A Serious Apology FOR THE LAWS Establisht 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 Orbes their Rotations, according to Gods 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 gratifie 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 Natures law. And this innate obedience to the law of Na­ture, as God hath ordered, is the stay, the ballast of the whole World, that Gods Creatures cannot naturally or ordinarily do otherwise, than to shew 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 gratifie 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 [Page 3]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 Superiour part, to direct Mans goings 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 Mens Natures are the results and last conclusions of the Spirits practical Rea­soning. The dictates of the Intellective part pru­dentially limiting, directing and ordering mans Actions, as they most probably move in a streight 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 publickly, as interessed in humane Society, and to order things rationally for its general good.

For internal, secret Actions, that tend to every single mans particular content, a mans own Reason may be supream Judge, and give Laws and Rules for his direction. In such cases we allow every man the judgment of his own Discretion. But for [Page 4]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 Governours, whose wis­dom knows to order what is best and most con­ducing to Publick 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 erre 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 publick Actions that concern their Neigh­bours.

The Laws therefore of Mans nature, that direct mens external Actions to promote the peace and welfare of Humane society, are not Mens private particular Judgments, but Governours sober and deliberate determinations.

For if every Mans particular Judgment were his natural Law in Publick Concerns, what could be expected, but from different and contrary Judg­ments, there would be different and contrary Af­fections and Actions, a renting into Divisions and Dissensions, and an irreparable breach there would [Page 5]be of peace, which is the main end of Government and Society.

So that if Subjects will move naturally and ra­tionally in a setled Society, they are to account the just and sober Constitutions of their wise Gover­nours 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 custome; 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, custome and interest, hath perverted the Reason of Governours, but these things ought not to be thrown as a re­proach upon Humane Nature. He saies true that saies, Hony 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 publick good of the Community in which they are interessed and concerned.

From our paper Hectors 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 publick Actions, they cease to be rational and prudential.

So the dictates and conclusions of the sober dis­cursive Reason of Governours, deliberately directing and choosing fit means to compass the designed End of Societies peace and full content, are to be concluded the Laws of Mens Nature in relation to their Societies, by Governours 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 Microcosme, 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 Custome, this glorious Light of Heaven, from time to time, hath suffered Eclipses; and Men too frequently, like Beasts in a Wilderness, have wandred 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, spake to our Fathers by his Pro­phets, hath in these last daies 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 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 '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 [Page 9]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, [Page 10]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 [Page 11]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 [Page 12]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 be his Law, when every man from the pride of [Page 13]his heart, and ambition of Precedence, is inclined pertinaciously to adhere, and unyieldingly to main­tain his mis-led Perswasion, 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, judgment and order, the People were to abide by, what could follow from Con­trariety of Perswasions 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 then must of necessity be appointed, to pre­vent Controversie 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 [Page 14]supream Judges to determine the merit and quality of Private mens 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 mans 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 Gover­nours, and some as Supream; nor sent abroad an Army but appointed their General. The thriving Aristocracy of the Romans were never in any notable streight, 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 [Page 15]suppose they could subsist in carrying on their wic­ked undertakings, in acting for a lawless Liberty or Licentiousness, but they alway appointed a Captain or Leader, to whose Command and Conduct they did alwaies submit, when they had made Choice of him to be Supream in any Enterprize 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 Governours among them.

Thus by light of Reason and her Dictates, by Nature and her Laws, it is manifest that the ap­pointing of Governours 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 Governours 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, Caesars Authority was owned by Christ, and Tribute paid to him. And so Pontius [Page 16]Pilate, Power was given him from above. They might abuse their Power, but their Authority was of God. And in St. Pauls time, Magistracy was Gods 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 Governours 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 Lead 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 Ʋsurpation. When from the pre­misses, 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 Priviledges of a well-governed Society. Sure a City is not so fit for such Persons as a Prison or a Wilderness, who have espoused [Page 17]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 Governours are appointed and ap­proved by God especially.

SECT. IV. Our Governours appointed and allowed by God especially.

4. A Midst our Governours we have one Supream, 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 [Page 18]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 Governours we have, Inferiour 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 Governours, He that is Supream 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 Go­vernours, 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 Governours 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 Governours 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 [Page 19]to be done by the power of Man, but by the over­ruling Spirit of God.

Gods 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 Israels God, by bringing them out of Egypts 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 Judgment 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 Governours are appointed over every Society, and ours of England over us especially, by the dictates of Reason, and appointment of God.

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 loose 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 chearfully, 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 joyn 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 [Page 22]have to operate withal: So every Creature, the more perfect it is, and the more it hath of Gods 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 Gods likeness hath the greatest propensity to this goodness, and is naturally addicted to shew 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 Go­vernours 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 Gods 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 Idolize, 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 publick good of the Community over which they are placed, Non Dominandi cupiditate imperant, sed efficio consulendi, Their office, like Shepheards, [Page 23]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 compleat 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 publick 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 Rulers duty, not only to hinder the Evil, but to promote the Publick welfare of the Society over which he is pla­ced.

SECT. II. To promote Publick good Governours 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 Sence than Reason, would wildly break out into exorbitant excursions, and mislead others, extravagantly, into dangerous Irregularities. A City had better be without Walls than Laws, its safety depends more upon the latter [Page 24]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 controul. 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 poli­tick, not only to compact and knit the several Joynts 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 [Page 25]in Magistrates is to ordain and constitute Laws. This is the Rulers 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 publick Law should be of a Pri­vate mans constitution. For every man of the same Condition may challenge the same Liberty: So that there being contrary Judgments 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 Governours as his Deputies, by a wise Providence, to direct and order the publick Actions of men, for the publick good of the Society in which they are interessed; As, God, the World, and Christ his Church; so are good Governours 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 mens Actions, that they may not be loose and ex­travagant, but they may be directed in a streight 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 Graecian 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 Ieaped, 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 [Page 27]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 Governours are to intend the publick 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 vertue, 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 Publick. For Rulers to Command without controul, and to set no bounds to their lawless Will, and inconsiderately to enjoyn what is unjust, illegal, and what tends not to good, is the Vice of Superi­ority and Power, not the vertue 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 [Page 28]and honest, that pious Apology made by the Father for the poor persecuted Christians to the Emperour, who commanded them irreligiously to sacrifice to Idols, Da veniam Imperator, &c. major est, &c. Give pardon, Oh Emperour, 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, supream and subordinate, greater and lesser, it is beyond dispute which we ought to obey. To obey the Subordinate powers Commands, when the Supream forbids, is downright Rebellion; but to obey the Supream powers Commands, although the Subor­dinate power Commands the contrary, is honest and reasonable Obedience. And the Supream, holy God, who Commands only what is Just, is to be obeyed before the Emperour, 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 then 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 vertue, if no publick 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 injoyned, that were of their own nature neither good nor bad. But, Praecipiendo debita, vetando Deus illicita fecit, Gods Authority being uncontroulable, and his Wisdom unquestionable, they were to be followed or avoid­ed as most convenient for that People in that pre­sent condition. What was intrinsecally 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 ought to be fulfilled. But what was po­sitive, particular and voluntary, were Changable, and these had their period, some of them at Christs 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 intrinsecally 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 null'd 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 [Page 30] Humane Ordinances, Laws of Convenience, such Constitutions as are established upon deliberation as most convenient, pro hic & nunc, in the Judg­ment 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 Ʋniversalis, 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 Publick good, published from him that hath the care of the Society. And, fith some Laws are natural, immutable, indispensable, and are fixed and determined eternally before any Constitution of Governours; but others are volun­tary, temporary, mutable, that have their Constitu­tion and Establishment from. Governours determi­nation upon conveniency. These latter determina­tions of indifferent things are properly called Laws of Governours. Laws and Determinations of Natu­ral things, the Governours do but revive and in­vigorate them; but the Laws and Determinations of Indifferent things, the Governour animates them, gives 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 Governours; and it is natu­ral and necessary for them, to take care of such De­terminations in their respective Societies; They [Page 31]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 Go­vernours 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 Governours 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 publick 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 Judgment, and the [Page 32]product of a sober Reasoning. Though many Laws of Governours, fixing and constituting, are called Voluntary Laws, yet they are not rashly, but dis­cursively established: For Governours 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 chear­fully 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? [Page 33]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 heartily, 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 mens hearts, yet by evil Custome, Com­plyance, 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 Care­lesly, 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 Judgment of his Gover­nours 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 [Page 35]our Laws nothing Injust is injoyned; nothing deter­mined but was deliberated, nothing established but was promulged.

Certainly, as it is the Governours, or Rulers 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. GOvernours are to be submitted unto by the Subjects of that Society over which they are Constituted; for Governours and Subjects are Relatives, Mutuo se ponunt, &c. 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 waies obliged themselves to consent and submit to their Governours, 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 Governours, and obedience to their lawful Com­mands, and just Rules delivered by them for Pub­lick good.

And as St. Paul, so St. Peter to his dispersed He­brews, least 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 shew the honesty of their Conversation by a chearful submission to the Just Commands of Lawful Governours, as 1 Pet. 2.13. when he enjoyns 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 Governours are of things and actions of two sorts, either Na­tural or Indifferent.

Natural would be binding if no Constitution; but Rulers seeing mens averseness and backward­ness to what is apparently good, out of love and care to their Peoples welfare put a new life, and revive even those Laws by a new publication, to stir up the Peoples attention to them, and obser­vance of them; by which course their Obligation is not remitted but intended. And no Subject but shews 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 fore-mentioned necessity and Reasons hath afresh enjoyned them.

Other Actions are of an Indifferent nature, nei­ther good nor bad of themselves, yet must be de­termined by Governours, to prevent Dissension, and [Page 37]settle Peace, the ground and foundation of all Temporal blessings, that make mens lives com­fortable in any Society. And soberly let it be con­sidered, and the morality of the fifth Commande­ment, the Rulers 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 Superiours, then 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 intrinsecally Just, thou art obliged to do that al­though not injoyned it. So the truth is, the Ru­lers Authority, and Subjects sincere Submission, is chiefly seen by his Obedience to those Commands which injoyn things that are of their own nature Indifferent. Where neither the Nature of the thing, nor the Subjects 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 thy self wiser, better and Greater than he [Page 38]that is set over thee: When thou darest in preju­dice, wilfully oppose thy own misguided Perswa­sion against the sober, well-grounded Determina­tion of thy Governour, which was fixed to minister to Peace. And now consider, what thou dost that thou maist enjoy thy own obstinate Perswasion, thou wilt lose thy Peace; and certainly, thy grati­sying thy Humour will not countervail the loss of thy Peace, besides the gauling Guilt 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 supream, &c. 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 Commandement, 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 Gover­nours. 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 [Page 39]and good-liking to our Governours and Government by his wonderful Restauration, it were unworthy to think such Ingratitude could be taxed, That either the Governours 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 our selves, That our Governours 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.

SECT. I. The first care and main end of Governours should be, to instil and imprint an esteem, love and care of Religion in their People.

1. FOR it being sufficiently proved, That Governours in their Offices are chiefly 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 Controversie. 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, Supream, 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 [Page 42]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 intollerable 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 Supream Being. This Respect consists in three things:

1. In high apprehensions and estimation of Gods 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 Beings, that we fear him as the Greatest, and love him as the Best, is another part of that Respect we owe to him.

3. In a suitable signification of both. Man be­ing created for Society, and naturally inclining to joyn 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 perswaded, that they should be most Prosperous who were most [Page 43]Religious. No People so Barbarous, but they gave joyntly their significations of observance, and piety and respect to him they accounted Supream. Hence they made some testifications and acknowledgments 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 perswasions of the necessity and commodious­ness of Religion, yet we never read nor heard of any Famous Governours, 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 Governours that improve their Reason to right Ends in the discharge of their Offices, yet this Care ought to be chiefly and eminently in those Governours, 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 mans 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 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 [Page 45]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; [Page 46]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 [Page 47]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, [Page 48]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 Ʋni­versal.

1. PƲblick. 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 be Publick, so must it be,

2. Ʋniversal. The Father naturally cares for the welfare of every Child; Gods 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 Governour cannot compass his End (which is, to procure the happiness of his Subjects) but by enjoyning the Ex­ercise of Religion to be Universal.

SECT. I.

1. OUr Governours are not only as Gods De­puties, under the Law of Nature, to injoyn their Subjects the Care of Reli­gion, but as Deputies of Christ under a more perfect [Page 50]Law, revealed by him in this last dispensation, to injoyn 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 Baptized into the obedience of the Gospel, of which obedience Baptism represents our Profession, we ought to have a firm Perswa­sion 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 perswasion of these Rules as good and comfortable, and implies a firm purposing and resolving of a total Gospel Obedience.

I heartily pity and bewail, the differences and distances that are to be seen among Professed Be­lievers in this Nation; and, upon serious Conside­ration, [Page 51]I fully perswade my self, 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 Judgment, and agree of the full sense and meaning of them as they import.

To instance in some few particulars, which is easie 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 Christs Blood was shed for our Redemption, for remission of sins, to reconcile God to man, &c. When we should think how this Blood-shedding 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, &c. 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 sa­tisfie 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, &c. And yet for all this noise we hear of these things, we can see but few that make a true judgment, or have a right understanding of the full meaning of the real Faith in Christ, or Faith of the Gos­pel.

Its undeniably true, that without believing that supernatural Truth of Christs Merits for our par­don and remission of sins, there can be no peace [Page 53]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 Mediatour was King and Prophet as well as Priest. It is not barely a fruitless relying, or a lazy recum­bency on Christs 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 Commandements. Hope is purifying; He that hath hope of heaven is hea­venly, and purifieth himself as God is pure: And Faith it self 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 set­led, 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 in­joyned, 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 our selves as related to Society, so that of our internal Piety there must be an external signification, intending not on­ly Gods glory by setling 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 injoyn'd, 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 justifie and bear witness to any Truth of the Gospel, be they either superna­tural or natural Priviledges or Mercies promised, or Services or Duties injoyn'd; 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, [Page 56]but Duties injoyn'd, 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 in­lightning and warming the blind and benummed World.

Outwardly we are to manage our selves, as we may direct, strengthen, and comfort our Neighbour, Poverty of spirit, hungring and thirsting after Righ­teousness, Purity of heart, &c. These are Duties of the first rank, and primarily to be taken care of, to present our selves 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; Administring and receiving [Page 57]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 publick 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 acknow­ledgment. [Page 58]They that believed in their heart, for their Righteousness, made confession with their mouths, to help on their own and others salva­tion.

Thus by Presidents 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 ought to be in­joyn'd to this open profession of Faith.

PRofession of Faith is an essential of the visible Church, and none can be concluded in the Judgment 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 Priviledges 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 injoyn'd of Christian Governours, to their Believing Subjects, for 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 [Page 60]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 [Page 61]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 [Page 62]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 Ʋnbeliever 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, [Page 63]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. Its 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. [Page 64]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 joyes that are to come.

Thus we most please our selves, and we best satis­fie 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; [Page 65]Hearing the Word preach'd 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 saies 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, baptized and ingaged in Profession, certain­ly it were more truly Religious to spend some time in doing as well as hearing, to shew 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 &c.

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 Carkass, 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 Ca­tholick Church that is Militant, is the Peoples 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 our selves 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 ought to injoyn 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 injoyn every one, &c.

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 above-said. [Page 67]And if general Meetings be rationally concluded, to be necessary for imparting things Temporal, then they must be concluded also natural and ne­cessary for imparting things Spiritual.

And for any one wilfully and perversly 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 Gods 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 Christs own direction, we are not to cast holy things to dogs, nor pearls to swine, least [Page 68]they trample them under foot, and turn again and rent you. But holy things are properly tendred to holy Men. Our delight to communicate these should be chiefly to the Saints of the Earth, and such as pretend at least a desire to excel in vertue; yea, where we may act with safety to our selves, 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 smoaking 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 Neighbours 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 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. [Page 70]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, [Page 71]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 [Page 72]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 Ʋniformity, is our next undertaking.

SECT. I. In a Catholick Church there must be Ʋnity.

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 [Page 74]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 Ʋnity 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 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 Jo­sephs Coat that was polymita, divers coloured; to Christs 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 [Page 75]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 joynting: No multitude of Threds 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 Ʋnity.

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 bare her; yea, so we be­lieve and so we teach, there is but one Catholick Church.

Let the Sectaries and Separatists, that think to drown the cry of their sin with the noise of Con­science; Let them boast vainely of their Multi­tudes; that every one of their Congregations, though of different Perswasions, 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 Catholick 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 [Page 76]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 Ʋnity 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 incompassed 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 joyned together in Ʋnity.

It not only continues the welfare, but upholds the Constitution and being of the Church of Christ, to banish Division, and hold fast this Ʋnity.

SECT. II. There must be in the Catholick Church Ʋnity of Faith.

THus the Church of Christ began in the last Dispensation, and so it is to be continued in Ʋnity: 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 sympathizing, weeping with those that wept, and rejoycing with those that did rejoyce; bearing one anothers burthens, 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 chuse 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 perswa­sions of the intellective part, that nobler part of the Rational Soul of man, if they will be knit into [Page 78]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 Judgment, the same Conscience.

Thus St. Paul desires and expects of the believ­ing Corinthians, that they should be perfectly joyned together, in the same mind, and in the same judgment; and of the Ephesians, that they should endeavour to keep the Ʋnity of the spirit in the bond of Peace, Eph. 4.3. There being meant by Spirit as elsewhere, 1 Thess. 5.23. the superiour 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 Ministery, for the edifying his Bo­dy, till every part might come in the Ʋnity of the Faith, and of the knowledge of the Son of God, un­to a perfect man, &c.

Upon this Rock Christ hath promised to build his Church, meaning St. Peters Faith, not his Per­son or Office. As Christ hath but one Church, so that one Church is founded upon one Rock, and that unmovable, unchangable, alwaies 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 Christs Servants stand unmovable, [Page 79]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 alwaies Changable.

But those that are truly Members of the Church of Christ, from an unalterable Rule, are of an un­changeable Judgment: They are not like Children, tossed up and down with every breath, nor carried about with diverse 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 stedfast in the same Faith, are perfectly joyned together in the same Judgment; and amidst Society of Believers, there is but one Spirit, one Conscience.

The Head and perfection of a Rational Crea­tures Ʋnity must be in Judgment. Beasts may agree in Affection, only Men can agree in Judgment. And Judgment, 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 [Page 80]are natural; some positive, but being injoyned by Christ they are eternal, universal, indispensable and binding to the Catholick 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 injoyning of some Canons, not unlawful, for set­ling Peace. And be the Canons either concerning Words or Actions, since they are accomodately fit­ted to the custome and apprehensions of the Peo­ple, and are significant expressions of the Subjects unity of Judgment and Faith: They are binding to believing Subjects for the Lords sake.

So that as in the Catholick 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 Judgment.

And where difference of Faith or Judgments are in the same constituted Church, impossible it is there should be Ʋnity of Affection, impossible it is the Souldiers and Servants should be in peace and Ʋnity, where Captains and Leaders are at variance and dissension.

Liberty, or pretence of Conscience, in a constitu­ted Church, can never be plea sufficient to justifie two differing Believers in differing and contrary undertakings. If one of those undertakings 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, [Page 81]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 setled Judgment, a fixed Determination of the Intellective part from a cer­tain infallible Rule, from which we infer, assume and apply to our selves 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 soundly, 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 Humor, Animosity, a sudden precipitate ingaging [Page 82]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 Ʋnderstanding is fluctuating, questioning, and inquiring, 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 Superiour, 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 Humor, 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 Governours, as time and place, words and gestures, &c. in the service and worship of God.

Now in a Constituted Church where these things are determined, I deliberately declare in this Sub­jects 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 shew 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 [Page 84] 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 mans 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, Ʋnity of Faith must be signified by an open Ʋniformity.

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 Ʋnity 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 Ʋnity of Profession.

And this Unity of Profession is properly called Ʋniformity, 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 Ʋniformity.

And Ʋniformity, as the word clearly speaks, is an Ʋnity of the outward form of things, or an agreement of visible practice, and joynt 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 [Page 86]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 Ʋnity of Faith must be signified by Ʋniformity 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 Ʋniformity 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 Ʋniversal joynt 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 Ʋnity, was Ecclesiastical Ʋniformity 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, &c.

To follow him can be no mistake. Certainly, de­liberate Composures of Set Forms, from Christs 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 Phanatical Schis­maticks, 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 erre, 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 injoyn or command what might be an hinderance to Godliness, or a disadvantage to the Exercise thereof.

And the concurrent Judgment 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, [Page 89]but diversity, if they would grant his suit, whle he beseecheth them to speak the same thing.

And well might this be injoyned in Religious Exercises; for, Ʋbi novae phrases, ibi nova dogmata: A quibus Ʋna fides, ab iis requiritur Ʋna 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 idolizing 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. Pauls 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 [Page 90]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 [Page 91]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 Ʋniformity of Words is not only lawful but expedient in the exercise of Godliness.

3. I shall prove Ʋniformity of Words necessary and expedient by Reason.

1. And Reason it self will tell us (if we have not abjured it) that Ʋniformity 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 [Page 93]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 the operation of one Faculty hinders the operation of another; the imployment of the Ʋnderstanding 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 busie 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 intreat or speak to my God.

In Reason therefore, I must conclude, and from Experience avouch it, That Devotions united in same Expression, like Waters streightned 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 applyed, they intend, 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 Judgment, 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 Peoples general Concurrence, who have nei­ther quick Apprehensions nor discerning Judg­ments, than extempore, indigested, and voluntary effusions.

4. The manifold necessities we are involved in, and wants we are streightned 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 setled Agreement and Consent, unanimously concurring in the soundness and incorruptness of our Religion, which we cannot evidence, without we agree in constant Ʋniformity, 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 Ʋnity of Faith should be signified by Ʋniformity of Expression, in all Believing Congre­gations.

And as Ʋnity of Faith was to be signified by agreement in the same Words, so by Ʋniformity in alike Gestures and Actions, in all the Congregations that were parts of the Catholick Church of Christ. From those Prophecies that fore-tell what there would be, we may conclude what there should and ought to be expected in the Church of the living God.

Christ fore-told 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, [Page 97]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 joyned to­gether in the same design, that like Pharaohs Hor­ses there was quickness in expedition, but also that there was Ʋniformity in that motion. Not that one stood up, and another ly'd 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 inlightned Divine, that saw a door opened into Heaven, and a Throne fixed, and one sitting upon the Throne, and Elders and Angells, ten thousand times ten thousand, and thousands of thou­sands, worshipping him that sate 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, &c. All recorded, without question, to inform us what ought to be our behaviour on Earth, if we would be like them in Heaven, namely, alway to be busied in a joynt concurrence of acknowledging and worshipping God, as with the same words, so with the same actions,

And if any would yet further defire to see this Ʋniformity more expresly urged, by the Apostle, upon particular Churches in the Primitive times, let them observe St. Pauls 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 shew'd they were bent more to gratifie the humour of a Party, rather than to preserve the Ʋnity 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 custome 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 Ʋnity of the Spirit in the bond of Peace. True indeed, Ʋnity 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 Ʋnity by their obliged Ʋniformity.

So Heb. 10. After the Divine Author had set out the glorious Priviledges they might expect from Christ, he proceeds to direct them a joynt profession of Faith, to a demonstration of love, to a provocation to good works, to mutual exhorta­tions to Publick meeting.

And as he to them, so to all the rest of the Churches doth St. Paul injoyn, that they should [Page 99] 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 Ʋnity of spirit is to be indeavoured after to present us blameless to God, so should external Ʋniformity 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 Ʋnity is praised of many [...], but very few endeavour to preserve it; And, Wo is me that I am constrained to dwell in Mesech, and have my habitation among the Tents of Kedar. My soul hath long dwelt 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 Coun­try-men, but to heal them; that some like fran­tick 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, [Page 100]and yet I justly lament it, that I find a great unwillingness in most of them to be Healed.

For Ʋnity 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 idolize it. And this fancy, Opinion, perhaps Perswasion, they shall cry up and publish it abroad for Conscience, Judgment, 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 daies, 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 Judgment from other men, and yet agree [Page 101]in Affection? May we not go several waies, 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 Judgment 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 waies, 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 Vertue be the right way to Happiness, and that lies in a strait 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 streight 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 Ʋnity of Affection, where can we find that in a Family, much less in a Parish or Congre­gation? [Page 102]If ever the Complaint was true it is now in our daies, 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 Christs body, yet no sympathy, no bearing one anothers burthen. We are ready to laugh at each others infirmity, and to rejoyce at each others misery. Our iniquity aboundeth, and love waxeth cold. Our distinguishing Garment is rent clean in pieces, which should be our Charity, and that is the bond of perfectness. This mans hope is that mans fear. One mans joy is another mans sor­row.

And as we can hardly find Ʋnity in Judgment, or Affections, so rare it is to see Ʋniformity 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 Soul­diers agree to prepare themselves to the Bat­tle.

We may observe, many of our Priests have been lingring 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 Ʋniform 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 [Page 104]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 Ʋnity 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 Ʋnity 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 Ʋnity of their Faith by an open Ʋniformity.

SECT. I. There must be Forms or Canons prescribed by Rules, to carry on Ʋniformity.

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 [Page 107]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 Ʋncharitableness 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 Ʋniversal Piety, ought to be the Gover­nours first care, and that their first Laws ought to be about injoyning Ʋniformity to their Sub­jects.

Now by Ʋniformity, as it hath been set forth in the preceding Chapter, is meant an Ʋnity 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 Ʋnity, 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 [Page 109]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 Ʋniformity 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 Ʋni­form Worship of God, is more to be valued than any one mans Preaching, being of a greater influ­ence and of a stronger operation.

Since 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 Ʋnity of a sincere Faith is necessary for the Constitution of the Church invisible, so is Ʋ ­nity 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 Ʋniformity 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 Ʋnity 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 [Page 111]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 Ʋniformity 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 Ʋnbelievers 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 Ʋniformity in Religious Assemblies. To settle and continue an Ʋniformity 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 [Page 113]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, [Page 114]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 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 Shooes, nor Staves. No care what to speak, dabitur in illâ borâ; whatever they needed, the Heavenly Father [Page 115]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 daies 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 incom­passed with these streights, 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 our selves 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 daies 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 [Page 116] 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, &c.

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, [Page 117]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 tryed 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 Superiours.

Secondly, To Inferiours, 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.

Inferiour 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 shew in their usages, as [Page 118]directed in their Rites, Ceremonies, Habits, Gestures, observing daies, &c. 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 mens 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 thy self, that thou maist inherit eternal life. And this I am sure thou art obliged to do; to give thy Decent attendance, and joyntly to concur in the Publick exercise of Holiness, and the worship of God, as it is ordered in the Book of Common-Prayer.

And now our discourse begins 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 Pastour 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 joynt concurrence in the solemn Worship of God.

After Preparation, the whole Congregation is ordered and directed to joyn in an open Confession, of Gods Excellency and All-sufficiency, of their own Sins, of Christs 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 joyn in the Lords Prayer, Confession of Praise and Thanks to the glory of the Trinity, into whose Name they were all Bap­tized.

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 joyn 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 Gods Commandements.

And as in Service so in Sacraments, the People give a clear acknowledgment of their adhering to the true and undefiled Religion, to which they have ingaged 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 Christs Name, on the behalf of the Con­gregation; yet, that every man may testifie his in­tention, and consideration, and particular assent, when universally, as directed and ordered, they speak Amen, which is then best done when most heartily exprest, 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 injoyned to the People; As, their meeting at convenient time and place. Their kneeling and prostration upon acknow­ledgment of Gods Excellencies, and begging Mer­cy. Their standing at any Exultation or rejoycing 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 Peo­ples Ʋniformity, 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 Publick 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, &c.

Malice, whose end is alwaies 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, [Page 122]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 it self, 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 wholsome, although wicked and unclean men some­times eat of it. I shall willingly embrace any holy Truth, though confessed by the Father of Lies.

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 wholsome Herb, and make use of it, though I find it in a dirty Ditch: I'le throw away a poysonous Weed, though in a Garden.

And, if I can discern, I shall decline what is bad, though I see it in the most Vertuous; 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, [Page 123]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 Gods 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 beest 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 heedlesness.

'Tis not just to impute that fault to the Offering, that is in thy self that art to tender it.

Thou who wilfully opposest thy self, restrain thy wild, wandring Thoughts, summon thy Inten­tion, banish thy Dulness, quicken thy Devotion, never doubt it, all will succeed well in using these Forms; I dare ingage, 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 [Page 124]godly People are most delighted. Common-Prayer would be omitted, or shortned, that Sermon may not be hindred. 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 hindred 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 Ministers oftentation of Eloquence, Parts and Gifts, its notoriously evident among us. While the People having their idolized Teachers Persons in Admiration, they have divided into Factions and Parties, and have disturbed the peace and Ʋnity of the most flourishing Church of the World.

And if it be seriously considered, what unsound Doctrines, what distracting Notions, what perni­cious Opinions, what erronious 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 mens Preaching as well as Praying, certainly would much conduce to the setling of Order and [Page 125] Peace both in Church and Nation.

But, if as Common-prayer is wisely injoyned, 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 Gods Honour; Preaching oft doth not, but to the diftra­cting of the People.

In Prayers God is served and worshipped; by Preaching mens humors 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 edifie 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 our selves; 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, falsly and maliciously, vomited up against our best composed Liturgy; I forbear advisedly, and declare my Judgment freely under my hand, in the Reverend Dr. Hammonds words, Ever since the [Page 126]Reproaches of men have taken considence 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 sig­nifie 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 Ʋniformity, 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 Schisma­ticks, whose open Prophaneness extract not only a suspicion, but a just censure of the Meeters A­theisme and Infidelity.

I must conclude with that Blessed Martyr, Fa­ther to our Gracious Soveraign 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 my self, 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 mans Choice cannot extend beyond the di­mensions of his knowledge. We neither chuse 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 chuse 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 alleadge 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 injoyned, 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 injoyned 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 com­pleated.

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 asking 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 quire 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 Publick Worship, with all the precise method of that Order and Decency, that ought 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.

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 publick 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 Peoples 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.