, III. By both these, Governors are to be appointed over every Believing Society.  
Section, iv Our Governors are thus appointed over as especially.   

A Serious Apology FOR THE LAWS Established in the Exercise of RELIGION.  
SECT. I.  
1. GOD Almighty, who of his infinite wisdom, in decent and comely sort hath sweetly ordered and disposed all his works in number, measure, and weight, hath given to every of them a principle, form and measure of working to moderate and limit their force and power, fit, suitable and correspondent to their designed end to some Canon, Rule, or Law; A Law which they cannot pass naturally, but moving by that Law according to their several conditions they may come to that acquiescency and content, that may render them happy according to their several capacities.  
If they be Inanimate Creatures, that move unwittingly, and yet constantly, as the Heavens and Elements. The Sun knoweth its rising, and the Moon its going down: The Stars keep their courses, the Orbs their Rotations, according to God's Ordinance or Decree they all move, as the Divine wisdom orders them.  
If they be Animate Creatures, that have, though weak, yet some understanding, they move from the most perfect principle they have, to seek their content and satisfaction; To gratify their senses is their utmost aim.  
And if they be voluntary Agents, that clearly apprehend what they do, yet kept they are as inclined in one constant tenure and course of working, according to the establishment of Nature's law. And this innate obedience to the law of Nature, as God hath ordered, is the stay, the ballast of the whole World, that God's Creatures cannot naturally or ordinarily do otherwise, than to show themselves apt and inclineable to this innate Obedience.  
Now MAN, that hath a Rational and immortal Soul, and so a more noble Principle, and hath more excellent endowments and perfections than the rest of visible Creatures, must aim at nobler Ends, attainable by those faculties and abilities with which God of his goodness hath extraordinarily blest him. So, that to gratify the sense cannot be his utmost aim, but to content the Spirit, which is attainable by light of Reason, and her improvements, directing him to those Actions that may conduct and lead him the readiest way to the enjoying that Happiness which is intended.  
So that Man acts most naturally when he acts most rationally; when, by that noble principle of humane actions, his Spirit, he inquires, searcheth, discerneth, judgeth and elects fit and suitable Means directly tending to that ultimate End, viz. his content and acquiescency, unto which he aspires and inclines. So the Spirit of Man is the Candle of the Lord set up in his Superior part, to direct Man's go in the night of this World, and to guide his feet in the way of peace. So, upon discursive Reasoning, to choose and approve of the most plain way, and most direct means, to conduct him to his designed end of content, must be granted to be the Nature of Man.  
And the Laws of men's Natures are the results and last conclusions of the Spirits practical Reasoning. The dictates of the Intellective part prudentially limiting, directing and ordering man's Actions, as they most probably move in a straight tendency to their ultimate End, are the Laws of Nature in Men. Now Man is to consider himself in a double respect, privately, singly or distinct from company, and rationally is to mind his actions for his particular peace; or publicly, as interessed in humane Society, and to order things rationally for its general good.  
For internal, secret Actions, that tend to every single man's particular content, a man's own Reason may be supreme Judge, and give Laws and Rules for his direction. In such cases we allow every man the judgement of his own Discretion. But for open and external Action in our Conversations, as relating to Society, for regulating them every man is not a competent Judge. That's Natural, Quod convenit cum natura sociali & rationali. It's natural for Man related to a Society, to submit to the just determinations of his Governors, whose wisdom knows to order what is best and most conducing to Public peace, which by reason in this last Circumstance he is bound to preserve and maintain. And yet, then also private Men move naturally in a direct tendency to their own particular happiness, when they discharge those duties of Charity and Kindness that preserve peace to their Neighbours, to which they are obliged; and they by it create a content and delight in their own Spirits which naturally must be satisfied.  
They err dangerously that think, and say, That because they have a Law from their Reason, within their selves, for their own private and secret Opinions, that their own Reason may give directions for public Actions that concern their Neighbours.  
The Laws therefore of Man's nature, that direct men's external Actions to promote the peace and welfare of Humane society, are not men's private particular Judgements, but Governors sober and deliberate determinations.  
For if every Man's particular Judgement were his natural Law in Public Concerns, what could be expected, but from different and contrary Judgements, there would be different and contrary Affections and Actions, a renting into Divisions and Dissensions, and an irreparable breach there would be of peace, which is the main end of Government and Society.  
So that if Subjects will move naturally and rationally in a settled Society, they are to account the just and sober Constitutions of their wise Governors to be the Laws of their Natures to direct them for Peace, to which they are bound naturally to conform. Just Constitutions, I say. For neither power, greatness nor multitude, countenancing or maintaining disordered Actions, can make them natural to men, but only their consonancy to Reason, and tendency to a good End. And so it is not, what hath been done, or what is generally done through sense, passion or custom; but, what ought, may and hath been done upon sober, deliberate Reason, is to be accounted natural to man.  
And, if we consider, we must acknowledge that very oft prejudice, education, passion, custom and interest, hath perverted the Reason of Governors, but these things ought not to be thrown as a reproach upon Humane Nature. He says true that says, Honey is sweet, though sick men think it not so. It is not to be reputed the Nature of men, but corruption of Nature, when numbers of men choose or determine any thing impious or unjust. It is not Humane Reason, but the depravation of it that dictates and concludes practically of any thing that is filthy or dishonest. For they act not rationally that erect not proper means, nor humanely that fix not in a right end, that is, the public good of the Community in which they are interessed and concerned.  
From our paper Hector's and whifflers for Humane Reason, although I hear much of the noise, I can see very little of the thing in them; For not aiming at the end of Society they cease to be humane, and not choosing the Means and Rules to the End, which is the right ordering of public Actions, they cease to be rational and prudential.  
So the dictates and conclusions of the sober discursive Reason of Governors, deliberately directing and choosing fit means to compass the designed End of Societies peace and full content, are to be concluded the Laws of men's Nature in relation to their Societies, by Governors to be established, and by Subjects naturally to be submitted unto.  
And thus also we must determine, if we will considerately be directed by the Rules of the Gospel.   

SECT. II.  
2. GOD, who made Man, of his free Grace, the perfectest of all visible Creatures, and capable of greater Happiness, hath given him greater endowment and ability by which that Happiness might be attainable. And therefore hath ordered and placed the Intellective faculty, as the Sun, in the heavenly part of that Microcosm, by whose clear dictates, as so many radiant emanations of light, Man may walk safely and guide himself. But, by the unlucky interposition of Earthly delight, Sense, Passion or Custom, this glorious Light of Heaven, from time to time, hath suffered Eclipses; and Men too frequently, like Beasts in a Wilderness, have wandered out of the Way, and have found no full content to rest in.  
But evident it is, Our Gracious God, who knew not to take off utterly his Loving kindness from man, nor suffered his Care of him to fail, out of a tender regard to his safety, hath, at sundry times and in divers manners, given Men the light of his Word, and hath openly from time to time declared, That he would have Man come to the knowledge of Truth and be saved. And therefore he, who out of his great love, spoke to our Fathers by his Prophets, hath in these last days spoken to us by his Son, whom he sent from his bosom to reveal this good Will of his, to transform Mankind by renewing the Spirits of their minds, while they approved the good and acceptable Will of God; and this is rightly called the Gospel of Jesus Christ.  
So, the Will of God in this last dispensation, revealed and published by Christ and his Apostles, is that which we understand by the Gospel; and this is no more than the good News of a possible Happiness for Man, and the Rules to be observed by which that Happiness is attainable.  
Now this, I humbly conceive, is the best and most warrantable Notion we can have of the Gospel, That it is a form of Government which Christ hath left to the World, for those that would be of his Church and People, That by agreement of submission to those Rules prescribed, a Company of faithful Professors might perfectly join themselves together into a comfortable Society and Communion.  
For Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Creature given to Society, fitted by nature, and by his ingenious disposition is inclined to it. Now every Company or Society which is necessary for the well-being of Man, must, for that end, have a frame of Polity, a model of Government from just Laws, deliberately agreed upon, and wisely constituted and set over it. And these things which are in every wise Government, are eminently conspicuous in the Gospel, which is undoubtedly the best frame of Government in the World.  
So were those Inspired Authors persuaded, that wrote the Canonical Epistles to the several Churches after Christ's Ascension, and 'tis clearly apparent in that profound Epistle written to the Hebrews at Jerusalem. For at that time when that Epistle was written, there were two famous Governments that stood in Competition for precedence in that place: The Old Law, or Jewish Polity, delivered by Moses to the Israelites; and the New Law, which is the Gospel given by Christ unto Believers. And our Holy Author in that Epistle, makes it his business to prove, That the Gospel delivered by Christ was justly to be preferred before the Law, delivered by Moses; and that, as Christ, so did his Gospel in all things deserve the pre-eminence.  
The Church than is a Society of the Faithful, and the Gospel is to be looked upon as the model of Government which Christ left his Church. Every Believer than must not only look on the Privileges and Mercies, promised and exhibited in the Gospel, as the ground of his confidence; but on the Laws enjoined in the Gospel, as just and wise Rules, directive of his obedience. And we cannot but observe, that the Promises of the Gospel are not absolute but conditional, upon our Faith and Obedience to the Rules prescribed, if we love him and keep his Commandments. Which, till we do heed and observe, we will be too favourable to the spawn of the Gnostics, those Libertines that multiply and thrive in the midst of us, who looking on the Gospel as a Promise of Merey, and not as a Rule of Duty, turn the Grace of God into wantonness, and continue in sin securcly, because Grace abounds, which God forbidden. When Christ is the Author of eternal Salvation to all them that obey the Gospel, Heb. 5.9. And they that walk according to this Rule, they may look for that mercy and peace which is promised to the Israel of God. Gal. 6.  
So the Will of God under this last dispensation manifested and published by Christ and his Apostles, is, that which we understand by the Gospel.  
Now of things thus manifested some are supernatural, great mysteries of Godliness, that Angels desred to peep into, those perspicacious intelligences were glad to behold; Things the Wise men of this World did not know, flesh and blood could not discover, but contrived they were by the manifold wisdom of God, and published of his infinite goodness by his Son, who hath kept nothing secret of the Counsel of his Will, but hath declared what is necessary for us and our Salvation. And unto these Objects, Supernatural, we are to make our application by Faith and Hope. And from the Objects, I suppose, our applying ourselves by believing and relying on them, are called and accounted supernatural also. Although certainly, we have reason enough to assent to these things as true, and rely on them, and rejoice in them as good, which our gracious God, who is truth and cannot lie, of infallible veracity hath clearly manifested by his Son, and his immense goodness inclined him, to reveal by him what he saw was necessary for our Salvation, and we are to apply ourselves in reason to them accordingly.  
But some things are Natural, such as by disquisition of Reason may be discerned and concluded; as, That God, the first infinite Being, is a Spirit, that he is but One, and to be worshipped, etc. That our Neighbour is to be loved, edified, comforted, and what we would that others, etc. And Christ came not to destroy this Law, but to fulfil it.  
These Rules, Natural and Rational, are afresh established by Christ in his last dispensation, and by a new publication revived for Morality, and men's comfortable Conversations. These are reasonably called the Rules of the Gospel.  
Now the Gospel, as well as our Treatise, respects not only single persons but Societies, and several directions are given by Christ and his Apostles, for ordering men's Conversations in Societies for public good.  
To show that Governors by these Rules must be appointed over Societies, is the next considerable.   

SECT. III.  
3. NO sooner could Mankind multiply unto that number that might admit of Society or Communion, but had they continued in a state of Innocence, Superiority and Inferiority, Dominion and Subjection would have been found amongst them.  
Adam, the first Father of all Mankind, from priority of Nature and Existence, from power, wisdom and experience that was eminently in him, from the protection his Posterity had from him, and their dependence upon him, had been absolute Monarch, Ruler and Judge over all that descended from him. And with this Authority of Rule Cain was invested, when Abel's desires were to be towards him, and Cain was to Rule over him. And when in every Family there is a Guide, one Father, one Master to be honoured and obeyed. That in many Families united in Society there should be one supreme Moderator to Rule, is natural and necessary.  
And that cannot be unlawful among Men on Earth, which God hath revealed to be among the Angels in Heaven, where there are Thrones, Principalities, Powers and Dominions. The highest in the Order ruling subordinately under God, without Tyrannical insulting, and the lowest Subject, without murmuring or opposing. Regere & Regi necessarium est, To Govern and be Governed is necessary and natural. Neither beauty nor being of this Glorious Universe could subsist or continue without Order, unless some part did Rule and some Obey, unless one were Chief to Command others that belong to it.  
Consider that the God of Nature hath thus ordered every thing. In our Bodies, One head over the members; In our Souls, One understanding over the other faculties. In the visible Heavens, One Sun in the Firmament over all the Stars. Over the whole system of Creatures, Heaven and Earth, visible and invisible, One GOD ruleth over all.  
And if no Superiority were settled over a Company associated by Heirship or Descent, of necessity there must be Rulers elected and Judges appointed to determine Controversies, and preserve Peace, without which the happiness and welfare of the Society could never be promoted. For if every man's Opinion or Will were suffered arbitrarily to be his Law, when every man from the pride of his heart, and ambition of Precedence, is inclined pertinaciously to adhere, and unyieldingly to maintain his misled Persuasion, and is prone by all means to bring others to submit unto him. If none were appointed (whose wisdom were not to be doubted, nor goodness nor justice suspected, nor Authority to be opposed or gainsayed) by whose determination, judgement and order, the People were to abide by, what could follow from Contrariety of Persuasions but divisions, what could succeed but a dissolution of that Peace and Unity which is the sure wall of defence, to support and maintain the whole superstructure of additional Comforts, which are necessary for the welfare of the whole Society, what can be expected but rending into several Parties and Factions, and there must unluckily succeed a disorderly Chaos and confusion, and every evil work.  
Rulers than must of necessity be appointed, to prevent Controversy and settle Peace.  
And as Judges and Rulers must be appointed over every Society for Peace sake, so must such also be appointed for Righteousness sake.  
Distributive Justice is the glory, exaltation, the stay, the preservation of any Nation.  
Now distributive Justice is, to render to every man according to the merit of his Work; that he that doth well might have encouragement by due Reward, and he that doth ill might be discouraged by proportionable Punishments: That there be a right Sentence, and care of a due Execution.  
Now if no third Person, or Order of men unconcerned, were agreed upon and constituted as supreme Judges to determine the merit and quality of Private men's Actions, and the measure of Rewards and Punishments that did in equity belong to them; We see how every man for himself, if he hath done well, is ready to overvalue his Merit, and extend the measure of Reward to himself beyond a due proportion; and if he hath done ill, to extenuate if not excuse his own Irregularity, and to mitigate if not exempt his Punishment. And for his Neighbour, every man is ready to extenuate his Merit and lessen his Reward, to heighten his Crime and aggravate his Punishment. So 'tis very improbable, either for himself or others, that according to distributive Justice men should pass a right Sentence or due Execution.  
This being clear to every man's Reason, That a parity is not to be allowed, but Rulers and Judges must be appointed over every Society, as well to preserve Peace as to maintain Righteousness.  
And to the conviction of this Truth by their practice, all Nations that have associated, have subscribed and have declared their Assent to the conveniency and necessity of it, by the management of their Concerns: And, Generalis consuetudo declarat institutum Naturae; For never any City or People, associated, but constituted their Governors, and some as Supreme; nor sent abroad an Army but appointed their General. The thriving Aristocracy of the Romans were never in any notable straight, but Trepidi ad Dictatorem confugiunt, as their chief Remedy and Security. And never was there any tumultuous Rabble of seditious Persons, united upon wicked designs, that could in reason suppose they could subsist in carrying on their wicked undertake, in acting for a lawless Liberty or Licentiousness, but they always appointed a Captain or Leader, to whose Command and Conduct they did always submit, when they had made Choice of him to be Supreme in any Enterprise that they desired to be successful; and owned him to be so.  
To Conclude this point then, let it stand as unquestionable, That every man that loves his Life, desires it may be Comfortable, and seeks his preservation and welfare. And a Comfortable life to prevent evil and promote good, is to be maintained by Society, which cannot be compassed by singularity or separation. Neither could I ever read or hear, that ever any Society did in reason think or conclude to subsist and pass a quiet and comfortable Life, without the appointment of Governors among them.  
Thus by light of Reason and her Dictates, by Nature and her Laws, it is manifest that the appointing of Governors over every Society is both necessary and convenient, and this will be more fully cleared and illustrated, when we consider it is approved by the Revealed Will of God.  
Moses was a King over Israel, and a Judge deputed by God, by whom Kings did reign, and Princes did decree justice. And where no Governors were there the People did fall into confusion, as Israel did at that time when they had no King, but every man did what was right in his own eyes. And in the last dispensation, Caesar's Authority was owned by Christ, and Tribute paid to him. And so Pontius Pilate, Power was given him from above. They might abuse their Power, but their Authority was of God. And in St. Paul's time, Magistracy was God's Ordinance, Powers were appointed of God, Rulers were Ministers of God set over the People for good. Prayers were to be made unto God for them, and account was to be given unto God by them. And Humane Ordinances were to be submitted unto for the Lords sake. And this yet more evident from the Spirit of Christ, which was to be with his Church to the end of the World, when it was and is the declared Sentence and Faith of all particular Churches, that Governors are appointed by God.  
And now, how can we but stand amazed at the impudence of some perverse Spirits, ungoverned, unnatural Tempers that are to be found in the midst of this crooked generation, such as neither will Led nor Drive, neither Command nor Obey, but make it their business to despise Dominions, and speak evil of Dignity. That dare speak and think, that Superiority in any man is unnatural, hellish, Antichristian. That Rule and Government is but the unlucky issue of Pride, Arrogance, and Ambition, assumed by Usurpation. When from the premises, it must be concluded as Natural, and the Ordinance of God.  
Certainly, it is but just and reasonable that such men should suffer the punishments of their own Choice, and be taught to see the madness of their own delusions, by abjuring the Realm, and banished from partaking the Privileges of a well-governed Society. Sure a City is not so fit for such Persons as a Prison or a Wilderness, who have espoused such wild unnatural principles, that are not owned by the Beasts that perish.  
And it is yet more strange, that any such Tempers should be found in our Nation, where it is most apparent that our Governors are appointed and approved by God especially.   

SECT. iv Our Governors appointed and allowed by God especially.  
4. A Midst our Governors we have one Supreme, Chief and Head over all. And this Supremacy and Headship rightly belongs to him by his legitimate Heirship and succession, being descended from a long series of Royal Ancestors, that had this Power successively committed unto them: Minori discrimine Princeps sumitur quam queritur. And when we seriously consider the Conspiracies, Tumults, Factions, Divisions, experimentally, that attend upon our Election, we have reason to think him most likely to be a Blessing that comes in Peace to be set over us by a rightful Succession.  
But if any will wilfully still oppose, that likes Election better than Succession, let such remember, There was a time when all the Tribes met (and every Tacit Consent was then included) to choose Him, and to make our David, King. That he was not more Eminently born, than made Chief Ruler among us: And, that by Election as well as Succession, Supremacy doth justly belong unto him. And Chosen HE was, prudently, freely, and by universal Consent.  
But other Governors we have, Inferior and Subordinate, appointed and allowed of by Him, which (because the Church is in the Kingdom) must be of two sorts, Ecclesiastical and Civil, that the People may live quietly, in godliness and honesty.  
The Chief of both sorts of these subordinate Governors, He that is Supreme convenes to his assistance, deliberately to consult, and advise, and determine, both in making Laws and Execution. And by this Determination and Concurrence of our Governors, no Person can justly fear to suffer by a precipitate Rage or Tumult of a Popular Fury, or the unreasonable Impositions of an arbitrary Tyranny. So if soberly it be considered, If any Governors can be said in all the World, certainly ours of England must be acknowledged to be set over us, and appointed by God. And, were the Learned Hugo Grotius that Master of Reason alive, he would conclude the Government of England, both in Church and State, the best in all the World.  
And if any Governors under Heaven can be said, to be allowed and approved of by God over any Society, ours or England must in reason be concluded to be so undoubtedly; not only from their reasonable Constitution, which is most convenient, but from that extraordinary care and love that God hath declared towards them from their Miraculous Restitution, which, if we consider, cannot be said to be done by the power of Man, but by the overruling Spirit of God.  
God's love and liking of Persons and Nations, is more seen by deliverance of them, than by their continued preservation. He was more eminently known to be Israel's God, by bringing them out of Egypt's Bondage, and the Babylonish Captivity, than by bringing them into the Land of Canaan. The turning again the Captivity of Zion, must force the Heathen to say, The Lord hath done great things for them, and taken great care of them.  
And for us, that have felt the misery of Old, and seen of late the Deliverance and Restitution of our Zion, the Heathen would rise up in Judgement against us, if we should not say, It was the Lords doing. It is his mind and purpose, declared by this Miraculous Restitution, That this People of England, should be led like Sheep by the hand of Moses and Aaron.  
Thus Governors are appointed over every Society, and ours of England over us especially, by the dictates of Reason, and appointment of God.    

CHAP. II. That Governors thus appointed, are to ai● and contrive for the good of the Society, and deliberately to determine and publish Laws. And Subjects are obliged to submit to those Laws accordingly.  

Section, I. Governors are to contrive for the Public good and welfare.  
Section, II. To promote Public good they must take care to establish Laws.  
Section, III. Laws must have their Rectitude, and oblige to what is Just.  
Section, iv Deliberation is requisite before determination of Laws.  
Section, V After Deliberation, there must be a Publication.  
Section, VI To Governors' Laws thus Established, Subjects ought to submit with willingness, and Ours of England ought to submit especially.   

SECT. I.  
1. GOD, in whom we live, move, and have our being, hath so sweetly and wisely disposed of this Systeme of Creatures to his own Glory, that every Creature hath a natural inclination and propensity to the preservation and welfare of its Fellow Creatures; and out of that love and propensity they freely communicate, according to their ability, what is good and beneficial. And this Communicative Love is diffused as an active principle to cement, compact and uphold every part of this admirable Structure in that glorious frame and order in which now it stands, so as every Creature seems to lose of its own nature, when it ceaseth to incline to this Natural operation. For who so blind but must perceive, that amidst Inanimate Creatures, freely and cheerfully, the Sun imparts its light, the Heavens their kindly influence, the Clouds their refreshing Rain, the Fire its warmth, the Earth its increase. In Sensitive Creatures, Birds and Beasts are gracious and helpful to their fellow Creatures of the same species, and join in Company and Bodies to that end, and call their Fellows to the same common food, and affright them from open snare and danger.  
But this inclination in the Creatures, receives the measure and limits of its activity according to the different principles, faculties and endowments they have to operate withal: So every Creature, the more perfect it is, and the more it hath of God's likeness, the more it discovers this propensity of activity and readiness, to communicate what is comfortable and suitable to the nature of its Fellow Creatures.  
Man therefore, that hath most of God's likeness hath the greatest propensity to this goodness, and is naturally addicted to show it, by communicating of what is most beneficial to them most willingly, who are like God and himself, and are in greatest Capacity to receive, and disposed to make the best improvements of this Communication.  
Now among Men it is to be supposed, That Governors are, or should be most like God, who fills the Earth with his goodness, he openeth his hand, and fills all things living with plenteousness. As God's Deputies, they ought to be most ready and active, from an heavenly providence, to impart what is beneficial to them that are under them. They are not set up aloft like liveless, dead Idols, for men to gaze on, to admire and Idolise, and yet continue useless, neither see nor hear, nor regard nor contrive for the good and comfort of others. But, as living Images, of that benificent God whom they represent, out of a gracious providence they are to be contriving, directing and acting for the good of them under them: praesunt ut prosint, above and over others to benefit others, not minding their private advantage, but are elevated to have the more Heavenly influence for the public good of the Community over which they are placed, Non Dominandi cupiditate imperant, sed efficio consulendi, Their office, like Shepherds, is not barely to fleece, but to feed the Flock; Patres patriae, not only to defend and maintain the People, but are to direct and order them. Ministers of God for good, Rom. 13.4. For complete good, being to watch over their Souls for good, while they carefully endeavour that the People under them may lead contented lives, full of all peace, in all godliness and honesty.  
If any such be known, who watch for their own private gain more than public good, let such modestly be desired, either to lay down their Honour, or take up their Office. For its evident by Reason and Scripture, That it is every good Ruler's duty, not only to hinder the Evil, but to promote the Public welfare of the Society over which he is placed.   

SECT. II. To promote Public good Governors must take care to establish Laws.  
OF necessity there must be Laws constituted about every Company of Man that are knit into one Body; for if not restrained and limited, many Persons that have more Sense than Reason, would wildly break out into exorbitant excursions, and misled others, extravagantly, into dangerous Irregularities. A City had better be without Walls than Laws, its safety depends more upon the latter than the former. For without Laws Men would be like Beasts, the strongest would devour the weakest, and savagely tear and devour one another without control. The Sword would be the Rule of Justice, and the strongest Arm would have the best Cause, Men would regard Power more than Right. So that Law in a Society is like a Soul in a Body, without which the Body is corrupted and dissolved immediately.  
And as Laws must be of necessity to uphold the being, so must they be to preserve the welfare of any Society: For they afford direction and guidance for humane actions; And as good take the Sun out of the Firmament as Laws out of a Nation, without which, as in a perpetual Night, men would stumble (if not fall) and dash continually one upon another, and offensively. Another hath it, Laws are as Eyes to the Commonwealth, that give beauty to the Face, and direction to the whole Body. But to set forth the usefulness of Laws, sure I cannot do it better than to compare them to Nerves and Sinews, ligaments of the Body politic, not only to compact and knit the several Joints into one Body, but to convey life and spirits unto every part as is convenient, that they may all agree in the same regular motion as they are adapted, and every part may move for the safety and welfare of the whole. Neither being nor welfare of a Society can be preserved without Laws. But, Who are to make and appoint Laws? There's the Question.  
He that ordered Kings to Reign, hath ordained Princes to decree Justice. The first duty and work in Magistrates is to ordain and constitute Laws. This is the Ruler's Province. It was rightly determined by the Schoolmen, Non cujuslibet Ratio facere potuit Legem: Every man is not wise enough to make a Law. And if he had a Head to contrive, yet he hath no Authority to establish. And there is no reason to think, That any public Law should be of a Private man's constitution. For every man of the same Condition may challenge the same Liberty: So that there being contrary Judgements and determinations, there might be contrary Laws, and so there would follow contrary Actions, inevitable distraction and opposition, which will not only destroy the welfare, but the being of the Society. For private Persons to make Rules and Laws for their own private Actions, who can hinder them.  
But our gracious God hath appointed Governors as his Deputies, by a wise Providence, to direct and order the public Actions of men, for the public good of the Society in which they are interessed; As, God, the World, and Christ his Church; so are good Governors to Rule over their People by constituting just Laws that promote their Happiness.   

SECT. III.  
LAWS must be established, and the nature of a Law is, that it doth oblige ad id quod rectum. It is the first thing required to the Constitution of a Law by the Schoolmen, Rectitudo, Right. A tendency to the End: A Law, a Canon, a Rule, is a notified boundary to confine and limit men's Actions, that they may not be lose and extravagant, but they may be directed in a straight Line or tendency to the prize aimed at, viz. The Comfort and Content of the Society to which such Laws are composed and published.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is oft used by St. Paul in his Epistle to the Grecian Churches, and oft he alludes to their Agonistical concertations in their Istmian Games, especially that of Running: And beside, the Barriers from whence the Coursers started or jeaped, and the Prize or Crown to which they tended, they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a white Line which marked out the Path, bounded the Race; and whatever the heat or activity of the Racers, ran they never so swiftly or vigorously, if they transgressed or ran over the Line, this was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 1.5. to strive Legally; and consequentially they lost the prize.  
A Christians Conversation amidst Believers is a Race from the first exertion of Reason, whereby he leaps into Society: He stretches forth, and aims at an incorruptible Crown that God holds forth unto him. Whatever the Christians heat or agility is, if he will so run as he may obtain, he must observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Rule that is given him, and not transgress those limits that are prescribed him. All aberration, all extravagancy must be declined, he must keep close exactly to the line and limits prescribed, that he may move in a direct tendency to the End proposed.  
Now Rulers and Governors are to intent the public good and welfare of the Society. To compass this they Establish Laws, and these Laws are directive Rules of humane Actions, tending ad bonum publicum. They are to think and consider, and if Reason rightly deliberates, she will conclude and determine only of such things as are true, honest, just, pure, lovely, of good report, if there be any virtue, if there be any praise, they will think and determine only of such things. Injust then and dishonest Commands cannot be called rightly Laws, because they tend to the hurt, not the good of the Public. For Rulers to Command without control, and to set no bounds to their lawless Will, and inconsiderately to enjoin what is unjust, illegal, and what tends not to good, is the Vice of Superiority and Power, not the virtue of Ruling by a Law. For nothing can be called a Law but must oblige to what is Just, and tend to a good End. The End must be Peace, the Means must be Righteousness; for the effect of Righteousness is Peace: And, where Glory dwells in a Land, Mercy and Truth meet together, Righteousness and Peace kiss each other. And as such Commands cannot be called Laws, if injust, so, when imposed, they are not binding nor obliging. It was not more stout and valiant than reareasonable and honest, that pious Apology made by the Father for the poor persecuted Christians to the Emperor, who commanded them irreligiously to sacrifice to Idols, Da veniam Imperator, etc. major est, etc. Give pardon, Oh Emperor, we cannot obey thy Commands in this thing; for he that is greater than thou art, Commands the contrary. And when Commands are contrary from two Powers, supreme and subordinate, greater and lesser, it is beyond dispute which we ought to obey. To obey the Subordinate powers Commands, when the Supreme forbids, is downright Rebellion; but to obey the Supreme powers Commands, although the Subordinate power Commands the contrary, is honest and reasonable Obedience. And the Supreme, holy God, who Commands only what is Just, is to be obeyed before the Emperor, when he is Subordinate, when he commands things injust and unwarrantable. Therefore with the Three Children, We are not careful to answer the King in this matter. It's better to obey God than Man. This than we conclude, That Laws of Rulers must be Just, and tend to a good End.  
Some Laws are Natural of things or actions Natural; some Positive, of things or actions Indifferent. Those that are Natural have, Intrinsecam vim obligatoriam, from their Equity they have an obliging virtue, if no public position or Constitution. These are of things or actions of their own nature either good or bad, and would be followed or avoided by Reasonable Man, and would be approved or disallowed of a Just God, if he had neither commanded nor forbidden them.  
Now, besides the Ten Words God gave to Jacob, there were Statutes and Ordinances that God gave to Israel, when particularly he undertook the Government of them, some Voluntary Laws, some Ceremonial, some Judicial things enjoined, that were of their own nature neither good nor bad. But, Praecipiendo debita, vetando Deus illicita fecit, God's Authority being , and his Wisdom unquestionable, they were to be followed or avoided as most convenient for that People in that present condition. What was intrinsically lawful was universally binding, Christ came not to destroy that Law, but to fulfil it; Heaven and Earth may pass away, but not one tittle of that Law was not to pass away, but aught to be fulfilled. But what was positive, particular and voluntary, were Changeable, and these had their period, some of them at Christ's Passion, more of them at the dissolution of the Nation.  
Now, as it was with God and his Israel, so is it with godly Rulers and their People. There are certain Rules and Statutes rationally agreed upon and published, as the most Just and best directions, conducing most to the good of the Community where divulged; among which some are Natural, that are of their own nature intrinsically good, and have an obliging nature, and would be binding as Laws of God, if no position, if no Constitution from Man, such as necessarily indispensible, neither are they to be abrogated or nulled by man, that cannot be made unjust by God himself. But, other Laws among them are positive and voluntary, which have their position from Man only, and so may be called Humane Ordinances, Laws of Convenience, such Constitutions as are established upon deliberation as most convenient, pro hic & nunc, in the Judgement of Grave and sober Persons, chosen and appointed for determination of such things, for the peace and good of the Community wherein they live: And, Sufficit Ratio Vniversalis, we are to abide by it. That a thing or action suitable, and in Reason tending to the peace and good of the Society, should be determined, and when determined should be obliging. To Conclude then this particular, Lex est ordinatio Rationis ad bonum publicum ab eo, qui curam habet Communitatis promulgata: When so it is, that a Law is a right order and appointment of Reason for Public good, published from him that hath the care of the Society. And, sith some Laws are natural, immutable, indispensable, and are fixed and determined eternally before any Constitution of Governors; but others are voluntary, temporary, mutable, that have their Constitution and Establishment from. Governors' determination upon conveniency. These latter determinations of indifferent things are properly called Laws of Governors. Laws and Determinations of Natural things, the Governors do but revive and invigorate them; but the Laws and Determinations of Indifferent things, the Governor animates them, giveth them being and establishes them. So these positive Laws, Constitutions of Indifferent things, to prevent division and settle peace, these are properly the Laws of Governors; and it is natural and necessary for them, to take care of such Determinations in their respective Societies; They are Reasonable and Just because of things not unlawful: They are necessary because they tend to Peace.  
Thus it is clear, to any sober Reason, That Governors ought to determine and establish Laws, for the good of the Society in which concerned.   

SECT. iv  
4. DEliberation is requisite to be previous before the Determination of such Laws: For, when a Law is the ultimate dictate or conclusion of the Governors practical Reasoning, this cannot be supposed without previous discurse, without considering and perpending seriously the legality or illegality, the convenience or inconvenience of the Action, and so by public Authority it is decreed to be done, or forborn, accordingly.  
Imperious Commands of the Greatest persons, that are imposed suddenly or precipitately, lose much of their Authority and influence upon the Subject, being entertained but faintly, when liable to be suspected as the issue of pride, ambition, fancy, or passion: But when the morality and conveniency of the Action commanded or forbidden is fully debated and weighed, before decreed, all prejudice is quite abandoned, when it clearly appears the Decree is the result of a sound Judgement, and the product of a sober Reasoning. Though many Laws of Governors, fixing and constituting, are called Voluntary Laws, yet they are not rashly, but discursively established: For Governors are Gods Deputies, and like him determine Rules, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Counsel of his Will. Deliberandum est diu quod Statuendum est semel. Determination of things are not warrantably done but in every Counsel, as in the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much debate and disquisition being made, the Decree was fixed accordingly.  
To Command therefore, arbitrarily any thing or action out of a listful appetite, rashly or unadvisedly, in the heat of a Passion, is an Impulse sensual, found in Beasts, and cannot be proper to men. For when the Sun of Reason goes down in the night of Passion, Men, like Beasts, run headlong into Pitfalls, Snares and Gins, and give, too hastily, place to the Destroyer. That cannot be a binding Rule to Rational Creatures, and entertained as a Law, that comes without Deliberation. Nebuchadnezar's Commands by Sheriffs, Dan. 3. for all People to fall down and worship the Image of Gold, was not a Law though it had Publication; for it wanted two things required to constitute a Command a Law: 1. It wanted Rectitude, it was not Just. 2. It wanted Deliberation. But when Consideration is antecedaneous to the Decrees of Rulers, it gives the Subject great satisfaction, and inclines them cheerfully to submit and conform to such Rules established, if they think soberly, and esteem the Ruler wiser than themselves. And what is the Justice of our Laws established, in this required particular? what is the reasonableness of our Submission is clearly apparent among us, when there is nothing enacted or established among us, but upon long discussion and serious deliberation, and that by sober and wise Persons, suffecti, substituted and deputed by us beyond all question and exception. If Laws established by such Persons be not received thankfully, and be not submitted unto hearty, the perverse Transgressor sins without excuse.  
It is certainly evident in the Constitution of our Laws, what is required in every good Law, That they are determined upon Deliberation.   

SECT. V  
5. LAWS, when deliberately determined by Rulers, are to be published to the Society, that they may oblige the Subject, ad eorum qui Legi subjiciuntur notitiam deduci oportet, The. Aquinas. They that are to be brought to the subjection of the Law, are to be brought to the knowledge of the Law.  
Natural Laws there be, and necessary it is they should be published; for, although such Laws are written in men's hearts, yet by evil Custom, Compliance, Passion and prevalency of Temptations, and men sensually yielding to them, these Laws are blurred and almost obliterated, and necessary it is, that by repeated impercussions, there should be endeavoured a new impression by a new impunction.  
Necessary it is that Rulers, by a new inculcating, should give a fresh beauty, vigour and obligation to them, and by annexing a weight of Punishments and a spring of Reward, should set Subjects in a constant motion to observe and keep them; for, if concealed in silence, they would be passed by Carelessly, and that men may be awakened to keep them, and observe them diligently, they must be published.  
That being warrantable and commendable to be done by Rulers, Gods Deputies, that was done by God and his Prophets, and by Christ and his Apostles, who in several dispensations of those very Rules made a new publication. And for Rules of Actions in their nature, Indifferent, no man can question but they must be determined, to avoid Controversies and settle Peace; and when so determined, it is but reasonable there should be an open promulgation. When by so doing, the Subject, from the declared Judgement of his Governors who is set over him for good, must certainly be inclined to a ready Obedience.  
Transgression of Laws Natural, published, being a double Transgression, when the Offender, Audet non tantum malum, sed malum vetitum Committere. He is impudent that neglects and rebels, and left without excuse; for if the Laws had been concealed they might have pleaded ignorance, but being promulged and openly known, the Transgressor is inexcusable, and therefore his sin remaineth. Let any indifferent man then be Judge, if the Refractory Disobedience of some unperswasible Tempers amidst us be not absolutely inexcusable, when in our Laws nothing Injust is enjoined; nothing determined but was deliberated, nothing established but was promulged.  
Certainly, as it is the Governors, or Ruler's duty, for the good of the Society, thus to fix and establish Laws; so it is the Subjects duty, to submit willingly to those Laws thus fixed accordingly.   

SECT. VI  
6. Governors are to be submitted unto by the Subjects of that Society over which they are Constituted; for Governors and Subjects are Relatives, Mutuo se ponunt, etc. They come both to their Relations by the same Constitution, and what appoints some of the Society to command and direct, appoints others in the same Society to submit and obey; and very rarely can any Government be instanced, but Oaths were given and Subscriptions taken, and men several ways obliged themselves to consent and submit to their Governors, in their Administration, and to acquiess in their Determinations and Constitutions. So that Submission is not an outward honour and reverence to their Persons in Offices and Dignity, but conformity to Directions of Governors, and obedience to their lawful Commands, and just Rules delivered by them for Public good.  
And as St. Paul, so St. Peter to his dispersed Hebrews, lest they should be prejudiced from a specious pretence of Liberty, and cast off all yokes of Service, and break off all bonds of Obedience, Authoritatively commands them, to show the honesty of their Conversation by a cheerful submission to the Just Commands of Lawful Governors, as 1 Pet. 2.13. when he enjoins them to submit to every Ordinance of man, for the Lords sake. Just Commands I advisedly put in, for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what is just and reasonable, and tends directly to the designed End that is Humane, and to such an Ordinance they are to submit for the Lords sake.  
Now Commands and Actions of Governors are of things and actions of two sorts, either Natural or Indifferent.  
Natural would be binding if no Constitution; but Rulers seeing men's averseness and backwardness to what is apparently good, out of love and care to their People's welfare put a new life, and revive even those Laws by a new publication, to stir up the People's attention to them, and observance of them; by which course their Obligation is not remitted but intended. And no Subject but shows his perverse and rebellious Temper that dare think and say, That those Rules are less lawful, or less binding, because a Lawful Authority hath revived them, and upon the  necessity and Reasons hath afresh enjoined them.  
Other Actions are of an Indifferent nature, neither good nor bad of themselves, yet must be determined by Governors, to prevent Dissension, and settle Peace, the ground and foundation of all Temporal blessings, that make men's lives comfortable in any Society. And soberly let it be considered, and the morality of the fifth Commandment, the Ruler's Authority and Subjects Obedience is plainly discovered, by his voluntary Submission to Commands and Ordinances of this nature, and determinations of things in their own nature indifferent. For if the matter be unlawful that is unlawful by Commands of Superiors, than Daniel's Vetitum est is sufficient, We are not careful— It is better to obey God than Man. If the thing be profitable, thou servest thy own turn, thy own Interest, rather than obeyest thy Ruler. If the thing be intrinsically Just, thou art obliged to do that although not enjoined it. So the truth is, the Ruler's Authority, and Subjects sincere Submission, is chief seen by his Obedience to those Commands which enjoin things that are of their own nature Indifferent. Where neither the Nature of the thing, nor the Subject's Reason or Profit is convincing, nor any other by-Respect induceth him to Obedience. And thy submission to those things is the clearest evidence of thy subjection to Higher Powers, which is undoubtedly according to the Law of Nature, and Will of Christ.  
And if thou dost not abide according to thy former Consent to such Determinations of thy Rulers, and submit to them, it is a plain discovery of some prejudice and disaffection to thy Ruler, that thou thinkest meanly of his wisdom, or suspectest his goodness, or despisest his Authority: That thou esteemest thyself wiser, better and Greater than he that is set over thee: When thou darest in prejudice, wilfully oppose thy own misguided Persuasion against the sober, well-grounded Determination of thy Governor, which was fixed to minister to Peace. And now consider, what thou dost that thou mayst enjoy thy own obstinate Persuasion, thou wilt lose thy Peace; and certainly, thy gratisying thy Humour will not countervail the loss of thy Peace, besides the galling Gild of thy wilful Disobedience, when by the Light of Nature, as well as by the Will of Christ, thou art obliged to submit to the Ordinance of Man for the Lords sake; whether of the King, as supreme, etc. Thou art from thy heart to be subject to their Determinations not only for wrath, but for Conscience sake; for though the Law or Ordinance be Humane, yet thy obligation is Divine.  
The Law may be positive, and voluntary of things in their own nature Indifferent, yet thy Submission must be natural to just Determinations, and according to the Law of Nature and Rules of Christ, as certainly as there is any Morality in the fifth Commandment, or that Peter was an Apostle and wrote the Will of Christ, who bids us submit to every humane Ordinance for the Lords sake.  
When but two sorts of Laws, some Natural, that are predetermined, but are enlivened and further confirmed, others Voluntary or Positive, that when not unjust, receive their being, constituting, and ratifying, from their promulgation by Governors. To both these Subjects are to submit, not only for wrath, but for Conscience sake. And for us of this Nation, when God hath manifested his approbation and goodliking to our Governors and Government by his wonderful Restauration, it were unworthy to think such Ingratitude could be taxed, That either the Governors should be remiss in fixing Just Laws for right Ruling, or that Reasonable Subjects should be backward in ready Obeying.  
Conclude we then this Point as to ourselves, That our Governors of England being appointed for the good of the Nation, and having established and published Laws, Our Subjects are bound to submit to those Laws accordingly.    

CHAP. III. The first care of Governors should be, by Laws, to oblige their Subjects generally, to a Public exercise of Religion.  
Section,  

I. The first care and main end of Governors should be, to instil and imprint an esteem, love and care of Religion in their People.  
II. Governors are to endeavour among their Subjects, to promote the outward exercise of Religion.  
III. Governors are to take care, that the exercise of Religion among their Subjects be Public and Universal.   

SECT. I. The first care and main end of Governors should be, to instil and imprint an esteem, love and care of Religion in their People.  
1. FOR it being sufficiently proved, That Governors in their Offices are chief to aim at, and contrive for the general good of the People under them, that they may live peaceably and happily, and because the means nearest to that end must be Religion, their next care (to compass this End) must be to imprint in the minds of the People, an esteem and love of Religion, as the directest way to their Happiness.  
That naturally every man hath a sense of a Deity, is beyond Controversy. He sees and observes himself, and all things visible, to be made and upheld by an Invisible Power, and governed and disposed by a more excellent wisdom and discretion. From the Creation and Order of things that are made, men by natural Reason may come to the knowledge of a Being not made and independent: That He is a Spirit, Supreme, Infinite, Omnipotent, necessarily Eternal, All-sufficient, and incomprehensibly transcendent in all Perfections, from the light of Reason (if not clouded) He must be acknowledged, and being thus acknowledged he must be worshipped. It was not only at Athens but all the World over, That the God that Made the World ought to be worshipped; That this Infinite Being may not be offended but pleased; and that his poor Creatures may escape the dreadful and intolerable effects of his Anger who is Almighty, and gain all the ineffable contentments of his Love who is All-sufficient, must be the main design of Rational men.  
Now to compass this End, certainly Religion and the worship of GOD must be the way. And, what is Religion? It is a respectful observance of that Majesty which is to be reverently adored; A due respect of the rational Creature to the Supreme Being. This Respect consists in three things:  
1. In high apprehensions and estimation of God's infinite Excellencies and Perfections. To think highly and honourably of God, is the beginning of Piety and Religion. Aug.  
2. In suitable Affections. Having rightly esteemed God as the best and greatest of Being's, that we fear him as the Greatest, and love him as the Best, is another part of that Respect we own to him.  
3. In a suitable signification of both. Man being created for Society, and naturally inclining to join himself to others, and seeing in the state we are in, we cannot comfortably hold any Communion but by a sensible signification of our Apprehensions and Affections; That we give Attestation of these things must needs be natural and necessary.  
And these Sentiments of the necessity and benefit of Religion all People have had from the beginning. All Nations were ever persuaded, that they should be most Prosperous who were most Religious. No People so Barbarous, but they gave jointly their significations of observance, and piety and respect to him they accounted Supreme. Hence they made some testifications and acknowledgements by Sacrifices, and other Religious Rites, to appease and make that Deity they adored propitious and gracious. And though all Nations and People had originally and naturally received these impressions and persuasions of the necessity and commodiousness of Religion, yet we never read nor heard of any Famous Governors, but they have revived and cleared these Old Impressions by new Laws and Injunctions.  
And whereas this care of implanting Religion in the minds of the People for their good, is to be found in all Governors that improve their Reason to right Ends in the discharge of their Offices, yet this Care ought to be chief and eminently in those Governors, that, besides the light of Reason, have from the publication of the Gospel a most clear discovery of the infinite Excellencies and Perfections of God, and of that true Religion which ties men to God, which teaches whom, and how we ought to worship. For if to have God Infinite appeased to us, and pleased with us, be man's ultimate End, and this End is no otherwise attainable than by Religion, most easily attainable by the best and truest, and that is the Religion prescribed to us in the Gospel; certainly, that our Rulers should command an observance of that Religion of the Gospel is very agreeable to the end of their Constitution, and to their Profession of being Christians.  
The first design of a Ruler, set over the People for their good, is to take care for what is best; and the care of Religion is the best Care men can have in this World. Hear, O ye Kings, understand and learn ye that are Judges of the Earth. Men must give unto Caesar the things that are Caesar's; and Caesar himself must give unto God the things that are Gods. The Jewish Kings had the Book of the Law delivered to them, and our Kings the Book of the Gospel, at their Inauguration.  
If we consider the effects of Religion, the sweet fruits of it in our own private condition, or more public relation, that Blessedness which at all times and every where does accompany her, we cannot wonder, that it should be our own, and the Rulers care to promote and advance Religion. There is a delight and great content that arises from all holy employments, and a blessedness inseparable from all holy affections. Light is sown for the righteous, and joy for them that are true of heart. Poverty of spirit entitles to the Kingdom of Heaven, mourning to comfort, hungering and thirsting after righteousness attended with satisfaction and fullness; the pure in heart are nearer to the fight of God. Piety brings the best contentment, and the surest gain; Her ways are ways of pleasantness, and all her paths are peace. It is this, without which we cannot be fit for any Society: He cannot truly love his Neighbour, that does not honour and love God; he cannot be faithful and honest, he cannot be sweet and kind, and easy to others.  
And now be your own Judges, you the profane and irreligious men of these Times, whose wit (the thing you so much pretend to) shows itself in nothing but in scoffing at Religion, and in making it a trick of State to preserve Peace and Order. Is it not just and reasonable, that you should suffer the results of your own Judgement, be banished out of all Society, be excluded from the protection of a well-ordered Government; seeing you would laugh that out of the World which yourselves confess unawares to be so conducive to the preservation of it?   

SECT. II. Governors are to endeavour amongst their Subjects, to promote the outward exercise of Religion.  
THE outward exercise of Religion is natural to us, while we are conversant on Earth: For, as it is natural to worship and serve God (who discerns the thoughts, intentions and affections) with our Spirits; so it is Natural, to give some external and sensible demonstrations of that inward Devotion, that, while we Converse with men, we may give them satisfaction and evidence of our being Religious. And, among men, the Ruler ought before all to be satisfied, that he may with cheerfulness and pleasure administer his office, and give up his account with joy, as having not watched for the good of his People in vain.  
Now, the thoughts of the Subject are not under the Ruler's cognizance; He can judge only by the outward acts. God alone knows effects by causes; We no otherwise know Causes than by Effects, Fire by heat, the Sun by light, and Life by motion, Religion by exercise, and Affection by outward significations. And we are to make these sensible Demonstrations, not only for the satisfaction of others, but also for the glory of God; whom as we are to glorify with all the faculties of our Souls, to know and consider his Excellencies with our understandings, to submit to, and obey him in our Wills; so we are to worship him with our Bodies, our hands to be lifted up to him, our Eyes to wait on him, our Ears to hear him, and our Tongues to praise him.  
The necessity of this outward exercise of Religion appears farther, from our being made not to be alone but for Society: And no Society can be maintained without an outward Communication. The acknowledgement of this we may by a very easy consequence force from those Men, that profess to be so much against it; who assemble together, and in their Assemblies use long Prayers, and prolix Preach, without which exercises and visible attendances, they think they cannot evidence themselves Religious, with satisfaction either to themselves or others.  
Were we indeed in the state of Angels, and able to communicate our thoughts by invisible species, and by our bare volitions; then (and not till then) we might upon the pretence of a true heart, and a good disposition of mind content ourselves and our Neighbours. In the mean time, it is natural in all things, to give some sensible indication of our thoughts, and to signify to others, how we are affected within: Bodies and Souls, whilst united together, must needs have an influence upon one another; A distracted mind has a lowering brow, and a merry heart has a cheerful countenance. By this outward exercise of Religion we raise an esteem and love of Religion, in ourselves, and in others.  
1. In ourselves. For we grow into a love of, and delight in that thing we daily converse with; it becomes easy and familiar to us. Acts become Habits, and are rooted fast by a frequent repetition. Strength is increased by use, and love of Religion by exercise.  
2. In others. For man is prone to Imitation, and hastily follows Example. We do many things for no other reason, but because others do them.  
And here we must needs be amazed at the unreasonable speeches of Quakers, and others, who, because God is a Spirit, and the Gospel requires a worship in spirit, will have God to disregard externals, and not to think himself glorified by outward Services. Wild principles, mad delusions, fitted to destroy all Government, and to make all Christian Conversation unnecessary. For, if God accept not external actions, when agreeable to the Law, and be not displeased with them, when disagreeable; if God himself be so unconcerned, we have little reason to take any care in our Actions. But we are to remember, that the Laws of the Gospel are of two sorts; some relating to the intentions and affections, and actions spiritual and internal; these Laws tend to the private peace of a man, and his happiness within himself. Other Laws respecting the outward words and actions, and designing to make a man happy in Society and Conversation, and to fit him to do things to the edification and comfort of others, and to the honour of Christianity.   

SECT. III. Governors are to take care, that the exercise of Religion among their Subjects be Public and Universal.  
1. PVblick. Only of things done in Public can the Governor take cognizance of; and certainly, no wise Magistrate did ever make a Law concerning those things, which he could have no knowledge of afterwards, whether they were done or no. The Worship of God (excepting times of Persecution, and such necessities) was ever public, since there was any at all. Hence all people had their Altars or Groves, their Mountains or Valleys, their Orbs, Tabernacles or Temples, where they all met at set times, and their fixed Sacrifices, Prayers, and Religious performances, wherein they all joined at their meetings. And therefore, as this exercise of Religion must be Public, so must it be,  
2. Universal. The Father naturally cares for the welfare of every Child; God's Providence is over all his Creatures for their good; And it is the care of his Deputies, to provide for the welfare and happiness of all their Subjects.  
Now if Religion be the only thing that can make men happy (as it is proved) the Governor cannot compass his End (which is, to procure the happiness of his Subjects) but by enjoining the Exercise of Religion to be Universal.    

CHAP. IU. Our Governors of our Church of England have done well to enjoin every Believing Subject, an open Profession of his Faith in his respective Congregation.  
The particulars incident to this Head are Four.  

I. We are to consider and agree what FAITH is.  
II. That of that Faith there ought to be Profession.  
III. That Profession ought to be made by every Believer.  
iv This is to be done in respective Congregations.   

SECT. I.  
1. OUr Governors are not only as God's Deputies, under the Law of Nature, to enjoin their Subjects the Care of Religion, but as Deputies of Christ under a more perfect Law, revealed by him in this last dispensation, to enjoin their Subjects the right Exercise of true Religion prescribed in the Gospel, which he published to fulfil the Law of Nature, that man might come to that Happiness for which he was created and designed. And this I understand to be the most proper Notion of Faith, viz. The true Religion well ordered, and rightly modified by Gospel Rules, by the right Exercise whereof we worship and serve God acceptably; so that whatsoever is not of Faith is sin, and without Faith it is impossible to please God.  
For being Baptised into the obedience of the Gospel, of which obedience Baptism represents our Profession, we ought to have a firm Persuasion of the goodness and reasonableness, not only of the Duties in the Gospel prescribed, but of our conformity to those Prescriptions, for the carrying on that true and undefiled Religion wherewith God is well pleased.  
So that Faith is the Gospel grace, that teacheth us to deny ungodliness and worldly lusts, and to live holily, righteously and soberly in this present world. And Believing is a comprehensive Duty, and signifies not only a tacit assent to Evangelical Rules, as true and warrantable, as a barren act of the Understanding; but a firm election and persuasion of these Rules as good and comfortable, and implies a firm purposing and resolving of a total Gospel Obedience.  
I hearty pity and bewail, the differences and distances that are to be seen among Professed Believers in this Nation; and, upon serious Consideration, I fully persuade myself, there is nothing contributes more to the being and continuance of our Division, than a general rashness and injudiciousness; When men run away with some sudden partial Notions, and slight Apprehensions of things of great necessity, and deserved esteem in the World; and do not seriously and discursively make a right Judgement, and agree of the full sense and meaning of them as they import.  
To instance in some few particulars, which is easy for any to observe.  
The Gospel, most say, they highly esteem; and yet we cannot but observe, that most snatch and run away with it as a promise of Mercy, but never regard it as a rule of Duty, and direction of an holy life.  
The two Sacraments are Seals of the Covenant betwixt God and us; and most men are very heedful at Receiving them, that God may seal to them Remission of sins, and never regard that at the same time they covenant under Seal, to yield Obedience to God.  
The Blood of Christ is precious, and its shedding to be had in everlasting remembrance; but when most men most solemnly remember it, this Consideration contents them, That Christ's Blood was shed for our Redemption, for remission of sins, to reconcile God to man, etc. When we should think how this Bloodshedding was, That men might be reconciled to God, and be redeemed from an unclean conversation, and by this sprinkling be sanctified and purged from dead works to serve the living God, Heb. 9.13, 14.  
Graces and gifts of the Spirit we justly value and admire; but is it not too apparent men are taken up with gifts of Edification, and pass by gifts and true grace of Sanctification; so that if a man be but ready in a Scripture phrase, hath gotten a voluble Tongue, a round expression, etc. he gets the name and repute of a Saint immediately. But the exercise of Piety and Charity, which are the certain evidences of true Sanctity; These things stand by neglected and despised.  
I might instance in several things that we frame the same Consideration of. If we give God but a piece of a Duty, we think a maimed and imperfect sacrifice will content him, and expiate and satisfy him, and excuse all our defects and enormities; and with gross mistakes we see evidently men delude and deceive themselves in this untoward generation.  
And although in many things our mistakes of these sorts hasten our irreligious miscarriages, yet in nothing are they more manifest than in the nature of Faith. From all Christians that make any profession of the true Religion, we shall hear these pretences, That they live by Faith, walk by Faith, are justified by Faith, are saved by Faith, etc. And yet for all this noise we hear of these things, we can see but few that make a true judgement, or have a right understanding of the full meaning of the real Faith in Christ, or Faith of the Gospel.  
It's undeniably true, that without believing that supernatural Truth of Christ's Merits for our pardon and remission of sins, there can be no peace for men, but they must die and consume in the guilt of their Transgressions. It is certainly true, that Christ our High Priest put away sins by the sacrifice of himself: but when Christ our designed Mediator was King and Prophet as well as Priest. It is not barely a fruitless relying, or a lazy recumbency on Christ's Merits, as our Priest only; but our believing his Laws and Directions he left his Church, as a King: the observing his Counsels and Injunctions he gave as a Prophet, is necessary to make up that Faith, which will bring us to the end of our Hope, which is the salvation of our souls.  
It's undeniably true, that in the Gospel are given exceeding great and precious Promises of Mercies and Salvation, upon which God hath caused ●he to hope; yet when these Promises are not absolute but conditional, upon our conformity to those Rules of Duty that are prescribed, unless we be carried on to the practice of those things required, that pertain to life and godliness, we cannot be rationally concluded to have that Faith in the Gospel in us, which will certainly bring us to that happiness which we openly design and expect.  
And, upon a serious inquiry, we cannot conclude any of the Theological Graces to be truly infused into any man, unless they discover themselves by their operations. Love is practical, and works, where seated, a care of keeping Commandments. Hope is purifying; He that hath hope of heaven is heavenly, and purifieth himself as God is pure: And Faith itself works by Love, and Love by Obedience.  
This then is that precious Faith we should contend for, as becometh Saints. In this we should strive to continue in, grounded and settled, and not be moved away from the Hope of the Gospel.  
All these things are premised, that the Reader may easily conclude, what we plainly understand by that Faith which the Ruler hath religiously enjoined, and the Subject is bound willingly to maintain, namely, a sincere and a firm purpose of mind, of adhering and conforming to the Rules of the Gospel, by a total Obedience.  
He that Believes thus shall not be ashamed, when Faith makes him have respect to all Evangelical Commandments.   

SECT. II. Of this Faith there must be Profession.  
NAturally we are to look of ourselves as related to Society, so that of our internal Piety there must be an external signification, intending not only God's glory by settling our private Peace, but by promoting our Neighbours good and edification. So that as care must be had by us of Religion, so of its Exercise; and as of Faith, so of Profession of Faith. And this is required by the Gospel evidently, when it is enjoined, That Christ be confessed before men; that all that by Baptism are consecrated to the obedience of the Gospel, hold fast the Profession of their faith without wavering.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes rendered Confession, sometimes Profession, in that they agree either of them, it is frankly and openly to declare what we hold in matters of Religion, to justify and bear witness to any Truth of the Gospel, be they either supernatural or natural Privileges or Mercies promised, or Services or Duties enjoined; yea, the offering the sacrifice of Praise to God continually, that is, the fruit of our Lips, is explained by an Holy Author to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13.15. a giving thanks, or confessing to his Name.  
Profession of Faith we understand to be, a voluntary and open declaring (amidst the Society in which incorporated) of our free and full consent in believing the Gospel, not only the Mercies promised, but Duties enjoined, and that we assent to them all, not only as true and infallible, but also as good and comfortable; and a declaring of our desires, study and care to observe them accordingly.  
An express signifying of Profession of Faith, is, a declaring of our resolution of Evangelical Obedience, our assenting and adhering to the right Exercise of true Religion as prescribed in the Gospel.  
The work of Faith and Religion is not wholly to be done within, but many externals are necessary and essential, for constituting a visible Church, she is to be a light upon an Hill.  
Every Believer is to shine as lights in the World, in the midst of a crooked and perverse generation, and that can only discern Externals. Therefore the Believers outward carriage and deportment, and converse must be so ordered like lights, to the enlightening and warming the blind and benumbed World.  
Outwardly we are to manage ourselves, as we may direct, strengthen, and comfort our Neighbour, Poverty of spirit, hungering and thirsting after Righteousness, Purity of heart, etc. These are Duties of the first rank, and primarily to be taken care of, to present ourselves so as to be approved by our God. These ought ye to have done, and not to have left the other undone.  
For there be many external Duties necessary for Communion, amidst the society of the Faithful, that must not be omitted and refused, as Preaching and hearing the Word; Administering and receiving the Sacraments; meeting and assembling together in those Assemblies; mutual exhortations and provocation to good Works; confession of Sins, of Thanks; declared resolutions as well as desires of Holiness, and other Duties; all comprehended in profession of Faith. These are all External, yea, are all Gospel Duties, and have been, and will be used in the Church of Christ.  
Thus the Church of God among the Jews, that met at the Ark and Temple in Jerusalem, The Tribes went up, for the Testimony of Israel, to give thanks to the Name of the Lord; and these were External.  
Thus the Church of Christ, united under the faith of the Gospel, had their Praying, preaching the new Law, singing of Hymns; while Christ continued on Earth amongst them: And when gone up to Heaven, they continued in Assembling, and breaking of Bread, and Prayers. They had their Liturgies and public Administrations, not only in works of Charity but works of Piety. They had their sacrifices of Praise, the fruit of their lips, and giving thanks to the Name of the Lord. They had their prophesying at Church at Corinth, and what was to be done by the Church on Earth. They had Visions of the Examples to lead them, from the Angels both in Earth and Heaven. Neither can a visible Church or Society think to be continued without open profession and declaration.  
And in the Gospel; They that worshipped God in their spirits, were ready to bow their knees to him. They that knew God, made their acknowledgement. They that believed in their heart, for their Righteousness, made confession with their mouths, to help on their own and others salvation.  
Thus by Precedents of Saints on Earth, and Angels in Heaven, the Gospel of Christ doth lead his Church as the Law of Nature directs it, not only to Religion but its exercise, nor the Gospel only to Faith, but the profession of Faith; that every Member united to that visible Society of Believers, must hold the profession of his Faith without wavering.  
And there's the next particular; The injunction of what both Nature and the Gospel directs us unto, is not unlawful but necessary, and both require that of our Faith we should make Profession; and it is very good, that Rulers from their Subjects require the same.   

SECT. III. Every particular Believing Subject aught to be enjoined to this open profession of Faith.  
PRofession of Faith is an essential of the visible Church, and none can be concluded in the Judgement of men, of the visible Church, that doth not make profession of Faith.  
The visible Church is not a Company but a Society, and what makes the Society a Church is profession of Faith. Every one is to evidence himself of this Society; if he will claim right to the Privileges of a Society, he must perform the offices and duties, and be diligent in the Ministration of the Society.  
A Minister may gather a Company, but he cannot gather a Church, nor make them to be so by his own single confession. Every man that will approve himself of the Church, must not only give a tacit, but an express consent by an open Profession. This is necessary for constituting every man in Church-membership, and this is rationally required and enjoined of Christian Governors, to their Believing Subjects, for their own and Subject's satisfaction.  
This concerns the whole Congregation, and is to be done not only by the Clergy but Laity, not only Priest but People, not only Men but Women, nor only they that are grown up, but Children. Out of the mouth of Babes and Sucklings, God thus hath his praise perfected; and in his Temple, when met for God's worship, every one must speak for his Honour, of such as have received the Faith of the Gospel.  
And this we are led unto by the eminent Examples of Angels and Saints, who served and pleased God, that Church triumphant in Heaven. Thus when we knew not where we were, before the foundations of the Earth were laid, every Angel signified his consent and delight, he had in the enjoyment of God; Job 38.7. All those Morning Stars sang together, and all the Sons of God shouted for joy. No Dignity exempted any of those from Duty; They all sang together, they all shouted together for joy.  
And the multitude of that heavenly Host, that appeared to the Shepherds, commended this practice to every particular Saint, it being observed and recorded for an imitation, that every one was praising God, and saying, Glory be to God on high, on earth peace, good will towards men, Luke 2.13, 14.  
And the Vision that St. John recorded, that glorious Divine that now is equal if not above Angels, is for direction and imitation of us, and others, to the end of the World; and what he heard, Revel. 5.11, 12, 13. And I beheld and heard the voice of many Angels round about the Throne, and the Beasts, and the Elders, and the number of them was ten thousand times ten thousand, and thousand of thousands, crying with a loud voice, Worthy is the Lamb that was slain, to receive power, etc. and every Creature which is in Heaven heard I saying, Blessing, Honour, Glory and Power, etc. Certainly this was recorded to instruct us, that this aught to be the duty of every particular Saint on Earth, which does the work of every Saint and Angel in Heaven. That every man of Christ's Temple below, as well as of that above, should speak to his Honour, set forth his Praise.  
And thus they thought it, and practised the Apostles and Disciples of Christ in their first meeting, who made confession of their Faith in that Article of the Resurrection, Luke 24.33, 34. not only the Eleven, but they that were with them were saying, The Lord is risen indeed, and hath appeared to Simon. The Disciples come from Emmaus, were they silent? They told what things were done in the way, and how he was known by breaking of Bread. And thus they continued speaking till Christ came among them.  
Acts 13.2, 3. the Church met together at Antioch, and there we find them met at their Liturgy; there was a public ministration they all agreed in: That ministering was not touching the People, than it would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something done for God's honour and service, and it was Fasting and Praying.  
To instance in one more, 1 Cor. 14.24. they were all Prophesying. In their holy Assemblies at Corinth the Apostle St. Paul supposeth, that there was a business they were all employed in; it is set forth in the word Prophesying, what can we in reason understand by that word? Sure it was not Preaching, for if all were preaching, who could be hearing. It was not foretelling things to come; this was given about that time to some extraordinarily, upon the plentiful effusion of the Spirit, but not commonly or generally to every Believer. It was not ecstatical effusion from gifts of Tongue, given to all to speak; that was not given to all, and the Unbeliever if he upon his coming in had found them all thus busied would have accounted them mad; but Laity and Clergy Women as well as men might be employed in this Prophesying.  
But this work every Believer was busy about, it must be therefore some open and plain declaration, either of some Article or Articles of Religion, or some acknowledgement of the divine Perfections, or some speaking freely in praising of God, or praying unto him; for they were publicly ministering to the Lord, they were falling down and worshipping him, as the Apostle supposeth, that (being convinced by the joint actual concurrence of every Believer) the unbeliever coming in, would fall down and worship God with them, saying, of a truth God was in the midst of them.  
He supposeth it done by the Believers and Saints at Corinth, what he desired might be done by the Saints at Jerusalem; that they did not decline their Assembling themselves together for Religious purposes, nor in their Assembling did any one decline the profession of his Faith, which every one was to hold fast without wavering.  
In probability there was some Liturgy they agreed in at Corinth, as there was among the Believers at Jerusalem, and at Antioch and Alexandria, and every Believer accounted himself obliged to give his attendance on it, and joint concurrence with it, to the honour and worship of God. Every one offered a Sacrifice not private or mental, which was not discernible by man, but vocal, the fruit of his lips, and Unbeliever might sensibly perceive it; and this tended to the service of God though external, and well they were assured, that with such Sacrifices (which was every Christians duty to offer) when they were offered, God was well pleased.  
Thus every Believer by the practice of the Church of Christ, in purest times, is led to profession of Faith, and I appeal to any man's Reason or Experience to determine, if he be a Christian, whether upon a wilful omission of this Duty any true Believer can rest satisfied.  
For if I be a sincere Believer, I can never satisfy myself, unless, as I own, so I give all unto God's glory: The Hypocrite will to his power keep back something, but the Christian which is sincerely holy will give all. He knows and considers that his Body is created, redeemed, sanctified, and shall be glorified, to present them a living sacrifice to God, is but reasonable service. That it is not a gift but a debt, he owes and is bound to pay, that as with his Soul he is to know God and love him, so he is to offer his Tongue to praise God, and his Body to worship him.  
But if I be diligent in the Profession of my Faith, I forthwith feel a content and satisfaction attending and accompanying my holy employments, and a delightful pleasantness spreads itself over my Soul, while my Body is busied in religious exercises. It's the most relishing meat and drink for God's Children thus to do their Father's will, and these Services are their greatest freedom. Those that are beloved of God, and after his own heart, feel their Souls satisfied as with marrow and fatness, while their Mouths freely praise him with joyful lips. No such full content as in those exercises of Godliness, which hath the greatest profession of delight in this life, and the most certain expectation of those full joys that are to come.  
Thus we most please ourselves, and we best satisfy our Neighbours, in whatsoever Relation he respects us in the practice of Holiness, which directly tends to true Happiness. Our Father, the Magistrate, the Minister, our Equals, are all solicitous to know and be assured of our pious and holy inclinations; and when they can perceive they have not watched over us nor laboured in vain, they are most delighted and best pleased.  
Now our Relations are not to be satisfied in the state we are in, with probable conjectures of our meanings and intentions, but they must have clear and significant expression of our minds and intendments, either by words or actions.  
A sullen silence cannot content us in our Contracts, but we must have sensible assurance of our mutual assent or refusal. In our Secular Trafficks and Commerces, we cannot carry on our Bargains but by external signification: And as in Temporal so in Spiritual Covenants, there is a necessity of these things when no communion can be held without them. We cannot be mutually pleased with mutual assurances of our purposes, to stand firm to the Faith of the Gospel, without an open declaration; unless every one hold forth the profession of his Faith without wavering.  
There can be no contenting assurance of any persons continuing a Member of a visible Church, without profession of Faith in Service or Sacrament; Hearing the Word preached only is no sufficient evidence; I am in charity to believe the Minister to be a good man, because he signifies his pious intentions by Religious expressions: But I cannot in reason conclude the Hearer so long as he says nothing. If People wanted nothing but Knowledge, Conversion, or Faith, if ignorant or unconverted, I could excuse this boulimy among us, and it were far more tolerable that people mind only Sermons: But when People are knowing and converted, baptised and engaged in Profession, certainly it were more truly Religious to spend some time in doing as well as hearing, to show they have not heard in vain, but that they have got this Faith they so greedily heard for, by holding forth the profession of it etc.  
By Hearing constantly, I in charity conclude thou desirest to be good, thou wouldst get Faith; but if Hearing is all, how can I without rashness judge that thou art good, or hast got Faith, which is not evident to me without thy Profession.  
It is a painted, no real Fire, that hath neither light nor heat: It is a Stock, a Log, not a living Tree, that hath neither leaves nor fruit: It is a Carcase, not a living Body, that hath neither words nor motion: It is Presumption, and no living Faith, that is not signified by Profession.  
And now with all meekness, I beseech those that separate from us, seriously to consider this undoubted Truth, That the visible certain sign of any Companies or Persons, being indeed of the Catholic Church that is Militant, is the People's Confession of Faith in Service and Sacraments.  
Since therefore Profession of Faith is of such necessity, and hath so great an influence to please both ourselves and others, and is a duty and service, by Gospel Rules, incumbent to every Christian, we may truly conclude, That the Christian Magistrate may and aught to enjoin an open Profession of Faith to each believing Subject in his respective Congregation.   

SECT. iv Every one is to make profession of his Faith, and the best time and place to do it in, are in respective Congregations, and the Magistrate is to enjoin every one, etc.  
4. THat there should be meeting and assembling of Congregations, must be adjudged expedient and necessary for the imparting and promoting what is good and comfortable, and the preventing or removing of what is hurtful or inconvenient, which things cannot be hoped for, or compassed, by Singularity or Separation. And, that this is confessed, is evident from the general practice of all Cities and Nations that professed any Religion, were it true or false, and by the practice of ordinary Men, without any respect to Religion, who agree to meet in Markets, Fairs, Exchanges, Walks, for Temporal ends abovesaid. And if general Meetings be rationally concluded, to be necessary for imparting things Temporal, than they must be concluded also natural and necessary for imparting things Spiritual.  
And for any one wilfully and perversely to decline these Meetings, lawfully appointed, must be a sin, being prohibited by the Gospel, when the Hebrews are commanded not to forsake the Assembling of themselves together, as the manner of some is, Heb. 10.25. because such Meetings are appointed and designed to advance the exercise of Piety and Religion.  
Such Congregations of Believers as respect the Worship and Service of God, are the Congregations we mean, and the Believer is to discharge his duty of Profession in the midst of them.  
God, Nature and Grace, doth not delight to do any thing in vain, and all voluntary Agents freeliest exert their kindly operations upon such Objects, as may be influenttal upon them for good, and are in capacity to receive the said Operations.  
Confession of Faith is not expected, when not called to it, to be made to Persecutors, or Infidels, that are professed enemies of the Gospel: where there is more probability of their Rage, than Conversion, and where there is no hope of advancing God's glory, or our Neighbours good; where there is less hope of dying a Martyr, than danger of being a Manslayer, where he may seem to conspire with the Persecutors to take away his own life.  
Mat. 7.6. By Christ's own direction, we are not to cast holy things to dogs, nor pearls to swine, lest they trample them under foot, and turn again and rend you. But holy things are properly tendered to holy Men. Our delight to communicate these should be chief to the Saints of the Earth, and such as pretend at least a desire to excel in virtue; yea, where we may act with safety to ourselves, and probably with benefit to others, there Confession of Faith is best made, and that if among a Congregation of Believers.  
And for any that stupidly or sottishly sit at home, soaking and smoking in their Chimney Corners securely, indulging the sensual part, and never regard but slight the opportunities of Meetings conveniently, and communicating of holy apprehensions and affections, for their own and Neighbour's comfort. We must look upon them as an unnatural sort of Men, and the most lazy kind of the beasts of the people, who industriously study to be useless, and to neglect their own and the general good of the Neighbourhood, which they are obliged to further and maintain. And, if they have sharp goads and lashes, to prick them or quicken them vigorously to move under that yoke to which they are naturally bound, it is no more than what is just and reasonable, for the good and welfare of the Community, which every particular Officer and Ruler are concerned to promote and advance.  
For Time and Place of Meeting, that these be determined by the wisdom of the Governors, upon Convenience, as best conducing for the public good of the Society, are things so unquestionable, as I think will meet with no opposition.  
Now, that every Christian is bound to attend these Congregations, to advance Religion, and propagate the general good; he hath lost his Reason as well as Religion that dares deny it.  
For what things we find experimentally, either to be believed or done, to be good and comfortable to one's self, we ought to impart and communicate to the good of others; and what St. Paul desired to see his Brethren, Rom. 11. so we should put in practice, as near as we can, to impart some Spiritual gifts, that we may be comforted together with them, by the mutual faith both of them and ourselves.  
For Temporal things, such is our unhappy necessity and the baseness of the things, as if we would have any good to ourselves, we must have a particular propriety in them and enjoyment of them. The more we give others, the less we enjoy to ourselves.  
But for Spiritual things, the commoner the better; as there ought not, so there needs not of them be desired an appropriation; our propriety is not lost by Communication. These things like seeds, they multiply by scattering, as fire kindles by blowing, so our Faith increases by Confession. Draw me and we will run after thee. Holy Souls, when drawn to good things, would have others good with them; not so selfish to run alone, but call others to bear them company. Andrew calls Peter, Philip Nathaniel, to come to Christ. David would have the Tribes go up to the House of the Lord, to bear testimony with him, and give thanks with him, etc. And when with him, there he would have others sing with him, rejoice with him, fall down with him, worship with him.  
So the Author to the Hebrews; not forsake meeting, nor in their meeting mutual Exhortation, offering Sacrifice, Thanksgiving, Profession of Faith, none excepted or excluded. Every one, without injury to himself, may help on his Neighbour, by exercise of Religion, and profession of Faith.  
And certainly, the declaring and publishing of our firm assent, and soundness of Faith and Devotion, must help on the resolution, and settle the constancy of others in the same things. Thus are we props and stays to our staggering and sinking Brethren; and others waxing strong in the Lord, and being strengthened and confirmed in their Faith, grow confident in their Profession also. And when thou art thyself converted, thou oughtest also to strengthen thy Brethren.  
Thus we blow up the coals of Devotion, and kindle that Piety that breaks out into an heavenly flame, to the enlightening and warming both ourselves and our Neighbours. Thus we shine as lights in the World.  
While all agree, and every one is intent in the Congregation on this Confession, we stand directly under the influx of Grace. It is the probable way, when we are all thus employed, to have Christ come and make one of the Company. While in Via, like the two Disciples going to Emmaus, while we are thus communing, Jesus may draw near and go with us. While we are thus speaking, no doubt but Christ is ready to stand in the midst of us, and say, peace be unto us; for so he hath promised, and he is faithful, That when two or three are gathered together in his Name, he will be in the midst of them.  
With this general Preaching and Ministering usually goes along the ministration of the Spirit. And, whosoever would not quench or stint the Spirit in this operation to Holiness, he ought not to neglect or despise this kind of Prophesying.  
It is a probable way, in the Apostles Judgement, to work upon those that are without the Church, and unconverted, 1 Cor. 14.24, 25. when every one, and all in a believing Congregation are thus Prophesying, speaking freely, and preaching and confessing Gods Excellencies and Perfections, and show ourselves reverencing him and believing in him; when an Heathen or Infidel come into such a Congregation, He will fall down and worship God also, being convinced of the reasonableness, necessity and benefit of the duty, by our respective Harmony and Uniformity, he will say, of a truth, verily God is in the midst of us.  
He is worse than Saul, that will not thus prophesy among the Prophets, and seeing others unanimously and devoutly worshipping and confessing to God, who will not fall down and worship God also.  
And while thus like Elijah, we are riding up to Heaven in the Chariots of this holy fire, it is not improbable that others like Elisha, standing by, may have the same Spirit resting upon them.  
Thus every one that aims at the general good of himself and others, be they within the Church, or be they without the Church, is obliged to an open profession of Faith, in that respective Congregation to which he is associated, that he may be instrumental to draw others to the worship of our glorious God, who before perhaps little regarded him.  
And that Governors, that are to aim at the general good of the Society, should enjoin every believing Subject to a duty so extensively beneficial, is so clear that it needs no further demonstration.  
In Fine, Our Governors, as Christ's Deputies, who are to Rule by Christ's new Law, the Gospel, have done well to enjoin to their Believing Subjects an open profession of Faith in their respective Congregations. And, that this Profession ought to be signified by an open Uniformity, is our next undertaking.    

CHAP. V In such Congregations Unity of Faith ought to be signified by an open Uniformity.  
Section, 

I. In a Catholic Church there must be Unity.  
II. In particular Congregations there ought to be Unity of Faith.  
III. That Unity of Faith ought to be signified by an open Uniformity.    

SECT. I. In a Catholic Church there must be Unity.  
THE Nature of the Church of God is best represented and deciphered unto us under the resemblance of a Body; As many Members make one Body, so many Believers make one Church. By several Nerves and Sinews the several Members are compacted into one Body. By several Laws of the Gospel, as so many Ligaments, the several Believers are fitly joined together into one Church; and as many Members compacted by the same Nerves are enlivened and guided by one Soul, so many Believers joined together by the same Laws are quickened and governed by one Spirit. For the Body is not one member but many: For by one Spirit, we are all baptised 〈◊〉 one Body, whether we be Jews or Gentiles, bond or free, and have been all made to drink into one Spirit. Thus we believe one Holy Ghost, and one Catholic Church.  
In Scripture and Fathers many other Figures and Representations we meet of the Church of Christ, which all speak the necessity of Unity of several parts for its Constitution. Sometimes we find it compared to Noah's Ark, as Extra Arcam so Extra Ecclesiam nulla salus: In those great inundations of sin and misery, wherewith the Earth is overspread, as once out of the Ark, so now out of the Church there can ordinarily be expected no Salvation. The Ark was cemented within and without with Pitch, and the Church with Charity. Sometimes they have likened her to a Coat, to joseph's Coat that was polymita, divers coloured; to Christ's Coat, inconsutilis, without seam, rents or divisions.  
In Holy Scripture, in several places, the Church of Christ is compared to an House or Temple. Many distinct stones, and several pieces of wood, make up one Building, for the protection, entertainment and comfort of the Owner; so many Believers make up one living Temple, one spiritual House, for Christ and his Spirit to dwell and delight in.  
As no number of Planks can make up a Ship an Ark, without close jointing: No multitude of Threads can make a warm Garment, without close weaving: No Stones can make up an House, without close cementing: No Members or Parts can make up a Body, without close compacting; so no number of Men can make up a Church without Conjunction or Unity.  
And this the Holy Spirit of Christ intimates unto us in that heavenly Song, Cant. 6.9. My love, my undefiled is but one, the only one of her Mother, the choice one of her that bore her; yea, so we believe and so we teach, there is but one Catholic Church.  
Let the Sectaries and Separatists, that think to drown the cry of their sin with the noise of Conscience; Let them boast vainly of their Multitudes; that every one of their Congregations, though of different Persuasions, is the pure Church; while they study to be many, and make Divisions, they are not the true Spouse and Church of our Lord Jesus Christ.  
The Devil may have many Synagagues, but Christ hath but one Church, one Wife, one Spouse, one Royal Priesthood, one holy People, one People of his purchase. There is but one Catholic Church, One invariable from the beginning of the World, as to Substantials, and so will continue to the end of the same; and rather than there should be an appearance of two, Christ, our Peace, shed his Blood to make those that seemed twain both one, and hath broken down the middle wall of partition between us, Eph. 2.14. One End, to be attained by the same Means. One People, to be governed by the same Laws. One Body, to be actuated by the same Spirit: Of that one Body, one Head, one Faith, one Baptism. One Eve, the Mother of all living Men: One Church, the Mother of all Believers.  
No wonder St. Paul should so pathetically beseech the Ephesians, that if they would walk worthy of the Vocation whereunto they were called, that they should hold the Unity of the Spirit in the bond of Peace.  
No wonder our Blessed Saviour, in his last Agony in the Garden, should pray so earnestly for those especially that had received the Laws which he had given them from the Father, that they might be One as they were, John 17.23. That all that believe on him through his word, might be made perfect in one.  
If we see rightly, we may behold Christ's Heavenly Jerusalem, that is encompassed with holy Angels as Walls, like a City that is compacted with the same Rules, as so many ligaments, and actuated with the same Spirit; accounts it not only good and joyful, but necessary for all the Members of the Society, to be joined together in Unity.  
It not only continues the welfare, but upholds the Constitution and being of the Church of Christ, to banish Division, and hold fast this Unity.   

SECT. II. There must be in the Catholic Church Unity of Faith.  
THus the Church of Christ began in the last Dispensation, and so it is to be continued in Unity: They were all, that were believers, with one accord in one place: The multitude of them that believed were of one heart, and one soul.  
As taught of God, so of Christ they were taught to love one another, and to do unto others as they would be done by; like members of the same Body, mutually sympathising, weeping with those that wept, and rejoicing with those that did rejoice; bearing one another's burdens, and thus fulfilling the mind of Christ.  
Neither had they of the Church of Christ a like respect to each others persons, but the same respect to the Objects that were presented before them. They did unanimously agree to choose and refuse, to love and hate the same thing. They had a like hope, a like fear, the same joy, the same sorrow: Like Travellers, tending to the same End, they agree to walk in the same way, and had the same will, the same mind, the same affections.  
As they of the Church of Christ are to agree in the desires and affections of the appetitive part, so ought they to agree in the conclusions and persuasions of the intellective part, that nobler part of the Rational Soul of man, if they will be knit into that Society that will hold professed subjection to the Rules of the Gospel. The Society of Believers are to agree in the same Faith, the same Judgement, the same Conscience.  
Thus St. Paul desires and expects of the believing Corinthians, that they should be perfectly joined together, in the same mind, and in the same judgement; and of the Ephesians, that they should endeavour to keep the Unity of the spirit in the bond of Peace, Eph. 4.3. There being meant by Spirit as elsewhere, 1 Thess. 5.23. the superior faculty of the Rational Soul, the conclusions of which were to be kept one and the same: For but one Body and one Spirit, even as ye are called into one hope of your calling. One Lord, One Faith, One Baptism. For Christ being ascended, and set at the Right hand of God in heavenly places, and having all things put under his feet, as Head of the Church, in it appointed several Orders, and to them gave several Gifts, for the perfecting of the Saints, for the work of the Ministry, for the edifying his Body, till every part might come in the Unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, etc.  
Upon this Rock Christ hath promised to build his Church, meaning St. Peter's Faith, not his Person or Office. As Christ hath but one Church, so that one Church is founded upon one Rock, and that unmovable, unchangeable, always the same. The Rain may descend, the floods may come down, and the winds may blow, and waves of opposition may split themselves with their own violence; but the Faith of Christ's Servants stand unmovable, rather confirmed than hurt: The Church of Christ is but One, built upon one Rock.  
But the Synagogues of Satan are built upon heaps of Sand: Such is their Faith (if I may say they have any) as is like heaps of Sand, whose forms are changed upon every pressure, tossed up and down with every wind, ready to receive either augmentation or diminution upon external Contingencies. They are always Changeable.  
But those that are truly Members of the Church of Christ, from an unalterable Rule, are of an unchangeable Judgement: They are not like Children, tossed up and down with every breath, nor carried about with divers and strange Doctrines; but the God of hope, as he hath filled them with all joy, so with all peace and unity in believing. That they continue steadfast in the same Faith, are perfectly joined together in the same Judgement; and amidst Society of Believers, there is but one Spirit, one Conscience.  
The Head and perfection of a Rational Creatures Unity must be in Judgement. Beasts may agree in Affection, only Men can agree in Judgement. And Judgement, Faith and Conscience (of which there is a noise in the World) are but little different; All the result of the Souls Reasoning, the deliberate conclusion and agreement of her Counsel from a certain Rule and infallible. A respect of the Rational Creature to the Rules of the Gospel, not only as true and warrantable, but as good and acceptable; and a serious purpose and resolution to conform to those Rules accordingly. Of which Rules some are supernatural and revealed, others are natural; some positive, but being enjoined by Christ they are eternal, universal, indispensable and binding to the Catholic Church of Christ.  
But some Rules are particular, given by Christian Rulers to their particular National Churches, to whose wisdom Christ hath left the ordering and enjoining of some Canons, not unlawful, for settling Peace. And be the Canons either concerning Words or Actions, since they are accomodately fitted to the custom and apprehensions of the People, and are significant expressions of the Subjects unity of Judgement and Faith: They are binding to believing Subjects for the Lords sake.  
So that as in the Catholic Church, for the General Rules, so in particular Churches for particular Commands, where lawfully fixed and unrepealed, the Believing Subjects are to be of the same Faith, of the same Judgement.  
And where difference of Faith or Judgements are in the same constituted Church, impossible it is there should be Unity of Affection, impossible it is the Soldiers and Servants should be in peace and Unity, where Captains and Leaders are at variance and dissension.  
Liberty, or pretence of Conscience, in a constituted Church, can never be plea sufficient to justify two differing Believers in differing and contrary undertake. If one of those undertake be warrantable, the others must be unlawful and unwarrantable. There is but one Conscience, one Faith in this case, can be justifiable, as certain as there is but one Rule, and but one Truth. And when two differing Believers, in differing and contrary Actions, can have but one true and justifiable Rule. There cannot be in contrary Actions any more than one right Faith, or justifiable Conscience.  
And Conscience is Concludens scientia, a deliberate Conclusion, and settled Judgement, a fixed Determination of the Intellective part from a certain infallible Rule, from which we infer, assume and apply to ourselves the morality of our Actions, and determine of the subsequent issue accordingly. So that two things are required to make up a Conscience:  
1. A deliberate Determination or Conclusion.  
2. A certain Rule from whence we infer the morality of our Actions.  
1. There must be a deliberate Determination in what may be called Conscience; so no Example or practice of the most retired, mortified man, can be a Rule for thy Conscience. The most devout of men are no Lords of our Faith, who at the best are but Helpers of our joy. Infallibility is not to be granted to any particular man, which is not granted to any particular Church of Christ. Neither can Conscience be made up sound, from the practice of a fallible man, but from the law of Nature and Rules of an Infallible God. So that it is not to be called Conscience that is grounded on the Examples of godly Religious men, without thy own Deliberation.  
Nor is that Conscience that hath only former Resolutions for its Rule: for wilful obstinacy, timaciousness of purpose, cannot be a part of Conscience, which is not in the Appetitive part at all. Nor can Humour, Animosity, a sudden precipitate engaging be justified by plea of Conscience, when there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conscience cannot be without Deliberation; neither can Deliberation, without applying or determination, be called Conscience. For while the Understanding is fluctuating, questioning, and enquiring, it may be in tendency to it, it is not yet to be called Conscience.  
And here again, they seem as far from Reason in their expressions, as from Obedience in their actions, that call out for liberty of Conscience, May not my Conscience be free? And they would make the doubting Reason against the undoubtedly lawful Command of the Superior, in things indifferent, to be the weak, tender Conscience: But where liberty or doubting is, there can be no determination of the thing doubted, and where no determination there can be no Conscience.  
2. That cannot be called Conscience that grounds not its Determination upon a certain Rule. When Conscience is but a Witness to a Rule, at the best a subordinate Rule; neither can it be an absolute Law which must be determined by a Law; without which it may be Humour, Animosity, Fancy or Opinion, whatever it is, surely it cannot rightly be called Conscience.  
And since Conscience cannot be without a Rule, and when the Rules of Nature and the Gospel do not interfere, and are not contrary, there cannot be two different or contrary Consciences that can be both good, of any professed Believers in a constituted Church wheresoever.  
Over the General Church of Christ there be Rules Natural and Necessary, whose morality is determined, and some Rules Positive and Arbitrary, that are eternally and universally binding to all Believers to the end of the World.  
In all these Gospel Rules, there can be but one Conscience in all Believers undoubtedly.  
And in every particular Church, somethings are to be determined for Peace sake by the wisdom of Governors, as time and place, words and gestures, etc. in the service and worship of God.  
Now in a Constituted Church where these things are determined, I deliberately declare in this Subject's submission, and the others refusal, there can be but one Conscience. For when indifferent things are determined by wise and good Rulers, most conducing to convenience and peace, the Rule, upon such determination, is for every Believing Subject, to submit to every Ordinance of man for the Lords sake.  
Now when no Conscience can be without a Rule, since I have a Rule for my Submission, and thou canst show no Rule thou hast for thy Refusal, certainly it must be concluded, I have a Conscience in my willing subjection, but thou canst have no Conscience in thy wilful omission and opposition. And being there is but one Rule that is good and warrantable in all positive things, there can be, to speak properly, in such things, but one Conscience.  
For Resolutions, if without, yea much more if against a Rule▪ cannot be called Conscience. And Conscience, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must have a double look, the first look it must cast on the Rule, the second it must cast on the Actions, be they either necessary or positive, or else it cannot be counted Conscience; and from thy agreeing or disagreeing with the Rule, so thy Conscience accuseth or excuseth accordingly.  
And now I appeal to any sober man's Consideration, since there cannot be contrary Rules justifiable, whether there can be contrary Consciences. Certainly then, we may safely conclude in all Constituted Churches, since for Belivers actions there is but one Truth, but one true Rule; there must be for all such Believers but one right Faith, there can be but one sound Conscience.   

SECT. III. In such Constituted Societies, Unity of Faith must be signified by an open Uniformity.  
GOD, who created man for his glory, designed him for Society, that what comfort he could not get by separation, he might compass by Communion. And Communion, in the state we are in, cannot be maintained but by Externals, by Bodily offices. As the Communion of the Invisible Church must be maintained by Unity of Faith, so the Communion of the Visible Church, or any part that is associated or united in obedience to the Faith, must be maintained by agreement in the exercise of Religion, and Unity of Profession.  
And this Unity of Profession is properly called Uniformity, which is nothing else but a sensible form of an united Society agreeing in one Profession, both in words and actions.  
So if any one should ask, What is the sign or mark by which we may know a visible Church by, or any associated Company to be a part of it. I must properly Answer, by Uniformity.  
And Uniformity, as the word clearly speaks, is an Unity of the outward form of things, or an agreement of visible practice, and joint concurrence in the Exercise of Religion, both in wards and actions; which ought to be in every Congregation of Believers. Preaching of the Gospel, and receiving the Sacrament, of the People as well as of the Minister, being indispensable signs of every one that would be accounted of the Church of Christ.  
And first, we will undertake to prove, that Unity of Faith must be signified by Uniformity of words; and this is not only lawful, but necessary and useful.  
1. Lawful, as declared by the practice of all Nations that had a sense of Religion. For if Heathen, yet reasonably they agreed in the same Festivals and Solemnities, in the same Sacrifices and Gestures, in the same forms of Thanksgivings and Devotion; which, because written of by many, and confessed by all, it will be needless to cite Authors, or any further to insist upon the proof of it; no question but they Universally agreed in constituting and maintaining Uniformity amidst their Assemblies in all Religious observances.  
If they were a People to whom God had more clearly manifested himself, and the true Religion, wherewith he would be well pleased, these marks they gave of their associating and uniting into a Church, by their Universal joint concurrence in Religious Exercises, in all Ages, in their solemn Congregations.  
And it is facile to prove, that among the Jews they judged the fittest Medium to preserve Unity, was Ecclesiastical Uniformity from their coming out of Egypt, till their dissolution in Canaan. And in some measure the Jews maintain this to this day, in their several Congregations.  
They had their set Forms for Aaroniçal Benediction, for hymns, and praises, and prayers of the People, who agreed in one express assent to the Covenant and the Law delivered by Moses; in the same Sabbaoths and Festivals, in the same Sacraments and Ties of Obedience.  
They agreed in the same Prayers composed by Jewish Teachers for their Disciples. St. John the Baptist taught his Disciples to pray. And Christ's Disciples in the last dispensation, would be taught of him to pray, as John before had taught his Disciples. And our blessed Saviour not only taught his Disciples a Form but a Prayer, which they were to say. When you pray, say, Luke 11.2. Our Father, etc.  
To follow him can be no mistake. Certainly, deliberate Composures of Set Forms, from Christ's Example, receive not only Toleration, but sufficient Approbation.  
And that the Apostles and their Successors, in Primitive times, used this Prayer in all their holy Administrations, especially at the Sacraments we have more than probable Authority.  
And that the Church had set Forms after the first Century, is beyond all dispute. And that Reformed Churches have their set Forms now, generally, is openly manifest, except some Fanatical Schismatics, that out of a Spirit of Contradiction, and precise singularity, by the neglect of these things wilfully Unchurch themselves, and would blot out all appearance of a Visible Church upon the Earth.  
Mr. Calvin, from the conviction of this Truth, Epist. 87. approves it, That set Forms of Ecclesiastical Rights might be determined; that it might not be lawful for Ministers in their Administrations, or the People in their Attendances to vary from them. And this he was forced to acknowledge from Example, Practice and Reason.  
God, who cannot err, prescribes set Forms to the Jews, and Christ to his Disciples. And it would be a misapprehension, yea a sin to think, that They would enjoin or command what might be an hindrance to Godliness, or a disadvantage to the Exercise thereof.  
And the concurrent Judgement and practice of all Churches, must convince any sober person of the lawfulness and expediency of set Forms, both in Prayers and Worship, which will be furthered by his own Reason, if he please to consider Scripture directions.  
2. I shall prove set Forms lawful and expedient from Scripture.  
St. Paul, 1 Cor. 1.11. pathetically beseecheth the Church at Corinth, by the name of the Lord Jesus Christ, that they would all speak the very same thing. Verba sunt symbola mentis; è consensu verborum colligimus consensum animorum. Words are but expressions of our Intentions, and from agreement in Words we conclude of agreement of Mind. And sure enough it was not required there by the Apostle, that the Speeches of the Corinthians in their Religious Assemblies, should be of the same sense and meaning only, but of the same expression; not only contradiction of words is prohibited, but diversity, if they would grant his suit, whle he beseecheth them to speak the same thing.  
And well might this be enjoined in Religious Exercises; for, Vbi novae phrases, ibi nova dogmata: A quibus una fides, ab iis requiritur una Confessio. Where new phrases are used, there will be new opinions: And in whom there is expected but One Faith, from them there is required but One Confession, saith Mr. Calvin.  
And, when idolising of the Gifts and Parts of the Ministers, caused Contentions among the Corinthians, the Apostle might adjudge it necessary, that ostentation of Eloquence and excellency of Speech should be forborn among them, even in exercises of Devotion, and therefore earnestly beseecheth them to speak the same thing.  
So, by St. Paul's direction, Timothy was to hold fast the form of sound words, at his Church at Ephesus; that as there is but one Faith, so in Believing Congregations there might be but one Confession.  
And this not only evinced from Scripture and Reason as expedient, but from the Apostles practice, who having received the promise of the Father, and power from on high at Jerusalem, they agreed on one summary Rule for their own Teaching, and the People's believing, a compendious sum of Evangelical Doctrines, tightly composed, which is delivered to us by Tradition, from Antiquity, and generally received under the Name of the Apostles Creed.  
In which Confession, the intelligent Believer not only makes an acknowledgement of his assent to Promises of Mercy to be relied upon, but to the reasonableness of Duties of Obedience that are enjoined by the Gospel to be practised, and makes open profession of Communion of Saints, which must be maintained by the practice of Holiness, and comprehend all the duties of Christianity that are required.  
And this compendious Confession of Faith by repeating this set Form, prescribed by the Apostles, hath been used by the People as well as the Minister, by which they openly declared their unfeigned Assent to what they did believe, and their steadfast Resolution of what they would do, in every Congregation that would be reputed of the Church of Christ.  
And if it be lawful and expedient to have set Forms for Confession of Faith, it cannot be unlawful and unfitting to have set Forms for the exercise of Devotion. It cannot be a reproach but a duty to have our Spirits thus stinted, when the Spirit of Grace limits himself in the Rules of Holiness, and hath the denomination of Holy from this limitation.  
And if new sorts of Words, and variety of Expressions must be used in praying, as some wildly fancy, I wonder St. Paul in all his Epistles, in the beginning should use the same Salutation, and in the end should use the same Valediction; and that Christ in his Agony, who wanted neither expression or fervency, should pray thrice together the same words.  
At Antioch, that the Christians there in their Congregation, had their Liturgy. At Corinth, that the People were all Prophesying. At Jerusalem, that in their Religious Assemblies, they were to hold fast the profession of their Faith without wavering; is so evident, as doubtless it can need no further illustration.  
And if set Form of Words were unlawful in God's service, certainly the multitude of Angels would never have been represented unto us as agreeing in one Anthem on Earth, nor they above in the same doxology in Heaven.  
And if the Examples of Saints and Angels may lead us rightly; if Nature, God and Christ, and his Apostles may direct us safely, we must conclude, That Uniformity of Words is not only lawful but expedient in the exercise of Godliness.  
3. I shall prove Uniformity of Words necessary and expedient by Reason.  
1. And Reason itself will tell us (if we have not abjured it) that Uniformity in Words is necessary, and conducing to the practice of Godliness; for take this away, and see what giddiness and distractedness must necessarily ensue in every Assembly.  
Without agreement in these things, to terminate and bond both our Thoughts and Words, how improbable is it, that most men should be secured from inconsiderate wander, and unwarrantable expressions. But being confined to words of Faith and Devotion, we call home our Thoughts to consider what these import and signify, that are enjoined and prescribed us, and reverently we worship God, and pray to him, and confess to his Name.  
And our wilful Opposers give Testimony to this Truth by their practice, that set Ferms must be prescribed to the People.  
When the best gifted Brother is appointed and agreed on to put up Prayers, which are set Forms to the whole Congregation; and it is not to be denied, but every Member that is truly Religious, secretly doth concur with such Prayers, and limit their Thoughts to what is signified by such Expressions. Weak Creatures! never considering that they split upon that Rock which they pretend studiously to avoid, while they voluntarily enslave themselves, and stint their spirits and thoughts to conform to the sudden wild effusions, and oft unwarrantable expressions of their idolised Teacher; and dare not spoil their Liberty, to submit unto, and concur with the deliberate Forms and Prescriptions of their sober Governors and Rulers, which will undoubtedly guide and lead them to the right exercise of true Religion that tends to peace.  
Poor inconsiderate People, they know not what to do; for it is not a set Form they hate, which they may see they cannot avoid, but a spirit of Contradiction they love, while they oppose the warrantable directions of their Religious Leaders, and willingly suffer themselves to be captivated by wild ungoverned Enthusiasts, and run headlong into an inexcusable sin of a wilful Disobedience.  
But if any can think set Forms to be unlawful, and will be tied to none, but avoid them, then must every pretended Saint bring a distinct Prayer and Psalm, to be poured out by himself in their several Congregations. And it must necessarily follow, when every one is singing a several Psalm in their Congregation, it must happen what St. Paul saith was at Corinth, when they all spoke with several Tongues, a Stranger coming in must in reason conclude, that there was madness in the midst of them.  
Thus in Reason we must determine, to terminate and bond the Thoughts and Considerations of them that would be truly Religious, there ought to be set Forms of Words agreed upon and prescribed in Believing Congregations.  
2. That is best to be used that will most heighten our Devotion and Intention in our Religious addresses to God; for how shall I hope that God should intent me, if I do not intent my own Petitions. And I am verily persuaded, Prayer without Devotion, is like a Body without a Soul, it is dead and ineffectual.  
Now this I do deliberately affirm and maintain, That premeditated and set Forms of Prayer must heighten any man's Devotion and Intention.  
I desire such as obstinately oppose premeditated and composed Forms, to consider, that in this they contend only for freedom of Words.  
And have Words any power or influence over God? Can we imagine, that God is taken with variety or shift of Phrases? Words or loeutions are for man's necessity, not God's information. They are of no necessity to make our hearts known to him, who understand what we need before we ask him, and our Thoughts afar off. And it is the affections of our Hearts, not the expression of our Mouths, that make us prevail with our God.  
What therefore may best conduce to settle our Consideration, to fix our Desires and Intentions on God, and good things, is most lawful and most expedient to be used. And this, I dare say, upon Reason and from Experience, is best done by wellweighed Forms of set Prayers, foreknown and assented unto both by Priest and People.  
For the operation of one Faculty hinders the operation of another; the employment of the Understanding and Invention must hinder the intention of the Will and Devotion. Sure we must acknowledge the busying of the Invention in him that speaketh, and his Consideration in him that heareth, whether things be warrantable or acceptable that is spoken, or not, must hinder the Intention of either.  
And since Intention is more prayer, and more likely to prevail with God than Elocution, I may possibly busy my head and strain my Invention, when I go about to please men, and if possible, quicken my Elocution in preaching. But I will settle my heart, and fix my Intention, when I go about to entreat or speak to my God.  
In Reason therefore, I must conclude, and from Experience avouch it, That Devotions united in same Expression, like Waters straightened in one Channel, run the most irresistably; yea, undoubtedly, premeditated and fore-known Expressions heighten Intention and Devotion, and make the Prayers of any Congregation the more acceptable, and the more prevalent with God.  
The Objection is frivolous and weak, which our dissenting Adversaries make against those Repetitions used in our Common Prayer, as if they did remit and bedead our Affections; when, if rightly considered and applied, they intent, inliven and invigorate them.  
Our Saviour at the last Agony in the Garden, three times retired himself, and prayed thrice the same words, Mat. 26.44. Sure none dare say he wanted ability to alter his Expression, or that he wanted affection, though he did not. No sure, we may safely conclude to this Point, That, as Christ, so the Christian hath his Devotion helped and not hindered, by a set and foreknown expression.  
3. The weakness of the People is to be considered; and I appeal to any sober man to judge, It being to be granted, that the generality of the People are dull of Apprehension, of slow Judgement, prone to inconsiderateness, and inadvertency; whether set Forms, seriously fore-weighed, and prudently digested and prescribed, are not more probable Helps of Devotion, and better preparations for the People's general Concurrence, who have neither quick Apprehensions nor discerning Judgements, than extempore, indigested, and voluntary effusions.  
4. The manifold necessities we are involved in, and wants we are straightened with, and the infinite number of Mercies wherewith we are blessed, and have received, cannot in an instant be called to remembrance, and duly be considered.  
So it is not to be supposed, that our Petitions or Thanksgivings can be fully or comprehensively expressed upon extempore effusion, but only upon serious and deliberate premeditation.  
Lastly, It would be good to leave to future times and to other Churches, for their Example, our settled Agreement and Consent, unanimously concurring in the soundness and incorruptness of our Religion, which we cannot evidence, without we agree in constant Uniformity, in Words and set Forms, fore-known and agreed unto by Priest and People. But I forbear.  
If we will follow the practices of all Nations that pretended to Religion, true or false. If we will be guided by the Rules and Directions of the Gospel. If we will follow the dictates of discursive Reason; we must conclude it lawful, necessary, and expedient, and conducing to the practice of true Piety, That Unity of Faith should be signified by Uniformity of Expression, in all Believing Congregations.  
And as Unity of Faith was to be signified by agreement in the same Words, so by Uniformity in alike Gestures and Actions, in all the Congregations that were parts of the Catholic Church of Christ. From those Prophecies that foretell what there would be, we may conclude what there should and ought to be expected in the Church of the living God.  
Christ foretell his Spouse in her Militant state, Cant. 6.9, 10. should be an Army under Banners, sub vexillo Crucis, whatever distraction of an Army, when secure, yet when terrible under Banners, They all agree in the same posture, offensive or defensive. In the same guard, the same march and motion.  
And no less is intimated, Cant. 1.9. when the Church is compared to a company of Horses in Pharaohs Chariots; for this resemblance was not only to intimate of believing Parties, equally joined together in the same design, that like Pharaohs Horses there was quickness in expedition, but also that there was Uniformity in that motion. Not that one stood up, and another lied down; not that one drew forward and another backward; that one pulled this way, another that way. But when one stood they all stood, when one ran they all ran; all went the same way, all the same pace, all used the same motion. And thus the Saints of Believing Congregations might be said to be like a company of Horses in Pharaohs Chariots.  
And that enlightened Divine, that saw a door opened into Heaven, and a Throne fixed, and one sitting upon the Throne, and Elders and Angels, ten thousand times ten thousand, and thousands of thousands, worshipping him that sat upon the Throne, represents them to us in their glorious state, as all unanimously agreeing, to fall down, and cast their Crowns before him that liveth for ever and ever, and all saying, Blessing, honour, glory and power, etc. All recorded, without question, to inform us what ought to be our behaviour on Earth, if we would be like them in Heaven, namely, always to be busied in a joint concurrence of acknowledging and worshipping God, as with the same words, so with the same actions,  
And if any would yet further desire to see this Uniformity more expressly urged, by the Apostle, upon particular Churches in the Primitive times, let them observe St. Paul's direction to the Church at Corinth. To them he could not write unto as spiritual, but as carnal, and the reason was, because there were strifes and divisions, and that when they came together in the Church of God, they eat, and acted distractedly, and showed they were bend more to gratify the humour of a Party, rather than to preserve the Unity of a Society by a well-ordered decency. Shall the Apostle praise them in this? No, such meetings were for the worse, and not the better. They were to maintain no such custom in the Church of Christ, in that there were to be no Divisions, but all things were to be done decently and in order.  
So to the Ephesians, If they would walk worthy of the Vocation whereunto they were called, they were to hold the Unity of the Spirit in the bond of Peace. True indeed, Unity of spirit is internal, but Peace and its bond, their endeavour and walking, were all external; and it is no more than this, That they would endeavour to hold the Spirits Unity by their obliged Uniformity.  
So Heb. 10. After the Divine Author had set out the glorious Privileges they might expect from Christ, he proceeds to direct them a joint profession of Faith, to a demonstration of love, to a provocation to good works, to mutual exhortations to Public meeting.  
And as he to them, so to all the rest of the Churches doth St. Paul enjoin, that they should adorn their Profession; that their Conversation should be becoming the Gospel; that they should behave themselves orderly as in the House of God.  
And now certainly, it may be concluded both from Scripture and Reason, from the practice of Saints in the Church Militant, or Triumphant; That as internal Unity of spirit is to be endeavoured after to present us blameless to God, so should external Uniformity in words and actions, be endeavoured to be preserved in all believing Congregations.  
And now I have plainly and perspicuously discoursed of every Section contained in this Chapter, and I think convincingly to any sober Reason. I may justly complain, that there be too few will believe our Report. Infaelix infirmitas, ad se vocat medicus ut litibus occupatur aegrotus.  
Peace and Unity is praised of many●, but very few endeavour to preserve it; And, Woe is me that I am constrained to dwell in Mesech, and have my habitation among the Tents of Kedar. My soul hath long dwelled with them that are enemies to Peace.  
And now I speak for peace, I look that some are ready to prepare themselves for battle. I look that that which is the lot of many good Physicians, should be mine at this time, that although my design (God knows) is not to torture my sick Countrymen, but to heal them; that some like frantic Patients should run from me, and that others now but touched should cry out of me.  
Many, either insensible of their sickness, or else in love with their distemper, are not only careless but backward to be cured. I see and bewail it, that many men are miserably wounded with, and yet I justly lament it, that I find a great unwillingness in most of them to be Healed.  
For Unity of Faith, How many men either out of weakness, or partiality, or prejudice, or interest, or acquaintance, have espoused rashly a wilful Opinion, and set it up and idolise it. And this fancy, Opinion, perhaps Persuasion, they shall cry up and publish it abroad for Conscience, Judgement, Faith. For which, God knows, if examined, they have not the least shadow of a Rule, or appearance of Reason. So I may complain with St. Hilary, ad Constant. Aug. Facta est fides, fides temporum potius quam Evangeliorum periculosum; & miserabile, tot nunc fides existere, quot voluntates. Excidêrunt ab eâ fide quae sola est, & dum multae fiunt, ad id coeperunt esse ne ulla sit.  
I lament that, too apparently to be seen in our days, what the Holy Father complains was to be found in his, viz. That the Faith among us is the Faith of the Times rather than the Faith of the Gospel. It is very dangerous and miserable, that there should be among us as many Faiths as Wills, and as many Consciences as obstinate Resolutions.  
They have departed from that Faith which is One, and while they pretend to have many Faiths, they cease to keep any. And if it be rightly considered, what Faith or Conscience is, there is scarce any true knowledge, or practice, of either to be found in too great a part of our Generation.  
I hear the words frequently among us, but I must publish it, that I do not understand them; May I not have liberty of Conscience? May I not differ in Judgement from other men, and yet agree in Affection? May we not go several ways, and yet meet together at the end of our Journey?  
Were ever any such things reasonably vented in a Constituted Church? Have not the men lost both Reason and Religion that dare confidently publish these things? Can there be such a thing as Liberty of Conscience? Are they not absolutely inconsistent? Consider, and it must be acknowledged, If thou hast Conscience of any thing thou hast no Liberty; if thou hast Liberty there can be no Conscience.  
May not men differ in Judgement and yet agree in Affection? What, ad idem, in respect to the same thing? certainly, No; it is impossible. If I judge a thing lawful and thou judgest the same thing unlawful, our Affections must differ as much as love and hate, and certainly these are contrary Affections.  
Can we not go several ways, and yet meet at the end of our Journey? certainly, No. The end of our Journey we both tend to is agreed on to be Heaven, Happiness. Now if Virtue be the right way to Happiness, and that lies in a straight line, as Morality teaches us, sure there can be no declining this Line but there must be obliquity. If the Way to Heaven be narrow and straight on, as Divinity teaches us, thou canst not go besides this Way but thou wilt at last fall headlong into the Ditch. We must both of us keep the same way, or else one of us must be in the broad way that leads to destruction.  
And for Unity of Affection, where can we find that in a Family, much less in a Parish or Congregation? If ever the Complaint was true it is now in our days, that Fratrum concordia rara est. We are all pretending to travel with the same design from Egypt to our Father in Canaan, and we are Brethren, but how few of us look to the Charge given us? How few are they that take heed that they do not fall out in the way.  
There be two Graces that Christ commends to us as the way to the kingdom of Heaven, Humility and Charity, but instead of these we see the contrary, Pride and Contention. All pretended Members of Christ's body, yet no sympathy, no bearing one another's burden. We are ready to laugh at each others infirmity, and to rejoice at each others misery. Our iniquity aboundeth, and love waxeth cold. Our distinguishing Garment is rend clean in pieces, which should be our Charity, and that is the bond of perfectness. This man's hope is that man's fear. One man's joy is another man's sorrow.  
And as we can hardly find Unity in Judgement, or Affections, so rare it is to see Uniformity in Words or Actions. For words instead of agreement, what difference, what opposition? And for those that separate from the Communion of the visible Church of England, where can we find that Congregation that agrees to speak the same thing.  
We dwell among People of a strange Language. The Trumpets have given, from most Pulpits, an uncertain sound, and how can the Soldiers agree to prepare themselves to the Battle.  
We may observe, many of our Priests have been lingering to offer strange Fires, such wild expressions and inconsiderate excursions, as instead of helping have diverted our Devotions and distracted our Affections.  
And for Actions instead of decency and order, what distraction, yea, what confusion in all our separated Congregations. By appearance one would judge them of Babel rather than of Jerusalem. Such distractions, as if every one had a peculiar God by himself; or rather, such universal profaneness or irreverence, as if no God were thought of as present throughout their whole Congregations. Our Neighbours and Acquaintance stand aloof off from that uniform worship of God that is prescribed and enjoined, and no wonder if Strangers think and report, that some dreadful Disease cleaves fast unto us.  
I hearty lament many Crying sins that are generally spreading over the body of this poor Nation, and yet, upon sober Consideration, I cannot judge any sin so manifestly destructive to the health and beauty of the believing Society, and Church of England, as is this of Schism and Separation.  
There is no one sin that tyrannizeth more over us, but we may say to Schism, as the Pirate did once say to Alexander, Thou blamest and condemnest me for preying on single Persons, and accountest thyself without fault, while thou destroyest a whole Nation.  
These things have I written and spoken to my dissenting Countrymen, not in wrath and bitterness to shame and torment them, but with grief and compassion to warn and amend them, that we may all agree to banish those Schisms and Divisions in the Service of God, which are this day our shame, and that we may endeavour to bring back that Unity in God's worship, which was once the glory and joy of this poor Church and Nation.  
My endeavour, as well as my Prayers, shall always be, that we agree to hold the Unity of the spirit in the bond of Peace. For Zions' sake I cannot hold my peace, nor for Hierusalems' sake be quiet, till I have manifested my study and endeavour to bring all the baptised Subjects of this Church and Kingdom, to signify the Unity of their Faith by an open Uniformity.    

CHAP. VI The Canons and Forms established and prescribed by our Governors, to direct and promote the General Uniformity of English Professors, are most agreeable to the Rules of the Gospel, and are the best and most convenient that are visibly extant to us in the World.  

Section, I. There must be Forms or Canons prescribed, by Rulers, to carry on Uniformity.  
II. The Canons and Forms already established to this end, in England, are agreeable to the Rules of the Gospel.  
Section, III. These Canons and Forms are visibly the best, extant to us, upon sober Consideration.   

SECT. I. There must be Forms or Canons prescribed by Rules, to carry on Uniformity.  
GOD, who by his wise Providence governs all the works of his hands, rules them all by a Law. And Governors subordinate, as appointed and sent by him, are to govern Rational men, joined in Society under them, by a Law also.  
As God in the World, so Christ in his Church, complying with the Necessities and Infirmities of his Subjects, hath given Rules to direct them in Faith, Devotion and Conversation, by that New Law, which is the Gospel, by which superintendent Frame of Government, his subordinate Governors are to govern his Church to the end of the World.  
And so according to that New Law, Christ's Deputies are to establish Laws of Piety and Laws of Honesty.  
We are now in this part of our Treatise to speak of those Laws that respect Piety; and according to the two parts whereof Man consists, some Injunctions of Piety must concern our Souls, and some our Bodies.  
The Injunctions of Governors that direct to purity of hearts and spirits, may be called Counsels, Monitions. They cannot properly be called the Laws of Governors, but Laws of Christ; for they cannot oblige the Souls of the Subjects either by rewards or punishments, having no cognizance when they obey, or when they rebel, when they hearty like or dislike such Injunctions. Christ can only reward these according to their hidden works.  
But Rules of sensible things, for ordering men's words or actions, those are properly called the Laws of Governors; for of these they can make discovery. The observance or omission of these things are discernible by Rulers, and according to the Merits of their Subjects so they can recompense them.  
And let no sober Person think, that Laws about external demeanour, or decent behaviour of our Bodies in our Religious attendances, are such trifles, toys, needless Circumstances, childish, insignificant Ceremonies, as many irrationally and inconsiderately defame them, when they are natural and necessary for our Communion in our present condition; when true Grace operates, the light within us directs, and the Holy Spirit delights in these things, being willing to admit of our Bodies to be his Temple; when these Vessels are to be possessed in sanctification and honour. And God hath called us not to uncleanness, but holiness of these things.  
When Christ, by his Gospel, hath ordered the hearing and preaching of his Word, the administration and receiving the Sacraments, the regarding our Conversations and Words, by which we are either justified or condemned. And these things are sensible and external.  
And certainly, an imputation of Rashness and uncharitableness cannot be deserved by us, if from such open and wilful opposition and slighting of Externals, as unnecessary and inexpedient, we should judge these men as wilfully bend to overthrow Humane Government, when they would destroy that in a moment, about which alone Government can be busied and employed.  
It must then be granted, That the public exercise of Universal Piety, aught to be the Governors first care, and that their first Laws ought to be about enjoining Uniformity to their Subjects.  
Now by Uniformity, as it hath been set forth in the preceding Chapter, is meant an Unity or joint assent and concurrence of Professors both in Words and Actions, Confessions and Gestures, fitly expressing and signifying a Religious respect and reverence to that Supreme Majesty we meet to adore. A service so useful and necessary, that all Governors by their Laws have enjoined it; and all Nations by their practice have attested it in all Religious Meetings through all Generations.  
1. Because GOD, who is not a God of Confusion but of Order, a God not of Division but of Unity, is best pleased and most glorified when no man draws back, but when without distraction there is an Universal discovery of every man's evident respect to him. When the Tribes go up, the Tribes of the Lord, unto the Testimony of Israel, to give thanks unto the Name of the Lord.  
2. Thus Neighbours are most edified. Consent and agreement of others with us, give a pleasure and content to us. It gives a confirmation to our Judgement and practice when we receive approbation and allowance from the practice of others.  
3. Thus Infidels are most likely to be wrought upon and converted. One man's preaching may make a man consider, but certainly it cannot have so great an influence as the Uniformity of a whole believing Congregation. We are ready to think those things not hurtful but beneficial, which we see universally practised; and we are easily drawn to the practice of those things which we see generally allowed and used by others.  
So that, if a man be converted or unconverted, joint Concurrence in Common Service, and the uniform Worship of God, is more to be valued than any one man's Preaching, being of a greater influence and of a stronger operation.  
Since therefore we speak of a visible Church, be it Catholic, National, or Parochial, it is Coetus evocatorum, a Company of Men called, not invisibly, internally, but externally, sensibly, and such as have manifested their compliance with that Call. Not a Company but a Society of Believers joined together by a mutual profession of Faith.  
For as Unity of a sincere Faith is necessary for the Constitution of the Church invisible, so is Unity of profession of Faith necessary for the Constitution and being of a visible Church. And to avoid rash unanswerable expressions, and unbecoming behaviour, it is both reasonable and necessary that words and actions should be reasonably agreed upon and determined.  
The thoughts of our Souls, like the eyes of our Bodies, without an Object to terminate them, will wander to the ends of the Earth; therefore the prime work of Piety and Religion, in the Rational Soul, is to set God before the eyes of its Understanding. That, upon serious consideration, seeing and concluding him the Best and the Greatest, man may rationally both think and speak most honourably of him, and behave himself most reverently towards him.  
For Uniformity then in Religious exercises, of necessity there must be the same Object; GOD, who is infinite, must be proposed. That our considerations and respects may be terminated upon him. And of necessity there must be Rules and Forms agreed upon and fixed, to direct and limit all associated Professors, that their considerations and respects may be united either in knowing God or worshipping him.  
Circumstances cannot be left indefinite and undetermined; for man's Thoughts are as divers, naturally, as their Faces and Tempers. Their Words and Actions usually wild and extravagant, and not only different but contrary also; unless all these be bounded and terminated, what Unity can there be? An arbitrary Will-worship will follow, according to every man's fancy; and in every meeting instead of a well-ordered Unity, there must necessarily happen distraction and confusion.  
And these things are obvious to every man that rationally considers them; for never any Nation that had Religion true or false, but always agreed on a Common Ministration. And in all their Sacrifices, either propitiatory or gratulatory, they have united together by certain Rules in a common Service, and a joint concurrence in it, to that Deity which they adored.  
And certainly, all those Reasons formerly alleged to urge an open profession of Faith, return with new vigour, strictly to oblige every Visible Church, to acknowledge the necessity of fixing and observing Rules of Uniformity in every respective Congregation. That the infinite Majesty of GOD may be generally and worthily glorified: That our Neighbours and ourselves, may be most probably edified and comforted: That those that are unbelievers may have their Conversion best furthered; there must be Canons and Forms prescribed by Rulers to carry on a general Uniformity.  
To conclude this Section then, Governors must Rule by a Law; their Laws can reach only to Externals in the exercise of Godliness. In which Exercise of Godliness, the first aim of Governors by their Laws, is to promote Uniformity in Religious Assemblies. To settle and continue an Uniformity there must be Rules to limit and direct.   

SECT. II. That the Canons and Forms in our Liturgy, prescribed to the ends , are most agreeable to the Rules of the Gospel, is the next considerable.  
LITURGY in its etymology, if rightly understood, gives its full import and signification. It is a Form or Rule of Administration in some public Office.  
Sometimes it is put in Scripture for Ministration in offices of Humanity and Liberality. But our discourse and common Acceptation leads us, to take it for that kind of Ministration that relates to Holy things about the Service and worship of God. So here we understand it to be, the Canons and Forms prescribed in a Visible Church, of external profession of Faith, by an evident demonstration of Obedience. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quoth fit per populum, & sit publicum, a public, Religious Ministration in a Congregation of Believers. So the People must be understood concerned in the Ministration as well as the Priest. And those of the People that would be accounted of the Visible Church, are to submit and conform to such Canons and Forms as are prescribed in the Ministration.  
And when a Church is not an Assembly only, but a Society of the Faithful; not internally Faithful only (for that is not discernible by us) but externally by public Profession, either by words or actions.  
What our Judgements must be of them, that in Assemblies neglect and despise Profession, according to Rules prescribed, is easily to be concluded: For whatever good opinion others blindly may have of such, or they may have of themselves, yet, not giving in their Assemblies any evident signs of external Profession, they are in reason not to be judged of the Visible Church of Christ.  
And this shows, how unjustifiable the Meetings of our Separatists are, when there is no public exercise of Religion, no vocal confession of Faith, no express desires of Obedience, in any of their Congregations.  
To give evidence of any Assembly, that it is a part of the Visible Church, there must be a sensible Profession, an apparent submission to the Canons and Forms of a Liturgy. And conformity of the People to those Rules, gives satisfaction who are to be reputed; but wilful omission and neglect declares who are not to be reputed of the Church of Christ. And blessed be God, we have, as it is necessary and expedient, from our wise Governors, considering our infirmities and extravagancies, Canons and Forms prescribed in our Liturgy for Religious Ministration, which are most agreeable to the Rules of the Gospel.  
The Rules of the gospel, given by Christ and his Apostles, are of so different natures, such different sorts: The Canons and Forms ordering our Common-Service, in the public exercise of Religion, are so numerous and various, as it were the work of an Age to discourse distinctly and pertinently of every particular, that may be comprehended in this Section. But first let us consider what we understand by the Rules of the Gospel, to which our Canons and Prayers are to conform.  
Now our Blessed Saviour, at the first planting of the Gospel (upon the Apostles and Seventy, before his Passion, and upon some Chosen Vessels for his Honour, after his Ascension having all power given him) did in those days plentifully pour out his Spirit upon them, and gifts, graces and ability he gave to them in an extraordinary manner and measure, for the work of the Ministry and edifying his Body, by the prevalence of his Word and Gospel, which he sent them abroad to preach, confirming the Word by signs following.  
That the whole power of the World was not able to resist the wisdom and Spirit by which they spoke, divers Gifts he distributed of miraculous operation. For different Administrations; as Gifts of Healing, working of Miracles, Prophesying, discerning of Spirits, divers kinds of Tongues, Interpretation of Tongues. All these in an instant wrought that one and self same Spirit, dividing to every man severally as he pleased.  
And several Rules he gave them, that trusting to the supply of the Almighty in all their exigence, upon this Heavenly design, they should provide neither Gold nor Silver, nor Scrip, nor Coat, nor Shoes, nor Staves. No care what to speak, dabitur in illâ borâ; whatever they needed, the Heavenly Father that called them to the work, would supply them in all those things.  
But these Rules were extraordinary, and so were the Assistances needful only for those Persons, in those days of Persecution when they were hated of all men for his Names sake, and were to trust only to a support and a supply from the All-sufficiency of the Almighty.  
But, blessed be God, we are not now encompassed with these straits, God hath provided better things for us. That although the malice of some men would bring us to walk according to these Rules, and support ourselves with the expectation of such Assistances, and those mistakes have caused no little disturbance in the Church of Christ; yet, now the Gospel hath found a free passage and reception, we have an happier juncture of Affairs.  
We need not expect Miracles for our support, when we have Means in peace afforded us to carry on the design of God. God is, and we may well be contented with more reasonable Services. And it is unreasonable to think, having none of the same necessity upon us, and to conclude, that in these days the same Gifts and Assistances should be continued among us, is a dangerous and an unsufferable presumption.  
These extraordinary Rules and Assistances were given to those particular Persons, during those particular Times; but they are now unpracticable, and not according to the mind of Christ. And there were some Rules given to certain Churches, and some particular places, but these are not our Canons or Forms to be modelled by. The Rules then of the Gospel we are to look after, are not particular but universal, not temporary but eternal, binding for ever to the whole Church of Christ.  
Now, the Laws of the Gospel given by Christ, or his Apostles, are of two sorts; some respect internally, the regulating Intentions, Thoughts and Desires, for private Persons, singular peace: And some respect externally, ordering the Conversation of the Visible Church of Christ. To the Rules of this latter sort we must have regard unto, in this present discourse.  
And these Rules are of two sorts; either natural, necessary, eternal and indispensable, and would have been binding if Christ had not revived them; As, that we praise God, fall down and worship him; that we keep our Tongues from evil, and our Lips that they speak no guile; that we keep our Bodies from all filthiness; that whatever we would that others should do to us, the same, etc.  
But some Laws are positive and voluntary, receiving their being and constitution from Christ, whose goodness, wisdom and Authority, we are not to suspect, but that he will direct those things to his Church that are best and most convenient, and such Directions, by his Subjects, are carefully to be observed; As, that they should pray in these words; receive the Sacraments with those signs and manner of Communication required.  
All these positive Laws of Christ are universal, indispensable, and though the positive Laws of Men are particular and mutable upon inconvenience, yet these positive Laws of Christ are constituted, and come from such unquestionable Wisdom, as they must be accounted universally and eternally binding to his Church, to all Generations.  
The Laws then of Christ, be they either those natural Laws that he revived, or the positive Laws that he constituted, that he hath ordinarily, universally, eternally, left his Church to be ruled by to the end of the World, are the Laws we would have our Canons, for Uniformity, to be tried by.  
And because our Blessed Saviour knew very well, that an Anarchy was unnatural, and not to be endured, he wisely directs these Laws to two sorts of People that will be in his Church to the end of the World.  
First, To Rulers, Leaders and Superiors.  
Secondly, To Inferiors, Subjects and the Generality of the People under Authority.  
1. For Rulers, They be of two sorts; some Civil, which we call Magistrates: Others Ecclesiastical, which we call Ministers.  
What concerns Magistrates we treated of formerly.  
For Ministers we have several Orders, and distinctions, allowed by the Gospel. The Laws for them are obvious, in the discharge of their several Offices.  
Inferior Ministers most concern us in the Exercise of Religion. These, if any, we should in this discourse respect. And certainly, that Obedience which these Ministers show in their usages, as directed in their Rites, Ceremonies, Habits, Gestures, observing days, etc. are lawful and easily justifiable.  
And these things are made so clear by the pens of sober, Learned and Judicious men, to any that will not be wilfully blind, all the Objections so fully answered, as it would be tedious and impertinent for me to insist in a further Vindication.  
It were more reasonable and Christianlike if men would look more diligently to the discharge of their own duties, and be less ready to censure and condemn other men's Just observances. If any thing were questionable in them, viderint ipsi, they must answer it to their proper Judge, who made thee one?  
Be not curiously inquisitive what others do, or should do, Tolle quod tuum est, do thy own business, and seriously consider what thou art bound to do thyself, that thou mayst inherit eternal life. And this I am sure thou art obliged to do; to give thy Decent attendance, and jointly to concur in the Public exercise of Holiness, and the worship of God, as it is ordered in the Book of Common-Prayer.  
And now our discourse gins to be brought into a narrow compass. This is all that remains for us to prove in this Section, That the Canons and Forms prescribed to the Common sort of our Believers, in our Book of Common-Prayer, are agreeable to the universal, eternal, and indispensable Rules of the Gospel,  
Canons for Uniformity, in our Religious meetings and Assemblies which we are not to forsake, respect either Words or Actions, let us take a quick survey of either, and see if both be not allowed and prescribed by the Gospel.  
After a Company is Religiously met and assembled together, all admit and approve of a Pastor or Teacher, an Exhorter, a Leader to holy Services, unless they have lost their Reason and Religion also.  
After their Assembling, the Minister, by Scripture Exhortations, prepares the People for their joint concurrence in the solemn Worship of God.  
After Preparation, the whole Congregation is ordered and directed to join in an open Confession, of God's Excellency and All-sufficiency, of their own Sins, of Christ's Merits, in whose Name they ask forgiveness, and of their desire of a full Obedience, that they may live a godly, righteous and sober life.  
After this, upon good grounds, is denounced Absolution of sins, upon the intimation of their unanimous desires to leave and forsake them.  
Then all the People join in the Lord's Prayer, Confession of Praise and Thanks to the glory of the Trinity, into whose Name they were all Baptised.  
Then they proceed to Hymns and Psalms, to mutual Exhortations, and stirring up each in other holy Affections.  
Then follows vocal Confession of Faith; a Litany they all join in, deprecating all evil, praying for all good, for themselves and all men.  
Then they proceed to give intimation of their mutual desires and resolutions, of a full obedience and respect to all God's Commandments.  
And as in Service so in Sacraments, the People give a clear acknowledgement of their adhering to the true and undefiled Religion, to which they have engaged themselves. Of their consideration and estimation of God; of their meet and suitable Affections.  
And if the People be silent for a while, while the Priest is offering up a sacrifice of Prayer and Praise in Christ's Name, on the behalf of the Congregation; yet, that every man may testify his intention, and consideration, and particular assent, when universally, as directed and ordered, they speak Amen, which is then best done when most hearty expressed, that our Amen in our meetings might be like thunder, and our Hallelujahs like the noise of many waters.  
For Actions, they are not many enjoined to the People; As, their meeting at convenient time and place. Their kneeling and prostration upon acknowledgement of God's Excellencies, and begging Mercy. Their standing at any Exultation or rejoicing at a sense of Mercy promised or exhibited. Receiving the Sacrament with significant intimations of becoming Considerations and Affections.  
These Canons and Forms prescribed for the People's Uniformity, which are in our Liturgies, are allowed and justified by the practice of the Primitive times, by dictates of Human Reason, or else by express Rules of the Gospel.   

SECT. III. These Canons and Forms, in our Liturgies, are the best that are visibly now extant to us, upon sober Consideration.  
AND, how shall we be able to maintain these the Best, which some will not grant to be good at all?  
The Herd of Seciaries are all of them nibbling at our Liturgy. Their work is to defame, and if they can, to destroy; yet of all things, they most virulently aim at the Public Service of the Church.  
We remember with grief enough what late storm brought these Locusts; but yet we may complain, no contrary wind hath driven them quite away, there are yet too many in our Coasts.  
We hear them still maliciously and unreasonably Object:  
1. That our Liturgy is taken out of the Romisn Missal; the greater part of it is Popish Trumpery; the Papists use it, etc.  
Malice, whose end is always to wound and do mischief, never boggles to compass it by the most unlawful means. What she can never hope to bring about by publishing truths, she is ready to attempt by raising slanders and false suggestions. For certainly none that are not wilfully ignorant, but must acknowledge, that most of our Prayers, Confessions, and Responses, used in our Divine Service, are taken either out of the Holy Scriptures, or out of the Liturgies of the Primitive and purest Ages, before ever the Court of Rome had exalted itself, or proudly had usurped the Supremacy and Headship above the Church of Christ.  
But suppose it be granted, what we cannot deny, That many things are used in our Liturgy by us, which are to be found in the Romish Missal or Breviary, the question is, whether the things be good and lawful of themselves or not? Doubtless, we are not to forbear things that are good and lawful, because bad men make use of them; then we must not use either meat, or drink, or cloth, or Sun; we must necessarily go quite out of the World.  
I shall thankfully partake of the meat that is wholesome, although wicked and unclean men sometimes eat of it. I shall willingly embrace any holy Truth, though confessed by the Father of Lie.  
I see light and darkness may be in the same Subject, health and sickness in the same Body, good and evil are in the same Persons.  
I shall pluck a wholesome Herb, and make use of it, though I find it in a dirty Ditch: I'll throw away a poisonous Weed, though in a Garden.  
And, if I can discern, I shall decline what is bad, though I see it in the most Virtuous; and follow what is good, though in the most Licentious.  
If Evil men give good gifts to their Children; If Jews or Papists offer to God a sacrifice of Praise, and use such words or actions as may best promote tke right exercise of true Religion; I shall think it my duty, in all things that are good and lawful, to follow them.  
Object. 2. In our Liturgy are (they say) vain Repetitions, dead Sacrifices, empty Forms; void of that life and affection which is necessary for God's service.  
And now, who does not see the weakness and malice of our Opposers in this Accusation, charging the fault upon the Forms, which is properly laid upon them that inconsiderately make use of them. For the vanity is in the Persons that are careless, not in the Repetitions, if rightly attended. For, if thou be'st well disposed, Repetitions will awaken thy Consideration, and not becalm or bedead, but quicken and heighten Devotion.  
Deadness of Affection is a fault, but certainly the Forms or Repetitions are not guilty of it; the fault is in thy heedlessness.  
'Tis not just to impute that fault to the Offering, that is in thyself that art to tender it.  
Thou who wilfully opposest thy self, restrain thy wild, wand'ring Thoughts, summon thy Intention, banish thy Dulness, quicken thy Devotion, never doubt it, all will succeed well in using these Forms; I dare engage, both thou and thy sacrifice will be accepted.  
Object. 3. They are offended at the length of the Prayers. For using all the Forms as they are prescribed in our Liturgy, takes up (say they) too much Time, that the Gifted man hath not his full liberty of exercising himself in preaching, with which the godly People are most delighted. Common-Prayer would be omitted, or shortened, that Sermon may not be hindered. This they take for granted, that Preaching is to be preferred before Praying.  
Answ. The Allegation is false and ridiculous in every particular. For, the Forms prescribed are not too long, nor so long as they necessarily hinder Preaching; both may very conveniently be done.  
But, what if the Gifted man were hindered from offering his strange Fire, his wild effusion in Praying or Preaching; Certainly if this were in the compass of the length of our Common-prayers to be prevented, it would prove not their fault but their commendation.  
What unhappy Consequences have happened from Minister's ostentation of Eloquence, Parts and Gifts, it's notoriously evident among us. While the People having their idolised Teachers Persons in Admiration, they have divided into Factions and Parties, and have disturbed the peace and Unity of the most flourishing Church of the World.  
And if it be seriously considered, what unsound Doctrines, what distracting Notions, what pernicious Opinions, what erroneous and Dividing Principles, have been published and entertained of late years in the midst of us?  
It cannot be unreasonably concluded, That there should be limits and boundaries set, in this present juncture of Affairs, to restrain the wildness of some men's Preaching as well as Praying, certainly would much conduce to the settling of Order and Peace both in Church and Nation.  
But, if as Common-prayer is wisely enjoined, so Preaching must be freely tolerated, let it be soberly considered, which of the two, if we cannot do both, is most conveniently omitted, either Prayers or Sermon.  
Our Prayers are deliberately composed, in Preaching there is too oft sudden and unjustifiable effusions.  
Prayers directly and immediately tend to God's Honour; Preaching oft doth not, but to the diftracting of the People.  
In Prayers God is served and worshipped; by Preaching men's humours are gratified and fancies pleased.  
In Sermons at best, we do but hear what we should do; in Prayers, we do what we hear is fit to be done. Sermons edify our knowledge, Prayers our practice.  
In short, As much as doing is to be preferred before hearing, Practice before Notion, the certain knowledge of God before the uncertain knowledge and the humouring ourselves; so much without doubt ought our attendance upon Praying to be preferred, before running after Preaching.  
But since it would be little conducing to my own content, or the Christian Readers delight, or the wilful Opposers credit, to rake into that puddle of Reproach, that from unreasonable prejudice they have, falsely and maliciously, vomited up against our best composed Liturgy; I forbear advisedly, and declare my Judgement freely under my hand, in the Reverend Dr. Hammonds words, Ever since the Reproaches of men have taken confidence to vent themselves against our Liturgy, there hath been nothing but air and vapour vomited out against it. Objections, of little force to conclude any thing, but resolute, contumacious ignorance or malice of the Objectors.  
For when we consider, how full our Liturgy is of Canons and Forms directing every Believer, in true Religion, to the acknowledging and worshipping of God: That all the Promises are confessed to be relied upon, as the ground of our Confidence. That all the Rules are repeated that are directive to a Gospel Obedience, and that we signify our Desires and Resolutions to observe and conform to them. When all the Evils we fear are deprecated, and all the necessary Blessings we can desire are petitioned for.  
And when I consider that comely Order, and decent Uniformity, of the whole Society that submit to our Churches pure Directions, that upon diligent search, I cannot perceive any of the Popish paint of superstitious, needless Ceremonies, that may cause a suspicion of dishonest Intentions. Nor contrariwise, the least careless, forlorn Irreverence, that may bring a disesteem and contempt upon our Exercises, as is seen in the Meetings of our Schismatics, whose open Profaneness extract not only a suspicion, but a just censure of the Metres Atheism and Infidelity.  
I must conclude with that Blessed Martyr, Father to our Gracious Sovereign upon the Throne, upon search and dispute, That our Liturgy of England is absolutely the Best, that is visibly extant to us in the World.  
If it were possible, it can be neither pleasure to myself, nor profit to others, to take a survey of all the Liturgies that have been and are in the World; to understand, compare, weigh, and judge distinctly of every of them; to set out the redundancies of some, and the defect of others; to pass sentence, and give preference to what is most absolute. This is more than ever any man did fully, or can do, in that short time of his Pilgrimage that is measured out unto him.  
This cannot be expected, nor is it necessary; for when our discourse is directed to our Fellow-Subjects of England, who are generally Christians of an ordinary Capacity; to cast an eye upon those Liturgies that may fall under their general Cognizance, may in this case suffice us.  
A man's Choice cannot extend beyond the dimensions of his knowledge. We neither choose nor refuse any one thing before another, but we understand and discern either a surpassing goodness or inconvenience in it. And it is as natural for discursive Creatures to choose what is best, as to desire what is good.  
And for Believing Societies to have Canons and Forms, for the People to abide by, is not only expedient but necessary; and this, I dare say, hath been proved sufficiently.  
Sith then, we of this Church of England, as is pretended, have a Liturgy prescribed, in which Dissenters themselves can allege nothing absolutely unlawful; frowardly to lay this quite aside, or to change it for another, which is less useful and unwarrantable, is unreasonable and unnatural.  
For the generality of my Fellow-Subjects to linger after the Romish Mass is not to be defended, nor excused: For in Prayers, or Praises, or Confessions, how shall be that is unlearned concur, seeing he doth not clearly understand what is said.  
And the same may be said in this case in regard of all other Liturgies used among us; There can be no desire of them, of which most of the Commonalty have little (if any) understanding.  
Besides, in the Romish Missal or Breviary, how many things of Faith and Manners are prescribed; how many Confessions and Prayers enjoined, which neither by Scripture or Reason can be defended or justified, and this by our Learned Pens have been cleared to the World sufficiently.  
But for our Liturgies, I dare challenge the most professed Enemy, the most wilful Recusant, to instance, if he can, in any immodest or light action that is enjoined in any unmeet Expression that is prescribed.  
Let them say what is superfluous or redundant, that can be rescinded. What is defective and imperfect, and what ought to be supplied and completed.  
So that upon exact scrutiny, I must moderately and truly give in this Return, That the Canons and Forms in our Liturgy are so ordered, that they plainly direct the whole Congregations to most clear significations of their Religious Intentions.  
Our Preparations at our first Assembling, are such, as must beget in us a holy Reverence and godly fear.  
Our Confession of sins, such as are declarative of our unfeigned sorrow and humility.  
Our ask Pardon, so ordered as we express our Confidence.  
Our Suffrages short, but indicative of true Piety and Devotion.  
Our Articles of Faith to be confessed, are compendiously composed, but fully and comprehensively.  
Our Hymns used, and Doxologies, so Heavenly, as may well become a choir of Angels.  
All our Common Service, so reasonably, so piously ordered and disposed, as our dissenting Enemies dare not be so impudently malicious, as openly to condemn it of sinfulness or unlawfulness. Neither can I ever expect (as wise as they are in their own eyes) that they will be so presumptuous, as to attempt the presenting us with a Form of Public Worship, with all the precise method of that Order and Decency, that aught to be used in it, in which they will pretend to better and transcend the excellency of our Liturgy, which is prescribed and used among us. 
— Si quid novisti rectius istis,  
Candidus imperti, si non, his utere mecum.  And until they can do this, their wisdom is to study to be quiet, and conform to this, till they can find out and propose a better Method of our public Worshipping of God beyond all exceptions, that they will abide by.  
And now, I say, what Subject of the Church of England can reasonably desert or reject our Liturgy, which is visibly the best that is extant to us upon sober Consideration?  
And how can I but stand amazed, that the Common Service, as prescribed, should by so many of our Neighbours not only be neglected but contemned, when it can neither be justly blamed nor amended.  
Certainly, I am not uncharitable (but should be too conniving if I did forbear) to declare a want of Religion and Reason in those men, that run away to the flocks of our pretended Companions, that hold no Uniform Communion that is Visible; When, no worship of God is evident; no practice of the People's Devotion; no vocal Confession of the Believers Faith; no offering any sacrifice of Praise: and yet, every Christian is bound to Conform in all those things, as well as the Minister, in every Believing Congregation.  
Why will ye go away from us, O ye of little faith, we hold fast the words and practice of eternal life.    

Friendly Persuasives to my Countrymen.  
COme then, my beloved Countrymen, since these things are so, that an uniform profession of Faith must be maintained in Believing Societies, and fifth by our Liturgy, according to Gospel Rules, we are ordered and directed to this reasonable Service. Let us lay aside all prejudice and partiality, all contentious humours. Let there be no longer a Spirit of Opposition, or wilful Contradiction, be found among us. Let us follow after the exercise of those things that make for Peace, and wherewithal we may best edify one another. Whatever things are honest, whatever things are just, whatever things are pure, let's think and conclude of the practice of such things. Let us endeavour to bend ourselves to the quiet of the Church of God, and to hold the Unity of the Spirit in the bond of Peace. Let's evidence, the God of hope hath filled us, as with all joy, so with all peace in Believing. There is but One Truth, but One Faith among us; let there be but One Spirit, but One Conscience. Let us show, the God of Patience and Consolation hath granted us to be . Let's not forsake the Assembling of ourselves together, as the manner of some is, but let us hold fast the form of sound words, and the profession of our Faith without wavering. Let there be no divisions, but let us speak the same thing, to declare we are perfectly joined together in the same mind, and in the same Judgement.  
Let there be no divisions among us about Ministers, account of them as Stewards of the Mysteries of God; and yet your Faith stands not in the wisdom of Men, but in the power of God. Have their Persons not so much in admiration, as if lords of your Faith by Preaching, only esteem them highly for their works sake, whereby they lead you to the holding fast the Profession of your Faith, and the true exercise of right Godliness, which hath the promise, etc.  
And, as in your speeches you declare your Unanimity in your holy Assemblies, so in your Behaviour let there be Uniformity. Let your Conversation be such as becometh the Gospel of Christ, and let all things be done decently and in order, and reverently as in the House and presence of the living God. Worship God in the beauty of Holiness, so as if an unbeliever come among you, he may be convinced, and fall down and worship God also, because he sees, verily, of a truth God is in the midst of you. It is the fit time for Christ to be born in us, when Unity is among us. In a calm night the Dew descends to the Earth's refreshment; and Grace is like to come down to us when we are in the way of Peace. Finally, Brethren, farewel; be perfect, be of good comfort, be of one mind, live in peace, as directed, and the God of love and peace shall be with you.   
AMEN.   

Proposition II. The wilful Omission or Recusancy of any Believing Subjects Conformity to those Rules, is an heinous Sin, and a dangerous Disobedience.  
I Hearty beg of the Candid Reader so much charity to believe it as true, what I publicly declare and avow, That I am a Reformed Christian of the Church of England, and, that I shall never attempt to persuade my fellow Subjects to any practice that is ungodly, or contrary to the Rules of the Gospel. And be assured (whoever thou art) that I sincerely desire every man may come to the knowledge and practice of Truth and be saved; and therefore I dare not by a flattering compliance, or connivance, soothe any man in the error of his way, which will lead him securely to his destruction. And I dare not daub over Recusancy, as some desire, with a paint and varnish of a trifling weakness or infirmity, or palliate it over with a false pretence of tender Conscience, when it will prove, if considered, an heinous sin, and a dangerous Disobedience.  
Give me leave therefore without offence, if thou be'st willing to be Informed, to bring to thy Remembrance what I have formerly delivered, and am ready to defend concerning our Canons and Rules of Uniformity, prescribed about the Public exercise of Religion.  
1. Our Governors, as subordinate under Christ, do not Rule their Believing Subjects, arbitrarily; but by Laws subordinate to the Rules of the Gospel.  
2. All that the power of Governors can reach unto, in a Visible Church, is to order and direct Externals in the public exercise of Religion.  
3. That the right exercise of true Religion, is the open profession of Faith.  
4. Of that open Profession, there must be Uniformity.  
5. Every Baptised Subject of England is obliged to conform to such Laws prescribed. For to command or prohibit, as the Gospel directs, is warrantable.  
And all our Laws, to the Common sort of Believing Subjects, are according to those Rules.  
If Natural, or expressly Evangelical, there can be no dispute, if a Christian, thou art bound to obey.  
And if the Laws be Positive or Humane, and not against Nature, or Injust; thy Obligation is divine, and thy Submission is natural, being thou art to submit to every Ordinance of man for the Lorods' sake.  

SECT. I. Let us determine and agree, what we are to understand by those Laws, and the Conformity to them, that the Believing Subject of England is bound to observe.  
THE Governors' aim and care is not only at the keeping and diverting from the People what is grievous and inconvenient, which will render their lives wretched and miserable; but also at the compass and enjoining the things that are good and pleasant, which make their lives happy and comfortable.  
For these two distinct ends, there must be two distinct sort of Laws. Some Prohibitive, forbidding and restraining Transgression, which is the way to divert Evils feared; some Preceptive, by conforming to which Laws, the People might attain the Good designed and propounded.  
And because Man is not to be satisfied, barely with escapes of Evil and Misery, but with obtaining a confluence of Blessings, which may minister some competency of Content to him in this his present condition; therefore he is to make it his business, not only to respect the Laws Prohibitive, but those that are Preceptive are to be regarded especially.  
And when we observe, the Happiness of Man doth not only depend upon the love and comforts communicated from his Neighbour, but upon the favour and blessings of God; hence it must evidently appear, that as man, in a Society, aught to have respect to the Laws of Honesty, that he live quietly and comfortably with his Neighbour; so is he to regard the Rules that direct him to the practice of true Piety, which will make him to walk acceptably before his God. And the Preceptive Laws that concern Piety ought primarily to be regarded, because the Conforming to them, will bring upon him the Blessings of God.  
Now we are to agree to understand, that our present Discourse relates to Laws of this sort, viz. Preceptive Laws of Piety that are wisely and piously ordered by our Governors, according to Gospel Rules, that command the decent and reverend attendance, and joint Concurrence of every Believing Subject of England, in the Uniform exercise of Religion, as in the Book of Common-Prayer is ordered and prescribed.  
These Preceptive Rules of Uniform worship, as in our Liturgy the People are directed, are the Laws by us intended, and aught by Believing Subjects of England, principally to be regarded, and conformity to such Laws ought to be observed accordingly.  
For as a Negative Happiness will not content us, no more ought a Negative Holiness: so a Believers care must be, to be truly virtuous and religious. The holy Soul, that intends a thorough sanctification, rests not satisfied that he is not vicious, when he knows his being virtuous and truly religious is that which will please his God.  
For to cease from evil of sin only, will keep us from evil of punishment and judgement which is threatened; but to do well, is that which will bring us to good, and to the mercies and blessings promised.  
Conformity then to Preceptive Rules of Piety is necessary for our comfort and well-being, and one of the principal Duties of an English Christian. And the fashioning and framing of his Words and Actions, according to the Canons and Lines in our Liturgy prescribed and directed, is that Conformity we now understand. That our Converses and demeanour in the Worship of God, be accommodately ordered and commensurate to the Rules of the Liturgy. That none of the lines or lineaments be carelessly pretermitted. That upon our private fancy, no tumour or exuberancy be added superstitiously, that we admit of neither excess or defect that may spoil that beauty of Holiness, whereby we may represent an exact symmetry of parts, according to that exquisite Original and Copy which is set before us.  
This I mean by that Conformity we are to attend and heed. Happy should we be if a People once in such a case; yea, blessed should we be, if we could thus decently Worship our God.   

SECT. II. Wilful Omission or Recusancy of this Conformity, is a Sin or Disobedience.  
THere be two great mistakes that our Pharisaical Fiduciaries are eminently guilty of about Omission. One is, that omission of Carnal sins probibited, Presents them Saints, and is all the virtue by them desired; the other is, that the omission of external duties of Piety that are commanded, is no sin, and is not at all feared. But as pure as this Generation may seem in their own eyes, yet in neither cases can they make it appear, that they are cleansed from their wickedness, when from the first mistake they swell with Pride, and from the second mistake they must disdain Humility.  
They say, They are not open Blasphemers, nor Riotous, nor Thiefs, nor Adulterers, nor Murderers, and we may believe them; yet while this negative Holiness content them, they are ready to account themselves Righteous, and despise others. Thus they choose easiest Duties, and neglect the greater, advance one to the suppressing of another, and, without regret, securely pass by obedience to Preceptive Rules, and with a partial and piece-meal Conformity they deceive themselves. But we have otherwise learned the mind of Christ.  
For in reason, when Virtue lies in medio, and is only a straight line and tendency to Happiness, as Morality teach us; the defect as well as the excess, will keep us from ever coming at this end. And when every Believer is bound to obey the Gospel, that expects to enter into the kingdom of Heaven, as Divinity teacheth us.  
Certainly, bare unholiness, uncharitableness, infidelity, unpeacableness, that are but cessations and suspensions of those due Acts that be commanded, and ought not to be left undone, cannot content any true Believer. For no person, be he either Child, Servant, or Subject, if he neglects to do what he is enjoined, but is justly looked upon as disobedient. To him that knoweth to do good, and doth it not, to him it is sin, Jam. 4.17.  
But when Omission arrives at that height, to be wilful, it become that sin we would have notified and avoided. When men declare their love and choice, by an open and continued separation from Holy exercises as commanded, such wilful Omission is rightly called Recusancy; being an open and declared refusal of doing that service and holy Duties they are commanded.  
And, if seriously considered, I know not how our Officers, in our several Parishes, can be excused or acquitted of the guilt of Perjury, when of forty Persons, that wilfully omit and despise the Divine Service and Sacrament, they cannot in their Returns at Assizes, or Sessions, find one open Recusant; when certainly, a wilful Omission or Recusancy of due Obedience, deserves both sentence and punishment, when it is an heinous sin, and Disobedience.   

SECT. III. Wilful Omission or Recusancy of Conformity to these Laws, is an Heinous sin and Disobedience.  
SO much the Nobler the Law fixed and established is, so much the greater the sin, and the more grievous the transgression of that Law.  
Now Conformity to the first and greatest Law of Piety, is a nobler Virtue than Conformity to the Rules of Charity; and aversion from that Conformity must be a greater sin, because than we turn away from GOD, who is infinitely better than Men, or any Creature whatsoever.  
The first and greatest Commandment is, To love the Lord thy God with all thy heart, and with all thy soul: these must respect God indeed; but, with all thy strength, this must relate to Man. For the strength of a visible Christian is demonstrable to Man by outward actions, when strength exerts itself by doing what is Commanded.  
Omission therefore, of a visible exercise of Piety, must be concluded, in reason, a sin of the greatest size, since it is a transgression of the greatest Commandment.  
Again, Transgressions of a general, comprehensive Law of Piety, are greater than the transgression of a single, particular Law, that command a single Duty. But omission of Uniformity prescribed, is a transgression of a general comprehensive Law of Piety.  
Faith comprehends all the duties of Christian Obedience, and what doth it profit a man, in a Visible Church, to say, he hath Faith, if he hath no Works, and do not make his faith appear by Confession. If we know we must acknowledge; if we believe we must speak. He that offends in this one point is guilty of all, Jam. 2.14.  
And, if offending against a particular prohibitive Law of Charity, renders a man guilty of transgressing every part of that Law, how much more if a man offends a comprehensive Law of Piety? In the Judgement of Man, such a Person must be looked upon to have denied the Faith, etc. So, if any man would ask, what is the Name of this sin? it must be answered Legion, for they are many. When most of the Commandments of the first Table are openly transgressed by this wilful Omission.  
And, if deliberately considered, it must be acknowledged, That these sins of wilful Omission or Recusancy of Obedience, to preceptive Laws of Piety, are greater sins than sins of Commission against the prohibitive Laws of the second Table, that concern Charity, in respect of several Circumstances that such Transgressor's are involved in, which must needs aggravate these sins exceedingly.  
For these sins of Omission are open and manifest, but those sins of Commission are many times secret and hid. Therefore, many times, sins of Commission fall under the Judgement of God only; but sins of wilful Omission fall certainly under the judgement and condemnation of Men: and therefore it is undeniably just and reasonable, that Religious Magistrates make severe animadversions upon those sins especially.  
And, he that judgeth and condemneth his Neighbour for Hypocrisy, though he judgeth truly, yet he judgeth rashly and uncharitably, because such sins are indiscernible to man; but when Profaneness and Impiety are manifest by a wilful Recusancy, such sins go before men to Judgement, and Officers may accuse and condemn such notorious Crimes, justly and warrantably.  
And sins that are done impudently and shamelessly, are worse sins than those that are done modestly and closely.  
Now beastly sins of Commission are committed secretly, 1 Thess. 5.7. they seek the night to conceal them, and darkness to cover them. But if men will be openly guilty of their Abominations, and not be at all ashamed; if they will declare and publish their sins like Sodom, and make their Faces harder than a Rock, and refuse to return, a Visitation is lawful and justifiable upon such open sin; and the Magistrate is not just that will not take vengeance upon such wilful Transgressors.  
A second aggravation of sin may be, when a sin is Electively and voluntarily committed. For this must be confessed, that Virtue or Vice are more or less Meritorious, as they are more or less Voluntary. A sin must be greater that is upon deliberate Choice committed, than that which is done upon surprisal, through the prevalence of a Temptation, suddenly and inconsiderately.  
Now, sins of Commission have many of these Excuses; Either men are basely or degenerously indulging the Bestial part, and so are transported with the present impression of some sweet delight that pleaseth the sense, which admits of no deliberation. Or else through Pride, Envy, Malice, or Revenge, which would be satisfied, men have hurried headlong into irregular Attempts. Or else through a fawning, flattering Compliance with the prevalent Humours of the Times, men have been misled with the Customary practice of a multitude, and have pressed, like Beasts, Non quo eundum, sed quaitur; Following bad Example to do evil, and without natural affection, not guided by Reason, have fallen into the worst of sins of the worst of Times.  
But now, what Temptation or excuse can any man allege or pretend for wilful Omission, or Recusancy? Other sinners have had either pleasure or profit to quicken the Temptation, and make it more active, and more prevalent; but what fruit, what benefit can the Recusant allege for not doing what is enjoined? He absolutely chooseth the evil, and refuseth the good voluntarily, without Temptation; sure this sin is to be accounted without excuse.  
Another aggravation of a Sin is, when it is done resolutely and obstinately. Now, what is done resolutely and constantly, if bad, is worse than what is done uncertainly, and contingently.  
Now, sins of Commission, many of them have their abatement and weakening by Age and Time; but sins of Omission gather strength by continuance, and make man more indisposed to forsake them.  
For sins of Commission, men are ashamed, weary of them, and forsake them in time; but for sins of Omission, we rest securely, and delight in them. In this case, there's no probability men should take care to be well, who never are sensible they are sick.  
They make choice of their Delusion, and willingly would be given up to the Continuance of their Abominations. We see their obstinacy, and resolved impenitency. And this must be accounted another aggravation.  
Another aggravation of a Sin may be, if it be against a Promise and Covenant solemnly made to the contrary.  
Every man is bound stare pactis & promissis, so it cannot reasonably be denied, but a wilful Omission of duties of Piety in a Baptised Subject, who hath declared and signified firmly his profession of holy Obedience to the Faith, is far worse than a wilful Omission of a Jew or Infidel, that never promised observance to Gospel Rules, and never made Profession.  
Heb. 10. The wilful sin was not an invisible, but a visible Recidivation; For this must in reason be accounted a visible and interpretative Apostasy, drawing back, and falling off from his Profession, declared by his wilful omission, which by Promise and Vow he had engaged himself to perform. And what sense the Divine Author, in his Epistle to the Hebrews, had of this sin, is easy to be gathered from this tenth Chapter.  
The Holy Author directs his Epistle to a Society of Believers by Baptism, externally united and sanctified to be visible Members of a Christian Society, that had not power to discern spirits or intention, but judge they might of Externals, words or actions. He wrote therefore to them, v. 23, 24, 25. to take care of their Carriage and Conversation that was sensibly to be discerned in their Religious Assemblies. That they did not decline or forsake Assembling; nor in those Assemblies, profession of Faith, nor mutual Exhortation, nor provocation to good Works: For the Blood of the Covenant by these wilful Omissions, would be accounted an unholy thing, and so was doing despite to the Spirit of Grace; and so throw away the probable means to get the helpful assistance of the Spirit of Grace, which was ready to attend upon them that were frequently busied in those holy Ministrations. For the Blood of the Covenant did sanctify them, as a visible Society of the Faithful, to Religious exercises, which if they fell away from, they sinned wilfully, and must look for a subsequent punishment.  
And now, I humbly beg of my well-meaning Countrymen, that separate and withdraw themselves from us, that they would considerately receive these things with the same spirit that I have written them, without gall of bitterness, or desire of Revenge, and with meekness and holy fear. Be not wise in your own eyes; think soberly of yourselves, and your ways: Be not highminded but fear. Be not without fear, to add sin unto sin; weigh not things with a false Balance; put not light for darkness, nor darkness for light, good for evil, etc. This will bring woe and abomination, This the way, while you clamour against others Superstition, to be guilty of the same you condemn, while wilfully you stand upon your mistaken Persuasion.  
I know not how far you may flatter yourselves with the Opinion you have assumed to yourselves, and gained from others of your Sanctity; yet upon right deliberation, you must conclude with me, While you wilfully omit, or refuse, to conform to the Preceptive Rules of Piety prescribed, you are guilty of transgressing the greatest and most comprehensive Commandment.  
And, if thou be'st involved in those Circumstances that usually attend and aggravate these sins; if thou sinnest yet openly, voluntarily, perfidiously, and impenitently, thou wilt render thyself guilty of a most notorious Crime; and, without repentance and amendment, thou wilt hasten thy own misery, and contributest, to thy power, to bring speedy and inevitable ruin, upon the most flourishing Church and Kingdom in the World. And this puts me upon the fourth Section.   

SECT. iv Recusancy is a dangerous sin, and hurtful Disobedience.  
IT is a great part of wisdom, to ponder the way of our feet: And now, because considering the issue and end of our Actions will keep us from doing amiss, give me leave mildly to represent, upon an impartial survey, the dreadful consequences of this sin, those cursed effects it certainly brings upon all Orders of men throughout the whole Nation.  
The injury it offers to King and Parliament, and all thy Governors both Civil and Ecclesiastical; while thou declarest manifestly, thou suspectest their goodness, doubtest of their wisdom, despisest their Authority, and to thy utmost (by thy wilful Recusancy) intimatest to others, That they have rashly, and inconsiderately, imposed Commands that are unlawful and unwarrantable; and by this evil Example, misguidest thy Neighbour into a dangerous Disobedience. For when other sins of Commission reach to the injury of a person, or Family or two, this sin of wilful Omission is extensively hurtful to all sorts of Men in the Society, and disturbs the public peace of all that are among us.  
These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are dreadful and detestable, not only because, making Divisions, they certainly turn themselves out of Church-membership, that are guilty of them; but when these men run into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and separate into Sects and Factions, and in their Meetings, make it their business to deprave or defame the Divine Service, and Uniformity, prescribed by Religious Governors; These things must highly aggravate their Crime, and sadly increase our misery, and this we sensibly perceive by too woeful experience.  
It is no pleasure to me to see, what I hearty bewail, the deplorable estate we are in at this time, in this poor distracted Nation, by that wilful Recusancy and sinful Separation, that by our tameness and connivance, we have suffered unhappily to thrive and spread among us. When every person and party that hath deserted the Communion of our Church, covers the deformity of this Error with a Cloak of pretended Conscience, and proudly and unyieldingly idolizeth his mistaken Judgement, and limits his affection to his own Party of the same Persuasion, and betrays his disaffections to those of sound Judgements, by venting his opposition wrathfully, with bitter Invectives against them.  
And those Parts and Endowments men should use in closing and healing our Breaches, they misemploy in widening them. Every one is wiser in his own eyes than his Ruler or Teacher, and pertinaciously defends his own Fancy, and justifies unyeildingly his own Persuasion.  
Diversity of misled Judgements, and pretended Consciences, have caused an alienation of Affections, and hence wrath and bitterness hath broke out into contemptuous Carriages, Sections, and provoking Expressions. That in Church matters our several Factions show nothing but Ataxy and distraction. And in matters of State, from men's wilful disobedience to lawful Commands, an inclination is discovered to tend to Sedition and Rebellion.  
The religious Ruler, and faithful Minister, must needs be grieved and disquieted to see our Reformed Profession so much blasphemed, the Gospel and its Faith, so much disgraced and despised, and the Name of Christ and his Cause so much dishonoured.  
And what honest heart, that loves the King and Church of England, but must be sad and bemoan it; That Peace and Love (which are the cement and glory of any Church and Nation) should, by these our Divisions, be seen to wax faint and languish, and be even expiring in the midst of us.  
And let any now (that thinks most lightly of the Divisions, and stands most for Liberty) tell me, if he can, and instance in any one Orders of men that is not injured by them. For the King and the Parliament are rendered Vile, and their Authority contemptible, while their greatest and best Laws, about the Public exercise of Religion, are neglected and despised. The Protestant of England, that is truly Religious, must be offended and grieved, to see his Neighbour, by his wilful Separation, continue in an open and heinous sin.  
By this thy Relations, Equals, and Inferiors must be injured in all probability, while thou seducest the poor and weak by thy evil Example, and makest them to think meanly and dishonourably of our established Liturgy, the most necessary and the most Religious Constitution that is visibly extant in the World.  
By this especially hath come the Universal decay of true Christian Piety, and epidemical disesteem and averseness from the public Worship of God.  
From this, as from a Fountain, hath that deluge of Sins flowed forth, that hath overspread, and overwhelmed this unhappy Nation.  
We cannot deny but that almost every where we discover sinful prejudices, superstition, blindness of heart, Rash judging and censuring both of holy Persons and sound Doctrines; Pride, vainglory and hypocrisy; Envy, hatred, malice and uncharitableness.  
We cannot deny, but Seditions and privy Conspiracies, false Doctrine and Heresy, hardness of Heart and contempt of God's Word and Commandments, are too manifestly to be seen in the midst of us.  
Wrath, emulations, bitterness, clamour, evil speaking, whispering, backbiting and detraction, lying and slandering, etc. all these sins and miscarriages, are but the numerous and unlucky Offspring of Recusancy and wilful Separation, that I cannot but in anguish of Spirit cry out, Cursed be the womb of SCHISM that bore these things, and the Paps that hath given them suck.  
For these things sake, if not repent of, the wrath of God must hasten upon us as wilful Children of Disobedience.  
Neither hath this detestable sin made us thus miserable among ourselves, but hath rendered us unhappy among other Nations; when it hath brought a dis-repute of us, and a  of our Religion, almost in all parts of the World.  
Turks, Heathens, Pagans, Jews, not only contemn, but blaspheme our Church and Faith, because of the divisions and dissensions of our Professors.  
And when the concord of Professors Uniformity preserve the beauty and loveliness of a Church, which attracts all men's admiration and affection, undoubtedly Divisions and Factions must bring that deformity upon any Nation, which must make it loathed and abhorred.  
And how can we in reason expect, that others should desire to be United to us, who are not United among ourselves. We can never hope, but they that are without will shun us as infectious, as long as this deadly disease cleaves close unto us.  
I hear the sad Complaints of my Countrymens' fears, That Popery is like to be brought in among us. And this I confess is my fear also; for while we wilfully maintain Divisions and Separations among us, unquestionably we contribute to the utmost to that which we fear to fall upon us: And the way hath not been made more plain this hundred years for the return of Popery than we have lately made it by our Divisions.  
The Papists and Jesuits very well know, they can never set up their own Church, till they have pulled down ours, which alone stand in competition for precedence, and outvies them. And to destroy this our Church of England, which is the best ordered in the World, by our Schisms and Sects we lend our helping hand most effectually. Who doth not see that we are running into that Bondage we pretend to abominate, while we endeavour to destroy Uniformity as it is prescribed.  
For out of the Visible Church there is no ordinary way of Salvation; And there is no keeping up the face of a Visible Church without Uniformity.  
If therefore we wilfully persist by our Schism to destroy Uniformity in the Church of England, when there is none to be found in our separated Congregations, what remains, but we must willingly run to the Church of Rome if we will be saved.  
All these things prepended, it must be concluded, That wilful Recusancy of Conformity or Schism, is not only an heinous but an hurtful sin in respect of those within us? It renders us disesteemed and contemned by those without us. It contributes to the introduction and prevalency of Popery into the Nation. And, It is a dangerous sin to Men themselves that are guilty of it, when it renders them liable to the just condemnation both of Man and God.  
We are most affected with those Evils that most nearly touch ourselves. Consider then thy own dangerous condition, who ever thou art that separatest from the Church of England, if thou persistest in thy wilful Disobedience, and what must follow by the just Judgement both of Man and God.  
Thou art guilty, at the fairest, of the dreadful sin of Schism, by thy voluntary departure and wilful separation from the Communion of that Visible Church, whereof once a Member. A sin, by St. Paul, branded with the odious name of Carnality, 1 Cor. 3.3. Are ye not carnal? walk ye not as men? And, Rom. 16.17, 18. the same Apostle directs the Believing Brethren, to set this note and remark upon such as caused and maintained Divisions; they were such as did not serve the Lord Jesus Christ, and were to be avoided. Their fair speeches and smooth actions in this case could not acquit but condemn them, whilst both of them were used with this end by them, to deceive the hearts of the simple, and pervert their practice from the Uniform Communion of a Believing Society.  
It is sad, but true, that such from Believers Censure and Judgement (if they will be directed by the Apostle, and persuaded) must lose the reputation of being Christians, and be marked and noted for such as are not servants of Jesus Christ.  
And further, if it be questioned, Whether continuing wilfully in a manifest sin be inconsistent with the state of Grace, or not? certainly, upon serious Inquiry, it must be determined Affirmatively. And it must be granted, upon the Reasons forementioned, That wilful Omission of the necessary Duties of Piety is an open sin, and such a sin as withdraw men from the kindly operations of Grace, and makes God withhold and turn away his Spirit from a People, who waits to be gracious to his Servants, usually, while in the exercise of Holiness.  
This despising of Holy Duties, puts a contempt, and offers despite to the Spirit of Grace: And certainly, the consequence of that sin is sad enough, that makes God withhold his Spirit from men, such draw back to perdition by their visible Recidivation.  
The effects and consequences of this sin, in probability, will be dreadful (as you have heard) among Men; and there will be a sad issue of this sin from the Just GOD, who not only will withdraw his Grace, but will manifest his displeasure by his wrath which will come upon the wilful Children of Disobedience. And good it will be for this sinner in time to consider, That although he may possibly escape the condemning Judgement of fallible Man, yet he cannot warrantably promise himself to escape in another day the condemnation of Christ. Sins of Omission, that are obstinately for the most part persisted in, will far worse than sins of Commission that oftimes are repent of, and will meet with a more severe Sentence from the mouth of Christ.  
And the mind of Christ is clearly discovered unto us in this particular, Matt. 25.41. when as accursed, they shall hear that fearful Discedite, Depart ye into everlasting fire prepared for the Devil and his Angels. And the sin he chargeth them with, and sentenceth them for, was a wilful omission of Acts of Charity. For I was an hungry, and ye gave me no meat; Thirsty, and ye gave me no drink; Naked, and ye clothed me not, etc.  
Now, if for wilful Omission of such Acts of Charity, sinners shall hear that fearful Ite maledicti, how justly may they hear the like dreadful Sentence for omission of Acts of Piety: You have not worshipped mein the beauty of Holiness; You have not spoken to my Praise, to make my Name glorious; You have not held fast the open profession of your Faith, etc. For greater sins, there cannot reasonably be expected a lesser Sentence, or easier punishment, from the most just Judge.  
For sinning thus wilfully, what can be looked for but Judgement and fiery Indignation. If he that despised the public Law and polity of Moses was judged worthy of Death, of how much sorer punishment shall he be thought worthy, that wilfully despiseth those Rules that are commanded by the Gospel of Christ. If any man draw back [wilfully] from his Profession, when the soul of the Apostle took none, what pleasure can the soul of Christ take in him?  
And now my dear Countrymen, that have been too long Dissenters, who have stood at distance, and separated from us, I humbly beseech you in the Name of the Lord Jesus, that you would consider, That by your Baptism you have been dedicated to the Obedience of the Faith of which you have made profession. And, by the Laws of the Gospel you are bound to submit to the Laws of the Land, prescribed for the exercise of Piety. And that wilful Omission, or Recusancy, of Conformity to these Laws, is an heinous Sin, and a dangerous Disobedience. A Transgression against the first and greatest Commandment; against a comprehensive Law of Piety. It is a sin not far off from a dangerous Apostasy.  
We are sure it is an accursed Schism. It's a sin of direful fruits to them within us; of dreadful consequences to them without us. It's probably an introduction and advance to Popery, in the midst of us. It's a sin displeasing to the Spirit of Grace and Christ. I would have so much charity to persuade myself, that many of you have been drawn into this sin ignorantly, through Unbelief.  
It is not my intent to write these things to shame you, but, as beloved, in meekness to warn you. Knowing all these Terrors, I would persuade you as men, soberly to consider the fearful dangers of this Sin, and to return to a right mind, and practice that which is warrantable, and to bend yourselves to the peace of the Church, and Unity in the Worship of God. Mark them that have caused Divisions, and hereafter avoid them. Let us follow Peace with all Believers, and the practice of Holiness, that we may come at last together to the sight of God.  
And for you that have not separated from us, but have associated with us in the Faith of the Gospel, go on, as Just Ones should, to live the life of Faith, of which you have made profession. Be not of those that draw back to perdition, but of those that believe to the saving of your souls. Be not led away with the Error of the wicked, to fall from your steadfastness. Have no fellowship with the unfruitful works of darkness, but reprove them. Come not into their secrets, nor nigh their Habitations. Do not fawningly flatter, or countenance them; for thy connivance and lenity will strengthen them. Blow not the coals of these Sinners, lest thou be consumed with the flames of their wild fire.  
Let this be our main design, to banish all Factions and Schisms, which this day are the shame, and to bring back that Uniformity in the Worship of God, which was once this Nation's glory. Let's mind those things which tend to peace and unity in Divine Service, whereby we may best edify one another. Let us, as Brethren, be steadfast and unmovable, abounding in this work of our God, forasmuch as we know our labour is not in vain in the Lord.  
But if any wilfully fall back, and obstinately continue in this sin, let such take notice, That Judgements are justly prepared for Scorners, and stripes for the backs of Fools.    

Proposition III. The threatening and determining of Punishments against such wilful Transgressor's, is according to the dictates of Human Reason, and the constant practice of the Church of God.  
THE Transgressor we mean, is the Recusant who wilfully omits to conform to those Canons and Forms prescribed and ordered in our Liturgy, which are agreeable to the Rules of the Gospel. And this wilful Omission in every Baptised Subject, how slight of trivial soever it may seem to be, I soberly and deliberately affirm and maintain to be a worse sin than Murder, Theft, Adultery, or any other single sin of Commission; whereby the prohibitive Rule of Charity is transgressed, which is to be detested and avoided by every Believing person, who would live comfortably in any Believing Society.  
For it being a Transgression of the first and greatest, and most comprehensive Law of Piety, it must be a greater sin than that which transgresseth a particular prohibitive Law that concerns Charity; that sin being a wilful aversion from that way that directly leads to that full content and happiness, which ought to be intended. And this we cannot but advisedly conclude, when this sin, for the most part, as we may sensibly perceive, is attended with those circumstances, which must aggravate the Crime exceedingly.  
For when we observe such Transgressor's run into this sin, not inconsiderately through surprisal, but deliberately and electively; not modestly, but impudently; not uncertainly or contingently, but constantly and obstinately; when they strive to be guilty of these Abominations, contrary to Vows and Resolutions; and when we consider the dreadful consequences, what can we do less than without rashness conclude, That such are heinous Transgressor's, and dangerously Disobedient.  
And when such Transgressor's are very rarely converted or amended by monitions or persuasions, it is but reasonable and necessary that Religious Governors (if it can be) should restrain them by the threatening and predetermination of Punishments.  
For when Governors are to be set over Societies, to promote their public good and happiness, it is just and reasonable, not only by proposing Rewards they should encourage their People to Religious and Virtuous Duties, which will render them happy and comfortable, but also by threatening and predetermining of Punishments, to restrain and deter them from evil and enormous Actions, which will render their lives wretched and miserable.  
They mistake dangerously, and wander no little out of the way, who make it their work to defame the threatening and determining of Punishments with the odious slander of Malice and Bitterness, when these things are evidences of the Ruler's Love and Care, who are set over a People by God to be a Terror, and affright the People from doing Evil by such manifest Determinations.  
If Persons were so well disposed, that they would be persuaded to be good by Counsels or Monitions, or would be so ingenious as to be drawn to Religious and Virtuous Actions by proposal of Rewards, than my mercy is such, as I would have threatening and determination of Punishments forborn.  
But, when we see Men are led by Sense and Custom more than Reason, and are generally vain in their Imaginations, disorderly in their Affections, wild and precipitantly irregular in their Actions, it is needful to limit and circumscribe this their beastly Exorbitancy with an Hedge of Thorns, and to bond them with a Fence of Punishments. When foolishness is bound up in most men's childish hearts, that incline them to extravagancy, it is but the fatherly love and care of good Rulers, by the Rod of Correction, to drive it away. Thus are they truly represented to be Patres patriae, and Rulers cannot be blamed for harshness, if they carry themselves towards their Subjects, with the same tenderness that the best Fathers carry themselves towards their Children.  
It cannot reasonably be accounted a sign of an unnatural Cruelty, but an indication of a discreet Mercy, for a Father to threaten and shake the Rod over his Child; when he does not this with a design to vex and torture him, but with an intent to restrain him from inconsiderateness and vanity that will distract him, and to move him to be circumspect, to receive that instruction which he desires should be instilled into him.  
And thus it is with the good Rulers in their threatening of Bonds, Stripes or Death, upon such or such Transgressions. It cannot be thought, their design in this is to torment and ruin their Subjects, but only by setting the inconveniencies and grievances that attend exorbitancies before their eyes, they would stop them, and divert them from irregular courses, and move and quicken them to the care of conformity to their Rules and Directions, which will certainly felicitate them.  
And in all this, They are but God's Deputies, and show themselves like him whom they ought to represent, who used this method to his own People when he gave the Law at Sinah, when there was thunderings and lightnings, noise of the Trumpet, and the Mountain smoking; these all to work in the People an holy fear, which is the beginning of wisdom, to departed from evil that they sin not, and to quicken them to observe his holy Commandments.  
And sure we cannot in reason think, that either God, or the Ruler, designs vexation or destruction when they threaten them. It is natural to them to show Mercy and Compassion. They are not inclined to afflict willingly, nor to grieve the Sons of men. They are loath to torment or destroy, who would have all men come to the practice of Truth and be saved.  
He never can be imagined in reason, to intent wounding or destruction, who gives warning before hand of the blow; by that the Creature prepares itself (if it hath either sense or reason) to guard it, or escape it. The threatening of Misery, Death, or Hell, is a Mercy, without which we were like securely to run upon them.  
If Miseries were absolutely decreed or determined, that were Cruelty indeed; but when threatened conditionally, that is a Mercy.  
Thus it is evident, Destruction is of thyself. Charge not unjustly and injuriously that as a fault, upon God or thy Rulers, which by thy own guilt thou pullest upon thy own head.  
They threatened it upon condition of thy Transgression and Disobedience, so 'tis thy wilful Disobeying that gives thee up voluntary to the punishment. Thou art contented to torment thyself. Thou sawest the danger, and wouldst run into it. Thou knewest the punishment, and wouldst pull it upon thy own head. Thou conspiredst against thy own peace and safety. That thou perishest, it is thy own choice; for choosing the Sin, thou didst choose the Punishment. Thy Blood lies upon thyself. Thou perishest without others fault, and leavest thyself without excuse.  
Thus it is evident, Unnatural Cruelty is falsely and injuriously charged upon God or the Rulers, for threatening or determining Punishments; when the Offender only is Cruel to himself, who voluntarily (though he hath warning) runs upon them.  
Again, Rulers, which are Gods on Earth, show themselves most Rational, when they show themselves most to resemble God, by manifesting those Divine excellencies to be conspicuously in them, which render God glorious in his Providence throughout the World. And this manifestation they most clearly give, when they deliberately determine Punishments beforehand, to be inflicted upon open Transgressions.  
First, Thus they manifest Wisdom: For if determinations of Punishments were sudden upon a provocation of a sensible Injury, they might be suspected and deemed the eruptions of a disorderly Passion; but when fixed before hand, they cannot but be judged the result and product of sober Reason. And that is wisdom or prudence, which ordereth and disposeth fit and suitable means to a right end.  
Now the right end and mark that Governors are to intent, is to promote the good and prevent all evil from the Society. Now the means to prevent evil, is to divert People from Actions that are irregular and vicious, which are the cause of all Miseries that happen on a Nation.  
Now no such hindrance or restraint can be put upon People from evil actions, as to put them upon the thoughts and considerations of those miseries and inconveniences that will succeed. And this is most probably done by the publication of those determined Judgements and Inconveniences that must inevitably follow upon Irregularities. These are most likely to prove the most effectual means, to keep rational Creatures from running into them.  
For, Malum quá malum, non est eligendum; No man chooseth what is absolutely Evil, either sin or grievance. No man will persist obstinately in that way, that in the end, if he turns not from it, he sees will ruin him undoubtedly.  
Evil of Misery before a man's face (unless he be mad) will make a man turn from evil of Iniquity; so the publication of the Magistrates certain determination of Judgement and Miseries, unavoidably to happen upon wilful Transgressor's, is the manifestation of the Ruler's Prudence, being the most probable means to keep their Subjects from sin and destruction.  
2. The second thing wherein the good Rulers are to manifest their likeness to God, would be Purity, and abhorrence of Sin.  
Now, how can this Purity be manifest in God or his Rulers more clearly, than by executing Judgements upon Transgressor's; by ordaining Arrows against such Persecutors, and preparing for them, according to their Merits, the instruments of death How can this be made known better, than by causing the dreadful effects of their wrath to come upon the wilful children of Disobedience.  
Should they be silent, and not manifest their displeasure thus against wickedness, the secure Sinners would be ready to think that they were altogether such as themselves; but determining to take vengeance upon the , they discover themselves of purer eyes than, with approbation, to behold Iniquity.  
3. The third thing that in reason Rulers are to discover their resemblance to God in, is, loving Righteousness, and this is best done by being resolved to do the thing which is right, to give a meet Recompense, rendering what is due, and rewarding every man according to his works.  
For Justice is not an idle, lazy, unactive Virtue, as if Rulers might satisfy themselves with barren notions, and curious, but unfruitful speculations. But she is operative and practical, and where seated, is busy not only in passing a right Sentence, but due execution of Recompense; and that not according to the quality of the Person, but the merit of the Work. Not only acquitting the Innocent, but condemning the Guilty; not only defending and rewarding the Righteous, but also punishing the wilful Sinner, and pouring out wrath and tribulation upon the Unrighteous, giving them that Recompense which is meet.  
And therefore we see not only Sceptres, and Purses, and Crowns, as Emblems of the Judge's Honour, but also Rods, and Swords, and Axes, to signify the design of their Office to be as well a terror and avenger of them that do Ill, as a Countenancer and rewarder of them that do Well.  
The Sword is not to be born in vain, but to manifest the Ruler's intention to Righteousness. He ought to discover it by his threatening and the determination of Punishments against wilful Offenders.  
Fourthly, The religious Ruler is to show himself like God in exactiness of Justice, and to evidence himself not respecter of Persons, and to do all things without partiality.  
Righteousness is best, when in a Land, like the Sun in the Firmament, it shineth with equal influence upon the thatched Cottage, as on the Ivory Palace.  
Justice shows all the same, countenance, weighs all things with an equal balance. Gold and Dirt, Pebbles and Diamonds, according to their weight turn her Beam. Divers weights and measures the accounts an abomination.  
God's Deputies are to incline to exact Judgement, and to show themselves ready to punish the rich and mighty, as soon as the poor and contemptible. And this is best done by Governors fixing and predetermining of Punishments upon the Offence, without respect to the quality or relation of the Offender.  
Thus Impartiality and Justice, Wisdom and Purity, these Divine graces, are best discovered in God's Deputies, which, unquestionably, is the most reasonable thing in the World.  
One thing remains yet to be proved, which is asserted in this Proposition, That threatening and determining of Punishments, by Rulers, upon such wilful Transgress; orts, is according to the constant practice of the Church of God.  
And, if we consult the profane Histories of all Ages and Nations, we shall find, never any People joined in Society of any Religion, true or false, but had their determinations of Punishments upon those that were openly disobedient, upon those who wilfully neglected and contemned such Services and Duties enjoined, that they judged expedient and necessary to procure the favour and blessing of that Deity which they agreed to adore. And this is so evident, as is confessed of all, and needs no further proof or illustration.  
But if we will consult Sacred Writ, which may content us, we cannot but observe, that GOD himself can rarely be found to have taken care of the Conduct of any persons, or People, to direct them in the exercise of an acceptable Religion, but he fenced up their way with Thorns, to limit their aberration, and restrain them from sin, with a Commination of Penalties.  
Thus, that our First Parents might fear to eat of the forbidden Fruit, he threatens them with Death, as a certain effect and consequence of their Disobedience.  
Thus to Cain, If thou dost not well, Sin lies at the door.  
Thus, to move Abraham and his Seed to keep his Covenant of Circumcision, God threatens, Gen. 17.14. That the uncircumcised Manchild, whose flesh of his Foreskin was uncircumcised, that Soul should be cut off from his People; for he hath broken my Covenant.  
Thus in that Theocracy over Israel, every where we read Curses denounced upon Disobedience; And by Moses, and all the Prophets, he threatens to visit their sins with Rods, and their offences with Scourges. So Levit. 26.14, etc. If you will not hearken to me, and will not do all these Commandments. If you shall despise my Statutes, I will set my face against you for evil, etc. saith the LORD; And, if you will walk contrary unto me, and not hearken, I will bring seven times more Plagues upon you, according to your sins.  
And certainly, it cannot be bad or unreasonable for Rulers to use the same method in governing their Subjects, that GOD used in ruling his own People, Israel.  
If we consult the method Christ used to govern his Church in this last Dispensation, it is impossible but we must acknowledge, That a coercive Power, by Commination of Judgements, to restrain from evil, and quicken to good, cannot be unlawful for the Christian Magistrate, when it was practised by Christ himself.  
John the Baptist, that Messenger sent by Christ, before his face to prepare his ways, presseth upon his Auditors the Gospel duty of Repentance, and this he enforceth from this reason, because the kingdom of Heaven was at hand. Which is not to be understood of Mercies and Privileges only, that were promised, that might attract and encourage them to Gospel Duties; but of Judgements and Punishments threatened to be executed, which might enforce them to receive and obey the Gospel. And there, Matt. 3. this Holy Preacher tells them, The Axe was laid to the Roots of the Tree. Fire and Wrath was coming upon the unbelieving World, which could not be escaped but by Repentance, and bringing forth fruits worthy of Amendment of life.  
And Christ himself preacheth the same Doctrine, and urgeth the necessity of it from the same Motive; For, except they Repent, they should all likewise perish.  
And when Christ had cured the Impotent man, to make him every whit whole, and to restrain him from sin, he affrights him with a Commination of a worse thing coming unto him. And to quicken his Disciples, to work the works they were sent about while it was day, he minds them of a night coming when no man should work.  
Thus, to awaken his Countrymen at Jerusalem, to know and consider the time of their Visitation, and to mind the things that concern their Peace, he tells them of a time when Peace should be hid from their eyes, and their Houses should be left to them desolate.  
And thus did the Apostles, in the Primitive times, who knew the mind, and had the Spirit of Christ; they threatened the Impenitent with a day of wrath, a day of vengeance, a day of punishing those with everlasting destruction that knew not God, and obeyed not the Gospel of Jesus Christ.  
So the Author to the Hebrews, to deter and terrify those Baptised persons from Separation, and forsaking holy Assembling, not to decline mutual exhortation and profession of Faith, he tells them of a day of Judgement, a day of Vengeanee was suddenly approaching.  
And this course was used by Christ and his Apostles, in the Primitive times, at the planting of the Gospel, by threatening of Judgements and Vengeance to drive their Followers to Repentance. Certainly, upon sober consideration, it cannot be looked upon as unwarrantable, if pious Governors affright from evil those Subjects that else would be disobedient, with menacing and determining Punishments to be inflicted upon them.  
Those frivolous Objections we meet with against this Truth are not worth the mentioning, and, if throughly prepended, we may conclude them the issue of heat and passion of men bend to Opposition, and not the words of sober Reason.  
And what Spirit they are led with, let any sober man judge, who reproach and defame the just determination of emendatory Punishments upon Recusancy, and wilful omission of necessary Duties (which is an open sin) with the odious name of PERSECUTION; and are ready to blaspheme the Rulers and Officers if they threaten these Penalties (much more if they execute them) as Cruel, Tyrannous and Antichristian.  
I confess willingly, men that have not quite obliterated the Divine Image, have bowels of Mercy, are full of Pity and Compassion, and Pugnat cum Natura hominis, Dolore quâ Dolor satiari; for any man to be full of Malice, and to contrive with malicious intention to torment and endeavour to destroy his Neighbour, is unnatural and unchristian, it is a sin.  
But thus, unreasonably and falsely, have they done what they can to blast the Repute of an harmless and necessary Duty with a bad Name, when Punishments are threatened by the pious Rulers, with the design of People's amendment and safety, not their torment or destruction.  
No man intends his Beasts should run into the Ditch, or hedge of Thorns, wherewith he encompasseth his Grounds; but designs only they may feed safely within due Bounds. It is peevish and ill-natured for them to clamour of Persecution, when their Extravagances are limited, and safety endeavoured. But so it is, some froward Tempers, when any ways constrained to be virtuous, and restrained from being vicious, will cry out they are persecuted and afflicted.  
And, if any Affliction or Punishment does follow the wilful Transgression of these men, it is not the Magistrates designing or causing; but their own choosing is justly blamed, who pull Tribulation upon themselves by the errors of their own ways.  
Again, when Rulers and Officers, by agreeing and fixing of Punishments, constrain men, through objected Inconveniences, to reflect upon the evil of their ways and return from them, and to come into the way of Truth, who otherwise would still err and be deceived; it is Mercy of the Ruler to the Transgressor, who designs his salvation. The Cruelty (if any) is to the Sin, and it's no fault to design its destruction.  
Lastly, Persecution then is faulty and blame worthy when 'tis for well-doing only, when men are hated for Righteousness sake, without any cause when men are industriously pursued, to be vexed and tormented for walking in ways of holiness and righteousness. This is Persecution indeed to be complained of and lamented.  
But when Punishments are deliberately threatened, and inflicted upon open Disobedience and wilful Recusancy, these are Acts of remunerative Justice, a Nations prop and and glory, and deserve justly to be commended. It is injurious to account this a Persecution that deserves to be condemned.  
They are therefore deservedly accounted malicious and injurious, who clamour against the just determination of Punishments by pious Rulers against open Transgressions, with censures of a culpable Persecution, which is, doing Justice and no Injury; is Mercy and no Cruelty; an evidence of the Ruler's design of his Subjects Conversion and Salvation, not of Vexation and Destruction. Which if it doth happen upon the obstinate Offender, he pulls it upon himself by his own choice; it comes not from the Ruler's intention or resolution.  
Another Objection we hear frequently against the threatening and determination of Punishments by Christian Magistrates, it is openly complained, That they force the Conscience of the Righteous, which ought to have its Liberty. Their Conscience, they cry it abroad, aught to be left Free.  
But I appeal to any sober person to judge, whether these Complaints of Greivances be not rather fancied and feigned, than possible to be feared or imposed: But some there are that fear where no fear was.  
To discourse this Point, in reference to our present State, Punishments, threatened by our Governors' Laws, for wilful Recusancy, is, twelve pence for one Sunday, twenty pound for one Month, to be levied by Distress, a Force is threatened upon their Purse, and they cry out a Force is offered to their Conscience, which is impossible.  
For when the Magistrates Sword and Power can reach only to Goods, or Body, or what is external (than this they can do no more) they can have no power of the conclusions of the Understanding, or resolutions of the Will, or any thing internal, which we must understand by Conscience.  
And, suppose the Magistrate can have any power upon Conscience, the operation he can have will prove but Moral, not Physical; to incline it, not to force it. Neither is this to be conceived feasible by Man, which is hardly to be conceived to be done by God himself: For Force implies a thing to be done of thee, thou art merely passive when Forced, and is scarcely to be imagined of voluntary Agents, who are active, and are said to do what they do themselves. Quicquid fit de te, tu non facis; Thy Conclusion or Resolution, is thy own voluntary Act.  
And as I said before of the Liberty, so I say now of Force, It is inconsistent with, and cannot be offered to Conscience. Thy Conscience is freely thine own, and cannot be forced, and if Force be upon any thing it is upon externals only, it cannot be upon thy Conscience.  
Thou fearest, and criest out of that which cannot be offered thee, namely, Force of Conscience; and thou dotest on and idolizest a Chimaera, NOTHING, what thou canst never find, namely, Liberty of Conscience.  
Liberty of Conscience thou coutendest for, as thou sayest. Consider, thou hast not fully expressed thy mind and intendment; thou canst not desire or contend for what thou canst not possibly have. There is something else thou meanest and contendest for; and really, that thing is liberty of Action, licentiousness of Recusancy, that thou mayst freely transgress the Preceptive Laws of Piety without penalty. And this thou paintest and gildest over with a varnish and pretence of Conscience.  
Now, what Rule hast thou that directs thee wilfully to omit and refuse the Public Exercises of Piety? And if no certain Rule, thou canst have no sound Conscience. Thou hast a Rule that forbids Recusancy, and it is a sin; Wilt thou pretend a Conscience, to continue in sin? If thou hast any Conscience in what thou contendest for, it must be an accusing or condemning one: And well it were if the Sword of the Magistrate could Force this Conscience from thee.  
I am sure thou desirest amiss to have Liberty and Freedom to enjoy a condemning Conscience. I have no patience to persist any further Arguing; but I have so much charity, not to desist from praying for you, that our Father would forgive you, for you know not what you say.  
At last then, study to be quiet, you that descent and separate from us, and seriously consider how your heat of Opposition and Contention hath transported you to the venting of such ridiculous Fancies, as certainly, if we do not abjure Reason, we must expect to see them suddenly hissed out of the Nation.  
From the Premises then, we must conclude, That the threatening and determining of Punishments against Recusancy, is Mercy and Compassion, and ought not to be called Cruelty or Persecution. That they tend to the informing and not enforcing of Right Consciences. And that 'tis clearly evident, from Reason, and her Dictates; from the Custom of all Nations; from the practice of GOD, both before, and in the time of the Law; from the preaching of Christ, and his Ministers, in the time of the Gospel; they are not only justifiable, but expedient and necessary in the Church of GOD.   

Proposition IU. The inflicting of Punishments, as determined, is just and necessary for the safety and welfare of our Nation.  
MAGISTRATE'S care and endeavour aught to be, to promote the welfare of the People to whom they are related; and, without question, this is most likely to be compassed, by an Impartial execution of an exact Righteousness. RIGHTEOUSNESS is not only the Girdle, Robe and Diadem of the Ruler; but the Stay, Crown and Glory of the whole Society.  
Now Commutative Justice in Contracts and Bargains (if men would not be partial to their own Interest, but dispatch them with equity, without fraud to each others convenience) conduceth highly to the content, comfort, and prosperity of a People. Yet because frequent Contracts are oft agreed of by Private persons, for the most part secretly, and rarerly fall under the Magistrate's cognizance; At this time Commutative Justice will come little under our present Consideration. Our great respect in this Treatise must be to distributive Justice, which is of universal influence, and tendeth to Public peace and prosperity of a Society. And it is the principal office and work of the just Magistrate, undoubtedly, to see this executed impartially.  
Now, refined Notions, and empty Speculations, are not sufficient for the discharge of the Ruler's duty in distributive Righteousness: But his business is done in his office by practice and action, and his care must be not only of passing a right Sentence, but of impartial execution of a meet Recompense, proportioned to the Merit of every man's work.  
Not only, that they who obey honest Laws, and continue in well-doing, may have Commands, Riches, Glory, and Honour and Rewards, as encouragements to Virtuous actions; but also, that they who are wilfully disobedient, may have Indignation, Wrath, Tribulation, Anguish and Penalties inflicted, as restraints and deterrments from sinful and Irregular attempts.  
And to see this latter done, is the Magistrate's Province as much as the former, being sent by God as much for the punishment of evil doers, as for the praise of them that do well.  
REWARDS and PUNISHMENTS are like two Pillars or Walls, that support and uphold the stately structure of Righteousness, under whose shadow and defence a People may abide and rest comfortably, in peaceful Habitations. Take away one Pillar or Wall, and all is shuffled together, the whole building becomes useless, and is ruined immediately.  
Let there be no fear of an ensuing Punishment to follow upon acts of Wickedness in our Nation, and there will be little love or care of Righteousness in the midst of us.  
That Punishment should be inflicted upon the Offender is natural and divine. God in the beginning did determine it, and surely what he determines is Just, in whom is no unrighteousness.  
And if the threatening and determining of Punishments be Just, than it must follow, the inflicting of them must be Just also, and will follow certainly, For he that is righteous hateth lying, and he that loveth Truth, will faithfully perform what he hath deliberately promised; and what he hath spoken for his Honour's sake, will certainly bring it to pass.  
To act like God cannot be injust; therefore Gods Deputies in judging any part of the World, as to determine punishments upon Offenders, so to inflict them when determined, must be just and reasonable also.  
Again, Rulers are to be like God, and their chief Duty, by his appointment that sent them to the Office, both by the Gospel as well as the Law, is to execute vengeance upon wilful Transgressors. The Sword was given them, not as an empty badge of Honour, for a show, for fashion, for ornament only, but for use, for employment, for terror; For he is the Minister of God, a Revenger, to execute wrath upon him that doth evil, Rom. 13.4.  
The Private man that taketh the Sword rashly, shall perish by the Sword of the Magistrate justly; and who sheddeth man's blood, by man shall his blood be shed. And it is a great part of wisdom for an holy King, to scatter the wicked, and to bring the Wheel over them, Prov. 20.26.  
And without any great pains, it may be proved to have been the will of God in all times, declared both before the Law of Moses, under the Law, and under the Gospel, that Capital Punishments (if the heynonsness of the Crime deserved it) might be justly inflicted.  
And if Capital and Sanguinary punishments can be proved lawful, because in all Ages appointed and allowed by God; sure Emendatory punishments cannot be denied but they may be inflicted, and their inflicting may easily be justified.  
True indeed, we ought not to mock at Calamity, or rejoice when an Enemy falleth. Vengeance ought not to be the Godly man's choice, which is not the delight of God himself; and 'tis not agreeable with the nature of Man, to delight himself with the grief, and to make himself pleasure with the torment of his Neighbour.  
Yet it is reasonable and just the Malefactor should be punished, and that tribulation and wrath should come upon him that works unrighteousness. And certainly they have as little Charity as Reason, who blaspheme him as malicious or mischievous that accuseth or punisheth the Rebellious or Injurious.  
1. Punishments, as to the Malefactors, prove but like bitter, unpleasing potions, that work strongly for succeeding health. And if Capital, their Bodies are destroyed that their Souls may be saved.  
2. To put a period to the Malefactor's wickedness; 
 quo uno modo  
Possunt definant esse mali.  Sen. That they who would not learn to be good, may at last be restrained and cease to do evil.  
3. That others may be affrighted. For, Poena ad unum, metus ad omnes. That the whole Congregation may hear and fear, and that they may not dare to sin so presumptuously, or to commit any such evil among them; For when a Scorner is smitten, the simple will beware, Prov. 19.25.  
4. That the Righteous may be preserved, which cannot be but by Coertions and Restraints upon the Wicked; keeping them in fear of Punishment. When, Inter tot supplicia sontium satis tuta Innocentia, Innocence itself is scarcely safe, and is never secure amidst all the Punishments. And to suspend Penalties is the ready way to make the Rulers undervalved and contemned; their Laws slighted and reproached; to cause the Offender to grow secure, impudent and not ashamed; to make the heart of the Righteous faint, and the hands of the Wicked strengthened.  
Upon these and some other Reasons, some dare not deny all Penalties, but would have them inflicted only for the breach of Natural and Moral Laws, but not at all for breach of Positive or Humane.  
But I would have all Dissenters in this point consider that they may be informed, How that cannot be unlawful, in probability, if done in the Government of Men, which was so oft done and practised by God himself, in his deal and actings, amidst the Government of his Chosen people.  
And it may very easily be made appear, upon a little observation, That where God hath most clearly manifested his Care to persons or people, that there he required Obedience (not only to commands of things or actions intrinsically in their own nature good, but also to commands of things or actions that in themselves were indifferent) when once enjoined and published; in that he did not only take Vengeance on them that despised his Moral Precepts, but executed it most severely on them that transgressed his Positive Commands.  
Thus he most severely punished our First Parents for eating the Forbidden fruit; Achan, for touching the unclean thing; Saul, for sparing Agag, and saving the best of the Prey; the Prophet for eating Bread in the other Prophet's house; Lot's Wife, for looking back.  
Certainly, upon good reason this was done; for when God will maintain his Prerogative, and be tender of his Honour, How could he hold him guiltless that would despise his Authority Commanding? suspect his Goodness or Wisdom, or both Directing? and, who frowardly as discontented with his wise disposal, would betray his distrust of the sufficiency of the Almighty, and call in question his direction; and wilfully shall gratify their own Humour and Fancy, rather than dutifully submit to the express designation and appointment of the most wise God. For, Obedientia in iis, quae parva sunt, exploratius probatur; Disobedience to those least Commands is the greatest Disobedience, when we dare rebel for a trifle.  
And certainly, in submitting to Commands that seem least necessary, we give testimony of our greatest observance, when we bring under our Reason to our Faith, in his wise Directions, and silence our disputing with ready Obeying.  
But when persons shall obey God only in those things they conceive Reasonable, or think them profitable, only when the nature of the thing requireth it, or their own Interest or Advantage is concerned; Certainly, in such Obedience it may safely be concluded, That such Persons offend rather than do what is acceptable, when things are done with greater respect to please themselves, rather than out of Reverence to please their God. And these Transgressions which have been so great Offences against God, must needs be also when against his Deputies, even the neglect and breach of Positive Laws; and Punishments proportionably determined, are justly inflicted upon those that are thus unreasonably disobedient.  
By this means persons discover their distrust of the Providence of God; who, if any where, is to be found standing in the Congregations of Princes, and sits and judgeth amongst the Gods: And, by whom King's reign, by him Princes decree Justice.  
By this means the Authority of the Ruler is made vile and despicable, and his Wisdom undervalved, and Directions as contemptible.  
By this means others are prompted by thy Disobedience, to harbour low conceits of their Governors, and to run with thee into the like disorder and miscarriage; and the issue must be, unyieldingness, opposition, confusion, and every evil work.  
And, by this means the Morality of the fifth Commandment is quite destroyed, when men can satisfy themselves with a formal (which is oft feigned) respect to the Persons, and have no regard to the Commands of their Governors.  
When in truth, Submission to Humane Ordinances, as much as they are slighted, is the clearest evidence of thy subjection to Higher Powers; and thy Disobedience is no slight trifling disobedience. That Punishment should be inflicted, as determined, upon such wilful Offenders, is just and reasonable, and undoubtedly according to the will of Christ.  
And now well I wots for these Positions, especially for this last (which I will hereafter in spite of opposition, more fully and more clearly maintain, if either desired, commanded, or provoked to it) I must undoubtedly expect and prepare for it, That Troops of Antinomians, Anabaptists, Presbyterians, Independants, Quakers, all the Libertines and Separatists, will with open mouth come roaring upon me, and charge me as a person of a fiery, cruel, persecuting disposition, that hath nothing of the Gospel Temper, nor of the Spirit of Christ.  
But if they would thus go on to reproach and rail on me, and lay things to my charge of which I am not guilty of, God he knows, by those Courses they will never be able to acquit or purge themselves.  
For who doth not see, how Ambition, Opposition, or Interest hath biased and perverted their Judgements (if they can be said to have any in these things they pretend) when having stolen into a Name and Party (as they falsely think) considerable; and willing to set up both, out of ambition in themselves, and opposition to Governors; they never boggle, without check or fear, at the transgressing the wise and honest Laws established, and Rules prescribed unto us, suggesting falsely, by their words and practices, that they are unlawful; and when by their obstinacy they have incurred the danger of the Censure of the Laws, and the Penalties affixed to them, than it must be their main concern under a colour of Meekness and false-termed Moderation, to strive for a lawless Toleration, that they may sin (when they cannot without Gild) yet without Punishment.  
And now, It is their great business openly to preach and declare, That the execution of Penalties determined, aught to be suspended, if not rescinded, and so endeavour to involve the whole Nation confusedly to run into an Universal Licentiousness, upon hope of Impunity. Things they can never believe fit to be granted, whatever they say.  
For if the Power and the Sword were put into their hands, when no Nation can be preserved, nor Justice executed, without inflicting Punishments upon wilful Transgressors; it is not to be imagined but they would quickly give a divorce to these wild Principles they seem to espouse and maintain; Punishments would quickly be determined, and readily executed by them on Dissenters and Disobedient; and no doubt of it, we should feel by too sensible experience, what we have formerly known, That they would be more cruel and bloody, than any that can be justly charged upon our Governors to be so.  
And say what they can, it is evident it is not a Toleration but Mastery that these men aim at; for had they power, I dare say, their fiery zeal would again be discovered to advance the Interest of their Sect and Opinion, and so severe would their Determinations be, and execution of Penalties upon Dissenters, as no man dissenting should find Impunity: Which, God forbidden.  
But now let us examine their Objections against our last mentioned Positions, and seriously observe their strength and reasonableness, if any to be found in them.  
And they object thus unanimously, That Bodily, or External Punishments, cannot be shown to have been ordered, to be determined and inflicted by any Rules of the Gospel, nor proved that ever they were determined or executed by Christ or his Apostles, especially not upon Omission, or difference of any in the open profession of Faith, or public exercise of Religion.  
And without haesitancy, with as much earnestness, but with more truth and reason, we utterly deny all these things, and doubt not but to any sober Reason, we shall assert and prove the direct contrary.  
It is confessed by all, and not denied by any that I have met with, That, before the last dispensation, Bodily and External Punishments might lawfully be agreed upon and inflicted, and so they were in every Polity and Government: that Sin might be restrained, and Righteousness executed, to preserve Peace, and promote the welfare of the Society.  
Before Christ's Incarnation, this is owned to have been natural and universal, and according to the different heinousness of Offenders Crimes, and their noxious influence; so by wise Governors there hath been ordered variety and difference of Punishments. The highest whereof have been Capital, mortal, destructory of the Body and Life, which is all the Ruler can reach unto. And that those have been lawfully inflicted before the Law, and in the Law, is acknowledged by our Adversaries themselves.  
Now, if our Opposers cannot show where this was repealed in the Gospel, I am sure I can show where it was established; For Christ came not to dissolve, or destroy the Law of Nature, but confirm and fulfil it, and it must continue in Polities, as lawful in the times of the Gospel, as it was before, and in the time of the Law. And this Inference must follow, If Capital, and destructory Punishments may, certainly, those that are Emendatory may be determined and inflicted by Governors, from the Rules of the Gospel.  
Now, that the open and obstinate may perish by the Sword of the Higher Powers, who beareth it not in vain, is so plain from Christ's own words and the Apostles Letters, as it were mispending of time to insist in a further proof or demonstration.  
Therefore, some of our Adversaries are so modest, as to confess the Gospel doth permit Capital Punishments to be inflicted by Magistrates, upon contumacious persons, disturbing public Charity and Peace; but for things or actions that concern Piety or Religion, either for Omission or Transgression, the Gospel gives the Offender an Impunity and Indemnity, say our Opposers in this particular; but with what truth or reason let any man judge.  
But yet it is confidently asserted, That Heresy, or any erroneous Opinion (which man can give a Reputation unto with a specious name of CONSCIENCE, when it can be nothing less) ought not to be punished.  
If by Heresy they mean, a secret though resolute electing or adhering to some Opinion or Persuasion, contrary to some fundamental Article of Faith, or some duty of Religion, if they keep it secret, that no man hath cognizance of it, the Magistrate can neither judge it, nor punish it, for his Power reacheth only to external and manifest things.  
But open publication of this, defaming the Gospel, or any one Article of Faith, accompanied with an endeavour to gain Proselytes to his Erroneous Persuasion, this may be justly censured or punished.  
Declared Heresy, and open Schisms, are of dreadful consequence to disturb the Peace of the whole Society.  
St. Paul wished, and not unlawful, if the Magistrate endeavour, they may be cut off that trouble it. For such not only disturb the Society in point of Piety, but in point of Charity and Peace, while they cause difference of pretended Judgement, Faith, Consciences; upon which there must follow alienation of Affections, and Contentions, as hath been declared before sufficiently.  
Now, if those sins that abuse our Piety to God have as bad or worse influences, for unhappy consequences, as the sins that abuse Charity to our Neighbours; why they should have lesser, or no punishment, it is beyond my narrow Reason to discover.  
This than I positively affirm, and will not doubt to maintain, That Heresy or Schism, when open and declared, and disturbs the Peace of the Society, or any other manifest sin, aught to have Punishments determined and inflicted by Magistrates, by the Rules of the Gospel. And I hope it will be granted, what was ordered by those Rules, may lawfully be ordered by the Laws of Rulers to the end of the World.  
It is yet insisted on, These things were not done by Christ or his Apostles. That Christ threatened woes and destruction to the unbelieving Jews is unquestionably evident; and that as he threatened them, so upon their impenitence he inflicted them.  
True indeed, all the time of Christ's Ministry and Humiliation, he did not manifest his Regal power, by inflicting Punishments, but only by threatening them upon supposed Disobedience. But when Ascended, taking upon him to be Judge and King, he punished the Rebellious; and the Judgements and ruin of the Jews must be acknowledged to have come by the avenging Power of Christ.  
As he threatened, so he caused the root of the Tree to whither for its unfruitfulness. For not returning Fruit when demanded of his Vineyard, he pulled down the Wall thereof, and it was trodden down. For killing the Heir, he miserably destroyed the Husbandmen. Because Jerusalem would not be gathered together under the Obedience of the Gospel, he caused their House to be left unto them desolate.  
And sure it cannot be supposed unlawful, if it be loan by Christian Rulers upon open and obstinate Transgressor's, which was evidently done by Christ himself.  
And for the Apostles, Though they were not Kings, yet they had Authority to censure and punish those that were obstinately disobedient, and they did exercise their Power wherewith they were entrusted to this end, when their Excommunication was oft attended with Temporal Penalties, to the destruction of the flesh sometimes, that the Soul might be saved.  
And who dare say, It is unjust for Rulers, appointed by God, to do the like things, for the same Reasons and End, which the extraordinary Spirit of Christ, given to the Apostles, effected.  
One thing yet remains to prove, viz. That this was done upon Omission or Recusancy of Obedience to the Gospel. And questionless so it was; for Christ (because the Jews would not know the time of his Visitation in mercy) visits them with Judgements. They rejected him and his Counsel, would not receive the Gospel, and therefore he ordered and brought destruction upon them.  
And thus was it done by the Apostles also, who for open sins and disobedience to Gospel Rules, came not always with spirits of Meekness, but sometimes with a Rod. The obstinate Offender was ordered to be Corrected that he might be ashamed; sometimes he was taken away from the Society of the Faithful, and delivered to Satan for the destruction of the Flesh.  
And, why should it seem unjust for our Magistrates to order the like things, when by the Rules of the Gospel, by the practice of Christ and his Apostles, Punishments may be determined and inflicted for wilful Omission of Gospel Duties, and manifest Disobedience.  
And if any may, sure I am Ours be, that are ordered and determined with so much tenderness and moderation, as all the World must acknowledge our Rulers designs are to amend their Subjects and not destroy them. They show themselves good Physicians, they love not many Funerals. They had rather heal the distempered Member, than cut it off. They proceed slowly and rarely to mortal Punishments, only when the heinousness of the Crimes exact them, and, if tolerated, would endanger the Peace of a great part of the Society. So that undoubtedly, the Clamours of Oppression and Persecution, when penal Statutes against Recusants are executed, as determined, can never be defended or excused.  
When that peaceable and quiet state of the Church in the last Times, so oft commended, and promised, and desired by us, was promised upon a condition of a Gospel Obedience, and cannot in reason be expected upon Professors wilful Recusancy, and open Disobedience. Upon which, if any thing happens that is over-grievous and vexatious to the Transgressor, let him blame himself, and not his Rulers; When, sua voluntate obligat se ad poenam.  
For when Laws are agreed upon soberly and deliberately; when published openly as most convenient; when consented unto by declared Vows and Subscriptions, and when Punishments are fixed upon supposed Transgression; the punishment happens by the Recusants own election, for no man chooseth such a Transgression, but chooseth such a Punishment. He had warning, knew the danger, and would run into it; His blood be upon his own head.  
Thus far we have reason, I hope, to conclude, That Punishments are justly inflicted as determined; It follows now we proceed to prove, That it is necessary to inflict Punishments, for the safety and welfare of our Nation.  
MAGISTRATES, whose Offices are to their utmost, to advance the Public good of the Community in which they are interessed, can no way more effectually discharge their Duties, than by taking care of an impartial execution of distributive Righteousness, rendering to every man the Recompense that is meet, according to the Merit of his work. And one essential part of this distributive Righteousness, is, the just inflicting of Punishments upon those obstinate Offenders, who openly continue in evil doing. In our present State this is necessary for the welfare of this Society in which we live.  
That which evidently conduceth to the order and peace of our whole Nation, and without which all Orders of men are disturbed and injured, must be granted to be necessary.  
But without the just inflicting of Punishment as determined, all Orders of Men are disturbed and injured. Ergo.  
And, That the omission or neglect of a just inflicting of Penalties, as determined, hath an hurtful influence upon all Orders of Men (if we do not unreasonably deny our senses and experience) we shall prove immediately.  
1. With all submission we shall presume to consider, That an execution of Vindicative Righteousness makes the Rulers honourable, and without this, their Persons become despicable, and their Authority contemptible.  
Vindicative Righteousness is the glory of a Ruler, it begets an awful reverence and fear toward him from all his Subjects. The conspicuity of this makes a man more excellent than his Neighbour. This made every ear that heard Job to bless him, and every eye to bear witness unto him, and every knee to bow to him, because he broke the Jaws of the wicked, and plucked the Prey out of his Teeth.  
Without this Executing Vengeance, when Rulers are cool and indifferent, and connive at open sins, it must create a suspicion in others, that they are ready to countenance them; Men can hardly forbear to entertain low and dishonourable thoughts of that Governor, when they see he takes no Vengeance upon the open Transgressor. They are ready to think, He is unworthily accounted above his Fellows, who shows not his love to Righteousness by his open hatred to Wickedness.  
Without this activity of the Ruler, he hath, for the most part among his People, the same fate the great Log had that fell into the Lake among the Frogs; at its first fall they trembled and hid themselves, but at length observing it stupid and inanimate, they crept up upon the top of it, and insultingly croaked over it. Like a Scarr-Crow, at whose first sight hurtful Fowls flock about and wonder at it, but perceiving it dead and unaciive, than Terror vanishes, and they impudently sit upon the top of it, and defile it.  
Thus punitive Righteousness exalts and renders Honourable, but Indulgence and Impunity of sins are Reproaches to the Rulers of any People.  
Again, I humbly propound it to Honourable Rulers consideration, That their Indulgence to any open sin entitles them to the guilt of the same sin; They have fellowship with the unfruitful works of darkness, that do not reprove them.  
Poor Old Ely (good enough in other things for aught we read) by his Indulgence to his Sons sins, contracts that guilt that he dreadfully suffered, for GOD, by his Prophet told him, That he had despised him, and set his Sons above him, 1 Sam. 2.29, 30. and by Samuel he is expressly told his Iniquity which he must know, viz. His Sons had made themselves vile, and he restrained them not.  
And, let this be seriously thought of, That he who acts a sin may be catched suddenly in a surprisal, through the prevalence of a Temptation; but, he that deliberately consents to another's acting, can hardly find a tolerable Excuse. He is inexcusable, who knowing the judgement of God (that they who commit such things as are worthy of death) not only do the same, but take pleasure in them that do them. Faciens & Consentiens eâdem lege tenentur: Qui tolerat aliena peccata cum tollere potest facit sua. Religious Magistrates ought to take heed, that they do not make Rebellious men's sins theirs, by Connivance or Indulgence, who have too many to answer for of their own.  
Again, as Indulgence in Rulers makes them guilty of sin, so it makes them liable to the Judgement of GOD.  
This is plain in good Old Ely's case, his gentheness and lenity to his Sons proved cruelty to himself, and made him the sad object of the Anger of God; For God is known and honoured when Judgement is executed. And, they that honour him in this, shall be honoured; and whoso despise this shall be lightly esteemed.  
And, what Ruler that is guilty of this sin, in sparing whom God would have punished, but must tremble when he reads the Sentence of the Lord by his Prophet to Ahab, when he spared Benhadad? 1 Kings 20.42. Because thou hast let go a man out of thy hand, whom I appointed to utter destruction; therefore thy life shall go for his life, and thy People for his People.  
I truly honour, but dare not flatter those Rulers God hath set over us; and therefore I presume to put this into their remembrance, that toleration and suspension of Penalties may be feared, and hereafter avoided by them; because it is a dishonourable sin, and dangerous for them not to inflict Punishments, as determined upon Recusancy and wilful Disobedience. He must remove the wicked from him, and scatter all evil with his Eye, that would have his Throne established by Righteousness.  
2. As inflicting Punishments is necessary for the Governors, so for all their Subjects, for the Transgressor's sake, how grievous soever it may seem to him, yet it works for good. For if the Punishment be destructory it can but be of the Body only, and before that comes, time and helps are afforded, for working that Repentance which may be accepted, so as the Soul we hope, by this means, may be saved.  
But most of our Punishments are castigatory, for amendment; and when (do we think) will the sinner be amended, if never corrected. He will hardly be drawn off from his accustomed Iniquity, that sees he can act it with Impunity. Because Judgement is not executed, his heart is freely set upon his wickedness. But, Malo suo dedoceatur malus delinquere. Sen. He is mad if he dotes and runs to that wickedness which he sees hated and abominated, and will certainly be punished. When he is sharply reproved, he will be ashamed.  
There is a Cruel mercy sometimes in God and his Deputies which is to be feared, when they are resolved not to discover their Anger against Offenders; when they seem to be contented with their Delusions, and suffer them to sleep on, vainly and securely, to their final destruction.  
And there is a discovery of Anger from both, which ought to be loved; when they hedge up the Transgressor's way with Thorns; when by pains they awaken them out of their Lethargy, and will not suffer them to sleep the sleep of death.  
Thus, when Indulgence and Impunity contribute to the sinner's destruction; executing of Judgements must be judged necessary, when they must conduce to the Transgressor's amendment and salvation.  
3. Executing of Judgements is necessary for the Righteous man's sake, without which he must be discouraged, he must be offended and troubled. When Wickedness triumphs and bears sway, the righteous are sad; but when Righteousness rules, the godly rejoice. Impunity to the Sinner, is, a scandal, a stumbling-block to the Righteous. When it goes well with the Wicked, and they come in no misfortune like other men, the Holy man is prompted to think it is in vain he hath served God, or made choice of any of his Ways. If there be any love in Rulers to the flourishing of Righteousness, they cannot give way to the indempnifying of Wickedness.  
4. Inflicting of Punishments on the Transgressor's, helps on the Amendment of the whole Society. They will hear and fear, and will not dare to commit such evil as will torment them. When Judgements are executed, the Inhabitants of the earth will learn Righteousness. But, because sentence against an evil work is not executed speedily, therefore the heart of the Sons of men is fully set in them to do evil. Care therefore is necessary in Rulers to punish open wickedness, if they desire about them an Holy pe●ple, and a Nation of Righteousness.  
5. This is necessary to give a Reputation to our Laws, that they are justly and deliberately established, and have Penalties so affixed upon supposed Disobedience. Our lives would be confused and uncomfortable without Laws, and Laws are vain and unprofitable without Execution. By this suspension we give ground to others to suspect, that we ourselves doubt and fear that our Laws determined are needless if not unlawful. But if they be unjust and needless, in God's Name let them be repealed and abrogated; but if they be just and necessary, let us give them their deserved honour by a due Execution.  
6. This is necessary for the safety and welfare of the whole Nation. For if the Wicked be acquitted and goes unpunished, it is an abomination unto the Lord: And, in any Nation, the not inflicting Judgements on sinners, hastens the coming of the Judgements of God. There was not a man that executed Judgement in Jerusalem, etc. Jer. 5. and God justifies the equity of his proceeding to Judgement against that City, by that expostulation, Shall I not visit for these things saith the Lord, and shall not my Soul be avenged on such a Nation as this? If the faithful City becomes an Harlot; if she that was full of Judgement, and had once Righteousness lodged in her, shall pervert or neglect Judgement, Vengeance will come upon her from God, though with a sigh; Ah, I will ease me of mine Enemies, and avenge myself upon such Adversaries, saith the Lord of Hosts, the holy and mighty One of Israel, Isai. 1.24.  
But the Magistrate's anger for Sins, turns away God's Anger from a Nation; and the executing of Judgement by Man, diverts the Judgement of God. Phineas stood up and executed Judgement, and the Plague was stayed. Executing of Righteousness not only appeaseth God, but procures his favour and blessings upon a People. It makes God delight to dwell amongst them; for JUSTICE and JUDGEMENT are the habitation of his Throne. It not only speaks the Beauty but the sound Constitution of that Government. Where Mercy and Truth meet together, Righteousness and Peace kiss each other. Happy are the People that are in such a case; for the Lord will show them what is good, and their Land shall yield her increase.  
If then the honour and preservation of our Rulers be precious unto us; If we be desirous of the Transgressor's Conversion and Salvation; If we would not discourage and offend the Righteous; If we would not put a disreputation upon our Laws, to render them contemptible, Then our care must be, that Punishments be inflicted upon open and wilful Transgressor's, as determined; for this (as you have heard it proved) is not only just but necessary, for the safety and welfare of our whole Nation.  
Thus far, my Dear Countrymen, I have communicated openly, and presented to your entertainment my serious Thoughts and Reasons upon four Propositions, so easily justifiable, as although I cannot hope but I shall have many Opposers and Gain-sayers, yet I confess, I do not fear any Confuters.  
What I have published did not proceed out of Opposition, from the heat of an enraged Passion to carry me to any sharp reflections on particular Persons; but are considerately come abroad in the simplicity of my spirit, out of an unfeigned desire of Truth and Peace, which I hearty desire may at last prevail and triumph in the midst of us. The direct way to this end, is, to receive these things with the same spirit that they are written.  
I verily believe, Prejudice will keep off many from reading or considering these Truths, asserted and proved in this Treatise, because they utterly destroy that wild Liberty and Indulgence which this Licentious Age so much affects.  
Some few of that Temper will read them, but disrelish them, and I think (what many do) very few will be reclaimed by them. But yet I comfort myself, that my labour will not be in vain, if some of our wel-wishing Friends, of more moderate Tempers, will deign the favour of a look upon these weak Endeavours. If they be not informed, yet they will be more fully confirmed, in the practice of those Duties that are required at all our hands, when most agreeable to the Law of Nature, and the Rules of the Gospel.  
But to our Reasoning and Arguing, we must call in the Magistrate's Sword to assist; all without this will be little effectual, to reduce that general Uniformity desired, which will prove the beauty and glory both of this Church and Nation.  
To you therefore I am constrained in this necessity, for our full Relief, to make my humble Address, that are our RULERS, and in Authority, appointed by God for our good. It is evident your Concern by your Offices, is, to carry on this great design, and are not barely to have respect to the Notion, but to the Execution of Righteousness; and so you are not only to animadvert severely upon Transgressor's, of moral, natural, necessary and divine Laws; but upon those that break the positive, particular, human Ordinances, that you have in Your Wisdom deliberately and justly established among us.  
If persons were so well disposed, as Counsels or Monitions might persuade all to be good, from the Pulpit or in the Closet, than no need to urge any Rigour from either Bench or Barr; but our unhappy Necessities require this at Your hands, who are Ministers of Remunerative Justice, to show yourselves as well a Terror to them that do evil, as a Countenance to them that do well.  
You see what a lamentable success your Lenity hath had hitherto, it must be Severity must do your business. Your method of leading this People, must be now like God leading his Israel from Egypt to Canaan: the Conduct must not be only as in the day, to lead them by a Cloud; but in this night it must be, by a Pillar of Fire. The eyes of these People have too long been daubed up with Honey, they must at last be opened with Gall: better to suffer some smart and Cure them, than suffer them, through blindness, to run headlong into the pit.  
Breath then at last, fresh life into the languishing Laws of a fainting Kingdom, by an impartial Execution. Offer unto God the sacrifice of Righteousness, and take all care that Justice and Judgement may be executed in the midst of us. Remember, Lenity and Indulgence are Encouragements to the Transgressor; and Cruelty and Grievances to the Innocent.  
If you conceal and smother Disorder; if you wink at Wickedness, and countenance Disobedience; Oh, sad Consequences! both your selves and your wholesome Laws are dishonoured and slighted. You are injurious to the Offender, while his heart is hardened, because for his sin he is not corrected: You offend the Righteous, when he is scandalised: You hurt your weak Neighbour, for he is staggered if not perverted: You hurt your own Souls, for you are perjured; yea, You are injurious to GOD, by Indulgence to Recusancy; for his Worship is undervalved and contemned. For your own, for the Laws, for the Offenders, for the Righteous, for your weak Neighbour, for Religion, for God's sake, let there be no more halting, no longer connivance be found in the midst of us. Execute true Judgement without partiality, and if we cannot have that Obedience to the Laws, which is justly required, let the Offender feel that just Vengeance which is threatened.  
Then, and not till then, we may hope to see the two standing Ordinances, MAGISTRACY and MINISTRY, will be reverenced and respected, which as yet are but mocked at and despised. Then we may hope, the Laws about the public Exercise of Religion will find obligation and observance, which as yet are let lose and weakened, and from too many meet with scorn and contempt. Then we shall once again see the Faith of the Gospel openly professed by every Believer, which now is concealed in most Congregations, as if men had cause thereof to be ashamed. Then, and not till then, will the Church of England recover her attractive comeliness and beauty, which is now much defaced and loathed. Then Uniformity, the Glory of a Believing Nation, which hath been too long banished, will be brought back with joy into every Congregation. Then there will be no more running into Corners, but the Tribes of our Israel will unanimously go up to the House of their God, unto their Testimony, to give thanks unto the Name of the LORD. Then shall God be glorified in all the Assemblies of his Saints, by open Confession, which he knows is my earnest endeavour and design, in my constant prayer in the Name of the Lord JESUS. To whom, with the Father and the Holy Ghost, be glory and honour, now and for ever, Amen.   

A Catalogue of some Books, Printed for, and Sold by H. Brome, since the dreadful Fire of London, to 1675.  

Divinity.  
MR. Farindon 's 130 excellent Sermons, in 3 Vol. in fol. Price 2 l. 5 s.  
A large Concordance, by S.N. to the Bible, fol. 16 s.  
51 Sermons in fol. by Dr. Frank, 15 s.  
Dr. Heylin on the Creed, fol. 15 s.  
A Guide to the Humble, by Tho. Elborow, B.D. in octavo. 2 s.  
A Guide to Eternity, by John Bona, octavo, 2 s.  
A Guide to Heaven, with, A Rule of Life, 10 d.  
A Companion to the Temple, or, A help to public Devotion, by Tho. Cumber, in octavo. 4 s.  
Holy Anthems of the Church, 2 s. 6 d.  
A Looking-glass for Loyalty, 2 s.  
Bishop Wilkins Principles and Duties of Natural Religion, in octavo, 5 s.  
Bishop Lanyes Sermon at Court against Comprehension. 6 d.   

Sermons.  
Dean W. Lloyd 's Sermon before the King about Miracles. 6 d.  
— his Sermon at the Funeral of John L. Bishop of Chester, 6 d.  
— his Sermon before the King, in Lent 1673, 6 d.  
M. Naylor 's Commemoration Sermon for Col. Cavendish, 6 d.  
Mr. Sayers Sermon at the Assizes at Reading, 6 d.  
Mr. Tho. Tanner 's Sermon to the scattered Members of the Church, 6 d.  
Mr. Stanhopp 's four Sermons on several Occasions, octavo bound, 1 s. 6 d.  
Dr. Du Moulin 's Papal Tyranny, as it was exercised over England for some Ages, with two Sermons on the fifth of Novemb. in quarto, 1 s. 6 d.  
— his Sermon at the Funeral of Dr. Turner, Dean of Cant. 6 d.   

Histories.  
The Life of the Duke Espernon, the great Favourite of France, from 1598. where D' Avila leaves off, to our Times, by Charles Cotton, Esq in fol. price 18 s.  
The History of the Ottoman Empire, with Cuts, by P. Ricaut, Esq in octavo, 6 s.  
Bishop Wilkins Real Character, in fol.  
Bishop Cousin, De Transubstantiatione, octavo. 2 s.  
The same in English. 2 s. 6 d.  
The Commentaries of M. Blaiz de Montluck, the great Favourite of France, in which are contained all the Sieges, Battles, Skirmishes, for three Kings Reigns, by Charles Cotton Esq in fol. 14 s.  
The Fair one of Tunis, a new piece of Gallantry, by C. Cotton Esq in octavo, 2 s. 6 d.  
The History of the Savarites, a Nation inhabiting part of the third Continent, called Terrae Australes incognitae, 1 s.  
Erasmus Coll. in English, octavo, 5 s.   

Poems.  
Elvira, a Comedy by the Earl of Bristol, 1 s.  
M. A. Brome's S. and Poems, octavo, 3 s. 6 d.  
— his, with other gentlemen's Translation of Horace, in octavo, 4 s.  
Virgil 's Travesty, by Ch. Cotton Esq 1 s. 6 d.  
Lucian 's Dialogues, Burlesque, 2 s. 6 d.  
Horace, with a Song at every Act, by C.C. Esq 1 s.  
Mr. Cow 's satire against Separatists.   

Physic.  
Dr. Barbettes and Dr. decker's excellent Practice of Physic, and Observation. 2 s. 6 d.  
Sir K. Digby, his excellent Receipts in Physic and Chirurgery, and of Drinks and Cookery. 3 s. 6 d.  
The Anatomy of the Elder Tree. 1 s. 6 d.   

Miscellanies.  
Dr. Glisson, De vita Naturae, quarto 8 s.  
Lord Bacon's Advancement of Learning.  
The Planters Manual, very useful for such as are curious in Planting and Grafting, by C. Cotton Esq  
The Complete Gamester, 2 s.  
Dr. Skinner 's Lexicon, in fol. 1 l. 5 s.  
14 Controversial Letters, in quarto 4 s. 6 d.  
The Vindication of the Clergy, 1 s. 6 d.  
Toleration discussed, by R. L ' Estrange Esq 2 s. 6 d.  
A Treatise of Human Reason, in twelves, 8 d.  
Essays of Love and Marriage, being Letters dissuading from Love, and answered; with some Characters and other Passages of Wit, in twelves, 1 s. 6 d.   

School-Books.  
Nolens Volens, or you shall make Latin 2 s. 6 d.  
Centum Fabulae, in octavo 1 s.  
Artis Oratoriae, in duodec. 2 s.   

Law.  
The L. Cook 's Institutes, in 4 Vol. fol. 2 l. 5 s.  
Sir James Dyer 's Reports, fol. 18 s.  
The Clerks Guide, in 4 parts, and the first part alone.  
The exact Constable.   

Controversies.  
The seasonable discourse against Popery, in 4ᵒ. 6 d.  
— the Defence of it, quarto 6 d.  
— the Difference betwixt the Church and Court of Rome, in quarto 6 d.  
The Papists Apology to the Parliament answered, 6 d.  
The Papists Bait, or, The way to get Proselytes, by Ch. Gataker, B.D. 1 s.  
Dr. Du Moulin against the Lord Castlemain 6 d.  
A Journey into the Country, being a Dialogue between an English Protestant Physician, and an English Papist.  
Friendly and seasonable Advice to the Roman Catholics of England, in twelve 6 d.   
FINIS.