part 2

, Argument 12.]

[211] [Among the early settlers were two brothers of the name of Brown, who, still attached to the rites of the church of England, set up a separate assembly, and when summoned before the governor, accused the ministers of departing from the usages of that church, adding that they were separatists, and would soon become anabaptists. To this the ministers made reply, “That they were neither separatists nor anabaptists, that they did not separate from the church of England, nor from the ordinances of God there, but only from the corruptions and disorders of that church; they came away from the Common Prayer and ceremonies ... because they judged the imposition of these things to be sinful corruptions of the word of God.” Neal’s Hist. of New England, i. p. 144. The two brothers were sent back to England in the same ship that brought them over.]

[212] [The law concerning heresy stood thus in New England: “Whoever denies the immortality of the soul, the resurrection of the body, or the evil done by the outward man is sin, or that Christ gave himself a ransom for sins, or that we are justified by his righteousness, or the morality of the fourth command, or _the baptizing of infants_, or the ordinance of magistracy, or their authority to make war, or punish offenders against the first table; whoever denies any of these, or seduces others to do so, must be banished the jurisdiction.” Neal’s Hist. of New England, ii. p. 344.]

[213] [See note before, p. 164.]

[214] [_Diana_, in the original copy.]

[215] [“I do not disapprove of the use frequently made of it by St. Augustine against the Donatists, to prove that godly princes may lawfully issue edicts to compel obstinate and rebellious persons to worship the true God, and to maintain the unity of the faith; for although faith is a voluntary thing, yet we see that such means are useful to subdue the obstinacy of those who will not until compelled obey.” Calvin in loc. tom. ii. 43. edit. Tholuck.]

[216] [In the Platform of Church Discipline, agreed upon at Cambridge in New England in 1648, it is provided that not only members of churches, but hearers of the word also, shall contribute to the maintenance of the ministry: if the deacons failed to obtain it, recourse was then to be had to the magistrate, whose duty it was held to be to see that the ministry be duly provided for. C. Mather’s Magnalia,