TO THE HONOURABLE, Sir GERARD NAPPER, Knight and Baronet.

Most Honoured SIR, THe World doth much call for
this little worke 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 mans
enjoyment; Yet it being a piece, which was
formed in your service, while you were Sheriffe
of Dorset-shire, I refuse to send it
forth but with your cognizance, and under
your Patronage. It is just, that having
beene borne, as it were, in your house, it
should not become the propertie of others,

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without a speciall reserve of its chiefe homage
unto your selfe. When it was preached
to you from the Pulpit, it found your
great acceptance: I hope it shall finde as
great, now it salutes you from the Presse.
And if it shall be still as welcome to your eye
as it was then unto your eare, it will much
encourage me to inherite as well my Fathers
affections to you as his name, and to
let you see, that though he be dead, yet
there is still alive

Most honour'd SIR,

Your faithfull and humble
Servant,
WILL: LYFORD

DAN. 3. 14. to 18. Is it true o SHADRACH, &c.

THese two things, The Truths of Christ, and
Peace among Brethren, ought to be precious
to every Son of the Church. 'Twas a blessed
time when the multitude of Believers were of
one heart, and one Soule, 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
Patterne, 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. Wantonnesse of Spirit, and Pride
of Spirit; Through the wantonnesse of mens spirits craving an
absolute liberty in matters of God, the sacred Truths of God
are corrupted and vilified; And through the Pride of mens
spirits on the other hand, imposing matters of Opinion and
Worship under temporall penalties, the Quiet of mens
Consciences, and Unity among Brethren is exceedingly disturbed
and unsetled. There is much evill in both extreams, 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 temporall inflictions; the one leads to
Heresie and Atheisme, the other to Persecution. Now to shape
a course out of Gods Word: I. 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 blamelesse, is the scope of
my ensuing discourse, unto which ends I shall endeavour to
drive with all clearnesse, Christian Moderation and Sobriety,
from the words now read in your eares.

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Whether Nebuchadnezzar did erect this huge Statue of such
a vast cost for it was of God and bignesse 60. cubits high
out of ambition and vaine-glory, as a Monument of his Greatnesse
and Magnificence, -- or out of Blinde Zeale 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 Dissentions and Divisions in
his Kingdome, which might be occasioned by the exercise of
the Jewes 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 Designe in it,
for the Princes of Babylon, seeing their Greatnesse 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 intrap, and work the ruine of
those Jewish Commanders, for ver. 12. they informe 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 Nebuchadnezzar
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 condemne them till he had heard
their defence, and in his speech he did seeke 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 over-sight, or some needlesse scruple in you, or a mis-information
to me, I shall be willing to passe it by, if now at last
you will conforme; 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 followes their Answer,
ver. 16, 17. We are not carefull to answer thee in this matter,
as if they should say, your Majesty is not mis-informed, 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 refusall, this is no satisfaction to our Conscience,
nor discharge of our Duty, we are not moved with
thy threatnings, 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
meanes 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 Fornace, if it seeme good unto him,
but if not, we cannot gratifie thee in this matter, Wee will
not serve thy Gods, we rather yeild our bodies, and Gods will be
done.
In which Conference note two remarkable Acts,
1. One of the King, enjoyning an Act of Worship upon men
of a different judgement, and those, poore Captives, under the
sharpest penaltie.
2. The other of the poor vanquished Captives, their refusall,
chusing rather to suffer, than to sin against God, resolving in
the way of Dutie to trust God with their lives, ver. 16,
17, 18.
Sundry particulars are observable, but I shall reduce the
whole into 2. Doctrines.
1. Though the civill power hath much to do in matters of Religion,
yet it may not compell, or enforce under temporall
penalties to an Act of Worship, either in it selfe evill, or evill
in the judgement of him upon whom it is imposed: Nebuchadnezzar
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.
D. 2. From their Answ. is this, To cleave to Gods will and ways
against all humane dread and terror, out of a confident perswasion
that God is Lord of our lives, able to deliver, and in an
humble resignation to his wisdome whether he will deliver or
not in such a strait, is a strength of spirit to be endeavoured
after by all that feare God and would keep a good conscience:
Thus did these three men.
I begin with the first Doctrine: Though the Civill Power, &c.
This Truth is evidenced by the Repentance of Nebuchadnezzar,
v. 28. Blessed be God that hath changed the Kings word: By
this Retraction he condemns his former crueltie. Note that
passage of Pauls Repentance recorded, Acts 26. 11. I punished
them oft in every Synagogue, and compelled them to blaspheme:
It was a great weaknesse in them to blaspheme, but it was a
great wickednesse in Paul to compell them; and thus much
S. Paul confesseth, that it is an Act of Persecution to
compell 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 evill in the judgement of
Authority; for verse 10. Saint Paul had a Commission so to do.
2. Nor was it evill in the judgement of his owne Conscience,
for he verily thought, that he ought to doe many things against
the name of Jesus, ver. 9. The evill 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
owne Consciences.
3. To put the sinfulnesse 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 owne
right? They that think it just to compell others to yeild 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,
I. That an erring Conscience does not excuse in case of misactings;
Perswasion of Conscience is not the ground, nor
prime rule of mens actings, for the Conscience it selfe must
be regulated, else it will be a false witnesse of God. As Conscience
is set between God and us, so it must speak from God
to us, not from Satan, or any Spirit delusion. Saint Paul
verily thought he ought to doe 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 hee
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 perswaded that they do nothing but what is good,
as the Jewes that crucified Christ, and they of whom Christ
speakes Joh. 13. 3. He that kills you, will thinke they do God good
service: Paul had been damned for his persecuting, unlesse hee
had repented, though he did it ignorantly.
Thus for the proofe in generall, There be two Branches of
our Doctrine. I. That the Civill Magistrate may do much in
matters of Religion. 2. Yet not this, viz. to impose under temporall
penalties; There be two extremes, some thinke the Magistrate
has nothing to do in matters of Religion; others, that
he may do what hee lift. Some claime an absolute freedome
from all Civill Power, as being for matter of Faith and Worship
under Christ your King alone. Others challenge to the
Magistrate a Power of imposing the publikely owned and established
Religion: The one is too loose, the other too rigid.
The right or wrong apprehending and executing of this
practicall point is of great good, or great mischiefe to the
Church of Christ: therefore for distinct proceeding, I shall
endeavour to resolve these two Questions 1. What the Civill
Magistrate has to doe in matters of Religion, 2. What he may
not doe.
To the former, it is very much that the Civill Magistrate
may and ought to doe for Christ; for though the Magistrates
be not Christs Officers of his Mediatory Kingdome, as the Ministers
of the Gospell are; The Civill Power is a Beame of Gods
Soveraignity over the World, and of his providentiall Kingdome,
not directly of his Kingdome 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 Kingdome of his deare Son, and to the
setting of him upon his holy Hill, according to that gracious

B

promise made to the Churches of the Gentiles. Es. 49. 23. Kings
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 Sonnes and thy
daughters in their Armes i.e. they shall contribute their aid
and assistance for the upholding and encreasing of the Church;
And the Nation and Kingdome that will not serve thee, when
this Kingdom of Jesus Christ comes to be revealed to them He
will require it at your hands, they shall perish. Es. 60. 12. "From
this Unction it is, that Magistrates are bound to serve
Christ, as Magistrates, that is, use their civill power to serve
Christs Kingdome: The administration of Civill Justice is not
sufficient to give them the title of nursing Fathers for so
much the Turk at this day doth yeild them, and yet he is no
Nurse Father to the Church. But the Civill Power is to be
used for the Churches spirituall good. 1 Tim. 2. 2. The Object
and end of the Kings Power, is not onely the externall
peace of humane society, but also honesty and godlinesse to
be procured by his Civill 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, will appeare in these foure Conclusions.
I. For propagation of Religion and truth of Jesus Christ;
It is his duty to take care that the Gospell 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 doe, by virtue of the same Office, if there be no
particular exception or limitation; God enjoynes our obedience
to Christian Magistrates as well as unto them, Rom. 13. 1.
Let every soule be subject, &c. And the Scripture enjoyning
the duty of the subject, doth establish the authority of the Christian
Magistrate for they are Relatives.
2. For protection, and supporation: It is the Magistrates
duty to protect Gods 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 worke, thus
Hezekiah spake 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 Corne, Wine and Oile, 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.
3. For Reformation and Restraint of things which be destructive
to what he is bound to maintaine and propagate. And
here the Magistrates duty is to restraine foure evils.
I. The Practise 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 burne increase, &c. the like did Hezekiah. 2 Chro. 31.
I. 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 Gods Altar any more, yet they did eate 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 typicall. of the Seed of Aaron shall come
nigh to offer the offerings of the Lord, yet hee shall eate the
Bread of his God. Vers. 22. It was not said unto them, goe dig,
goe beg &c. This I particularly observe, because though some of
our Ministers might deserve to be put from their Office, as unfavory
Salt, yet they must not be made vagabonds on the earth,
nor their Wifes 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 Churches Ministery
there figured under Ezekiels Temple those that had defiled
themselves with false worship, were to be degraded from
the dignity and office of a Priest, to doe the most servile and
meanest offices about the Temple, yet they should have whereon

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to live and subsist: This I speake and presse the rather, because
as there is a desire in some here present, that the worke
of Reformation should proceede and be carried on in a way
of righteousnesse and mercy, so there may be fulfilling
of the same to roll away our that I say not, your reproach.
A second thing to be restrained, is the actuall preaching and
spreading of hereticall and poisonous Doctrines: I lay the
restraint, not upon the holding of any opinion, though contrary
to the publikly owned and established Doctrine, because opinions
as opinions, being acts of the minde, 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, then Christ will not have Jezebel,
the pretended inspired Prophetesse, nor any other of like condition,
suffered to seduce his servants. Rev. 2. 14. It is cleere,
such might be restrained, and in case such false Teachers disregard
the censures of the Church, then the Magistrate is in this
to serve Christ, and I thinke he may take those words of Paul
for his warrant, Gal. 5. 12. Note I. Hee speakes 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
wisht it: I doe 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 effectuall, 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 gon as far as it can, and prevailes nothing, then
Pauls wish calls for the Magistrates helpe to restraine them, as
evill workers in an high degree, and troublers of the Churches
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 uncleane
spirit to passe out of the Land, And it shall come to passe, that when
any shall yet prophecy, then his Father and Mother that began
him, shall say unto him, thou shalt not live, for thou speakest lies

9

in the Name of the Lord, &c. This is a plaine prophecy of the
times of the Gospell: wherein note, I. That by the Spirit of
God, there is foreshewed a singular evill that should happen
in the Christian Churches, viz. men shall beare themselves for
Prophets which are none, for they shall weare the Prophets
garment to deceive. 2. Those Prophets are Teachers of falshood.
3. This evill is to be purged away, and these men brought
to shame by the Christian Magistrate: at the instance and
complaint of their dearest friends, his Father and Mother shall
thrust him through when he prophecieth, 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 vision, and their prophecyings Ver. 4. 5. and
shall confesse, I am no Prohpet, &c.
And there is a reason, as Mr. Burroughs thinks, why their best
friends should withstand them in this their way. I. Because it
is abhorring to nature to suffer that God, whom wee honour,
to be blasphemed. 2. And to see our Wives, Children and
dearest friends to be seduced into wayes, which wee thinke will
undoe their soules to eternity, and not be able to helpe them;
no way left to help our selves or them, unlesse we can perswade
the seducer to desist, or akse them why they do so, and intreate
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. publike Peace, and Quiet: The setting
up of divisions, Church against Church, Ordinance against
Ordinance, does in its owne nature tend to the disturbance
of publik peace and humane society; See the danger of
it, Gal. 5. 15. If yee bite and devour one another, Take heed
yee be not consumed one of another; if the Church of Christ
which should be as a City at unity within it selfe, shall nourish
within its bowells contrary Sects and Divisions, there will be
biting and devouring one of another, and the Churches divisions
do prove the Churches consumptions.
A fourth sort to be restrained by the Magistrate are vicious
livers, to the scandall of the Gospell: Though the loving

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of vice be worse than living in vice, yet the Magistrate cannot
take notice of the affection, but of the action, to restraine
open sins, yea, though they be not peace-disturbing enormities;
For the Magistrates power is not limited to preservation of
Peace and Justice onely, as its adequate Object, but is extended
to other evill workes and open enormities: "As for example,
he is to restraine the polluting of the Sabbath by buying
and selling, as Nehemiah did, cap. 13. 15, 16. He is to punish
and restraine Drunkenesse, Deut. 21. 20. though it be a
harmelesse and quiet drunkard fornication also and vaine
swearing comes within his compass, though the publick peace
be not thereby disturbed: It is very much, you see, that the civill
power has to do in the things of God. But against the
Magistrates restraining power, 3. things are objected,
I Ob. May the Magistrate restraine 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 Heretick, 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 cattell, 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 hee 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 kinde of things, that of Paul,
Rom 14. 22. takes place, hast thou faith? have it to thy selfe,
that is, art thou certainly perswaded concerning thy liberty in
these things? content thy selfe with knowing it, and with being
freed from such scruples, yet forbeare the practise, in case
of offence, q. d. Let no man be carried out, upon particular
perswasion of his conscience to doe any thing to the hurt of
others: restraint in practice may stand with Christian liberty.
1 Cor. 88. 13.
Sol. 2. It is a sweet priviledge for men of a different minde
to enjoy their owne private judgment, under the civil Power,
without having it drawne forth, and then punished, when it is
made known: It is a sweet Priviledge, though my forme and
way be denyed 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 civill Quiet, and my inward Peace.
Sol. 3. There is no just complaint for want of Liberty, when
men may have free accesse unto the use of all establisht Ordinances,
which by their own confession are the power of God
unto salvation; Againe, no man is cast out of our Communion
for his dissenting judgement, unlesse he cast himselfe out;
If I were in New-England, in France, or Germanie, 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 professe Repentance towards God.
And any of those Nations should communicate with me upon
the same termes. My reason is, because Communion with
Christ the Head, and with the Catholique Church, the Body, is
the root of Communion with particular Congregations.
I. There is but One Church in the World, One Christ, One
Faith, One Baptisme, 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 ministeriall 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 vertue
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 Apollos doe
officiate, they have a right in them, and why so? because you
are Christs: so that the roote of Communion is because I am
Christs, and from that Head I have a right in Apollo's, and Cephas,
&c. Look what makes one a Member of the Universall
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 then our Brethren are not straigthned
by us, but in their owne bowels. And for them to make their
owne 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 publiquely owned
Establishments.
3. Obj. But we are freed by the late Act, to serve God in our
owne way, Why then should wee bee 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
sinne, and so our Saviour told the Pharisees, from the Beginning
it was not so. Thus our Statute of Usury, allowing 8. percent.
if the Question be, Is that Usury legall? We say, Yes:
But if the Question be, Is it lawfull before God? We tell you,
Nay: So in this case, you will not sanctifie the Sabbath in the
publique 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
Assemblyes? We tell you, Yea: The Magistrate remits only the
penalty, but that is no discharge of Duty before God: Humane
powers may mittigate penalties, but they cannot make Sinne to
be no Sin, 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 generall
nature are necessary, yet left undetermined in Scripture: as for
example, It is necessary in the generall, that some place for publique
Worship be chosen, that some houres be appointed, that
the Minister use some Garments or other, &c. 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
houre of 9. and 3. from publique meeting, rather than sun-rising
or Midnight; and for the Place, the Church rather than
a Taverne: and for Habit, a black Gown rather than a white
Cloak: the reason is, because that Circumstance, which I may
chuse to my selfe, being free so to do, there being no institution
of Christ in the thing, the same may the civill power ordain to
be observed by all.
Thus you have seen, that it is much that the Magistrate has
to do in the things of God. I. For Propagation: 2. For Protection
of the truth. 3. For restraint of Idolatry, Heresie, Divisions,
and vicious living. 4. And for setling 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 civill power may impose an act of worship,
and force men by temporall 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. I. This question is not rightly
resolved by distinguishing between an act of worship lawfull
& unlawfull, 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 evill 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 compell such as do hold
the faith, & own the worship yet neglect the same out of an atheisticall
profanenes and irreligiousness, to present themselves
to every such acknowledged act of Gods worship, as Asa did,
2 Chron. 15. 13. that whosoever would not seek the Lord God of their
Fathers should be put to death, &c. Here Asa made compulsive
Laws about Religion, and let the case be alike, the Christian Magistrate
may compell, 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 practise 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, I answer,
that the Magistrate may propose, but not impose; Instruct;

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but not destroy men of a different judgement and way;
he may restraine 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 Fornace, he may not say, bow, or
burne.
Reas. I. 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 carnall people by not observing the true: John Hass,
nobis catholicis fuit hœreticus, said Bellarmine, and was therefore
burned alive at Constance: looke what reasons one side gives
for punishing of another, the same reasons are brought by the
other side to punish them againe for the like refusall; the same
argument was used against Paul at Philippi, Acts 16.21. viz.
He teacheth customes which are not lawfull for us to oberserve being
Romans, and at Athens, Acts 17.18. Hee 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: suaderi, non cogi vult fides: Quis imponet mihi necessititem
aut credendi quod nolim, aut quod velim, non credendi? I
cannot believe against my will, neither can I disbelieve at my
pleasure, much lesse 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 minde, and whatsoever
we performe against our will, or with an ill will, grudgingly,
or with an unbelieving heart, not being perswaded of
the lawfulnesse thereof, it is sin; It is like the cutting off a
Dogs neck.
3. Reas. To impose an act of worship under bodily punishments,
to come with an Image and a Fornace, is properly that
which we call spirituall tyranny over the conscience, for seeing
man cannot punish the conscience directly, by an immediate
stroak God alone can wound and heale 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 straite, 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 mens
conscience: This was the sad condition of our Fathers that lived
under the lash of Hen. 8. his six knotted whip, I meane, the six
Articles; He came with an Image and a Fornace, 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 Idoll,
they must be burnt for Hereticks.
Thus some Bishops requiring subscription too rigidly to all
the ceremonies, and silencing the Non-conformists though
men otherwise of quiet spirits, and usefull gifts were deemed to
exercise a spirituall tyranny over mens consciences, because they
came with an image and a fornace, 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 be changed:
Hereupon Mr. Burroughs breakes out into this prayer, God
grant we never meddle with any thing answerable to that tyranny,
and exhorts thus, the tables may turne one day, wherein
the sufferers shall have the greatest ease, and the inflicters the
sorest burthen, but God forbid 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 mens spirits and minds do alter with their condition, so as
to thinke the same things just or unjust, according as it comes
to their turnes to be up, or down, to be above, or beneath: men
would not think it equitable to be so dealt with, as they deale
now with others: He that sends out groanes for liberty, if hee
shall make others groane 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 ne feceris, &c. and against the light of the Gospell: judge
this rather, that no man lay a stumbling block, or an occasion
to fall in his brothers way, Rom. 14. 13.
I shall now cleere two or three Objections of those that

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stand for this power of imposing in the Magistrate.
I. Ob. If Magistrates may not impose, nor compell to a Charity
profession, then every one may be of what Religion he list.
Sol. No man can be of any other Religion than what himselfe
doth list, for Religion is seated in the understanding and
will: A Religion which I like not, is not my Religion, though
I conforme outwardly to it: An implicite faith to believe
what the Church or State believes, meerly because they have
agreed upon it, is no faith at all. But if by being of what Religion
I list, 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 hee
may not inforce you to an act of worship against your mind,
so neither will he permit you the exercise of what you list, against
his own minde: He will not force you to keep his dayes
or prayers, but you shall keep them, or none at all openly.
2. Ob. But doth not this non-imposing under temporall penalties,
amount to that absolute, wild toleration, which you see men
condemne?
Sol. No, toleration is taken away by his act of restraining;
That which I restraine, I do not tolerate, he that restraines the
practice of Idolatry, the spreading of Heresies, &c. cannot be
said to tolerate them. This non-imposing is not toleration, bee
that Christian moderation which should be known to all men.
3. Ob. But must such dissenters as refuse to act according
authority enjoynes, be let alone?
Sol. No: there is a twofold remedy provided. 1. One spirituall
for the healing and reducing of persons going astrayn
false wayes of Doctrine and worship, viz. Instruction, Discipline,
and Prayer: spirituall remedies conscientiously applied
through Gods blessing will cure spirituall diseases. 2. But if not
yet the Magistrates restraining power and wisdome as above
described is a soveraigne remedy, every way commensurate
to the suppressing of false worship, and of all civill distemper
that may arise thereof.
4. Ob. Will not this breed contempt of the Civill Power?
Sol. No: Man is not despised, when God is preferred. It is
Gods prerogative royall to be obeyed in what hee requires
even because he commands it, that is, for his own Authorities
sake, Gods Commands are good, because commanded by
him: But mens commands are subject to examination, and
we owe unto them, not an absolute, but a conditionall obedience,
viz. Ex parte rei, when the thing injoyned, is not unlawfull.
And in such case of non-obedience, the reverence
due to authority is preserved by yeilding our bodies to their
power in passive Obedience, when wee cannot yeild our soules
to their worship in an active Obedience, as here these three
children did.
Use. I end with foure short Admonitions and Cautions to
the party that does dissent, and craves not to be imposed upon,
nor forced by temporall punishments to act against the convictions
of his own conscience, let him precisely observe these
foure Rules.
Caution 1. Take heed, beware how thou dare pretend conscience
for thy non-obedience, when it is something else, as
perhaps Pride, Affectation of applause, Humour, Selfe interest,
&c. Do not dare so to abuse thy conscience, as to make it a
baude to thy lust, for then humour will be conscience, Pride and
Schisme will be conscience, filthy lucre and vaine-glory will be
conscience, Selfe-ends and Self-interest will be conscience;
And so that pretious sparkle of Divine Majesty set up in thy
breast to keepe thee in awe of sinne, shall be made a cloake for
sinne, to sinne with the more liberty and security. As it is
a great sinne 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 lesse than
conscience in the busines; -- Such a man sinnes with a protection,
He has gotten his conscience, yea, God himselfe to be
the protectour of his wickednesse; 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
boldnesse to make conscience a Sanctuary for any disorder.
2. Let the dissenting party, though he cannot conforme to
the Injunctions of Authority in some point of opinion or worship,

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yet carry himselfe so innocently, peaceably and unoffensively
in other respects, that the Magistrate may justifie
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 refusall, be carefull to carry it in an
humble, quiet, Selfe-denying way; do not beare it out with
railing, or Pride, or Turbulence of spirit factiously or seditiously:
Hee that does dissent from the publikly owned and
establisht way, hath great reason to be humble and jealous of
his own weaknesse. When a man by reason of his conscience
dissents from the civill power, if he can enjoy his owne inward
peace and outward quiet, he should discover a very ill spirit to
poure contempt and scorne upon the truths of God publikly
preached, or to cast dirt upon the wayes which he opposed, or
contemne and vilifie those that differ from him.
4. Be sure, practically to put a difference between non-obedience,
and disobedience or Rebellion; if thou be required any
thing which is contrary to thy judgement, sit downe with a
modest non-obedience, But let not thy spirit be carried out to
rebell, or to setting up of Image against Image, worship against
worship, Assembly against Assembly, in a visible opposition to
the publike.
Ob. And if thy case be such as that of Peter and James, Acts
4. 18. They were commanded not to speake 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 a Christian
to doe?
Ans. Rather yeild our bodies to the fire, than our conscience
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 Wayes against all humane dread and errour,
out of a confident perswasion that he is Lord of our lives, able
to deliver, and in an humble Resignation to his Wisdome.
whether he will deliver or not, in such a straite, is a strength
of spirit to be endeavoured after, by all that serve God, and
would keep a good Conscience.
Every circumstance of this Doctrine is grounded on the
Answer of Shadrach, Meshach and Abednego to Nebuchadnezzar,
Vers. 16 17. To cleave to Gods Will and Wayes so
did they, wee will not serve thy Gods, nor worship the Golden
Image which thou hast set up. Against all humane dread
and terrour. So did they, wee are not carefull to answer thee
in this matter. Out of faith or a confident perswasion that he
is able to deliver therefore they said, our God whom wee
serve is able to deliver us from the burning fiery Fornace and
in an humble Resignation to his wisdome, whether he will deliver
in such a straite, or not so they said, hee will deliver us
out of thine hand, O King, soil. if it seeme best to his Godly
Wisdome, we are not sure, that hee will deliver us, therefore
they expresse their confidence conditionally, But if not as
if they had said, He can, if hee will, if it be for his glory and
ours, and the Churches good, deliver us, but for that, we resigne
up our selves to his Will and Wisdome, and resolve to
stick to his wayes, and to our duties; However hee 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 feare God, for
otherwise we should feare a man that shall die, and forget the
Lord our Maker, who is able to destroy both Body and Soule in
hell, if we deny him before a sinfull 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 cleare Minde of God in
this great and busie controversie. How we ought to judge, and
how to walke between two Opinions, one of them, that bring
the Civill Arme to enforce to a conformity under the temporall
penalties of Imprisonment, Sequestration, &c. and others,
that plead for an absolute freedome 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, I. God will have his
Glory and true Preheminence over our Soules. 2. The Gospell
of Christ, its true Honour and Splendor, being propagated
and protected. 3. The Devill 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. Mens 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 attaine the end of my
Preaching, and you the Fruit of my Sermon.

FINIS.