Sometimes the sins of the fathers were visited on the children in a most extraordinary manner. One man, "for abusing N. Parker at the tavern," was deprived of the privilege of bringing his children to be baptized, and was thus spiritually punished for a very worldly offence. For some offences, such as "speaking deridingly of the minister's powers," as was done in Plymouth, "casting uncharitable reflexions on the minister," as did an Andover man; and also for absenting one's self from church services; for "sloathefulness," for "walking prophanely," for spoiling hides when tanning and refusing explanation thereof; for selling short weight in grain, for being "given too much to Jearings," for "Slanndering," for being a "Makebayte," for "ronging naibors," for "being too Proude," for "suspitions of stealing pinnes," for "pnishouse Squerilouse Odyouse wordes," and for "lyeing," church-members were not only fined and punished but were deprived of partaking of the sacrament. In the matter of lying great distinction was made as to the character and effect of the offence. George Crispe's wife, who "told a lie, not a pernicious lie, but unadvisedly," was simply admonished and remonstrated with. Will Randall, who told a "plain lie," was fined ten shillings. While Ralph Smith, who "lied about seeing a whale," was fined twenty shillings and excommunicated. In some communities, of which Lechford tells us New Haven was one, these unhouselled Puritans were allowed, if they so desired, to stand outside the meeting-house door at the time of public worship and catch what few words of the service they could. This humble waiting for crumbs of God's word was doubtless regarded as a sign of repentance for past deeds, for it was often followed by full forgiveness. As excommunicated persons were regarded with high disfavor and even abhorrence by the entire pious and godly walking community, this apparently spiritual punishment was more severe in its temporal effects than at first sight appears. From the Cambridge Platform, which was drawn up and adopted by the New England Synod in 1648, we learn that "while the offender remains excommunicated the church is to refrain from all communion with him in civil things," and the members were specially "to forbear to eat and drink with him;" so his daily and even his family life was made wretched. And as it was not necessary to wait for the action of the church to pronounce excommunication, but the "pastor of a church might by himself and authoritatively suspend from the Lord's table a brother _suspected_ of scandal" until there was time for full examination, we can see what an absolute power the church and even the minister had over church-members in a New England community.