own and allow p. 44. sure not without Equivocation I have before owned this Caution as consistent with my present Judgment as expressed in my Booke of schisme and as it is indeed wherein lyes the appearance of Contradiction I am not able to discerne Doe not I in my Booke of Schisme Declare and prove that men ought not to cut themselves from the Communion of the Church That they ought not to rent the body of Christ that they ought not to break the sacred bonds of Charity Is there any word or tittle in the whole Discourse deviating from these Principles How and in what sense Separation is not Schisme that the nature of Schisme doth not consist in a breach of Charity the Treatise instanced will so farre declare as withall to Convince those that shall Consider what is spoken that our Authour scarce keeps close either to Truth or Charity in his framing of this Contradiction The Close of the Scheme lies thus I conceive they ought not at all to be allowed the benefit of private meeting who willfully abstaike from the publick Congregations As for liberty to be allowed to those that meet in private I confesse my-selfe to be otherwise minded I remember that about 15 yeeres agoe meeting occasionally with a learned Friend we fell into some debate about the liberty that began then to be claimed by men differing from what had been and what was then likely to be established having at that time made no farther enquiry into the grounds and reasons of such liberty then what had occurred to me in the writings of the Remonstrants all whose plea was still pointed towards the advantage of their owne interest I delivered my Judgment in opposition to the liberty pleaded for which was then defended by my learned Friend Not many yeares after discoursing the same difference with the same Person we found immediately that we had changed Stations I pleading for an Indulgence of liberty he for restraint whether that learned and worthy Person be of the same mind still that then he was or no directly I know not But this I know that if he be not Considering the Compasse of Circumstances that must be taken in to settle a right Judgment in this Case of Liberty and what alterations influencing the Determination of this Case we have had of late in this nation he will not be ashamed to owne his Change Being a Person who despises any reputation but what arises from the Embracing and pursuit of truth my Change I here owne my Judgment is not the same in this Particular as it was 14 yeeres ago j and in my Change I have good Company whome I need not to name I shall only say my Change was at least 12 yeares before the Petition and Advice wherein the Parliament of the three Nations is come up to my judgment And if Mr Cawdrey hath any thing to object to my Present Judgment let him at his next leisure Consider the Treatise that I wrote in the yeare 1648 about Toleration where he will find the whole of it expressed I suppose he will be doing and that I may almost say of him as Polycteutus did of Speusipus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And now Christian Reader I leave it to thy Judgment whether our Author had any just cause of all his outcryes of my inconstancy and selfe-Contradiction and whether it had not been advisable for him to have passed by this seeming advantage of the designe he professed to mannage rather than to have injured his owne Conscience and Reputation to so litle purpose Being sufficiently tired with the consideration of things of no relation to the Cause at first proposed but this saith he this the independents this the Brownists and Anabaptists c. I shall now only enquire after that which is set up in opposition to any of the principles of my Treatise of Schisme before mentioned or any of the propositions of the syllogismes wherein they are comprized at the beginning of this Discourse remarking in our way some such particular passages as it will not be to the disadvantage of our Reverend Authour to be reminded of Of the nature of the thing enquired after in the third Chapter I find no mention at all only he tels me by the way that the Doctor's assertion that my Booke about Schisme was one great schisme was not non sense but usuall Rhetoricke wherein profligate sinners may be called by the name of sin and therefore a Booke about Schisme may be called a schisme I wish our Authour had found some other way of excusing his Doctor then by making it worse himselfe In the fourth Chapter he comes to the businesse it selfe and if in passing thorough that with the rest that follow I can fix on any thing rising up with any pretence of opposition to what I have laid down it shall not be omitted for things by my selfe asserted or acknowledged on all hands or formerly ventilated to the utmost I shall not againe trouble the Reader with them such are the positions about the generall nature of Schisme in things naturall and politicall antecedently considered to the limitation and restriction of it to it's Ecclesiasticall use the departure from Churches voluntary or compelled c all which were stated in my first Treatise and are not directly opposed by our Authour such also is that doughty Controversie he is pleased to raise and pursue about the seat and subject of Schisme with it's restriction to the instituted worship of God pag. 18. 19 so placed by me to distinguish the Schisme whereof we speake from that which is naturall as also from such differences and breaches as may fall out amongst men few or more upon civill and rationall accounts all which I exclude from the enjoyment of any roome or place in our consideration of the true nature of schisme in it's limited Ecclesiasticall sense The like also may be affirmed concerning the ensuing strife of words about separation and schisme as though they were in my apprehension of them inconsistent which is a fancy no better grounded than sundry other which our Reverend Authour is pleased to make use of His whole passage also receives no other security than what is afforded to it by turning my universall proposition into a particular what I say of all places in the Scripture where the name or thing of schisme is used in an ecclesiasticall sense as relating to a Gospell Church he would restraint to that one place of the Corinths where alone the word is used in that sense However if that one place be all my proposition is universall take then my proposition in it's extent and latitude and let him try once more if he please what he hath to object to it for as yet I find no instance produced to alleviate it's truth He much also insists that there may be a separation in a Church where there is no separation from a Church and saith this was at first by
that all that are not with them are Schismatickes how de jure or de facto they came to be so instated what claime they can make to their present stations without schisme on their own principles whether granting the Church of England as constituted when they and we begun that which we call Reformation to have been a True instituted Church they have any Power of rule in it but what hath been got by violence what that is purely theirs hath any pretence of establishment from the scripture antiquity and the lawes of this land I say with these and the like things which are incumbent on him to cleare up before his Charges with us will be of any value our Authour troubleth not himselfe But to proceed to the particulars by him insisted on 1. He tels the Reader in his Epistle that his unwillingnesse to this rejoinder was heightned by the Necessity he found of discovering some personall weaknesses and forgetfulnesses in me upon my deny all of some things which were known to be true if he should proceed therin for what he intimates of the unpleasantnesse that it is to him to discover things of that importance in me when he professeth his designe to be to impaire my Authority so far that the cause I own may receive no countenance thereby I leave it to him who will one day reveale the secrets of all hearts which at present are open and naked unto him but how I pray are the things by me denyed known to be true seeing it was unpleasant and distastfull to him to insist upon them men might expect that his Evidence of them was not only open cleare undenyable and manifest as to it's truth but cogent as to their publication The whole insisted on is if there be any truth in reports hic nigrae succus loliginis haec est aerugo mera Is this a bottome for a Minister of the Gospel to proceed upon to such charges as those insinuated is not the course of Nature set on fire at this day by reports is any thing more contrary to the royall law of charity than to take up reports as the ground of charges and accusations Is there any thing more unbecoming a man laying aside all considerations of christianity than to suffer his judgment to be tainted much more his words and publick expressions in charging accusing others to be regulated by reports and whereas we are commanded to speak evill of no man may we not on this ground speak evill of all men and justify our selves by saying it is so if reports be true the Prophet tel's us that a combination for his defaming and reproach was managed among his Adversaries Jer. 20. 10. I have heard the defaming of many feare on every side report say they and we will report it if they can have any to goe before them in the Transgression of that Law which he who knowes how the tongues of men are set on fire of Hell gave out to lay a restraint upon them thou shalt not raise a false report Exod. 23. 1. They will second it and spread it abroad to the utmost for his disadvantage and trouble Whether this procedure of our Reverend Authour come not up to the practice of their designe I leave to his own conscience to judge Should men suffer their Spirits to be heightned by provocations of this nature unto a recharge from the same offensive dunghill of reports what monsters should we speedily be transformed unto but this being far frō being the only place wherein appeale is made to reports and hearesayes by our Authour I shall have occasion in the consideration of the severals of them to reassume this discourse For what he addes about the space of time wherein my former reply was drawn up because I know not whether he had heard any report insinuated to the contrary to what I affirmed I shall not trouble him with giving evidence thereunto but only adde that here he hath the product of halfe that time which I now interpose upon the review of my transcribed papers Only whereas it is said that Mc Cawdry is an antient man I cannot but wonder he should be so easy of beliefe Arist. Rhetor lib. 2. c. 18. tel's us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and not apt to believe whence on all occasions of discourse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but he believes all that comes to hand with an easy Faith which he hath totally in his own power to dispose of at pleasure That I was in passion when I wrote my review is his judgment but this is but man's day we are in expectation of that wherein the world shall be judged in righteousnesse it is to possible that my spirit was not in that frame in all things wherein it ought to have been but that the Reverend Authour knowes not I have nothing to say to this but that of the Philosopher {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Epic. Cap. 48. Much I confesse was not spoken by me which he afterwards insisteth on to the Argumentative part of his booke which as in an answer I was not to looke for so to find had been a difficult taske As he hath nothing to say unto the differences among themselves both in judgment and practice soe how little there is in his recrimination of the differences among us as that one and the same man differeth from himselfe which charge he casts upon Mr Cotton and my selfe will speedily be manifested to all impartiall men For the Treatise it selfe whose consideration I now proceed unto that I may reduce what I have to say unto it unto the bounds intended in confining my defensative unto this Preface to the treatise of another I shall referre it unto certaine Heads that will be comprehensive of the whole and give the Reader a cleare and distinct view thereof I shall begin with that which is least handled in the two bookes of this Reverend Author though the summe of what was pleaded by me in my Treatise of Schisme For the discovery of the true nature of Schisme and the vindication of them who were falsly charged with the crime thereof I layd downe two Principles as the foundation of all that I Asserted in the whole cause insisted on which may briefly be reduced to these two Syllogismes 1. If in all and every place of the new Testament where there is mention made of Schisme name or thing in an Ecclesiasticall sence there is nothing intended by it but a divisiō in a particular Church then that is the proper Scripture notion of Schisme in the Ecclesiasticall sence but in all and every place c ergo The Proposition being cleare and evident in it's own light the Assumption was confirmed in my Treatise by an induction of the severall instances that might any way seeme to belong unto it My second principle was raised upon a concession of the generall nature of Schisme restrained with one necessary
me denyed that it was denyed by me he cannot prove but that the contrary was proved by me is evident to all impartiall men that have Considered my Treatise although I cannot allow that the separation in the Church of Corinth was carried to that height as is by him pretended namely as to seperate from the ordinances of the Lord's supper their disorder and division about and in it's Administration are reproved not their separation from it only on that supposition made I confesse I was somewhat surprised with the delivery of his judgment in reference to many of his owne party whom he condemnes of schisme for not administring the Lord's supper to all the Congregation with whom they pray and preach I suppose the greatest part of the most godly and able ministers of the Persbyterian way in England and Scotland are here cast into the same condition of Schismaticks with the Independents And the truth is I am not yet without hopes of seeing a faire coalescency in love and Church Communion between the reforming Presbyterians and Independents though for it they shall with some suffer under the unjust imputatation of schisme But it is incredible to think whithermen will suffer themselves to be carried studio partium and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hence have we the strange notions of this Authour about Schisme decaies in Grace are Schisme and errours in the Faith are Schisme and Schisme and Apostacy are things of the same kind differing only in degree because the one leades to the other as one sinne of one kind doth often to another drunkennesse to whoredome and envy and malice to lying that differences about civile matters like that of Paul and Barnabas are schisme and this by one blaming me for a departure from the sense of antiquity unto which these insinuations are so many monsters Let us then proceed That Acts 14. 4. Acts 19. 9 18 are pertinently used to discover prove the nature of Schisme in an evangelically ecclesiasticall sense or were ever cited by any of the Antients to that purpose I suppose our Authour on second consideration will not affirme I understand not the sense of this Argument the multitude of the city was divided and part held with the Jewes and part with the Apostle therefore Schisme in a Gospell Church state is not only a division in a Church or that it is a separation into new Churches or that it is something more than the breach of the Union appointed by Christ in an instituted Church much lesse doth any thing of this nature appeare from Paul's seperating the Disciples whom he had converted to the Faith from the unbelieving hardened Jewes an account whereof is given us Act. 19. 9. So then that in this Chapter there is any thing produced de novo to prove that the precise Scripture notion of Schisme in it 's ecclesiasticall sense extends it selfe any further than differences divisions separations in a Church and that a particular Church I find not and doe once more desire our Authour that if he be otherwise minded to spare such another trouble to our selves and others as that wherein we are now engaged he would assigne me some time and place to attend him for the clearing of the truth between us Of Schisme Act. 20. 30. Heb. 10. 28. Jud. 19. there is no mention nor are those places interpreted of any such thing by any Expositors new or old that ever I yet saw nor can any sense be imposed on them enwrapping the nature of Schisme with the least colour or pretence of Reason But now by our Authour Schisme and Apostacy are made things of on kind differing only in degrees pag. 107. so confounding Schisme and heresy contrary to the Constant sense of all antiquity Act. 20. 30. The Apostle speakes of men speaking perverse things to draw away Disciples that is teaching them false doctrines contrary to the truths wherein they had been by him instructed in his Revealing unto them the whole counsell of God vers. 27. This by the Antients is called heresie and is contradistinguished unto Schisme by them constantly So Austin an 100 times To draw men from the Church by drawing them into pernitious errours false doctrine being the cause of their falling off is not schisme nor so called in Scripture nor by any of the Antients that ever yet I observed That the designe of the Apostle in the Epistle to the Hebrewes is to preserve and keep them from Apostasie unto Judaisme besides that it is attested by a cloud of witnesses is to evident from the thing it selfe to be denyed chapt. 10. 25 he warnes them of a common entrance into that fearfull condition which he describes vers. 26 their neglect of the Christian Assemblies was the doore of their Apostacy to Judaisme what is this to schisme would we charge a man with that crime whom we saw neglecting our assemblies and likely to fall into Judaisme are there not more forceable considerations to deale with him upon and doth not the Apostle make use of them Jude 19 hath been so farre spoken unto already that it may not fairely be insisted on againe Parvas habet spes Troja sitables habet In the entrance of the fifth Chapter he takes advantage from my question p. 147. who told him that raising causelesse differences in a Church and then separating from it is not in my judgment schisme when the first part of the assertion included in that interrogation expresseth the formal nature of Schisme which is not destroyed nor can any man be exonerated of it's guilt by the subsequent crime of separation whereby it is aggravated 1 Joh. 2. 19 is againe mentioned to this purpose of schism to as little purpose so also is Heb. 10. 25 both places treat of Apostates who are charged and blamed under other termes than that of Schisme There is in such departures as in every division whatever of that which was in Union somewhat of the generall nature of schisme but that particular crime and guilt of schisme in it's restrained Ecclesiasticall sense is not included in them In his following discourse he renewes his former Charges of denying their ordinances and ministry of separating from them and the like as to the former part of this Charge I have spoken in the entrance of this discourse for the latter of separating from them I say we have no more separated from them then they have from us our right to the celebration of the ordinances of God's worship according to the light we have received from him is in this nation as good as theirs and our plea from the Gospell we are ready to maintaine against them according as we shall at any time be called thereunto If any of our judgment deny them to be Churches I doubt not but he knowes who comes not behind in returnall of Charges on our Churches Doth the Reverend Authour thinke or imagine that we have not in our owne judgment more reason to deny their
neglect of them And for that other whom he mentions who before this gave so farre place to indignation as to insinuate some such thing I doubt not but by this time he hath beene convinced of his mistake therein being a Person of another manner of ability and worth then some others with whom I have to doe and the truth is my manner of dealing with him in my last reply which I have since my selfe not so well approved of requires the passing by such returnes But you will say then why doe I preface this discourse with that Expression with thankes for the civility of the enquiry in the manner of it's expression I say this will discover the iniquity of this Authour's procedure in this particular His enquiry was whether I did not in my Conscience think that there were no true Churches in England untill the Brownists our Fathers the Anabaptists our elder brothers and our selves arose and gathered new Churches without once taking notice or mentioning his titles that he sayes he gave me I used the words in a sense obvious to every man's first consideration as a reproofe of the expressions mentioned that which was the true cause of my words our Authour hides in an c that which was not by me once taken notice of is by him expressed to serve an end of drawing forth an evill surmize and suspition that hath not the least colour to give it countenance Passing by all indifferent Readers I referre the honesty of this dealing with me to the judgment of his owne conscience setting downe what I neither expressed nor tooke notice of nor had any singular occasion in that place so to doe the words being often used by him hiding and concealing what I did take notice of and expresse and which to every man's view was the occasion of that passage that conclusion or unworthy insinuation is made which a Good man ought to have abhorred Sundry other particulars there are partly false and calumniating partly impertinent partly consisting in mistakes that I thought at the first view to have made mention of but on severall accounts I am rather willing here to put an end to the Readers trouble and my owne The Preface THE Servants of the Lord saith Paul must not strive but be Gentile towards all men 2 Tim. 2. 24. how much more towards their Brethren But what if a Brother should become an Adversary whether Adversarius litis or Personae and speak hard words yea and write a Booke against his fellow Servants Job telleth us though he could yet he would not speak as they doe Job 16. 4 5. And for the book against him He would take it and bind it upon his shoulder And yet I doe not think he meant to cast it behind his Backe but that he would bearé it as a light loade and in case of his Innocency He would we are it as his Crowne And for that end would declare unto Him the Number of his steps Job 31. 35 36 37 Yea though such a Booke might seeme to Impartiall and Judicious mindes written with a Spirit of Bitternesse and contempt and in a Style suitable yet the Servants of the Lord have not so learned Christ nor the Truth as it is in Jesus as to Returne Evill for Evill or Reviling for Reviling Hard words are not Given but as the Lord commandeth if not in his Ordinances yet in his Providence And either they are Deserved then they are an excellent Balme which will not break the head or undeserved and then the Lord will Requite Good to him that suffereth evill It is no new Thing for God's owne Servants to be taken with Paroxismes as Paul and Barnabas were Act. 15. that is with Pangs of Passion And that is the worst I conceive of the tartest Passages of Mr Cawdryes Reply For I see by his dealing with Mr Hooker that he can write with more meeknesse and moderation when the Lord helpeth him Let me therefore briefly give Account of such Passages of mine as have seemed most offensive to Him and that in such termes as may not unbeseeme either my selfe or the cause CHAP. 1. THE first offence he taketh is against my Inconstancy and that which is the fruit of it my manifest and manifold Contradictions to my selfe to the number of about 21 Inconstancy in the generall He Intimateth in the Text of James in his Frontispiece James 1. 8. A Double minded man is unstable in all his wayes To which I will Rejoyne no other Answer than a Text of like Authority and alleadged I hope with more Pertinency Math. 11. 7. What went you out into the wildernesse to see A Reede shaken with the winde The Contradictions are set forth in great letters in the Title Page and afterwards particularly in an ample Scheme in 3 Columnes in the end of his reply let us consider of them in order The 1rst Contradiction 1. The Keyes were given to Peter at an Apostle as an Elder as a Believer So the Sense is most full The keyes Pag. 4. 1. The power of the keyes is given to Peter not at an Apostle nor as Elder but as a Profest Believer The way P. 27. 1 Peter Received not the keyes meerely as a Believer but as a Believer publickly professing his Faith c. The way cleared Part. 2 p. 39. To like Purpose M. Hooker Surv. Part. 1. p. 203 The Reconciliation of this Seeming Contradiction were obvious and easy take the words as they stand in the Scheme for so it might be said Brethren are sometimes put for private members of the Church and Contradistinguished from such as beare office in the Church As when it is said in the Synodicall Letter Act. 15. 23. The Apostles Elders and Brethren Sometimes Brethren are put more generally as Comprehending all the members of the Church both officers and private members as Gal. 6. 1 and frequently else where In the former Sence the Passage in the Keyes speaketh when it saith the sense of the words will be most full if Peter be conceived as Receiving the Keyes in the Name both of the officers and private members to wit in the Name of the Apostles Elders and Brethren In the latter sense the words of the Scheme might be taken to Runne That the Power of the keyes was given to Peter not as an Apostle for then it had been Given only to the Apostles nor as an Elder for then it had been only to Elders but as a Profest Believer And under the Generall Name of Profest Believers not only private Brethren but Apostles and Elders may be comprehended For all the Apostles all the Elders are profest Believers And so all of them may claime their Interest in the Power of the keyes according to the severall measure and latitude of Power assigned to them in the Scriptures But I will not so answer because in the Way the context speaketh of such Brethren as have not power to exercise the Pastoral Ministry of the word
p. 45. 14. In Act. 13. 2 3. There is no Ordination to Office at all for the Apostles had their office before Mr. Hooker Surv. Part. 2. p. 83. This was not to put a new office upon them but to confirme their sending to the Gentiles ib. p. 60. 14. This was done in a Particular Church Keyes p. 29. The officers of one Church did what was done in an ordinary Way Surv. Parr 2. p. 83. Then it followeth by Mr. C. his Doctrine that the Apostles who were officers in all Churches were ordained in a Particular Church or that officers of a Church may be ordained in another Church which he said was unwarrantable Ans. 1. When I say in the Way That Paul and Barnabas were ordained to the Apostolick office by Imposition of hands of some officers of the Church at Antioch Act. 13. 1 2 3. It is not Disproved by Mr Hooker saying that they had had their office before For I noe where say That ordination Giveth the office but only Approveth it and Solemnely as it were Installeth the elect officer into it and sendeth him forth with a Blessing into the Administration of it Neither when he saith That there is there no Ordination unto office at all doth he contradict what I affirme For his meaning is to Deny it in Mr Rutherford's sence who speaketh there of Ordination as Giving the calling unto the office which Mr Hooker Disproveth and therein I concurre with him For it puts no New office upon them but Bare witnesse to that calling which the Holy Ghost had given them When Mr Hooker saith The Officers of one Church did what was done in an ordinary way He himselfe inferreth the consequence Therefore it is no Precedent for the Pastors of many Churches what either they may or should doe But the Inferences which Mr Cawdry gathereth as from my Doctrine out of that Text either will not hold or not hurt our cause For this Inference will not hold That then the Officers of one Chuch may be ordained in another For they were as much Officers of the Church of Antioch as of any other Churches It will only inferre That they who are officers in many Churches may be Ordained in any one of them The other inference will in part follow That some of the Apostles who were Officers in all Churches may be Ordained in a Particular Church when the Holy Ghost calleth for it For they Act now not in their own Name or Power but in the great Name and Soveraigne Power of the Lord Jesus who is the Head of all Churches But what Prejudice is that to our cause or wherein doth it contradict any of our Tenents The 15th Contradiction is thus Declared 15. What if the whole Presbytery offend The readiest course is to bring the matter to a Synod the keyes pag. 43. 15. There is a readier and nearer way The Brethren may censure them all Way pag. 45. If the Congregation be found faithfull and willing to Remove an offence by due censure why should the offence be called up to a more publicke Judicature Keyes pag. 42. Ans. This Contradiction is made partly out of the concealment of Part of my words in the first Columne and Partly out of the Addition of some words of his own in the second Columne In the former Columne I say If the whole Presbytery offend or such a Part as will draw a Party and a Faction in the Church with them the readiest course then is to bring the matter to a Synod where those words such a Part as will draw a Party or Faction in the Church with them are given for the just Reason why in such a case the case of the offending Presbytery or other such Leading members in the Church should be brought to a Synod before it be censured in the Church But in the words recited in the latter Columne I speak of the Congregation as Agreeing together and both faithfull and willing to Proceed against Hereticall Doctrine and Scandalous crimes in whomsoever And then they need not Trouble the Synod to cleare the case which is already cleare unto themselves so that this Contradiction speaketh not ad Idem The one Columne speaketh of a Church Divided into parts and Factions and their readiest course is to bring the matter to a Synod The second Columne speaketh of a Church both faithfull and willing to Proceede against offences with one accord And then they have sufficient Power within themselves to judge that which is right and to execute their Judgment That which is Added of the Replyers own words in the latter Columne doth help not a little to make up an Appearance of the Contradiction In the Keyes I had sayd In the case above mentioned It is the readiest course to bring the matter to the Synod In the Way he quoteth my words as if I had said There is a readier and nearer way The Brethren may censure them all If these words had been mine there had been an Appearance of Contradiction To say this is the readyest course and yet to say a Discrepant course is a readier and nearer way is at least verbo tenus an apparent Contradiction But the Truth is Those words are none of mine but the Replyers own And so it will be an easy matter to make up Contradictions tot quot if we may take leave in one sentence to conceale Part of the words necessary to make up the sense and in another sentence to Adde words of our owne The 16th Contradiction is delivered thus 16. It belongeth to the civill Magistrate to establish pure Religion in Doctrine worship and Government partly by civill Punishment upon the wilfull oppressours and Disturbers of the same Keyes p. 50. 16. Yet the Brethren here call for or Tolerate Toleration of all Opinions and Deny the magistrate Power to Punish any Pretending conscience Bartlets Model pag. 128. 16. See Mr. Bartlets Modell p. 25. Contrà Ans. 1. This Contradiction laboureth of the same Disease as the rest generally Doe It speaketh not ad Idem Such as require the Magistrate to establish Pure Religion in Doctrine worship and Government and to Restraine the willfull opposers and Disturbers thereof by civill Punishments They speak of Fundamentals in Religion and such opinions as apparently tend to libertinisme and licentious ungodlynesse as Mr Bartlet expresseth it Modell pag. 126. But the Toleration which they Allow and call for is of such opinions as neither subvert the Foundation of Religion nor Practise of Piety Both these may be maintained without the least shew of the face of Contradiction Further I find this in Mr Bartlet That himselfe and some others are not free That Hereticks should be put to Death in case they keep their errors to themselves and doe not seek to seduce and corrupt others And though I grant that such an Heretick after once or twice Admonition may be Rejected out of the Church according to Titus 3. 10 11. yet I doe not finde that Moses