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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92140	A free disputation against pretended liberty of conscience tending to resolve doubts moved by Mr. John Goodwin, John Baptist, Dr. Jer. Taylor, the Belgick Arminians, Socinians, and other authors contending for lawlesse liberty, or licentious toleration of sects and heresies. / By Samuel Rutherfurd professor of divinity in the University of St. Andrews.	Rutherford, Samuel, 1600?-1661.	1649 (1649)	Wing R2379; Thomason E567_2; ESTC R203453	351,532	454

by Presbyterians to take the Covenant as the Author saith p. 258 How Independents swore to defend the Presbyterian government and with tongue pen and sword cry out at it as tyrannicall antichristian and Popish p. 261 Libertines make Conscience not the Word of God their rule p. 262 How appearing to the Conscience makes not the word of God to be the obliging rule but only as touching the right and due manner of 〈◊〉 obliged thereby p. 2●3 Chap. 22. The pretended Liberty of Conscience is against the National League and Covenant the Ordinances of the Parliament of England ingaged by Oath for a reformation of Religion 265 Chap. 23. The place Acts 5. 34. to wit the counsel of Gamaliel discussed and found nothing for Libertie of Conscience Mr. Goodwins unsound glosse touching the counsel of Gamaliel Acts 5. p. 2●● Gamaliels argument proveth as strongly that murtherers and adulterers should not be punished as that men ought not to bee punished for their Conscience p. 28● The Argument of Gamaliel owned by Adversaries rendreth all 〈◊〉 fundamentals of the Gospel uncertain and Topick Sceptism●● all the most well setled beleevers p. 285 Gamaliels Argument doth conclude that we are not to oppose by arguments and Scripture any blasphemous way against the gospel 286 Immediate providence is not the rule of our actions 288 Chap. 24. Whether punishing of seducing Teachers be inconsis●●● with the meeknes of Christ place Luk. 9. 54 discussed The Lords not burning Samaria with fire from heaven Luk. 9. is no colour for pretended Toleration p. 288 The case of Elias calling for fire from heaven and of the Apostles much different p. 289 The meeknes of Christ being extended to Publicans Extortioners and Harlots doth as well conclude such ought not to be punished by the magistrate is that false teachers ought not to be punished by him 291 By places from the meeknesse of Christ Socinians labour to prove the Magistrate is to shed no blood under the new Testament 292 Christs not breaking the bruised reed would prove that Hereticks are gracious persons though weak in saving grace and lovingly cherished by Christ if the place Isa 42. Mat. 12. 19 20 help the adversaries p. 293 Christs meeknes not inconsistent with his justice ibid. Rash judgement condemned 1 Cor. 4. 5 6. is nothing for pretended toleration p. 294 That many through the corruption of their own heart render hypocriticall obedience because of the sword proveth nothing against the use of the sword to coerce false teachers p. 29● Matters of Religion ●ught to be inacted by the law of Princes Christian Rulers that such as contravene may be punished p. 299 Lawes of Rulers in matters of religion 〈◊〉 only bind the outward man ibid. The false teacher is to be sent to the Church and Pastors thereof that he may be convinced before he be punished p. 297 Chap. 25. Whether the Rulers by their office in ●●der to ●●nce are to stand to the laws of Moses for punishing seducing teachers ibid. How judiciall Laws oblige to punishment 298 Judiciall Laws were deduced from the morall Law p. 299 True cause of War with other Nations p. 300 Two Kingdomes becoming one body by a religious Covenant if it be mutuall the one part may avenge the quarrell of the Covenant on the other in case of breach p. 302 The new Altar erected by the two Tribes and the half beyond Jordan Josh 22. how a just cause of war ibid. Christian Princes Laws against Errors and Heresies p. 305 As Constantine gave out severe Laws against Donatists so did Julianus the Apostate restore Temples to hereticks and granted liberty of conscience to them that so he might destroy the name religion of Christians as is before observed so Aug. Ep. 166. ●d Donat. 309 God only determineth punishments for sin ibid. The punishing of a seducing Prophet is morall 301 The punishing of seducing Teachers is an act of justice obliging men ever and every where p. 311 False Teachers in seducing others apprehend the hand of divine vengeance pursuing them as other ill doers doe and so it must be naturall justice in the Magistrate to punish them p. 312 The punishing of false Prophets is of the Law of nature ibid. Idolatrie is to be punished by the judge and that by the testimonie of Job c. 31. who was obliged to observe no judiciall law but only the law moral and the law of Nature p. 313 How the Fathers deny the sword is to be used against men for their Conscience p. 315 Church censures and rebukes for Conscience infer most of all the absurdities that Libertines impute to us p. 316 That there was an immediate response of Gods oracle telling who was the false Teacher is an unwarranted forgerie of Libertines 318 If Heresie be innocencie seducing hereticks ought to bee 〈◊〉 and rewarded 319 The Magistrate as a Magistrate according to prophecies in the Old Testament is to punish Seduc●rs p. 〈◊〉 What Mr. Williams giveth to the Magistrate in Religion 〈◊〉 sufficient ibid. Christian Kings are no more Nurse-fathers Isai 49. 23. 〈…〉 true Churches of Christ then to the Synagogue of Antichrist according to the way of Libertines p. 〈◊〉 The mind of divers famous Authors touching the parable of the 〈◊〉 p. 〈◊〉 The parable of the Tares considered p. 〈◊〉 Mr. Williams holdeth that the Prince owes protection to all Idol●trous and bloodie Churches if they he his Subjects p. 32● How the Magistrate is to judge of Heresie p. 329 A Magistrate and a Christian Magistrate are to be differenced 〈◊〉 can or ought all Magistrates to judge of or punish all Hereticks p. 330 Whether peace of Civill societies be sure where there is toleration of all Religions p. 33● Peace is commanded in the New Testament no word of 〈◊〉 of divers Religions nor precept promise or practise there●●●● p. 〈◊〉 No ground for abolishing of judiciall Laws touching that point ibid Libertines give us heathenish not Christian peace under many ●●ligions p. 3●● Chap. 26. Whether punishing of Seducing Teachers be persecution for Conscience There is a tongue persecution condemned by Libertines themselves p. 〈◊〉 Libertines persecute others for Conscience p. 〈◊〉 Libertines ought not to suffer death for any truth p. 3●● The Lords patience toward sinners in the old Testament no Arg●●●● of not coercing false Prophets p. 34● Hope of gaining Hereticks no more a ground of sparing them then of sparing murtherers who also may be gained p. 345 Whether to be persecuted for Conscience true or false he a note of 〈◊〉 true Church ibid. No new Commandments under the New Testament p. 〈◊〉 They that suffer for Blasphemie suffer according to the will of God in Peters sense by Libertines way p. 34● Chap. 27. Whether our darknesse and incapacitie to bele●ve and professe together with the darknesse and obscuritie of Scripture be a sufficient ground for Tolaration Our inabilitie to beleeve is no plan for Toleration p. 350 Preaching of the Word without the Spirit

of strength that men cannot be perswaded to cast off opinions of God for feare For 1. Some must be saved through feare and pulled out of the fire Jude v. 23. 2. Augustine answered this argument of Donatists feare of Princes Laws 1. compelleth men to come in and hear truth and truth perswadeth Epist 48. ad Vincent Ali● dicant nos fals●s rumor●●● terribam●r 〈◊〉 qu●● false● esse nesciremus si non intraremus nec intrarimus nisi cogere●●er gratias domino qui trepidationem nostram flagello abstulit 2. Fear of Civill laws may draw men out of the societie of bewitching Seducers where they are ●ettered with chaines of lies Epist 50. ad 〈◊〉 Quid de 〈…〉 confitentur quod iam olim volebant esse Cath●● 〈…〉 eos habitabant inter quos id quod v●●ebant esse non pote●●●t per infirmitatem timoris ubi si unum verb●m pro Catholica fide di●●rent ipsi domus corum funditus ever●●●entur Qu●● est tam ●●ens qui neget istie 〈◊〉 per ●●ssa 〈…〉 tanto ●uerentur 〈◊〉 c. 3. Feare of Laws as Augustine saith to the Donatist Vincentius Epist 48. hath daunted wild Hereticks Qui tamen ad hanc sanitatem non 〈◊〉 nisi legum istarum quae tibi displicent vinculis tanquam ●●netici ligarentur Obj. 4. Artaxerxes gave the people libertie to return to 〈◊〉 own Land assisted them with other favours and enabled 〈◊〉 to execute Laws according to their Nationall state But did God put it in the Kings heart to restrain nations from their Idolatrie to constrain them to ferme the worship build the Temple 〈◊〉 an Altar Answ Ezra 6. 3. Cyrus 〈◊〉 decree Let the house of the Lord be built c. Ezra 7. 23. Artaxerxes in his decree faith Whatsoever is commanded by the God of heaven let it be diligently done for the God of heaven c. he restrained men from Idolatry and all disobedience to the Law of God ● 〈…〉 whosoever will not doe the Law of thy God 〈…〉 Law of the King Let judgement be executed speedily upon him whether it be unto death or unto banishment or unto confiscation of 〈◊〉 or to imprisonment Ergo This heathen King by the ●ight of nature by a civill Law established the Law of God against Idolaters and false Prophets which is all we crave of Christian Magistrates and for this cause said Ezra Blessed ●e the Lord God of our Fathers who hath put such a thing in the heart of the King to beautifie the house of the Lord which is at Jerusalem He interposeth the Kings law to the law of God though the Law of God borrow no obligatory power or dignitie from the King and the Lord need not the sword of flesh yet that it may get externall obedience before men and with the externall man it is the dutie of Artaxerxes and of all kings to adde their law of death banishment or confiscation c. to the Law of God that such as refuse to doe the Law of God and seduce the people of God with lies and false doctrine may be punished it was the defect of dutie in these Kings that they compelled not the people to return Obj. 5. For Jewes and Nations that blaspheme Christ must be put to the Sword according to the Scriptures Exod. 22. 20. Levit 24. 16. Deut. 13. Answ It followes no way two things hinder any to execute these Laws 1. They are not so under us as we have a Magistratical power over them as Magistrates have the sword over ill-doers that are subjected by divine providence to the power 2. They are not convicted of Blasphemie nor instructed in the doctrine of the Gospel as they are convicted by the Law of nature that murther and adulterie deserve punishment Obj. 6. In all the New Testament we find not a prison appointed by Jesus Christ for an Heretick Blasphemer Answ Where are the ten Commandements set down in the New Testament in expresse words of Scripture order or where speaketh Christ or his Apostles of prison sword gallows faggot to witches murtherers parricides yea or of so much as rebuking or excommunicating such by their specified sins in particular more than of blasphemers yet doth he Rom. 13. appoint prison and sword for all ill doers and the same Socinians and Anabaptists object against all Magistracie Obj. 7. The State and Nationall Church of the Jewes sware a Covenant 2 Chron. 15. that whosoever would not seek the Lord God of Israel should be put to death whether small or great whether man or woman But may whole Nations or Kingdomes now according to any title expressed by Jesus Christ to that purpose follow that patterne of Israel and put to death all both men and women great and small that according to the rules of the Gospel are not born again penitent humble heavenly patient c. What 1. Hypocrisie brings this 2 What a prophanation of the holy name of God bringeth this 3. What masacring of people by civill wars Answ 1. I confesse the swearing of the Covenant in Israel and in National Churches may hence be proved to differ 1. As touching the externall worship for their seeking of God and ours differed they sought God in circumcision Passeover Sacrifices Feasts Divine Ceremonies but we doe not so 2. They sware the Covenant 2 〈◊〉 15. with blowing of Trumpets Cornets c. We do not so 3. A whole City that maintained a false Prophet against the sword of justice Deut. 13. was destroyed sacked their very cattell and every thing in it accursed Wee are not obliged to deaths and punishments every way thus ceremoniall as they but as for the substance of the service the swearing of an Oath and Religious Covenants being of the law of Nature and the Punishing of Apostates from the doctrine of the Gospell to which they have sworne though the Gospel it selfe be farre above natures law must be from the Law of nature lying on us we must by the same law be tyed as they not to kill all not borne again I hope the antitipe is here of Mr. Williams foregoing not of God no word of Christ saith that Christ chargeth to inflict bodily punishment on men by the sword of the Magistrate because not borne againe Nor do we thinke that by small and great here are meant sucking children who could not sweare a Covenant for the text restricteth the Covenant-breach to such as swear the Covenant and where infants are to be put to the sword by the Magistrate in the Old Testament as it is like Deut. 13. 13 14 15. and 1. Sam. 15. 1. 〈◊〉 they are morally culpable before God but not that wee should mistake that sort of justice no● to kill infants under the New Testament for the sin of their parents 2 We thinke Mr. Williams Arguments weake and Anabaptisticall we should not swear such a Covenant 〈◊〉 why It were hipocrisie and a prophaining of Gods

they disturbe not the peace of the Kingdome though they leade millions of soules to hell For upon this proposal suppose al England were truly godly the King might command the just contrary to what the Apostle John exhorts if he follow the consciences of the new Army CHAP. XIII Magistracy and perpetuall Lawes in the old Testament warrant the civill coercing of false Prophets Argument VII WHat the Patriarkes and Godly Princes of Israel and Judah were obliged to doe as Rulers and Princes and not as such Rulers who were priviledged types of Christ that all Kings and Rulers under the new testament are obliged to doe For quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what agreeth to Kings as such and to Rulers as such agreeth to all Kings and to all Rulers But Patriarkes and Godly Princes as Rulers commanded the putting away of strange Gods as Jacob Gen. 35. 2 3 4. did and the worship of the true God as Abraham Gen. 18. He being a Prince within himselfe So repenting Manasses 2 Chron. 33. 15 16. removed strange Gods and new A●ers Asa removed Idolatry and Queen-mother for her Idolatry 2 Chron. 14. renewed the Covenant and commanded that who soever should not seeke the Lord God of Israel should be put to death whether small or great whether man or women 〈◊〉 is commanded because he tooke away the high 〈◊〉 and the groves as other godly Kings are blemished for not removing of them 2 Chro. 19. 4. Neverthelesse there are good things found in thee saith the Prophet Jehu Hezekiah removed the high places the images groves brazen Serpent restored the Passeover worship Priests And Josiah destroyed the high places groves carved and molten Images Idols and Altars of Baal●m the horses dedicated to the Sunne houses of the Sodomites Topheth Baals Priests 2 Chro. 34. Now that they did this as Princes not as priviledged types of Christ and that God requires this at the hands of king Charles when God shall establish him in his Throne to take order with Arrians Socinians Antitrinitarians Familists 〈◊〉 Anabaptists Seekers c. is evident 1. Their assertion that all the Judges and Kings were types of Christ even Jeroboam Jehu Ahab and the vilest of them is said not proved 2. That typicalnesse invested all these Kings with a power over the conscience 2. to convert men to God with a sword of steele 3. To punish Idolaters whereas they had none if they had wanted this typicalnesse the contrary being evident in Cyrus Artaxerxes Darius 4. That this typicalnesse made Jeroboam Ahab and such who sold themselves to wickednesse infallible to judge who were true Prophets and reward them and who were seducers to put them to death the contrary of which is cleare in Ahab and men of his stamp 5. Wee require any ground from the word that they were types of Christ 6. That the typicalnesse of the land made the head the King a type of Christ and not all the inhabitants types also 7. That the typicalnesse of the land made the King head of the Church and yet he might not offer incense but hee must be strucken with leprosie as King Vzzah was 9. That Church and State was one 10. That the King was supreme Church-Judge above the Priests that handle the Law and over both judicatures of Church and State 11. That they were all Prophets and by an extraordinary typicall power removed the high places killed Baals Priests all which phancies taken for granted lyeth between them and this That Princes now have nothing to doe with Christ and Religion more then Indians 2. That they did this as Princes of common equity by the law of Nature I prove 1. Darius who was undeniably no type of Christ to his great commendation makes a Law Ezra 6. 11. I have made a decree that whosoever shall alter this word let timber be pulled from his house and being set up let him bee hanged thereon and let his house bee made a dunghill for this and this is commended by the Holy Ghost v. 14. They prospered through the prophesying of Haggai c. according to the Commandement of the God of Israel and according to the commandement of Cyrus and Darius and Artaxerxes King of Persia And Ezra chap. 7. Artaxerxes saith v. 26. Whosoever will not doe the law of thy God and the law of the King injoyning obedience thereunto Let judgement be executed speedily upon him whether it be unto death or unto banishment or to confiscation of goods or to imprisonment And Artaxerxes was no type of Christ yet Ezra addeth in the next verse 27. Blessed be the Lord God of our Fathers which hath put such a thing as this in the heart of the King to beautifie the house of the Lord at Jerusalem If it stand good that patrons of liberty say he was not to blesse God for this he had cause to mourne that the heathen King being no type of Christ should intermeddle with that which belonged not to him to straine the tender consciences of men and to force Religion upon them with the sword for chap. 10. v. 7 8. this is set downe as a blessed decree which brought on an Assembly for putting away strange wives The like is clear in the decree of Darius Daniel 6. for worshipping the God of Daniel and of the King of Niniveb for a generall fast Jon. 3. and Nebuchandnezar Dan. 3. 28 29. 3. Typicalnesse sometime may be ground of doing what is extraordinary as Sampson killed himselfe and his enemies which he could not have done in ordinary but he was in it a type of Christ who slew more in his death and that most voluntary Joh. 10. 18. then in his life And Solomon as a type married the daughter of the King of Aegypt typifying Christ who joyned himselfe in marriage with the Church of the Gentiles but it is no good consequence the Kings of Judah being types did punish Idolaters therefore 〈◊〉 ●●nishing of Idolaters was extraordinary For 〈…〉 the Ammonites and Philistimes and so did Joshua the 〈◊〉 as types of Christ who subdueth all our spirituall 〈◊〉 and makes the Gentiles his willing subjects but it followeth not that therefore Christian Kings may not 〈◊〉 Joshua and David in making warre with Nations that come against them in battell as these did against the people of Israel Josh 11. 26 27. Ps 2. 1 2 3 4 5. For sometime the ground of typicall actions is morall as Josephs brethren bowed to him by vertue of the fifth Commandement because Joseph was a Prince second to the King yet both ●ee and they were types for these that despised and sold Christ bowed to him sometimes the ground of typicall actions is an extraordinary impulsion and then they binde not to imitation as a man may not kill himselfe that he may kill his enemies to follow Sampson in that extraordinary motion of the Spirit in which he was a type of Christ But if there be no more but naked typicalnesse

exprest in the said Covenant II. That an Army of the Kingdome of Scotland shall be levied forthwith c. Which Treaty is approved by each Parliament respectively and by the Parliament of England 1643. Novem 1. Now what ever power the Parliament of England hath in relation to England to alter make and unmake Lawes as shall seem most fit to the wisdome of the Houses yet they neither have nor can have power against the Law of nature and Nations to alter retract or breake their promise agreement faith and contract made with another Kingdome so that both Kingdomes binde their owne hands that they cannot but command the Covenant to be taken by each Kingdome not by the Representative Kingdome or Parliament onely but by the collective or diffusive body of both Kingdomes in regard that the 〈◊〉 not between the Parliaments onely but between the Kingdomes nor can the Houses thinke it lawfull at that time to offer violence to the consciences of some which some now say is to force them to doe against the present judgement and light of conscience and unlawfull at this time to presse others for this is a Covenant as one faith well that is never to bee forgotten by us nor our posterity And the parties ingaging in this League are three Kingdomes famous for the knowledge and acknowledgement of Christ above all Kingdomes of the world that this Covenant tyes us to defend one another beside the words thereof the former Authour saith God hath wisdome to discover and strength to punish if our hearts he not upright to our brethren in this matter So do the Houses say Our purpose is to consult with godly and learned Divines that so we may not only remove governments by Archbishops but likewise settle such a government as may be most agreeable to Gods holy word most apt to procure and preserve the peace of the Church at home and a happy union with the Church of Scotland and other Reformed Churches abroad and establish the same by Law In the Treaty between the Kingdoms an 1642. the Scottish Army shall grant no tolleration for the Popish Religion The Honourable Houses must intend a quite other thing then pretended liberty when they according as they are obliged by the Treaty of both Kingdomes passe an Ordinance that the Covenant be taken throughout the Kingdome of England and Dominion of Wales and their names to bee returned to the Houses who shall refuse And an Exhortation is framed by the Assembly for taking the Covenant which was approved by the Houses and Printed by a speciall Ordinance to wit That no faithfull English heart be afraid to joyne with our Brethren of all the three Kingdomes in this solemne League as sometime the men of Israel although under another King did with the men of Judah at the invitation of Hezekiah 2 Chro. 30. And as Ezra and Nehemiah Ezra 10. Neh. 9. drew all the people into a Covenant without any speciall commission from the Persian Monarchs then their Sovereignes so to doe albeit they were not free Subjects but Vassals And the two Kingdoms joyntly declare that not onely Papists and Popish Recusants and Irish Rebels that are actually in Armes against the Parliament shall looke for no favour but be punished as Traytors but also all Newtralists all the ignorant and simple that were seduced or compelled to take Armes all of the Scotish Nation mis-led through private respects all dividers between the King and his Parliament if they would expect pardon and favour should speedily take the Covenant and joyn heartily and really in the defence of this Cause Nor can the examples of Ezra Nehemiah and Hezekiah be good Divinity then and bad now or the plea of not forcing the conscience be then weake but now strong except wee dreame that Parliaments by a Nemothetick power can alter divine truthes which wee are unwilling to beleeve of the Parliament of England Such a tolleration must thwart and crosse the professed sincere intentions of the Honourable Houses for uniformity and the advancement of true Religion out of which there will also undoubtedly result a most firme and stable union between the Kingdomes and contrary to that proposed end of the Covenant and of all our travels for Reformation which the Assembly of Divines testified at the special command of the House of Commons assembled in Parliament to be aimed at by both Kingdomes in this defencive warre in letters sent to the reformed Churches abroad in France Helvetia Geneva Wallacria c. what a letter most contradicent to that might they now write whereas this tolleration must be the sad scandalizing and sorrow of all Reformed Churches in the Christian world the joy and triumph of Papists the mocking and dispising of the wayes of Christ to Heathens within to Atheists round about the sadning of all the godly the condemning of our former wayes as acts of apostacy from God and rebellion and dis-loyalty to our Prince The Houses also declare if his Majesty had not denied his consent to a Bill for an Assembly of Divines they had long since manifested to the world their utter dislike of Brownisme and Anabaptisme As also that it is farre from their desire and intentions to let loose the reines of Discipline and Church Government and to let private persons and particular Congregations take up what forme of worship they please but doe hold it requisite there should be through the whole Realme a conformity to that order which the law injoynes according to the word of God We was invited to bee instruments of a glorious Reformation for a nearer union in Church-government against the common enemy in the Cause of God The Commissioners of England say the Parliament desires a nearer conjunction in forme of Church-government Directory Confession and Catechisme and utter extirpation of Prelacie the most effectuall and ready meanes whereunto is now conceived to be the stricter union and league between the Nations and our assistance of England by an Army It rejoyced the hearts of the Godly in the three Kingdomes when the Houses passed an Ordinance for the directory of publicke worship to be used in all the three Kingdomes and layed aside the booke of Common-prayers and burdensome Ceremonies upon a resolution professed to the world according to the Covenant to reforme Religion according to the word of God and the example of the best reformed Churches which was accordingly approved and ratified in the Parliament of Scotland if wee then turne backe againe from that begunne uniformity what doe wee also but pull downe and destroy what we have builded Especially since uniformity which we sweare to indeavour in our Covenant is cryed downe by Familists and Antinomians and all externall worship and profession of Christ before men as indifferent and all Religion retrinched into onely things of the minde and heart upon a dreame that the written word of God is not our rule

1 Tim. 2. 1 2. 3 explained We are to pray that Magistrates as Magistrates may not only permit but procure to us that we may live in godlinesse Rev. The ten Kings as Kings punish the where and burne her flesh for her Idolatry Extraordinary punishing of hereticks no case of the magistrates neglect argueth that the magistrate ought to punish them This liberty of conscience is not Christian liberty A speculative conscience no more freed from the magistrate then a practicall conscience Ecclesiasticall censures as compulsory as the sword Remonstrantes Apo. 24. fol. 278. No● d●●●●teor parabolam hanc de zizani●s de beretici non directe agere The scope of the pa●●ble of the tares and the vindication thereof The danger of punishing the innocent in due of the guilty through mistak is no argument that hereticks should not be punished by the Magistrate The Tares are not meant of hereticks but of al the wicked who shall be burnt with unquenchable fire Calvinus in Math. 13. Non quemlibet rig●rem cessare sub●● Christus sed 〈…〉 The Parable of the Tares and of the Sower most distinct Parables in matter and scope let them grow not exponed by Christ and what it mean●●h What is understood by Tares Heresie may be knowne What is meant by plucking up What is meant by the field what by the Wheat All the tithes of the Parable must be not expounded nor the time exactly searched into when the Tares were first sowne How sins are more hainous under the New Testament how God 〈◊〉 now no lesse s●v● 〈◊〉 under the ●aw and a City that will defend and protect a false Prophet against justice is to be dealt with the same wayes as under the Old Testament except that the typ●calnesse is removed What let them grow imports How we are to beare permissive providences wherein evills of sin fall out Christ must mean by Tares and Wheat persons not doctrines good and ill Minus Celsus Whether false teachers if they repent must be spared or because they may repent Minus Celsus ●o 53. Zizania Tr●●ico non nocent sed prosunt Augustin Omnis 〈◊〉 au●dco 〈◊〉 ut corrigatur aut ut per eum bonus ex●erceatur Min●● Celsus de hereticcus ●ocrecudis 24. Remonstrantes Be●g●ci Apol. c. 24. p. 279. The not burning of the Samaritans doth prove nothing for the immunity of hereticks from the sword How s●re wee may compell other Nations or ●eathen to imbrace the true faith Of the Covenants obliging of us to the religious observance thereof Ancient bonds c. 10. sect 3. p. 67. 68. The word of God as it is in every mans conscience no rule of Reformation in the Covenant The ●quivocation of Sectaries in swearing the Covenant Ancient bonds p. 68. The Author of the Antient bonds an ignorant prevoricator in the Covenant Al moral compel●ing of hereticks and refuting of false●teachers by the wo●d 〈◊〉 as unlawfull as c●●p●l●ion ●y the sw●rd according to the principles of Libertines p. ●6 69. The Magistrate is the magistrate cannot send ministers but 〈◊〉 a compl●sory way p. 〈…〉 How Independents were insnared by Presbyterians to take the Covenant as the lying Author saith Pag. 70 71. How Independents sware to defend the Presbyterian government with tong●● pen sword cry out at it as Tyrannicall Antichristian and Popish Libertines make conscience not the word of God their rule So Remo●strantes in vindici●s Apol. l. 2. c. 6. 135 136. nominem post quam acceptavit decretum this Author post quam accepta●it ●uramentum ten●ri illo diutius quam ea ●●ge qua●enus qu●ndin ipse i● co 〈◊〉 sua judica illud esse ●erum How appearing to the conscience makes not the word of God to be the obliging rule but onely as touching the right and due manner of being obliged thereby Returne to the Commiss of the Gen. Assemb of Scotland an 1642. p. 5. Returne of the Parliament of England to the Com. p. ● 6. Anno 1644. The pretended liberty is contrary to the Nationall Covenant Petition to the King inviting him to returne to his Parliam D●●laration from the Paul 〈◊〉 to the state of Scotland by mr ●ickri● 1642. Petition to the King 1643. 〈◊〉 11. Declaration of the Kingdome of Scotland when they came into England in their second expedition to joyne in the cause for Religion and the Covenant Treaty betweene England and Scotland Ordinance of both Houses 1643. Die Lunae 13. Septem Appoved by the Assembly of Divines at Westmin 64 Septem 15. Mr. Phillip Nye his exhortation before he read the Covenant which was taken by the Parliament of England and Assembly a●no 1643. Dec● 25. at Margarets Church mr Nye p. 20. Returne from the Parliament of England to the Commission of the Generall Assembly anno 1642. Ordinance of Lords and Commons an 1643. Feb. 2. Ordinance of Parlam 1643. Feb. 9. The Declaration of both Kingdomes an no. 1643. p. 15. p. 7 8 9 10 Declaration to the Gen. Assembly Aug. 1642. Letters of the Assembly of Divines and commissioners of the Church of Scotland to the Belgik French Helvetian and other reformed Churches an 1644. We indeavour making the word our rule the nearest conformity to the best reformed Churches and u●iformity in all the Churches of the three Kingdomes Decla after the battle of Kenton Remon of the Parl. Decla of the Parliament of Scotland ●642 Nov 7 Parliaments Decla given by their Commissio Aug. 1643. Commission papers to the convention of States in Scotland Ord. of Parl. 1644 J●n 3 Sal●m Spark of glory p. 287. 292. 243 244. Del ser before the house of Commons p. 7 8. 19. 22. Ordin 1645 Octo. 20. Ordina 1645 march 14. And an Ord. 1646 Aug. 28. Ordinance of Parl. 1645 March 14. Ordinance of Parl. 1645. Nov. 9. Propositions of peace sent to the King to Newcastle an 1646 July 15. and now again 1647 Sep. Ordinan 1646 feb 4. Ordinance 1646. Feb. 4. Ordinance 1647. Ma● 1. Declaration of the House of Commons 1646. April 18. Declaration of both Kingdoms 1643. Returne to the Commiss of the Gen. Assem p. 4. Declaration after the battle at Kenton Declaration of both Kingdomes an 1643 Returne from the Parl. to the privy Councel of Scotland 1643. Confession of faith c. 20. s 4. c. 23. s 4. Mr. Goodwins unsound glosse touching the counsell of Gamaliel Acts 5. Calvin censures both Gamaliel and Iohn Goodwin Commen in Acts 5. 34. Caeterum si quis omnino rite expendat indigna est homine prudente sententia Gamalielis Scio q●●dem a multis haberi pro oraculo sc eos Anabaptistas perp●ram judicare vel hinc satis clarè pate● quod hoc modo abstinendum esse ab omnibus paenis nec amplius ullum maleficium corrigendum verè quidem dicitur non posse ullis consilus dissolvi quod ex Deo est quod autem ex hominibus minus fi●mum esse quam ut consistat sed hinc perperam colligitur cessandum