Volume 2 / Part 2 — PART II. (continued 2)
Reading edition
P. 125. The Devil's substance enters into the possessed.
P. 174. Distracted are possessed.
P. 149. A sick Woman while she lay in bed went to see her Children.
P. 153. A Dog appeared like a Fly or a Flea.
P. 165. Some knowing Agents directs Thunder storms, tho' the Author knows not who, and that they so often fall on Churches he knows not why.
P. 2, 80. Mr. J. M. and Mr. C. M. Recommended together with Bodin, &tc.
P. 237. A Crispian, if through Ignorance he believes not what he saith, may be a Christian.
In this, Sir, I suppose that if I have not wronged the sense of the Author in the places quoted (which I trust you shall not find I have done) I can't be thought accountable for the Errors or Contradictions to himself or to the truth, if any such be found, particularly what he grants in the Preface (of the freewill of Man, giving the Devil his hurting power.) This being not only more than those call'd Witch-Advocates would desire to be conceded to them: But is a palpable and manifest overturning the Authors design in all his Witch stories. For who would consent to have the Devil afflict himself? As also his concession [that no Spirit can do any thing but by God's will and permission,] I cannot perswade myself but you must be sensible of their apparent contradictoriness to the rest. Others there are of a very ill aspect, as p. 234. the Catholicks are much encouraged in their Adoration of Angels and Saints. If that were so Innocent as not to render them Anti-christian Idolaters; and that p. 4. if admitted, will seem to lay an ungainsayable foundation for the Pagan, Indian, and Diabolists Faith; by telling us it is beyond our search to know how far God leaves the Devils to free-will, to do what they please, in this World, with a suspension of God's Predetermination; which if it [45] were a truth, what were more rational than to oblige him that has such power over us. The Atheists also would take encouragement if it were granted that we cannot know how far God suspends his predetermining motion, he would thence affirm, we as little know that there is a predetermining motion, and consequently whether there be a God, and p. 165. would abundantly strengthen them, when such a Learned, experienced, and highly esteemed Christian shall own that he knows not who 'tis that governs the Thunderstorms; for it might as well discover ignorance, who 'tis that disposes of Earthquakes, Gun-shot, and afflictions that befall any, with the rest of Mundane Events. I design not to remark all that in the Book is remarkable, such as the departed Souls wandering again hither to put men upon revenge, &c. savouring so much of Pithagoras his Transmigration of Souls, and the Separation of the Soul from the Body without death, as in the case of her that went to see her Children, while yet she did not stir out of her Bed, which seems to be a new speculation; unless it determins in favour of Transubstantiation, that a Body may be at the same time in several places. Upon the whole it is ungainsayable, That that Book, though so highly extol'd, may be justly expected to occasion the staggering of the weak, and the hardening of unbelievers in their Infidelity. And it seems amazing, that you should not only give it such a recommend, but that you should send it to me, in order (as I take it) to pervert me from the belief of those fundamental Doctrinals (above recited) Though I account them more firm than Heaven and Earth. But that which is yet more strange to me, is that Mr. B his Friends did not advise him better, than in his declined Age to emit such crude matter to the public. As to the sometime Reverend Author, let his works praise the Remembrance of him; but for such as are either Erroneous and foisted upon him, or the effect of an aged Imbecillity, let them be detected that they may proceed no further.[70]
I am not ignorant that the manner of Education of Youth in, I think, almost all Christian Schools hath a natural tendency to propagate those Doctrines of Devils heretofore (solely) profest among Ethnicks,[71] and particularly in matters of Witchcraft, &c. For notwithstanding the Council of Carthage their taking notice that the Christian Doctors did converse much with the writings of the Heathens for the gaining of Eloquence, forbad the reading of the Books of the Gentiles; yet it seems this was only a Bill without a penalty, which their successors did not look upon to be binding. He that should in this age take a view of the Schools, might be induced to believe that the ages since have thought, that without such Heathen Learning a man cannot be so accomplish'd, as to have any pretence to Academick Literature: and that the vulgar might not be without the benefit of such Learning, some of their Dis[46]ciples have taught them to speak English, which has given me the opportunity to send you these following Verses.
Virg. Bucolicks. Eclog. 13.— Eclog. 8.—
Sure love is not the cause their bones appear. Some eyes bewitch my tender Lambs I fear. For me these Herbs in Pontus Maris chose. There ev'ry powerful Drug in plenty grows; Transform'd to a Wolf, I often Mæris saw, Then into shady Woods himself withdraw: Oft he from deepest Sepulchers would Charm Departed Souls. And from anothers Farm, Into his own ground Corn yet standing take. Now from the Town my Charms bring Daphnis back. Vanquisht with charms from Heaven the Moon Descends. Circe with charms transform'd Ulysses friends: Charms in the Field will burst a Poysonous Snake, Now from the Town, &c. Ovid's Metamorphosis. Lib. 7. Her Arms thrice turns about, thrice wets her crown With gather'd dew, thrice yawns, and kneeling down; Oh Night! thou friend to secrets you clear fires, That with the Moon succeed when day retires. Great Hecate, thou know'st and aid Imparts, To our design, your Charms and Magick Arts: And thou, oh Earth, that to Magicians yields Thy powerful simples: Airs, Winds, Mountains, Fields, Soft murmuring Springs, still Lakes and Rivers clear, You Gods of Woods, you Gods of night appear; By you at will, I make swift Streams retire, To their first Fountain, while their Banks admire. Seas toss and smooth; clear Clouds with Clouds deform, Storms turn to Calms, and make a Calm a Storm, With Spells and Charms, I break the Vipers Jaws, Cleave solid Rocks, Oaks from their fisures draw; Whole Woods remove, the Airy Mountains shake; Earth forc'd to groan, and Ghosts from Graves awake. —— her Journey takes, Lib. 14. To Rhegium opposite to Zanle's shore, And treads the troubled Waves, that loudly roar; Running with unwet Feet on that profound, As if Sh' had trod upon the solid ground. [47] This with portentous poyson she pollutes, Besprinkled with the juice of wicked roots, In words dark, and perplext nine times thrice, Inchantments mutters with her wicked voice, &c.
These Fables of the Heathens (tho' in themselves of no more validity than the idle Tales of an Indian, or the Discourses of a known Romancer) are become the School-learning, not to say the Faith of Christians, and are the Scriptures brought (instead of that most sure Word) if not to prove Doctrine, yet as illustrations thereof. Cases of Conscience concerning Witch pag. 25. Remarkable Providences pag. 250. (This perhaps might be the cause that in England a people otherways sober and Religious) have for some Ages (in a manner wholly) refused admitting those so educated to the work of the Ministry. Such education and practice, have so far prevailed that it has been a means of corrupting the Christian world, almost to that degree as to be ungainsayable; for tho' there is Reason to hope that these Diabolical principles have not so prevail'd (with multitudes of Christians) as that they ascribe to a Witch and a Devil the Attributes peculiar to the Almighty; yet how few are willing to be found opposing such a torrent, as knowing that in so doing they shall be sure to meet with opposition to the utmost, from the many, both of Magistrates, Ministers and People; and the name of Sadducee, Atheist, and perhaps Witch too cast upon them most liberally, by men of the highest profession in Godliness. And if not so learned as some of themselves, then accounted only fit to be trampled on, and their Arguments (tho both Rational and Scriptural) as fit only for contempt. But tho this be the deplorable Dilemma; yet some have dared from time to time (for the glory of God, and the good and safety of Mens lives, &c.) to run all these Risques. And that God who has said, My glory I will not give to another, is able to protect those that are found doing their duty herein against all opposers; and however other ways contemptible can make them useful in his own hand, who has sometimes chosen the weakest Instruments, that his power may be the more Illustrious.
And now, Reverend Sir, if you are conscious to yourself, that you have in your principles, or practices been abetting to such grand Errors, I cannot see how it can consist with sincerity to be so convinc'd in matters so nearly relating to the glory of God, and lives of Innocents; and at the same time so much to fear disparagement among Men, as to stifle Conscience, and dissemble an approving of former sentiments; you know that word, he that honoureth me I will honour, and he that despiseth me shall be lightly esteemed. But if you think that in these matters you have done your duty, and taught people theirs; and that the Doctrines cited from the mentioned [48] Book are ungainsayable: I shall conclude in almost his words, He that teaches such Doctrine, if through Ignorance he believes not what he saith, may be a Christian: But if he believes them, he is in the broad path to Heathenism, Devilism, Popery or Atheism. It is a solemn caution, Gal. i. 8. But tho we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed. I hope you will not misconstrue my Intentions herein, who am, Reverend Sir, Yours to command, in what I may,
R. C.
To the Ministers in and near Boston, January 12, 1696.
CHRISTIANITY had been but a short time in the World, when there was raised against it, not only open profest Enemies; but secret and imbred underminers, who sought thereby to effect that which open force had been so often baffled in.
And notwithstanding that primitive purity and sincerity, which in some good measure was still retained; yet the cunning deceivers and Apostate Hereticks found opportunity to beguile the unwary, and this in fundamentals.
Among others which then sprung up, with but too much advantage in the third Century, the Maniche[72] did spread his Pestiferous sentiments, and taught the Existence of two Beings, or Causes of all things, viz. a good and a bad: but these were soon silenced by the more Orthodox Doctors, and Anathematized by General Councels. And at this day the American Indians, another sort of Maniche, entertaining (thus far) the same belief, hold it their prudence and interest to please that evil Being, as well by perpetrating other Murders, as by their Bloody Sacrifices, that so he may not harm them. The Iron teeth of time have now almost devoured the name of the former, and as to the latter, it is to be hoped that as Christianity prevails among them, they will abhor such abominable belief.[73]
And as those primitive times, were not priviledged against the spreading of dangerous Heresie, so neither can any now pretend to any such Immunity, tho' professing the enjoyment of a primitive purity.
Might a Judgment be made from the Books of the modern learned Divines, or from the practice of Courts, or from the Faith of many, who call themselves Christians, it might be modestly, tho' sadly concluded, that the Doctrine of the Maniche, at least great part of it, is so far from being forgotten that 'tis almost every where profest. We in these ends of the Earth need not seek far for Instances, in each respect to demonstrate this. The Books here Printed, and recommended not only by the respective Authors, but by many of their Brethren, do set forth that the Devil inflicts Plagues,a Wars,b Diseases,c Tempestsd and can render the most solid things invisible,e and can do things above and against the course of Nature, and all natural causes.
[49] Are these the Expressions of Orthodox believers? or are they not rather expressions becoming a Maniche, or a Heathen, as agreeing far better with these than with the sacred Oracles our only rule; the whole current whereof is so Diametrically opposite thereto, that it were almost endless to mention all the Divine cautions against such abominable belief; he that runs may read, Psal. lxii. 11, and cxxxvi. 4. Lam. iii. 37. Amos iii. 6. Jer. iv. 22. Psal. lxxviii. 26, and clxviii. 6. 8. Job xxxviii. 22. to the 34 v.
These places with a multitude more, do abundantly testifie that the Assertors of such power to be in the evil Being, do speak in a dialect different from the scriptures, (laying a firm foundation for the Indians adorations, which agrees well with what A. Ross[74] sets forth, in his Mistag. Poetic, p. 116, that their ancients did Usurp the furies and their God Averinci, that they might forbear to hurt them.)
And have not the Courts in some parts of the World by their practice testified their concurrence with such belief, prosecuting to Death many people upon that notion, of their improving such power of the Evil one, to the raising of Storms; afflicting and killing of others, tho at great distance from them; doing things in their own persons above humane strength, destroying of Cattle, flying in the Air, turning themselves into Cats or Dogs, &c. Which by the way must needs imply some thing of goodness to be in that evil Being, who, tho he has such power, would not exert it, were it not for this people, or else that they can some way add to this mighty power.[75]
And are the people a whit behind in their beliefs? is there any thing (abovementioned,) their strong Faith looks upon to be too hard for this evil Being to effect?
Here it will be answered, God permits it. Which answer is so far an owning the Doctrine, that the Devil has in his nature a power to do all these things, and can exert this power, except when he is restrained, which is in effect to say that God has made Nature to fight against itself. That he has made a Creature, who has it in the power of his Nature to overthrow Nature, and to act above and against it. Which he that can believe may as well believe the greatest contradiction. That Being which can do this in the smallest thing, can do it in the greatest. If Moses with a bare permission might stretch forth his Rod, yet he was not able to bring Plagues upon the Egyptians, or to divide the Waters, without a Commission from the most high; so neither can that evil Being perform any of this without a Commission from the same power. The Scripture recites more Miracles wrought by Men than by Angels good and bad; Tho this Doctrine be so dishonourable to the only Almighty Being, as to ascribe such Attributes to the Evil one, as are the Incommunicable prerogative of him, who is the alone Sovereign Being; yet here is not all: But as he that Steers by a false Compass, the further he Sails the more he is out of his way; so though there is in some things a variation [50] from, there is in others a further progression in, or building upon the said Doctrine of the Maniche.
Men in this Age are not content barely to believe such an exorbitant power to be in the nature of this evil Being; but have imagined that he prevails with many to sign a Book, or make a contract with him, whereby they are inabled to perform all the things abovementioned. Another Account is given hereof, viz. that by vertue of such a Covenant they attain power to Commissionate him. And though the two parties are not agreed which to put it upon, whether the Devil impowers the Witch, or the Witch commissionate him; yet both parties are agreed in this, That one way or other the mischief is effected, and so the Criminal becomes culpable of Death. In the search after such a sort of Criminals, how many Countries have fallen into such Convulsions. That the Devastations made by a Conquering Enemy, nor the Plague itself, has not been so formidable.
That not only good persons have thus been blemish'd in their Reputations, but much innocent Blood hath been shed, is testified even by those very Books, Cases of Conscience, p. 33. Remarkable provid. p. 179. Memor. provid. p. 28.
And (to add) what less can be expected, when Men having taken up such a belief, of a covenanting, afflicting and killing Witch; and comparing it with the Scripture, finding no footsteps therein of such a sort of Witch, have thereupon desperately concluded; that tho the Scripture is full in it, that a Witch should not live; yet that it has not at all described the crime, nor means whereby the culpable might be detected.
And hence they are fallen so far as to reckon it necessary to make use of those Diabolical and Bloody ways, always heretofore practiced for their Discovery. As finding that the Rules given to detect other crimes, are wholly useless for the Discovery of such.
This is that which has produced that deluge of Blood mentioned, and must certainly do so again, the same belief remaining.
And who can wonder, if Christians that are so easily prevailed with to lay aside their Swords as useless, and so have lost their Strength (if with Samson) they are led blindfold into an Idol Temple, to make sport for Enemies and Infidels, and to do abominable actions, not only not Christian, but against even the light of Nature and Reason. And now Reverend Fathers, you who are appointed as Guides to the People, and whose Lips should preserve Knowledge; who are set as Shepherds, and as Watchmen, this matter appertains to you. I did write to you formerly upon this head, and acquainted you with my Sentiments, requesting that, if I erred, you would be pleased to shew it me by Scripture; but from your silence, I gather that you approve thereof. For I may reasonably presume, that you would have seen it your duty to have in[51]formed me better, if you had been sensible of any Error. But if in this matter you have acquitted yourselves, becoming the Titles you are dignified with, you have cause of rejoicing in the midst of the calamities that afflict a sinning world.
Particularly, if you have taught the People to fear God, and trust in him, and not to fear a Witch or a Devil. That the Devil has no power to afflict any with Diseases, or loss of Cattle, &c. without a Commission from the most high. That he is so filled with malice, that whatever Commission he may have against any, he will not fail to execute it. That no mortal ever was, or can be able to Commissionate him, or to lengthen his Chain in the least, and that he who can Commissionate him is God; and that the Scriptures of truth not only assign the punishment of a Witch; but give sufficient Rules to detect them by, and that (according to Mr. Gauls fourth head,) a Witch is one that hates and opposes the word, work, and worship of God, and seeks by a sign to seduce therefrom. That they who are guilty according to that head, are guilty of Witchcraft, and by the Law given by Moses, were to be put to Death. If you have taught the People the necessity of Charity, and the evil of entertaining so much as a jealousie against their Neighbours for such crimes upon the Devils suggestions to a person pretending to a Spectral (or Diabolical) sight; who utter their Oracles from Malice, frensie, or a Satanical Delusion; that to be inquisitive of such, whose Spectres they see, or who it is that afflicts? In order to put the accused persons life in question, is a wickedness beyond what Saul was guilty of in going to the Witch. That to consult with the dead, by the help of such as pretend to this Spectral sight, and so to get Information against the life of any person, is the worst sort of Necromancy. That the pretending to drive away Spectres, i. e. Devils, with the hand, or by striking these to wound a person at a distance, cannot be without Witchcraft, as pretending to assign in order to deceive in matters of so high a Nature. That 'tis Ridiculous to think by making laws against feeding, imploying, or rewarding of evil Spirits, thereby to get rid of them. That their natures require not sucking to support it.
That it is a horrid Injury and Barbarity to search those parts, which even Nature itself commands the concealing of, to find some Excrescence to be called a Tet for those to suck; which yet is said sometimes to appear as a Flea-bite. Finally if you have taught the People what to believe and practice, as to the probation of the Accused, by their saying, or not saying the Lord's Prayer; and as to praying that the Afflicted may be able to accuse; And have not shunned in these matters to declare the whole mind of God; you have then well acquitted yourselves (in time of General Defection) as faithful Watchmen. But if instead [52] of this, you have some by word and writing propagated; others recommended such writings, and abetted the false Notions, which are so prevalent in this Apostate Age, it is high time to consider it. |Cases of Conscience, ult.|If when Authority found themselves almost non-plust in such prosecutions, and sent to you for your Advice what they ought to do, and you have then thanked them for what they had already done (and thereby encouraged them to proceed in those very by Paths already fallen into) it so much the [more] nearly concerns you, Ezek. xxxiii. 2, to 8.
|Vid. The Proclamation for a Fast, to be the 14 Inst. as set forth by Authority.|To conclude, this whole People are invited and commanded to humble their Souls before God, as for other causes, so for the Errors that may have been fallen into in these prosecutions on either hand, and to pray that God would teach us what we know not, and help us wherein we have done amiss, that we may do so no more.
This more immediately concerns yourselves, for 'tis not supposed to be intended, that God would shew us these things by Inspiration. But that such who are called to it, should shew the mind of God in these things on both hands; i. e. whether there has been any Error in Excess or Deficiency, or neither in the one nor the other. And if you do not thus far serve the publick you need not complain of great Sufferings and unrighteous Discouragements; |Vid. The Declaration, as drawn by the Deputies with the Assistance of the Ministers; but receiv'd a Nonconcurrence.|if People do not applaude your conduct, as you might otherways have expected. But if you altogether hold your peace at such a time as this is; your silence at least seemingly will speak this Language; that you are not concerned tho' Men ascribe the power and providence of the Almighty to the worst of his Creatures. That if other Ages or Countries improve the Doctrines and Examples given them, either to the taking away of the Life or Reputations of Innocents you are well satisfied. Which that there may be no shadow of a Reason to believe but that your conduct herein may remove all such Jealousies; and that God be with you in declaring his whole mind to the People, is the earnest desire and prayer of, Reverend Sirs,
Yours to my utmost,
R. C.
A Letter to Mr. B. W.
Mr. Benjamin Wadsworth.[76]
Reverend Sir,
AFTER that dreadful and severe Persecution of such a Multitude of People, under the notion of Witches, which in the day thereof, was the sorest tryal and affliction that ever befel this Country. And after [53] many of the principal Actors had declared their fears and jealousies, that they had greatly erred in those Prosecutions. And after a Solemn day of Fasting had been kept, with Prayers that God would shew us what we knew not; viz. what errors might therein have been fallen into, &c. And after most People were convinc'd of the Evil of some, if not of most of those Actions. At such a time as this it might have been justly expected that the Ministers would make it their work to Explain the Scriptures to the People; and from thence to have shown them, the evil and danger of those false Notions, which not only gave some occasion; but in a blind Zeal hurried them into those unwarrantable practices, so to prevent a falling into the like for the future.
But instead of this, for a Minister of the Gospel (Pastor of the old Meeting[77]) to abet such Notions; and to stir up the Magistrates to such Prosecutions, and this without any cautions given, is what is truly amazing, and of most dangerous consequence.
It is a truth, Witchcraft is, in the Text then insisted on, reckon'd up as a manifest work of the Flesh. Viz. Gal. v. 19. But it is as true, that in recounting those other Works (which are indeed Manifest Fleshly Works) the Magistrate was not stirred up against those others; but as if the rest were either not to be taken notice of by him, or as if all Zeal against Murder, Adulteries, &c. was swallowed up, and over-shadowed by this against Witchcraft.
The description that was then given, was that they were such as made a Covenant with the Devil, and sold themselves to the evil Angels. It seems faulty, that when such Minister is inquired of, and requested to give the Reasons, or Grounds in Scripture of such Description; for such Minister to assert that it is the Inquirers work to disprove it. And his saying further, in answer that there are many things true, that are not asserted in Scripture; seems to speak this Language, viz. that the Law of God is imperfect, in not describing this Crime of Witchcraft, though it be therein made Capital.
These perfect Oracles inform us, concerning Ahab, that he sold himself to work Wickedness; which may signifie to us, that great height of Wickedness he had arrived at; which yet might be, without his being properly, or justly accounted a Witch; any more than those that are said to have made a Covenant with Death, and with Hell, &c. Can it be thought that all those, or such as are there spoken of, are Witches, and ought to suffer as Witches?
As the Servants and People of God, have made a Solemn explicit Covenant with him, Josh. xxiv. 25. Nehem. ix. 38. &c. So no doubt a Covenant has been made by Heathen Indian Nations to serve, and adore the Devil; yet even for this, it were very hard to affix the Character of [54] a Witch upon each of those Heathen that so do: And accordingly to Execute them as such. It is also possible, that some that have been called Christians, have sealed a Writing, sign'd with their own Blood, or otherways, thereby Covenanting to be the Devil's Servants, &c. but from far other grounds, or inducements than what sways with the Indians; these Heathen hoping to please him, that so he may not harm them. But these having been Educated and Confirmed in the Belief, that by vertue of such Covenant, they shall have a Knowledge and Power more than Humane, assisting of them; this may have prevail'd with some to so horrible a wickedness; for none can seek Evil for Evils sake; but as the Serpent in his first tempting Man, made use of the knowledge of Good and Evil; so to teach Men that such effects do usually follow such Covenant, is properly the work of the Serpent; for without this, what inducement, or temptation could they have to make such a Covenant?
These having thus chosen a false God, may well be accounted the worst sort of Idolaters. Yet it does not hence follow that in a Scripture sense, they are thereby become Witches, till they have, or rather till they pretend to have assistances answerable; and do thereby endeavour to deceive others, which endeavours to deceive, by a sign may be without any previous Covenant.
But supposing none of all those several sorts of Covenants was intended, it remains that the Covenant, that was understood to be intended, in that Discourse at Old Meeting, is agreeable to the late dangerous Notion that has so much prevailed, viz. That the Devil appears to the persons, that they and the Devil make mutual engagements each to other, confirmed by signing to the Devil's Book; and are from hence inabled, not only to know futurities, and things done at distance; but are also thereby empowered to do harm to the Neighbours, to raise Storms, and do things above and against a course of Nature: This being the notion that has occasioned the shedding so much Blood in the World, it may be thought to need explaining.
For as Reason knows nothing of an Afflicting, Covenanting Witch; so it seems as Forreign from Scripture in general, as it is from the Text then insisted on; which speaks of such wickednesses as are manifestly the works of the flesh: but such Communication with Spirits, the flesh doth manifestly dread even as death itself. Therefore the usual Salvation of the Holy Angels to the best of Men was, fear not; and experience shews, that the most wicked, are most afrighted at the apprehensions of the appearances of Devils; therefore such an explicit Covenanting cannot be a manfest work of the Flesh.
[55] Yet this is manifest, that the belief of the Witches power to do the things above mentioned, is an ancient belief of the Heathen. And that from them it was received by the Papists, as a part of their Faith, who have since improved upon it, and brought in the notion of a Covenant. But it seems yet a further improvement lately made by Protestants, that such Witches can Commissionate Devils to do those mischiefs, thereby setting the Witch in the place of God; for tho few of the Papists are known to be thus absurd; yet when such Doctrines have been Preached, and Printed in New England, they have met with none to oppose; but many to incourage them.[78] Other considerable additions or new improvements have been made here; as the art to knock off invisible chains with the hand, to drive away Spectres (i. e. Devils) by brushing, spelling words to the Afflicted, &c. What has followed upon these notions, and upon such improvements, is needless here to repeat, it were unaccountable to recount the effusion of Blood that has been hereby occasioned, such remaining Scars, and such yet bleeding wounds as are to be found; which none can wholly pretend ignorance of.
And if Blood shall be required of that Watchman that seeth the Sword a coming, and gives not the needful warning; how much more of such as join with the Enemy, to bring in the Sword to destroy them, over whom he was placed a Watchman.
And if the law of God be perfect, and exceeding broad, as being given forth by the Omnicient Law-giver; it is exceeding high presumption and arrogance, and highly destructive to the lives of Innocents, for any to pretend to give another, and a pretended better description of a crime made thereby Capital, with new rules to try such offenders by.
Reverend Sir, the matter being of such high concern requires (and it is again prayed) that you would be pleased to consider, and give the grounds from Scripture, or Reason of such Definition, or else that you would explode it, as inconsistent with both. From, Reverend Sir, Yours to my utmost.
R. C.