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all stand before the judgment-seat of Christ." Why, then, dost thou not only judge, but persecute, in these things for which we are to be accountable to the tribunal of Christ only, our Lord and Lawgiver? 1 Cor. vii. 23, "Ye are bought with a price; be not made the servants of men." Some trivial price, belike, and for some frivolous pretences paid in their opinion; if bought and by him redeemed who is God, from what was once the service of God, we shall be enthralled again, and forced by men to what now is but the service of men. Gal. iv. 31, with v. 1, We are not children of the bondwoman," &c. "Stand fast, therefore," &c. Col. ii. 8, Beware lest any man spoil you, &c., after the rudiments of the world, and not after Christ." Solid reasons whereof are continued through the whole chapter. Ver. 10, "Ye are complete in him, which is the head of all principality and power." Not completed, therefore, or made the more religious, by those ordinances of civil power from which Christ their Head hath discharged us: "Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross" (ver. 14); blotting out ordinances written by God himself, much more those so boldly written over again by men: ordinances which were against us, that is, against our frailty, much more those which are against our conscience. "Let no man therefore judge you in respect of," &c., ver. 16. Gal. iv. 3, &c., "Even so we, when we were children, were in bondage under the rudiments of the world; but when the fulness of the time was come, God sent forth his Son, &c., to redeem them that were under the law, that we might receive the adoption of sons, &c. Wherefore thou art no more a servant, but a son, &c. But now, &c., how turn ye again to the weak and beggarly rudiments, whereunto ye desire again to be in bondage? Ye observe days," &c.

Hence it plainly appears, that if we be not free we are not sons, but still servants unadopted; and if we turn again to those weak and beggarly rudiments, we are not free; yea, though willingly and with a misguided conscience, we desire to be in bondage to them,-how much more, then, if unwillingly and against our conscience? Ill was our condition changed from legal to evangelical, and small advantage gotten by the Gospel, if for the spirit of adoption to freedom, promised us, we receive again

the spirit of bondage to fear; if our fear, which was then servile towards God only, must be now servile in religion towards men: strange also and preposterous fear, if when and wherein it hath attained by the redemption of our Saviour to be filial only towards God, it must be now servile towards the magistrate, who, by subjecting us to his punishment in these things, brings back into religion that law of terror and satisfaction belonging now only to civil crimes; and thereby in effect abolishes the Gospel, by establishing again the law to a far worse yoke of servitude upon us than before.

It will, therefore, not misbecome the meanest Christian to put in mind Christian magistrates, and so much the more freely by how much the more they desire to be thought Christian, (for they will be thereby, as they ought to be in these things, the more our brethren and the less our lords,) that they meddle not rashly with Christian liberty, the birthright and outward testimony of our adoption; lest while they little think it, nay, think they do God service, they themselves, like the sons of that bondwoman, be found persecuting them who are freeborn of the spirit, and, by a sacrilege of not the least aggravation, bereaving them of that sacred liberty which our Saviour with his own blood purchased for them.

A fourth reason why the magistrate ought not to use force in religion, I bring from the consideration of all those ends which he can likely pretend to the interposing of his force therein; and those hardly can be other than, first, the glory of God; next, either the spiritual good of them whom he forces, or the temporal punishment of their scandal to others. As for the promoting of God's glory, none, I think, will say that his glory ought to be promoted in religious things by unwarrantable means, much less by means contrary to what he hath commanded. That outward force is such, and that God's glory in the whole administration of the Gospel according to his own will and counsel ought to be fulfilled by weakness, at least so reputed, not by force; or if by force, inward and spiritual, not outward and corporeal, is already proved at large.

That outward force cannot tend to the good of him who is forced in religion, is unquestionable. For in religion whatever we do, under the Gospel, we ought to be thereof persuaded without scruple; and are justified by

the faith we have, not by the work we do. Rom. xiv. 5, "Let every man be fully persuaded in his own mind." The other reason which follows necessarily is obvious (Gal. ii. 16), and in many other places of St. Paul, as the groundwork and foundation of the whole Gospel, that we are "justified by the faith of Christ, and not by the works of the law." If not by the works of God's law, how then by the injunctions of man's law? Surely force cannot work persuasion, which is faith; cannot therefore justify, nor pacify, the conscience; and that which justifies not in the Gospel, condemns; is not only not good, but sinful to do. Rom. xiv. 23, "Whatsoever is not of faith, is sin." It concerns the magistrate, then, to take heed how he forces in religion conscientious men; lest by compelling them to do that whereof they cannot be persuaded, that wherein they cannot find themselves justified, but by their own consciences condemned, instead of aiming at their spiritual good, he force them to do evil; and while he thinks himself Asa, Josiah, Nehemiah, he be found Jeroboam, who caused Israel to sin; and thereby draw upon his own head all those sins and shipwrecks of implicit faith and conformity which he hath forced, and all the wounds given to those little ones, whom to offend he will find worse one day than that violent drowning mentioned Matt. xviii. 6.

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Lastly, as a preface to force, it is the usual pretence, that although tender consciences shall be tolerated, yet scandals thereby given shall not be unpunished, profane and licentious men shall not be encouraged to neglect the performance of religious and holy duties, by colour of law giving liberty to tender consciences. By which contrivance, the way lies ready open to them hereafter who may be so minded, to take away, by little and little, that liberty which Christ and his Gospel, not any magistrate, hath right to give; though this kind of his giving be but to give with one hand and take away with the other, which is a deluding, not a giving.

As for scandals, if any man be offended at the conscientious liberty of another, it is a taken scandal, not a given. To heal one conscience, we must not wound another; and men must be exhorted to beware of scandals in Christian liberty, not forced by the magistrate; lest while he goes about to take away the scandal, which is uncertain whether given or taken, he take away our liberty,

which is the certain and the sacred gift of God, neither to be touched by him nor to be parted with by us. None more cautious of giving scandal than St. Paul. Yet, while he made himself "servant to all, that he might gain the more," he made himself so of his own accord, was not made so by outward force, testifying at the same time that he " was free from all men" (1 Cor. ix. 19); and thereafter exhorts us also, Gal. v. 13, "Ye were called to liberty, &c., but by love serve another;" then, not by force.

As for that fear, lest profane and licentious men should be encouraged to omit the performance of religious and holy duties, how can that care belong to the civil magistrate, especially to his force? For if profane and licentious persons must not neglect the performance of religious and holy duties, it implies that such duties they can perform,-which no Protestant will affirm. They who mean the outward performance, may so explain it, and then it will appear more plainly that such performance of religious and holy duties, especially by profane and licentious persons, is a dishonouring, rather than a worshiping, of God; and not only by him not required, but detested. Prov. xxi. 27, "The sacrifice of the wicked is an abomination: how much more when he bringeth it with a wicked mind?" To compel, therefore, the profane to things holy, in his profaneness, is all one under the Gospel, as to have compelled the unclean to sacrifice in his uncleanness under the law.

And I add withal, that to compel the licentious in his licentiousness, and the conscientious against his conscience, comes all to one; tends not to the honour of God, but to the multiplying and the aggravating of sin to them both. We read not that Christ ever exercised force but once, and that was to drive profane ones out of his temple, not to force them in; and if their being there was an offence, we find, by many other scriptures, that their praying there was an abomination; and yet to the Jewish law that nation, as a servant, was obliged; but to the Gospel, each person is left voluntary, called only, as a son, by the preaching of the word; not to be driven in by edicts and force of arms. For, if by the apostle (Rom. xii. 1) we are beseeched, as brethren, by the mercies of God, to present our bodies a living sacrifice, holy, acceptable to God, which is our reasonable service" or wor

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ship, then is no man to be forced by the compulsive laws of men, to present his body a dead sacrifice, and so, under the Gospel, most unholy and unacceptable, because it is his unreasonable service; that is to say, not only unwilling, but unconscionable. But if profane and licentious persons may not omit the performance of holy duties, why may they not partake of holy things? Why are they prohibited the Lord's Supper, since both the one and the other action may be outward; and outward performance of duty may attain at least an outward participation of benefit. The church denying them that communion of grace and thanksgiving, as it justly doth, why doth the magistrate compel them to the union of performing that which they neither truly can, being themselves unholy, and to do seemingly is both hateful to God, and perhaps no less dangerous to perform holy duties irreligiously, than to receive holy signs or sacraments unworthily. All profane and licentious men, so known, can be considered but either so without the church as never yet within it, or departed thence of their own accord, or excommunicate: if never yet within the church, whom the apostle, and so consequently the church, have nought to do to judge, (as he professes, 1 Cor. v. 12,) by what authority doth the magistrate judge, or, which is worse, compel, in relation to the church? If departed of his own accord, like that lost sheep, Luke xv. 4, &c., the true church, either with her own or any borrowed force, worries him not in again, but rather in all charitable manner sends after him, and, if she find him, lays him gently on her shoulders; bears him, yea bears his burdens, his errors, his infirmities any way tolerable,-"so fulfilling the law of Christ" (Gal. vi. 2): if excommunicate, whom the church hath bid go out, in whose name doth the magistrate compel to go in? The church, indeed, hinders none from hearing in her public congregation, for the doors are open to all; nor excommunicates to destruction, but, as much as in her lies, to a final saving. Her meaning, therefore, must needs be, that as her driving out brings on no outward penalty, so no outward force or penalty of an improper and only a destructive power, should drive in again her infectious sheep; therefore sent out, because infectious, and not driven in, but with the danger not only of the whole and sound, but also of his own utter perishing: