who from this place reason against the common Tenet doe differ all of them among themselves in sundry materiall conclusions the old Chiliasts from the late and the late one from another Alstedius Mead Archer Goodwin Burrowes Matton every one of them have their proper conceits wherein they differ from the rest as will be found by any who compare their Writings Thirdly In all this Chapter there is not one syllable to prove Christs being upon the earth but that one word of the Saints reigning with Christ Suppose the Text had expressed that they who did reigne with Christ had beene upon earth themselves this would not prove that Christ because they are said to raigne with him was upon earth with them for Rom. 8.17 If children then joynt-heires with Christ if so beâ— that we suffer with him that we may be also glorified together There is here in one verse three paralell phrases with that in hand Heires with Christ Suffering with Christ Glorified with Christ and a fourth Ephes 1.3 Who hath blessed us with all Spirituall blessings in heavenly places in Christ Will it hence follow that Christs humane nature was then upon earth with them who suffered with him were heires with him were blessed in him in heavenly places with all spirituall graces and were to be glorified with him if none of these foure phrases imply a personall presence of Christ upon earth with men much lesse will the place controverted doe it for they speak expresly of men living upon the earth but it speakes as expresly of the soules of men that were in the heaven the same that are mentioned Revel 6.9 I saw under the Altar the soules of them that were slaine for the Word of God This place then is so farre from proving Christs personall presence upon earth that it imports the contrary both because they that are said to reigne with him were not upon the earth but under the Altar in heaven and also because in vers 11. Christs Throne whereupon he judges the quicke and the dead is mentioned after the raigne of these thousand yeares Now we have proved from many Scriptures that Christ remaines in the heavens till he come downe in the last day to sit upon that Throne Fourthly We deny that there is any thing in this place which imports a bodily resurrection They can produce no scripture where the first resurrection is ever applyed to the body there be sundry places to prove a spirituall resurrection of the soule from the death and grave of sinne of errors and corruptions before the last resurrection of the body Coll. 2.12 You are risen with him through fayth also 3.1 If then ye be risen with Christ c. But a first resurrection of the body no scripture intimates for so there should be not onely a first and second but a third resurrection as they tell us of a first second and third comming of Christ to the earth Further the resurrection here spoken of is attributed to the Soules of them that were beheaded these are not capable of a bodily resurrection in propriety of speech and if to these soules men at their owne pleasure without any warrant from scripture will ascribe a body they fall into a great inconvenience for their love to this imagined first resurrection of the body they overthrow both the heaven and the hell which hitherto have beene beleeved and make no scruple to create a new heaven and a new hell of their owne invention to the dangerous scandall of all Christians Master Archer seeing well the absurdity to bring a soule from heaven backe again to an earthly condition tells us plainely That no soule at all went ever to that which we call heaven That the Soule of Christ at his death and of the good theife went onely to an Elementary Paradise a place below the Moone in the region of the ayre or at highest in the Element of the fire That Enoch and Elias are gone no higher That no soule of any of the Saints goes to the third heavens where Christ is unto the last day As for hell he tells us that all Christians but the Independent his followers have beene in an error about it he teaches that the hell whether the wicked now goes is not that fire prepared for the Divell and his Angells whether at the last Judgement they shall be sent but onely a place of prison in the Low region of the aire or in some part of the Sea where the soules of the wicked are kept till the day of Judgement but at the day of Judgement he tells us of a second hell very large and farre higher then the present heaven of the Saints the whole body of the foure Elements all the heavens of the Planets and fixed Starres and what ever else is below the third heavens the habitation of God he turnes it all into the first Chaos and makes all that confused body without any distinction to be hell In all this the man is so confident as if there were nothing in these strange novelties to be called in question Fifthly We deny that in this place there is one syllable for any earthly Kingdome They shall reigne with Christ therefore they shall reigne with him upon earth this is an addition to the Text. For suppose the words did import a reigning upon earth yet this would not inferre an earthly reigne for the Kingdome of Christ is spirituall like his Preisthood and these two are here conjoyned ver 6. They shall be Preists of God and of Christ and shall reigne with him Christians on earth are Preists but not to offer bodily sacrifice and while they are upon earth they are Kings but not to rule mens outward estates for if so then there should be all these thousand yeares many more Kings then Subjects Master Archer tells us confidently without any scruple that not the Martyres alone and some few priviledged Saints as his Colleague T. G. would have it but that all the godly without any exception shall rise and be Kings to rule and judge the Saints who shall be borne in the thousand yeares Suppose it should be no disparagement for all these who then shall be borne to be excluded while they live from all places of authority and power yet would it not be some piece of disorder to have more Kings to command then Subjects to obey for I suppose that the godly of all by-gone ages arising together will be many more then the Saints in any one age of these thousand yeares Sixthly we deny that a thousand yeares in any propriety of speech can be applyed to Christs Personall reigne for if we speak of his reigne either in his nature or Person it is eternall and not to be measured by any yeares or time and if we speake of his regall office as Mediatour it must be much longer then a thousand yeares for although we should cut off from his Monarchy all the yeares that are past since his birth
had gathered a separate Congregation and drawn up for the defence of his Way these Writings whence ever since the best Arguments for that Schism are drawn B they went over to enjoy their liberty to Middleburgh of Zeland But behold the wrath of God following them at the heels when there was no disturbance from without they fell to such jarring among themselves that soon they broke all to pieces the most turned Anabaptists Brown himself returned to England recanted his Brownism received a Parsonage at the hand of a Bishop The course of his life to his deep old age was so extremely scandalous that more then ordinary charity is needfull to perswade that ever he was led with a good spirit I have heard it from reverend Ministers that he was a common beater of his poor old wife and would not stick to defend publikely this his wicked practice also that he was an open profaner of the Sabbath and that his injustice in not paying the small pittance he was indebted to him whom lazinesse in his Calling made him to keep for the supply of the cure of his Parsonage did bring him to prison in the which for that very cause he continued till death When the wickednesse of this man is objected to Robinson his Scholar he is so far from denial that under his hand he testifieth it abundantly C The third Master of this Sect was Barrow the most bitter and clamorous Censurer of all the Reformed Churches of any that yet hath put Pen to Paper chuse whom you will of the most despiteful Jesuites let their Books which are most besprinkled with Gall be compared with Barrows Discovery this to my taste is nothing sweeter then the bitterest of them all And yet there is small reason why with so great arrogance he should have taken in his hand the Censors rod if all be true of him which his opposites object However before he could gather any formed Congregation his invectives against the Faith Baptism and Laws of England were so excessive that Queen Elizabeth impatient of his Contumelies by the evil advice of the cruel Prelates about her caused him in a morning to be hanged on the Tower-hill The fourth Leader of this Way was Master Johnson who affraid at Barrows execution got over with the Church he had gathered to Amsterdam and there for many yeers was Pastor to the first setled Congregation of Brownists we read of This man with Ainsworth his Doctor sent out to all the reformed Churches the Confession of their Faith in the yeer 1602. But long it was not till it appeared to the world that no better spirit did reign in that company then in the former Societies of this way For incontinent three shamefull Schisms one upon the neck of another broke out among them First many of them turned Anabaptists and were excommunicated Secondly Master Johnson fell to so great oddes first with his brother Master George for small matters and afterward with his father that he excommunicated them both and was cursed by both when he had rejected peremptorily the mediation of the Presbytery of Amsterdam for reconciliation Thirdly the remnant of the company a little after rent in two upon needlesle Questions Master Ainsworth the Doctor with his half did excommunicate Johnson and his half who were not long behinde for they also did quickly excommunicate Ainsworth and all his followers Hereupon the War betwixt these two handfuls of people became so sharp that Amsterdam could not keep them both for Johnson with his side of the house got away to Emden where after his death that little company as I suppose dissolved and vanished Ainsworths's company after his death remained long without all Officers very like to have dissolved yet at last after much strife they did chuse one Master Cann for their Pastor but could not agree til very lately upon any other Officer and even yet they live without an Eldership as they did before without a Pastor The most of these things are the confessions of the party D the rest are notorious and will not be denied The weight and evidence of Gods hand against Johnson and Ainsworth had so far disgraced that Sect that in the opinion of the most no man would ever more look after it Yet two other Divines of very good parts did set under their shoulders to support it for some longer time but so that in the end they did undermine and undo it though in a contrary way Master Smith a man as I have heard of right eminent parts falling to that side and writing against the use of the Lords Prayer was convinced in a publike meeting by Master Hildersham and others for the Unconformists alwayes had the one eye no lesse intent upon the Separatists then the other upon Episcopacy notwithstanding Master Smith for all his conviction and open profession upon his knees of his full satisfaction did relapse and by his perswasion moved a great company to follow him out of England to Ley in Holland There he persevered not long in concord with his Elder Brethren of the Separation but quickly accused them all of Idolatry in their worship for looking upon their Bibles in the time of Preaching and on their Psalters in the time of singing E and of Antichristianism in their Government because in their Presbytery they joyned to Pastors other two Officers Doctours and ruling Elders which to him were humane inventions Neither here did the spirit of errour permit him long to stand But as in the Preface of his Book of difference from the old Separatists he professeth a resolution of inconstancy F So accordingly he did practise falling from Brownism to Anabaptism And as ordinary Brownism when he was a Brownist did not please his taste without his own refinings so turning Anabaptist the common sorts of that way did not please him though of the Anabaptists there be more kindes then of any other Sect this day extant yet by none of them all would his conscience permit him to be Rebaptised but he needs must Rebaptise himself and so draw on the just infamy of a Sebaptist G For a recompence of this wantonnesse in erring behold how the just Lord permitted Satan to lead him yet one step further It is not onely a common report but I have heard it from the gravest and most approved Divines of the Kingdom That upon his death-bed he became a Preacher of his own perfect righteousnesse if not a professed Arrian An example full of horrour which God hath set forth if men will be so wise as to be disciplined in the persons of others to bridle the petulant wits of this age who make it if not their pastime yet their exercise and glory to impugn by their Sophisms the setled Tenents and practices of all Christians before them Master Smiths progresse and end ought to circumscribe their luxuriant spirits within the circle of some moderation lest all the glory of their new inventions be
rhyming and paraphrasing the Psalms as in your Church and against Apocrypha and Erroneous Ballads in rythme sung commonly in your Church instead of the Psalms and other Songs of holy Scripture LLLL Rob. Apoâ— p. 20. Nego eandem esse rationem precationis cantionis ipsi Psalmi quorum materia precatione aut gratulatione constat in hunc finem proprie primo formantur a prophetis in cantiones Psalmos spirituales ut nos edoceant quae vota illi in angustiis constituti ad Deum fuderint quasque liberati eidem Deo gratias retulerint ut nos eosdem Psalmos sive psallentes sive legentes institueremus nos ipsos sive publice sive privatim sive docendo sive commone faciendo sive consolando ad Dei gloriam in cordibus nostris promovendam MMMM Smiths Diff. p. 4. That the reading out of a Book is no part of spiritual worship but the invention of the man of sin that Books and writings are in the nature of Pictures and Images that it is unlawful to have the Book before the eyes in singing of a Psalm NNNN Smiths differences Vide supra cap. 1. E. OOOO Confess p. 34. Such to whom God hath given gifts to interpret the Scriptures ought by the appointment of the Congregation to prophecy and so to teach publikely the Word of God until such time as God manifests men with able gifts to such Offices as Christ hath appointed to the publike Ministry PPPP Bar. Disc p. 116. Shall I speak according to the times and say Be no true Sacrament or rather leave that traditional word which ingendreth strife rather then godly edifying and say Be no true Seal of the Covenant QQQQ Vide supra F. RRRR Johns Plea p. 291. Whether it be not best to celebrate the Lords Supper where it can be every Lords day this the Apostles used to do by so doing we shall return to the intire practise of the Churches in former ages SSSS How corrupt is the signe of the Crosse kneeling and uncovering of the head at the Lords Supper and such things which Scripture prescribes not but men have taken upon themselves thus breaking the second command and joyning their Posts and Thresholds with the Lords Men are thus drawn away from the simplicity of the practise used by Christ and his Apostles who sat when they ate and drank and did no more discover then before TTTT Johns Plea p. 294. To have love feasts on the dayes of the Lords Supper it is a thing indifferent to keep or leave them as they shall be used or abused or as every Church shall finde them to be most expedient for their estate VVVV Bar. Refut p. 43. Not here to mention the binding of the Faith of the Church to an Apocrypha Catechism Idem Disc p. 142. They are not ashamed to Preach and publikely Expound in their Church their fond Apocrypha Catechisms XXXX Bar. Disc p. 76. Their forged patchery commonly called The Apostles Creed YYYY His Refut p. 48. What Scripture can you bring for the blasphemous Article of Christs descent into hell ZZZZ Cans Necessity p. 44. Bare reading of the Word and single Service-saying is an English Popery and far be it from the Lords people to hear it for if they would do so they would offer to the Lord a corrupt thing and so incur that curse of Malachi AAAAA Johns Enquiry p. 7. We have in our Church the use of the exercise of Prophecie spoken of 1 Cor. 14. in which some of the Brethren which are for gifts best able though not in Office of the Ministery deliver from some portion of Scripture Doctrine Exhortation Comfort sometimes Two at a time sometimes more BBBBB Johns Enquiry p. 7. Then if there be occasion upon the Scriptures treated or questions propounded and answers made Bar. Disc p. 139. In that his priviledged Tub he may speak of what be list none of his auditory have power to call in question correct or refuse the same presently or publikely CCCCC Rob. Apol. p. 38. Prorsus inauditum ante haec nostra saecula sive inter gentes sive inter Judaeos sive inter Christianos ut Judicia publica aliive actus naturae publicae privatim aut seclusa plebe exercerentur Ibid. p. 51. Per plebem cujus Libertatem Jus suffragandi in negotiis vere publicis asserimus non intelligimus pueros mulieres sed solos viros eosque adultos DDDDD Browns Life and manners of all true Christians in the Preface or Treatise of Reformation without tarrying for any and of the wickednesse of those Preachers which will not reform till the Magistrate command or compel them p. 8. Know ye not that they which have their full and sufficient authority and calling are not to care for a further authority And hath not every lawful Pastor his full authority Ibid. p. 8. The Lord did not onely shew them the Tabernacle but bade them make it But these men will not make it at all because they will tarry for the Magistrate Ibid. p. 10. They could not force Religion as you would have the Magistrate to do And it was forbidden to the Apostles to preach to the unworthy or to force a planting or government in the Church The Lords Kingdom is not by force neither durst Moses nor any of the Kings of Judah force the people by Law or by power to receive the Church-Government But after they received it if then they fell away and sought not the Lord they might put them to death They do cry Discipline Discipline that is for a civil forcing to imprison the people or otherwise by violence to handle and beat them if they would not obey them Ibid. p. 11. The Lords people is of the willing sort they shall come unto Sion and inquire the way unto Jerusalem not by force nor compulsion but with their faces thitherward And p. 12. Because the Church is in a Common-wealth it is of the Magistrates charge that is concerning the outward Provision and outward Justice they are to look but to compel Religion to plant Churches by power and to force a submission to Ecclesiastical Government by Laws and Penalties belongeth not to them neither yet to the Church EEEEE Confess p. 32. Leaving the suppression of this Antichristian estate to the Magistrate to whom it belongeth FFFFF Bar. Refut In the Preface We acknowledge the Prince ought to compel all his Subjects to the hearing of Gods Word in the publike exercises of the Church yet cannot the Prince command any to be a member of the Church or the Church to receive any without assurance by their publike Profession of their own Faith or to retain any longer then they continue to walk orderly in the Faith GGGGG Bar. Disc p. 245. When Princes depart from the Faith and will not be reduced by admonition or reproof they are no longer to be held in the Faith of the Church but are to receive the censure of Christ as
they spoke in English Ibid. p. 52. They give liberty to their wits in their learning to deface strive and dispute against the holy known Truth of God tossing it as a Tenice Ball amongst them both publikely in their Schools and privately in their Colledges amongst them VVVVV Bar. Refut p. 124. I would not here that any should think we condemn any lawful Art or any necessary Science or any Holy Exercise or Schools of Institution Let their Arts and Sciences be necessary and Godly not vain curious unlawful Let them be taught not in a vain-glorious or superstitious manner but in all sobriety and the fear of God If their Vniversities were framed to these Rules it were good CHAP. III. The Original and Progresse of the Independents and of their Carriage in New-England THe Sect if so without offence it may be called which this day is the subject of the most discourse and the object of the greatest passions some pouring out upon it more of their love and hope others of their anger and fear then were convenient is that of Independency Of all the by-paths wherein the wanderers of our time are pleased to walk this is the most considerable not for the number but for the quality of the erring persons therein There be few of the noted Sects which are not a great deal more numerous but this Way what it wants in number supplies by the weight of its followers After five yeers endeavours and great industry within the Lines of the Cities Communication they are said as yet to consist much within One thousand persons men women and all who to this day have put themselves in any known Congregation of that way being reckoned But setting aside number for other respects they are of so eminent a condition that not any nor all the rest of the Sects are comparable to them for they have been so wise as to engage to their party some of chief note in both Houses of Parliament in the Assembly of Divines in the Army in the City and Countrey-Committees all whom they daily manage with such dexterity and diligence for the benefit of their Cause that the eyes of the world begin to fall upon them more then upon all their fellows It will be requisite therefore that with the greater care we give an account of them Of this our Account there shall be three parts The first An History of their Original and Progresse to that height wherein now they stand The second A Narrative of their Tenents The third A Conâ—tion of some of their prime Principles Concerning â—eir Original the Separatists were their Fathers This is demonstrable not onely by the Consanguinity of their Tenents the one having borrowed all their chief Doctrines and Practices from the other but also by deduction of their Pedigree in this clear line Master Robinson did derive his way to his separate Congregation at Leyden a part of them did carry it over to Plymouth in New-England here Master Cotton did take it up and transmit it from thence to Master Goodwin who did help to propagate it to sundry others in Old-England first and after to more in Holland till now by many hands it is sown thick in divers parts of this Kingdom But the manner how this seed did grow is not unworthy consideration When the Separatists for whole Fifty yeers had over-toil'd themselves for little purpose their horrible Divisions wheresoever they set up marring their encrease behold at the very point of time when their Spunk was dying and their little smoke both at Amsterdam and Leyden was well-neer vanished God in his secret providence permitted the tyranny of Bishops which first had begotten them to put new life in their ashes and bring them back from their grave to that vigour wherein now they appear After the death of Ainsworth the Brownists at Amsterdam came to a small unconsiderable handful and so yet they remain No other at that time in the whole world were known of that Religion but a small company at Leyden under Master Robinsons Ministery which partly by Divisions among themselves and partly by their Pastors deserting many of their Principles was well-neer brought to nought Onely about the Twenty eighth as I take it or the Thirtieth yeer of this Age some of them going over for a more commodious habitation to New-England did perswade their neighbours who sate down with them there at New-Plymouth to erect with them a Congregation after their separate way A This Congregation did incontinent leaven all the vicinity The Planters in New-England so far as their own informations give notice not minding Religion for many yeers after their first enterprise B were ready to receive without great question any pious form which might be presented by their neighbours whose minde served them to be active in such â—ers Also that way of new Plymouth beside the more then ordinary shew of devotion did hold out so much liberty and honour to the people that made it very suitable and lovely to a multitude who had lately stepped out of the Episcopal thraldom in England to the free air of a new world However it was without any noise in a few yeers the most who settled their habitations in that Land did agree to model themselves in Churches after Robinsons patern This for a time was either not known or not regarded in England The first who appeared in any displeasure at it was Mr. Cotton for this reverend man howsoever he had faln off from the practise of som but of som of the Ceremonies was distasted with Episcopal Government yet so long as he abode in England minded no more then the old non-conformity In all his opposition to the Episcopal corruptions he went not beyond Cartwright and the Presbyterians With the way of the Separatists he was then well acquainted but declared himself against it in print as in his Preface to Master Hildershams Sermons upon John may be seen to this day C Neither thus alone but a very little before his voyage to New-England so soon as he understood of the prevailing of Robinsons way there such was his zeal against it he wrote over to the Ministers who had been the chief instruments of bringing these Churches under that yoke admonishing them freely of their falling from their former judgement and that their new Reformation was no other but the old way wherein the Separatists had walked to the grief and offence of the Anti-Episcopal party in England and of the whole Protestant Churches D Notwithstanding this admonition the Brethren there went on in their way yet without any hazard to others till the 1634. as I take it or 1635. yeer of our Lord God when the yoke of Episcopal persecution in England became so heavy on the necks of the most of the godly that many thousands of them did flee away and Master Cotton among the rest to joyn themselves to these American Churches Here it was when
esteem in the hearts of the people they would be sure still to father their opinions upon them and say I hold nothing but what I had from such and such a man Ibid. p. 65. She pretended she was of Master Cottons judgement in all things M Williams Examination p. 12. Some few yeers since he was upon the point to separate from the Churches there as legal Ibidem p. 33. How could I possibly be ignorant as he seems to charge me of their estate when being from first to last in Fellowship with them an Officer amongst them had private and publike agitations concerning their estate with all or most of their Ministers N Short story Preface p. 7. By this time they had to patronise them some of the Magistrates and some men eminent for Religion Parts and Wit Ibidem p. 25. Master Wheelwright had taught them that the former Governour and some of the Magistrates then were friends of Christ and Free-grace but the present were enemies The former Governour never stirred out but attended by the Serjeants with Halberts or Carrabines but the present Governour was neglected Ibid. p. 35. After that she had drawn some of eminent place and parts to her party whereof some profited so well as in a few moneths they out-went their Teacher Ibidem p. 33. Vpon the countenance which it took from some eminent persons her opinions began to hold up their heads in the Court of Justice N 2. Ibidem p. 32. It was a wonder upon what a sudden the whole Church of Boston some few excepted were become her new converts and infected with her opinions Ibid. Preface p. 7. In the Church of Boston most of these Seducers lived Ibid. p. 36. The Court laid to her charge the reproach she had cast upon the Ministery in this Countrey saying That none of them did preach the Covenant of Free-grace but Master Cotton She told them that there was a wide difference between Master Cottons Ministery and theirs and that they could not hold forth a Covenant of Free-grace because they had not the Seal of the Spirit Ibidem p. 50. All the Ministers consented to this except their Brother the Teacher of Boston Ibid. p. 52. Master Wheelwright being present spoke nothing though he well discerned that the judgement of the most of the Magistrates and near all the Ministers closed with the affirmative Ibidem p. 21. Albeit the Assembly of the Churches had confuted and condemned most of these new opinions and Master Cotton had in publike view consented with the rest yet the Leaders in these Erroneous wayes stood still to maintain their new Light Master Wheelwright also continued his preaching after his former manner and Mistresse Hutchinson her wonted meetings and exercises and much offence was still given by her and others in going out of the ordinary Assemblies When Mr. Wilson the Pastor of Boston began any exercise it was conceived by the Magistrate that the case was now desperate and it was determined to suppresse them by Civil Authority O Apologetical Narration p. 5. We had likewise the fatal miscarriages and shipwracks of the Separation whom you call Brownists as Land-marks to forewarn us of these Rocks and Shelves they run upon Cottons Letter to Williams pag. 12. I said that God had not prospered the way of Separation because he hath not blessed it either with peace among themselves or with growth of grace The Lord Jesus never delivered that way of Separation to which they bear witnesse nor any of his Apostles after him nor of his Prophets before him We do not come forth to help them against Jehovah this were not to help Jehovah but Satan against him We cannot pray in Faith for a blessing upon their Separation which we see not to be of God nor to lead to him It is little comfort to the true Servants of Christ that such inventions of men are multiplied P Answer to the thirty two Questions p. 7. Whether is the greater number these that are admitted to Church-Communion or these that are not we cannot certainly tell Q 1. Plain dealing p. 73. Here such confessions and professions are required both in private and publike both by men and women before they be admitted that three parts of the people of the Countrey remain out of the Church so that in short time most of the people will remain unbaptised Q 2. Williams of the name Heathen p. 6. Nations protesting against the Beast no Papists but Protestants may we say of them that they or any of them may be called in true Scripture sence Heathens that is the Nations or Gentiles in opposition to the people of God which is the onely Holy Nation Such a departure from the Beast in a false constitution of National Churches if the bodies of Protestant Nations remain in an unregenerate estate Christ hath said they are but as Heathens and Publicans Q 3. Plain dealing p. 21. There hath not been any sent forth by any Church to learn the Natives language or to instruct them in our Religion first because they say they have not to do with them being without except they come to hear and learn English R Williams of the name Heathen p. 10. For our New-England parts I can speak it confidently I know it to have been easie for my self long ere this to have brought many thousands of these Natives yea the whole Countrey to a far greater Antichristian conversion then ever was heard of in America I could have brought the whole Countrey to have observed one day in seven I adde to have received Baptism to have come to a stated Church meeting to have maintained Priests and Forms of Prayer and a whole form of Antichristian worship in life and death S Ibid. p. 11. Wo be to me if I call that conversion to God which is indeed the subversion of the souls of millons in Christendom from one false worship to another Williams Key unto the language of America p. 9. To which I could easily have brought the Countrey but that I was perswaded and am that Gods way is first to turn a soul from its idols both of heart worship and conversation before it is capable of worship to the true God T Short story p. 32. Many good souls were brought to waite for this immediate revelation then sprung up also that opinion of the indwelling of the person of the Holy Ghost Ibidem Preface p. 13. That their own revelations of particular events were as infallible as the Scripture V Short story Preface pag. 2. Sin in a childe of God must never trouble him Trouble in conscience for sins of Commission or for neglect of duties sheweth a man to be under a Covenant of Works X Short story Preface p. 2. A Christian is not bound to the Law as the rule of his conversation Y Ibid. p. 3. No Christian must be pressed to duties of Holinesse Z Short story Preface p. 13. Their Leaders fell into more hideous delusions as that the souls of