would might under him be made Priest fit or unfit The Belgick and others read it of both ends of the People If a fit man would accept it so if not to the other end and take one unfit The Anabaptists would have a learned Man if they could get one of their mind if not John Russel the Shoemaker The learned Zepperus De polit Eccl. p. 186. lamenting the low and miserable estate of Religion gives this for one reason of it they make Ministros De extremitatibus populi i. e. Sartoribus Sutoribus Idiotis c. He doth not think the Spirit is locked up in the narrow limits of Colledge Learning Noâ— we neither nor yet Ministerial giâ—ts to be ordinarily acquired in a Shoemakers Shop We believe men are to be instructed and endeavours used and that there are Schools of the Prophets to that end or there may be private mâ—ans used We believe a learned man may prove vâ—tious and so not fit to be improved in that work We believe every true Christian receives the spirit in his measure but that he therefore is fit to teach and instruct a Congregation is an Enthusiasticâ—l notion Truly â—â— Goodman Russel was a fit man for a Minister we have but fooled our selves in building Colledges and instructing our Children in learning Frange leves calamos scinde Thalia libellos Si dare SVTORI CALCEVS ista potest Mart. We have enough of his Last to people New-England with Prophets SECT XX. One thing more and he will dismiss us Mr. Mather chargeth them with a pernicious Principle in their Confession of Faith viz. That Believers Baptized are visible Christians and fit matter for a visible Church How may the altering of a word or two change the sence the words of their Confession are Believers being Baptized are visible Saints and true matter of a visible Church Hence if the Anabaptists would give leave to draw consequences but then they would never have done with us and that is the reason they cannot receive our Arguments for Infant Baptisme because they are nothing but a few consequences and that is nothing to the purpose a man might argue that Believers being unbaptized are not visible Saints we know they acknowledge nâ—ne Baptized but themselves and that will bring in another consequence that there are no visible Saints but Anabaptists But suppose a man cannot reach them a blow with a consequence let them yet say is Baptisme administred to persons within the visible Church or without it Besides they say Baptized persons are true matter of a visible Church and they say those that were only sprinkled in their Infancy were never Baptized and will not this undermine the foundation of all the Churches in the world but theirs and what more pernicious They had even as good cry with Edom's Sons Raze it Raze it to the Foundation And now he cannot chuse but burst out into a lamentation over such a spirit But thus it will be in the world that the joy of some will be made the grief of others the triumph of truth will be the mourning of error I pray God this cause of the Anabaptists lamentation may be continued by the constant supply of men zealous against errors SECT XXI For a Conclusion the Narrator turns Prophet gets up to the top of Mount Ehal and there curses the people of God or these Churches in New-England and what is it so stirs his splene why they have born their witness faithfully against Anabaptists Errors and Scandals and detected the sin of those men who after they have for Lyes ' Slanders Covenant breaking despising Gods Ministers and slighting the Admonitions of their respective Churches been in Christs Name delivered up to Satan have joyned themselves in erecting and establishing an Anti-Temple and like the Samaritans of old become a Mount-Gerizzim a Den and Receptacle for every mal-content and scandalous person that cannot submit to the Discipline of Christ in his Churches to repair unto And now for this they are compared to those damnable Hypocrites mentioned Mat. 24. 49. and threatned with no less then eternal desolation We see what men may come to in time begin with falshoods and end with cursings But causeless curses shall not come nor need these Churches regard if they keep faithful to their God though Anabaptists Anathâ—matize them FINIS
their duty only in this counsel there lurks a dangerous evil which they in retaliation of courâ—esies are to be admonished of viz. they forget that the cause evermore alters the quality of the action nor was it ever thought by any of a â—ound minde that justice should not be administred upon offenders lest others by misapplication should thence take occasion to wrong the innocent and the Honourable Governours in New-England have learned and are perswaded that if they should sin by omitting duty for mans sake they should both dishonour God and grieve their Brethren To scare us the more with this they tell us how Dr. Stillingfleet improved it to the same purpose against us all I shall say to this is we cannot confess guilty for the censure of those who neither knowing what we do nor weighing the difference of cases which they would make parallels rashly conclude against us we humbly conceive men that are not prejudiced will easily discern that suppressing with all gentleness and tenderness a dangerous error and of bad tendency such as Anabaptism especially so circumstanced as in New-England it hath been and the enforcing of Ceremonies in Religion which are neither directly nor by any good consequence required in or by the word of God do differ toâ—o coelo For the concluding Prayer we can heartily put it up to God and might have joyned with them in it too had they not added it as a cloak to the slander of their Epistle SECT IV. Now follows the Narrative it self in which the first thing that accosts us is indeed a brief account of their congregating or that act of theirs in gathering a Church where we have the moving cause the manner and the materials of it 1. The moving cause of it is brief and pithy It pleased God to move their hearts and if this be indeed so then those that opposed them in it and endeavoured to suppress them will be found fighters against God and to act in vain for the Will of God shall be accomplished and no weapon formed against it shall prosper and this Argument we shall finde them making use of page 2. But who knows not that all Hereticks pretend to the Spirit and Direction of God though it 's certain that in so doing they take the Name of God in vain and it 's little less then Blasphemy to bring God in to patronize their sinful Actions For 1. God doth not graciously move the hearts of any to irregular and unlawful Actions and though men are very prone to entitle Him to it yet He utterly disclaims it Jam. 1. 13 14. 2. And it is certain that when men grow wanton and despise the Ordinances God many times judicially gives them strong delusion to believe a lye 2 Thess 2. 10 11. and that is none of the least to misjudge a seducing spirit to be the spirit of God 3. To follow an erring Conscience which verily believes his error to be the truth is not to follow the direction of the Spirit of God If what God forbids Conscience perswades this is not of Gods approbation for so he should be against himself It is a snare and a judgement to be under such a Conscience so that they must pardon us if we suspect the moving cause 2. The persons thus moved are described from their former experience of his teaching such whom by his Word and Spirit he had instructed and taught in the way e. Thus one error begets another what have we to do with the Anabaptists Kúria dóxa do none but the Orthodox bring this plea we expected he should have given us some Rules by which we might have known it It is a piece of arrogancy for men to beg the principle or forcibly impose upon our belief that which is the very Dispute and Controversie between us i. e. whither it be an error or no and they tell us God taught them therefore it is no error true but if we reply it is an error therefore God taught them not where are we now are Anabaptists only Masters of Rules and Canons may not we as easily deny as they affirm without proof 3. They entred into solemn Covenant to walk in Communion in the practice of all the holy appointments of Christ c. and so became a Church of Christ This alone will not make them a Church of Christ for if so then every combination of Enthusiasts Ranters Socinians c. may become Churches of Christ for they do pretend and promise each other in words as much as these or any other Churches in the World can do but there are Synagogues of Satan too in the World If they who are fit to be cast out of Churches and are so actually combine and covenant doth that make them a Church 4. They are men of holy and exact walking viz. In the practice and performance of the holy Ordinances of Christ according to Divine Institution If men were not proud and confident they would never impose their assertions upon us with an ipse dixit grant but an Anabaptist that his Opinion is true and he can easily prove that ours is false but if you question that he hath no more to say to you It is certain they have exploded Infant Baptisme which hath been acknowledged by the body of the Church Christian in all ages not only for an Institution but a principal Institution of Christ but if these deny it then we are mistaken How like holy men they have walked will appear afterwards 5. He gives us the names of the men who laid this precious Foundation and if they had been such men as had done this to begin right Church Order in New-England they ought not to be forgotten but had in honourable remembrance but if they were and I am afraid the great day will discover that they were the Heads and Ring-leaders of a Schisme and culpable cause of great troubles in the Churches of Christ in New-England they had better been forgotten SECT V. And now we have a Church gathered of such excellent materials and in so regular a way what reception is it they finde in New-England one would think that such a Church and in such a place should have been highly esteemed strenuously defended by the civil Magistrate and imitated by all the Churches who came into the Wilderness on very purpose to serve God in his own way but unhappily missed of it till the Anabaptists found it out but lo they meet the quite contrary they are assailed with troubles and afflictions and from whom certainly a vile Generation but it must be born they are not the first sufferers for the truth nor for falshood neither it hath alwayes befallen those whom God hath singled out from others to bear witness to the truth true the World eâ—er persecuted the Church But have not the People of God also had their zeal to maintain the wayes of God and counted it their duty to use means to suppress such as upon what pretence
alous they will never be able to render them other then so by writing Narratives SECT III. In the next place we have an Epistle to the Reader to usher in the Narrative Dignum patelâ op rculum If strangers will needlesly be medling they must thank themselves if they get a blow They tell us they â—eave the ensuing Apology to pleaâ—â—o it self But it had been friendly to have spoke a word for it it being able to speak so little for it self yet they are willing to give in their testimony how that one and the same spirit in Christians makes them in passions and affections present though locally distant and extends a fellow-feeling with the members of the same body and if that were proper to sincere Christians or characteristical of them they had said something But experience lets us know that a spirit of Error is as diffusive as that of sincerity and a common cause though bad can tye men up in a combination and conspiracie hence they do well to subjoyn that plea from their perfect agreement in matters of Faith and worship for if so then self interest also obligeth them to take part with their Brethren and they do it to purpose having squeezed the quintessence of the Book into their Epistle The intendment of it is to accuse this Government and these Churches of Persecuting the Saints and Servants of Christ and they begin with the Churches where wisely taking the Question for granted which might have put them to some difficulty to have proved they endeavour to aggravate our guilt by divers Arguments 1. Our practises are contrary to the Principles and practises of our Brethren of the Congregational way in England which do equally plead for the liberties of the Anabaptists as their own But let them not be angry if we are hard to believe that those of the Congregational way iâ— England do judge such Anabaptists as these in New-Engl to be as Orthodox as themselves and deserve like countenance and favour or that Magistrates and Churches are no wayes bound to labour according to the power given them to suppress Errors scandalously persisted in or to manifest a practical dislike of them is not this to scandalize the congregational Churches there that they may better accuse them here 2. Our practises are contrary to the design of our first Planters who left all for liberty of Conscience and we are the Children of those that felt the lash of Imposiâ—â—â—â— and yet will shew to others the like severity I perceive they are mistaken in the design of our first Planters whose business was not Tolerations â—â— were proâ—essed Enemies of it and could leave the World professing they died no Libertines Their business was to settle and as much as in them lay secure Religion to Posterity according to that way which they believed was of God If therefore this People parted with so much and were at such charges for their liberties why then do the Anabaptists trouble them who had neither scot nor lot in that charge let them go and do the like and we shall not so molest their Churches as they have shamefully done by ours 3. It is against their Brethren the sincerity of the expression is much to be suspected since we know that they do deny us to be so much as visible Christians while they declare our Baptisme not only to be a mal Administration but a meer nullity But granting it we never could finde that Discipline rightly administred was against Christian charity and yet the subject of it is Brethren yea the neglect of that duty in case would argue want of love if not hatred Levit. 19. 17. 4. But they are Brethren that avowedly profess and appeal to the same rule But what if the Churches in their bearing witness against them do appeal to the same rule and think they should violate it by neglecting this duty how shall we do then why do they censure our Church censures against them that have sometimes been our Members we do avowedly appeal to the same rule Is it sufficient to satisfie men in one anothers proceedings though contrary because they appeal to the same rule this must certainly be some Lesbian Rule that may square to all mens Opinions and fancies 5. That the present molestation given them is meerly for a supposed Error relating to the Subject of Baptisme Here learn how dangerous a thing it is to take a thing for truth upon the credit of prejudiced persons How untrue this is there will be afterward occasion in divers examples to make appear only we must give them leave to call it a supposed error but with whom with them it is a believed truth and of such weight that it were better set a fire on the World than not stand up in it's defence and I can assure them with us it is more than a supposed error and yet that that hath been the only ground of their being molested shall also appear to be more than a supposed falshood 6. It is a matter which hath been and if we believe them is still sub judice controverted and that between learned and judicious holy and good men why then should they be so stiffe for it or we against it it is very weak for men to be so rigid on all hands about a nice controversie and indeterminable question which learned and good men have not these 1600 years known how to determine But upon search I finde it hath been both professed and defended in all ages by the Churches of Christ though this truth as many others hath not escaped the opposition of men left by God to a spirit of error but it hath fared as well as almost any great Gospel Truth God having ever raised up worthy Patrons for the defence of it If fundamental Truths must be the more charily or dubiously asserted because men enfatuated with Error and holding perverse principles yet pretending holiness and what Heretick ever did other impugne it it would be a plausible way to subvert all With these Arguments they fortifie their conclusion viz. that for one Protestant Congregation on such occasions to persecute another where there is no pretense to insallibility in deciding controversies seems much more unreasonable then all the cruelties of the Romish Church c. Before I saw that Narrative one told me it was a moderate piece and shewed a Christian spirit If they intend us not in these words they are vain mâ—n if they do they render themselves the Persecutors pursuing us with bitter words who have this to say that in all our dealings with them we have allowing humane infirmities walked by the golden Rule they urge upon us if rightly understood doing as we would be done by Now they have a word of counsel to the Governours in New-England to consider their Brethren of the Congregational way in England lest they justifie those that trouble them there They owe thanks to any that will fairly put them in mind of
Oath and betray hia Fidelity to the Civil Authority 5. That they had dealt injuriously by one of his Brethren in laying him under Admonition In justification of which act there needs no account be given here only let any judge whither it be a just ground to separate from a Church because I am not fully of their mind in every act of Administration and also it seems a thing not warrantable for a private Member of a Church in pretence of self-vindication to vilifie and asperse a Church of Christ if this be humility what is pride But yet 5. The Church still continued to labour his conviction and when they could not obtain it after much patience they called him forth in publick charged him with offensive departing and rending away from the Church denying himself a subject of Discipline and vilisying the Church by false charges he observing one ready to write his Answer refused to speak any thing unless he were forbidden and not obteining it essayed to depart yea though required by the Officer to stay and hear the Church he wilâ—ully withdrew on the following Sabbath he was for these carriages admonished and debarred Communion and not till then and after some patience used being called forth again to see if it repented him he remained obstinate and was therefore Excommunicated and now compare notes and see what will become of John Russel's consectaries As for his retaining the respect of a very Godly man where he is known which is so boasted of it must be only among men void of reason for though we will not say but he may have the root in him yet he hath blasted profession by wicked wayes impenitently persisted in and thereby wounded such mens charity who judge as they ought of the tree by the fruit SECT X. 2. Relating to John Farnum we have him confessing guilty in some things acknowledging a defect but would not have it thought wilful nor such as any Church in their imperfection may not easily fall into well they can make great faults little and small ones none at all In sober earnest we may say of this act of theirs about Farnum that if in nothing else they had been guilty yet that is enough to render them low in the hearts of any good men and a shame to Anabaptists themselves A little in so dirty a matter is enough to be said Therefore 1. They say when he walked in fellowship with the Church he was in reputation among them for a very godly man They should have leâ—t the word very out though in charity they had hopes he might have the root of the matter in him yet he was never judged eminent for his piety it was long ere he could obtain Admission into the Church at Dorchester some discerning Christians ever suspected him to be John Farnum such an one as he after proved 2. That he was deputed by them for a Deacon and yet neither the present Teacher nor any that have been added to the Church these twenty years either deputed or thought him fit for that Office and whereas there is but one surviving of the Founders of that Church he professeth there is never a syllable of truth in that report 3. That the Churches dissatisfaction was chiefly upon account of his Opinion 4. The rugged spirit in these men against Dissenters was the cause of his withdrawing 5. Other things were gathered to this having a face of Scandal A true survey of the Churches proceedings will shew the vanity of these Assertions For 1. The Church did not so much as deal with him till he had wholly withdrawn Communion from them refusing so much as to hear the Word Preached with them for many months no nor so much as declared themselves offended with him What now is this rugged spirit 2. When he alledged his Opinion the Teacher of the Church though possibly some may think he did more than the rule required declared to him that if he were so weak as not to think it lawful to see a Child Baptized his withdrawing when that Ordinance was Administred should not be imputed as an offence how is it then that his judgement was the principal thing in that process 3. His offence for which he was dealt with was many moral evils and so a complicate offence breaking forth at once viz. 1. Renouncing Communion with the Church contrary to Heb. 10. 24. 2. Holding familiarity with Excommunicate Persons contrary to Math. 18 17. 2 Thess 3. 6 14. 3. Slanders against several holy and worthy men now with Christ 4. That having been often reproved for these things he still persisted When the Elders reproved him for these slanders he replied that they might be offenced at a thousand things he cared not and that there was never an Elder in New-England was willing any should read the Scripture but themselves After this he was called before the Church tenderly dealt with and those Scripture Rules which he had transgressed were applied to his Conscience but in vain At the third Church Meeting on his account Octob. 16. 1665. the Pastor Mr. Mayo told him it wos expected that after so much patience he should manifest repentance His reply was that he desired none of their patience he was humbled for his sins The Teacher Mr. Mather saying to him we must see it by the fruits he retorted you see it you shall never see it some Brethren told him his speeches and carriage were very sinful they had never seen the like he replied I did not come hither to be snub'd and snarl'd at by every one and so he turned his back to depart the Pastor wished him to stay and hear what further they had to say and seeing him still proceed charged him in the Name of the Church and of Christ to stay he rejoyned do not use the Name of Christ to me I am not one that can how and stoop to every one exit The same day he told some of the Brethren that he wished the Church would Excommunicate him and then he should be of a better society On all these accounts was he laid under Admonition Two months after which being called before the Church he in words confesâ— the evil of some of the particulars but was observed at the same time to turn about and laugh where then was his Repentance The Church this notwithstanding waited divers months longer till he went on to that height of impiety and prophaneness that one of the Teaching Officers setting before the Church the Rule concerning Excommunication Farnum makes a lâ—g to him in the Assembly in way of â—erision and declared that except the Church would yield to four things he would have no communion with them viz 1. They must set up the Ordinance of Prophâ—sie 2 Promise to Baptize no more Infants 3. All be Baptized i. e. rebaptized themselves 4. Put away their present and still continuing Teacher from his Office Upon these things the Church concluded upon his censure only allowing