The Depths of Satan Discovered, Text
The Depths of Satan DISCOVERED.
Quaere.
Whether the Civill Magiſtrate, though he ſhall not compell, yet may …ot reſtraine thoſe who profeſſe not Chriſtianitie, from divulging their Principles, eſpecially by viſible worſhip, or practiſe in Idolary?
BEfore I come to debate this Controverſie, I ſhall ſay ſomething by way of diſtinction, to the ſtating of the queſtion.
1. For the Title of the Booke, it might very well paſſe, in a right ſenſe, as applyed to the diſtempers of the Times. If he mean it of them, to whom he ſpeakes, as he ſeemes to doe in that Dedication, A word to the Armie, viz. That it is an Abuſing of the Martiall Sword, to take upon them to determine of matters of Religion, or to take power to themſelves to limit or extend the Libertie thereof: Wee ſhould eaſily agree with him, to aſſert it a very great Abuſe, for them, a Parliament ſitting, (from whom they have their Commiſſion onelyonly for Martiall Affaires) to intermedle in matters of Religion, as beyond their Spheare, as he ſpeakes. But if he meane,pag. 3. (as he expreſſely diſcovers himſelfe, pag. 15.) That the Supreme Magiſtrate, hearing the Civill Sword, hath nothing to doe, about matters of Religion, he abuſes his Reader and his owne Reaſon, to undertake to aſſert it; as ſhall appeare in the ſequell.
2. Wee diſtinguiſh of Temple-worke, (as his Title Page calls it:) If he meane it thus, That the Sword is an uſeleſſe Toole (his owne phraſe) for the firſt Erecting or Conſtituting Members of a Church, gathered out from Heathens, that is for the Converſion of men to the Chriſtian Faith; its readily granted: For Chriſts ſubjects, muſt be all volunteers, a willing people. But if he meane, that in a conſtituted Church, the Chriſtian▪ Magiſtrate hath nothing to doe, to reſtraine men from the violation of Chriſtian Truths, or the Rules of Religious worſhip, in the externall Profeſſion and exerciſes thereof; he ſhall find himſelfe miſerably miſtaken. Converſion of Soules belongs primarily to Chriſt, by the operation of his Spirit; inſtrumentally to the Miniſters of Chriſt: But when men are converted to the faith and profeſſion of the Goſpell, and have embraced the Truths and worſhip of it, if then they ſhall blaſpheme or corrupt thoſe Truths, or prophane that worſhip, the Magiſtrate, (wee thinke) hath power to reſtraine, yea, and to puniſh them for that violation.
3. Converſion it ſelfe, is two wayes conſiderable; either with reſpect to the Conſcience, which wee may call the internall reall Converſion to the Faiths being made thereby tru… beleevers; and this is the worke of Chriſts Propheticall and Kingly Office; or elſe with reſpect to the outward Profeſſion of the Faith: This latter is the object of the Magiſtrates power, in regard of regulation of it, according to the Rules of the word; for he is made the Keeper of both Tables, in regard of the externall acts and exerciſes thereof.
4. Its one thing for the Magiſtrate to preſcribe a Rule of Faith (as the Pope preſumes) or a forme of worſhip of God; another to look to the preſervation of both (preſcribed by Chriſt) from the corruption of Seducers and Falſe Teachers, or the violation of prophane men:As he, pag. 4. The ordering of the viſible worſhip of God, as he ſpeaks, and the ordaining of the Rule of Faith, whereunto all are alike ſubject, &c. belonge entirely and ſolely to Jeſus Chriſt.
5. Wee note one notable fallacie all along this Diſpute… Pamphlet; that is, Petitio principii, that he ſeemes to inſinuate it as granted, (which many others of his way doe) That there is no Rule of Faith or Worſhip determined, or held forth in the word; but all is now Skepticall: (Sure wee are, there is ſcarcely one Truth but it is queſtioned in this Age.) For if there be any one Fundamentall Principle of Truth, or Rule of Worſhip, held forth clearely in the Scripture; the Blaſpheming of that Truth, and teaching men ſo; the Prophaning of that Worſhip, and practiſing ſo, may be reſtrained by the Magiſtrate; yea, and puniſhed too, as wee think: And yet this very Reſtraint or puniſhment is deceyed and beaten downe by the force of this mans Arguments; which what ſtrength they have, ſhall now be conſidered.
Firſt, he ſayes; His capacitie cannot diſcerne the diſtinction betwixt the Compulſive and Reſtrictive Power; being fully perſwaded, the former is ſufficiently included in the latter; And he who hath power for the latter, ſhall by frequent reſtraining, upon every frivolous occaſion, make mee reſtleſſe till I read his pleaſure: That I worſhip as he worſhips, and ſo I feele his power to the former, &c.
To which I anſwer: Firſt, Surely then his capacitie is very narrow and ſhallow, the diſtinction is ſo cleare and evident. An inſtance is readie in Nebem. 13. concerning the fourth Commadement, one of the firſt Table, and a part of worſhip: Nehemiah did not compell the Heathen Merchants to keepe the Sabbath in the preſcribed manner, yet did he reſtraine them from polluting of it. Secondly, It is ſo farre from Truth, that the fromer is included in the latter, as that inſtance and many more demonſtrate, that it is rather true backward; that the latter Reſtriction is included in the former Compulſion, not Compulſion in Reſtriction. Thirdly, The Jewiſh Magiſtrates did reſtraine Heathens from the Prophanation of the Sabbath, and other Services, yet never did, nor might compell them to the obſervation of them till they voluntarily Proſelyted: And this Reſtraint was thus farre beneficiall, that it prevailed to bring them to Proſelyte to the Jewiſh Religion, that they might enjoy the Priviledges of it: And if Reſtraint of Seducers and falſe-Worſhippers have the ſame effect upon them, to bring them to embrace the true Faith and right Worſhip of God, I know no hurt they have by it. A Stranger (ſaid the Law) ſhall not eat of the Paſſeover, nor enter into the Temple till circumciſed; And this difference in partaking of many priviledges, was a merciemercy to the Gentiles, to win them to come in, for the priviledge ſake. There are many ſuch Lawes of Reſtraint in all States, which yet never come to Compulſion; as he cannot but know. But,
Though the Reſtrictive may be different, yet it ever cente…'d in the Compulſive; and the moſt cruell of Tyrants have firſt appeared in the Reſtrictive, &c. But this, if it be not a contradiction, is contrary to what he ſaid afore: There he ſaid, Compulſion was included in Reſtriction: Now Reſtriction centers in Compulſion. Secondly, That word (Ever) is falſe, and contrary to manifold experience, as afore. And marke the Logick of theſe men; they commonly conclude a generall, from one or two particulars. Tyrants, (as the Phariſees and Jewes) have ſometimes appeared in the Reſtrictive, before the Compulſive; no Reſtriction ever centers in Compulſion. Thirdly, Nor is the Reſtraint, to force them that obey it not, to the contrarie practiſe: Nor does Compulſion come as the conſequent thereof: If any puniſhment follow, it is for diſobedience to the Law of Reſtraint, E. G. Nehemiah reſtraines the Heathens for ſelling wares on the Sabbath dayes; and threatens to lay them in durance, if they did tranſgreſſe that Prohibition: but he never intended by the Reſtraint or puniſhment, to compell them to obſerve the Sabbath, as the Jewes did, in Religious Sanctification of it. Laſtly, To prevent this conſequent Compulſion, let it be made a Law, that no man, ſhall openly Blaſpheme the Truth of God, or Prophane the worſhip of God; and if he doe not, he ſhall not be compelled to beleeve as the Magiſtrate beleeves, or worſhip as the Magiſtrate worſhips: And as this may ſuffice for his ſecuritie againſt Compulſion, ſo it clearely puts a difference between Reſtriction and Compulſion: Conſider the next.
Secondly, Hereby (ſayes he) I make the Civill Magiſtrate Judge of Chriſtianitie, which as none can aſſume without ſinne, 2 Cor. 1.24. So none can conſent to, without being guiltie of ſtrong endeavours to dethrone the Lord Jeſus to whom alone this judgement is committed, and whoſe Scepter onelyonly can ſway the Conſcience, &c.
1. Let him apply this to the ſtate of the Jewes, and ſee how in conſequent it is. The Magiſtrate then had power to judge of the Rule of Worſhip, without ſinne; elſe, how could he Reſtraine men (or puniſh them) for tranſgreſſing the Rule? And if the Rule of Chriſtian Truth, and Worſhip, be as clearly preſcribed in the new Teſtament (as it is) why may not the Chriſtian Magiſtrate, be as competent a Judge of Chriſtianity, and Reſtraine from the violation of it?
2. It is equivocall, the word (Judge) and ſo he deludes us: It is one thing to be a Law-maker, which is (as his Text hath it) to have Dominion over their Faith, by preſcribing a Rule of Faith, or Worſhip: Another to be a Judge of the Violation of that preſcribed Rule: The Apoſtle Paul himſelfe was a competent Judge of the Rule of Faith, and ſo of the Violation of it; though he was not the Lord of their Faith, to coine new Articles of Faith, without command from Chriſt: Say the ſame of the preſcribed Worſhip: Nor is this to conſent to the dethroning of Jeſus Chriſt, nor to take upon them to Sway the Conſcience: For wee ſuppoſe the Rule of Worſhip preſcribed, and the Magiſtrate to have power only upon the externall man, to preſerve from the violation of that worſhip; not to Compell or Sway Conſciences or Hearts, to worſhip God aright with internall worſhip. Therefore this Diſputer, (whether ignorantly or fallaciouſly, I know not) deceives his diſciples with a double falſe ſuppoſition: Firſt, That there is no certaine,*He cannot expect a concurrence of any partie conſiderable in the Nation, in Principles of Chriſtianitie, pag. 8. determin'd, cleare Rule of Faith or Worſhip, in the Scriptures, but all is doubtfull and uncertaine, without Revelation: Secondly, That the Magiſtrate by this Reſtriction; intends Compulſion, and that of Conſcience, to beleeve or practiſe, what it doth not beleeve, to be the Rule of Faith or Worſhip: And withall, that thoſe that grant him this power of Reſtraint, give him a Power to Sway Conſcience, ſo to beleeve or practiſe; which wee diſclaime as much as himſelfe. Nor doth the Magiſtrate by this Reſtraint of Seducers or Idolaters, take upon him to convert Soules, (the worke of Jeſus Chriſt alone) but to keepe them from infecting others, by falſe Doctrine or falſe Worſhip; and in the end, to reduce the E…roneous to the right wayes of God.
3. The inſtance of Pauls Reſtrictive Power on Mars-hill, in quite beſide the queſtion: He was a Miniſter, not a Magiſtrate; and the worke being Converſion of Heathens to the Faith: for the Conſtitution of a Church, not in a Church Conſtituted: For I demand, If after Paul had ſetled a Church, and given them the Rule of Faith and Worſhip, any Profeſſour thereof ſhould have Apoſtated from both, or either; whether he would not by his Apoſtolicall power, have reſtrained him, by Church cenſures? If ſo, his Texts and proofes falls as heavily upon the Eccleſiaſticall power, as upon the Civill: and all his abſurdities pretended here, fall upon S. Paul: He makes himſelfe a Judge of Chriſtianitie, and conſents to the dethroning of Chriſt; takes upon him to Sway the Conſcience, and convert hearts, which is peculiar to the Scepter of Chriſt, &c. But this Doctrine, tends evidently to nothing but Skepticiſme, and Prophaneſſe; that every man may not onelyonly beleeve, but publiſh and practiſe Errours and Idolatry, without controle, either of Magiſtrate or Miniſter. And thither wee ſee it inclines apace, and there wee feare it will end, if not betimes prevented. But further,
He gives a caution: That if Chriſt ſend a Servant, ſaying, What I have revealed to you in ſecret, preach you on the houſe tops. Goe to the publique Synagoge in this Seaſon of their aſſembling, which otherwiſe you cannot procure; Goe, I ſay, and reaſon with them, for they are in all things too Superſtitious: Doe not you runne the hazard of reſtraining in this caſe, under pretence of diſturbance: If their publique way be according to the way of Chriſt, the priviledge of Diſputing is according to the Directory of Chriſt, 1 Cor. 14, 22. It not, &c.
To this wee ſay, Firſt, This man ſeemes to be a meere Skeptick, and (as was ſaid afore) to ſuppoſe there is no Rule of Truth or Worſhip preſcribed; and the times to be, as in the Apoſtles dayes, before the New Teſtament was written: And withall, he ſeemes to be a Familiſt, expecting Revelations, which he inſinuates in thoſe words, [What I have revealed to you in ſecert] And yet afore, he calls the Armie to direct themſelves [by Chriſts proclaimed Law as their Line; at leaſt for the worke of his owne worſh…p and Temple, pag. 3.] and to meaſure their proceedings herein by the pattern of his Scriptures.] But it is no new thing for Errours to interſere and contradict themſelves. For, if there be any certaine Rule of Truth or Wo…ſhip, what reaſon is there, that any man, under pretence of New Light, ſhould have libertie to diſpute it? Is not this a plaine diſturbance of the Church? Suppoſe the publique way be the Way of Chriſt, why ſhould any man diſpute it over and over againe? What need he goe and reaſon with them, who are in nothing Erroneous or Superſtitious, but obſervant of the way of Chriſt? Will Chriſt ſend men to diſturbe his Setled Truths and Worſhip? And yet▪ if every man, that will pretend a new Revelation, may have liberty to diſpute the old wayes of Chriſt, and by a ſubtile wrangling Jeſuiticall wit, puzzle weake Chriſtians with new Skepticiſmes, nothing will more diſturbe the Peace of the Church, as was evident once in the Church of Galatia; and is in Ours at this day. I would they were cut off, that thus Trouble it; The priviledge of Diſputing, which he pleads from 1 Cor. 14. was before the Rule was written, when there was an extraordinarie gift of Propheſying, and new Revelations were diſcovered concerning the Truths of the Goſpell: But the ſame Apoſtle cenſures this libertie after the Truth and Rule thereof was clearly delivered, 1 Tim. 6.3, 4, 5. [If any man teach otherwiſe, and conſent not to the wholeſome words, even the words of our Lord Jeſus Chriſt, and to the Doctrine which is according to Godlineſſe: He is proud, knowing nothing, doting about queſtions and ſtrifes of words, whereof commeth Envie, Strife, Raylings, evill Surmiſings, (and mark that) perverſe Diſputings, of men of corrupt minds, and deſtitute of the Truth: from ſuch withdraw thy ſelfe: Where the Apoſtle meets juſt with the practiſes of our Times;] Suppoſing, that when once the Forme of ſound words (as i… a called, 2 Tim. 1.13.) is delivered to the Church, and the Doctrine according … Godlineſſe is once Setled, no man may have the libertie to Diſpute them: And if he doe, he is proud, doting (or ſick) and diſturbes the Peace of the Church. He that thus troubles the Church, ſhall beare his judgement, who ever be he, Gal. 5.9. But wee proceed.
Thirdly, The conviction of the underſtanding being the foundation of Converſion, and that a facultie that cannot be forced, nor ſatisfied without an over-comming Reaſon; A powerfull Argument, would ſoone ſubdue that noble part, when civill Reſtraint would encreaſe prejudice, and confirme obſcuritie: Therefore the way of God is rather, Come, let us reaſon together, &c.
But this man dreames of ſuch a Reſtraint, as never came into any rationall mans head. Was ever Reſtraint uſed as an argument to convince or convert men? to make a man beleeve this or that without reaſon? No: The man ſhall be informed by the ſtrength of Scripture-Reaſon; and Light held forth to him, if he be able or willing to receive it: And if after all the beſt information, he cannot, or will not ſee that Light, he ſhall not be forced to beleeve or practiſe what he underſtands not to be the way of Chriſt. OnelyOnly, if he be in an Errour, in Doctrine or Worſhip (as wee ſuppoſe him to be, in this Diſpute) he ſhall be reſtrain'd, not from beleeving or practiſing ſecretly, his owne Erroneous way; but from venting his Error, or practiſing openly his Idolatrous worſhip, to the Infection of others; and this was ever Gods way: The Leaper, (ſuppoſe he did thinke himſelfe cleane) was not reſtrained to make him beleeve himſelfe a Leaper, but to prevent others infection: The ſame God that ſaid, Come, let us reaſon together; ſaid alſo, Thou ſhalt not ſuffer Seducers or Idolaters, or Sabbath-breakers, within thy gates: The ſame Apoſtle, which ſaid, [I beſeech you brethren, by the mercies of God, &c.] ſaid alſo of Falſe Teachers, [whoſe mouths muſt be ſtopped, who ſubvert whole houſes, &c. and I would they were cut off that trouble you.]
Oh (but ſayes he) A noble Spirit, a carnall Sword can never reſtraine! who attempts it, partakes of other mens Hypocriſie: But this ſuppoſes that noble Spirit to be in the right way, and the Magiſtrate to be in the wrong: Whereas we ſuppoſe (in this diſpute) the man to be in the wrong, and the Magiſtrate in th… …ight. Secondly, It is not Reſtraint (of which wee ſpeake) that makes Hypocrites; but compulſion to make men beleeve or practiſe what they beleeve, not to be the wayes of Chriſt; which is not now the queſtion.
4. Humane reſtriction, is inconſiſtent with the very name and nature of the Goſpell, that a man cannot mention ſuch a thing, without including himſelfe amongſt the enemies thereof; It imparts nothing but a proffer of Peace, Love, &c. even to the pooreſt Captives, flat Idolaters, &c.
Here wee muſt diſtinguiſh, (what this Diſputer, ignorantly or Jeſuitically confounds) For the Converſion or firſt gathering of a man or people, to make a Church, the Goſpell knowes nothing but Peace, &c. But when a Church is Conſtituted, it hath a Rod of Cenſures for the Immorige…ous, Apoſtates, or Seducers: If be ſay, that's nothing to the Magiſtrate, but belongs to the Miniſters: I anſwer, let him looke to that; For his Argument ſtrikes at all Reſtriction, as well as Civill: (and ſo do all his Arguments.) The Goſpell imports (ſayes he) nothing but proffers of Peace, &c. which in a conſtituted Church, is utterly falſe: But if the Civill Magiſtrate, being a Chriſtian, ſhould not interpoſe by a civill Reſtriction, to reſtraine Seducers, Idolaters, &c. they would little regard the Eccleſiaſticall, to the great, not onelyonly diſturbance of the Peace; …ut utter ſubverſion of the Church.
But ſayes he; If your Preſid…nt be from the Law (wherein indeed, ſuch reſtriction would better ſuit with litterall ſervice, eſpecially the Reſtrainers, b…ing as well. Typicall, as the Sacrificed▪ you are debter to the whole Law to doe it… and Chriſt ſhall profit you nothing.
This is firſt an Antinomian fancie, as may eaſily be obſerved, or a conceit of one, that denyes the authoritie of the Old Teſtament: For, though the Ceremoniall and Judiciall Lawes were Typicall, and ſo farre voyd; yet the Morall Lawes (by which the Magiſtrates power is eſtabliſhed) is ſtill in force; as is abundantly proved by others: The fourth Commandement gives Superiours power to reſtraine Sabbath-breakers; and more then that, to puniſh them, if Jewes, or Chriſtians; And the fifth Commandment gives Magiſtrates power to reſtrai…e, (and puniſh) all wicked practiſes: Sayes not the Goſpell the ſame? Rom. 13.4. [He is the Miniſter of God, a Revenger to execute wrath upon him that doth evill] who ſhall diſtinguiſh where the Law diſtinguiſhes not; and ſay, It reſpects wickedneſſes of the ſecond Table, not of the firſt?
2. He would inſinuate, That the Services of the Old Teſtament were onelyonly litterally, and ſo Typicall; whereas they had Morall ſervices alſo, and in them the power of the Magiſtrate apparently did interpoſe, upon the Prophanation of them.
And, 3. He would have his Reader beleeve, The Reſtrainers were alſo Typicall (as their Sacrifices were) and only Typicall, and in nothing Morall: whereas they had Moral Lawes, and exerciſed their Morall power, in Reſtraining or puniſhing offenders accordingly, as ſhall appeare. It is therefore a Scandalous wicked Cenſure, to ſay [The deſire after Civill Power to reſtraine, &c. is the character of men not yet reformed by the power of the Goſpell] when both Law and Goſpell confirme that power.
But he hath Scripture proofe, which cannot eaſily be evaded, Mat. 13.28. [You ſhall perceive a zealous ſervant for the honour of Chriſt, diſcerning clearely the enemies of Chriſt, and told they were ſuch, Idolaters, for they were the viſible children of the Divell, compared to Tares, &c. Well, the ſervant deſires to deſtroy them; No, ſaith Chriſt, leaſt you pluck up the Wheat likewiſe: but might be not reſtrain them? No, let them grow: whence may be clearely and ſafely concluded, That men may not pluck up the enemies of Chriſt, or reſtraine them by an human… power, &c.]
This is the great place, and grand Argument of all Seducers to plead their own Libertie and Toleration; I ſhall therefore digreſſe a little, and take into conſideration what another ſubtile (if not Jeſuited) Author argues in this point, for Libertie of Propheſying; The booke is very plauſible, and very taking (as I perceive) with ſome of good parts, and great place, eſpecially in this particular: I thinke it not amiſſe to ſet downe the ſumme of his diſcourſe alſo upon this Text, and to Antidote (if poſſible) the Poyſon of both. Thus hee proceeds:
The difficultie of Expoſition of this Text,D. Taylor, Libertie of Propheſying, p. 194. Mat. 12.24. &c. is reducible to theſe two queſtions.
1. What is meant, by (Gather not;) that is, what kind of Sword is forbidden; For the Spirituall Sword, that is not forbidden to any ſort of criminalls, for that would deſtroy the power of Excommunication. It lyes therefore againſt the Temporall Sword, in cutting off ſome perſons.
2. What is meant by Tares, or who thoſe perſons be. They are either perſons of …ll lives, inre practicâ, or elſe faultie in re intellectuali, (in opinion) there is no third. The former is not meant, becauſe it would deſtroy all bodies politique, which cannot conſiſt without a compulſorie power of the Sword. It muſt then he meant of the latter ſort in opinions, commonly called Hereſies. And the reaſon here given confirme this; leaſt you pluck up alſo the Wheat.
For, 1. Hereſie is of ſo nice a conſideration, that by our miſtakes wee may root up Truths, when wee thinke to root up Hereſies.
2. When a revolution of humane affaires, ſets contrary opinions in the Throne or Chaire, they ſhould root up and perſecute Truths, as they were perſecuted before.] This is the ſumme and ſtrength of his diſcourſe.
I ſhall firſt joyne iſſue with the Doctor, and ſhew you how farre hee agrees with our Author, and how farre hee diſagrees with the Truth it ſelfe.
1. The Doctor, (and ſo our Author) miſtakes the ſcope of the Parable, (beyond which it is not Argumentative, as Schollers ſay).Beza in Loc. and others. For that is onelyonly this, ["That there ſhall be a mixture of good and bad in the Church, to the end of the world] Not to ſhew what cenſures are to be inflicted, or what perſons are to be cenſured or tolerated.
2. Our Saviour himſelfe tells us who the t…es are, verſ. 38. The children of the wicked; and verſ. 41. All things that offend and doe iniquitie: So that its apparently meant of ill livers, as well as of ill opinioners.
3. Of evill-livers, it cannot be meant of open wicked men, that they ſhould be tolerated, for that would deſtroy, not onelyonly Civill Government, but the State it ſelfe and Common-wealth; but of ſecret Hypocrites, who are ſo like the Wheat, that wee may eaſily miſtake, and root up one for another.
4. It cannot be meant of all offenders, in re intellectuali, in opinion: for ſome Heretiques are ſo groſſe, and ſo deſtructive of Religion, Pietie, and Government, that the Doctor himſelfe elſewhere grants, yea, proves they may, and muſt be rooted up; yet if his reaſon be of any force, it pleads for toleration of all Hereſies; For the Text doth not ſo nicely diſtinguiſh as he does; but ſpeakes indefinitely, if not univerſally, of all tares, ever clearly diſcovered ſo to be, (as our Author ſayes) and yet bids the ſervant not pluck them up, nor reſtraine them; but let them grow. Therefore one of their glaſſes, (if not both) is falſe, and corrupts the Text, inſtead of interpreting it.
5. His ſecond Reaſon from the Revolution of humane affaires, revolves upon his owne head: For he grants, yea, affirmes, That thoſe Hereſies which deſtroyes Fundamentals, or undermine Pietie, or overthrow Government, may be proſecuted, (proſecuted he ſayes, improperly.) Now, if thoſe Heretiques of thoſe deſtructive opinions, get into the Throne or Chaire, no doubt but they will perſecute the Orthodox, (as the Arrian… did, and Papiſts doe.) Therefore by this reaſon, the moſt groſſe and …eterodox Hereſies muſt be tolerated, lea… wee pluck up the Wheat: that is, give them occaſion when Times turne, to perſecute the Orthodox: This is new Divinity, which the Jeſuits themſelves will ſcarcely owne; I am ſure, where they have powe…, they do not practiſe.
And now I re urn to my Author: firſt, obſerve his Logick, who would conclude a Theologicall Propoſition from a Parable, not conſidering, that it proves nothing beſides the ſcope of it, which is, as I have ſaid, [That theſe ſhall be in the pureſt Churches, a mixt… of bad and good, till the great day of Diſcrimination, the day of Judgement.] The reſt is but a… the Lace or Trimmings of the Garment.
2. Let him, (or let the Reader) take notice, that this Interpretation of his, utterly deſtroy…s all Civill Government, and Eccleſiaſticall too: Civill, in that hee acknowledges theſe Tares to be wicked livers, Idola ers, children of the Devill, viſibly diſcovered; and yet allowes neither plucking up, nor reſtraining; which beſides, muſt needs be the deſtruction of Common-wealths: Eccleſiaſticall, in as much as the Text hath no deſtruction of Power, Civill, or Eccleſiaſticall, (though ſpeaking of the Church intentionally, it rather reſpects the Eccleſiaſticall then the Civill) and ſaith ind… ly, That none muſt pluck them up nor reſtraine them; which not onelyonly deſtroyes the Cenſure of Excommunication, (as the Doctor afore ſaid) but the Church it ſelfe; which, though Wolves and Foxes over-runne and waſt it, hath no power ſo much as …o reſtraine them, [with out treſpaſſe (as this man ſayes) againſt the expreſſe command of Chriſt, who hath reſerved that worke to his harveſt.] Is not this brave Di…initie?
3. To give him, (or the Reader) further ſatisfaction, take the Parable in thoſe particulars, an Argumentative; wee diſtinguiſh of the perſon…, who may challenge the power of Reſtraining. They are either private or publique: A private perſon, a ſervant, (as he was that a…ked the queſtion, whether he might pluck up, or reſtraine the Tares) hath not ſuch power to puniſh or reſtraine Idolaters, or wicked livers: But if he ſay, A publique perſon, Civill, or Eccleſiaſticall, hath not ſuch power, he begs the queſtion, and beſides, diſcovers an Anabaptiſticall Spirit, denying Magiſtracie and Miniſtry: To which he ſpeake very Suſpiciouſly, pag. 7. in proſecution of this in the next argument, when he ſayes. [the Magiſtrate, (ſo called) marke, ſo called; as if there were none.
4. One thing more; even the letter of the Parable, though it allow not plucking up the Tares; yet in common practiſe, the Husband-men doe reſtraine and keepe them downe, by weeding Hooks, leaſt they over-grow the Wheat: So, (which is our queſtion) there is allowed a Reſtraining of Idolaters, and Heretiques, from ſpreading their Infection, to the deſtruction of the Church. And now we come to his laſt Argument.
5. It is the moſt uſuall thing for Chriſtians indeed, to be plucked up and reſtrained, though under other notions; and that perhaps might be the Reaſon why Chriſt refuſed to ſuffer any reſtraining preſident, though by a Tare diſcerning ſervant: Nothing is more common, then to put a Chriſtian into a Beares skinne, when men intend to bai… him.
This was in part the Doctors feare and reaſon: If Heretiques get power, they will proſecute the Orthodox: Ergo, the Orthodox having power, muſt not proſecute Heretique…, but ſuffer them to range and ravine, and deſtroy Soules: Put it in ſecond Table wickedneſſes, and ſee the abſurdities: If Theeves and Traytors get power, they will perſecute and deſtroy the juſt Magiſtrates: Ergo, the Magiſtrate may neither puniſh nor reſtraine Theeves, &c. for freare of Retalitation: Againe, There is nothing more uſuall than for Tyrants and wicked Perſecutors, to pluck up and deſtry Godly Chriſtians under other notions then are true: Ergo, Godly Magiſtrates may not proſecute, (perſecution is for Truth and the Goſpell ſake) damnable Heretiques, under their own true Notions.
2. This Doctrine, well learn'd and practiſed, would prevent any Perſecution at all; and ſo evacuate all thoſe Propheſies of perſecution; all that will live godly ſhall ſuffer perſecution, &c. and all thoſe promiſes made to the perſecuted, and all preparations to it, by ſuffering graces, &c. For if there be no proſecution for the vileſt Hereſies, not ſo much as a Reſtraint; but a Toleration of all Opinions: I hope poore Truth ſhall have a Toleration granted her, as well as others; and then there will be no perſecution by the publique Magiſtrate: which yet is eſpecially fore-told, as the worſt piece of perſecution. [Yee ſhall be brought before Kings and Rulers for my names ſake; Scourged in Synagogues, &c.] Had his Doctrine beene practiſed in the Primitive times, it might have prevented much of perſecution; Had the Chriſtians but ſaid, Wee will not proſecute you for your Idolatries, or damnable Opinions, if wee get into place and Power of Government; doe not you perſecute us; Tolerate you us, and wee will tolerate you: If God call men to ſuffer under Tyrants and Perſecutors, under what notion ſoever, he knowes how to deliver, ſupport, crowne them for all their ſufferings. And men muſt not cry downe the Truths of God, for feare, that if Tyrants get the Throne, they will make Chriſtians ſuffer under other the vileſt notions, even in Beares skins.
After he hath done with his five Arguments againſt the queſtion ſtated at firſt; He ſtarts an Objection which no wiſe man would make; and gives an anſwer (nothing to the preſent buſineſſe) meerly to give himſelfe an occaſion, to let fall ſome drops of other poyſonous Opinions, and to diſcover the corruption of his judgement.
1. He ſeemes to plead for Blaſphemie, &c. when he cenſures the Parliament at an [Oppreſſing Power; for their Ordinance lately renewed, for the reſtraining and puniſhing of men, as Blaſphemers, and Sectaries, for many Points conſonant with ſound Chriſtianitie.
2. He ſhewes himſelfe againe a Skeptick, when he ſayes: [So confuſed is the judgement of the univerſall, that we cannot expect a concurrence of any partie conſiderable in the Nation, in Principles of Chriſtianitie.]
3. He places all Power of Government in the people, which is the next way to Anarchie; when he ſayes: [I hope here's none that aſpire to any power but what the people ſhall inveſt them with, and may repeale, as they ſhall ſee ſuch their ſervants proceedings conduce to, or againſt their common ſafetie, which by Nature all men are enabled to determine.]
4. He Slanders Presbyterians, under the name of Smectimnuus; as Perſecutors, [as in their arbitrarily veſtrie power, having uſed violence, not onelyonly to their fellow ſufferers; but towards even thoſe who w…d themſelves to effect their freedome,] whereas its evident to all the world, Preſbyterians have had no Power, (and, never uſed violence to any) and that Sectaries have had the greateſt libertie, or licentiouſneſſe rather, to vent their Errours; and have offered the greateſt Perſecutions by Tongue and Pen, in the moſt opprobrious, reproachfull Language that Hell it ſelfe could lend them; witneſſe all thoſe Scurrillous Pamphlets that have flowne abroad theſe three or foure laſt yeares; The Lord lay it not to their charge.
This being done, he comes againe to diſpute in many places of Scripture more, and then to anſwer ſome Objections. The place is 2 Tim. 2.24. [The Servant of the Lord muſt not ſtrive (for his Maſter did it not) but he gentle; (gentleneſſe, it ſeemes, beſt befits a Chriſtian, and reſtraines the rebellious) unto all men who oppoſe themſelves (poore Naturaliſts, Heathens, Idolaters, &c.) and this ſimple way, is the Lord Chriſts way of reſtraining. Though it confound the wiſedome of the wiſe, and be accounted an in…let to all manner of Libertiniſme, &c. He will have no unwilling worſhippers, no civill reſtrainings, &c.]
The Gentleman, it ſeemes, is well pleaſed with this Argument that he repeate it againe (though in other tearmes) for he ſaid the ſame in his fourth Argument above, onelyonly with ſome varietie and additions here: Wee might ſend him back thither for his anſwer. But we adde: Note Firſt, The miſ-application, or miſ-interpretation of that Text: Wee are ſpeaking of the Magiſtrates Power, and the Text ſpeakes of the Qualification of a Miniſter, that hath to doe with Converſion of Infidells and Heathens: Secondly, If he will needs apply it to the Magiſtrate; That he muſt not ſtrive, but be gentle unto all men that oppoſe themſelves: He directly deſtroyes all Government, and denyes power to reſtraine the moſt wicked Theeves …nd Murtherers, &c. (for they muſt be dealt with as gently as others, to convert them) and however, opens a doore to Di…ertiniſme in Chu…ch and State: Thirdly, And this he does expreſſely, when he ſayes, ["Chriſt will have no civill reſtraining] Surely herein, either he ſpeakes againſt his conſcience, or he …nowes not what he ſayes.
And now againe he makes an excurſion to abuſe the Parlia…ent, by whoſe Commiſſion, he was once a Souldier, and to …nimate his fellowes in deſtructive wayes, wherein I purpoſe …ot to follow him; but conſider what he ſayes to ſome Objetions againſt himſelfe, and his owne Opinion.
Obj. 1. The Jewiſh Magiſtrates reſtrained Idolaters of old, …nd that as being againſt the light of naturall Government, …hey may doe ſo now.
In anſwer to this; Let us examine the ground of Idolaters being puniſhed; wee find it in theſe three things.
1. That they never puniſhed them till they were commanded from Heaven to doe it, Exod. 22.20.
But wee Reply; If that Commandement be according to …he light of nature, it bound them before, though they knew … not, or practiſed it not: There are other Commandements here ſpecified, which are according to the light of nature, …e tranſgreſſion whereof was puniſhable; though perhaps, be puniſhed, till there were a ſetled Common-wealth: Now …l Nations puniſhed or reſtrained thoſe that blſaphemed their Gods: It being a principle of nature, that God muſt be wor…hipped alone, and that with his owne worſhip. And may be …aid of ſome tranſgreſſions of the Commandements of the duplicate page duplicate page ſecond Table, which are according to the light of nature, that they did not puniſh them, till they were commanded from Heaven to doe it.
2. The people, as well as the Magiſtrate, had an hand in puniſhing the Idolater, Deut. 13.9.
Repl. The hand of the people was in it; either as accuſer… ▪ Thou ſhalt not conceale him, verſ. 8. or as witneſſes, as Deut. 17.7. or as executioners, in helping to put him to death; but the man was brought to the gates, the place of Judgement, verſ. 5. and ſo the condemning and Judging power was in the Magiſtrate.
3. The puniſhment is exactly there deſcribed, and ſo wee muſt not mangle it, if wee make that our Rule. Death even to wives, or neereſt relations, was here commanded.
Repl. There is a diſtinction to be made, betweene the Morall and Judiciall part of a Commandement in the Old Teſtament: When the ſubſtance of a Commandement is Morall, it binds ever; though the circumſtances which are Judiciall, may be varied. It were eaſie to inſtance in ſeverall Commandements, if it were needfull. But he goes on.
All which indeed did lively repreſent, in every of theſ… particulars the power of Chriſt, and the Spirituall order of his Church in the Goſpell, &c. and therefore in order to that worke, his ſervants are to converſe with Idolaters, and may have civill ſocietie with them alſo, 1 Cor. 5.10. &c.
This is the common evaſion, to make all Typicall in the Old Teſtament: And thereupon ſome have quite diſ-a-vowed any proofe from the Old Teſtament, and in time have come to caſt off the New alſo, and are turned Anti-Scripturiſts. But I pray, may wee not (as Anabaptiſts doe) as well caſt off the power of the Migiſtrate in puniſhing wickedneſſes of the ſecond Table, and ſay, The Magiſtrates and their Acts of Power were all Typicall; and repreſented the power of Chriſt, and the Spirituall Order of his Church in the Goſpell? For the reſt of his anſwer, he ſeemes to diſtinguiſh betweene Converſe, and having civill ſocietie with Idolaters: If he take them for both one; its granted, and his Text allowes it; Neceſſitie of converſing, or having civill ſocietie with them, eſpecially in thoſe times, when they were moſt Heathens, execu…ed their ſocietie; and may doe ſo now in the like caſes: yea, Chriſtians may Converſe with them, to convert them in their owne Countries. But what's this to the point in hand, whether Magiſtrates Chriſtian may reſtraine Idolaters in their owne Land, from exerciſing their Idolatrie openly, to the ſeducing of others, as well as the publique diſhonour of God? Till this be proved, let him know, It is an unchriſtian ſlander, to ſay, [That the Civill Sword in Spirituall Affaires, is (in its owne nature) a Supporter of the Beaſt;] It hath beene ſo, by accident abuſed, the Magiſtrates themſelves being Antichriſtian; But if the Magiſtrate be Chriſtian and Godly, nothing is more deſtructive of the Beaſts power, as experience hath proved; and nothing which the Beaſt doth more oppoſe, then the Magiſtrates power in Spirituall Affaires; as tha… which hath and doth, and will at laſt utterly deſtroy his Uſurped Kingdome, Rev. 17.16. Chriſts weapons are very good, and alone powerfull to make true Chriſtians, but the Magiſtrates Sword is alſo uſefull, to regulate them, when ſo made.
Obj. 2. But would you have Idolaters to dwell amongſt us? men may then live as they liſt. To this he anſwers:
I would indeed have all Jewes or Heathens, or what ever Ignorants are native, as freely to Converſe as Commerce with you, without reſtraint upon Religious Cauſes; and that you would conſider, your ſelves might never have beene Converted, if you ſhould not ſo have beene freely ſuffered, &c.
Repl. 1. What ever this man would have, I am ſure the Apoſtle would not have Chriſtians freely to Converſe (which imports familiaritie, intimacie) with Idolaters, no not in Civill Affaires, 2 Cor. 6.14. [Be not unequally yoked together (in Marriage; he meanes) with Infidells or Ʋnbeleevers; And verſ. 17. Summon all Chriſtians, to come out from among them, and bee Separate; and touch not the … things.
2. When he addes, ["without Reſtraint upon Religious Cauſes] it may be meant there; Firſt, That they ſhall have free libertie to come to our Aſſemblies to heare the Word; and that wee may diſcourſe with them, as occaſion is offered, to convert them; or, Secondly, That they ſhall have libertie to Erect Synagogues, or build Temples to Exerciſe their Idolatries, in Chriſtian …ingdomes, and ours be permitted freely to goe to their meetings, where great danger of corruption of ours, (our nature being made prone to Hereſie and Idolatrie, as fruits of the fleſh) than hope of our Converſion of them: If in the former ſenſe he meane it, wee grant it; for otherwiſe, wee, or rather our fathers, had never beene Converted: They may come to us, as Heathens of old might Proſelyte to the Jewes. If in the latter ſenſe; it is (wee thinke) clearely againſt Scripture ſide and the Saints practiſe: Wee may not goe to them to their Idolatrous Temple, nor make marriage with them, &c. nor yet ſuffer ours to be Seduced by them: And here comes in the Reſtraint wee ſpeake of, by Superiours, Fathers, Maſters, Magiſtrates eſpecially; for the reaſon being the ſame, and perpetually Morall, it concernes the Chriſtian Magiſtrate in the Goſpell, as well as the Jewiſh Magiſtrate. Nor does this reprove Chriſt for providing no other meanes to reſtraine from Idolatry (which he inferres.) For Chriſt hath provided other meanes, even this power of Superiours in the ſenſe aforeſaid. And I pray, did this man never heare of whole Churches, ſubverted by Heretiques and Idolaters? What thinks he of the ſeven Churches of Aſia, and the Roman Church it ſelfe, which he acknowledges and calls Antichriſtian? Have not Seducers and Idolaters, by degrees, utterly ſubverted them? Yet they, whoſe names are written in the Booke of Life, ſhall be preſerved unto Heaven, when the reſt ſhall periſh by his Toleration.
Obj. 3. But allow this, and wee may quickly have our Civill State ſubverted? He anſwers.
To this the experience of other Nations might bee a ſufficient anſwer: the Hollanders flouriſhing ever ſince they ſuffered every man to worſhip according to his conſcience, even Jewes themſelves, &c.
Repl. That proſperitie and flouriſhing ſhould bee made a Marke of the Goodneſſe of a State or Church, (by any but a Jeſuit) is to me very ſtrange. More, that the Hollanders ſhould be made a patterne of a true Reformed State. And he may remember, that if the Arminian Errours had prevailed in Holland, but for a Toleration; It was feared they had ere long ſubverted the State, and reduced it into the King of Spains hand againe. As for other States, even the Roman it ſelfe, conſidered either as Heathen Idolaters, when they had a Pantheen of Gods, and every one ſuffered [to worſhip according to his Conſcience: or as Antichriſtian Idolaters; ſince they worſhipped the Hoſt and Images, they flouriſhed in both Eſtates: And proſperitie is rather a Marke of a falſe, than a true Church: Yea, when Rome it ſelfe began to be Antichriſtian, all Hiſtories tel… us, how the State of the Empire, was ſubverted and taken from the Emperours, and given to the Pope.
But (ſayes he) obſerve, that whileſt every man enjoyes his libertie, it is his proper Intereſt, to endeavour the preſervation of that Common-wealth; for in that he preſerves himſelfe, &c.
But (ſay I) this is Athieſticall, prophane Policie. Indeed, if there were no God▪ or nothing to be reſpected but mens own Quiet and Intereſt, this were a fine way: All Errours will reaſonably well agree together (as the Devills doe in Hell.) But if men have any conſcience of their owne dutie, in a zealous promoting of Gods glory, in an earneſt contending for the Faith once delivered to the Saint, Jud. v. 3. or in a charitable care over the Soules of other men, this Intereſt would be quickly layd aſide. Is it not the dutie of every Superiour, Father, Maſter, Magiſtrate, to advance the glory of God, and to ſecure the Soules of their Inferiours as well as their bodies? Concernes it not every faithfull Miniſter, Yea Chriſtian, to maintain the Truth, and oppoſe Error? This man ſpeakes of a Matchiavilian politique Religion, without any zeale for God, any charitie to mens ſoules, where ſelfe-love, and ſelfe-quiet, &c. onelyonly predominates. And if it be the dutie of every one, (as it is) to contend earneſtly for the Faith, will not this meet with much oppoſition, by hereticall Spirits? And will not that cauſe the moſt mortall diviſions, and ſo procure ruine to the Church firſt, and then to the State? Truth muſt oppoſe Errours: and Errours will oppoſe Truth: And if there be but one Truth, and many Errours, will not all Errours oppoſe that one Truth, though they tolerate one another? The reaſon is, Errours are but Diverſa, Divers (for the moſt part) amongſt themſelves; but Truth and Errours are Contraria, Contraries, and can no more be reconciled, than Light and Darkneſſe. I ſhall give him but one inſtance; at Rome it ſelfe; where almoſt all Errours and Sects are tolerated, onelyonly Proteſtants are not tolerated; becauſe Proteſtant Truths oppoſe all Errours, Romiſh as well as others.
Now marke what will be the iſſue of ſuch a Toleration as the Gentleman pleads for, viz. a Subverſion and utter Suppreſſion of Truth, by the joynt oppoſition of all Errours at once] And I am confident, this is the laſt and moſt deſperate Deſigne of Antichriſt, and his Agitators the Jeſuits, to deſtroy this Church and State, and to ſubdue it unto Antichriſt. They have tryed all wayes by fraud and violence, to effect this: nothing (bleſſed be God, will yet doe it. Now their laſt refuge is, a Toleration of all Religions; and Poperie, its hoped, ſhall have a place amongſt them. Which if it be granted, I dare be a Prophet, that Poperie ſhall ſwallow up all the other Errours, and bring them all to it ſelfe; but poore Truth onelyonly ſhall be denyed a Toleration. For whereas before, wee had onelyonly or chiefly Poperie to oppoſe, now all the Sects and Errours will joyntly fight againſt us. And beſides, All the Sests in ſome things agree with Papiſts alreadie: All the Arminian Points (which are blanched Poperie) having beene kept out at the fore-doore, are crept in at the back-doore of Connivence, and Preached and maintained by moſt of the Sectaries, and new Jeſuiticall Seducers. How eaſie then is it, for Papists and them to be reconciled …n the reſt, by a Jeſuiticall ſubtile wit? So in the laſt ruine, Poperie will be predominant. Yea, thoſe very men, that now …ry up Toleration, when once they have gotten power, will cry …owne Toleration, not onelyonly of true Porteſtant Religion, …ut alſo of any Sect, unleſſe it comply with their ends, as ex…erience tells us, in their owne Countries. They that now cry …ut of Perſecution of their Errours, will be the greateſt Perſe…utors of the Truth. Oh the Stupiditie, ſhall I ſay, or giddi…eſſe of the people of this Nation! who are bewitched with …eſuiticall Counſells, to haſten their owne and our ruine. Oh …hat the honeſt men in the Armie, would but ſee how they do, not onelyonly the Cavaliers worke in the State, but the Jeſuits worke …lſo in the Church, to the deſtruction of both. The Lord a…aken and open their eyes betimes, to ſee the things that be…ong to their and our Peace, before it be too late, and they be …id from their eyes.
Yet further: A State (ſayes he) cannot be ſubverted, but either by force, or by a generall conſent. The force is eaſily prevented, when the firſt thirtie men, meeting in Armes, for ſuch an end, are by the Law Traytors, and may be proceeded againſt accordingly: And no man can imagine it poſſible to ſubvert the State by a generall conſent, when there will be ſuch varietie of judgements, and every man is free, and in feare of a change, leaſt he be a loſes by it.
In anſwer, wee ſay, Firſt, a State may be ſubverted by fraud …nd ſubtiltie, and that's the way now in Agitation: But ſe…ondly, I am glad to heare him ſay, [Force may eaſily a (marke that, eaſily) be prevented, when the firſt thirtie men meeting in Armes, are by the Law Traytors, and may be proceeded againſt accordingly.] I feare the Armie will give him little thankes for this Diſcoverie. For what is the great pretence for all the irregular motions of the Armie, but an impoſſibilitie: to prevent the Force of the contrarie partie, had the Treatie gone on effectually? And this friend of their… ſayes plainly and honeſtly; Force may eaſily be prevented by ſuch a Law. Such a Law there is not yet eſtabliſhed, but ſuch a Law was intended in the Propoſitions to the King; and if this might eaſily prevent Force; all pretences of Impoſſibilitie are hereby made voyd. Let all the people heare this. Thus God catches the wiſe in their owne craftineſſe, and makes them betray themſelves: Thirdly, But may not a State be ſubverted by conſent? No: [becauſe there will be varietie of judgements, &c.] There may be varietie of judgements, and all differing from the Truth; but who knowes not that Errours agree in the root; and moſt of them bordering upon Popery, (which is naturall in many points to all men, as might be proved) how eaſie then is it to reconcile them all againſt the Truth, to the ſubverſion of the Church firſt, and the State next. Nor need they feare a change, or to be loſers by it; for all Sects (its obſervable enough) propound one common end to themſelves, Libertie; and Poperie is a Religion of Libertie enough: and ſo no loſers by it.
Obj. 4. There is one Objection more come lately to his knowledge, and that is this: How can it be called an Agreement of the people, when many thouſands (otherwiſe faithfull) in conſcience cannot ſubſcribe to it; if you diſ-allow of this Civill Reſtrictive power, &c. He ſayes,
That the Title of (Agreement) imports nothing without Relation to the Subſtance following, which is, for the foundation of Future Peace and Freedome: and he that layes a foundation of ſlaverie, to pleaſe Oppreſſours, when he proclaims out Freedom, ſhall not anſwer that Agreement, but the carnall heart of a deceitfull Tyrant. Nor deſerves he to be accounted faithfull, but deprives himſelfe of proffered Priviledge and Freedome, that cannot ſubſcribe or agree thereto, except he may make all others his ſlaves, &c.
This is plaine dealing indeed; Here he tells us, Firſt, That Reſtricto… power, is Oppreſſive, Tyrannicall, Antichriſtian; which yet is proved, to be the very ordinance of God; unleſſe he will ſay, That Reſtrictive power in the Jewiſh Magiſtrates, …as Oppreſſive, Tyrannicall, Antichriſtian: The Conſciences …f thoſe Times, ought no more to be reſtrained or complled, …han now under the Goſpell. Secondly, He tells you what …ou muſt truſt to, be you otherwiſe never ſo Faithfull; If you …annot in conſcience ſubſcribe that Agreement, you muſt not be …ccounted Faithfull, nor may you expect any Priviledge or …reedome; So that the more Faithfull and Conſciencious a …an is, the more he deprives himſelfe of the proffered Freedome, which is by another diſcovered to be preſent Slaverie. M. Aſhurſt, his Reaſons, &c.) And …e more falſe and looſe a man is, the more benefit ſhall he …ave by that Agreement, a Libertie of Conſcience to profeſſe …hat Errours he will, and a Licentiouſneſſe of life to doe …hat he liſt, being himſelfe made a Judge of his ſubſcribed …greement. Beſides, he ſeemes to contradict here what he …ranted above, a Libertie to every man, pag. 14. to worſhip God …cording to his Conſcience. Which, if it muſt be granted to all; …as by his Doctrine it muſt) why ſhall not thoſe that have …eene Faithfull, who cannot in Conſcience, conſent or ſubſcribe …o that Agreement, have their Libertie of Conſcience as well as …thers? But I pray, Chriſtians, take notice what you ſh…ll ex…ect from theſe Jeſuiticall Deſignes. You ſhall be tolerated ſo …ong as you agree with them, in their Deſtructive Principles, …nd when they have gotten you i… to ſuch a ſnare, that you can … Conſcience proceed no further, farewell your Priviledges and …reedome. You ſhall then be made the vileſt ſlaves to Jeſuiti…ll Luſts, and your pretended Toleration end in Intollerable …averie, and bittereſt perſecution. Conſider what I have ſaid, …nd the Lord give you underſtanding in all things.
FINIS.
End of the text · Daniel Cawdry, The Depths of Satan Discovered (1649)