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 Vnity 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 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 Vnity of Affection impossible it is the Souldiers and Servants should be in peace and Vnity 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 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 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 Vnderstanding 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 Conscience which is 〈◊〉
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 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 Vnity 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 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 Vnity 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 Vnity It not only continues the welfare but upholds the Constitution and being of the Church of Christ to banish Division and hold fast this Vnity SECT II. There must be in the Catholick Church Vnity of Faith THus the Church of Christ began in the last Dispensation and so it is to be continued in Vnity 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 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 Vnity 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 Vnity 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 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
and Acquaintance stand aloof off from that Vniform worship of God that is prescribed and injoyned and no wonder if Strangers think and report that some dreadful Disease cleaves fast unto us I heartily lament many Crying sins that are generally spreading over the body of this poor Nation and yet upon sober Consideration I cannot judge any sin so manifestly destructive to the health and beauty of the believing Society and Church of England as is this of Schisme and Separation There is no one sin that tyrannizeth more over us but we may say to Schism as the Pirate did once say to Alexander Thou blamest and condemnest me for preying on single Persons and accountest thy self without fault while thou destroyest a whole Nation These things have I written and spoken to my dissenting Country-men not in wrath and bitterness to shame and torment them but with grief and compassion to warn and amend them that we may all agree to banish those Schisms and Divisions in the Service of God which are this day our shame and that we may endeavour to bring back that Vnity in Gods worship which was once the glory and joy of this poor Church and Nation My endeavour as well as my Prayers shall alwaies be that we agree to hold the Vnity of the spirit in the bond of Peace For Zions sake I cannot hold my peace nor for Hierusalems sake be quiet till I have manifested my study and endeavour to bring all the baptized Subjects of this Church and Kingdom to signifie the Vnity of their Faith by an open Vniformity CHAP. VI. The Canons and Forms established and prescribed by our Governours to direct and promote the General Uniformity of English Professours are most agreeable to the Rules of the Gospel and are the best and most convenient that are visibly extant to us in the World Section I. There must be Forms or Canons prescribed by Rulers to carry on Vniformity II. The Canons and Forms already established to this end in England are agreeable to the Rules of the Gospel Section III. These Canons and Forms are visibly the best extant to us upon sober Consideration SECT I. There must be Forms or Canons prescribed by Rules to carry on Vniformity GOD who by his wise Providence governs all the works of his hands rules them all by a Law And Governours subordinate as appointed and sent by him are to govern Rational men joyned in Society under them by a Law also As God in the World so Christ in his Church complying with the Necessities and Infirmities of his Subjects hath given Rules to direct them in Faith Devotion and Conversation by that New Law which is the Gospel by which superintendent Frame of Government his subordinate Governours are to govern his Church to the end of the World And so according to that New Law Christs Deputies are to establish Laws of Piety and Laws of Honesty We are now in this part of our Treatise to speak of those Laws that respect Piety and according to the two parts whereof Man consists some Injunctions of Piety must concern our Souls and some our Bodies The Injunctions of Governours that direct to purity of hearts and spirits may be called Counsels Monitions They cannot properly be called the Laws of Governours but Laws of Christ for they cannot oblige the Souls of the Subjects either by rewards or punishments having no cognizance when they obey or when they rebel when they heartily like or dislike such Injunctions Christ can only reward these according to their hidden works But Rules of sensible things for ordering mens words or actions those are properly called the Laws of Governours for of these they can make discovery The observance or omission of these things are discernable by Rulers and according to the Merits of their Subjects so they can recompence them And let no sober Person think that Laws about external demeanour or decent behaviour of our Bodies in our Religious attendances are such trifles toyes needless Circumstances childish insignificant Ceremonies as many irrationally and inconsiderately defame them when they are natural and necessary for our Communion in our present condition when true Grace operates the light within us directs and the Holy Spirit delights in these things being willing to admit of our Bodies to be his Temple when these Vessels are to be possessed in sanctification and honour And God hath called us not to uncleanness but holiness of these things When Christ by his Gospel hath ordered the hearing and preaching of his Word the administration and receiving the Sacraments the regarding our Conversations and Words by which we are either justified or condemned And these things are sensible and external And certainly an imputation of Rashness and Vncharitableness cannot be deserved by us if from such open and wilful opposition and slighting of Externals as unnecessary and inexpedient we should judge these men as wilfully bent to overthrow Humane Government when they would destroy that in a moment about which alone Government can be busied and employed It must then be granted That the publick exercise of Vniversal Piety ought to be the Governours first care and that their first Laws ought to be about injoyning Vniformity to their Subjects Now by Vniformity as it hath been set forth in the preceding Chapter is meant an Vnity or joynt assent and concurrence of Professors both in Words and Actions Confessions and Gestures fitly expressing and signifying a Religious respect and reverence to that Supream Majesty we meet to adore A service so useful and necessary that all Governours by their Laws have injoyned it and all Nations by their practice have attested it in all Religious Meetings through all Generations 1. Because GOD who is not a God of Confusion but of Order a God not of Division but of Vnity is best pleased and most glorified when no man draws back but when without distraction there is an Universal discovery of every mans evident respect to him When the Tribes go up the Tribes of the Lord unto the Testimony of Israel to give thanks unto the Name of the Lord. 2. Thus Neighbours are most edified Consent and agreement of others with us give a pleasure and content to us It gives a confirmation to our Judgment and practice when we receive approbation and allowance from the practice of others 3. Thus Infidels are most likely to be wrought upon and converted One mans preaching may make a man consider but certainly it cannot have so great an influence as the Vniformity of a whole believing Congregation We are ready to think those things not hurtful but beneficial which we see universally practised and we are easily drawn to the practice of those things which we see generally allowed and used by others So that if a man be converted or unconverted joynt Concurrence in Common Service and the Vniform Worship of God is more to be valued than any one mans Preaching being of a greater influence and of a stronger operation Since
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 Si quid novisti rectius istis Candidus imperti si non his utere mecum And until they can do this their wisdom is to study to be quiet and conform to this till they can find out and propose a better Method of our 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 Friendly Perswasives to my Country-men COme then my beloved Countrymen since these things are so that an Vniform profession of Faith must be maintained in Believing Societies and fifth by our Liturgy according to Gospel Rules we are ordered and directed to this reasonable Service Let us lay aside all prejudice and partiality all contentious humors Let there be no longer a Spirit of Opposition or wilful Contradiction be found among us Let us follow after the exercise of those things that make for Peace and wherewithal we may best edifie one another Whatever things are honest whatever things are just whatever things are pure let 's think and conclude of the practice of such things Let us endeavour to bend our selves to the quiet of the Church of God and to hold the Vnity of the Spirit in the bond of Peace Let 's evidence the God of hope hath filled us as with all joy so with all peace in Believing There is but One Truth but One Faith among us let there be but One Spirit but One Conscience Let us shew the God of Patience and Consolation hath granted us to be like-minded Let 's not forsake the Assembling of our selves together as the manner of some is but let us hold fast the form of sound words and the profession of our Faith without wavering Let there be no divisions but let us speak the same thing to declare we are perfectly joyned together in the same mind and in the same Judgment Let there be no divisions among us about Ministers account of them as Stewards of the Mysteries of God and yet your Faith stands not in the wisdom of Men but in the power of God Have their Persons not so much in admiration as if lords of your Faith by Preaching only esteem them highly for their works sake whereby they lead you to the holding fast the Profession of your Faith and the true exercise of right Godliness which hath the promise c. And as in your speeches you declare your Vnanimity in your holy Assemblies so in your Behaviour let there be Uniformity Let your Conversation be such as becometh the Gospel of Christ and let all things be done decently and in order and reverently as in the House and presence of the living God Worship God in the beauty of Holiness so as if an Vnbeliever come among you he may be convinced and fall down and worship God also because he sees verily of a truth God is in the midst of you It is the fit time for Christ to be born in us when Vnity is among us In a calm night the Dew descends to the Earths refreshment and Grace is like to come down to us when we are in the way of Peace Finally Brethren farewel be perfect be of good comfort be of one mind live in peace as directed and the God of love and peace shall be with you AMEN Proposition II. The wilful Omission or Recusancy of any Believing Subjects Conformity to those Rules is an heinous Sin and a dangerous Disobedience I Heartily beg of the Candid Reader so much charity to believe it as true what I publickly declare and avow That I am a Reformed Christian of the Church of England and that I shall never attempt to perswade my fellow Subjects to any practice that is ungodly or contrary to the Rules of the Gospel And be assured whoever thou art that I sincerely desire every man may come to the knowledge and practice of Truth and be saved and therefore I dare not by a flattering compliance or connivance sooth any man in the errour of his way which will lead him securely to his destruction And I dare not daub over Recusancy as some desire with a paint and varnish of a trifling weakness or infirmity or palliate it over with a false pretence of tender Conscience when it will prove if considered an heinous sin and a dangerous Disobedience Give me leave therefore without offence if thou beest willing to be Informed to bring to thy Remembrance what I have formerly delivered and am ready to defend concerning our Canons and Rules of Uniformity prescribed about the Publick exercise of Religion 1. Our Governours as subordinate under Christ do not Rule their Believing Subjects arbitrarily but by Laws subordinate to the Rules of the Gospel 2. All that the power of Governours can reach unto in a Visible Church is to order and direct Externals in the publick exercise of Religion 3. That the right exercise of true Religion is the open profession of Faith 4. Of that open Profession there must be Uniformity 5. Every Baptized Subject of England is obliged to conform to such Laws prescribed For to command or prohibit as the Gospel directs is warrantable And all our Laws to the Common sort of Believing Subjects are according to those Rules If Natural or expressly Evangelical there can be no dispute if a Christian thou art bound to obey And if the Laws be Positive or Humane and not against Nature or Injust thy Obligation is divine and thy Submission is natural being thou art to submit to every Ordinance of man for the Lorods sake SECT I. Let us determine and agree what we are to understand by those Laws and the Conformity to them that the Believing Subject of England is bound to observe THE Governours aim and care is not only at the keeping and diverting from the People what is grievous
be determined and inflicted for wilful Omission of Gospel Duties and manifest Disobedience And if any may sure I am Ours be that are ordered and determined with so much tenderness and moderation as all the World must acknowledge our Rulers designs are to amend their Subjects and not destroy them They shew themselves good Physicians they love not many Funerals They had rather heal the distempered Member than cut it off They proceed slowly and rarely to mortal Punishments only when the heinousness of the Crimes exact them and if tolerated would endanger the Peace of a great part of the Society So that undoubtedly the Clamours of Oppression and Persecution when penal Statutes against Recusants are executed as determined can never be defended or excused When that peaceable and quiet state of the Church in the last Times so oft commended and promised and desired by us was promised upon a condition of a Gospel Obedience and cannot in reason be expected upon Professors wilful Recusancy and open Disobedience Upon which if any thing happens that is over-grievous and vexatious to the Transgressor let him blame himself and not his Rulers When sua voluntate obligat se ad poenam For when Laws are agreed upon soberly and deliberately when published openly as most convenient when consented unto by declared Vows and Subscriptions and when Punishments are fixed upon supposed Transgression the punishment happens by the Recusants own election for no man chooseth such a Transgression but chooseth such a Punishment He had warning knew the danger and would run into it His blood be upon his own head Thus far we have reason I hope to conclude That Punishments are justly inflicted as determined It follows now we proceed to prove That it is necessary to inflict Punishments for the safety and welfare of our Nation MAGISTRATES whose Offices are to their utmost to advance the Publick good of the Community in which they are interessed can no way more effectually discharge their Duties than by taking care of an impartial execution of distributive Righteousness rendring to every man the Recompence that is meet according to the Merit of his work And one essential part of this distributive Righteousness is the just inflicting of Punishments upon those obstinate Offenders who openly continue in evil doing In our present State this is necessary for the welfare of this Society in which we live That which evidently conduceth to the order and peace of our whole Nation and without which all Orders of men are disturbed and injured must be granted to be necessary But without the just inflicting of Punishment as determined all Orders of Men are disturbed and injured Ergo. And That the omission or neglect of a just inflicting of Penalties as determined hath an hurtful influence upon all Orders of Men if we do not unreasonably deny our senses and experience we shall prove immediately 1. With all submission we shall presume to consider That an execution of Vindicative Righteousness makes the Rulers honourable and without this their Persons become despicable and their Authority contemptible Vindicative Righteousness is the glory of a Ruler it begets an awful reverence and fear toward him from all his Subjects The conspicuity of this makes a man more excellent than his Neighbour This made every ear that heard Job to bless him and every eye to bear witness unto him and every knee to bow to him because he broke the Jaws of the wicked and plucked the Prey out of his Teeth Without this Executing Vengeance when Rulers are cool and indifferent and connive at open sins it must create a suspicion in others that they are ready to countenance them Men can hardly forbear to entertain low and dishonourable thoughts of that Governour when they see he takes no Vengeance upon the open Transgressor They are ready to think He is unworthily accounted above his Fellows who shews not his love to Righteousness by his open hatred to Wickedness Without this activity of the Ruler he hath for the most part among his People the same fate the great Logg had that fell into the Lake among the Frogs at its first fall they trembled and hid themselves but at length observing it stupid and inanimate they crept up upon the top of it and insultingly croaked over it Like a Scarr-Crow at whose first sight hurtful Fowls flock about and wonder at it but perceiving it dead and unaciive then Terrour vanishes and they impudently sit upon the top of it and defile it Thus punitive Righteousness exalts and renders Honourable but Indulgence and Impunity of sins are Reproaches to the Rulers of any People Again I humbly propound it to Honourable Rulers consideration That their Indulgence to any open sin entitles them to the guilt of the same sin They have fellowship with the unfruitful works of darkness that do not reprove them Poor Old Ely good enough in other things for ought we read by his Indulgence to his Sons sins contracts that guilt that he dreadfully suffered for GOD by his Prophet told him That he had despised him and set his Sons above him 1 Sam. 2.29 30. and by Samuel he is expressly told his Iniquity which he must know viz. His Sons had made themselves vile and he restrained them not And let this be seriously thought of That he who acts a sin may be catched suddenly in a surprizal through the prevalence of a Temptation but he that deliberately consents to anothers acting can hardly find a tolerable Excuse He is inexcusable who knowing the judgment of God that they who commit such things as are worthy of death not only do the same but take pleasure in them that do them Faciens Consentiens eâdem lege tenentur Qui tolerat aliena peccata cum tollere potest facit sua Religious Magistrates ought to take heed that they do not make Rebellious mens sins theirs by Connivance or Indulgence who have too many to answer for of their own Again as Indulgence in Rulers makes them guilty of sin so it makes them liable to the Judgment of GOD. This is plain in good Old Ely's case his gentheness and lenity to his Sons proved cruelty to himself and made him the sad object of the Anger of God For God is known and honoured when Judgment is executed And they that honour him in this shall be honoured and whoso despise this shall be lightly esteemed And what Ruler that is guilty of this sin in sparing whom God would have punished but must tremble when he reads the Sentence of the Lord by his Prophet to Ahab when he spared Benhadad 1 Kings 20.42 Because thou hast let go a man out of thy hand whom I appointed to utter destruction therefore thy life shall go for his life and thy People for his People I truly honour but dare not flatter those Rulers God hath set over us and therefore I presume to put this into their remembrance that toleration and suspension of Penalties may be