Irenicum to the Lover of Truth and Peace, Chapter 6
CHAP. VI.
The ſecond Poſition, Conſcience is a tender thing, and muſt not be medled with.
CErtainly Conſcience is a very tender thing; and as men muſt take heed how they offer violence to their own conſciences, ſo to the conſciences of others; It is ſuch a thing as is not in ſubjection to any creature in Heaven or Earth, only to God himſelf. Gerrard reports out of the Hiſtories of France of a King of Navarre, Dominatum in conſcientias & animas ſoli Deo relictum.writing to his Nobles, uſed this expreſſion, The rule over conſciences and ſoules is left to God alone: And of a King of Polonia, who was wont frequently to ſay, That God had reſerved three things to himſelfe: 1. To make ſomething of nothing. Deum tria ſibi reſervaſſe; ex nihilo aliquid facere, futura ſcire, & conſcientiis dominari.2. To know things future. 3. To rule over conſcience. Maximilian the ſecond uſed to ſay, There was no tyranny more intollerable then to ſeeke to rule over conſciences. Henry the third, King of France, as the laſt pangs of death carried him into another world, had this ſpeech, Learn of me that piety is a duty of man unto God, over which worldly force hath no power; this was ſpoken in the ſame Chamber where the Councell was held about that fatall Bartholmew day,Nullam eſſe tyrannidem intollerabiliorem, quam conſcientiis dominari velle. in the year 1572.
But for all this, the Devill muſt not be let alone, though he be got into mens conſciences, God hath appointed no City of refuge for him; if he flies to mens conſciences, as Joab did to the horns of the Altar, he muſt be fetched from thence, or falne upon there. Something may be done to men to keepe them from evill, and to reduce them, notwithſtanding the plea of their conſcience.
But what may be done to a man in ſuch a caſe?What ſhou'd be done to a man that pleads his conſcience.
Firſt, any man that pleads his conſcience, may be required to give an account of his conſcience; it is not enough for him to ſay, his conſcience puts him upon ſuch a thing, or keeps him from ſuch a thing; he muſt give an account of the grounds upon which his conſcience goes.
The world requires us to give an account to every man of that hope that is in us, if he requires it in a due way; wee are bound to give no offence neither to the Jew nor Gentile: It is againſt the light of nature, that men in a ſociety ſhould do things of which they need give no account to any whatſoever.
Secondly, due enquiry is to be made, whether the Devill be indeed in the conſcience, it may be you ſhall finde him in ſome other room of the ſoule, only he pretends to that as his ſanctuary, hoping to eſcape better there then any where elſe; if he ſhould be found in a mans will, he thinks he ſhould be ſoon hunted out with violence, he could not ſcape there; but he hopes men will deal more tenderly with conſcience; therefore either thither he will get, or at leaſt he will give it out he is got in there, hoping you will enquire after him no further, when it is given out he hath taken refuge there, as a Malefactor ſearched after; it may be is lurking in ſome houſe not far from you; but that you may either not ſearch, or ceaſe ſearching; he cauſes it to be given out, that he is got into ſome ſtrong Caſtle, or ſome other Countrey where there is little hope to come at him.
But how ſhall it be known,Queſt. whether the Devill be in a mans conſcience or not? Conſcience is an inward roome, who can ſee into it, what, or who is there?
It is a very hard thing to give a judgment,Anſw. but theſe notes may help us much in diſcerning.
Firſt, if I ſee a mans owne private intereſt is much engaged in what he pretends conſcience for, this may be enough to raiſe ſuſpition, though it can be no determining rule; for a man may in ſome things have his conſcience put him upon that where there is much of his owne intereſt; but this brings him under much ſuſpition, if the thing be not exceeding clear to the view of every man.
Secondly, if in the courſe of a mans life, he appears not to be much under the command of his conſcience, but can take liberty as he pleaſes; if indeed a man in the generall courſe of his life appears to be very conſcientious; we had need take heed how we meddle with ſuch a man in a way of oppoſition, except the evill we ſee now in him be very clear and groſſe; but that man, who in the common courſe of his life, can trifle with his conſcience, hath deprived himſelfe of the benefit of this plea, as a man may forfeit the benefit of his freedome in the City by miſdemeanour: ſo the benefit that otherwiſe might be had of ſuch a plea may be forfeited by ſuch looſeneſſe of life.
Thirdly, when the account a man gives cannot in any rational way be judged ſuch, giving allowance to all his weakneſſes, as ſhould probably miſ-lead him ſo groſly, as is apparant he is miſlead. We muſt grant, that thoſe may be reaſons to one which are not to another; but when they appeare ſo groſſe, as after all allowances to weakneſſes, they cannot in any common underſtanding reach to ſuch a concluſion, we may at leaſt ſuſpect very much, that the evill of this man lies not in his conſcience, but ſome where elſe; yet we ſhould not do well to be too haſtly and violent with ſuch men; it may be a man for a while may be ſo over-powred, that he is not able to render a rationall account of his wayes, but wait a while, and deal with him tenderly in love; conſider his perſonal diſabilities, his temptations, give him all the allowance you can; if one means prevail not to ſhew him his error, try another; if at one time you do no good upon him, ſee what may be done at another; conſider, is it not poſſible, that even ſuch weak things may appear to the conſcience of a man that hath ſo many weakneſſes, and lies under ſo many temptations, to be for the preſent ſuch grounds as he cannot without ſin deny; and if ſo, you had need deale tenderly with ſuch a man, except the groſſeneſs of the evill requires ſeverity.
4ly. If a man be proud and turbulent in his carriage, by that you may know the Devill is rather in the will then in the conſcience; though an erroneous conſcience may cauſe one to hold faſt an errour, yet it does not put upon proud, ſcornfull, turbulent behaviour: When a man by reaſon of his conſcience (it may be the weakneſſe of it) differs from his brethren, hee had need carry himſelf with all humility and meekneſs, & ſelf-denyal in all other things; he ſhould be willing to be a ſervant to every man, in what lawfully he may, that thereby he may ſhew to all, that it is not from any wilfulneſſe, but meerly the tenderneſs of his conſcience, that he cannot come off to that which his brethren can doe, whom yet he reverences, and in his carriage towards them, ſhews that he yet eſteems them his betters; but if a man that is weak, very much beneath others in parts and graces, ſhall carry himſelfe high, imperious, contemning and vilifying thoſe who differ from him, and be contentious with them: There is great reaſon to think, that the corruption is in the will rather then any where elſe; if there ſhould be ſome conſcience yet in theſe men, their heart-diſtempers may juſtly forfeit their right of pleading their conſciences. Thoſe who oppoſe them, if they doe it in a Chriſtian way, may juſtifie what they doe before God; if God ſhould call them to an account, and ſay, why did you deal ſo with ſuch men who profeſſed they were put upon what they held and did, by their conſciences; If they can anſwer thus, Lord thou knoweſt we were willing to have dealt with them in all tenderneſſe, if we could have ſeen conſcientiouſneſs in their carriage; but we ſaw nothing but ſcornfulneſs, pride, imperiouſneſs, turbulency, conceitednes, we could ſee nothing of the Spirit of Jeſus Chriſt acting them in their way; this their carriage perſwaded us, that the ſinfulneſſe was got rather into their wills then their conſciences.
5ly. When a man is not willing to make uſe of meanes to inform his conſcience, not of thoſe meanes that are not againſt his owne principles, but goes on peremptorily and ſtoutly: Surely, when we ſee many of our Brethren differing from us, our reſpect to them ſhould gain ſo much at leaſt from us, that if there by any means left unuſed, for the further trying our opinions, or informing our judgements, we ſhould make uſe of that meanes, a conſcientious heart will doe ſo.
The ſixt note added, will ſeale up all; when a man by reaſon or Scripture is ſo put to it, as he muſt either renounce his errour, or flye from ſome of his own principles, he will rather deny his principles, then yeeld himſelfe convinced of his errour; yea, when thoſe principles are of great moment. The man that doth thus is the man ſpoken of, Tit. 3. 11. that is foreign, condemned of himſelfe, An Heretick after the firſt and ſecond admonition reject, becauſe he is ſelfe-condemned; wee muſt not reject every man that erres in every little thing, no not after two or three admonitions, that was a prelatical, tyrannicall rule, but he muſt be an Heretick, and erring ſo groſly, as he is ſelf-condemned in his errour, and ſuch a man ſuffers not for his conſcience, when he is rejected, but for ſinning againſt his conſcience.
But who can know when a man is condemned of himſelfe?Object. the judgement of a mans owne conſcience is a ſecret thing.
This is the ſtrength of this hold the Devil gets into,Anſw. he thinks he gets ſo deep, that you cannot get to it to find him out, and as for Gods diſpleaſure who knows their conſciences, theſe men will venture that. But by this Scripture, Tit. 3. it is clear, that a mans conſcience may be ſo far ſeen into, as there may be a judgment paſſed upon a man, that he is a ſelf-condemned man: To what purpoſe otherwiſe ſerves this Scripture? it is not like this Heretick would acknowledg that he was ſelf-condemned, but yet the Apoſtle makes this the ground why he ſhould be rejected; As if he ſhould ſay, You ſee he wil go againſt his own principles, againſt what his conſcience tells him is truth, meerly to maintain a wicked Hereſie that he is infected withall; let him therefore plead what he will, reject him, for his own conſcience condemns him, and GOD is greater then his Conſcience, and knowes all things.
The third thing that is to be done to a man who pleads his conſcience for evill, is, the great ſnare and danger he brings himſelf into, is to be declared to him, that by giving way to let evill into his conſcience, he puts himſelf into ſuch a condition, as whatſoever he doth, he muſt needs ſin againſt God, ſo long as he holds his errour: Evill gets into the conſciences of many very eaſily, becauſe they think the dictates of their conſciences will be ſufficient to bear them out in what they doe;Conſcientia erronea non obligat. but they are deceived, for an erroneous conſcience does not bind, you ſin notwithſtanding your conſcience bids you do it; and if you goe againſt this erroneous conſcience, you ſinne too; what a miſerable ſnare is this? you had need look to your ſelves then, and take heed what you let into your conſciences.
The fourth thing is, to charge him, and if it be in a matter of conſequence, to adjure him in the Name of God (who is the ſearcher of the hearts of men, and will judg them at the great day accordingly) that he deals plainly and ſincerely, not to dare to put a pretence upon that which he knows his conſcience cannot juſtifie him in; if there be indeed any conſcientiouſneſs in the man, this will ſtartle him.
But it may be this will not prevail, wherefore in the fifth place, whatſoever a man holds, though his conſcience be never ſo much taken with it, yet if it cannot ſtand with the power of godlineſs, but deſtroys it, if this man be in a Chriſtian ſociety after all means uſed to reduce him, if he ſtill perſeveres in it, he is, notwithſtanding his conſcience, to be caſt out of the ſociety of the Saints; this is not a little matter, if a man hath any conſcience in him, it cannot but be a dreadfull thing to him: If poyſon be got into a glaſs, and you cannot waſh it out, the poyſon and glaſs too is to be thrown into the ſinck: Such a man as this is, with the conſcience that he hath, is to be thrown upon the dung-hill. If a man by his wickedneſs cuts himſelf off from the myſticall body of Chriſt, the Church may cut him off from his viſible, he hath forfeited his Church-priviledger.
Sixtly, If the errour with the profeſſion of it be deſtructive to the State, and he cannot be reclaimed, he may likewiſe be cut off from it, or at leaſt deprived of the priviledges of it, and benefits by it, notwithſtanding his plea of conſcience. This juſtifies the cutting off Jeſuites and Prieſts, who teach people that the Crown is at the diſpoſe of any forraign power, by which alſo ſubjects may be freed from their Allegiance. A Reverend Divine of ours,Mr. Concn. in a Treatiſe upon the powring out of the 7. Vials, interprets the turning of the Rivers into blood; the execution of Juſtice even to blood upon the Romiſh Emiſſaries, the Jeſuites and Prieſts, who come from the See of Rome, to take people off from their Allegiance.
7ly. What ever pretence of conſcience a man hath, yet this cannot excuſe him in any matter of apparant injuſtice done to his brother in his eſtate or goods: As ſuppoſe a man pleads conſcience in the point of community of goods, yet if he take away his neighbours goods by violence, his conſcience cannot deliver him from the ſtroak of juſtice. The Papiſts pretend conſcience for their murthers, for the Catholique cauſe, but this delivers them not out of the hands of juſtice; if a man pleads conſcience that he is bound to marry more wives then one, and the like.
Eighthly, a man may bring himſelf under both Civill and Eccleſiaſticall ſword, not only for ſins deſtructive and injurious to our brother, but for ſinns againſt God, if they be alſo againſt the light of nature, as blaſphemy and groſſe idolatry: Though the Sunn be down, if you allow your ſervant a candle to work ordinary work by, and he put it out, he cannot plead he could not work, becauſe it was dark: Man at firſt had Sun-light to work by, but our Sun is down, yet we have the candle of the light of nature; if we ſinn againſt that, our darkneſs can be no plea for us: and if he be a profeſſed Chriſtian, and ſins againſt the common light of Chriſtianity, which he cannot but ſee, except he will ſhut his eyes, he is to be dealt with as a man that ſins againſt the light of Nature.
Though ſuch as are not Chriſtians cannot by violence by compelled to profeſs Chriſtian Religion, yet notwithſtanding any plea of their conſcience, they may be reſtrained, & that by violence, if other means will not do it, from an open blaſpheming Chriſt, and the Scriptures, or doing any acts of open diſhonour to them… acts of open diſhonour to God done by any whomſoever, as they are abominable, ſo ſuch as have loved God and Chriſt, have accounted them unſufferable.
I ſuppoſe you have heard or read that notable ſtory we have in the Book of Martyrs, of one Gardiner, though we undertake not to juſtifie his practice as allowable in an ordinary way, he being but a private man, yet there were little queſtion to be made of it had he been a Magiſtrate: He being a Merchant in Portugall, ſeeing the Cardinall offering the Hoaſt, though it were in the preſence of the King and his Nobles, yet he runs to him and ſnatches it out of his hand, and throws it under his feet; if the King himſelf had done this, who would have condemned it?
Notwithſtanding any mans conſcience, he may be kept from endangering the ſalvation of others, no mans conſcience can ſet him at liberty to hurt other….
Thoſe who ſtrengthen others in dangerous ſoule-damning principles, may be taken from them, the light of Nature teaches it.
In ſome caſes, a private man may himſelfe uſe violence to reſtraine men from evill; if a man ſhould come to ſeduce my wife, or childe, in a matter I know will endanger their ſouls, if I could have no help by the Magiſtrate, I might if I had power keep him off: And what I might do by mine own ſtrength, in caſe there were no Magiſtrate, I may call in the help of a Magiſtrate to do for me, when there is a Magiſtrate.
But you will ſay,Queſt. you ſpeak all this while of the reſtraint of men from dangerous groſſe evils; but what if the evils be of leſſe moment, can there be nothing done to men for the reſtraining them from ſuch?
Ye…,Anſw. a man may be put to ſome trouble in thoſe wayes of evill, that his conſcience puts him upon, ſo farre as to take off the wantonneſſe of his ſpirit, and the neglect of meanes: In times of liberty there is very great wantonneſſe in mens ſpirits, they ſtand as in an equall ballance to receive truth or errour; every little thing caſts the ballance in many mens ſpirits, as intereſt in a friend, eſteem from ſuch men of repute in ſome, in others the credite they conceive there is in being able to ſpeake further to a buſineſſe then other men, to have a further inſight into it then others, and a thouſand the like; now to help againſt ſuch temptions, if there be ſome trouble laid in the way, of that which is apparently evill, ſo as men ſhall ſee there is ſomething to be ſuffered in that way; if there be no more graines of trouble then may help againſt this wantonneſſe and neglect of meanes, I ſee no reaſon why any ſhould be offended at this; indeed if there be a miſtake, and the trouble be put into the wrong ſcale, if it be layd in the way of truth, let the ſinne be upon thoſe who dare venture upon their miſtakes; or if ſo much be put into the ſcale as will not ballance only againſt wantonneſſe, and neglect of meanes, but will be a ſore temptation to decline the trueth, and rather embrace that which is evill, then to endure ſo much trouble; this is very diſpleaſing to God: If a man be aſleep at a Sermon, his friend may pull his hand, yea he will not be offended though he give him a nip perhaps: but if he ſhould ſtrike him with a ſtaffe on the head, ſo as to make the blood come, or cut his fleſh with his knife, this would not be borne.
One ſtep I think may be gone farther. Suppoſe a man be not wanton, but ſerious, and neglect no meanes to informe his conſcience, and yet hee cannot yeeld, what ſhall bee done to ſuch a man?
Though ſuch a man ſhould be dealt with in much tenderneſſe and love,Anſw. yet in ſuch things as by his weakneſſe he makes himſelfe leſſe ſerviceable to the Common-wealth, or Church, then other men, who have more ſtrength; he may be denyed ſome priviledges and benefits that are granted to others. I inſtance in that opinion of ſome Anabaptiſts, who deny the lawfulneſſe of War; ſuppoſe their conſciences after much ſeriouſneſſe in the uſe of means, cannot be ſatisfied; yet ſeeing by this error of theirs they are made leſſe uſefull in the State then others, they ſhould not think it much though they be denyed many priviledges and accommodations that are granted to others, who venture their lives for the preſervation of the State. If a mans body be weak, he cannot help it, yet by it he is not ſo uſefull as others, why ſhould he think much that he hath not whatſoever others by ſtrength are able to attain to? Suppoſe a man ſhould have ſuch a principle in his conſcience, that the K. hath an abſolute arbitrary power; though it be his conſcience, yet by it he is diſinabled from imployment and preferment in places of truſt. So for the Church, ſuppoſe the government of it by Prelats had been lawfull, (which now we know was not) there had been no evill in denying to thoſe who in conſcience could not ſubmit to it, their preferments of Deanries and Prebends, and the like.
But leſt what I ſay in this ſhould be abuſed, you muſt underſtand this denyall of places of profit or honour to men, becauſe of that which their conſciences will not ſuffer them to yeeld to, onelyonly ſuch places, as the tenderneſſe of their conſciences in ſuch a point makes them unfit to manage, if becauſe their conſciences differ from you in one thing, you will take advantage againſt them in other things that have no dependance upon that wherein they differ from you, and make them ſuffer in thoſe things too, you now (to ſay no worſe) begin to grow neare to a way of perſecution and tyrannie over your brethren, which Chriſt, is diſpleaſed with. Wee accounted it in the Biſhops not neare, but come up to tyrannie and perſecution, when they would not ſuffer ſuch as could not conforme to their Church-diſcipline and Ceremonies, not ſo much as to teach children the Grammar, or to practiſe Phyſicke, or to preach Chriſt in places where there was no preaching, but people lived in darkeneſſe, periſhing for want of knowledge. What dependance had theſe things upon their diſcipline and Ceremonies, ſuppoſing they had been right? Yes, they would foment their errours by this meanes.
But ſeeing there was no dependance between their errours,Anſw. (if you wil call them ſo) & theſe things, to deny the Church and Common-wealth the benefit of the gifts and graces of men, upon ſuch a pretence that they will abuſe their liberty, wee thought it was hard dealing, yea no leſſe then perſecution.
Suppoſe a man differs from his brethren in point of Church-Diſcipline, muſt not this man have a place in an Army therefore? Though he ſees not the reaſon of ſuch a Diſcipline in the Church, yet God hath endued him with a ſpirit of volour, and he underſtands what Military Diſcipline means; muſt he not have a place in a Colledg to teach youth Logick and Philoſophy? may be not preach Jeſus Chriſt to poor ignorant creatures? if you feare he will divulge his opinions, ſurely ſome other courſe may be taken whereby he may ſuffer as much as ſuch a fault comes to; but therefore to deprive Church and State of what abilities God has given him, which might be very uſefull to them, and that before any ſuch fault is committed, for fear it may be committed; the ſofteſt word I have to expreſſe my ſelf againſt this, is, It is very hard dealing with your Brethren.
I have now gone to the uttermoſt line I can in ſhewing what is to be done to a man that pleads his conſcience in things which we conceive are not right: I would now ſpeak a word or two to men who have to deal with their brethrens conſciences, and then to thoſe who plead their conſciences for their freedome.
To the firſt.Thoſe who are to deale with mens conſciences, muſt be tender hearted. Let thoſe who have to deale with mens conſciences, firſt take heed they do not vilifie and ſlight mens conſciences, do not ſcorn at the plea of their conſciences. What, this is your conſcience? your conſcience forſooth will not ſuffer you. Woe to them who offend one of theſe little ones; it were better that a mil-ſtone were hanged about his necke, and he were caſt into the bottome of the Sea, Matth. 18. 6. It is his conſcience, and perhaps better informed then thine, and more tender; thou haſt it may be a corrupt conſcience, thy conſcience is broke by thy ſinning againſt it, or otherwiſe it is looſe or benummed, no quickneſſe in it, thou canſt ſwallow down greater matters, therefore thou wondereſt at thoſe who are ſo nice-conſcienced, who ſtand upon ſmall matters; what if at the great day Chriſt ſhall own theſe to be truly conſcientious, and honour them for obeying the voyce of their conſciences in ſmall things, for not daring to offend them in any thing, where wilt thou appear? what is like to become of thee then? Or if their conſciences be weak, not rightly inform'd, yet Chriſt expects thou ſhouldſt ſeek to heal, to ſtrengthen them, not to jeer and ſcorn them; that fearfulneſſe of theirs to offend Chriſt, though in the particular they may be miſtaken, ſhall be accepted, when thy boldneſs and ventrouſneſs in taking thy liberty ſhall appear to be thy folly.
2. Take heed in your dealings with ſuch, you make them not ſuffer more then Chriſt would have them ſuffer; do not abuſe your power over them, ſo as to cauſe them to complaine juſtly to God of conſcience-oppreſſion; Conſcience-oppreſſion is the moſt fearefull oppreſſion; of all the cryes in the world, the cryes cauſed by it come up moſt ſwiftly to God. When an oppreſſed ſoule ſhall get alone, and make his moane to God; The moan of a true conſcientious man to God.Oh, Lord, thou who knoweſt the ſecrets of all hearts, thou knoweſt the deſires of my ſoule in uprightneſſe to know thy will; I can freely and comfortably appeale to thee. Thou knoweſt what a ſad affliction it is to mee, that my judgement ſhould be different from my brethrens, whoſe parts and graces I prize farre beyond mine owne. Thou knoweſt alſo there is no meanes for further Reformation, but I have been willing to make uſe of it as I was able, and what ever other helpe thou ſhalt make knowne to mee, I am ready to make uſe of it, that I may not be led aſide into errour: and if thou wilt be pleaſed to reveale thy minde further to me, I am ready to ſubmit to it. I ſhould account it a greater happineſſe then all the comforts in the world can afford, to know what thy minde is in ſuch and ſuch things; but Lord, as yet I cannot doe this thing, except I ſhould ſinne againſt thee, thou knoweſt it: yet thou knoweſt alſo, that I deſire to walke humbly and peaceably with my brethren, and in all meekeneſſe, ſubmiſſeneſſe, and quietneſſe of ſpirit, together with all diligence, I will waite till thou ſhalt further reveale thy minde to me. But Lord, in the meane time I find rigid dealing from my brethren; their ſpirits are imbittered, their ſpeeches are hard, their wayes tomards me are harſh, yea Lord there is violence in them; Lord, thou knoweſt my ſpirit is not ſuch as to need any ſuch carriage of my brethren towards me; I am not conſcious to my ſelfe (no not when I ſet my ſelfe moſt ſolemnly in thy preſence) of ſtifneſſe, wilfulneſſe in my way; the leaſt beame of light from thee, would preſently turne my ſpirit what way thou wouldſt have it goe.
Such a moan to God would prove a ſadder buſineſs againſt ſuch as ſhall occaſion it, then if ſuch men had ſtrength and ſpirits to anſwer bitterneſſe, harſhneſſe, and violence, with bitterneſſe, harſhneſſe, and violence.
Let me alſo on the other ſide ſpeak to them who plead their conſciences.Directions to them who plead their conſciences.
Firſt, take heed you reſt not in this as an empty plea, ſetting it as a Bulwark againſt any thing that ſhal be ſaid to you: why, it is my conſcience, and who hath to do with my conſcience? and ſo think you need look no farther, nor give any other account to your Brethren then this: This is to abuſe your conſcience, and the indulgence of God, and the reſpect he would have men ſhew to the conſciences of his people; this is a hardning conſcience againſt the truth, no true tenderneſs of it.
Secondly, If Conſcience be ſuch a thing as none muſt have the power over it but God, ſuch a thing wherein thou haſt to deal ſo much with God, thou hadſt need keep it very clean; it is above all creatures, next to God, take heed of defiling it, oh keep it pure: Unclean conſciences are good enough to proſtrate to men, but conſciences reſerved for God need be kept unſpotted and very clean. Doves love white houſes, the holy Ghoſt loves a pure conſcience.
Thirdly, thou wilt have none to commaud thy conſcience, let conſcience then command thee; if thou wilt rebell againſt thy conſcience, it is juſt with God to ſuffer men to tyrannize over thy conſcience. When you complain of men ſeeking to have power over your conſciences, lay your hand upon your heart, and ſay, Have not I rebelled againſt my conſcience? I have reſiſted the power of it over me, juſt therefore it is that others ſhould ſeeke to bring it under their power.