THE MATCHING OF THE Magistrate's Authority, AND THE CHRISTIANS TRUE LIBERTY IN Matters of RELIGION. Wherein is clearly stated, How fare the Magistrate may impose or restrain in matters of FAITH and WORSHIP, And how far forth the Christian may challenge Freedom and Exemption. In a Sermon preached at the Assizes at DORCHESTER, Jul. 17. 1651. By WILLIAM LYFORD B.D. and late Minister of Sherborn in Dors. LONDON, Printed for R. ROYSTON, and are to be sold by Tho: Miller Bookseller in Sherborne. 1654. TO THE HONOURABLE, Sir GERARD NAPPER, Knight and Baronet. Most Honoured SIR, THe World doth much call for this little work of my Fathers, who is now with God. And the Communion of Saints being so great a part of our most holy Faith, I dare not keep it back from any Christian man's enjoyment; Yet it being a piece, which was form in your service, while you were Sheriff of , I refuse to send it forth but with your cognizance, and under your Patronage. It is just, that having been borne, as it were, in your house, it should not become the property of others, without a special reserve of its chief homage unto yourself. When it was preached to you from the Pulpit, it found your great acceptance: I hope it shall find as great, now it salutes you from the Press. And if it shall be still as welcome to your eye as it was then unto your ear, it will much encourage me to inherit as well my Father's affections to you as his name, and to let you see, that though he be dead, yet there is still alive Most honoured SIR, Your faithful and humble Servant, WILL: LYFORD. From my Study in Mag. Coll. Oxon. Octob. 22. 1653. DAN. 3.14. to 18. Is it true o SHADRACH, etc. THese two things, The Truths of Christ, and Peace among Brethren, aught to be precious to every Son of the Church 'Twas a blessed time when the multitude of Believers were of one heart, and one Soul, Acts when they held Communion in Doctrine and Fellowship, in breaking of Bread and Prayers, they heard together, they received together, they prayed together; and according to this primitive Pattern, all good Christians should endeavour to walk, and those Churches are happy which hold that blessed knot of Truth and Love: Contrary whereunto are those two reigning evils among us at this day, viz. Wantonness of Spirit, and Pride of Spirit; Through the wantonness of men's spirits craving an absolute liberty in matters of God, the sacred Truths of God are corrupted and vilified; And through the Pride of men's spirits on the other hand, imposing matters of Opinion and Worship under temporal penalties, the Quiet of men's Consciences, and Unity among Brethren is exceedingly disturbed and unsettled. There is much evil in both extremes, either that all things should be tolerated, or Nothing; that Nothing should be restrained, or that All things should be imposed, and rigidly enforced under temporal inflictions; the one leads to Heresy and Atheism, the other to Perescution. Now to shape a course out of God's Word: 1. How the sacred Truths of God, and the precious Souls of Men, (those great truths committed to our charge.) And 2. How the just Liberty of Conscience (for I meddle not without my line) with due reverence to Authority may be preserved pure and blameless, is the scope of my ensuing discourse, unto which ends I shall endeavour to drive with all clearness, Christian Moderation and Sobriety, from the words now read in your ears. Whether Nabuchadnezzar did erect this huge Statue of such a vast cost (for it was of God) and bigness (60. cubits high) out of ambition and vainglory, as a Monument of his Greatness and Magnificence,— or out of Blind Zeal to his God Bell, to whom it was dedicated,— or out of Policy to bring all his Dominions and People to an Uniformity in Religion and Worship, the better to prevent Dissensions and Divisions in bis Kingdom, which might be occasioned by the exercise of the Jews Religion now scattered amongst them? Whether all, or any of these things might move him, I determine not; But most likely it is, that there was something of Design in it, for the Princes of Babylon, seeing their Greatness and Glory eclipsed by Strangers and Captives, moved with Envy and Indignation, advised the King to such a specious Action of Devotion, whereby they might entrap, and work the ruin of those Jewish Commanders, for ver. 12. they inform against Shadrach, Meshach and Abednego, that these men have not regarded thee o King, they serve not thy Gods, nor worship the Golden Image which thou hast set up: Upon this information Nabuchadnezzar sends for them, and bespeaks them in the words of my Text, Is it true O Shadrach, Meshach, and Abednego, do not ye serve my Gods, nor worship the Image which I have set up? q. d. I should least of all men expected this from you, you, who are at my mercy, you that have been so highly advanced by me: He used them civilly (as the Phrase is) yet cruelly, he did not presently condemn them till he had heard their defence, and in his speech he did seek to win them, as unwilling to believe it to be true, which was informed, Is it true O Shadrach, that you do not serve my Gods, ver. 14. perhaps it was an oversight, or some needless scruple in you, or a misinformation to me, I shall be willing to pass it by, if now at last you will conform; Take time to consider of it; But if you persist, I cannot help you, you must be cast into the fiery Furnace, for so is the Law, ver. 15. Then follows their Answer, ver. 16, 17. We are not careful to answer thee in this matter, as if they should say, your Majesty is not misinformed, we did not worship your Gods, and the truth is, we cannot, we are sufficiently advised and resolved in this matter, we crave no farther time for consultation; And whereas you threaten us with Death for our refusal, this is no satisfaction to our Conscience, nor discharge of our Duty, we are not moved with thy threaten, we are ready to sacrifice our lives to the will and command of our God, rather than our Conscience, or Religion to thy will: It is a poor Religion, and a poor God, that is not worth the dying for. And if our God see cause by this means to call for our lives, we are contented to pay a debt of Nature in a debt of Duty; and yet we know that he can deliver us from thy Furnace, if it seem good unto him, but if not, we cannot gratify thee in this matter, We will not serve thy Gods, we rather yield our bodies, and Gods will be done. In which Conference note two remarkable Acts, 1. One of the King, enjoining an Act of Worship upon men of a different judgement, and those, poor Captives, under the sharpest penalty. 2. The other of the poor vanquished Captives, their refusal, choosing rather to suffer, than to sin against God, resolving in the way of Duty to trust God with their lives, ver. 16, 17, 18. Sundry particulars are observable, but I shall reduce the whole into 2. Doctrines. Doct. 1 1. Though the civil power hath much to do in matters of Religion, yet it may not compel, or enforce under temporal penalties to an Act of Worship, either in itself evil, or evil in the judgement of him upon whom it is imposed: [Nabuchadnezzar sets up an Image, requires a Worship to it under pain of death: This was ill in him, and the like is ill in any man else.] Doct. 2 D. 2. From their Answ. is this, To cleave to Gods will and ways against all humane dread and terror, out of a confident persuasion that God is Lord of our lives, able to deliver, and in an humble resignation to his wisdom whether he will deliver or not in such a straight, is a strength of spirit to be endeavoured after by all that fear God and would keep a good conscience: Thus did these three men. Doct. 1 I begin with the first Doctrine: Though the Civil Power, etc. This Truth is evidenced by the Repentance of Nabuchadnezzar, v. 28. Blessed be God that hath changed the King's word: By this Retractation he condemns his former cruelty. Note that passage of Paul's Repentance recorded, Acts 26.11. I punished them oft in every Synagogue, and compelled them to blaspheme: It was a great weakness in them to blaspheme, but it was a great wickedness in Paul to compel them; and thus much S. Paul confesseth, that it is an Act of Persecution to compel poor Christians to deny what they believed concerning Jesus Christ. Obj. It may be said, S. Paul sinned because he compelled to that which was evil (as here Nebuchadn. did) else he needed not to repent of what he had done. Sol. 1. That which he did, was not evil in the judgement of Authority; for verse 10. Saint Paul had a Commission so to do. 2. Nor was it evil in the judgement of his own Conscience, for he verily thought, that he ought to do many things against the name of Jesus, ver. 9 The evil of his acting therefore did not lie only in the Object whereunto he compelled, but in the very act of compelling Christians to go against their own Consciences. 3. To put the sinfulness of compelling upon the Object, is altogether unsatisfactory, for the question will still recurre, who shall judge of the right? Is not every Power judge of its own right? They that think it just to compel others to yield to an unknown truth, or duty, will think it hard to be compelled to a like unknown duty by a contrary Power; And yet Error in Power, thinks it hath as much right to a forcible imposition, as Truth hath when it is in Power. Sol. 4. Note from this Confession of S. Paul two things, 1. That an erring Conscience does not excuse in case of misactings; Persuasion of Conscience is not the ground, nor prime rule of men's actings, (for the Conscience itself must be regulated, else it will be a false witness of God. As Conscience is set between God and us, so it must speak from God to us, not from Satan, or any Spirit of delusion.) Saint Paul verily thought he ought to do many things contrary to the Name of Jesus, yet was he not thereby excused; he did it not in malice, but his erring conscience put him upon that action, which was damnable. 2. Note, that the plea of authority is not a sufficient discharge before God, for Paul had Commission for what he did. But he and his Commission were wicked, and I believe that many are and may be damned for their misactings, though they have authority for what they do, yea, though they be also in conscience persuaded that they do nothing but what is good, as the Jews that crucified Christ, and they of whom Christ speaks Joh. 13.3. He that kills you, will think they do God good service: Paul had been damned for his persecuting,, unless he had repent, though he did it ignorantly. Thus for the proof in general, There be two Branches of our Doctrine. 1. That the Civil Magistrate may do much in matters of Religion. 2. Yet not this, viz. to impose under temporal penalties; There be two extremes, some think the Magistrate has nothing to do in matters of Religion; others, that he may do what he list. Some claim an absolute freedom from all Civil Power, as being for matter of Faith and Worship under Christ your King alone. Others challenge to the Magistrate a Power of imposing the publicly owned and established Religion: The one is too lose, the other too rigid. The right or wrong apprehending and executing of this practical point is of great good, or great mischief to the Church of Christ: therefore for distinct proceeding, I shall endeavour to resolve these two Questions [1. What the Civil Magistrate has to do in matters of Religion, [2. What he may not do. Qu. 1 To the former, it is very much that the Civil Magistrate may and aught to do for Christ; for though the Magistrates be not Christ's Officers of his Mediatory Kingdom, as the Ministers of the Gospel are; The Civil Power is a Beam of God's Sovereignty over the World, and of his providential Kingdom, not directly of his Kingdom of grace, yet all power is committed unto Christ, and God has appointed the exercise of his power governing the World, to be serviceable to the advancement of the Kingdom of his dear Son, and to the setting of him upon his holy Hill, according to that gracious promise made to the Churches of the Gentiles. Es. 49.23. King's shall be thy nursing Fathers, and Queens thy nursing Mothers. Though they be not Fathers to beget thee, yet they shall be Fathers to nurse thee up, they shall carry thy Sons and thy daughters in their Arms (i.e.) they shall contribute their aid and assistance for the upholding and enreasing of the Church; And the Nation and Kingdom that will not serve thee, (when this Kingdom of Jesus Christ comes to be revealed to them) He will require it at your hands, Psalm 2.10. they shall perish. Es. 60.12. " From this Unction it is, that Magistrates are bound to serve Christ, as Magistrates, that is, use their civil power to serve Christ's Kingdom: The administration of Civil Justice is not sufficient to give them the title of nursing Fathers (for so much the Turk at this day doth yield them, and yet he is no Nurse Father to the Church.) But the Civil Power is to be used for the Churches spiritual good. 1 Tim. 2.2. The Object and end of the King's Power, is not only the external peace of humane society, but also honesty and godliness to be procured by his Civil coactive Power, and for this cause Paul willeth us to pray for Kings, and all that are in authority. Here's the quod sit, that the Magistrate may do much: how much that is, 4. Conc. will appear in these four Conclusions. 1. For propagation of Religion and truth of Jesus Christ; 1. Propagation. It is his duty to take care that the Gospel be preached to all the people committed to his charge and governance, thus Jehosaphat sent Princes and Priests to teach in all the Cities of Judah. 2 Chron. 17.8.9. It is a most fond device to make a distinction between the Kings of Judah, and Christian Princes, for what the one did by virtue of their Office, the same, the other ought to do, by virtue of the same Office, if there be no particular exception or limitation; God enjoins our obedience to Christian Magistrates as well as unto them, Rom. 13.1. Let every soul be subject, etc. And the Scripture enjoining the duty of the subject, doth establish the authority of the Christian Magistrate (for they are Relatives.) Protection. 2 2. For protection, and supportation: It is the Magistrates duty to protect God's Truth, worship, and service in the exercise thereof against all violence and affronts. And for this purpose, he is to take care for the maintenance and countenance of Ministers who are to give attendance to that work, thus Hezekiah spoke comfortably unto all the Levits that taught the good knowledge of God. 2 Chron. 30.22. He did also appoint the people to Minister sustenance unto them. 2 Chron. 31.4. He appointed his own portion. Moreover he commanded the people to give the portion of the Priests that they might be encouraged in the Law of the Lord, and they brought in abundance, the first fruits of Corn, Wine and Oil, and of all increase of the Field, and the tithe of all things brought they in abundantly. Vers. 5. The like we read of good Nehemiah, Neh. 13.10, 11, 12. See the place. Restraint. 3 3. For Reformation and Restraint of things which be destructive to what he is bound to maintain and propagate. And here the Magistrates duty is to restrain four evils. 1. The Practice of Idolatry, of this there can be little doubt: Jehosaphat, Hezekiah, and Josiah were great Reformers, Josiah put down the Idolatrous Priests whom the Kings of Judah had set up to burn incense, etc. (the like did Hezekiah. 2 Chro. 31.1.) yet Note by the way, that though those Priests which had served in the high places were degraded from doing the office of Priests at God's Altar any more, yet they did eat the Bread of their God among their Brethren, 2 Kin. 23.9. And this was according to the Law. Levit. 21. Ver. 21, 22. No man that hath a blemish [and this was typical.] of the Seed of Aaron shall come nigh to offer the offerings of the Lord, yet he shall eat the Bread of his God. Vers. 22. It was not said unto them, go dig, go beg etc. This I particularly observe, because though some of our Ministers might deserve to be put from their Office, as unsavoury Salt, yet they must not be made vagabonds on the earth, nor their Wife's and Children beggars: The Reformers under the N. Testament should follow the rule & example of those reformers, in the O. Testament, and this is required of them, Eze. 44.11, 13, 14. At the purging of the new Church's Ministry (there figured under Ezekiel's Temple) those that had defiled themselves with false worship, were to be degraded from the dignity and office of a Priest, to do the most servile and meanest offices about the Temple, yet they should have whereon to live and subsist: This I speak and press the rather, because as there is a desire in some here present, that the work of Reformation should proceed and be carried on in a way of righteousness and mercy, so there may be a fulfilling of the same to roll away our (that I say not, your) reproach. A second thing to be restrained, is the actual preaching and spreading of heretical and poisonous Doctrines: I lay this restraint, not upon the holding of any opinion, though contrary to the publicly owned and established Doctrine, because opinions as opinions, being acts of the mind; are not discernible, and therefore not punishable by humane Authority, yet when such dangerous opinions shall be published to the seducing and infecting of his people, than Christ will not have Jezebel, the pretended inspired Prophetess, nor any other of like condition, suffered to seduce his servants, Rev. 2.14. It is clear, such might be restrained, and in case such false Teacher's disregard the censures of the Church, than the Magistrate is in this, to serve Christ, and I think he may take those words of Paul for his warrant, Gal. 5.12. Note 1. He speaks there of false Apostles who had poisoned that Church with some Jewish Doctrines. 2. He calls them troublers of the Church. 3. That such troublers ought to be cut off, else Paul would never have wished it: I do not understand it of a cutting off of their Lives or Estates, but a restraint of their practice, that they might no longer trouble the Church with their pernicious Doctrines; And the restraint upon them must be so effectual, that they may be as if they were dead, for as long as they persist in their troublesome teaching, they are not cut off. 4. And when the Church has gone as far as it can, Roll 2.3. and prevails nothing, than Paul's wish calls for the Magistrates help to restrain them, as evil workers in an high degree, and troublers of the Church's peace, which the Magistrate is bound to preserve. But that place, Zach. 13.2, 3, 5. comes more home to our purpose, I will (saith the Lord) cause the Prophets and the unclean spirit to pass out of the Land, And it shall come to pass, that when any shall yet prophesy, than his Father and Mother that begat him, shall say unto him, thou shalt not live, for thou speakest lies in the Name of the Lord, etc. This is a plain prophecy of the times of the Gospel: wherein note, 2 Pet. 2.1, Rev. 2.14. 1. That by the Spirit of God, there is foreshowed a singular evil that should happen in the Christian Churches, viz. men shall bear themselves for Prophets which are none, (for they shall wear the Prophet's garment to deceive.) 2. Those Prophets are Teachers of falsehood. 3. This evil is to be purged away, and these men brought to shame by the Christian Magistrate: Verse 3. at the instance and complaint of their dearest friends, his Father and Mother shall thrust him through when he prophesieth, not with their own hands, but according to the Law, Deut. 13.9. They shall bring him to the Magistrate to be punished. 4. And this shall be the fruit of the Magistrate dealing with them, viz. they shall be ashamed of their visions, and their prophesyings Ver. 4.5. and shall confess, I am no Prophet, etc. And there is a reason, as Mr. Burroughs thinks, why their best friends should withstand them in this their way. 1. Because it is abhorring to nature to suffer that God, whom we honour, to be blasphemed. 2. And to see our Wives, Children and dearest friends to be seduced into ways, which we think will undo their souls to eternity, and not be able to help them; no way left to help ourselves or them, unless we can persuade the seducer to desist, or ask them why they do so, and entreat them to forbear. A third sort to be restrained are makers of Sects and Divisions among the people, because this is directly opposite to the Magistrates proper end, viz. public Peace, and Quiet: The setting up of divisions, Church against Church, Ordinance against Ordinance, does in its own nature tend to the disturbance of public peace and humane society; See the danger of it, Gal. 5.15. If ye by't and devour one another, Take heed ye be not consumed one of another; if the Church of Christ, which should be as a City at unity within itself, shall nourish within its bowels contrary Sects and Divisions, there will be biting and devouring one of another, and the Church's divisions do prove the Church's consumptions. A fourth sort to be restrained by the Magistrate are vicious livers, to the scandal of the Gospel: Though the loving of vice be worse than living in vice, yet the Magistrate cannot take notice of the affection, but of the action, to restrain open sins, yea, though they be not peace-disturbing enormities; For the Magistrate's power is not limited to preservation of Peace and Justice only, as its adequate Object, but is extended to other evil works and open enormities: " As for example, he is to restrain the polluting of the Sabbath by buying and selling, as Nehemiah did, cap. 13.15, 16. He is to punish and restrain Drunkenness, Deut. 21.10. though it be a harmless and quiet drunkard: fornication also and vain swearing comes within his compass, though the public peace be not thereby disturbed: It is very much, you see, that the civil power has to do in the things of God. But against the Magistrates restraining power, 3. things are objected, 1 Ob. May the Magistrate restrain me of that liberty which Christ hath purchased? Sol. No: but Christ has not purchased a liberty for you to be an Idolater, or an Heretic, or a maker of Sects, or a vicious Liver: Christ has not purchased a liberty for Arrius to deny his Godhead, nor for a Papist to worship the creature, nor for Husbandmen and keepers of cattles, to be Prophets, nor for any man to endanger the salvation of others; Christ has not purchased a liberty for every man to hold what he lift; Nor to serve God in his own way, for then some should be authorized by Christ to blaspheme God, and to serve God by sinning against him. Therefore this restraint is just, and not against christian liberty. 2. Ob. But as good have no Religion, as no liberty to practise it. Sol. 1. Not so neither, in some kind of things, that of Paul, Rom. 14.22. takes place, hast thou faith? have it to thyself, that is, art thou certainly persuaded concerning thy liberty in these things? content thyself with knowing it, and with being freed from such scruples, yet forbear the practice, in case of offence, q d. Let no man be carried out, upon particular persuasion of his conscience to do any thing to the hurt of others: restraint in practice may stand with Christian liberty. 1 Cor. 8 8.13. Sol. 2. It is a sweet privilege for men of a different mind to enjoy their own private judgement, under the civil Power, without having it drawn forth, and then punished, when it is made known: It is a sweet Privilege, though my form and way be denied me, yet that I shall not be forced to a positive acting in a way that is contrary to my judgement; for so I enjoy both my civil Quiet, and my inward Peace. Sol. 3. There is no just complaint for want of Liberty, when men may have free access unto the use of all established Ordinances, which by their own confession are the power of God unto salvation; Again, no man is cast out of our Communion for his dissenting judgement, unless he cast himself out; If I were in New-England, in France, or Germany, I would communicate with any Congregation, that holds Christ the Head, and Faith the Foundation, that holds and believes the Articles of the Creed, and profess Repentance towards God, And any of those Nations should communicate with me upon the same terms. My reason is, because Communion with Christ the Head, and with the Catholic Church, the Body, is the root of Communion with particular Congregations. 1. There is but One Church in the World, One Christ, One Faith, One Baptism, One Lord over all and in all. 2. Ministers of Christ, are Ministers of the Church where ever they come; we are not Ministers so to one Congregation, as that we cannot exercise ministerial Acts in another Congregation. 3. The Members also of the Church are all baptised into that one Body, not into this or that Congregation, and so we are all Members one of another. 4. Lastly, All the Members by virtue of their Communion with the Church-Catholique, have a right to the Ordinances all the world over, and in the Ministers where ever they come, if they come where Cephas is Pastor, they have a right in him, if where Paul and Apollo's do officiate, they have a right in them, and why so? 1 Cor 3. 12, 23. because you are Christ's: so that the root of Communion is because I am Christ's, and from that Head I have a right in Apollo's, and Cephas, etc. Look what makes one a Member of the Universal Visible Church, the same serves to make one a Member of any particular Congregation, and such a man hath right to the Ordinances every where: So than our Brethren are not straightened by us, but in their own bowels. And for them to make their own Conceptions the rule and condition of holding Communion with us, is in effect to impose upon the Magistrate, a necessity of receding from the approved and publicly owned Establishments. 3. Obj. But we are freed by the late Act, to serve God in our own way, Why then should we be Restrained by the Magistrate? Sol. That Act frees your Purses from Penalties indeed, but not your Consciences from Sin: Moses allowed a Bill of Divorcement, if any had put away his Wife and married another, without giving such a Bill, it had been death: But now though that Law did exempt the party from punishment, yet not from sin, and so our Saviour told the Pharisees, from the Beginning it was not so. Thus our Statute of Usury, allowing 8. per cent. if the Question be, Is that Uusury legal? We say, Yes: But if the Question be, Is it lawful before God? We tell you, Nay: So in this case, you will not sanctify the Sabbath in the public Assemblies, if the Question be, Is this separation punishable? That Act tells you, Nay: But if the Question be, Is the Sabbath duly sanctified, and do men sin in forsaking the Assemblies? We tell you, Yea: The Magistrate remits only the penalty, but that is no discharge of Duty before God: Humane powers may mitigate penalties, but they cannot make Sin to be no Sia, nor Schism to be no Schism. Thus is the Magistrates restraining power vindicated. 4. There is yet one thing more belonging to the Christian Magistrate, and that is a Power to regulate and order Circumstances for the managing of an Ordinance, which in their general nature are necessary, yet lest undetermined in Scripture: as for example. It is necessary in the general, that some place for public Worship be chosen, that some hours be appointed, that the Minister use some Garments on other, etc. seeing in such things there must be some way or other used, and yet none is limited in Scripture, therefore the Magistrate may order this hour of 9 and 3. from public meeting, rather than Sunrising or Midnight; and for the Place, the Church rather than a Tavern: and for Habit, a black Gown rather than a white Cloak: the reason is, because that Circumstance, which I may choose to myself, being free so to do, there being no institution of Christ in the thing, the same may the civil power ordain to be obseved by all. Thus you have seen, that it is much that the Magistrate has to do in the things of God. 1. For Propagation: 2. For Protection of the truth. 3. For restraint of Idolatry, Heresy, Divisions, and vicious living. 4. And for settling outward order among his people. Now follows the second branch of our Doctrine, viz. what the Magistrate may not do in matters of Religion. And here let the question be, whether the civil power may impose an act of worship, and force men by temporal penalties to act against the convictions of their own conscience (as here Nebu. did the 3. Children?) Neg. For answer 2. are to be premised. 1. This question is not rightly resolved by distinguishing between an act of worship lawful & unlawful, as if a true Religion might be imposed, not a false; for every act of worship is supposed to be good in the judgement of the imposer, and evil in the judgement of the refuser: and they whose hap it is to live under contrary commands, and contrary Religions, must either have a bad conscience, or a miserable life; a bad conscience, if he can take in all points of the compass, or else a miserable life under such change of penalties. 2. I grant, that the Magistrate may compel such as do hold the faith, & own the worship (yet neglect the same out of an athelsticall profaneness and irreligiousness,) to present themselves to every such acknowledged act of God's worship, as Asa did, 2 Chron. 15.13. that whosoever would not seek the Lord God of their Fathers should be put to death, etc. Here Asa made compulsive Laws about Religion, and let the case be alike, the Christian Magistrate may compel, that is, to a confessed, known duty, because in such compulsion, the Magistrate does not pinch upon the conscience of the party, but upon his disorderly outward man, forcing him to the practice of a duty, which in his own conscience and practice, he confesseth to be a duty. These things premised, to the question as it is proposed, See this exemplisied and applied in cases in the Appendix. I answer, that the Magistrate may propose, but not impose; Instruct, but not destroy men of a different judgement and way; he may restrain any false way (which is contrary to that which he takes himself bound to maintain.) But not force to a positive acting against the convictions of their own conscience, he may not set up an Image and a Furnace, he may not say, bow, or burn. Reas. 1. Because then a false worship may be imposed, as well as the true, and the godly men undone, by refusing a false worship, as well as carnal people by not observing the true: John Huss, nobis catholic is fuit haereticus, Bell. de Laicis l. 3. c. 22. said Bellarmine, and was therefore burned alive at Constance: look what reasons one side gives for punishing of another, the same reasons are brought by the other side to punish them again for the like refusal; the same argument was used against Paul at Philippi, Acts 16.21. [viz. He teacheth customs which are not lawful for us to observe being Romans, and at Athens, Acts 17.18. He setteth forth new Gods] which Paul himself at first had used, when he persecuted the Christians. Reas. 2. It is against the nature of faith and worship to be forced: sunderi, non cogi vult fides: Quis imponet mihi necessitatem aut credendi quod nolim, aut quod velim, non credendi? I can not believe against my will, neither can I disbelieve at my pleasure, much less at the will and pleasure of another. So for worship, God is not pleased with a forced worship, God is to be served with a perfect heart, and a willing mind, and whatsoever we perform against our will, or with an ill will, grudgingly, or with an unbelieving heart, not being persuaded of the lawfulness thereof, it is sin; It is like the cutting off a Dog's neck. 3. Reas. To impose an act of worship under bodily punishments, to come with an Image and a Furnace, is properly that which we call spiritual tyranny over the conscience, for seeing man cannot punish the conscience directly, by an immediate stroke [God alone can wound and heal the conscience:] therefore all the force and punishment done upon the conscience by men, must be by the body: This is properly to force and Tyrannize over the conscience, when men are brought to this strake, that either the bodily estate must perish to save the conscience whole: or else the conscience must be wounded to save the body, & the estate whole: This is a Lording over men's conscience: This was the sad condition of our Fathers that lived under the lash of Hen. 8. his six knotted whip, I mean, the six Articles; He came with an Image and a Furnace, if the Papists refused to acknowledge his supremacy, they must be hanged for Traitors. To the Protestants he came with transubstantiation, and a Faggot, if they refused to bow to that breaden Idol, they must be burnt for Heretics. Thus some Bishops requiring subscription too rigidly to all the ceremonies, and silencing the Non-conformists [though men otherwise of quiet spirits, and useful gifts] were deemed to exercise a spiritual tyranny over men's consciences, because they came with an image and a furnace, subscription, or deprivation. The like things done by other men in other changes of times, is really the same sin, though the men and names he changed: Hart-divis. P. 45. P. 63. Hereupon Mr. Burroughs breaks out into this prayer, God grant we never meddle with any thing answerable to that tyranny, and exhorts thus, the tables may turn one day, wherein the sufferers shall have the greatest ease, and the inflicters the sorest burden, but God forbidden that their brethren should lay it upon them, though it were put into their power to do it. Reas. 4. Thus to enforce an act of Religion is against the prime dictate of nature, All things whatsoever ye would that men should do to you, do you the same to them, for this is the Law of nature, and of God by his Prophets. It is a strange thing to consider how men's spirits and minds do alter with their condition, so as to think the same things just or unjust, according as it comes to their turns to be up, or down, to be above, or beneath: men would not think it equitable to be so dealt with, as they deal now with others: He that sends out groans for liberty, if he shall make others groan for lack of the same, though the thing imposed be perhaps just and righteous, yet his act of imposing is most unrighteous, because he sins against the light of nature, Alteri nè feceris, etc. and against the light of the Gospel: judge this rather, that no man lay a stumbling block, or an occasion to fall in his brother's way, Rom. 14.13. I shall now clear two or three Objections of those that stand for this power of imposing in the Magistrate. 1. Ob. If Magistrates may not impose, nor compel to a Church-profession, than every one may be of what Religion he list. Sol. No man can be of any other Religion than what himself doth list, for Religion is seated in the understanding and will: A Religion which I like not, is not my Religion. though I conform outwardly to it: An implicit faith to believe what the Church or State believes, merely because they have agreed upon it, is no faith at all. But if by being of what Religion I lift, be understood thus, every one will have his own way, and so we shall nourish all confusions. I Answer, This mischief is prevented by the Magistrates restraining power, who as he may not enforce you to an act of worship against your mind, so neither will he permit you the exercise of what you list, against his own mind: He will not force you to keep his days, or prayers, but you shall keep them, or none at all openly. 2. Ob. But doth not this non-imposing under temporal penalties, amount to that absolute, wild toleration, which you seem to condemn? Sol. No, toleration is taken away by his act of restraining; That which I restrain, I do not tolerate, he that restrains the practice of Idolatry, the spreading of Heresies, &c. cannot be said to tolerate them. This non-imposing is not toleration, but that Christian moderation which should be known to all men. 3. Ob. But must such dissenters as refuse to act according as authority enjoins, be let alone? Sol. No: there is a twofold remedy provided. 1. One spiritual for the healing and reducing of persons going astray in false ways of Doctrine and worship, viz. Instruction, Discipline, and Prayer: spiritual remedies conscientiously applied, through God's blessing will cure spiritual diseases. 2. But if not, yet the Magistrates restraining power and wisdom (as above described) is a sovereign remedy, every way commensurable to the suppressing of false worship, and of all civil distempers that may arise thereof. 4. Ob. Will not this breed contempt of the Civil Power? Sol. No: Man is not despised, when God is preferred. It is God's prerogative royal to be obeyed in what he requires, even because he commands it, that is, for his own Authorities sake, God's Commands are good, because commanded by him: But men's commands are subject to examination, and we own unto them, not an absolute, but a conditional obedience, viz. Ex parte rei, when the thing enjoined, is not unlawful. And in such case of nonobedience, the reverence due to authority is preserved by yielding our bodies to their power in passive Obedience, when we cannot yield our souls to their worship in an active Obedience, (as here these three children did.) Use. I end with four short Admonitions and Cautions to the party that does descent, and craves not to be imposed upon, nor forced by temporal punishments to act against the convictions of his own conscience, let him precisely observe these four Rules. Caution 1. Take heed, beware how thou dare pretend conscience for thy nonobedience, when it is something else, as perhaps Pride, Affectation of applause, Humour, Self-interest, etc. Do not dare so to abuse thy conscience, as to make it a bawd to thy lust, for then humour will be conscience, Pride and Schism will be conscience, filthy lucre and vainglory will be conscience, Selfe-ends and Self-interest will be conscience; And so that precious sparkle of Divine Majesty set up in thy breast to keep thee in awe of sin, shall be made a cloak for sin, to sin with the more liberty and security. As it is a great sin to act against the standing indictment of our own conscience, so it is a singular abuse of the omnipotent, holy, sin-revenging God, to plead conscience for the doing, or not-doing of this or that, when as there is nothing less than conscience in the business;— Such a man sins with a protection, He has gotten his conscience, yea, God himself to be the protector of his wickedness; And such men, if they can be discovered, deserve to be twice punished, once for their fault, another time for their holy pretence. 'Tis a great boldness to make conscience a Sanctuary for any disorder. 2. Let the dissenting party, though he cannot conform to the Injunctions of Authority in some point of opinion or worship, yet carry himself so innocently, peaceably, and unoffensively in other respects, that the Magistrate may justify thee, and have cause to say, I have no occasion or matter against him, save in the Law of his God, (as it was said of Daniel, Dan. 6.5.) 3. For the manner of refusal, be careful to carry it in an humble, quiet, Selfe-denying way; do not bear it out with railing, or Pride, or Turbulence of spirit factiously or seditiously: He that does descent from the publicly owned and established way, hath great reason to be humble and jealous of his own weakness. When a man by reason of his conscience dissents from the civil power, if he can enjoy his own inward peace and outward quiet, he should discover a very ill spirit to pour contempt and scorn upon the truths of God publicly preached, or to east dirt upon the ways which he opposed, or contemn and vilify those that differ from him. 4. Be sure, practically to put a difference between nonobedience, and disobedience or Rebellion; if thou be required any thing which is contrary to thy judgement, sit down with a modest nonobedience, But let not thy spirit be carried out to rebel, or to setting up of Image against Image, worship against worship, Assembly against Assembly, in a visible opposition to the public. Ob. And if thy case be such as that of Peter and James, Act; 4.18. They were commanded not to speak at all, nor to teach in the Name of Jesus, yet they did Ver. 19 because God had commanded them to preach in his Name. Sol. Then remember thou art under a double bond of conscience at the same time, one from God, who commands thee to preach; Another from men, who command thee not to Preach; But here in this case, thy conscience is discharged. 1. Unto God by doing what he commands thee, and 2. To the Magistrate by submitting to his power in suffering, And so thy duty to God, and thy reverence due to authority are both preserved. And thus I am brought to my second Doctrine. Quest. In case of injurious impositions, what is Christian to do? Ans. Rather yield our bodies to the fire, than our conscience Doct. 2 to the worship, as these three worthies in my Text did: From whence my second Doctrine is this, viz. To cleave to Gods Will and Ways against all humane dread and terror, out of a confident persuasion that he is Lord of our lives, able to deliver, and in an humble Resignation to his Wisdom, whether he will deliver or not, in such a strait, is a strength of spirit to be endeavoured after, by all that fear God, and would keep a good Conscience. Every circumstance of this Doctrine is grounded on the Answer of Shadrach, Meshach and Abednego to Nabuchadnezzar, Verse 16 17. To cleave to Gods Will and Ways [so did they, we will not serve thy Gods, nor worship the Golden Image which thou hast set up.] Against all humane dread and terror. [So did they, we are not careful to answer thee in this matter.] Out of faith or a confident persuasion that he is able to deliver [therefore they said, our God whom we serve is able to deliver us from the burning fiery Furnace] and in an humble Resignation to his wisdom, whether he will deliver in such a strait, or not [so they said, he will deliver us cut of thine hand, O King, scil. if it seem best to his Godly Wisdom, we are not sure, that he will deliver us, therefore they express their confidence conditionally, [But if not] as if they had said, He can, if he will, if it be for his glory and ours, and the Churches good, deliver us, but for that, we resign up ourselves to his Will and Wisdom, and resolve to stick to his ways, and to our duties; However he please to dispose of us] is a strength of spirit, [it is not every degree of grace that can make a man to do this,] yet it is to be endeavoured after, and resolved on, by all that fear God, [for otherwise we should fear a man that shall die, and forget the Lord our Maker, who is able to destroy both Body and Soul in hell, if we deny him before a sinful Generation of men.] But here I must make an end. Thus I have, I hope, according to promise, in a sober, moderate way, unpartially held forth the clear Mind of God in this great and busy controversy. How we ought to judge, and how to walk between two Opinions, one of them, that bring the Civil Arm to enforce to a conformity under the temporal penalties of Imprisonment, Sequestration, etc. and others, that plead for an absolute freedom from all coercive power of Magistrates in matters of Religion. The true use of this Discourse lieth in the Practice, which if heeded, will produce this happy fruit, 1. God will have his Glory and true Pre-eminence over our Souls. 2. The Gospel of Christ, its true Honour and Splendour, being propagated and protected. 3. The Devil and his instruments, their due shame, whilst error is restrained and vice suppressed. 4. The Ministers and Servants of Jesus Christ will have their due encouragement and protection. 5. men's consciences their just Liberty. 6. The Church will enjoy more truth in Power and Purity, and Brethren more Freedom, Love, and Peace among themselves. 7. And many thousand Souls preserved from perishing through dangerous Seduction. If in these or the like respects any Glory may redound to God, any good to the Church, I shall attain the end of my Preaching, and you the Fruit of my Sermon. FINIS.