A Dissuasive from the Errors of the time, Chapter 6 · Endnotes 6

A Dissuasive from the Errors of the time · Chapter 6 · Endnotes 6

p. 130The Teſtimonies of the ſixth Chapter.

(a) ANtap. p. 243. It was agreed upon, that they out of hand ſhould bring in a Narrative of their opinions wherein they differed from us, and then ſhould joyne with us in preaching againſt the Browniſts and Anabaptiſts; they never brought in their Narrative p. 131untill this day, and though at full meetings of the Miniſters, they have been ſpoken unto, and ſome Miniſters have been ſent from the Company to ſome of them, and the Narrative was promiſed at ſuch a time, and then at ſuch a time yet it was never performed; and whereas the agreement in writing for our ſide, was left in Mr Calamies hand, Mr Nye comes after ſome time to Mr Calamy, and pretends ſome reaſons to borrow it for awhile; but after he had it, he carries it away into Yorkſhire, that ſo upon occaſion of complaints of the breach of the agreement, when we would have conſulted with that paper, it was gone, and Mr Nye keeps it to this day, and having been moved to reſtore it, His anſwer is, it is at Hull amongst other papers.

(b) Apollonius Letter to the 5 Apologiſts, the 3 of May 1644. Haſce quaeſtiones ad vos reverendi viri tranſmitto de iiſdem ſententias veſtras quaerens & ob mutuam noſtram fidem & charitatem ſerio vos oro ut non detrectetis ſincere dilucide & accurate abſque Rhetorici apparatus diverticulis declarare, quid vos & fratres illi quibuſcum ſocietatem veſtram Eccleſiaſticam colitis de hiſce ſentiant, quoniam meae fidei ab Eccleſiis Chriſti id commiſſum eſt. Spero vos ex timore dei & charitate erga nos fratres veſtros abſque ullo pretextu ſententias veſtras hac de re declaraturos, idque quam cito fieri poteſt, urgent enim Eccleſiae noſtrae ut opus hoc maturem; This zealous adjuration hath not to this day drawn from any of them any declaration.

(c) Apol. Nar. p 30. A relation of our judgments in the points of difference about Church-Government, we reſerve unto the more proper ſeaſon.

(d) Keyes Preface, p. 6. Only we crave leave of the reverend Author to declare that we aſſent not to all expreſſions ſcattered up and down, or to all and every aſſertion interwoven in it; yea, nor to all the grounds or allegations of Scriptures, nor ſhould we in all things perhaps have uſed the ſame termes, to expreſſe the ſame materialls by.

(e) Apol. Nar. p. 10. A ſecond principle we carried along with us in all: our reſolution was not to make our preſent judgement and practice a binding law unto our ſelves for the future; and therefore in a jealouſie of our ſelves, wee kept this reſe…ve to al…er and retract, though not lightly what ever ſhould be diſcovered to be taken up out p. 132of a miſunderstanding of the rule, which principle we wiſh were next to that moſt ſupreame, enacted as the moſt ſacred Law of all others.

(f) Cottons Keyes publiſhed by Goodwin and Nye, p. 49. In what ſence the Church of a particular Congregation is the firſt ſubject of the power of the Keyes, in the ſame ſence it is Independent and none other, we taking the firſt ſubject and the Independent ſubject to be all one. Anſwer to the 32 queſtions. p. 46. For the matter of Independency, we confeſſe the Church is not ſo Independent, but it ought to depend upon …hriſt; But for Dependency upon men or other Churches, or other Subordination unto them in regard of Church-Government and power, we know not of any ſuch appointed by Christ and his Word. The Churches were not Dependent and Subordinate to others, but all of them abſolutely free and Independent. Burtons Vindication▪ p. 42. We are not ſo aſhamed of the Title of Independency ▪ as utterly to diſclame it, and that for two reaſons; firſt, for diſtinction ſake, between us and that which you call Presbyteriall Government; The ſecond is, becauſe this word Independent is to ſignifie that wee hold all particular Churches of Christ to be of equall authority, and none to have Iuriſdiction over another, but each Church is under Chriſts Goverments as the ſole head, King, Lord, Law-Giver thereof.

(g) Apol. Nar. p. 22. We doe profeſſedly judge the Calvinian Reformed Churches of the firſt Reformation from out of Popery to ſtand in need of a further Reformation themſelves.

(h) Ibid. p. 19. Wee think we give more to the Magiſtrate then the principles of the Presbyteriall Government will ſuffer them to yeeld.

(i) Ibid. p. 24. Wee doe here publikely profeſſe we believe the truth to lie and conſiſt in a middle way, betwixt that which is falſely charged on us, Browniſme, and that which is the contention of theſe times, the Authoritative Presbyteriall Government. Preface to the Keyes, p. 5. We are yet neither afraid, nor aſhamed to make profeſſion that the ſubſtance of this briefe extract, is that very middle way betwixt that which is called Browniſme, and the Presbyteriall Government.

(k) Vide ſupra, Chap. 2. (B) and (R 2.)

(l) Prynnes Diſcovery, p. 29. Iohn Lilbourn in his Anſwer p. 133to 9 Arguments, p. 4. writes the Church of England is a true whooriſh mother, and you are one of her baſe begotten and baſtardly children. I ſay, the Church of England neither is, nor never was truly married to Chriſt in that eſpouſall band which his true Churches are and ought to be, but is one of Anti-chriſts Nationall wh…oriſh Churches: your Church is falſe and Anti-christian, the Miniſters of the Church of England, are not true Miniſters of Chriſt, but falſe Miniſters of Anti-christ, ibid. p. 31. This language and opinion of his concerning our Engliſh Church and Ministry, is ſeconded by moſt Independents in their late Pamphl…ts.

(m) Mr Robinſon hath written a whole Treatiſe upon this ſubject.

(n) Anſwer to the 32 queſtions, p. 27. If we were in England, we ſhould willingly joyne in ſome parts of Gods true worſhip, and namely, in hearing the Word where it is truly preached; yea, though wee doe not know them to be true Churches. For ſome worſhip, as prayer, and preaching, and hearing the Word, is not peculiar to Church-Aſſemblies, but may bee performed in other meetings. Cottons letter examined, p. 43. The ſecond thing which Mr Cotton himſelfe hath profeſſed concerning Engliſh Preachers, is, that although the Word, yet not the Seales may be received from them, becauſe (ſaith he) there is no Communion in hearing, and the Word is to be preached to all but the Seales, &c.

(o) Vide ſupra. Chap. 3. (G.)

(p) Cottons Letter examined, p. 37. Cotton here confeſſeth theſe two things; firſt, if any reproach the Church of Salem for Separation, it is a ſin meet to be cenſured: ſecondly, the Churches themſelves may be ſeparated from, who tolerate their members in ſuch cauſleſſe reproachings, which I leave to himſelfe to reconcile with his former profeſſion againſt Separation.

(q) Vide ſupra. Chap. 4. (R)

(r) Vide ſupra, Chap. 5. (E 1).

(ſ) Burtons Vindication, p. 45. We eſteeme the Government of Chriſts Church ſo holy, as we cannot think them fit to be admitted, be they never ſo good, that think ſo ſlightly of the way, and of them that walk in it, that they refuſe to agree to walk in this way with the people of God. Ibid. p. 62. Doe you not know that no Infants have p. 134any title to Baptiſme, but by vertue of their Parents faith outwardly profeſſed, and what outward profeſſion of faith in the Parents that refuſe Chriſt for their only King? If therefore the Parents refuſe thus to be in viſible Covenant, can the children be ſaid to be in viſible Covenant, and ſo to have a right to baptiſme? If then the Parents by refuſing Chriſt as their King, doe hereby cut themſelves off from the Covenant, they doe therewith cut off their children to.

(z) Ibid. p. 63. We dare not baptiſe the children of theſe Parents that refuſe to profeſſe the faith of Chriſt as their onelyonly King as well as their only Prieſt and Prophet; for Chriſt divided, becomes no Chriſt to the divider; this is to diſſolve Chriſt, that is, to receive him onelyonly in part and not in whole, which is the ſpirit of Antichriſt, ibid. p. 55. Such a converſion as you ſpeak of, comes not home to whole Chriſt, and ſuch with their Converters doe deny Chriſts Kingly Government; what kind of Converters call you theſe? at beſt they are converted but in part, and that maine thing is wanting, to wit, Chriſts Kingly Office which they come not up to by the preaching thereof.

(w) Paper of Accommodation after the ninth propoſition: We having weighed our Brethrens principles, doe find no probability of an Accommodation for them ordinarily to enjoy Congregations, unleſſe it ſhall happen in a Pariſh that the Miniſter cannot adminiſter the Sacraments to all of the Pariſh, whom poſſibly the neighbour Miniſters or the Claſſis may judge fit to be admitted, ſuch perſons ſhall have power to procure to themſelves the Sacraments by the help of a neighbour Miniſter, ibid. Whereunto our brethren adde as followeth, or otherwiſe if in a Pariſh it happen that there be a conſiderable number of ſuch as cannot partake in the Ordinances with the Miniſter and people, there they ſhall have liberty to diſpoſe of themſelves as a diſtinct Church, and to chooſe a Miniſter or Miniſters, at their own charge to be maintained to be their Paſtor.

(x) Thomas Goodwin to I. G. p. 1. Indeed we that are to admit doe it upon a conviction and perſwaſion of the parties true grace ſome way made forth viſible to us. Welds anſwer, to chap. 3. Hee tells us that they muſt be reall Saints and ſyncere Believers, and that the Church in admitting of them, doth make exact tryall by examination of their knowledge, and the work of grace, firſt in private, p. 135then in publike, and that they be ſuch as can cleave together in opinion and affection, and that they be ſuch as know what belongs to Church-Covenant, approve it and ſeek it; is there any thing in all this that you can blame?

(y) Ibid. In the Churches where we have lived many years, we have ſeen ſuch a tender reſpect had to the weaker ſex, that we commit their tryall to the Elders, and ſome few others in private, who upon their Teſtimony are admitted into the Church without any more adoe.

(z) Rathbones Narration, p. 11. Beſide true and reall Saintſhip, they require that the members to be admitted, be ſuch as can cleave together, both in opinion and in affection, and that there be ſutableneſſe and ſweetneſſe of ſpirit in them, apt to cloſe one with another.

(aa) Vide ſupra, (Z) alſo Cotons Way, p. 7.

(bb) Vide ſupra, fifth Chap. (E 1.)

(cc) Apol. Nar. p. 9. Excommunication ſhould be put in execution for no other kind of ſinnes then may be evidently preſumed to be perpetrated againſt the parties known light, as whether it be a ſinne in manners and converſation, ſuch as is committed againſt the light of nature, or the common received practiſes of Chriſtianity profeſſed in all the Churches of Chriſt; or if in opinion, then ſuch as are likewiſe contrary to the received principles of Chriſtianity, and the power of godlineſſe profeſſed by the party himſelfe, and univerſally acknowledged in all the reſt of the Churches, and no other ſinnes to be the ſubject of that dreadfull ſentence.

(dd) Baſtwicks Poſtſcript, p. 58. alſo his Iuſt defence. p. 39.

(ee) An Apologie of the Churches in New-England, for a Church-Covenant

(ff) T.G. to I.G. p. Firſt, it is no more with us then this, an aſſent and reſolution profeſſed by them that are to be admitted by us, with promiſe to walk in all theſe wayes pertaining to this Fellowſhip, ſo farre as they ſhall be revealed to them in the Goſpel; thus briefly, indefinitly and implicitly, in ſuch like words and no more or otherwiſe, do we apply our anſwers to mens conſciences. Church-covenant, p. 36. We deny not, but the Covenant in many of the Engliſh Congregations is more implicite, and not ſo plaine as were to bee deſired; yet there wants not that reall and ſubſtantiall comming together p. 136or agreeing in Covenant, and that ſubſtantiall profeſſion of faith, which thanks be to God, hath preſerved the eſſence of viſible Churches in England unto this day.

(gg) Plaine dealing, p. 2. A Church is gathered after this manner; a competent number of Chriſtians come together in ſome fit place in a publike manner, and there confeſſe their ſins, and profeſſe their faith, and enter into Church-covenant; after this, they doe at this ſame time or ſome other all being together, elect their own Officers, as Paſtor, Teacher, Elders, Deacons, if they have fit men enough to ſupply theſe places; elſe as many of them as they can bee provided of; then they ſet another day for the Ordination of their ſaid Officers.

(hh) Anſwer to the 32 queſtions, p. 36. If Church-communion and the exerciſe of ſuch Ordinances, as Christ hath appointed for his Church, was lawfull and needfull, when Magiſtrates were enemies to the Goſpel, and be not ſo when Magiſtrates profeſſe the Gospel, we doe not ſee but Chriſtians may ſometime be loſers by having Chriſtian Magiſtrates, and in worſe condition then if they had none but profeſſed enemies, ibid. p. 41. It is our practiſe in Ordination of Miniſters, as alſo in removing of them, to have the aſſiſtance of Miniſters of other Churches; but for authority and power, we know none, that Ministers have, properly ſo called, in any Congregation ſave that one over which the holy Ghoſt hath made them Over-ſeers, and therefore we think it not lawfull when a Church is to Ordaine Officers, to call in by way of authority or power the Miniſters of other Churches.

(ii) Cottons Way, p. 1. The Church to which Chriſt hath committed the cenſures, is a combination of faithfull godly men, meeting by common conſent into one Congregation, ibid. 7. Then ſuch whoſe hearts God teacheth often meet together about the things of God and performe ſome duties of prayer and ſpirituall conference together, till a ſufficient company of them be well ſatisfied in the ſpirituall good eſtate one of another, and ſo have approved themſelves to one anothers conſciences in the ſight of God, as living ſtones fit to be laid in the Lords ſpiritull Temple, ibid. p. 10. The Church being thus gathered as hath beene deſcribed: Our next care is, that it may be ſupplyed with all theſe Officers which Chriſt hath ordained.

p. 137(kk) Anſwer to the 32 Queſtions, p. 43. We doe not finde that God doth anywhere ſay they muſt be above forty or elſe they cannot be a Church: nay rather that ſpeech of Chriſts, of two or three gathered together in his name, doth plainly imply, that if there be a greater number then two or three, whom they being not ſatisfied in the anſwer of an offender, may appeale unto, and in ſo doing tell the Church, ſuch a ſmall number may be a Church, and may have the bleſſing of his preſence to be among them.

(ll) Ibid. p. 8, 9. When a viſible Church is to be erected, it is neceſſary that in reſpect of quantity it be no more in number in the dayes of the New Teſtament, but ſo many as may meet in one Congregation.

(mm) Ibid. p. 15. The Church is before the Miniſters, ſeeing the power of chuſing Miniſters is given to the Church by Chriſt.

(nn) Ibid. p. 68. The Church that hath no Officers, may elect Officers unto themſelves; therefore it may alſo ordaine them: if it hath power from Chriſt for the one, and that the greater, it hath alſo for the other which is the leſſer: now, Ordination is leſſe then Election.

(oo) Ibid. p. 42. Ʋnto the 13 queſtion, whether you think it convenient, that a company of private and illiterate perſons ſhould ordinarily examine, elect, ordaine, and depoſe their Miniſters: a part of the anſwer to this queſtion is, if there were none among them who had humane learning, we doe not ſee how this could hinder them of their Liberty to chuſe Miniſters, purchaſed to them by Chriſts precious blood; for they that are fit matter to be combined into a Church body, have learned the Doctrine of the holy Scriptures in the fundamentall points thereof; they have learned to know the Lord in their owne hearts; therefore they may not bee reproached as illiterate or unworthy to chuſe their owne Miniſters; nay they have the beſt learning, without which all other learning is but madneſſe and folly.

(pp) Plaine Dealing, p. 3. They ſet a day for the Ordination of their Officers, and appoint ſome of themſelves to impoſe hands upon them: where there are Miniſters or Elders before, they impoſe their hands upon the new Officers; but where there is none, there ſome of their chiefeſt men two or three of good report p. 138amongst them, though not of the Miniſtry, doe by appointment of the ſame Church lay hands upon them. Cottons way, p. 40, 41. Towards the end of the day, one of the Elders of the Church, if they have any, if not, one of the graver Brethren of the Church, appointed by themſelves to order the work of the day, ſtandeth up and enquireth in the Church &c. he advertiſeth him who is choſen, what duties the Lord requireth of him in that place towards the Church; then with the Preſbytery of that Church, if they have any, or if not, with two or three others of the graveſt Chriſtians among the Brethren of that Church, being deputed by the body, he doth in the name of the Lord Jeſus ordaine him to that Office, with impoſition of hands, calling upon the Lord; and ſo turning the ſpeech to the perſon on whom their hands are impoſed, he as the mouth of the Presbytery, expreſſes their Ordination of him, and puts a ſolemne charge upon him to look well to himſelfe and the flock. After this the Elders of other Churches preſent, obſerving the preſence of God in the orderly proceeding of the Church to the Officers Election and Ordination, one of them in the name of all the reſt, doth give unto him the right hand of Fellowſhip in the ſight of all the Aſſembly.

(qq) Anſwer to the 32 queſtions, p. 48. If the Church hath power by election to chuſe a Miniſter, and ſo power of inſtituting him, then of deſtituting alſo; Inſtituere & deſtituere ejuſdem eſt poteſtatis.

(rr) Ibid. p. 44. We conceive that every Church properly ſo called, though they bee not above ten perſons, or the leaſt number that you mention, have right and power from Christ to tranſact all their owne Eccleſiaſticall buſineſſe, if ſo be they be able, and carry matters juſtly; for the power of the Keyes Matth. 16.19. is committed by Chriſt unto the Church.

(ſſ) Cottons Catechiſm, p. 10. It is committed to the Preſbytery to prepare matters for the Churches hearing.

(tt) Anſwer to the 32 queſt. p. 60. In this ſenſe matters with us are carried according to the vote of the major part, that is, with the joynt conſent of the whole Church, but yet becauſe it is the mind of Chriſt.

(ww) The propoſitions to which almoſt all our Elders did agree when they were aſſembled together: the firſt, the Fraternity p. 139is the firſt ſubject of all Preſbyteriall power, radicaliter, id eſt cauſatim per modum collationis, non habitualiter, non actualiter, non formaliter.

(xx) Anatom. p. 26. I heare of no ruling Elders that ever Mr Simpſon had in his Church. Anatomiſt anatomiſed, p. 12. It is true de facto wee had none, but were reſolved to have them. Notwithſtanding this anſwer of Mr Simpſons, that Church of Rotterdam to this day hath never had a Presbytery, after more then ſeven yeares delay.

(yy) Antap. p. 52. Paſtors are neceſſary Officers in your Churches, and yet according to your practiſes your Churches are many yeares without them.

(zz) Keyes p. 10. Authority is a morall power, and a ſuperiour Order or State, binding or releaſing an inferiour in point of ſubjection. Chriſt hath given no Iuriſdiction but to whom he hath given office. The Key of power in a large ſenſe, or Liberty, is in the Church; but the Key of authority or rule, in a more ſtrict ſenſe, is in the Elders of the Church.

(aaa) Excommunication is one of the higheſt acts of Rule; and therfore cannot bee performed but by ſome Rulers▪ now where all the Elders are culpable, there be no Rulers left in that Church to cenſure them: as therefore the Presbytery cannot excommunicate the whole Church, though apoſtate, for they muſt tell the Church, and joyne with the Church in that cenſure; ſo neither can the Church excommunicate the whole Presbytery, becauſe they have not received from Chriſt an Office of Rule without their Officers. Ib. preface p. 4. He gives unto the Elders or Presbytery a binding power of Rule and Authority peculiar unto them, and to the Brethren diſtinct and apart an intereſt of power and priviledge to concurre with them, and that ſuch affaires ſhould not be tranſacted but with the joynt agreement of both, though out of a different Right: ſo that as a Church of Brethren only could not proceed to any publike cenſures, without they have Elders over them; ſo neither in the Church have the Elders power to cenſure, without the concurrence of the people: ſo as each alone have not power of excommunicating the whole of either, though together they have power over any particular perſon or perſons in each.

(bbb) Ibid. alſo Keyes p. 13. Elſe the Brethren have a p. 140power of order, and the priviledge to expoſtulate with their brethren in caſe of private ſcandals: ſo in caſe of publike ſcandall, the whole Church of brethren have power and priviledge to joyne with the Elders in inquiring, hearing, judging of publike ſcandals, ſo as to bind notorius offenders and impenitents under cenſure, and to forgive the repentant.

(ccc) The propoſitions, 3. prop. The fraternity having authoritative concurrence with the Presbytery in Iudiciall acts.

(ddd) Keyes, p. 16. Though the Church want authority to Excommunicate their Presbytery, yet they want not liberty to withdraw from them.

(eee) Keyes Preface, p. 5. When we firſt read this of this learned Author, knowing what hath been the more generall current both of the practice and judgement of our brethren for the Congregationall way; wee confeſſe we were filled with wonderment at that Divine hand that had thus led the judgements without the least mutuall interchange or intimation of thoughts or notions in theſe particticular of our brethren there and our ſelves here.

(fff) Ibid. OnelyOnly wee crave leave of the reverend Author to declare that wee aſſent not to all expreſſions, &c. Vide ſupra.

(ggg) Tabula. Poteſtas charitativa merè eſt primo frat…um & Presbyterorum charitativè non politicè ambulantium, ſecundo ſororum.

(hhh) Vide ſupra, Chap. 4. (F).

(iii) Vide ſupra, Chap. 3. (M).

(kkk) Baſtwicks Independency, p. 99. The fifth Quaere is whether the women and people as well as the Miniſters have the Keyes? and whether the women have all their votes in the Church, both for election and reprobation of Members and Officers as well as the men? and whether the conſent of all the women, and the greateſt part of them be requiſite for the making of any one a member, or officer, ſo that if they gain-ſay it, being the greater number, or allow of it, the most voyces carry the buſineſſe? the practice of this the brethren in ſome of their Congregations hold for Orthodox. Mr Prynnes Freſh Diſcovery, in his Dedicatory Epiſtle to the Parliament, p. 5. And to intereſt the femall Sex and draw them to their party, they allow them not only deciſive votes p. 141but liberty of preaching, propheſying, ſpeaking in their Congregatitions.

(lll) Keyes p. 6. We be farre from allowing that ſacrilegious uſurpation of the Miniſters Office, which we heare of to our griefe to be practiſed in ſome places, that private Chriſtians ordinarily take upon them to preach the Goſpel publikely, and to Miniſter the Sacraments. Katharine Chidleys Iuſtification of the Independent Churches, p. 28. Yet that the Church muſt want the Word preached, or the Sacraments adminiſtred, till they have Pastors and Teachers in Office, is yet to be proved; but that which hath been alledged, is ſufficient to prove that the family muſt not be unprovided for, either for the abſence or the negligence of a Steward.

(mmm) Keyes, p. 53. A particular Congregation being the firſt ſubject of the Church power, is unavoidably Independent upon any other Church or body for the exerciſe thereof; for the firſt ſubject of any accident or adjunct, is Independent upon any other, either for the enjoying or for the imploying, the having or uſing of the ſame.

(nnn) Vide ſupra (mmm).

(ooo) Anſwer to the 32 Queſtions, p. 36. For Dependency upon men or other Churches, or other Subordination unto them in regard of Church-Government or power, we know not of any ſuch appointed by Chriſt in his Word.

(ppp) Welds Anſwer to Rathband, 14. chap. Our Churches are tender to perſwade men to act without light, much more to command or to compell; both which very words though the thing required were lawfull, are odious in the Churches of Chriſt moſt fitly becomming the Synagogues of Anti-chriſt.

(qqq) Vide Cottons Keyes, p. 8. & infra (zzz).

(rrr) Cottons Catechiſme, p. 13. All the Churches thereabout may meet together, and by the Word of God may confute and condemn ſuch errours in doctrine or practice as are offenſive, to prevent the ſpreading either of the gangrene of hereſie or of the leproſie of ſin; and if the Church offending, ſhall not yet hearken unto their brethren, though the reſt of the Churches have not power to deliver them to Satan; yet they have power to draw from them the right hand of Fellowſhip. Vide infra, (ſſſ).

(ſſſ) Keyes, p. 57. In the Election and Ordination of Officers p. 142and cenſure of offenders, let it ſuffice the Churches conſociate to aſſiſt one another with their counſel, but let them not put forth the power of their Community to take ſuch Church Cenſures out of their hands; let Synods have their juſt authority in all Churches how pure ſo ever, in determining ſuch diataxeis as are requiſite for the edification of all Churches. Keyes Preface, p. 4. Hee acknowledgeth that Synods or Claſſes are an Ordinance of Chriſt, unto whom Chriſt hath committed a due and just meaſure of power, furniſhing them not onelyonly with ability to give counſell, but alſo a Miniſteriall power and Authority, to determine, declare and enjoyne ſuch things as may tend to the reducing of Congregations to right order and peace; but not arming them with power of Excommunicating either Congregations or their members; they are to leave the former act of this cenſure to that Authority which can only execute it, placed by Chriſt in theſe Churches themſelves; which if they deny to doe or perſiſt in their miſcarriage then the Synod may determine to withdraw communion from them.

(ttt) Ibid.

(www) Keyes, p. 50.51. The Magiſtates addreſſe themſelves to the eſtabliſhment of Religion, and Reformation of corruptions by civill puniſhments upon the wilfull oppoſers; Ioſiah put to death Idolatrous Prieſts; nor was that a peculiar duty of the Kings of Iuda; for of the times of the New-Teſtament it is Propheſied, that in ſome caſes capitall puniſhment ſhall proceed againſt falſe prophets.

(xxx) Keyes Preface, p. 4. Hee aſſerteth an aſſociation of Churches, ſending their Elders and Meſſengers into a Synod; ſo hee purpoſely chuſeth to ſtile theſe Aſſemblies of Elders, which the Reformed Churches doe call Claſſes or Presbyteries.

(yyy) Cottons Catechiſme, p. 3. The office or work of the ruling Elders, is to moderate the carriage of all matters of the Church Aſſembled, as to propound matters to the Church, and to order the ſeaſon of ſpeech and ſilence in the Church.

(zzz) Keyes p. 48. The pattern of Synods is ſet before us, Acts 15. There the Apoſtles aſſembled together with the Elders, and a multitude of brethren together with them, the whole Synod being ſatisfied, determine of a Iudiciall ſentence, and of a way to publiſh it by Letters and Meſſengers; ſo the matter is at laſt judged p. 143in a Congregation of Churches in a Church of Churches; for what is a Synod elſe but a Church of Churches? ibid. p 57. All the liberties of Churches were purchaſed to them by the precius blood of the Lord Ieſus, and therefore neither may the Churches give them away, nor many Churches take them out of the hands of one.

(aaaa) Keyes Preface, p. 6. In all humility wee yet ſee not that aſſembly of Apoſtles, Elders and brethren Acts 15 to have been a formall Synod.

(bbbb 1) Ibid. 4. He a…knowledgeth a Synod to be an Ordinance of God, in relation to the rectifying of male adminiſtrations and healing diſſentions in particular Congregations and the like caſes; in ſuch caſes they declare and judge the nature of the offence.

(bbbb 2) Antap. p. 146. I was deſired by Mr Ward to be preſent at that meeting; but when the time came, neither I, nor any Engliſh Miniſters, but them of Arnheim were called; whether were the other Churches of our Nation or any of them, who could not but be offended, as them of Amſterdam, Hague, Vt…ick, Leyden, Delph, called in by Arnheim, or by the Church at Roterdam to joyn in the hearing and trying of that buſineſſe? or did they ſend Meſſengers, or was it onelyonly agitate by two Miniſters, and two Meſſengers of the Church of Arnheim, one Church only, Arnheim to Roterdam … one to one, both equall. The Sub-Committee for Accommodation Prop. 8. Some of them doe deſire, that the effect of that which hereafter followeth, may be for explanations ſake inſerted, viz. That the Elders and Brethren of ſuch Congregations in caſe they finde any thing too hard for themſelves, or have any controverſie among themſelves, may have liberty to adviſe with any of theſe ſelect Elders and others in the Province joyntly or apart, or with the Elders of any other Churches, for the determining and compoſing the controverſie, or reſolving that difficulty.

(cccc) Baſtwicks Independency ſecond part. Postſcript, p. 6.7. They profeſſed that they had rather have the Government of the Prelates then the Presbyteriall, and proteſt that before Presbyters ſhall rule over them, they will joyn with Prelaticall Prieſts, for the re-eſtabliſhing of the Hierarchy.

(dddd) Vide ſupra (rrr).

(eeee) Apol. Nar. p. 17. What farther Authority there is of one or many ſiſter Churches towards another whole Church or p. 144Churches offending, we doe not yet ſee; and likewiſe we doe yet ſuppoſe that this principle of ſubmiſſion of Churches that miſcarry unto other Churches offended, together with this other, that it is a command from Chriſt injoyned to Churches that are finally offended, to denounce ſuch a ſentence of Non-Communion, and withdrawing from them whilſt impenitent, as unworthy to hold forth the name of Chriſt; theſe principles are mutuall duties as ſtrictly injoynd them by Chriſt as any other.

(ffff) Vide ſupra, Chap. 2. (EEEEE).

(gggg) Theomachia, p. 37. Concerning other civill meanes for the ſuppreſſion and reſtraint of theſe ſpirituall evills, errours, hereſies, &c. as Impriſonment, Baniſhment, Interdictions, Finings, &c. Both reaſon and experience concurre in this demonſtration, that ſuch fetters as theſe put upon the feet of errours and hereſies to ſecure and keep them under, ſtill have proved wings whereby they raiſe themſelves the higher in the thoughts and minds of men, and gaine an opportunity of further propagation.

(hhhh) Ibid. p. 49.50. To hold that the perſons ſo elected (the members of the Houſe of Commons, choſen by men unworthy, and ſtrangers to the power of godlineſſe) have a power by vertue of ſuch nomination or election, to enact Lawes and Statutes in matters of Religion, and to Order under mulcts and penalties, how men ſhall worſhip and ſerve God, as it is a meanes to awaken the eye of jealouſie upon them, and ſo is ſeven times more deſtructive unto and undermining, not only of their power, but of their honour peace, and ſafty alſo, then any thing that is found in the way ſo ill intreated; ſo is it the ſettling upon the electors of ſuch perſons, I meane upon the promiſcuous multitude of the Land, a greater power then ever Ieſus Chriſt himſelfe had, at leaſt then ever he exerciſed.

(iiii) Vide ſupra, (ſ).

(kkkk) Vide ſupra, Chap. 4. (BB).

(llll) Plaine-dealing, p. 39. Marriages are ſolemnized and done by the Magiſtrates and not by the Miniſters.

(mmmm) Miltons Doctrine of divorce, p. 6. That indiſpoſition, unfitneſſe or contrariety of mind ariſing from a cauſe in nature, unchangeable, hindring and ever likely to hinder the maine benefits of conjugall ſociety which are ſolace and peace, is a greater cauſe of divorce then naturall frigidity, eſpecially if there be no children, p. 145and that there be mutuall conſent. Ibid. p. 15. God himſelfe commands in his Law more then once, and by his Prophet Malachy, as the beſt Tranſlations read. That he who hates, let him divorce, that is, he who cannot love, Ibid. p. 16. He who can receive nothing of the moſt important helps in marriage, being thereby diſabled to return that duty which is his, with a cleare and hearty countenance, and thus continues to grieve whom hee would not, and is no leſſe grieved, that man ought even for loves ſake and peace to move divorce; it is a leſſe breach of wedlock to part with wiſe and quiet conſent betimes, then ſtill to profane that myſtery of joy and union, with a polluting ſadneſſe and perpetuall diſtemper, Ibid. p. 63. Only theſe perſons are joyned by God, whoſe minds are fitly diſpoſed and enabled to mantaine a cheerfull converſation to the ſolace and love of each other; the reſt whom either diſproportion or deadneſſe of ſpirit or ſomething diſtaſtfull and averſe in the immutable bent of nature renders unconjugall, errour may have joyned, but God never joyned againſt the meaning of his own Ordinance; and if he joyned them not, then there is no power above their own conſent to hinder them from unjoyning when they cannot reap the ſobereſt ends of being together in any tolerable ſort, Ibid. p. 76. The freedome and eminence of mans creation, gives him to be a Law in this matter to himſelfe, being the head of the other ſex which was made for him; whom therefore though he ought not to injure, yet neither ſhould he be forced to retaine in ſociety to his own overthrow, nor to heare any judge therein above himſelfe, it being alſo an unſeemly affront to the modeſty of that ſex, to have her unpleaſingneſſe and other concealements bandied up and down, and aggravated in open Court by theſe hired maſters of tongue-fence.

(nnnn) Williams Paper. I thought good to let you ſee ſome particulars wherein I could not cloſe, nor goe along with them. Firſt, that it is lawfull for a woman who ſees into the myſtery of Chriſt, in caſe her husband will not goe with her, to leave her husband and follow the Lords Houſe; for the Church of God is a Chriſtians home where ſhee muſt dwell; and where the Saints are, there is the Lords houſe; and in ſo doing, ſhe leaves not her husband, but her husband forſakes her: The odiouſneſſe of this point was further manifeſted unto me by the ſpeech of Ezekiel Hollimers wife ſaying that ſhe counted her ſelfe but a widow.

p. 146(oooo) Plaine-dealing, p. 21. They call the dayes of the weeke, the firſt, ſecond, third, fourth, fifth, ſixth, and ſeventh which is Saturday; alſo the Moneths beginning at March, by the names of the firſt, ſecond, and ſo forth to the twelfth, which is February; becauſe they would avoid all memory of Heatheniſh and Idols names.

(pppp) Anſ. to the 32. queſt. p. 77. For ſettled and ſtinted maintenance, there is nothing done that way among us except from year to year, becauſe the conditions of Miniſters may vary, and of the Church to which they do belong; neither do we know any ſuch thing to be appointed by Chriſt our Lord for the maintenance of the Miniſtry in theſe dayes; the bringing in of ſettled endowments and eminent Preferments into the Church, hath been the corruption, and to ſome the deſtruction of ſuch as lived by them, both Church-Officers and Church-members.

(qqqq) Cottons Way, p. 38. The Deacons were elected, and ordained for the ſerving at Tables, to wit, the ſerving of all theſe Tables which pertained to the Church to provide for, which are the Lords Table; the Tables of the Miniſters or Elders of the Church, and the Tables of the poore Brethren, whither of their own body, or ſtrangers, for the maintaining whereof we doe not appoint them to goe up and down to collect the benevolences of abler brethren; but as the Apoſtles received the oblations of the brethren brought and laid down at their feet, and thereby made diſtribution as the uſe of the Church required, ſo the Deacons receive the oblations of the brethren every Lords day, brought unto them and laid down before them, and diſtribute the ſame as the need of the Church doth require.

(rrrr) Ibid.

(ſſſſ) Plaine-dealing, p. 19. At ſome other places they make a rate upon every man as well within as not of the Church, reſiding with them, towards the Churches occaſions; and others are beholding now and then to the generall Court to ſtudy wayes to enforce the mantenance of the Miniſtry.

(tttt) Antap. p. 276. Have you not carried a greater port then moſt of the godly Miniſters in the City or Countrey? have not ſome of you the prime Lectures of the City and other good places of advantage and profit? beſides, what ſome of you have from p. 147your own Churches. Vide ſupra Chap. 4.

(wwww) Baſtwicks Independency, p. 142.143. It is well known and can ſufficiently be proved that godly Chriſtians of holy converſation, againſt whom they had no exception either for doctrine or manners, and who offered themſelves to be admitted members upon their own conditions, and yet were not ſuffered to be joyned members, onelyonly becauſe they were poore; and this very reaſon was given them for their not-admiſſion, that they would not have their Church over-burdened with poore, Ibid. It was replyed, that the Congregation of which he was Paſtor▪ conſiſted of great Perſonages, Knights, Ladies, and rich Merchants and ſuch people, as they being but poore, could not walk ſo ſutably with them; wherefore he perſwaded them to joyn themſelves with ſome other Congregation among poore people, where they might better walk, and more confortably, in fellowſhip with them.

(xxxx) Plaine-dealing, p. 16. The Paſtor begins with ſolemn prayer continu…ing about a quarter of an houre, the Teacher then readeth and expoundeth a Chapter, then a Pſalme is ſung which ever one of the ruling Elders dictates; after that the Paſtor preacheth a Sermon, and ſometimes ex tempore exhortes, then the Teacher concludes with prayer and a bleſſing.

(yyyy) Cottons Way, p. 66. Firſt, then when we come into the Church according to the Apoſtles direction, 1 Tim. 1. We make prayers and interceſſions, and thanksgivings for our ſelves and all men.

(zzzz) I have heard the chiefe of our Brethren maintaine this publikely, and I underſtand it is the practice of ſome of them in the City.

(aaaaa) Cottons Catechiſme, p. 6. Where there bee more Prophets beſides the Elders, they may Propheſie two or three if the time permit, the Elders calling to them, whither in the ſame Church or others, if they have any word of exhortation to the people to ſay on.

(bbbbb) Ibid. And for the bettering of a mans ſelfe or others, it may be lawfull for either young or old, ſave only for women, to aske queſtions from the mouth of the Prophets.

(ccccc) Anſwer to the 32 queſt. p. 78. Some think the people have a liberty to aske their queſtions publikely for their better p. 148ſatisfaction upon very urgent and weighty cauſe, though even this is doubted of by others, and all judge the ordinary practice of it not neceſſary; but if it be not meekly and wiſely carried, to be inconvenient if not utterly unlawfull; and therfore ſuch asking of queſtions is ſeldom uſed in any Church among us, and in moſt Churches never.

(ddddd) Anatom. p. 26. In the matter of ſinging of Pſalms they differ not only from us, but are alſo at variance among themſelves, ſome thinking it unlawfull for any to ſing but he who preacheth; and this hath been the late practice at Arnheim: others thinking it unlawfull for women to ſing in the Congregation; hence ſome women at Rotterdam doe not ſing; I heare alſo they think it unfit for any at all in ſuch times of the Churches trouble as this.

(eeeee) Ibid.

(fffff) Vide ſupra Chap. 4. (SS 1.)

(ggggg) If the queſtion be of joyning in ſome few ſelected prayers read by an able and faithfull Miniſter out of the book, as of the one ſide we are tender of imputing ſinnes to theſe that ſo joyne. Vide infra (hhhhh).

(hhhhh) To that part of the Directory which recommends the uſe of the Lords Prayer they did enter no diſſent: an Anſwer to the 32 Queſtions p. 55. By a Liturgie and forme of prayer, we ſuppoſe you meane not a forme of private prayer, compoſed for the help of the weaker: as for a forme of prayer in generall, we conceive your meaning cannot be of that; for it is evident that many Preachers conſtantly uſe a ſet forme of prayer of their owne making before their Sermons, with whom the people refuſe not to joyne, ibid. p. 59. Wee acknowledge the Lords Prayer, and other formes ſet downe in Scripture, may be lawfully uſed as prayers, due cautions being obſerved. Cottons pouring out of the ſpirit p. 10. Not that I would diſcourage any poore ſoule from praying on a Book, for I think as we may ſing Pſalms on a Book, ſo we may in ſome caſes pray on a Book.

(iiiii) Vide ſupra (ſ). Alſo ſee the Petition of the Inhabitants of the Colony of the Sommer Iſlands p. 2. Our children die unbaptized, our ſelves are deprived of the Lords Supper, our daughters cannot be given in marriage.

(kkkkk) Plain Dealing p. 40. At New Plymouth Mr Chancey ſtands for dipping in Baptiſm only neceſſary.

p. 149(lllll) Cottons Catechiſm p. 4. What manner of men hath God appointed to be received as members of his Church? Anſw. Such as doe willingly offer themſelves firſt to the Lord, and then to the Church, by confeſſing of their ſins, &c.

(mmmmm) This wee heare is their ordinary practice at London.

(nnnnn) Vide ſupra Chap. 4. (Q). (R).

(ooooo) Vide ſupra ibid.

(ppppp) This is the Apologiſts common profeſſion.

(qqqqq) This alſo they profeſſe as a cleare conſequent of the former.

(rrrrr) Cottons way p. 68. The Lords Supper we adminiſter for the geſture to the people ſitting, according as Chriſt adminiſtred it to his Diſciples ſitting Matth. 20.26. who alſo made a ſymbolicall uſe of it to teach the Church their majority over their Miniſters in ſome caſes, and their Iudiciall authority, as Coſeſſors with him at the laſt Iudgement, Luk. 22.27. to 30.

(ſſſſſ) For this the Apologiſts did plead as much and as ſharply as any.

(ttttt) I have heard ſome of their chiefe men diſcourſe publikely enough to this purpoſe.

(wwwww) Cottons Catechiſm p. 10. The body of the Church hath power from Chriſt to enquire, and heare, and aſſiſt in the judgement of all publike ſcandals.

(xxxxx) Vide ſupra Chap. 4. (TT).

(yyyyy) Vide ſupra Chap. 6. (tt).

(zzzzz) Anſwer to the 32 Queſt. p. 61. If it appeare, they who diſſent from the major part, are factiouſly or partially carried, the reſt labour to convince them of their errour by the rule; if they yeeld, the conſent of all comfortably concurreth in the matter; if they ſtill continue obstinate, they are admoniſhed, and ſo ſtanding under cenſure, their vote is nullified.

(aaaaaa) Ibid. If the difference ſtill continue, the ſentence is ſtill demurred even till other Churches have beene conſulted with; if the Church or the Elders ſhould refuſe the Teſtim…ny of other Churches according to God, they will deny them the right hand of Fellowſhip &c.

(bbbbbb) Short ſtory p. 32. Then M…ſtris Hutchinſon kept p. 150open houſe for all commers, and ſet up two Lecture dayes in the week; when they uſually met at her houſe three or fourſcore perſons, the pretence was to repeat Sermons; but when that was done, ſhe would comment upon the Doctrines, and interpret all paſſages at her pleaſure; ſhe did lay all that oppoſed her, being neare all the Elders and most of the faithfull Christians in this Countrey, under a Covenant of works to advance her Maſter-piece of immediate revelations; wherin ſhe had not failed of her aime to the utter ſubverſion both of Churches and civill State, if the Lord had not prevented it. Ibid. p. 34. What ſay you to your weekly publike meetings? Anſw. There were ſuch meetings in uſe before I came; we began it with five or ſix, and though it grew to more in future time, yet being tolerated at the first, I knew not why it might not continue. The Courts reply, There were private meetings indeed, and are still in many places, of ſome few ne…ghbours; we allow you to teach younger women privately, and upon occaſion; but that gives no warrant for ſuch ſet meetings for that purpoſe, neither do yee teach them that which the Apoſtle commands, to keep at home.

(cccccc) Apologet. Nar. p. 19. To the Magiſtrate we give as much and, a… we think, more then the principles of the Preſbyteriall Government will ſuffer them to yeeld.

(dddddd) Williams paper, Prop. 2. That the Saints are not to ſubmit to the powers of the world or worldly powers, and that the powers and governments of the world have nothing to doe with them for civill miſdemeanors; theſe Governours muſt keep in their owne spheare, as Whales, not to govern Whales, but other fiſhes; Lions not to governe Lions, but the beaſts of the forreſt; Eagles, not to governe Eagles, but the other foules of the ayre.

(eeeeee) Mr Williams related to me, that Miſtris Hutchinſon (with whom he was familiarly acquainted, and of whom he spake much good) after ſhe had come to Rid Iſland, and her huſband had beene made Governour there, ſhe perſwaded him to lay downe his Office upon the opinion which newly ſhe had taken up of the unlawfulneſſe of Magiſtracy.

(ffffff) Bloody Tenet p. 135. Williams ſets down theſe words of Cottons modell, The proper meanes whereby the civill power may and ſhould attaine its end, are only politicall, and principally theſe five: Firſt, the erecting and eſtabliſhing what forme of civill Government p. 151may ſeem in wiſedome moſt meet according to the generall rules of the Word and ſtate of the people: upon theſe words Williams comments thus; from this grant I inferre that the Soveraign originall and foundation of civill power lies in the people, whom they muſt needs meane by the civill power diſtinct from the Government ſet up: and if ſo that a people may erect and eſtabliſh what forme of Government ſeems to them moſt meet for their civill condition, it is evident that ſuch Governments as are by them erected and eſtabliſhed, have no more power, nor for no longer time, then the civill power or people conſenting and agreeing ſhall betruſt them with. This is cleare, not only in reaſon, but in the experience of all Common-weals where the people are not deprived of their naturall freedome by the power of Tyrants. How right this Commentary is, Mr Cottons own words will declare, ſet downe p. 140. In a free State no Magiſtrate hath power over the Bodies, Goods, Lands, Liberties of a free people, but by their free conſent; and becauſe free men are not free Lords of their owne eſtates, but are only ſtewards under God; therefore they may not give their free conſents to any Magiſtrate to diſpoſe upon their Bodies, Lands and Liberties at large as themſelves pleaſe, but as God the Soveraigne Lord of all pleaſes; and becauſe the Word is a perfect rule, as well of righteouſneſſe as of holineſſe, it will be therefore neceſſary that neither the people give conſent, nor that the Magiſtrate take power, but according to the lawes of the Word.

(gggggg) Vide ſupra Chap. 5. E.

(hhhhhh) Baſtwicks Independency ſecond part. Poſtſcript p. 65. It may evidently appeare, that all the projects of the Independents in getting prime places by Sea and Land, and in the Armies, and in the Townes, Cities, Forts, and Caſtles, and all other places, and in all Committees, is only for the advancement and fomenting of their Faction: and this I conceive to be the only cauſe of all the linſie-woolſie Committees through the Kingdom.

(iiiiii) Williams Examination pag. 4. After my publike triall, one of the moſt eminent Magiſtrates ſtood up and ſpoke; Mr Williams, ſaid he, holds forth that it is not lawfull to call a wicked perſon to ſweare, to pray, as being actions of Gods worſhip.

(kkkkkk) Vide ſupra Chap. 3. TT. WW. AAA.

(kkkkkk 2) Lieutenant Generall Cromwells Letter to the Parliament from Briſtoll; As for being united in formes commonly p. 152called uniformity, every Chriſtian for peace ſake would ſtudy and doe as farre as Conſcience would permit; and from Brethren, in things of the minde, we look for no compulſion but that of Light and Reaſon; in other things God has put the ſword into the Parliaments hands for the terrour of evill doers, and the praiſe of them that doe well; if any plead exemption from it, he knowes not the Goſpell.

(llllll) Vide ſupra Chap. 2. (HHHHH), (IIIII) (KKKKK.)

(mmmmmm 1) Vide ſupra ibid.

(mmmmmm 2) Vide infra (mmmmmm 3.)

(mmmmmm 3) Cottons Modell of power in the Bloody Tenet p. 140. The Magiſtrate in making Lawes about civill and indifferent things in the Common-wealth; Firſt, he hath no power given him of God to make what Lawes he pleaſes, either in reſtraining from or conſtraining to the uſe of indifferent things; becauſe that which is indifferent in its nature, may ſometimes be inexpedient in its uſe, and conſequently unlawfull: it is a prerogative proper to God to require obedience of the ſons of men, becauſe of his Authority and Will. It is an evill ſpeech in ſome, that in ſome things the will of the Law, not the reaſon of it, must be the rule of Conſcience to walk by: and that Princes may forbid men to ſeek any other reaſon but their authority, yea when they command men frivola & dura; and therefore it is the duty of the Magiſtrate in all Lawes about indifferent things, to ſhew the reaſons, not only the will; to ſhew the expediency as well as the indifferency of things of that nature; and becauſe the judgement of expedient and inexpedient things, is often difficult and diverſe, it is meet that ſuch Lawes ſhould not proceed without due conſideration of the rules of expediency ſet downe in the Word, which are theſe three; Firſt, the rule of Piety, that they may make for the glory of God, 1 Cor. 10.31. Secondly, the rule of charity, that no ſcandall come thereby to any weak Brother. 1 Cor. 8.13. Thirdly, the rule of Charity, that no man be forced to ſubmit againſt his Conſcience, Rom. 14▪ 14, 23.

(nnnnnn 1) Vide ſupra Chap. 2. (KKKKK.)

(nnnnnn 2) Cottons Modell in the Bloody Tenet p. 140. The Magiſtrate hath power to publiſh and apply ſuch civill Lawes in a State as either are expreſt in the Word of God, in Moſes Judicials; to wit, ſo farre as they are of generall and morall equity, and p. 153ſo binding all Nations in all ages; or elſe to be deducted by way of generall conſequence and proportion from the Word of God.

(nnnnnn 3) Ibid. p. 118. A ſtrange modell of a Church and Common-wealth after the Moſaicall and Jewiſh patterne, framed by many able, learned and Godly hands, which wakens Moſes from his unknown grave, and denies Ieſus yet to have ſeen the earth.

(oooooo) Plaine Dealing p. 23. The Miniſters give their votes in all elections of Magiſtrates.

(pppppp) Ibid. p. 25. The Miniſters adviſe in making of Laws, especially Eccleſiaſtick, and are preſent in Courts, and adviſe in ſome caſes criminall, and in framing of fundamentall Lawes. Ibid. p. 27. A draught of a body of fundamentall Lawes, according to the Iudiciall lawes of the Iewes, hath been contrived by the Miniſters and Magistrates, and offered to the Generall Court to be eſtabliſhed and publiſhed to the people.

(qqqqqq) Cottons third viall p. 8. In old time, if a man playd the falſe Prophet, the Lord judged him to death; and ſo in the New Teſtament, as in the Old he condemnes all ſuch to death; it is a Law Deut. 13. That falſe Prophets who did fundamentally pervert Religion, ſhould not live; if high Treaſon againſt Princes on earth juſtly be puniſhed by death, verily this is as diſhonourable to the Prince of all Princes; that whole 13 of Deut. is spent about the ſeducing of falſe Prophets, and he puts a threefold gradation; if he be a Prophet; Therfore never ſo ſeemingly holy by his place and gifts, he ſhall ſurely be put to death: if there be never ſo many that ſhall joyne, if a whole City ſhall joyne together in ſuch a courſe, thou ſhalt riſe againſt it and deſtroy the City, and burne it with fire, and leave not a ſtone upon a ſtone. Ibid. p. 12. The third reaſon is taken from the juſt deſert of ſoule-murther; there is none of all theſe Prieſts, or Ieſuites, or Hereticks, but they worry and devoure the ſoules of Gods people; and this murther of ſouls is juſtly a capitall crime, as Moſes ſaid before: if they thruſt thee from thy God, let not thine eye ſpare ſuch kind of corrupters. Ibid. p. 16. Are not Moſes morall Lawes of perpetuall equity, and therfore to be obſerved in all ages? Is not murther of ſoules as damnable now as then? a wonder that ſuch f…ivolous interpretations ſhould come in the hearts of men, to hinder the free paſſage of the Juſtice of God on ſuch notorious offenders. Cottons third viall p. 8. on the 22 of Joſhua, when the two Tribes and an half ſet up an Altar p. 154by Iordan, although they thought not to bring in an other object of worſhip▪ but another manner of worſhip; yet the other Tribes would have cut them off if they had found another Altar for worſhip: he is the ſame God, and h…s zeale is as deeply provoked againſt the like kinde of vitiouſneſſe now as ever he was then, Ibid. p. 17. A ſoule that ſinneth of ignorance, may be pardoned; but if he ſhall continue obſtinate, were it a City or a Tribe, they ſhall not ſuffer ſuch in a Countrey; but you will ſay that the tares and wheat may grow together; grant; but it is not ſaid that briers and thornes ſhould grow up with them, Ibid. p. 19. You ſee the firſt uſe is to juſtifie the equity of ſuch capitall puniſhments upon Priests and Ieſuites, and conſequently on ſuch who bring in other Gods, or another way of worſhiping the true God then that wherein we may enjoy fellowſhip with the true God.

Cottons third Viall, p. 19.20. For a ſecond uſe, it may ſerve to reprove the carnall and ſinfull fooliſh pity that is found in any eſtate that ſhall bee ſparing to ſpill ſuch blood of the Prieſts and Ieſuites; the Lord loatheth this kind of lenity and indulgency; curſed is he that doth the work of the Lord negligently; and curſed is he that keepeth back his ſword from blood, when the Lord calls us to ſheath the ſword of Authority on ſuch kinde of Delinquents, a State ſhall be ſeparate from God for theſe tolerations.

(rrrrrr) Vide ſupra, Chap. 6. (ſ).

(ſſſſſſ) Goodwins Theomachy; alſo Chap. 5 (G). (H). and Chap. 6. (kkkkkk 2). alſo Chap. 6. (bbbb). (hhhh).