The prophâ—nenesse of their Sect. THis fault they finde with the Protestants of our Congregations but how they have avoyded this in their own Conventicles Mr. White Mr. Iohnson and Mr. Smith and many others will tell you whose plentifull reports of their known uncleanenesse smothered mischiefs malicious proceedings corrupt preachings communicating with known offenders bolstering of sins and willing coâ—nivences as they are shamefull to relate so they might well have stopt their mouthes from excepting against our communion with the prophane To use some of Mr. Whites words These that pretend such sincerity of Religion doe abound above others with all kinde of debate malice adulteries cozenage uncleannesse so that saith he that W. C. complained that hee had thought that they had been â—ll Saints but I see they are all devills These are the Assemblies to which they carry the poore soules whom they doe seduce Extracted out of a Letter of Master Whites the 20th of July I desire God to keep all people from such a Congregation where Adulteries Cozenages and Thefts are in such abundance as in the English Congregation of Amsterdam that I speak not of Brokerage of whores and other filthinesse too too bad This is true there is no Sect in Amcterdam though many in such contempt for filthy life as the English are viz. the Brownists c. The author of this Letter Master White was sued for slander by Francis Iohnson Henrie Aainsworth Francis Blakewell Daniel Studley Christopher Bowman Iane Nicolas Iudith Holder William Barbons and Thomas Bishop But after Master White had brought in witnesses before the Burgomasters who did testifie upon their Oathes and depositions confirme what Master White had written he was discharged and had charges given him by the Magistrates A briefe discovery under the hand of the Secretary and seale of the City of Amsterdam 1. Of some of the abhominations dayly practised and increased amongst the English company of the separation remaining for the present at Amsterdam in Holland 2. That they abouâ—d above all others with all kinde of debate malice adulteries cozenages and such other like enormities c. The testimony of the Dutch Church concerning the Brownists when as they sent their Messengers with some questions to their Eldership they received this answer from them That they did not acknowledge theirs to be an Ecclesiasticall Assembly or a laâ—full Church The testimony of the Magistrates of Amsterdam concerninâ— the Brownists both of old in their suit against Master White and now in their late suit for their meeting-house when they sought to lay their Action in the name of a Church they were repelled by the Magistrates that are members of the Dutch Church they would not receive complaint from them in the name of a Church or in the name of an Elder or a Deacon but from private men The Magistrates told them that they held them not as a Church but as a Sect. 13. Their Equivocaâ—ing I Might here set down theirâ—â—quivocaâ—ing and palliating their wickednesse as one Geoffry Whâ—â—acres of Master Iohnsons Congregation being found in bed with one Iudith Holder another mans wife for which matter he affirmeâ— that he did it not to satisfie his lust but to comfort Iudith being â—ickly and to keep her warme as though hee had sought to performe a Christian duty of love and not an action of uncleannesse Again when Mr. Studley a chieâ—e Prophet of Mr. Iohnsons Congregation was found hidden behind a Baskeâ— in Iudiths house he had this holy pretence that he hid himselfe to see the behavioâ—â— of G. P. who caâ— thither after him he being an Elder would be a watchfull Over-seer Again M. â— being in a whore-â—â—use and creeping out at a window the Elder D. S. excused â—im alledging in his defâ—nce the example of St. Paul Aâ—ts 9. 25. Who was by the Disciples let down over the wal â—n a Basket Mr. Iohnson sought to cleare the uncleannesse of a man found a bed with another mans wife to diminiâ—h the sin distinguished between lying with a woman and in a woman And old Father Brown being reproved for beating his old wife distinguished that he did not beate her as his wife but as a curst old woman Also Daâ—iel Studley went about to palliate his filtinesse with his Wives Daughter ungodlily alledging the Holy Scripture Let it not be offensive to the good Reader to see a childe to vindicate the foule aspersions cast upon his Mother from whom he had his soules spirituall birth and breeding by setting forth by what manner of men his Mother-Church is scandalized 14. Blame the Conversation of our Ministers AGaine although in the Visible Church the evill ever mingled with the good and sometime the evill have chief Authority in administration of the Word and Sacraments yet forasmuch as they doe not the same in their owne name but in Christs and doe administer by his Commission and outhority we may use their Ministery both in hearing the Word of God and receiving the Sacraments neither is the effect of Christs Ordinance taken away by their wickednesse nor the grace of Gods gifts diminished from such as by faith rightly doe receive the Sacraments administred unto them The Scribes and Pharisees saith our Lord sit in Moses chaire all therefore what they bid you observe doe you but not after their works for they say and doe not 15. Except against our Ordination THey except against our Ministers because they receive their Ordination from Bishops To which I answer wee have our Ordination from Christ by Bishops and Clergie-men and for this kinde of Ordination by Bishops and Presbyâ—ers we have the universall consâ—nt the Primitive Church by St. Paul Timothy and Titus were ordained And this has been the practice of all the Christian Churche of the Universe untill the time that Anabaptists crept into the world But they will alledge that we have been ordained by Antichristian Bishops and therefore they conclude every action done by our Ministers to be Antichristian 1. To which I answer why is not the Ordination that our Fore-fathers had from Antichristian Bishops as effectuall as the Bapâ—isme that was administred by them to our Fore-fathers Dâ—d ever any Reformed Church re-baptize them that were baptized by them And why should our Ministers be re-ordained moâ—e then re-baptized 2. Indeed our Ministers being ordained by Bishops and that by Protestant Bishops such as Cranmer Latimer and Ridley who were holy Martyrs who renounced all Superstition what exceptions can be taken against them Neither can they find any shelter under that â—oted Teâ—t neglect not the gift that is in thee by the imposition of the hands of the Presbyter which learned Mr. Calvin expounds nâ—t of the men but of the Office following Herein Hierome Anselmâ— Haâ—mo Lyra referring it to the gift given him and to the Bishops Preâ—byters which hath been the practice of the Church of England and all
command the whole kind and therefore the holy Apostles baptized whole Families in which we find none excepâ—ed as St. Peter baptized Cornelius and his Family Acts 10. 48. St. Paul baptized the Jaylor and all that belonged unto him Acts 16. 33. Lydda and her houshold Acts 16. 15. The houshold of Stephanus 1 Cor. 1. 16 c. Again whereas our Lord commandeth Mark 10. Suffer little children to come unto me and forbid them not How properly can an Infant come unto Christ but by Baptisme Repent they cannot beleeve they cannot as the Anabaptists affirm But by baptisme they may come where the Minister in Christs stend receiveth them and blesseth them and why all this Of such is the Kingdome of God and therefore saith our Lord Forbid them not St. Peter saith Acts 2. 39. The promise is mad to you and your children and therefore be baptized To whom the promise is made and covenant let no man forbid baptisme which is the seal of the Covenant Again the faith of the Parents may warrant their Infants baptisme yea though they have but an hystoricall faith and not a justifying if they can credere ad baptismum though not adsalutem this faith maketh their children capable of baptisme many in the Apostles time were baptized having onely an historicall faith as Sâ—mon Magus and others Moreover these phrases Teach and baptize Repent and beleeve Beleeve be baptized are meant of such as were of riper years and made profession of the Christian faith or else the estate of Christian infants in the Gospel were much worse then the condition of the Israelitish Infants under the Law which to affirme is an horrible indignity offered unto Christ. Last of all most blasphemously they call baptisme of Christian mens children the mark of the Beast and to come from Antichrist and especially from Pope Innocent the third who lived about the yeare 1213. Learned Mr. Calvin affirmeth the baptisme of children to be a holy institution alwayes observed in Christ Church All the reformed Churches use it and it hath ben the practice of the universall Church The Greek Church who yearly excommunicate the Pope to whom St. Paul preched baptize their Infants as Gregory Nazianzen affirmeth And Origen who lived about the yeare 226 about 1000 yeares before Pope Innocent whom the Anabaptists would make the author of pedobaptisme The Russians who received the faith from St. Andrew the Apostle and account the Pope of Rome an Heretick hold a necessity of baptisme and put to death them that neglect and deride baptisme what would they doe with these men who blaspheme it The Abyssiâ—s or Ethiopians who received Christianity from St. Matthew the Apostle doe baptize their Infants viz. their male children at fourty dayes of age and their females at eighty The Armenian Christians to whom St. Barthoiomew preached the faith baptize their Infants Baronius writeth that these Christians had a thousand Bishops The Iacobites who are a numerous sort of Christians doe the same yea they mark their children with a hot Iron with the signe of the crosse alluding to the words of St. Iohn He shall baptize you with the holy Ghost and with fire The Cophtie or native Christians of Egypt to whom Saint Mark preached baptize their Infants these Christians have no communion with the Pope of Rome The Indians to whom St. Thomas brought the faith do the like The Matacasion Christians in Africa affirme children dying without baptisme to be deprived of eternall beatitude The Melchites one of the greatest fort of Christians in the Orient as Boterus affirmeth do the same The Nestorians under the Patriarch of Muzal who as Cardinall Vitriacus affirmeth are more numerons with the Iacobites then the Christians of the Latin and Greek Church doe the same These account the Pope of Rome a reprobate Bishop The Circassians Mengrellians Georgians Maronites Cephalians with all the orthodox Christians in the Universe baptize their Infants Erasmus wondreth what evill Devill entred them who forbid the baptisme of children used by the holy catholick Church for above 1400. years Also the Britains to whom Simon Zelotes preached have alwayes baptized their children and have honourably esteemed of that Sacrament administred to their children until some of these hereticks fled hither out of Germany where they burnt hanged and drowned men of that Sect till they had suppressed them They came into England about the year 1535. and as they could be found we did the like to them burning some and banishing others but since the yeare of our Lord 1640. they have crept out of their holes lift up their heads chalenge our Divines to publick disputations preach in our Churches publish their blasphemies print their bookes seducing multitudes of people And moreover to speak of the curelty of these Sectaries who depriving Infants of baptisme put them all out of the estate of grace We read of Herod the Tyrant who destroyed all the children in Bethlehem and the coasts thereof is not this a far more cruell sentence to set all infants in no better state then Pagans and Infidels without Christ Aliens from the Common-wealth of Israel as strangers from the convenant of promise having no hope and without God in the world Can any sober Christian but think this to be a barbarous cruelty It is not lawfull to take childrens bread and give it to dogs but these conclude children to be no better then dogs The Propher Elisha wept when he lookâ— upon Hazael fore-seeing that â—e should dash the Infants of Israel against the wall Hazael thought himselfe worthy to be so esteemed if ever he should â—â—e any such things And certainly thus to deprive Infants of baptisme is a more cruell act then to dash their bodies against stones Let these men also consider how much they provoke Christs displeasure against themselves he was greatly displeased with his Disciples for forbidding little children to come to him and one day they shall find him much more displeased with them who with great violence oppose the bringing of children to Christ in this holy Sacrament and with wrong injury and slander prosecute the Ministers of Christ who administer this Sacrament to Infants condemning theâ—â—or Ministers of Antichrist yea condemning all Churches â—or Antichristian who will not cast their children out of â—be covenant of grace The Lord open their eyes that they may see their errour and repent of it To conclude the baptismâ— of children is commanded in holy Scripture the holy Apostle baptized whole families the ancient â—athers testifie the same the holy Catholick Church of God alwayes used it Let not the Devill enter into the heart of any man to belâ—â—ve a fâ—â—acick unlearned mechanick man not an Angel from hâ—aven that teacheth a contrary doctrine What greater mischiefe can the Devill and his Imps do then to make a schisme in the Church and rob Almighty God of all his Lambsâ— and cut off so many millions of
Christian Churches in the world untill the Anabaptists To conclude let the Brownists confesse our Bâ—shops to be but Christians which they cannot deny and the Ordination of our Ministers will be lawfull by their owne rules for if the Ordination of their Ministers by Plâ—beian Artificers be lawfull how much more is the Ordination of our Ministers by Bishops and learned Ministers qualified with learning and wisedome and set apart to doe the same 16. Brownists Ordination BUT let them shew who devised their Ordination of Ministers I dare say not Christ nor his Apostles nor their Successors What Church in the whole world can be produced unlesse in case of necessity whose conspiring multitudes made them Ministers at pleasure What rule of the Church prescribeth it What Reformed Church ever did it or doth practise it What example warrants it where have the inâ—eriours presumed to lay their hands upon their Superiours It is an old policy of the faulty to complain first certainly there was never Popish Legend a more errand device of man then some parts of this Ministery of theirs so much gloried in for sincere correspondency with the first Institution 17. For their Singing FOR their singing of Psalmes it is almost left among them for in Master Iohnsons Assembly they had new râ—ymes but in so harsh and hard a phrase that the people knew not what they meant so that they could not sing with understanding 2. These being in use and the coppies being kept from the people by that means singing of Psalmes was kept from the people and shâ—t out of private houses 3. Againe by reason of the uncouth and strange translation and Meetre used in them the Congregation was made a laughing-stock unto strangers Master Daniel Studley pleaded for the continuance of those rhimes the Congregation complaining of them For saith my Author he had a good veine in making thimes especially filthy and obscene ones which he taught unto little children his Schollers and to Mistris May who used in her house to sing such songs being more fit for a common Bawde then for a person professing the pure separation They object against all the Churches in Amsterdam that they have Organs to modulate their voices in singing Sure I am the Separatists also had need of somewhat as a Bag-pipe or somewhat never used by Antichrist to tune them singing in their Conventicles like hogs against raine Here I might aske some questions viz. why singing set Psalmes doth not confine the spirit we being commanded to sing with the spirit as much as saying set Prayers and why the brethren inspired with the spirit doe not every day sing a new song as make a new Prayer which are set prayers to the People and why the people may not pray together with the Minister as it was the custome of al Christian Churches as sing together And lastly why Lay-men doe not pray in the Church aswel as preach or prophesie in the Church Do they not in forbidding the people to pray with the Minister as the Papists do in depriving the people of the Cup in the Sacrament and that for the honour of the Priest-hood 18. Of their prophecying AS the illuminated Anabaptists are called Preachers so the fanatick Brownists take upon them to be Prophets and to preach the word of God with all authority publikely in their Congregations St Panlasketh how they can preach except they be sent And this standeth to good reason every true Preacher standeth in Gods roome being the Lords Embassador to doe his will who dares doe this unsent These come not from the Schooles of the Prophers but from Mechanick trades set them down in Moses Chaire as Embassadors of Jesus Christ as Heralds of the most high God These take upon them to reveale the secrets of the Almighty to open shut heaven to save soules But to hear these fellowes discourse of the holy Trinity of Gods eternal Decree other deep poynts of Divinity you may hear the Mad-men in Bedlam prare as wisely as they May not Almighty God say to these mad Prophets what hast thou to doe to take my Word in thy mought c. Of their confused preaching or rather prating heare Mr. Simpson complaine and especially of the Prophets in Master Ainsworths Church For our manner saith he of meeting upon the Lords day it is with such a confusion and contradiction with one another that our profession of Separation may be overthrowne by it For example Thomas Cochi in his prophesie witnessing against England their Ministery is Anti-christian and being so cannot beget true faith and where there is no true faith there is no true salvation a fearefull sentence in my judgemnt Again our beloved Mr. de Cluse in his prophesie laboured to prove separation from a true Church for any corruption obstinately stood in this Doctrine was by another in prophecying there shewed to be absolutely contrary to the place Rev. 2. 24. which how unsoundly it was concluded by our Teacher was â—â—en observed by many Also it was since by another delivered in the way aâ— prophesie that even among our selves did reigne in my 〈◊〉 as namely fulnesse of bread pride and idlenesse 〈…〉 in that they were not satisfied with neither temporall nor â—pirituall food pride in that many did strive to goe beyond their calling idlenesse in that many were negligent in their callings If these things be so and be not redressed by the 〈◊〉 of this proâ—hesie we must according to Mr. deâ—Cluse his Doctrine make a new sâ—paration How oft doe the Brâ—threâ— except one against anothers prophecying by which much heart-burning and strife is â—indlâ—d between them Thâ—se thiâ—gs being well considered I pray you well to minde whether this new way of prophecying on the Lords day can be â—or the edification of the Church or not For this new propâ—â—ying of the Lay people read a Treatise newly set forth by 〈◊〉 Apolâ—nij 19. They will use no set Formes of Prayer THey finde fault with set Formes of Prayers and this also they learne of the Anabaptists who having burnt all the Books in Munster and in the Dominions of King Iohn of Zâ—â—on except the Bible were compelled either to pray without book which they call Praying with the spirit or not at all moreover the Anabaptists were so ignorant as Lambertus Hortensiâ—â— reporteth that among the numerous multitude of them 〈◊〉 was not one found as it was credibly reported that could read So they being not able to pray within book but all without book They have with the Brownists invented divers arguments against set Prayers They pretend set Prayers to be a device of man a muzling of the spirit a nurse of idlenesse and a meanes to neglect the graâ—es of God that are in them whereas they pretend extemporary prayers to be the work of the spirit whereas rather thereby they â—â—zzell the spirit of the people being tyed to the ex tempoâ—e and 〈◊〉 prayers of the Ministers
yea the Commandement of God hath taught us to render God a tenth If this will not suffice wee have another right a Title as good and as ancient as any man can shew for his lands that is the donation of Tithes to the Church confirmed by the Kings and Parliaments of this Kingdome from time to time ever since Christianity flourished amongst us For this vid. my Christianography page 211. and Sir Henr. Spelman de non Temerandis Ecclesiâ—s Last of all consider the equity of this maintenance whether it be better for men to pay a tenth then have these Seducers to creep into their hoâ—ses and get from their wives being silly women children and servants not a tenth or two and nine pence for an Obâ—ation but great summes of money whatsoever they can proâ—e from them like the Pharisees devouâ—ing Widdowes houses under the colour of long Prayers But whereas some of them write the divell to be in me Sir Thomas Moâ—e writeth of a Deviâ—l called Negotium Businesse which carryeth more to Hell then all the divells beside who was in them that would not come to the feast one being so basie in marrying a wife that he could not come another having bâ—ught Oâ—en another having boâ—ght a Farme c. I read also of another divill called Sacriledge which St. Peter teâ—leth us to bee in Ananias Why hath the divell filled thy heaâ—t If the divill were in him who gave halfe that hee had and kept back but part what divill is in them that give nothing themselves but seâ—se upon those lands and goods which not they but other men had consecrated to the service of Almighty God with many curses to the violaters of their Donations This Divell Sacriledge at this time seemeth to bee a very devouâ— Divill very carefull of Gods service that it might be better performed he would have the Ministers lands taken from them that they might follow their studies and not bee encombred with them yea a carefull divell also of the Ministers maintenance he would have them to have competencies and the Kâ—ng and State to have the over-plus of their means all which godly pretences are hypocriticall and the Maskes of vile inâ—quity and holy thesâ— for it is not the Ministers profit they looke at neither the commodâ—ty of the King or State but their owne covetousnesse by which some seek to satisfie their owne pride riot wanton and greedy â—usts Like Iudas who will not stick to â—el Christ himselfe for money Such a Reformation as was in King Henry the eights time doe some gape after in which almost every mâ—n got somewhatâ— some one Gentleman got ten Parsonages some other twenty Read Doctor Turners Book entituled Spirituall Physick almost in every house and Alehouse you might see Carpets and Cushions made of Church-Ornaments After that men had devoured the wealth of the Monasteries they began to long after the lands of Bishops and Cathedrall Churches as Mr. Fox relateth and for this purpose they set Sir Thomas Sâ—ymor a worke to promote it to the King To whom the King answered There are a sort of you to whom I have liberally given of the possession of Menasteries which like as you have lightly gotten so you have unthriftily spent some at Dice others on gay â—loathes and others worse and now you would make a â—â—eavance of Church lands to accomplish your greedy appetites c. Surely it is a disgrace to Religion that in Reformations mens thoughts doe runne even in the greater labours and learning in the Church to pill and pole the Ministery and bring it to beggery being the curse pronounced against the Priests the posterity of Eli from which curse the Lord keep this poor Church An Extract of the Acts of the Nationall Synod of the Reformed Churches of France assembled by the Kings permission at Charantoun Anno 1644. 26. Decemb and dayes following UPon what hath been reported by the Commissioners of the Maritime Provinces that divers comming from Forreigh Counâ—ries and who goe under the name of Indeâ—endents because they â—each that every particular Congregatioâ— ought to be governed by its owne particuler Laws without aâ— depending of any in Ecclesiasticall matters and without any obligation to acknowledg the Authority of Collâ—ques or Classes and Synods for its government and conduct setlling their abode in this Kingdome and hereafter they might cause here amongst us many great inconveniences if in due time there were not order taken the Assembly fearing lest the contagion of this poyson gaining ground insensibly should throw trouble and disorder among us and judging the said Sect of Independents to bâ— not onely prejudiciall to the Church of God in so far that it endeavours to bring in Confusion opening a Gate to all kind of Singularities and Extravagancies and taking away all meanes of any remedy to the evill but also most dangerous to the State where if it had place there might as many Religions set up as there be parishes or particular Congregations doth enjoyne to all the Provinces and particularly to the Maritimes to take heed that the evill take no foote in this Kingdome to the end that Peace and Uniformity as well in Religion as in Discipline may be inviolably preserved and that nothing be brought in amongst us which may alter in any kind the service due unto their Majesties Garrissole Moderator Basnage Adjoynt Bloâ—del Secretary Le Coq Secretary Errata PAge 10. l. 8. read Harlem p. 26. l. 15. r. 400. p 32 l. 1. r. Polemâ—cae p. 54. l. 5. r. Balamites 22. rebellious â— 61. l. 6. r. Presbyterie p. 63. l. 5. r. all p. 75. l. r. into their society but such as are content to have their goods FINIS Paulus Diacon Lib. 15. Theodoâ— lib. â— cap. â—6 Come To you In sheepes cloâ—thing 〈…〉 〈◊〉 3. 〈…〉 Anno 1525 Horten. de Anab pag. 11. 〈…〉 Slâ—idâ— â—â—4 Ch. Nelles pag. â—â— Ho tens pag. 12. in tanta hoâ—um homiâ—um colluvie nc unus quidem iâ—ventus oâ—edilite as dedice it Sleid. 152. Lumber Horten page 16. Hortens p. 26. Page 28. Hortcâ—s p 31. Sleidan 154. Ho ten p. 34. Page 35. Hort. page 74. Ch. Niclles page 3. Ch Niclles page 52. Ibid. page 55 Page 61. Four conscione multipher le nomo e deu peuple di dieu Ch. Nicll p. 56 The 〈◊〉 of the 〈◊〉 Set downe by â—ontanus and Bullinger Gastius p. 10. Anabap. Sumunt sibi omnes praedicandi 〈◊〉 Sleid. com lib. 10. licere plebeis in magistratibus 〈◊〉 sumere Non licere Chriâ—taniâ— justurandum â—â—cere Sleid. lib. 10. Error 1. Answer Maledicta sit câ—ro Mariae Bull in advers Anabab fol. â— 6â— Error 2. Answer Error 3. Answer Error 4. Error 5. â—â—emiae paid Respen 1. Blasphemy Instit. 4. cap. 16. ss 6. Vid. The harmony oâ— their conf sioâ—s Orati 40. upon Levit. Hoc si quâ—s neglexâ—rit deriserlt mortis poena affilgetur Reâ—ig Moscovâ—t 〈…〉 17 Guâ—do de â—â—res Thâ— a Iesu