SECTION I.

THere are two things which every one who designs to give the World an Account of the History of things done, ought principally to endeavour; viz. 1. Truth of ex­pressions, with a plain and full recital of all essential pas­sages thereto belonging. 2. Candor, in Animadverting chari­tably upon them, not setting our malicious glosse upon things deserving a better interpretation, which rules if the Author of this Narrative had in any degree observed, this reply had been needless: our present business is not to vindicate the Doctrine and Practise of these Churches in point of Infant Baptisme, which if the Anabaptists judge not to have been already sufficiently performed, we cannot help that; but it being so that these Churches in New-England are herein charged with persecution raised against that sort of men, and both their and our management of affairs depending between them and us in that respect are grosly misrepresented, and convincible of manifest falshoods, of which they cannot be (except willingly) igno­rant, and (should no answer be made) the World might judge us truly charged as to matter of fact, and on that account draw such con­clusions as best sure their own apprehensions; yea, our best Friends might possibly be prejudiced at us: it was thought needful to pre­vent a second Error by discovering the first. In such a case the wise mans counsel seems applicable, Prov. 26. 5.

[Page 2] Concerning the Author of this Narrative, Divine Providence [...] removed him from our endeavours of conviction, and the Laws [...] Humanity (as well as Religion) forbid us now to be over severe [...] our censures of him; his everlasting estate is not my business to [...] quire after, nor would I at all reflect upon him, if an Answer [...] have been made without it: However, it being John Russel with [...] consent of the Whole, of whom they tell us he was an Officer, it [...] them therefore to stand by it as far as they can, whom to [...] obnoxious, and make known to the World, so far as they [...] made it necessary to do it by this script of theirs, is the professed de­signe of this Reply, and let the Reader take notice, that my controversie is with an Historian in point of Truth and Falshood, and not with a Divine in matter of Orthodoxy and Error: in which we hope the Anabaptists will not be angry, if we are as tender of our reputation, as they were in printing of their Pamphlet for the clearing of their Innocency.

SECT. II.

I shall begin with the Title, which promifeth fair, and looks inno­cently; but yet (methinks) might have done better to have spoken [...] and told us indeed what it intended. It is not fair to invite a man with a specious show, and then cheat him: he calls it a Brief Narrative, and we promised our selves to find an honest toothless [...], but (upon reading it) it seems more fit to be called a Saty­ [...] Invective; for certainly the principal part of it is rather a [...] than a Narrative, or what if we call it a Romance? which (according to the use of the word) is a story built upon a real Sub­ject, but adorned with Fictions, or a representation of things accord­ing as we saney they should be, not regarding what they are indeed: But let it be a Narrative, what is the business it hath to acquaint us with? Considerable Passages. Sometime the worth and excellency of a thing sometime the newness and strangeness of it render it consi­derable: and sometimes it is very considerable whether the thing be so or no. But what is it that is so consiberable? why [...] story of the first gathering, and further progress of a Church of Christ in Gospel Or­der in Boston in New England: It is certainly considerable (and ad­mirable too) that Christ should have any Church in Gospel Order in the world, since Satan and [...] are so busie so wast and overturn all Order; partly by secret conspiracies, and open persecu­tions, [Page 3] partly by seducing Spirits, and disorders of Erroneous persons such as Quakers, Anabaptists, &c. but through Gods goodness there are more Churches then one in Gospel order in Boston in N. Engl. whereas that is rather an Ubiquitarian Church. But what Church may this be which is so eminently observable? Oh! it is a Church commonly (though falsly) called by the [...]] and it is well that it is [...] else we should hardly have believed it a Church in Gospel [...], because we know Baptism is one of the foundations of Gospel Order, Heb. 6. 1, 2. But are they falsly so called? Alas for our ignorance! we have mistaken the men all this while: Men render themselves suspected when they deny their names: but they have but one Baptism, therefore not to be called Anabaptists: but to deal fairly, by Anabaptists we mean no other but those men that deny the Baptism received in Infancy to be any Baptism, and seek another pretended one of their own, and thereby undermine the Baptisme that hath been practised and owned by all the Churches of Christ in the World ever since Christ, excepting a few of their own sect; and if the word be not so proper, yet being generally used, and well un­derstood, it pleads custome, and may do better then a new one: their own term (Baptists) is fallacious, insinuating that there are none for Baptisme but themselves. Next he tells us the moving cause of that Narrative, which is very honest and good; It is for the cleaving of their innocency and that every good man may lawfully do, and some­times ought. The first Fathers in the Church wrote their Apologies. But it were better to be innocent without a plea, then to do mischief, and then wipe their mouth and say, I have done no wickedness. It was high time to purge themselves with a Narrative, when there were so many scandalous things laid to their charge, but if either the things be not laid to their charge, that part of their defence will be vain and su­perfluous, or the things laid to their charge be both true and scandal­ous, 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, Dignam Patelld operculum. If strangers will needlesly be medling, they must thank themselves if they get a blow. They tell us, they leave the ensuing Apology to plead for it self (But it had been friendly to have spoke a word for it, it being able to speak to [Page 4] [...] for it self) yet they are willing to give in their testimony [...] that one and the same spirit in Christians makes them in passions and af­fections present, though locally distant, and extends a follow-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 [...] 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 in 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 Imposition, 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 Toleration; but were professed 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.

[Page 5] 3. It is against their Brethren] the sincerity of the expression [...] 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 [Page 6] [...] because men [...] with Error and holding perverse principles, yet pretending holiness (and what [...] ever did o­ther) impugne it, it would be a plausible way to subvert all.

With these Arguments they fortifie their conclusion, viz. that [...] one Protestant Congregation (on such occasions) to persecute [...] (where there is no pretense to infallibility in deciding controversies) seem [...] much more unreasonable then All the [...] of the [...] Church, &c.] Before I saw this 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 men; 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 left they justifie those that trouble them there.] They owe thanks to any that will fairly put them in mind of their duty, only in this counsel there lurks a dangerous evil, which (in retaliation of courtesies) they 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 found minde) that justice should not be administred upon offenders, left 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. Stilling. fleet 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 New­England 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 toto 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 [...] us is (indeed) a brief account of their congregating, or that [...] of theirs in gathering a Church; where we have the moving [...] the manner, and the materials of it.

1. The moving cause of it is brief and pithy: It pleased God to [...] their hearts] and if this be indeed so, then those that opposed [...] 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. &c.] Thus one error begets another: what have we to do with the Anabaptists Kuria 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 arre­gancy 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 [Page 8] 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 [...] Church of Christ] This alone will not make them a Church of Christ [...] for it so, then every combination of Enthusiasts, Ranters, [...] &c. may become Churches of Christ, for they do pretend, and pro­mise each other in words as much as these, or any other Churches [...] the World can do: but there are Synagogues of Satan too, in [...] World. If they who are fit to be cast out of Churches, (and are [...] actually) combine and covenant, doth that make them a Church?

4. They are men of holy and exact walking, viz. In the [...] and performance of the holy Ordinances of Christ according to [...] 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 Ring­leaders 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: [Page 9] and from whom? certainly a vile Generation; but it must be born, they [...] not the first sufferers for the truth (nor for falshood neither) it [...] alwayes befallen those whom God hath singled out from others to bear [...] to the truth] true, the World ever persecuted the Church: [...] have not the People of God also had their zeal to maintain the [...] of God, and counted it their duty to use means to suppress [...] as upon what pretence soever, sought to pervert them? and if [...] have proved his People with Anabaptists (as he is wont to do his [...] with Seducers) who shall blame them that have shown their [...] to God, in endeavouring to stop their progress? and thus the [...] sufferings of these men will be a poor Argument to prove them [...] 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 examples) 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 [Page 10] records of those Churches wherein they were acted.

2. The very grievous Scandals cast upon these Beginners] [...] men (if incorrigible) deserve to have scandals cast upon [...] and if we shall prove these such, they must (for ought I know) [...] the Reproach of it, and thank themselves.

But yet there are two things wherein they are to be blamed [...] lay scandal to them; though just, yet it is unjustly done. viz.

1. The frame of spirit they do it with, they are rugged [...] truly this becomes not men who profess a Spirit of Meekness: [...] yet sometimes the Gospel calls Christians to withstand Seducers [...] the face; to characterize some men in their proper colours, and [...] earnestly with them for the Truth: yea, experience tells us [...] such a rough thing as a New-England Anabaptist is not to be handle] ever 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 ren­der their persons odious but only their perverse Doctrine, and that we have used all meekness, 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 forts.

1. In Estate, and Liberties, of which we must not expect a parti­cular account, & are charitably to think 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 [Page 11] up this discourse; The persecution, and the success.

1. The persecution is compendiously represented. Some of [...] were oftentimes brought before Councils, &c.] (I suppose they allude to 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 laity, 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 [...]. 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 opprobri­ous 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, ruine 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 [...] [Page 12] these 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 pernicious wayes. 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 wipe I away in their defense. These are no fewer 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 trubulency made them too well known and others were never joyn­ed to other Churches, but had lived without Communion. But that they are a society of schismaticks, (if Schisme be an unjust renting 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 some 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.

[Page 13] 2. That Thomas Gold, and Thomas Osborn (the persons in dispute were Schismaticks, or did unjustly rend from the Church where 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 faithful 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 hear­say, whose very business is to palliate and lick over matters to shape them to his own turn: Here,

1. For Goodman Gold: Let the Reader consider these things; and let the Anabaptists disprove 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; not 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 disresect 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 vilify­ing 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 Church [Page 14] [...] their authority over him.

5. That Thomas 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 Osborne; 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 disl [...]ke of Infant Ba­ptisme, but that the Church gave no liberty to private Brethren to Prophesie, that they limited the Ministry to learned men, and [...] he did not find his own spirit free to come: though afterwards he [...] 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 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 [...] Churches. 3. For receiving such into our Society.

[Page 15] Ans.. This is indeed the charge, from the just imputation [...] all their tergiversations, excuses, suppressions of the truth, and sug­gestions of falshood, 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 esteemed and which he knew that Church he walked with had still in the like esteem. And Thomas Osborne, by relinquishing publick Worship directly violated his Covenant, not so much as pretending (at first) any doubt about infant Baptisme.

2. They both of them despised the Church, continued to absent themselves, laid false charges against them, separated in a private 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 faith, 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 sufficiently 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 des [...]red. 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 pretense that they were ejected for no other reason 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 [Page 16] 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, [only say, Thomas Gold 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 as 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 as 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.

[Page 17] 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 [...] amiss; but they had not so done judicially; though they told him [...] carriage was a grief to his Brethren: nor (as I have said before) [...] intended it; so far is the Narration from speaking truth, when it [...] 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 Unbelievers: 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 Oath, and betray his 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 self­vindication) 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 vili­fying [Page 18] the Church by [...] charges: he, observing on 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 wilfully 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 left 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 [...] was [...] upon account of his Opinion.

[Page 19] 4. The rugged spirit in these men against [...], was the [...] 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 Ad­ministered, 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 offended at a thou­sand things, he cared not: and that there was never an Elder in New­England 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 be replied, I did not come hither to be [...] and [...] 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, [Page 20] [...] Christ to me, I am not out that can how and stoop [...]; & 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, confest 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 leg to him (in the Assembly) in way of derision, 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 [...]. 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 no [...]thrils 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 An baptists, 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 [Page 21] appointed the Anabaptist Church to be a [...] Court of [...] to judge cases for, and receive satisfaction on the account of [...] Church, in respect of any of their Members? Ex [...] 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 Russel 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 [...] this passage It is true indeed he did once and again (in [...] acknowledge that the Church had exercised patience towards him, and that he 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 seeing 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 [...] 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 p [...]ace:] that this hath [...]) been charged upon them, I find not: but that they have made disturbance among us, is true; what else have been the [...] of some (now theirs) when of other Churches with the [Page 22] 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 under miners 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, fought to draw others away with them: witness Thomas Gol [...]'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 [...] and Ministers scoffed at, and means used to alienate 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 [...]: is not this undermining? nay, have they not by that unjust [...], 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 are 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 [...] give for their separation, are misrepresented. Whereas they [...] mould not admit any of them to communion with us: they know [...] our Churches have received some that were scrupulous about [...] Baptisme, who were willing to carry inoffensively: that we have [...]used such as were rebaptized among these Excommunicate Ana­ [...] is true by [...] viz. except they would acknowledge [...] repent of that act: because we judge it scandalous. And [...] the World We have been shut out of our publick house, and [...] nailed up and we forced to meet without in the open Air, on a [...] old day:) he seems to have forfeited all honestly, so to relate [Page 23] It is true, the Civil Authority here, have (by a [...]) prohibited any from erecting any publick Meeting House, [...] 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 enquired into it, and these fallaci­ously pretend it might be for a Warehouse, or a Brew-house, that they still proceed, till it become a Meeting House, and is met in on the Lords dayes: Now are they again called before the Council, just­ly reproved for slighting the Law, and for Dissimulation, and loving­ly desired to be content to meet in private (as before) till the Gene­ral Court (near approaching) might hear and determine this matter. They refusing to promise so to do. Order was given to nail up their doors: whereupon the Anabaptists sullenly meet in the open Air on a cold day (though a large house, and their usual place of meeting stood just by) that they might make matter to frame a scandalous clamour out of: yet were the Doors soon broken open again, and they there publickly meet before the Court. Now only desire to be sa­tisfied who gave these men leave to trample all Authority under foot, and live as men that are lawless?

SECT. XV.

7. That we are Idolaters:) For this they quote the late Synod-Book, but there is no such word there: we have not been afraid to charge them with the breach of the second Commandment. Every declining from the Rules of Worship, omission, or alteration of Di­vine Institutions, without immediate warrant from the Law giver, is against that Command.

SECT. XVI.

8. We are charged to be enemies of Civil Government.) I find no such charge: The first Germane Anabaptists were so, we hope these (though they have shown too much contempt of Authority) are not so far gone. But for his so gloriously [...]blazoning their service in the late Wars, it is neither to the purpose, nor of much moment. That they did joyn against the common Enemy is true: Swanzy (a place chiefly consisting of Anabaptists and where they had a Church) was the place where the Enemy made the first onset (which Church [Page 24] [...] being one of two) was as much removed as our four (of a­bove forty) they so [...] upbraid us with page 15.) Besides, [...] would fight, rather than have his throat cut; it was not for Religion, nor Civil Government, but for lives and estates. For Cap­tain Turner, we have not abridged him ought of his due acknow­ledgement, in what hath been published. But for his acts at Connecticut Falls, they are hyperbolically discribed: for 1. There was another Captain and his Company, joyned with him in that undertaking, a man of appoved valour and conduct, which at that time he discover­ [...] [...] prudent drawing off his men. 2. Captain Turner was at that time by sickness disabled from doing much. 3 God saw meet to ob­scure the victory by the affrighted and disorderly retreat of our men, the slaughter of many, and death of Captain Turner. Nor did the Indians receive the greatest blow at that time; nor is it the Ana­baptists true, but vain glory, to set such an encomium upon their own deeds.

SECT. XVII.

We have dismissed the charge, now comes a strong Argument of their Orthodoxy, a witness from Heaven, viz. their happy preserva­tion in the [...] of the Small Pox) Let it be remembred, that one of their perswasion did of it at Woborn (where John Russel lived, and should have observed it) and many of their Children. But be it so; their Society is small, and scattered from Dan to Beersheba. And who knows; but God might spare them in judgement, to harden them? These things are too high for us: only when God comes to chasten his People, those that are not chastened, may ask whither they are no Bastards.

SECT. XVIII.

And now he had done, had not a Book of Mr. Mather's come out, to which he hath a few words to say: and a few he thinks are enough to confute so weak and silly a piece, It is Titled, The divine right of Infant Baptisme: Ans. sooner said then proved. Excellently refuted! But he hath a word more in general, and one or two in particular to say to it.

1. In general, Any sober unbyassed Christian may be satisfied, that the main (or one main) design of it, is to render all that are nicknamed Anabaptists as odious as he could) I am sorry for it, that so good a look should have so bad a design: but he is no unbyassed Christian who asserts it: and it is strange that that worthy man, whose charity hath been so large to such men (as is well known) should be thus [Page 25] guilty, and if he be, truly it is very unhappy. But divers that have [...] the Book, cannot spy it; I fear it is a suspicious [...] censorious slan­der. For his Arguments, It's Answered, they are no new ones] And I like them the better; verissimum est antiquissimum: Had he brought novel pleas, I had suspected him, as I do (for that reason) the Ana­baptists: nay, he tells us, (page 2.) he intends old Arguments, and no other. But what then? they must have no new Answer, being sufficiently confuted already. I am glad of that, he saves me some la­bour by it. He blames him not for disputing for what he believes) nor I neither, but think he deserves commendation, and God hath bles­sed it to the reclaiming of several that way inclined, and settling many more in the truth. But why should Mr. Mather wickedly in­jure holy men, by arguing, An Opinion must needs he bad, because the Pro­fessors of it have miscarried.) But Mr. Mather hath expresly decla­red against any such conclusion. (Page 25.) This is the sum of his Argument. That Opinion which hath been attended with signal judge­ments on the first and chief assertors of it, and generality of those that have (especially at first) embraced it, is to be suspected as Erroneous. And is it any harm for men to suspect themselves, when God seems to frown on them? do not the Anabaptists allow this Argument; and therefore plead that God kept and increased them under persecution, (page 2) and wonderfully preserved them in times of sickness, (page 12.) which they desire may be observed; (though this is of little weight, because these are not the first, nor the chief.) And do not the generality of the Orthodox, improve this Argument against Hereticks? doth not John Russel use it against us? (page 15.) what besel Corinthus, Manicheus, Arius, &c. Dr. Beards Theater of Gods Judgements, Mr. Clarks Examples, and others may speak for this. Nay, was it not thus with Korah, with Ananias and Saphira? and for Gods judicially leaving them to scandalous evils. See Mat. 7. 15, 16. 2. Tim. 3. 13. and what befel the first Anabaptists? see Sleidan's Commentaries, and other Authors of great note quoted by Mr. Mather.

SECT. XIX.

2. But there is a thing or two in particular which he [...] pass, they touch him so near. Mr Mather chargeth them with the sin of Jeroboam, but they are not concerned in, or with it.) The Text alluded to, is, I Kings 12.3 1. the Original is, Jeroboam made Priests of the extremities of the People; both ends comprehend the whole (see [...] in Ezek. 33. 1.) It was [...] sin, that any that would [Page 26] 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. De­polit. Eccl. p. 186. lamenting the low and miserable estate of Reli­gion, gives this for one reason of it; they make Ministres De [...] populist i. e. Sartoribus, Sutoribus, Idiotis, &c.

He doth not think the Spirit is locked up in the narrow limits of Col­ledge Learning.) Nor we neither; nor yet Ministerial gifts 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 means used. We believe a learned man may prove v [...]tious, and so not fit to 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 Enthusiastical notion. Truly, if Goodman Russel was a fit man for a Minister, we have but fooled our selves in building Colledges: and instructing our Children in learning.

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 none 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 [Page 27] persons are true matter of a visible Church, [...] were only sprinkled in their Infancy, were never Baptized: [...] not this undermine the foundation of all the Churches in the [...] but theirs? and what more pernicious? They had even as good [...] with Edom' 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 [...] will be the mourning of error: I pray God this cause of the [...] may be continued, by the constant supply [...] men zealous a­gainst errors.

SECT. XXI.

For a Conclusion the Narrator turns Prophet, & gets up to the top of Mount Ebal, 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 in 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, [...] 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 Ana­thematize them.