reclaim them speak whither it be not an audacious Slander And now Reader judge are these a Church of Schismaticks or no SECT IX 2. That we are Scandalous in three respects 1. The Foundation was laid with Excommunicate persons 2. We called such to Administer holy things who were justly for scandal cast out of other Churches 3. For receiving such into our Society Ans This is indeed the charge from the just imputation whereof all their tergiversations excuses suppressions of the truth and suggestions of salshood shall never acquit them I find not that he denies the first proposition viz. that those who do such things adding the word justly to the first part of the charge are to be reputed scandalous That they have so done remains to be proved 1 Their Foundation was laid with persons excommunicated and that for scandal for this it may be considered 1. Thomas Gold was not admonished for his Opinion nor doth it appear that ever he should if he had carried humbly but for opprobrious words and carriages against an Ordinance which he himself had before professedly reverenced and highly esteemâ—d and which he knew that Church he walked with had still in the liâ—e esteem And Thomas Osborne by relinquishing publick Worship dâ—rectly violated his Covenant not so much as pretending at first any doubt about Insant Baptisme 2. They both of them despised the Church continued to absent themselves laid false charges against them separated in a privaâ—e meeting went off to the Anabaptists without asking leave and so became supposed Members of one before they were regularly discharged of their obligation to another Church all which things are against the Anabaptists own professed Rules if they will stand to their confession Whereas he saith their not hearing the Church was nothing else but their not coming when the Church sent for them it is a foolish pretence their not hearing the Church was their appearing and proving themselves impenitent and that after many Treaties used with them many solemn Admonitions laid upon them convictions sâ—fficiently offered of sins against the light of their Consciences and which it's certain they would have acknowledged had it not been for fear of being reconciled to the Church whose Excommunication they feared not but impudently desired The truth is they were weary of their Church Relation and resolved to get rid of it and not knowing any regular way to obtain it they chose to sin rather then suffer and undergo a just Excommunication that they might be by themselves presuming that they could blind the World with a vain preâ—eâ—se that they were ejected for no other reason but but because they questioned the right of Infant Baptisme Hence Thomas Gold did particularly express before the Church his desire to be excommunicated which yet they proceeded not to till by a first and second refusal to appear at the Churches citing of them they proved themselves incorrigible Besides it is to be observed that these men having privately exercised their gifts in Meetings with applause began to think themselves wronged that their light was put under a bushel and finding no remedy in our Churches threw on a cloak of Anabaptisme and so gained the thing they aimed at in a disguise 2. They called such to Administer c. against all his winding to get clear of this I only say Thomas Gola was thus imployed concerning whom too much hath been said except we had better to say 3. They have received such as have justly for moral evils been cast out of other Churches adde and never given Christian satisfaction Here he endeavours a salvo The persons instanced are Thomas Foster and John Farnham the former sometimes of the Church at Billerica the other of the second gathered Church in Boston He acknowledgeth they have received them but on just reasons or at worst not very irregularly Let the Records of these Churches be compared with this Narrative and see if the Anabaptists have not good skill in painting and putting a fair face on a foul matter 1. For Thomas Foster let it be observed 1. That he was not only a Member of the Church of Billerica but of the Foundation and at their gathering was full free and forward in owning Infant Baptisme to be an Ordinance of Christs Institution and if he judged himself that notwithstanding to have been then a true Christian he ought to have extended more charity then his after expressions shewed to the Church still remaining of the same perswasion 2. That he first discovered his receding from that formerly received judgement by disorderly carriage at the time of Administration of that Ordinance and being reproved for it he confessed he had carried unbecoming any person in any Christian Assembly which gave satisfaction to the Church 3. Though when about three months after this he began and thence continued to leave the meeting at the celebration of Baptism he was at a private Church meeting given to understand that it grieved the Brethren and that he had receded from his Covenant and was advised solemnly and seriously to consider of it yet he was not as the Narrator asserts laid under Admonition or prohibited Communion nor did the Church ever do any such thing in private to any which he knew nor did they intend for this to have debarred him of Communion 4. That after this he neglected the Church Assemblies and frequented the Anabaptist meetings and was there rebaptized and being called by the Church at a meeting at the Pastors house to give an account of these proceedings though at first he dissembled yet at length acknowledged and justified his actions if false charges may be accounted a justification For he told them 1. That they had laid him under sin whereas he thought he had not done amiss but they had not so done judicially though they told him his carriage was a grief to his Brethren nor as I have said before had intended it so far is the Narration from speaking truth when it saith nothing but matter of Conscience was or could be laid to his charge 2. That they denied him Baptisme whereas they owned him for Baptized and if he was not it was wickedness in him an unbaptized person to come to the Lords Table 3. That they yoked him with Vnbelievers which was because they extended Church watch to a Child or children of the Church and yet for this he judged his separation lawful and produced for it 2 Cor. 6. 14. 15 17. therein implicitly at least pronouncing the Church a company of Belialists and Infidels 4. That they had presented him to the Court The truth is one of the Brethren of the Church had made complaint of him to the Grand-jury which occasioned his presentment judging his Freemans oath engaged him so to do when other due means to reclaim him from his turbulent carriages had been used and this he makes the Churches fault because they did not lay that Brother under a censure for not daring to violate his
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
soever sought to pervert them and if God have proved his People with Anabaptists as he is wont to do his Church with Seducers who shall blame them that have shown their fidelity to God in endeavouring to stop their progress and thus the just sufferings of these men will be a poor Argument to prove them the servants of Christ though men may be sufferers yet they are not presently Martyrs Causa non passio facit Martyrem But these precious Saints acted by the right Spirit of the old Confessors had counted the cost and therefore chearfully past these pikes and are now gone to rest and it is pity to disturb them only it might not be amiss to remember that the vilest Hereticks and grossest Blasphemers have resolutely and cheerfully at least sullenly and boastingly suffered as well as the people of God Histories are pregnant with eâ—amples and therefore hitherto they have said nothing to convince any one of their Orthodoxy and sincerity they may be right they may be out of the way for all this SECT VI. We have now done with the Narrative handsomely contrived in one page the other fourteen are Apologetical which they were put upon for three Reasons 1. To Emblazon the Names of their dead Founders and prevent the Worlds being mistaken in them and truly first Founders deserve a Record and they should be unworthy Successors if they did not Canonize them though as things are circumstanced some wise men think they had done them a kindness if they had said nothing and to me I am sure for then I had been prevented this undesired task of publishing the follies of men after they are dead The childe doth his Father the best kindness to say nothing of him when by speaking he doth but revive his Infamy But I take it for a just judgement of God on that generation of men that by a fallacious Narrative they should enforce us to make the World acquainted with the scandalous conversation of these beginners which had otherwise slept in the private records of those Churches wherein they were acted 2. The very grievous Scandals cast upon these Beginners Scandalous men if incorrigible deserve to have scandals cast upon them and if we shall prove these such they must for ought I know bear the Reproach of it and thank themselves But yet there are two things wherein they are to be blamed that lay scandal to them though just yet it is unjustly done viz. 1. The frame of spirit they do it with they aâ—e rugged Spirits truly this becomes not men who profess a Spirit of Meekness and yet sometimes the Gospel calls Christians to witâ—stand Seducers to the face to characterize some men in their proper colours and contend earnestly with them for the Truth yea experience tells us that such a rough thing as a New-England Anabaptist is not to be handled over tenderly the spirit which they have at all times discovered under the greatest disadvantages and God grant that they may never have more advantage over us easily tells us what they would have been if circumstanced as those whom they accuse 2. A wicked end and a good action may be spoiled by a bad design at bottom We have charged them on purpose to make them odious and make the World believe them a people not fit to live men wonderfully sagacious and extreamly charitable I dare say none of ours ever told them this was thier end why might they not have interpreted it zeal Paul so interpreted his persecuting Country-men But suppose it be made appear that we have not endeavoured to reader their persons odious but only their perverse Doctrine and that we have used all meeknes patience gentleness towards men in that capacity we took them to be in for any such passage of any of ours as judging them not fit to live I know not of it nor I believe do they nor do we patronize any such expression though since their Book hath so many in it I know not why this may not go for one of their mistakes and now they appeal to God we accept it readily SECT VII Their great Sufferings are of two sorts 1. In Estate and Liberties of which we must not expect a particular account are charitably to thâ—nk it is because they are tender of our reputation but errorsly in generals a particular account might have been more satisfying These things look directly upon our Magistracy in vindication of them a word will suffice Two things take up this discourse The persecution and the success 1. The persecution is compendiously represented Some of us were oftentimes brought before Councils c. I suppose they allude â—o Mat. 10. 17. To which let this be taken as a Reply viz. that as the Honoured Magistrates here are Christian so have they judged it their duty to maintain the ways of Christ and strengthen them by civil Laws which hath not only been the practice of Reformers of old but the constant judgement of the Church of Christ ever since the Apostles If evil minded men will take this advantage to oppress the truth it is no more then may be done in all other cases as it is thought no good plea to keep the Scriptures from the laâ—ty lest they should learn to be Hereticks so neither to deny the Magistrate his due power on supposition that he may abuse it On this Principle our worthy Rulers have made Laws against many Sects and Intruders and among the rest the Anabaptists That in quelling the Anabaptists they do not oppose the truth but suppress Error they are fully perswaded and although they never pretended to a Lordship over mens Consciences yet they account the outward man is subject to them and if we must tarry till all men are agreed about what is truth before we oppose Error we shall stay till there is no need of it For the progress of our Magistracy in the execution of these Laws they have been so far from a violent eager or willing taking advantage against these men that notwithstanding their opprobâ—â—ous speeches when they have been before them their scornful carriages and purposed indeavours to irritate them by insolent challenges they have alwayes proceeded slowly tenderly far on this side the Law as those who sought not to ruine either their Names Liberties or Estates How often when fines have been laid upon them have they stopt the Execution if any have been imprisoned it hath been but when dared to it and though once a Sentence of Banishment did pass upon two of their Ring-leaders heady violent men yet then they neglected and scorned to take notice of it resolving to run utmost hazards neither was this improved as any advantage against them Nor is it to be wondred that our Governours have been opposite in particular to these men since if they could get head among us they would certainly undermine the Churches 〈◊〉 Order destroy piety and introduce prophaness 2. For the success of these endeavours God
is pleased still to uphold them and they are by these means not weakened but strengthened and increased Methinks I hear the Jews crying we are delivered to do all thâ—se abominations Let them but remember that many things are done by Gods permissive providence when the doers have not his approbation nor is it an unfailing ground of sincerity that they have withstood such trials and are increased we know do what we can to restrain them Evil men and Seducers shall wax worse and worse and many shall follow their pâ—â—nicious waâ—es Nor is it to be wondred at that persons discontent with the yoke of Christ in the Churches or taking offence at particular Administrations which might touch their own interest have so readily followed the faction of the Anabaptists of which sort of men the most of their society and Founders here have consisted SECT VIII 2. Their great sufferings in their Name and it should seem there are many terms of Reproach cast upon them pardon them then if they are very tender of their Reputation Only they should have gone orderly to work first to have got a good name and then to have kept it by walking worthy of it Here we have a file of scandalous things laid to their charge they might have done well to have told us where and by whom that we might have compared them but I see we must do what we can and consider what is charged and how justly and whither they are wiped away in their desense These are no sewer then eight let us examine them 1. They are a Schismatical company who have rent themselves from the Churches of Christ and received into their society such as have disorderly left the Churches Ans This charge in termes was never made against them by us and so part of their vindication is superfluous for we never said all of them rent from these Churches some were strangers to us till their turbulency made them too well known and others were never joyned to other Churches but had lâ—ved without Communion But that they are a society of schismaticks if Schisme be an unjust renâ—ing from a Church of Christ we assert Three things they in words grant 1. That our Churches are Churches of Christ page 14. 2. That fome of them were once Members of them page 4. 3. That some of theirs did depart from these Churches and joyn in this new combination page 5. now to prove them hence a company of Schismaticks Observe 1. That whosoever combine with and encourage Schismaticks have fellowship with them in their sin 2. That Thomas Gold and Thomas Osborn the persons in dispute were Schismaticks or did unjustly rend from the Church whereof they were before Members will appear by a true Relation of matters of fact for this story of the Narrative and Truth are Strangers whereof there is sufficient Testimony to be found in the Records of the Church at Charlstown whereof they were Members and there are many saithful witnesses yet alive who were present at these transactions and can say if these things be not so which ought to outweigh the story of a prejudiced person who hath all by hear-say whose very business is to palliate and lick over matterâ— to shape them to his own turn Here 1 For Goodman Gold Let the Reader consider these things and let the Anabaptists disproâ—e them if they can 1. That though he was first called to an account about withholding his childe from Baptisme yet that was not the reason of his being admonished as the Pamphlet asserts nor because he could not be convinced of Error nor yet did the Church proceed to Admonition till such time as he not only spake contemptuously and irreligiously of the emptiness nullity of that Ordinance but also used unbecoming gestures in the time of Administration of which being asked the reason he before the Congregation acknowledged they were to cast diâ—respect upon it nor then neither till after much patience Now let Anabaptists themselves judge whither there be not a vast difference between doubting about an Ordinance and professedly vilisying of it by unhandsome words and carriages and whither they will bear with any Member of theirs that will so contemn any of those things which are to them sacred and acknowledged as Christs Institutions 2 That at his first Admonition he was not sententially suspended but only desired for the preventing of the offence of some to abstain from coming to the other Sacrament 3. That upon this Thomas Gold took up a trade of absenting himself from the Meetings of the Church to worship God on the Sabbath which made a new offence 4. That the Church in much tenderness waited upon him and after many provocations proceeded not to Excommunication but tried with Admonition upon Admonition and that by the space of seven or eight years nor was he Excommunicated till having left his own he joyned to another Society without the churches leave or once asking it and now also being twice sent for by the Churcâ— he disclaimed their authority over him 5. That Thom is Gold did not leave the Church at Charlstown on the account of the Anabaptists new Church as is pretended but had many years before renounced his submission to that Church 6. That he did while under Admonition neglect publick worship and gather a private meeting on the Sabbath to his house 7. That he did contrary to the judgement of Anabaptists themselves wickedly slight the Admonition of the Church declaring that they had by it discharged him of all relation to them 2. For Thomas Osbâ—rnâ— the Churches proceedings with him were with the like patience as to Thomas Gold only it is to be observed that his first offence which this dissembling Pamphlet finding it disadvantagious wilfully passeth over was this whereas it is one thing which Church-members engage to upon Admission to walk with the Church in constant attendance upon publick worship he without notifying any offence did withdraw and separate frequenting those Schismatick Meetings at Golds on the Sabbath this was the offence where was the Narrators Conscience mean while nor did he when first dealt with pretend any dislike of Infant Baptisme but that the Church gave no liberty to private Brethren to Prophesie that they limited the Ministry to learned men and that he did not find his own spirit free to come though afterwards he spake both of that and of their severity to the Quakers though that Church medled not with them but only to preach against their Errors In this practice he contumaciously persisted many years denying himself to be subject to that Church or bound to assemble with them though he had solemnly given himself up to them in Covenant slighting many Admonitions and afterwards with Thomas Gold went off to and became a worthy Pillar of an Anabaptist Church And whereas he insists so upon a bitter spirit in the Church against dissenters let seven years patience with serious endeavours in all tenderness to
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
him another months patience after which no repentance appearing they proceeded Now judge 1. Whither these things have no more than a face of scandal and that too only as they are taken and construed 2. Whither their Admission of him were not more than a meer defect in those who so admitted him yea a meer scandal stinking in the nosthrils of moral men 3. Whither if it were but a defect it were not a wilful one since they either had or might have had an account of the Churches proceedings with him and ought to have inquired after the true cause of his Excommunication before they received him Well it was but a little fault and a little amendment was enough and what was that when clamors were revived and renewed and then to speak of open and notorious wickedness if it be approved by a society of Anabaptists is Clamour But it 's well a clamour roused them whom serious warnings and informations could not And now the Church in good time are dissatisfied and determine to make search But they knew before that he was Excommunicated only because he was an Anabaptist they concluded it was for his Opinion We see what harm too much credulity doth men Now they send Messengers c. procure a copy of proceedings and are convinced better late then never suspend him bring him to give them satisfaction advise him to satisfie the Church he had offended patcht cobling work a good Shoe-maker would have scorn'd it Who appointed the Anabaptist Church to be a spiritual Court of Appeals to judge cases for and receive satisfaction on the account of another Church in respect of any of their Members Ex ungue Leonem this teacheth us what Lordly men they would be had they advantage But he did apply himself to that Church and all were well satisfied but one How did Goodman Russâ—l know this suppose all but one remained dissatisfied nay what if not so much as one was well satisfied where are we then except he know them better then they know themselves both the Elder and Brethren utterly deny the truth of this passage It is true indeed he did once and again in writing acknowledge that the Church had exercised patience towards him and that â—e had been guilty of sin and great evil both in word and action and orally before the Church he confessed he had done very wickedly and was ashamed of himself The Church then had done well But why is he not then upon this restored alas this he sought not but the very next day declared that if he should return into Communion with that Church it would be the greatest sin that ever he had been guilty of in his life which made the Brethren suspect his Confession to be insyncere and yet this satisfies the Anabaptists they still continue to hold Communion with a vile person justly cast out not seeâ—ing to be restored and therefore by the will of Christ to be counted and carried to as an Heathen and a Publican SECT XI 3. That we are disorderly and walk disorderly For all his plausible excuse and abuse of Scripture in it there needs no more but to consider whither it be not to walk disorderly to receive into their Communion persons that are under Church dealing for moral evils yea excommunicate Impenitents and not to withdraw from them after they have confessed they missed it in so doing If this be not disorder to set up a Church for a Sanctuary or City of Refuge for scandalous men who scorning to submit to the discipline of Christ presently take up Anabaptisme and know where to be made welcome we may then enquire whither there be any such thing as Disorder SECT XII 4. We are disturbers of the publick peace that this hath in terminis been charged upon them I find not but that they have made disturbance among us is true what else have been the carriages of some now theirs when of other Churches with the courses they have taken to make parties what their many complaints into England and misrepresentations of us to render us as obnoxious as might be and what this Narrative SECT XIII 5. That we are underminers of the Churches and is not this true neither alas that in all things we should so mistake But this we mean that such of these men as sometimes stood in relation to other Churches sought to draw others away with them witness Thomas Gola's private meeting in his own house for many years where living two miles distant from the publick place of Worship their Neighbours I speak things known were drawn in and there were the Churches vilified and Ministers scoffed at and means used to alienaâ—e mens hearts and not only so but they have published to the World that Infant Baptisme is a nullity that we are Churches of unbaptized men and women and have unbaptized Officers by these pleas seeking to draw men off and if this be their reduction it is in vain distinguished from destruction and is properly Seduction Adde to this their readiness to receive any discontented persons so that if any be under offence in any of our Churches though he be never so vile let him but turn Anabaptist they will take up his case if he can satisfie them and we may think a little will do let his own seek it where they can get it is not this undermining nay have they not by ther unjust clamours and false reports done more hurt to the Churches of Christ in New-England than all their Enemies in the world besides SECT XIV 6. We neglect publick Worship on the Lords Day What he brings here for justification is to us a confessing guilty that is it we mean and therefore what we say is not utterly untrue only the reasons they give for their separation are misrepresented Whereas they say we would not admit any of them to communion with us they know that our Churches have received some that were scrupulous about Infant Baptisme who were willing to carry inoffensively that we have refused such as were rebaptized among these Excommunicate Anababtists is true hypothetically viz. except they would acknowledge and repent of that act because we judge it scandalous And whereas he tells the World We have been shut out of our publick house and the doors nailed up and we forced to meet without in the open Air on a very cold day he seems to have forfeited all honesty so to relate It is true the Civil Authority here have by a very needful Law prohibited any from erecting any publick Meeting House without the consent of the Freemen of the Town where they live first orderly had and obtained at a publick Meeting assembled for that end and License of the County Court c. Without such a Law many hopeful Plantations would have come to nothing And it equally concerned all others with Anabaptists and yet these men neglecting this Law undertake such a business Report of this is made to the Civil Magistrate who