and Acquaintance stand aloof off from that Vniform worship of God that is prescribed and injoyned and no wonder if Strangers think and report that some dreadful Disease cleaves fast unto us I heartily 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 Schisme 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 thy self without fault while thou destroyest a whole Nation These things have I written and spoken to my dissenting Country-men 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 Vnity in Gods worship which was once the glory and joy of this poor Church and Nation My endeavour as well as my Prayers shall alwaies be that we agree to hold the Vnity 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 baptized Subjects of this Church and Kingdom to signifie the Vnity of their Faith by an open Vniformity CHAP. VI. The Canons and Forms established and prescribed by our Governours to direct and promote the General Uniformity of English Professours 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 Vniformity 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 Vniformity GOD who by his wise Providence governs all the works of his hands rules them all by a Law And Governours subordinate as appointed and sent by him are to govern Rational men joyned 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 Governours are to govern his Church to the end of the World And so according to that New Law Christs 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 Governours that direct to purity of hearts and spirits may be called Counsels Monitions They cannot properly be called the Laws of Governours 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 heartily like or dislike such Injunctions Christ can only reward these according to their hidden works But Rules of sensible things for ordering mens words or actions those are properly called the Laws of Governours for of these they can make discovery The observance or omission of these things are discernable by Rulers and according to the Merits of their Subjects so they can recompence 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 toyes 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 Vncharitableness 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 bent 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 publick exercise of Vniversal Piety ought to be the Governours first care and that their first Laws ought to be about injoyning Vniformity to their Subjects Now by Vniformity as it hath been set forth in the preceding Chapter is meant an Vnity or joynt assent and concurrence of Professors both in Words and Actions Confessions and Gestures fitly expressing and signifying a Religious respect and reverence to that Supream Majesty we meet to adore A service so useful and necessary that all Governours by their Laws have injoyned 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 Vnity is best pleased and most glorified when no man draws back but when without distraction there is an Universal discovery of every mans 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 Judgment 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 mans preaching may make a man consider but certainly it cannot have so great an influence as the Vniformity 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 joynt Concurrence in Common Service and the Vniform Worship of God is more to be valued than any one mans Preaching being of a greater influence and of a stronger operation Since
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 joyn 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 perswaded that wrote the Canonical Epistles to the several Churches after Christs Ascension and 't is 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 preheminence The Church then 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 then must not only look on the Priviledges and Mercies promised and exhibited in the Gospel as the ground of his confidence but on the Laws enjoyned 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 Gnosticks 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 forbid 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 our selves 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 rejoyce in them as good which our gracious God who is truth and cannot lye 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 our selves 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 c. That our Neighbour is to be loved edified comforted and what we would that others c. 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 mens 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 mens Conversations in Societies for publick good To shew that Governours 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 dependance 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 Abels 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 supream 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 systeme of Creatures Heaven and Earth visible and invisible One GOD ruleth over all And if no Superiority were setled 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 mans Opinion or Will were suffered arbitrarily
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 Caesars 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 publick 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 hungring and thirsting after righteousness attended with satisfaction and fulness the pure in heart are nearer to the fight of God Piety brings the best contentment and the surest gain Her waies are waies 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 easie to others And now be your own Judges you the prophane and irreligious men of these Times whose wit the thing you so much pretend to shews it self 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 Judgment 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 your selves confess unawares to be so conducive to the preservation of it SECT II. Governours 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 chearfulness 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 Rulers 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 glorifie 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 acknowledgment of this we may by a very easie consequence force from those Men that profess to be so much against it who assemble together and in their Assemblies use long Prayers and prolixe Preachings 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 our selves and our Neighbours In the mean time it is natural in all things to give some sensible indication of our thoughts and to signifie 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 lowring brow and a merry heart has a chearful countenance By this outward exercise of Religion we raise an esteem and love of Religion in our selves and in others 1. In our selves For we grow into a love of and delight in that thing we daily converse with it becomes easie and familiar to us Acts become Habits and are rooted fast by a frequent repetition Strength is encreased 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. Governours are to take care that the exercise of Religion among their Subjects be Publick and Vniversal 1. PVblick Only of things done in Publick can the Governour 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 publick since there was any at all Hence all people had their Altars or Groves their Mountains or Vallies their Orbs Tabernacles or Temples where they all met at set times and their fixed Sacrifices Prayers and Religious performances wherein they all joyned at their meetings And therefore as this exercise of Religion must
their own and Subjects 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 Gods 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 Shepheards 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 c. and every Creature which is in Heaven heard I saying Blessing Honour Glory and Power c. Certainly this was recorded to instruct us that this ought 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 Christs Temple below as well as of that above should speak to his Honour set forth his Praise And thus they thought it and practiced 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 publick ministration they all agreed in That ministring was not touching the People then it would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something done for Gods 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 imployed 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 fore-telling 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 extatical 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 imployed in this Prophesying But this work every Believer was busie about it must be therefore some open and plain declaration either of some Article or Articles of Religion or some acknowledgment of the divine Perfections or some speaking freely in praising of God or praying unto him for they were publickly ministring to the Lord they were falling down and worshipping him as the Apostle supposeth that being convinced by the joynt actual concurrence of every Believer the Vnbeliever 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 joynt concurrence with it to the honour and worship of God Every one offered a Sacrifice not private or mental which was not discernable 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 mans 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 satisfie my self unless as I owe so I give all unto Gods 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 imployments and a delightful pleasantness spreads it self over my Soul while my Body is busied in religious exercises It s the most relishing meat and drink for Gods Children thus to do their Fathers 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
of Meeting that these be determined by the wisdom of the Governours upon Convenience as best conducing for the publick 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 ones 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 our selves For Temporal things such is our unhappy necessity and the baseness of the things as if we would have any good to our selves we must have a particular propriety in them and injoyment of them The more we give others the less we injoy to our selves 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 c. And when with him there he would have others sing with him rejoyce 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 staies to our staggering and sinking Brethren and others waxing strong in the Lord and being strengthned 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 inlightning and warming both our selves 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 imployed 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 Ministring 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 Judgment 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 shew our selves 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 prophesie 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 Governours that are to aim at the general good of the Society should injoyn every believing Subject to a duty so extensively beneficial is so clear that it needs no further demonstration In Fine Our Governours as Christs Deputies who are to Rule by Christs new Law the Gospel have done well to injoyn to their Believing Subjects an open profession of Faith in their respective Congregations And that this Profession ought to be signified by an open Vniformity is our next undertaking CHAP. V. In such Congregations Unity of Faith ought to be signified by an open Uniformity Section I. In a Catholick Church there must be Vnity II. In particular Congregations there ought to be Vnity of Faith III. That Vnity of Faith ought to be signified by an open Vniformity SECT I. In a Catholick Church there must be Vnity 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 joyned together into one Church and as many Members compacted by the same Nerves are enlivened and guided by one Soul so many Believers joyned together by the same Laws are quickned and govern'd by one Spirit For the Body is not one member but many For by one Spirit we are all baptized 〈◊〉 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 Catholick Church In Scripture and Fathers many other Figures and Representations we meet of the Church of Christ which all speak the necessity of Vnity of several parts for its Constitution Sometimes we find it compared to Noahs Ark as Extra Arcam so Extra Ecclesiam nulla salus In those great inundations of
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 Peoples believing a compendious sum of Evangelical Doctrines exquisitely 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 acknowledgment of his assent to Promises of Mercy to be rely'd upon but to the reasonableness of Duties of Obedience that are injoyned by the Gospel to be practiced 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 stedfast 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 Gods 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 Vniformity of Words is not only lawful but expedient in the exercise of Godliness 3. I shall prove Vniformity of Words necessary and expedient by Reason 1. And Reason it self will tell us if we have not abjured it that Vniformity 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 bound both our Thoughts and Words how improbable is it that most men should be secured from inconsiderate wandrings and unwarrantable expressions But being confined to words of Faith and Devotion we call home our Thoughts to consider what these import and signifie that are injoyned 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 idolized Teacher and dare not spoil their Liberty to submit unto and concur with the deliberate Forms and Prescriptions of their sober Governours 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 ungovern'd 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 spake 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 bound 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 intend me if I do not intend my own Petitions And I am verily perswaded 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 mans 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 mans necessity not Gods 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 well-weighed Forms of set Prayers foreknown and assented unto both by Priest and People For
therefore we speak of a visible Church be it Catholick National or Parochial it is Coetus evocatorum a Company of Men called not invisibly internally but externally sensibly and such as have manifested their complyance with that Call Not a Company but a Society of Believers joyned together by a mutual profession of Faith For as Vnity of a sincere Faith is necessary for the Constitution of the Church invisible so is Vnity 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 Vniformity 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 mans Thoughts are as diverse 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 Vnity can there be An arbitrary Will-worship will follow according to every mans 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 alwaies 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 joynt concurrence in it to that Deity which they adored And certainly all those Reasons formerly alleadged 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 Vniformity in every respective Congregation That the infinite Majesty of GOD may be generally and worthily glorified That our Neighbours and our selves may be most probably edified and comforted That those that are Vnbelievers 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 Governours 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 Governours by their Laws is to promote Vniformity in Religious Assemblies To settle and continue an Vniformity there must be Rules to limit and direct SECT II. That the Canons and Forms in our Liturgy prescribed to the ends above-mentioned are most agreeable to the Rules of the Gospel is the next considerable LITURGY in its etymologie if rightly understood gives its full import and signification It is a Form or Rule of Administration in some publick 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod fit per populum sit publicum a publick 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 publick Profession either by words or actions What our Judgments 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 shews how unjustifiable the Meetings of our Separatists are when there is no publick 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 Governours 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 Gosple given by Christ and his Apostles are of so different natures such different sorts The Canons and Forms ordering our Common-Service in the publick 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 daies 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 Ministery 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 spake divers Gifts he distributed of miraculous operation For different Administrations as Gifts of Healing working of Miracles Prophesying discerning of Spirits diverse kinds of Tongues Interpretation
ought not to be called Cruelty or Persecution That they tend to the informing and not inforcing of Right Consciences And that 't is clearly evident from Reason and her Dictates from the Custome 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 IV. The inflicting of Punishments as determined is just and necessary for the safety and welfare of our Nation MAGISTRATES care and endeavour ought 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 RIGHTEOVSNESS 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 Magistrates 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 Publick 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 Rulers 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 Recompence proportioned to the Merit of every mans 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 Vertuous 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 Magistrates 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 PVNISHMENTS 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 ruin'd 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 threatning and determining of Punishments be Just then 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 Honours 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 Transgressours The Sword was given them not as an empty badge of Honour for a shew for fashion for ornament only but for use for employment for terrour 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 mans 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 rejoyce when an Enemy falleth Vengeance ought not to be the Godly mans choice which is not the delight of God himself and 't is 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 Malefactour 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 Malefactors wickedness Vt 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 it self is scarcely safe and is never secure amidst all the Punishments And to suspend Penalties is the ready way to make the Rulers undervalued 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 strengthned 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
shewn 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 publick 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 Christs 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 Governours 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 shew where this was repealed in the Gospel I am sure I can shew 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 Governours 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 Christs 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 publick 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 Indempnity say our Opposers in this particular but with what truth or reason let any man judge But yet it is confidently asserted That Heresie or any erronious 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 Heresie they mean a secret though resolute electing or adhering to some Opinion or Perswasion 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 Perswasion this may be justly censured or punished Declared Heresie 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 Judgment 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 then I positively affirm and will not doubt to maintain That Heresie or Schisme when open and declared and disturbs the Peace of the Society or any other manifest sin ought 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 threatned woes and destruction to the unbelieving Jews is unquestionably evident and that as he threatned them so upon their impenitence he inflicted them True indeed all the time of Christs Ministery and Humiliation he did not manifest his Regal power by inflicting Punishments but only by threatning them upon supposed Disobedience But when Ascended taking upon him to be Judge and King he punished the Rebellious and the Judgments and ruine of the Jews must be acknowledged to have come by the avenging Power of Christ As he threatned so he caused the root of the Tree to wither 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 lone by Christian Rulers upon open and obstinate Transgressors 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 intrusted 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 Judgments 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 alway 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
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 Governours so for all their Subjects for the Transgressors 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 Judgment 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 Transgressors 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 sinners destruction executing of Judgments must be judged necessary when they must conduce to the Transgressors amendment and salvation 3. Executing of Judgments is necessary for the Righteous mans 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 rejoyce 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 Waies 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 Transgressors 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 Judgments 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 peâ—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 our selves doubt and fear that our Laws determined are needless if not unlawful But if they be unjust and needless in Gods 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 Judgments on sinners hastens the coming of the Judgments of God There was not a man that executed Judgment in Jerusalem c. Jer. 5. and God justifies the equity of his proceeding to Judgment 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 Judgment and had once Righteousness lodged in her shall pervert or neglect Judgment Vengeance will come upon her from God though with a sigh Ah I will ease me of mine Enemies and avenge my self upon such Adversaries saith the Lord of Hosts the holy and mighty One of Israel Isai 1.24 But the Magistrates anger for Sins turns away Gods Anger from a Nation and the executing of Judgment by Man diverts the Judgment of God Phineas stood up and executed Judgment 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 JVSTICE and JVDGMENT 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 shew them what is good and their Land shall yeild her increase If then the honour and preservation of our Rulers be precious unto us If we be desirous of the Transgressors 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 Transgressors 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 Country-men 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 inraged 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 heartily 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 my self that my
and inconvenient which will render their lives wretched and miserable but also at the compassing and injoyning 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 ought 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 Governours according to Gospel Rules that command the decent and reverent attendance and joynt 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 ought 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 vertuous and religious The holy Soul that intends a thorough sanctification rests not satisfied that he is not vicious when he knows his being vertuous 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 judgment which is threatned 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 carelesly pretermitted That upon our private fancy no tumor 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 vertue 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 Thieves nor Adulterers nor Murtherers 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 Vertue lies in medio and is only a streight 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 injoyned 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 Vertue than Conformity to the Rules of Charity and aversion from that Conformity must be a greater sin because then 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 it self 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 Vniformity 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 Judgment of Man such a Person must be lookt upon to have denied the Faith c. 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 Commandements of the first Table are openly transgrest 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 Transgressors 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 Judgment of God only but sins of wilful Omission fall certainly under the judgment 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 Hypocrisie though he judgeth truly yet he judgeth rashly and uncharitably because such sins are indiscernible to man but when Profaness and Impiety are manifest by a wilful Recusancy such sins go before men to Judgment and Officers may accuse and condemn such notorious Crimes justly and warrantably And sins that are done impudently and shamelesly 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 Transgressours A second aggravation of sin may be when a sin is Electively and voluntarily committed For this must be confessed that Vertue 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 surprizal 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 Humors of the Times men have been misled with the Customary practice of a multitude and have prest 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 alledge 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 alleadge for not doing what is injoyn'd 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 weakning 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 Baptized 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 Apostacy 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 easie to be gathered from this tenth Chapter The Holy Author directs his Epistle to a Society of Believers by Baptisme 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