<,C5 nMMi 'S. - i‘ / (■ tSx * JJC & ■& ■A; ■A: & jsi & 5& & )!( jSc iit -A jf: ji< jJf »r JJC 5Sf •Ac ■& xEc jjt & lie 3& jit >1^ >Sf •A: •£i :)Jf sSt jJr & J3C A FREE DISPUTATION Againft pretended Libertyof Confcience Tending To Refolve Doubts moved by M^- fohn Goodwin^]ohnSaptillyO^'- J^r D^- Taylor^thc , Belgick Armmiam^Socima/7F^znd other Authors contending for lawleffc LibertyjOr licen¬ tious Toleration of Seiis a.nd HereCtss. Samuel Rutherfurd TrofeJJor of Divinity in the \lnif the Green Dragon in S t CP auk •T Churah-yard. MDC JL. ', Jit =¥■ jy 5& •’JX ’5' jic ife ■A jSt ’I' tSic o2iC &< Jit A; ■& jSt j 2 c )it j!Et jit j2f ^2f >£r ‘^■ •jJf jit >xt fb THE Godly and mpartiall ^ader. OfFcr(Worthy Reader) to your unpartiall and ingenuous cenlure thele my enfuing thoughts ___againft Liberty of confdence , from which wa^looking to me with a face of Athcifmej I call the AdverfarieSj hibenines^ not intending to reach a blow to any godly man , or to wound thofe who out of weaknelle are captived with that error^but to breed in the hearts of the godly a deteftation of that way , which in truth hath its rife from Libertimfme ^ and la- voureth rankly of wide, loofe and bold AtheiRicall thoughts of the Majefty of God ^ as if our conlbience had a Prerogative Royal! belide a rule 5 yea (which is prodigious ) in its fimple apprehenfionsof of the Mediator^ of the revealed will of God ^ above the Law oiGod : Fori. This way bringeth in ^riftotles and the worlds So I ;h//dct>^ and all fay fo, and our faith and hope muft be rclolved in the firft principle ofSceptmfme. So it feems to me^on the young daughters of theminde, the fimple a6ls of apprehend- ingjknowingjbeleeving God and divine truths are inno- cent,harmelefle and ill-lelle foul-wdrks^being from un¬ der all dominionof either free-will ora divine Law, and the minde, a free borne abfolute Princefle, can no more incur guiltineile in its operations about an infi¬ nite Sovereigne and his revealed will, by tliis law- lefleway, then the fire can in burning, theSunne in inlightning, the ftone in moving downward, be A3 arraigned To the Reader, * arraigned of any breach of Law , if toleration have place.. . ‘ 2. All certainty of beleeving^ all ftedfaflncflcj roo¬ ting, and immovable eftablifhing in the truth, all life of confolations and comforts in the Scriptures, all peace of heavenly confidence ^ all joy unfpeakahle and full of glory ^ dXlUuely hope ^ all patient and fubmillive waiting'for the fruits of theharveft^ ^iliwrefhng in prayer, all gloriation in tribulation ^ and all triumphing * in prailing, all rejoycing in Spirit, being bottomed on fallible opinions, on doubtfull difputations of Scep- may be the reelings of wind-mills,- fair phanfies, and dreams-for who(fay thQy){%inh\\ihlQ:andvrho hath knovpn the mtnde of the Lord i lb as the truth muft be monopolized to any one Sedf, or way ? v/ho in faith or fulnefle bf alftirance can convince or rebuke gfinr ' fayers^hereheksydt fuch as bring another dodrirJ^ and may not you the cbnvincers and rebukers,as rather hot gain- fayers and Hereticks^ and luch as bring another doBrrne^s thole whom you lb labour to convince and rebuke > ' Conference is hereby made eK'ery mans Rule,' Umpire, judge, Bible, and hi s which if he follow, he is but at the worft, a godly, pious, holy Hereticke, who feareth his confcience. more then his Creator , and is to be judged of you a, Saint. .. 4. Henep confcience, being,deified,all rebuking, ex¬ horting, counter-arguing^yca ail the MiniRcry of the. Golpel muft be laid alide 5 no man muft judge brother Idolater, or brother Familft, or Saints to be Socinians^- or men of cprrupt mindes^ perverfe difputers^ajain-janglers^ : ^ urejiers^ ■ rackers, or torturers off cripwr/e^whofe words eat i a^,a cankerywhofubvert whole houfes^ who fpeake the vifons^ of their owne headland fee falfe burdens^ for all thele. were, of To the Reader* of oLdj but are now quite gone out of the world j for wlio can make a window in any mans foule, and fee there hcart-oblHnacy which only doth eflentially con- llitute the heretick^the blafphemer^ the falfc Prophet? But is not brotherly forbearance, Chriftian indul- gciijc a debt we owe to brethren, Saints , and the truly godly in errours, and mind-inhrmities, which by a naturail emanation or rclultance get the tore-ftartof freewill ? To which I ihall fpeak in thefe few condderations* 1. It is mucli to be dedred with the prayers and fuits of the children of Gody that where there are two opinions, there may be one heart, that the Father of S pirits would unite the hearts of all the children of one Father, and the heirs of one houfe. 2 . Paptfis here have exceeded in boundlefle domP nation and tyranny over the confciences of men : and what ever is contrary l^o the lawlcfle decrees of their Councells and Popes ^ is an unexpiable herede, and cannot be purged but by dre and fagot. 2. Whoever refufe fubjedion of confcience to that EnQtnyof Chrlfiy and to that woman-miftrede of witchcrafts, on jvhofe skirts if found the blood of the martyrs of Jefm , is prefently an herctick, and his arguments anfwered with burning- quicke, this tyranny over confcience we difclaimej yet for that ought not the other extremity of wilde toleration to be imbraced. 3. We cannot thinkebutall Saints in this dde of glory carry to heaven with them errours, miftakes^ znAprophefyinginpart y and the faireft Stars and lights in this lower firmament of the Church are clouded, and the benefit of the Moon ferves to enlighten the under garden of Lillies, where Chri^ feedeth^ till the day hreahy To the Redder. hreake ^ and the ^adows flee array. And here brotherly indulgence and reciporation of the debt of compalTio- nate forbearance of the infirmities one of another mufi have place, 4. Yet fo, as there can be no conflidi: of grace a- gainft grace 5 nor can the taking off the Foxes which deftroy the Vines, be contrary to the gcntleneffe and meeknefleof Saints in fulfilling the law of love, and bearing one anothers burdens,nor can love feated eflen- tially in a new borne childe of the fecond birth be con¬ trary to the zeale of God in withftanding to the face a Saint locking awry, and talking not with a ftraight foot Gal.z, 14* according’to the truth ef the Gofpehy which way if heeded in fincerity, fhould breed more union of hearts, and be a greater teftimony .of faithfulnefle to a ftraying fheep^ then our crucll meeknefle., .and bloody gcntlenefle in a pretended bearing) With tender confciences under a co¬ lour of paying the debt of baftard love.^ while as we fuffer.millions to perifh, through filenceandmercilefle condolency with themin their finfuli depraving of the Truth. Farewell. ■ . ■» . • Yours . in the Lord Jefus,. -‘bvvk>-, ^.• - . ^ .i. , , , Aj i '■ / -- j. V > j’.i iO .fi'Ji I:-Iji Ii. 1 ^ u ■' ( ( c: The Contents. page 2* ibid. p. 3. p. 5. p. 8. C ^Hap. I. Of Confcience and of its nature. /The name Confcience Confcience the pra&icall l^owledge Confcience a pwer^ not an aU or habit What fort of knowledge U afcribed to the Confcience Of the Of Confcience in relation to the Major Affumption and Conclu- fion of a pra&icall Sylogifme p. 7. The obje^ of Confcience p. 8. Confcience to be reverenced ibid* Of obligation of Confcience^ and the a&s therefrom refulting p.IO. Of witnejjing of Confcience^ and felf-reflexion p. 11* The kriowledge of our own (late of grace ^ may be bad by the fruits of tbefpirit of San^iification A^s of Confcience in relation to the Concltijion Confcience good or ill A good Confcience Confcience the rarejipeece that God made ^ A tender Confcience Who ingroffe the name of tender Confciences to tbemfelves Of a fcrupulous Confcience The caufes of a fcrupulous Confcience ' Chap. 2. Confcience under Synods, and how j and that the Con-’ fcience cannot have abfolute libertie in matters of Religieni Hc/w aSynodcomfelletb p. 23. The Condiiidns that Libertines reguire to be in a Synod p.24. Libertie to guejlion every thing is Licence ib. The Church though not infallible, may determine infallible points ib. A Confejfton, Covenant, or Synodicall decree^ a fecondarie rule of Faith p.2$ A MinifieriaS and publike, and a phriftian and private judgement and faith how they difer ibid. a Liber- p. 12 p. 14. p.15. ibid ibid. p.19. ibid. p.2i ibid. The Contents. Libertines give us Sceptifme and nation for Faith p, 28 Lbere is need of Interpretation and decifm of Synods. ib. L'batConfeJfions eugbt to be only inexprejfe Scripture words^ is ^wo- ther faljepri/jciplc of Libertines p. 29 Ancient bonds of Liberty ofConfcience P* 32 7 ke end of Synods is not to remove bereftes by any means good or bad, or to crufsblere/iefo efeliually astbefe Herejiesfhall never bee heard of in the world again ibid. Theneceffity of Synods p. 53 Paftors fubjeEb the disobedient to wrath^yet are not Lords ever the Confcience j Ergo, neither are Synods Lords over the Cenfcience for that. _ ib. T'he fubjeEi of a Synod not a Sceptick^ Conjcdurall truth as Liber¬ tines jhppofe P* 34 7 he fence of Scripture from Synods beleeved truly to be infallible, theugh Synods conftii of men who are not infallible, as an earthen Pitcher doth contain gold and precious Rubies and Saphires in it, though there be no gold in the matter of the Pitcher but only clay, 2 Cor, 4.7. ibid. Ihw a true deciftojz of a Synod is ever the fame and mtietraUable p. ^6 Lbough aS truths be peremptorily decided in the word, yet is there needof a Minifieriall and declarative decifton of men, becaufe Leachers may deceive,, and tbofe that are taught are ignorant and dull P..37 Men are to-come to Synods not as Nul/ifidians but as ingaged for truth p. 38. Synods may impofe upon others and hew> ibid,, Ancient bonds or Libert ie of Confcience dated p.40 Ihe Conditionall impoftng of Synods conftdeth well with trying of aU things, what Libertines fay on the contrary k naught ibid, Conditionall impoftngproveth the impofer to he no Lord of the Con- fcience. p. 42- Chap. 3. T’he Church may complain of Heretichy p. 43 Paftors are not out of their calling, nor Apparitors, ner tale-bearers, if they complain to the Magijlratc of Hereticks p. 44 Chap. 4. Lhe State of the quefiion of compuljion of Confcience and toleration p. 46, Opinions Cannot be compelled, mr the mind or willin' the elicit e a&s ibid. ' ■ The Contents. 7 'be quefiion ii, Whether the Ma^ijlrate may compulforily reflrain the cxternall a& of the eutveard martin rcJigion. ibid. Shame and feareofrebukeSybyPafiors and Chmh-cenfures have the [me complforie injlueneei enfalfe TeacherSy that the fear of fublike funilhment by the Synod hath p. 47. Church cenfuYes are as comfulferie on the ConfckneCy as coercing by the Sword p. 48 Some externa!/ aclions of injujiice flowing from meer confcience are funijhedjuiilyy without ary note of perjecutim by grant of Liber¬ tines, and why not all others alfo ? p. 4^ Ancient bonds of Libertie of Corfcience Difcountenancing of men and negative puxijhing of them for their Conf lienee is puni/hing of them ibid. Ancient bonds p. 12. ' ibid. How Religionmaybe compelled^ hew not P« H One mans Religion remainingin the mind and willy may hurt or be- nefit the man himfelfy not any others: but true religiony as it comes forth into acds of teaching may edifie and win otherSy andfalfe religion may fubvert the faith of others. ibid. T/je Magifirate does not command religious aBs as fervice to Gody but rather forbids their contrariesy as dijfervice toCbriJiian Sgm cieties ibid. How TcrtuIIian <3«dLa£i:antius are to be expounded of forcing to Heathen religion ibid. 7 hough we can compel none to Religion it follows not that the Magi- ftrate may not punifh tbofe that feduce others to a falfe religion ibid. LstOtant his fpeak^s of compulfion without all teaching p* 53 7 hofe that arc without the Church are net to be compelled ibid. Becaufe the Magiflrates compuljion makes Hypocrites itfoUowetb noty bee fhouldnotpuniflsHeretickyy for fo he fhould not punifb mur- therers. P* 54 The Magifirate may by the fwordcurbe fucb impedimentSythat keep ^en from embracing the truthy according to Auguftinc P- 5 ^ Anfwer to Doctor Adam Stewart ibid. Impotencie of freewill objeBed by Mafterjohn Goodwin, no reafenwhy the Magifirate ought not to punijb/educing teachers, as of old the Donatifts objeBed, ibid. State of the queflienmore (iricily propofed p* 57 It may as well be [aid becaufe there be no expreffe Laws againfi mur- a 2 tbererSy The Contents. therers , Parricides, SorcererSt Sodomites in thc.New Teframent, more then againfi falfe Teachers, that iherefere Sorcerers are no lejje then Heretickj to be toUerated. p. 57 Chap. 5. Of Fundamentals, The nttmher sf FundamentaUs P- 59 J faving dijpo/ition of faith to beleeve'aUtruths revealed,though the man be ignorant of many,may conftji with the fiate of favmg grace ibid. Three things among thofe that are to he beleev.ed i. Things ftmfly necejfarie, 2. Simfly profitable. By confequence neceffarie how the Papijls errein thefe. pag^ Some Confequences neceffary' ibid. Builders of liay and (lubble on the foumdation may be faved,and thofe that fall in murther and Adultery out of infirmiiie may be dfofaved'^. yet there is no confequence:, Ergo, the Magiflratefhould toUerate both p, 6 i Ch2p.6.Error/ in non-fundamentals obfiinatly holden arepmi^i^ able, Objiinacie in ceremonies after full information deferveth punifhment p. 62 Thofe that erre in rM-fundamentals,may deferve to hefunifhed ibid. To teach the necejjity of Circumcifton,not an error formally &frma~ rily, but by confequence fund&mmtall 5 and the contrary truth not neceffary, neceflitate medii ibid. The toleration of all who erre in non fundamentals examined p. 64. ^^eriespropofed to MjGh.Goodwin,who afferteth a Catholike to-‘ leration of all religions,upon the ground.of wealqies of freewill, and want of grace f p, 6 t Mofi arguments of Libertines infer a Catholik^ toleration in non¬ fundamentals, as. well as in fundamentals p. 64 jyhat dedu&ions the Spirit makes in the foul of an eleU kyiowing hut a few fundamentals and going out of this life who kno\'r>eib ? p.65. To know revealed.truths of God is a commanded, worfnp of One generall confefsion^ of faith without a particular fenfe containi^ the true and Orthodox meaning of the Word not fufficient p. 66 "Divers pious conferences betwixt us and Lutherans ibid. They hate Codanddove llafphemies in the. confequence who obfi- nately hold.them in th^ Antecedent , p. 68 ' They The Contents. Theymaybe fal[e Teachers and [of mijhablewboene not in funda^- mentals p. 73 Divers things not fundamentaly believcdmth certainty offaith^ip.yf Beleeving of truths revealed of God withji referve^ blajfbemons, and turnetb beleevtrs into Scepticks and Nullifidians p. 77 Beleeving with a referve again/} the motion of the Holy Gboji p- 78 Beleeving with a referve againjl thefiahilitie of faith i bid. Again/} the trying of all thingsj and ffirits^ imoyned by the Holy Ghoft p. 79 Faith with a-referve again/} our prayers for knowledge and growing therein p. 8 r The Holy Ghof} bids w not beleeve with a referve p. 82 To beleeve with a referve contrary to our doing^and fuffering for truth and faith P- 85 Two difiin^ions neceffarie touching controverted pints p. 85 Some things of their own nature not controverfally yet the deduSlions from them to our blind nature are controverfall ibid. Fundamentalls off aith mofc controverfall to our blind nature p 8 6 Qhap. 7. fVbat opinions may be toUeratedy what mt. Some far of Errors may be tolerated p. 97 Schifme and aCluallgathering of Churches out of Churches cannot be ^tolerated p. p8 The place Kom,i e^iWilling us to receive the weakens plea for tolera- tion p. 100 Fhil.i^. 15. Let uswalke according to the fame rule^ &c. nothing for toleration. p. i O i ChapfS.T'Fbether Herefie be a Jin or a meer error and inneccn- cicy whether an Hereticl\be an evill doer ? Libertines Herefte a meer innocent and unptmifljable error of the mind p. lOi Herefte isajtnas wel as Idolatry though we could neither define He^ refie mr Idolatry ibid. Herefie proved to be an bainous fin ibid. The Holy Gho/}jontrary to Libertines,fuppofeth undeniablk that He- retic^ are hpiown,and fo they are not l^nown to God only, when be bids us beware ofthem,avoid them,bid them not God [peed p. 10$ Tertinaciemay be, and k k^own to men p. io4 Herefie a wicked refifiing of the truth, and yet mt the blafpbemie a- gain/} the Holy Cbojf • P* ^ 33 Liber—^ The Contends. Libertines [aj that an Heretic!^ dj/ingfor his Herefte bath no evil! Consciences but a ffirituall and heavenly end. p. ;oS The vain glory of the Devils, Martyrs vibo die for Herefte p. 111 Spiritual!flugidity and malice both together in Hereticky and Satans Martyrs. ^ ‘ p. Ii? Sotne Ignorance confifls with the fm againfi the Holy GheJ} p. 1 Chap. 9. Of Libcrtie of prophecying, of erroneous indidment of Confcience, that it is not our rule. Who is an Hereticl^ to Arminians, Tit. 3. 10. P- 115 Hone to Libertines Heretkkyj but fuel) as profeffs a religion^ which they bekeve with perfwafien to be falje. ibid Liberty cfprophefymg ta^en in a threefold fenfe p. 11 y To defile falft Prophets to ceafe out of the Land is no quenchingof the Spirit p.ii5> Chap. lO. Of indulgence infundamentall orn^^n-fundamen¬ tal! errors. How the Arminian Libertines doe define an Heretic}^ p. 1 22 Kereticks to Llb^nlnes only fuel) as deny things kiiowable by the light of nature P-I^g Vivtrjitie of opinions among them . ibid. The punifbing of men for publifbing of fundamental! errors, and the indulgenceef aTolerationyeeUedtothem though they teach aU Errors in non-fundamentals^ a vain difiinbiion,and hail) no ground in Scripture. ibid. Seme murthers non-fundamental! in David which yet are confifient with the (late of falvation^fiould as weUbe tolerated, asfome errors in non-fundamentals by the di(lin&ion of Libertines. p. 1 2^ Some non-fundamentals clearly in the word revealed, not to bee he' leeved with a referve, and others non-fundamentals with a referve p. 12^ ^^eries propounded to Libertines p, 128 fHhy may not the Magi^rate lawfully [pare the life of him, who cut of a Libertine Confeitnee mecrly [acrificeth his child to God ? or why Jhould bee pmifh with iioe Sword, f>me a&s not defiru- Ciive to peace in the Conjcicnce of the punifbed, and not aUahs of the fame find p. 128 ' To compel!men to doe againfl their C^nfcience, that is,to fin, nei¬ ther in Old or new Teflam'ent lawful!. Dent, i^.and I7. p.130 Ibere is the fame obligation,the fame formall reafonf fo faith the Lord) The Contents, Lord) of ^tleevir-g non-fundamirttals revealed^ and fundamtr^ tals^ and ths fams mcejj'ny of divine command^ not tkf fame ne- cejfitie of means^calied necefsitas niedii p, i^z Chap. II. Of the obliging power of Confcience. Tiff State of the ^aefiion touching the obligation that Confcicncc layeth on PH P 134 Ancient bonds of Libcrtk of Confeknee Seft. 2 . Chap. 6. p. z 6 P- 139 Though the Magifbr ate pmifh falfe Teachers it folLWah nn^that he eompeds them to fin againfi their Confeience ibid. Gods ay and manner of caUingy is no ground why the A'/agtfirate fijould not punifhfalje Teachers. P- 14 ^ Ancient bonds of Liberty of Confeience cap. 6 . p. 26. p. 1 1\.% tvho is thi felfe^condemned Heretichy Tie. 5 * ihid. Chap. 12, Arguments againfi pretended Toleratitn, Toleration hath no'^arrant in the word P ‘^45 Tohration inferreth Sceptifme p* 14^ IVant of infallibility in the ne'^ Tefiamentj no reafonfer thstole~ ratiominthe ne'^ Teflament p. 148 Toler Atton is againfi faith^hope^ comfort in the Script fires P*I50 Toleration is againfi the Mint fiery of the ^erd p. I Rulers by the fourth Commandment are to fee all under them W<7r- fhip God p. 177' Propofals of the Armie under Sir Thomas FaicFax, I2.p. lo.ib. Chap. I 3. Magifiracie andpei-petuaU La'^s in the Old Te- fiament Warrant the chill coercing of falfe Vrophets. Rulers as Rulers^ not as iyficali Ralers^punified falfe Teachers ?Ath the Sword p. 177 Typicalnefedid not privi ledge aS the Kings of Judah and Ifraelftf compell the Confeience and puni/h falfe Teachers as Libertines fay ^ ^ p. iSo HoW tjpicalnsfs priviledgeth men to fuch and fuch aUions^ ho'^ not p. 181 Seducers pUnifAd by bodily'death p. 182 Punijbing of Idolaters and blafphemers of the Law of Nature rj ... P- H(7\V Carres that an extraordinarie in the manner^ and in fame particular abls^ may be and arc in the fubfiance of ths aViSy or- dinaris rules (fbligingus p, 184 'Xhff The Contents. r 7'be Law ef God warranted by the Law teackth that falfe ‘Teachers and Heretic]^ are to be ^u.ni(bed with the [word . p. 185 The Law of Dent. 17.2,3* forpunifiing of Idolaters p. 187 There was no confulting with the Oracle who fboulal be put to death for his confcience in the OldTejlamenty but an or dinar ie way of trying [uch evil!deers by judidall proceeding and bearing of 'Witnejfes ibid. The end of punipoingof falfe Teachers with tbefword is not their converjion to God{mini(lers of the Gofpel only labour in that field) ■ but ihemt perverting offouki and di^urbing the fafetie of humane focieties - p. 1S8 Sacrificing of Children to Molech punifhed with death by Gods LaWy not as murthecy but as fpirituallwberedome ibid. Chap. 14. Cavils againft coercive judicial! Laws yfor punifh- ing falfe Prophets in the old lepament removed. Laws punifmg falfe Teachers were morally not temporary and peda^ gogicaU p. 189 Power of fathers and mafters in the fourth Commandment coercive p. 19.0 Compelling to hypocrijie for fear offharne and reproaches, as guiltie as competing men with the fword, not to publifh bereftes, nor feduce others P- A third Anfwer p. 191 Blafphemers and Idolaters never were judged to die by confulting with the immediate oracle ofGod,as]olm Goodwin imaginetb, Hagiomaftix 34, 35 j 36, 37. ibid. We have as fure a word the Scripture, as immediate confulting with the oracle of God p. 192 Want of infallibilitiePmld exclude all judges to judge, paflors to preach or write, Sytiods to advife, becaufewe cannot doc tbefe with Prophetical! infallibilitie p. 194 A twofold typic^lnejfe in the old Tefament, one meerly ‘ ceremoniaU, unreducible^ another typical!, but ofcivill and naturall ufe ; the u[e of the latter ceafeth not, becaufe it wasfometime typical!, fo is pu- tsifhingof feducers p. 197 Seducers of old denied no oiher-waies Godi then our falfe Prophets newa-daics doe deny him p. 198 Not only thofe who offend againfi the principles of nature, but thefe that publifh and hold Errors againfl the fupernaturall principles The Contents. of the Goff el: are to be f unified by the Sword p. 200 Such jf Jliw their children to Moled) denied no more the word of God then our Heretic's now doe p. 201 There be falfe Prophets now under the new Tejlament as there were under the old Tejrament 202 Chap. 15. Chrifls not rebuking tokratiotiyand the Law^Deiit, 13. vindicated. Chrifs not expreffe rebuking of theMagifirates tolerating ofhcrefteSj makes not for Chrijfs approving of toleration of Herejiesy mure then of tolerating the abfilving of a tnurtherer at the time of the feafi, or other crimes againfl the fecond Table p. 203 The Laws Dcut. three in number explicated^ thefirjl two were morally the third Ceremoniallfur the moji part p, 205 Tbewars in the Old Teflament warrant wars in the New , according to the naturall (quit) in themj tut they bind not according to the Ceremonial! and temporarie typicalnefs annexed to them page 2 C 9 Chap. 1 6. Prophecies in the Oldlejiament efpeciallyfLdQh. 13-152,3,4, ^,6. for punifloingfalfe Prophets vindicated, 7 he prophecies in the OldTeflament efpccial/y that Zach. 13.2, 3, 4,556,7. prove that faIfe Teachers under the New Tejiamei.t\ ought to be punijhcd with the [word p. 2O9 So Joh.Goodwin anfwereth in his Appendix to Hagiomafbix 21 o Theprophejte Zzch.lt^.and the houfe of David noteth not the jtwes only excluding the Gentiles ibid. Matter Goodwins anfwer to Zach. 13. p. 211 Anfwer of Mr. Goodwin p. 213 It is not metaphorical!thrutling through that is fpokpn of Zach. 13. tut really infliiicd death and bodily punifhment ibid. Chap 17. Places in theNew Telfamcnt efpecial/y Pvom.13. forpuniping of falfe Teachers vindicated. So John Goodwin HaghmaTix p, 218 The ignorance of the Chriflian Magifrate in matters of Religion, no ground why by his office, he ought not to kgiowfo far truth and falfe- heed,as to punip Herefies,*'ublijl. ed andfprecd p. 219 Ordinary profejfors may k^ow who are Hereticky and who falfe Tea¬ chers ibid. ' Magidrates as Magitlrates, cannot judge aU evil! doers, for heathen Olfagi(Irates who never heard the Go fpel, cannot judge Gofpel Hereticky p, 220 b How The Contents. How Chrifi iflketb fervicc of a ^fjrifiian Magiflrate p. 222 Majtsr Job. Goodwin p. 225 How Mafler Goodwin would dude the flace Rom. 13. fy frove that falfe Teachers are not evill doers p. 216 Paul Rom. i^.fpeakes of Magiflrates ingeneraUpwkat they ought to not of Roman Afagi^rates ik they were then ibid. Roman well-doing andlU-doing not meant in this Text P- 22 J Chap. iS,The place i Tim. 2,1^2. for coercive power over falfe Prophets cleared The flace 1 Tim 2 I, 2, 3. explained p. 229 We are to pray that Afagiflrates as Magiflrafes may not only permit hut procure to ustbatwetnay live in gGdlinejJe p. 230 Kev. The ten Kings iU Kings punifh the whore, and burn her fle(h fsr her Idolatrie p. 231 Txtraordinarie punifnng of Hercticky, necafe oftbeMagiflrates negleCt, argueth that the ATagiflrate ought to punffb them p. 23 2 Chap. jp. Exemption of falfe Prophets from coercive power, is not Chriflian hibertie This Libertie of Confcience is not Chriflian Libertie P- 2 5 3 A Speculative Conference no more freed from the Magi fir ate then a pradicaUConfcience P* 235 Ec cleft a flic all cenfures as compulforj as the Sword ibid, Chap.2o. The parable of the Wheat and the Tares dif- cuffed and cleared. * The fcope of the parable of the Tares, and the vindication thereof, p. 236 The danger ofpunifhing the innocent,in U(u of the guiltic,through mR (laky, is no argument that Hereticky fmld not be punijhed by the magiflratc P-237 The Tares are not meant of Here\kky,but of all the wickyd who fhall be burnt with unquenchable fire p. 238 The Parable of theTares,and of the fower,mofl diTind parables in matter andfcope P- 239 (Let them grow) not expounded by Chrif,-and what it meanefb p. 240 What is under flood by tares p. 211 Herefte may be kptwn ibid. What is meant by pluckyng up p. 2 42 What if meant by the field, what by the wheat « ibid. All The Contents. AH the tithes of the parable mu^ not be exfounded^ nor the time ex^ aiily [earcbedintoywben the tares were fir (i [own P»2 43 how fins are fhore hainous under the new teflameM^ and how God if now no lefefeverey then under the Law, and aCitie that wiU defend andftote&afalfe Prophet agalnffjujiice, is- to bee dealt with the fame waies, as under the Old L'efiament, except that the typicalnejfe is removed P-244 TFhat ( let them grow) imports p. 243 How we are to bear permijfive providenceSyWherein evils of fin faH out ibid. Chrifi mufi mean by tares and wheats perfonsynot doctrines, good and ill p. 246 PFhether falfe T’eachers, if they repent mufi be [pared,or hecaufe they may repent p. ^47 Chap. 21. Of the Samaritans, and of the non-compelling 0/Heathens, fcow the Covenant bindeth us. 7 he not burning of the Samaritans doth prove nothing for tbeim- munitie ofHereticky from the [word p. 247 How far we may compel/other Nations, er Heathens to imbrace the true faith ^ p, 250 Of the Covenants obliging of us, to the religious ohfervance there¬ of p, 251 The wordof Gedas it if ineverymans Confcienceno rule of Reform mation in the Covenant P -252 The equivocation of Scftaries in [wearing the Covenant ibid, 'the Author of the Ancient bonds an ignorant prevaricator in the Covena*Jt P-254 All moral!cempel/ing of Uereticlis, and refuting of falfe teach¬ ers by the word, is as unlawful! as compulfion by the Sword, ac¬ cording to the principles of Libertines P-255 7 be Afagijlrate as the Magifirate cannot fend Minifiers but in a compulforie way P* 256 Hew Independents were infnared by Prefbyterians to take the Cove¬ nant as the Author faith P* 258 How Independents fwore to defend the Presbyterian government,and With tongue, pen, and [word. Cry out at it,as tyrannical! antkhri- fiian andPopifif p.261 Libertines mak^ Confcience,not the Word of God their rule ^.262 How appearing to the CHfcience makes «st the word of God to be the h 2 ftbliging The Contents. V tefimem if to funijh Seducers P* 3 ^ i Mr, Williams give/ 1 } to the Mitgiflrate in Keligion if noh -fujficient ibid. Cbrifiiun Kings ate no mere Nurfe-fathers, Jfai. 49. 53. to the true Cbui'chc} of Chrill^itben to the Synagogue 0/Antichrill, accordingto the way of Libertines p. 323 T^he mina of divers famous Authors touching the parable of the tares p, 325 ‘Theparable of theTares conftdered P* 327 Mr. Williams holdetb that the Frinceowesprote&ion to all Idola^ trous and bloodie Churches^ if they be hit SubjeCls P*3 ^8 How? the Magifiratc is to ]ptdge of Here ft e ^ P; 3 29 A Magijirate and a Cbridlian Magiflrate are to be differenced^ nor can or oughty all Magiflrates to judge of orpunif}? allHeretichy, p. 350 Whether peace of Civil! focieties befurcy where there U toleration of all Religions P -331 Teace is commanded in the New Teftament, no word of Toleration of divers RoligionSy nor precept, promife, or pra&ife therefere, P-332 No ground for abolifbing ofjudiciallLaws touching that point ibid. Libertines give its heathenifh not Cbrijlianpeaceunder many Ke- iigions P' 535 Chap. 26, Whether funifhing of Seducing Teacher's be perfe- cutien for Conference. There is a tongue perfecution condemned by Libertines tbcmfelves p.336 Libertines perfecute others for ffonfciexce jx 338 l ibertines ought not to fuffer death for any truth p. 340 The Lords patience toward finncrs in the old Tejiament no Argument of not coercing falfe Prophets P- 34 i Hope of gaining Hereticky no more aground offparing them, then of fparing murthcrers who alfo may be gained p. 342 Whether to be perfecuted for Conference true or falfe be a note of the true Church ibid. No new Cotnmandments under the New Teftanient P -344 Tbeyih at fuffer frr Blafphemiey fuffer according to thewiS of God w Peters fenfe by Libertines way p. 345 Chap. 27. IVliether our darkyieffe and incapacitie to beleeve and profeffey together with the darl^effe and ohfemtie of Scrip- The Contents. me be a fufficient ground for Tekratim, Our inabilitie to bekeve, is no flea for Toleration p. 350 Freaching of the fT'ordreitlmt the Sfirit as unable to mrk^ Faith,as the Svpord pi 351 Herefies are kpo'^able P *355 Forced Confcience as ftrong an Hrgmenl againji Dcut.i 3.e may abjlsin from Herefie uponfalfe grounds, it follows not that the Magijlrate bath not power to punijh bereft e p* 3 59 Libertinifme of toleration is grounded upon the pretended obfeuritie of Scripture p. 3^0 Toleration pwteth a hundred fenfes on the Scripture,and makes many rules of faith p. 361 John Goodwin denied} that we have Scriptures or any ground of Faith, but that which is made oft^s credit and learning p 362 The means of delivering of Scripture to us maybe fallible, yet the Scripture infallible ibid. RcafoKS to prove that the Scriptures we now have are the very JF'ord of God p. 364 The knowledge of God is commanded, and the mind is under a Law, aswellastbewilland afediions p. 371 Tl)e try ingof tbeMijfals of Gregory & Amhrofe was meer foolery 372 Speculative ignorance of things revealed is Jin p. 373 Theplacc 1 Gor.3.11,12,13. cleared and vindicated ibid. Doftor Taylors miflake of Herefie ibid. Wb&tvincibleneffemufi he in Herefie P- 3/4 D. Taylor maketJf the opinion of Purgaterie no Herefie 376 SunpU errors of things revealed in the word are condemning fins How opinions are judicable and punJpable p. 377 Son-facrifidng upon a meer religious ground, is not murtber punijh- able according to Libertines way p. 380 Chap. iS. Fivers other Arguments for pretended ‘toleration anfwcred, p. 381 The Magiftrates miniflerie is civil!not fpiriwall p, 384 The Laws of ArtaxevKGS,Cynis, Darius, &c I ratifying the Law of God by civil! punifhments, were the dutie of Magistrates ibid. Artaxerxes made laws by the light of nature to refirain men from Idolatrie ^ page 38^ From Th© Concents. From funijhing offalfe teachers it foUnWes mty that ]ewes and the Idolatrous Heathens fbould be kj//ed p, 385 Differences betwixt ftmijhing offalfe teachers in the Old and in the NewTejiament P* Circular turnings from Protcflanifme to Poperie fro'veth nothing againji the funifhing of Seducers ' p. 388 77 ;e objedion^ lhat the [word is a carnallwa) tofuppreffe herefte an-^ fwered p. 3 90 Mof of the objedions frm forcing of Confciences conclude againfi the Laws ef God in the Old T'ejlamcnt^cts well as againfi us ibid. 7 be Law Deut. 13. Levk. 24. was not executed upon fuel) only as finned againfi the Law of nature P- 392 No need of a Law, procefje. Judge, witnefs, accufer, or inquiring in ' the written Law of God p. 395 Eccleftajlical and civiilcoa&ion doe both worh^ alikp t*pon underfiand^ ing and will P* 394 Errors againfi fupernaturall truth are not nhufkeahle, hecaufe not f«- nifiuble, Sc contra p. 395 Lihertie of Confcience makes falfe Prophets to be true, and fuch as fbal/dwell in the mountain of God p. 395 Four fundry confiderations by which fins are cenfured P -397 The Magifirate is fubje& to the juff power ef the Church, and the Church to the fuff power of the Adagifirate, neither of them to the abufedpower p. 398 Now ihefewsfuffered heathen Idolaters to dwclamongfi them ib. j oh. Baptifh would have us leffe careful of heretical! doflrines,he- caufe we are eleded to glory, then of other vile fins p. 399 Joh" Baptik^Kd Libertines teach, that libertie of Coffcience is a way to find out truth ibid. fVhen the Holy Ghofi forbids us to heleeve falfe Chrifis, or to receive Antichriflian teachers, be bids us alfo heleeve and receive them as Saintsjy the Libertines way 400 Libertines make the judging ofberetich^ to he heretichs,a hold intru- ding into the counjell of God ' P'. 4 P^. Libertines fay God bath decreed Hereftes to be ibid^ Variety of judgements in Gods matters a grief to the godly p.405 Fhepunifhing of Hereftes invejietb not the Magijirate in a bead/hip over the Church 4°4 Ghap^ Chap, I, Of Qonfeience and its nature. Acts 24.1 5 , And herein doe I exercifem^ felfeto havedmies a. Cenffi^ ence void of offence tfnvard Gfid^ and tetvard man,, His is a part of Tauls Apologie which hee *rM^ 1 brings oat before Feftns the Governour, he dare bring out hisconfcience before his ac-_ cufers ; thefubjed of this partis confcience. In which we have, i. the fubjeft, Con- fcience. 2. The qualitie of it, Free of of~ '^^^' fence^ 2. Theintirenefleand perfedion of it, in the firfl: Table, as a religions man toward God ; as one of a found converfation, in the duties of the fecond Table, to¬ ward man, And thatnotatftarts, when a good blood of: godlinefle came on him ; but S'ia'nwTofy Alwajes, at all times. 4. This wasnota confcienceto lie befidehim as the wretches Gold, which for many yeares feeth neither funne norwihde; but it is aConfcience walking in the ftreets, and inadion.HVr^’- i»,that is,in this religion and hope of the relurre(flion,d<; Ihibottr or exerclfe my felfe, this field doe I plow. 5. There is con- fiderableGrammcr in theobjeftof this cxercife. / labour to have, to be a Lord,a Mafter,and an owner of a good confcience; a confcience is one thing, and to have a confcience, another chingjofeen the confcience hath the man andLords it over him,or B ratkr 2 sr of Confiime* " rathePTyrannizeth over the ^udosj and the man hath not the confcience. And thefc five doc comprehend the latitude, the length and breadth of a good confcience. Therefore of confcience; 2. of the good Confcience. rhcvme ^cn~ Of confcience, a little of the Name ; 2. Of the thing. The friaice, ^ * //^^rwf’/txprefie the name by the name of heart. 3:^ which I grant does fignifie the minde, underftanding, will, and by a figure it noteth the heart, 2 Sam. 24.10. Davids heart fmote bisfi, Salomors faith to Shimei, i King. 2. 44. T'hou ali the evitlthat thj heart (thy confcience) is privije to. Confcienceis but knowledge with a witnefle; itsobferved, that o'uystifimf, Confcience, a Word ufed about 32. times in the New Tefiamcnt, is but once by tlaeTranOators in the Old Te- fiament, Eccle[.\Q.'io. Hence it noteth that a Man hath a fel¬ low, or (to fpeake fo ). a Coll^e-obferver with him, and that is God '^hoknjoweth firfi, and perR'dly the vvayes and thoughts of a man, and his confcience is an under-witnefR", and an obferver y:\ih. body but a dimme and blind beholder in comparifon of God. 2. It is a knowledge not as large as that of the whole underftandingfacultie, but rcftridfed, and in order oncly to the mansadfions, words, thoughts, the condition or ftate hee is in, in Chrifl, or not in Chrifi. It fo fignifieth pradicail knowledge confekfice the ^ Vcrbc Nifhal that fignifieth to have a heart, or to fuSHcdimw- be pradically wife, Job u, 12. Vaine man "^oald have A hearty or be hearted and Mfe ; and Cant. 4.9. fhon hafi ta-. ken are ay my hearty or, nnheartned mty my fifler, my fpoufe. 2. The heart goeth alfo for a word that fignifieth a piAure, Job 38.36. Who hath given underftanding to the heart, “Xti? it fignifieth curious ingraving, wittily devifed by the underfian- ding, and it noteth an excellent pidure, plcafanc to fee, from a root that fignifieth to be.hoid, and to paint • for all the inventi' ons, pidures,ingraven works in the foule is in the confcience. ( Sinners draw on their confcience and, heart many faire fancies, pidures,and ingraven pceces of devifed pleafurcS. They ufe the Word mn /?/>/> for the Confcience alfo. yy^/w.34. i8. The Lord faveth the broken in (pirit- Prov. 18.4. A boundedfpi^ rit who cm bears it f For the Wordin that Ismguage fig- nifict^ of Cenfeiemid 3 nifiech the whole (ou\Sf Ecclef 5.21. ch^np, 8. 8. and the whole ftrength, marrow, courage, and flottre of the foule. Job 6 . 8. Jo(h. 5.1. There WAS no more Spirit inthem, becaufe Confci- ence is all, it is the good or beft, or the evill or worft in the man, does he keepe confciencei all is fafe j does hec lofe conieicnce, all is gone : it is the fpirits, the rofe, the onely precious thing of the foule, the body is clay and oare, the confcicnce is the gold of the man. Now touching Confcience. Ipropofe thefc, i. Its nature. 2. Itsobjeifl. 5. Its office. 4, The kinds of Confcience j And 5. the adjundfe of it, the liber tie of Confcience, and ' tha^ much controverted prerogative to be free in opinions, and in religions, frona bands that men can lay on it. Confcience is confidet ed. by Divines as a principle of our ad¬ dling in order to what the Lord commandeth us in the Law and the' Gofpel; and it commeth here to be confidered,in a three-fold confideration, i. As Confcience is in its abftra< 5 t nature; yet as it is in man only,I fpeak nothing of the confcienceot Angels, and Btvils* 2. As the Confcience is good or bad ;for the con¬ fcience in Adam^oioxt the ,fall was in a great perfeftion, and the Glorified fpirits Carrie a good confcience up to heaven With them, as the damned take to hell a peecc of helliwithin them, an evill confcience, yet their was neither in Adam,nor can there be sn the Glohfied,an evill confcience, nor any fuch accidental! a( 5 ls of Confcience, as to accufe, finite, torment. Confcience is confidered as a(fling wellor ill, ithachin- iluence on the affeiflions, to caufe a f call of joy, to ftirre vp to faith, hope, fadnefle err. Touching the nature of Confcience. It feemeth to me to be 4 ^ penoer of the praclicali vnderflanding according to Tphich the s, man is oblidged and direebed to give judgment of himfelfe, that ^ isof his fate and condition, and of all his anions, inclinations, ihoughtSyAnd words.lt is firft an underftanding powcr,not an acT or an admail judgement, t. It is not a diftind faculty from the underftanding,but theunderftandingas itgiveth judgement, in court, of the mans ftate and of all his waies, as whether hee be in favour withGodjOr no, and now whether he be inChnft, or not, and of all his motions and adions within or without. But it would appeare not to be an ad, becaufe to oblidge, to di- B a red. of Cenfcienct, But the choifefl of them tihp it for aporver of the miierdin- Tho- Tiias I i.q. 19 . art. Caje- tan. ibid. Ri¬ chard, z.d. 2^. ar.1.2. Grcgor.de Valent. 12. q. I4.pun6t.4. Vafquez. 12. di[p. 59 .c,i. Tanner, tom. a.diip.z.q.^. \ ircdli’to accufe, arcaiflsof the Confcience, and therefore doe not flow from other ads j it is true, the tboughtSyKotn. 2, 15. are acatfe^or excufe^hwz by thoughts there is meant, the Confcience it ft If e, not firfl chinking, and then accufing, but the Confcience breathing out the bad or good perfume of chaU lending and accufing, or of excuiing and comforting thoughts^ and ads. Allaelis How from cither young powers, which they callpotencie, or from flronger and more aged and radicated powers, which they call habits: Things produced by motion^, and motion it felfe, are the eff^Bs qf the mover. (Cii:h (i^rne/fus de Confe. lib. 1 . cap. i. nu. 4. ).and therefore the aB of accuftngj may be from the Confcience which is an aB j this confeqtieiicc cannot ftand; the motion,and the thing produced by motion, is from the mover,’ true, but. the ad of moving is from the mo¬ ver, as he aduatethhis power, fo is direding,, accufing from the power in thepradical iindertdanding,not from ahead of undcr- ftanding which is nothing in this cafe, but. the act of accufing,sncl nothing can come from, it felf as a caufe. 2. When the beieever- or wicked men go to flecpjand put oif cheircloaths, they doc not put cfFcheir Confcience, and though the confcience flccps not with the man,yetdothit not in fleep,Heceflarily ad by accufing,- or excufingjand therefore remaineth as a power in man,not ever ading; ^^t:Malderm..in 12. q. ip. DiJp.S i. ar tp. ^^ 2. Its an underftanding power, and bclongeth to the judge¬ ment and uuderfianding. Efa. 5.3. fudgejJ.prayyofi,betweo?y me and my. vineyard. Its true, refie gaeth forCon- fcience ; foimsConfcience phancic that to kill their child rcii to A'folgch, is a dodrine that entred in the heart of GerJ, to ccm<» mand, y.eOjgr. ?. A Conference void of knowledge is void oFgoodneffe j irlcnce and durabheiTe is not p^ace ; An innocent tcockleTe con- feience that cannot fee, iior hcarepnor fpcake, cannot bark, fan e idle can it bite before it have teeth, fucb aconfciencc cevenan- rcth with the finner, Lit me alone, let me fleep till the fmoake ■of the fttrnefe of hell waken me. If therebe airy fenfe or life, (ire can bring it forth ; a worme at the heart cm bear wicnctT., if !C have any life. This Confciencc is like the ferviccBook, orlike thcMalTe, or the Popdh-Image, you but fee thefe things, they ca mot fpeake, iror aiT upon chc foule, . . 7. The nature of Confcience is further cleared by its otfice,. andobjecl^ which are the fecond and third particulars pro- pofed.. Tiiat we may the more didindfly fpeake of thefe% it would he. cleared what fort of knowledge is afci ibed to che Ganfcnnce, • Confcience IS not the fimple judgement and apprehenfion things,as things are knovvablc ; this is che fpecuiativc iindei ftan- hjm)'eXch- ding, but it is the power to know things our felFe, and adlions, afcnbedto ihe in order to obey God and ferve him. 2. .chequeff ion is, Covfdmc. - whether Confcience bee a fimple p^j^iSll- apprehenfion of things,or a compounded and difccviriive apprcKcr.fion.To which I anfwere. i. That as the fpcculative underftaudi; g know- eth many thinfs ’without difeourfe, , as to apprehend the funne, heaven, nature of motion,and manyffings in its fecond opera- ' donand.worke, as to apprehend the Sunne to be aii handreth,.. B-Ti, ‘ ' fixr-y;, 6 of Confciems, fixcie and feven times more than the Earth, yet it referreth both the firft and fecond operations of the mind to know things bydifeourfe, fo the Confcience as confciaice doth apprehend in its fird operation, God, Chrift, finne; and in its fecond ope¬ ration to be infinite, to be the alone choifeft of Sa¬ viours; So it is confiimmate and perfected in a difcourfe or fyU- logifine by Confeknee, totally and compleatly in order to our pradice and faith. As He that k his brother hath not life eternall, Bnt I have kiUed mj brother* Ergo, I have not life eternall. So Caine, And He that beleeveth in him \^ho jufifieth the nngodly, isjujtifiedandfaved, ^ But I beleeve in him ^ho jufiifieth the uHood/y. Ergo, lamfujitfied and faved, SoDayid, Paul* The knowledge of the majorhy it felfe is an adt of confeiehee, asto denyand mif-beleeve the Propofition is an adl of a blinded and evill confcience; but the compleatenefle of Con- f'cience ftandeth in the knowledge of the whole fyllogiCne. Hence they fay, that the (TiojTOpesTf, the Magezineand Thefaure- houfeofthe confcience, the habit or power that judgeth of the Law of nature is the major P’ropofition, or the principles of right or wrong written in the heart by nature, mafcch the con-- fcience.in regard of the propofition to be called. Lex the In regard of che.ailiimption, or the fecond propofition. Con¬ fcience is a Vi?itnefey a fpie font from heaven to record all the falls, in whivh aflumption arc included both our fadls, aeflions, words, thoughts, inclinations, habits of fin or grace, and the mans ftatc and condition. In regard of the conclufion or third propofition. Confcience is a Judge and the deputie of God; and it IS but one and the fame confcience ading all the three, the ads of Law, a V^tnefle, a judge. o/i( f cm-ni- The cwjrri^toi^, the coirfcrving power of the foule, is that facultie or power, in which are hidden and laid upthemorall principles of right and wrong, known by the light of nature, and foisa part of a naturall confcience, and in it are treafured up the Scripture and Gofpel-truths, which are known by the light of a ftarre of a greater Magnitude, to wit, thecandle Ihi- ning 7 of CofifiUme. _ - '' — - - — — — ■ — -—— — ning in a .divine revelation, and this is.part of the inlightened and iupernaturall Confcience. . Of this incelleduallTre&Sire-hoiife, wee are toknovvthefe. Of Confcievce I. That in the inner Cabinet, the natura’l habit of Mor.all prin- rcktm to dpks lodgcth, thellegifter of the common iiotiuns left in us by nature, the Ancient Records aixl Chronicles which wcfe in comiufion of a s^iUfus time, the Law of Nature of two volumes, one of Pra^iuU Syl- the firft Table, that there is a Gtd, that he crcaccth and go- logifnie, verneth all things, that there is but one God, jnnnitcly good,, inoft juft rewarding theEvill and the good ; and of the fecond Table, as to love our Parents^ obey Superiours, to hurt no man, the ads of humanity j Allchefe are written in the foule,in deep letters, yetchelnkcisdimmeandoid, and .therefore this light is like the Moone fwimming through watery clouds, often un¬ der a iTiaddow, and yet ftill in the firmament. Caligula , and others, under a cloud, denyed there was any G'ot^,yet when the cloud was over, the light broke out of .prifon, and granted, a god there muft be ; ftrong winds doe blow out a Torch in the night, and will blow in the fame light againc ; and that there be other feeds, though come from a tarre Land, and not growing out of thegrouud, as the former, is cleare, for Chrift fcat-cereth feme Gorptl-truths in this Chalmer, as ^heK crjed in th^ TempUy as he taught, fay in gy Tef the Judge ofall flcflij^r^^i cWe are toiftarid in.'avveriof' Con- Icience. Andlookehow jnachgoodneflcand irue feare of God is in a Man, as much feare ot himfdfe andiicverence to his awn confcience is within him. i 5 or,hi. to beholdea even with - the charges and'writs of an lerrifig confcience is otredienee^ to- the Law of nature, as we would not be willing ;chqd a fcouc, or a fpie fentfrom a ftrange Land Qiould fee our nakednefle,weak- nete,folly, fecuritie. When the Confcience returneth, to the Father of Spirits, it can tell tales of men, and can libcll many pollutions of the flelh and fpirit;ud:fd,by the man, while the Confcience lodged with c)ay and,aJpoUuted Spirit.' ■ 2, Becaufe Confcience is fomethings of-God,'a domellick little God, a keeper Lent from heavenj a divine peeccl which,is all eye, all fenfe, and hath the Word, With it, .iii jfo farrc.it is to be reveren¬ ced, and he thacreye.rgnc^thclie J^ilig, jleverenceth^the Ambafc fcdor, in fo fcrre ,as he c:arrieth .along the Kihgs'.wjil-, he that noureth cheLord mufc honour the fervant. Salomon {aiihj Prov‘,,1^. 5. A foole df^lfeth his fathersrepro.ofey but he that regardeth it is prudent, Verf. 10. He that hateth reproofe/hall die. To receive Jufcru^ions and. rebukes/rom Conlcience, in fo farre as they come /from thc) Word ofl truth, is .fpirituall prudence,and he chat curnech away his care from his con&iencc, lliall die. 4. As to fubmic to tlk Word,is to fubmk to God, fo to offer violence to a divine truth, is to wfeftle with God, and by the like proportion to ftbope before CoriCdence carrying a meSge frPm God, is.cp fubmic fo God,! and to doe Violence' to chedomeftickc light and^tf nth of Gpd, is all one as to wre- . ftle With God. 5." We count a tender Confcience, fuch as was in ^oJhnahy who did yeeld and cede' to the Law of God, and its.chreatnings,afofc heart; then to ftand out as a flint-ftone or an Adamant, againft the warnings’of an inward Law muft ar¬ gue fiardnefle of heart. 6 , There is nothing fo fcrong and di- i^ine as truth, a Confcience that will bargaine to buy and fell truth, and will be the Lord and Conquerour, not the captive and taken prifoner of cheGofpel, bearing it felfcon upon the foulc in power and majeftie, hath'^his. one foot on the borders- o{ the iimedgainii the holy Ghgjl. , 7'. It is Uke .the man wal- kethnoc at randome, but by rule, who is not made all of ftouc- ■ C neffe lo ofCenfcknce, neffe, aiid ventureth not inrconfiderately on adions and wayes which undoubtedly are the^ (^dsot eternity, but fcareth his Pjedagoge and teacher in fo far as the law and will of the Judge of the world goeth abng with him. Vfe 2. Becaufethc Wordof Godmuftbethe rule of Con- fcience^ andConfcicnce is a fervant, and a under-Judge onely, nor a Lord, nor an Abrolute and independent Soveraigne, whofe voice is' a Law, therefore an lodolatrous and exorbitant rule-ofConfcience is here alfo to be condemned. Confcience is ruled by Scripture, but it is not Scripture, nor a Canonicke book and rule of faith and converfation, it often Tpeaketh Apccrlphk^ andis neither God, nor Ffl/?^,butcan rcele,and totter,and dream, CO aferibe moire to confcience then is J uft, and to make new and bold opinions of Gody broad and venturous and daring affirma¬ tions, the very Oracles of heaven, becaufc they are the brood (as iS' conceived)’ofan equall and! ^nbyafled Confcience,is- prefum- prion, heere to Atheifme 5 the grofieft Idblatrylsto make your felfc the Idol ; w'hereas tender confciences fuffer moft perfecu- tion, and are not active in daring, there is extreame pride in fuch as lead families and are Chriftians in new her dies. Some are ex- treamely fwocne and.devoted to Confcience as Confcience : hu¬ mility is hoti daringly peremptory. Tvlany weake ones pine a way in flavours of finiftrous thoughts of ChVifti as if his love were coldto them, £74.4p. 14,15. andphancie an imaginary and a made-plea with ChHfi j Oh he loveth any but me, and bccaulc they make an Idol of the weak oracle of Confcience, they make alfo an Idol of meeke JefuS Chrift, as if they would try, if Chrifts love can be cold, and his blood and bowels can ad any . more mercy to them. J^onSce^ of Confcience in one generail. It com- and the ads' ethunder the nameof Obligation, But to come to parciciilars, therc-fromre- There be two forts of operations of Confcience, foine illicitc fiiloing. and imbred, other imperate or commanded. Thefe which be Imbred are of two kinds. i. Such as con¬ fcience limply as confcience afteth as in generail to oblige ; and in particular. i. Todirei'> homf. t-o thei^) awn *?/■ 'tho-H, ]^l^n I heir dioi:^ jhm^aulijkidoiiaiai'ho^n^ wirh i k^ir hT ^oT'^ir hearCi':JB|i.t o!'.chkk^oS\vi?.iH-diog of the Gonfcience, it is ovvn^ilatrof o£'nK5meiv>todve5(T,^ay wj;ththe.cercaiutyo£'£*!ich,'..eolledthatweare'£he chil¬ dren; ofeGod^riafOd if.thehnovfektlgcefoLrr^ftace in Chrift, frohi the WPi'ks Ox Sahdlidcatioivbe hut eon;eclnraIl, and inay deceive US> and notjaifui^ictotibiuidadon '':;biind peacr,.nonenoih7h-' to make'us unejicufable, thacfrouj.thefickneflcofinwardheart- IpVie-wliiq'h I feekinmyowoeifoulfc loiGiirilfjii can have nev divine adhranc^rhat'il am in thrift,, and cannot be madeinex- ' cufable in not beleeving -the fpn fe.dwcUethinmcby his a^fing > and-working, chea w.e cannoGnfert'e Gods infinite wifdome,- omnipotencie, and eternity, from his. works of Creation, ani- 1 cai^iot beifiexcqf%ble, .if l.bekcvqqot God&'vvifdome and power, from theAyorjks of tf^catiem; is PQt the pertinacieof un- bcleefe as damnablcj.when Lbeleevc npt God aching in 'his Spi¬ rit as fandifying,as when I beleevc not God aifting. in this jfvft* Workmanfiiip of Creation ? 2 jp ofConfcienc€, ' -2 In all the adings, motions, and walkings of the Holy Ghjlintny foule, in the (Urrings of the Newbirch, when the foirit ol J edis maketh a noife with his feet walking, ading,mo¬ ving in lave, joy, peace,long-fudering, gentlcncde, goodnede, inecknellc^ temperance, which are apples and blofibmcs which grow on the tree of life, G.il. 5.2 2,*2 ^ It were no linne to me to ficepe and bcieeve thefe vAre bde imaginary dreames, and phancicd notions, if I were not to beleeve w here thefe are,the foule that findeth them Lindenyably is in Chrift. The Saints comforting themfelves in their godly, fincere,. and blamelefle walking before God in love, knew what they fpoke, and what Ipifit was in them, and that they walked not after the flefh, as menfpeakcahd phancie in a night dreame, not knowing whether they be in Chrift, or not 5 thefe were fpeechcsof waking men, whofc wits were in adlion. Tfr.lm. 26. 2 . Lord I have, loved thjhahitatior;, and the place Where thine hoytour dwelieth, PfaLiip.^3* d ani companion 0^ all. them that feare thee ^ and of" them that kpepe thy precepts, veil. py. O hotvlove 1 thy law I tt'ts my meditation alt tne day, verf. 05.. How fweet are thy words unto my tafie I Tea fivce- terthen honey to my mouth, verf. til* Lhy 'Teflimonies.have 1 taken as an heritage for ever : for they are the rejoydng. of my heart, veri. ida. I rejoyce at thy word^ as one that findetb a great fpoile : Siud the Church, Cint. 1. S- I fate downe under his fuadiow, and his fruit Was fweet to my tafie. ver. 5, ^taj me with flagons and comfort mee with apples,:- for I am 'fickr of lovL Efay 26.9> }Vith my foule have I dcfirediheein the,night: , yea With my (pirit Within me, I Will feekg thee early* And. Jizekiah looking to* his good Goafcience, faith,. Ez,-ch .^9 3. Remembernow, O Lord, that I have Walkpd before thee in truth, ■and With a perfebi heart* So Paul, 2 Cor, 1 2. For our rc~, • ioycing is this, the teflimsny of our Confctone, that fn.fin-tph,- citie and t^odly fincerivy, not With flejhiy Wifaome, out by the or ace of God we had our conversation in the werld, and more abundantly to you-wards, . NoW if the Saints can thus fptaKe with the light and-perfwufion of Faith, before God and men, to.'their owne folid peace-arid conlolation,then may they be per- fwaied by thde huits of the Spirit, that they are brandies QtOjWing iiuhe Vine Chrifi, eife all c.iciv fpcce v? are but de- ^ C 3 ■ ' ■ luiioas 14 of Certfciehce. lufions and phancies; and they muft fpeakc no ocher thing of thcmfelves as veflels of the grace of God, then hypocrits and reprobates may fay of themfelves ? For D. and the an. -645 pg. Libertines of New England^ whofe dodrrine fubverts the Faith, 4i8.4t5» 430. fey, there can be no marks of faving grace from whence we can draw either comfort or peace, be it miverfaU obedience, fince^ ritj, love to the Brethren^ but it may bee in hypocrits, in a following the righteoufnejfe of the L