of his life to be partiall whereof two were proued and acknowledged by him and the residue of sixteene were also confessed in generall article 7 Seuenthly also at the same time it was proued that hee tooke part with Iudith Holder in knowne euill article 8 Eightly for counsailing Marie May to lye with her husband before they were married A consideration of the common defences and excuses made for the restraining of Dan. Studley in his office charge 1 FIrst it is pleaded often by M. Iohnson That the offences committed by Dan. Studley are his personall sinnes and not the sinnes of his administration Answere Hereunto we answere first That suppose his offences were onely personall sinnes yet might they be a iust cause of deposition Abiathars sinne and Reubens sinne were their personall sinnes Likewise Adulterie Incest Murder Treason Drunkennesse Periurie and Blasphemie are personall sinnes and yet iust causes of deposition and therefore wee hold it a great error in M. Iohnson so to plead for him Secondly the sinnes of Dan. Studley are not onely personall sinnes but also the sinnes of his administration as namely his partialitie in peruerting iustice and iudgement his fauouring of the guiltie and his oppressing of the innocent and his taking of bribes to this end as namely ioynts of meat and bottles of wine from Mistresse M.M. as hath been confessed by her selfe without which gifts as she saith she had not continued so long in the Church Againe it is pleaded for him That he hath acknowledged his offence and that he hath repented for the same Answere Hereunto we answere first That suppose he had truely repented yet is not his repentance sufficient to retaine him in office An adulterer traytor murtherer may through Gods mercie truly repent and yet such ought to be deposed from their office Secondly the repentance of Dan. Studley is not to be accepted because hee still seekes to excuse and diminish his faults as namely by pleading for himselfe touching master Ainsworths daughter that he knowes not whether she be male or female For if this were so as he saith though indeed the contrarie is affirmed and testified against him yet is it a praise of the maid who resisted his leaud attempts and not his praise Who doubts but that he would haue knowne whether shee had been man or woman if shee would haue yeelded to his lust This and such like excuses are no tokens of heartie repentance Further it is often obiected vnto vs by master Iohnson That by our dealing against Dan. Studley We do with Cham vncouer the nakednesse of our Father and therefore are in danger of the Curse that was laid vpon him by Noah First we answere It is not we but Dan. Studley himselfe that hath in shamefull and horrible manner vncouered the nakednesse of his owne flesh not as Noah that once slipped and was in his sleepe vncouered ignorantly and against his will Gen. 9.24 but sundrie times being awake wittingly and purposely vncouered himselfe and shewed his nakednesse and this vnto the eyes of a maid euen as the Serpent that shewed the forbidden fruit vnto the woman To what good end could this be Secondly as he hath vncouered his owne nakednesse so hath he also violently vncouered the nakednesse of others of diuers maids being such a seruant of Sinne and strange Lust he is liker vnto Cham and Canaan whose curse was to be a seruant of seruants Is not his nose and eares to bee cut for these things CHAP. II. The testimonie of father Tolwine with vs against their iniustice schisme and slander THis old man Father Tolwine being about fourescore yeares of age the ancientest of their company who saw the very beginning of the separation hauing oft of old entertained master Browne into his house where many consultations were held about this matter before the resolution of renouncing communion with the Church of England was agreed vpon before master Iohnson or any of the Franciscans did dreame of this way vpon the first separation of Browne was much moued to follow him in this schisme and when Browne went to dwell at Middleborough resolued to haue gone after him him thither and to that end sold vp his liuing but by the prouidence of God before he was paid for the same the man that bought it died suddenly and so that bargaine came to nothing And before he could againe take order for his iourney he vnderstood of the great troubles among them of the separation at Middleborough the dissolution of their compony the departure of Browne from that place and in fine the departure of Browne from his profession also But after this againe the doctrine of Browne being taken vp and receiued by H. Barrow and afterwards by Francis Iohnson the mind of this old man was againe troubled by their books and writings in so much that at length after he had been long tossed vp and downe with the winde of their deceitfull doctrine he left his old wife and friends and came vnto Amsterdam there to remaine with the Brownists about some fiue or sixe yeeres agone And during this time of his abode among them he walked vnblameably amongst them hee was generally honored of them all and respected aboue many others But now at last seeing the hatefull contentions among them seeing their schisme to rend it selfe in peeces into many other schismes seeing Dan. Studley to be maintained in his wickednes against so manifold and pregnant testimonies of those that sought his deposition seeing those that witnessed against their corruptions to be either discouraged and faint on the one side or to be reiected and excommunicated on the otherside it pleased God hereby to enlarge his heart to vnderstand the truth and after long and serious consideration to see the error of his schisme and to forsake the same While he was thus pricked in his heart and perplexed about his estate he came vnto some of vs whom they had excommunicated he came vnto vs with teares weeping and wringing his hands scarce able to speake for sorrow and when he had recouered himselfe he cried out vnto vs What shall I do I see saith he that the wicked are maintained and vpholden in their wickednesse I see that the innocent are oppressed in their innocencie I see that the communion of the godly is reiected and those that are most vngodly are they that separate themselues from those which bring forth better fruits of faith and repentance When it was vnderstood among them that Father Tolwine was troubled about their dealings their Elders sent for him to whom he came and there also witnessed his dislike of their courses After this Father Tolwine withdrew himselfe from their schismaticall Assemblies and left his separation which had so long time kept him in bondage and since that time hath professed that his comfort and peace is now as great as his griefe and perplexitie was before yea often since hath he melted in teares of comfort and ioy for that it hath
directly led to separate from M. Iohnson Being thus separate againe the contention grew so extreame betwixt these two parts that so many members on either side as submitted vnto the other were by the rest giuen to Sathan and cut off by excommunication In this estate both of them boast against the other each side glorieth they haue killed the other dach exalt themselues and each cast downe and condemne the other When two harlots came before King Salomon pleading earnestly against one another for the liuing childe both laying clayme vnto it Salomon called for a sword and commaunded to diuide the liuing child and to giue the one halfe to the one and the other halfe to the other And vpon this sentence the King marking the compassion of the one to be kindled and seeing the other hardened and content to haue the child diuided did thereby find out the compassionat mother to whom he gaue the liuing child But these two contentious women of the Separation these two companies of M. Iohnson and M. Ainsworth when they striue for a member going from one to another haue not their compassion kindled toward their children like that tender and pitifull mother that got her right before Salomon but both of them are hardened both of them doe rather chuse to slay and diuide any of their children with the sharpe sword of their excommunication than that they should lye in the bosome of the others communion What sentence should Salomon giue now in this case Surely neither of these women are the right mothers of those children whom they doe so diuide and hew asunder it appeares they neuer trauailed in paine of them they neuer begot them by their Ministerie but hauing seduced and stolne these children from the sides of other true Churches the right mothers in whose wombes they were regenerate and borne anew they are now become hard-hearted and more cruell vnto them than Ostriches vnto their young What then remaineth to be done for the changelings of the Separation Let them open their eyes and looke about them let them learne to discerne their owne mother from whom they were taken and changed in their cradle let them forsake their separation and sucke the milke of Schisme no longer let them returne to the communion of the faithfull both in England and in these reformed Churches whom they haue reiected as well as England I was once halfe persuaded that M. Iohnson and M. Ainsworth had beene those two witnesses that should prophesie in sackcloth Reu. 11.3.4 c. but now finding that the fire which proceedeth out of their mouthes is to deuoure themselues finding that they vse their power to shut heauen one against another esteeming one another Apostataes Schismatikes one binding the sinners which another looseth and binding that which God doth not binde finding that these two witnesses doe not agree in their testimonie but beare witnesse one against another laboring to restraine the raine and deaw from one another and to turne the waters of their separation into bloud seeing the spirit of the beast is in them to make warre ouercome and kill one another insomuch also as their corps doe lye as it were vnburied and not in the streets of Rome but in the street of the separation seeing also that the disciples of these two Prophets do reioyce and congratulate one another in their owne vexation and lastly seeing they haue thus layne not three daies and a halfe but more than three hundred and a halfe and yet no spirit of life comes into them to set them on their feet againe therefore can I not esteeme them as those two Oliue trees and two Candlestickes that stand before the God of the earth Yea further I do desire those that yet follow them that they would in the feare of God be stirred vp by these considerations a little better to examine the grounds of their vnsound separation As for my selfe I doe now by this writing vnfainedly acknowledge my sinne to be great in renouncing the communion of so many faithfull seruants of God with whom I once liued in the Church of England I sinned against God and dishonoured his name in refusing to heare the word of Life preached in those assemblies the life comfort and saluation that I expect and hope for in the kingdome of heauen is by the faith of the Gospell preached in that Church and preached there with more power fruit and efficacie than I euer yet heard in the Churches of the separation the faithfull in that Church whose fellowship in the worship of God I did once reiect are those with whom I hope to reioyce in heauen whom I do now also long after in the Lord. I sinned against them in disclayming their communion and thereby haue giuen euill example vnto many and haue beene a stumbling blocke vnto the weake whom I now desire not to be offended nor scandalized by me I heare of late that the Ladie C. a woman of great estimation though liuing still in England hath yet desired to be receiued as a member of M. Iohnsons Church and it is reported by some of them that in her sicknesse she hath wished to die as one of them and to end her dayes in that profession but for my part hauing now had sufficient experience of their wayes I doe freely acknowledge and professe in this bed of my sicknesse from which I know not whether euer I shall arise vnto my former health That it shou'd be my great comfort to die in the communion of those Churches whom they haue now reiected and to renounce my separation before I be separated out of this world And I doubt not but if that seduced Ladie had in like manner with her owne eyes seene the bitter fruits of this miserable separation she would then account it her comfort to be free from such a snare 1 There be at this present hanging ouer my head two swords of Separation the one is the sword of the Lord who by this grieuous disease doth threaten to separate my soule from my bodie and to bring me vnto the dust of death if this sword fall vpon me my hope is that it shal make way for me into heauen into a glorious Communion with the Lord and innumerable Saints and Angels Christ Iesus being the Lambe of God to take away my sinnes and being entred as a fore-runner within the vaile to prepare a place for mee by the bloud of the euerlasting couenant 2 The other is the sword of the Separatists whereby they threaten to excommunicate and cut me off if I liue and rise againe to come among them and testifie against their Schisme If this sword fall vpon me my hope is that it shall make way for me into an heauen vpon earth into a gracious communion with the faithfull seruants of God in his visible Churches there to reioyce with the ioy of Gods people yea whether they cut me off or not my resolution is if the Lord prolong my daies
Gibeonites runneth still on foot euen to this houre Hanniball said once there was not so much as one in all the enemies Campe that was called Gisco so may it truly bee said now not so much as one of the godly Ministers that suffer in England about the discipline that may deseruedly be called a Brownist The harder is my hap that I should be reputed one of them who am ioyned against them with that Orthodox Church here which like a beautifull armie and terrible as vnder tents and lyeth in the field and that with happie and good successe against that Schisme I thinke no other but that manie of them loue the Lord and feare his name howbeit their error being enemy to that breast of Charity wherewith Cyprian couered his Qui ab Ecclesia nunquam recessit as Augustine speaketh They can not stand before his Tribunall but by the intercession of our blessed Sauiour Father forgiue them they know not what they doe Thinke not these wordes are applied to theyr sect amisse for in effect what doeth it lesse than euen persecute the Lord Christ Iesus in his hoste which it reuileth in his ordinaunces which it dishonoureth and in his seruants last of all whose graces it blasphemeth whose foote steppes it slaundereth and whose persons it dispiseth and that well neare with the pride of Acesius to whome Constantine once Scalas sume Acesi solus in Coelum ascende This is found in speciall manner in Maister Iohnson and his company aboue the rest whose spirites are bitter aboue measure and hearts puffed vp with the Leauen of Pride and whose walking is so crooked and built on such grounds of colourable deceipt and guile that out of Salomon it may not vnfitly be resembled to the way of a Serpent vppon a stone He himselfe defameth mee without cause without colour without ceasing hee arraigneth my Booke in open Consistory and there sitting magistrate-like hee demaundeth of mee though absent wherefore he may not alleadge Hosea chap. 14. ver 92.2 Corint chap. 6. ver 16. Iohn chap. 5. ver 21. against the Church of England as well as I haue done in the beginning of my booke As if these Scriptures were not pregnant against communion with Antichrist in the vse of his Idolles which are by him vniustly wrested against communion with a true and a Christian Church in the holy things of God He that wringeth the nose saith Solon causeth blood to come forth and he that charneth milke bringeth forth whey A fit resemblance of Brownists arguments whose forced allegations of the Scripture charne and wring it for the bringing forth of bloody contentions rents and schismes I say bloody in the sense of Isay and Hosea and turneth the wholesome milke thereof ordained for the growth of the Saints in peace and in comfort and in the ioy of the holy Ghost into a bitter and sowre humor as distastefull to the Lord as it is disgracefull to his Church and seruants Howbeit I purpose not to dispute the case onely thus much good Reader I thought needfull to make knowne to thee for the clearing of these imputations wherewith I am vniustly burthened Farewell ROBERT PARKER CHAP. XIII Concerning their mutuall reproches dissensions and curses against one another diuided into three parts PART 1. HAuing seene the reproach which this generation of slanderers layeth vpon others which condemne their separation let vs consider how they whet their teeth against one another mutually To begin with master Iohnson and to let him haue the first place in reproching and the preheminence in biting he telleth master Ainsworth and his companie that they are Schismatikes and that therefore they are no true Church And thus he sets them in a worse estate then he places Rome in which he now acknowledgeth a true Church Reuelat. 11.8 According to his account a Romist a Papist is in a better estate for the constitution of their Church then is the Ainsworthian Rome is spiritually Egypt and Sodome as master Iohnson tells vs that master Ainsworths company is not so true a Church as Rome is and therefore in a worse estate then Sodome or Egypt and consequētly are to look for greater plagues then the plagues of Egypt and sorer condemnation then the fire brimstone which was rained from heauen vpon the Sodomites Master Iohnson tells them that vnlesse Rome were a true Church their Baptisme could not be true Baptisme Hence it followes that master Ainsworths Church being no true Church there can bee no true Baptisme but such as are there baptised by master Ainsworth are to be re-baptised Though the Infants baptised in Englād or in Rome are not to be re-baptised yet the Ainsworthians must The practise of this is to be expected when any Infants come with the reuolting parents from the Ainsworthians vnto the Franciscans who vnto them must become Anabaptists Againe master Iohnsons ordinarie speech occasioned by the Schisme and departure of master Ainsworths people from him is this viz. That God stands with his fanne in his hand and that God would purge his floore and take the chaffe from the wheat Thus he noteth master Ainsworths company to be but Drosse and as Chaffe for the fire the reason why he thus sets his teeth vpon them is because they forsooke him in that he hath changed his gouernment And since that time he hath spoken of them as of the vncircumcised Philistims comparing them to Gath and Askalon vpon this occasion of reprouing some of vs for keeping company with some of master Ainsworths people saying we had declared the wickednesse of Studley in Gath and Ashkalon vpon this occasion they may put him in mind of his * Answ to master Whites preface to the Reader p. 1.2 words concerning master White they may tell him of the two sorts of aduersaries which the Church hath The one of such as be without the other of such as arise from within the Church it selfe Both heauie enemies but the latter farre more grieuous many wayes They may further proceed and say vnto him in his owne words which he vseth against M. White Of late hath risen vp one Francis Iohnson despitefully reuiling vs and wickedly blaspheming the name and Tabernacle of the Lord. A man that was himselfe heretofore not onely a ioyned member but also a Minister among vs and hath often in our publike meeting before vs all with his owne mouth testified his consent with vs in the faith which we still professe from which he is now reuolted and of which he is become a notable aduersarie setting himselfe tooth and naile what he can against vs and our cause and that both priuately and publikely as now himselfe hath manifested to the world So as himselfe c. Master Iohnson also did so reason against M. Ainsworth about their gouernment that master Ainsworth hath oft told him he did ouerthrow the constitution of their Church and master Robinson hath so written vnto him that with his new grounds hee would
and curses against one an other fol. 70. This Booke is diuided into two Sections THE first containeth such matters as passed betweene these foure persons Christopher Lawne c. and the Sect of Maister Iohnson The second Section containeth a true relation of the Schisme Dissensions Blasphemies Heresie and horrible Crimes practised by these Brownists or Separatists ¶ THE PROPHANE SCHISME OF THE BROWNISTS OR SEPARATISTS The first Section CHAP. I. A declaration of our proceedings with master Iohnson and the Elders in publike in their meeting-house HAuing formerly refused to come vnto their Consistorie in master Iohnsons house in respect of the manifold abuse scorne and other iniury which there they offered vnto vs at length they consented to send for vs vnto their publike Assemblie although they had long denyed the same vnto vs who many times had sought it of them that there we might make a publike renunciation of our vnchristian separation which we with them had vndertaken from all the Churches of Christ to trie also whether it might please the Lord to touch the hearts of some others and to giue them repentance likewise by our example And thus the ninth of Iuly 1611. being accompanied with diuers strangers and members of the English Church vnto which wee haue now ioyned our selues wee came vnto them in their meeting-house after their euening exercise was ended Being come vnto them and standing in the middest of them the notorious Daniell Studley master Iohnsons chiefe Standard bearer beeing for that day the Proloquutâ—r of their Company beganne first to make a Speech to the people and to relate vnto them How we had charged them to be Schismatikes in the separation from England and to be a profane people and that we had nominated one woman to be profane and that we refused to prooue the same that we had refused to come vnto their Eldership that wee had giuen diuers Articles against them which we refused to proue c. And that now therefore they required answer for these things Daniel Studley hauing ended his Speech we in the next place desired leaue to speake some things vnto the people before wee gaue answere in particular vnto the Speech of Daniell Studley eyther for iustifying of those things that were truely spoken or for the reproofe of those things that were false And so in the first place wee acknowledged our sinne in the separation which we had made from the Churches of Christ wee acknowledged the great mercy of the Lord that had so graciously giuen vnto vs to see our errors into which we had bin led by the false doctrines of M. Iohnson and others wee acknowledged the mercy of God that had giuen vs hearts carefull in some measure to manifest and shew forth the fruits of our repentance both to the Lord to his people and that both by word and writing as occasion should be offered We signified vnto them that as wee had done it more priuatly before their Elders so now in the presence of them all with whome together we had beene so deepely plunged into the gulfe of schisme wee did openly renounce our couenant and profession of separation which at our first entrance among them we had made with them we renounced it as being a most abhominable and profane thing against which the Lord had manifested his anger from heauen as agenst a Babilonious tower which the Lord would haue to bee brought to naught as appeared by the manifold confusions and dissipations among them we professed further vnto them that as we had bin instruments for the strengthening and vpholding of that Tower of Separation so we did purpose by Gods assistance to vse our best indeuours to bring downe the same into the dust And lastly we testified vnto them that we came not vnto them at this time by virtue of power or authority that they had to command vs but in the bowels of mercie tender compassion towards them hoping God would be gracious vnto some of them at the least to plucke theÌ„ forth as firebrands out of this fire as the Lord had therein dealt mercifully with vs. In the next place touching that which was obiected by Da. Studley we answered That he had not rightly repeated our charge Our charge was that they were schismatiks that they were profane in their schisme that it led them to the breach of all Gods commaundements And that thus they had it in writing vnder our hands And that these things being proued their separation from England would hereupon appeare to be vnlawfull Againe as for that particular woman nominated by vs for a profane person we refuse not to proue the same yet desire we that first of al this foule leprosie of profane schisme imputed vnto you all may be cleered by you if you can According to the counsell you gaue others we require you first to plucke this great beame out of your eies then shal you the better see to help this poore woman Vnto this answer made by vs Dan. Studley replied not but then flew in vpon vs M. Francis Iohnson himselfe The first word he spake was a reproch the second railing also the third was a lie the fourth was a word of tyranny The first title he gaue was Hypocrite the second was railing Rabshakites the third he said our charge was for England in particular and fourthly he said he would hold vs to that charge And for the matter of profanenesse he would first haue that particular woman to be so proued If his power had bin so great as his impotent passion what would he not haue done to vs M. Iohnson would not yet in any sort meddle with the defence of his doctrine but instead thereof he turned aside entred into a long discourse touching the estate of diuerse Churches in seueral ages The summe of his speech was this Hauing shewed how all the world was drowned in Antichristianisme he then told them how it pleased God in the first place to raise vp Iohn Husse and such like to witnesse against the groffest euills in their times then hee tolde how Martin Luther came afterwards by whom a further reformation was obtained then in the next place he shewed how they of England had gone many degrees before eyther of the former Aboue all these hee shewed in the next place how M. Caluine had been an instrument of greater light and reformation in a higher degree than any of the forenamed though stil in many things corrupt but last of all and aboue all in the highest degree of perfection hee placed his owne company preferring the bright estate of his Church aboue al the golden Candle sticks that euer Christ walked amongst since the days of reformation He affirmed openly that they were by the mercie of God the purest Church and the freest from corruptions and set in a more excellent order than any Church that he knew this day in the world and therfore blamed vs for leauing them going into a
corrupter estate Thus did hee exalt himselfe and his disciples as though hee had been the brightest starre in the fimament aboue Husse Luther Caluine or the Martires of England and so to proceede as though Daniell Studley Edward Benet Canadine Mercer Christopher Bowman and Iacob Iohnson with the rest the wandering Starres of their schismaticall companie had likewise excelled Beza Morney Iunius Zanchius Brad ford Perkins Whitakers and such like burning lamps whose light hath so comfortably shined abroad whereas indeed M. Iohnson might with farre better reason haue more fitly compared himselfe and his fellowes vnto Menno Simons Derick Philips Hans-de Rees and such other Authors of Anabaptistrie who also haue gone before him in teaching all or the most of the verie same points wherein he professeth himselfe to differ from the reformed Churches as in the particulars may easily be shewed when time serueth After this master Iohnson tooke master Parkers booke written against the Crosse and by a large and impertinent discourse begin to shew how many corruptions and sins were committed and maintained in the Church of England And hereupon we signified vnto him how vainely and idly hee spent his time in labouring to draw vs from the maine matter of the charge which wee had laid vpon them touching their schismaticall and false doctrine taught by him and H. Barrow before him And to the examination of this doctrine we required him to come to the examination of that their false doctrine wherewith we had charged them but he still refused hauing been more then seuen times vrged thereunto as many witnesses can well testifie His desire was still to wrangle about their practise and to dispute of corruptions When master Iohnson could not this way fasten any blame vpon vs he then sought to reproue vs for going vnto master Padget and for talking with him And heere certainly it is needfull to obserue their pollice this way for holding of those in bondage whom they haue once seduced They cannot endure that their members should aske counsell of any learned man or confer with any other touching their doubts except it be with their owne guides and teachers or some among themselues And therefore when diuers of them knew that we went to confer with master Padget they were displeased with vs they reproued vs and for iustifying of their reproofe they abused as their manner is sundry points of Scripture alleaging vnto vs Matth. 1.7 That the Priests lips should preserue knowledge that they should seeke the law at his mouth for he is the messenger of the Lord of Hostes. This they alleaged as though there had been no lippes of knowledge but only in their company as though master Iohnson and master Clifton had been the alone Angels of the Lord of Hostet as though the Law of God were to be sought for only at their mouth and the mouth of Daniel Studley Iacob Iohnson the Prophet Pecksall and such like It is a miserie vnspeakable to be separate from the worship of all true Churches and to be shut out from any other Teachers whatsoeuer besides their owne but yet is it a further bondage to be restrained from priuate conference with other learned men and so to be depriued from the fruit of their counsell For this cause there are iustly come vpon them all the iudgements that are heere threatened vnto the despisers of counsell We see they fall daily from the Truth from the Churches of Christ from themselues and their owne opinions from their owne followers CHAP. II. A Copie of Christopher Lawnes excommunication with an answere thereunto WHiles we continued constantly in the renunciation of their schisme and separation and their Elders on the other side as obstinately despising our reproofe of their sin they perceiued that sundrie of their members began more and more to be troubled and to doubt of their estate And therefore to withdraw their members from conuersing with vs and to make good their owne proceedings and hold on their course against vs they resolued together to excommunicate vs. Which being done and we often desiring copies of our excommunication at last they gaue them vnto vs in writing after this manner Christopher Lawne was proceeded against by the Church the eight and twentieth of the seuenth moneth Iuly 1611. for railing slandering abusing and despising the Gouernours and whole Church c. as he manifested by word and deed by writing and otherwise among which were these and the like particulars charge 1 That he charged vs to be schismatikes for our separation from the Church of England and hereupon also to be a prophane companie charge 2 Also he being a member of this Church which by the mercie of God hath forsaken the Apostasie of Antichrist and to our knowledge and power witnes against all the corruptions and abominations thereof labouring daily to proceed in that which is good for keeping the commandements of God and faith of Christ and to walke in the ancient way prescribed the Church by the Lord in his word yet did he leaue communion with vs and disclaimed our profession and accused vs to be schismatikes c. as is aforesaid charge 3 Moreouer in a letter sent into England hee wrote diuers slanders of the Elders and brethren as appeareth in the said letter answer 1 First where they write that Christopher Lawne was proceeded against by the Church let it be remembred that the Church hath so done it that diuers members of that same Church haue acknowledged that they did not consent vnto that his excommunication some being absent when it was done and some speaking against it and some disliking it some going away at that present because they would haue vs hold it though not daring to speake against it as they haue confessed since vnto vs and do therfore still professe as much loue and fellowship with vs as formerly they haue done answer 2 Secondly whereas they write thus in the seuenth moneth Iuly and againe a In the copie of Iohn Fowlers ezcommunication in the eight moneth August why might not they haue written Iuly or August alone without that superfluous and idle addition of the seuenth moneth and the eighth moneth as well as they wrote since b Narration pag. 1.2 the twentie ninth of May September the fourth the fiue and twentieth of August answer 3 Thirdly whereas they obiect vnto vs railing slandering abusing and despising for the ground of our excommunication As for their Gouernors their eldest Elder and the ancientest pillar of their separation ought now to be thrust our of his gouernment so that their owne former doctrine and their present endeuours cries so loud and opens so wide a mouth against their gouernment that all their Elders eares may tingle to eare the same And as for their whole Church whereof they speake when it was whole what is but a patcherie of a few Schismatickes that had forsaken the Church of God But now being diuided in the middest and halfe of
them againe being rent from the other they might better haue spoken of their peece then their whole they being but the broken fragment of a schisme And yet this broken peece exalts it selfe aboue all the whole Church of Christ objection 1 That he charged vs to be Schismatikes for our separation from the Church of England and hereupon also to be a prophane company c. answer 1 As for the schisme and prophanenesse hereupon wherewith wee charged them our proofes touching both these points are set downe in the copie of our charge If master Iohnson had answered those grounds of holy Scripture which there are specified for the maintenance of our Charge hee might then haue had some colour for this his accusation but vntill this be done or vntill he repent thereof the blame and shame of those iniquities must rest vpon his head and lodge in his bosome And he might as well vant the rebukes of sinne by the Prophets to be railings and standers since all that we haue there affirmed in our Charge is warranted and iustified by the word of God which wee haue expressed against them Secondly let it be obserued that they might as wel charge the holiest and learnedest men in all the Churches of God at this day to be slanderers and railers as vs seeing they do generally hold such doctrine as we charged them withall to be false and schismaticall seeing they do all agree with vs herein If any of their poore people thinke it to be otherwise being deceiued by their guides wee dsire them to goe vnto them with vs and to heare their iudgement for confirmation hereof The second particular here obiected against vs is for leauing their Communion Of this particular onely they giue a reason taken from the holinesse and lawfulnesse of their Communion to prooue that we should not haue left them The weakenesse and insufficiencie of this their defence may appeare diuers wayes But let this one suffice What hath master Iohnson here said for himselfe which master Ainsworth might not as truely alleadge for his company Master Ainsworth and his people professe themselues as great enemies to Antichrist and his abhominations as M. Iohnson And his profession also hath as much shew of sinceritie as that of M. Iohnson And yet M. Iohnson witnesseth against them as against a false church teacheth that their Communion ought to be left in respect of their schisme from him And why then may not wee for the same respect of schisme leaue M. Iohnson also Or is it a greater sinne for M. Ainsworth to leaue the Communion of M. Iohnson than for master Iohnson to refuse and auoyde the Communion of all true Churches besides Thirdly where it is said that to their knowledge and power they witnes c. this appeares to be false and they are not to be credited herein Their owne words and their owne dealings will prooue their dissimulation and hypocrisie herein For when complaint was made to master Iohnson of their corrupt maner of worship in singing their new rithmes M. Iohnson acknowledged that he had sundry yeeres together disliked the same yet neuer witnessed against the same Yea after this admonition and confession he is stil silent and therefore he doth not according to his knowledge power witnes against knowne corruptions For when formerly complaint hath beene made vnto master Iohnson of their naughtie order in singing Psalmes in such a meeter and in such a â—ime as it seems they are ashamed that any should see them to examine them for they keep them among themselues like a traditionall mysterie that few or none euen of their own people haue any vse of them saue when they are read after a broken maner in publike when diuerse reasons were alleaged against them by some of vs as that they serued not for edification in their publike being of so harsh hard a phrase that they knew not what they meant neyther could sing with vnderstanding Secondly that these once being in vse and copies thereof kept from the people by this meanes singing of Psalmes was shut out of priuate houses and the comfort thereof lost amongst them Thirdly that by the vncouth and strange translation meetre vsed in them the congregation was made a laughing stocke to strangers that by occasion came in to see them in their publike worship When these things were thus related to M. Iohnson he acknowledged that he also did dislike their order and condemned it but he did not witnes against it Indeed D. Studley pleaded for the vse of them still in that order against M. Iohnson And what wonder that he which had such a veine in making filthy and obscene rithmes which he taught vnto little children or that his Client mistris M. Maie the victualler who vsed in her house to sing such Songs as is a shame to report being more fit for a common bawd than for a person professing such pure separation from other Churches as hath bin openly testified in their publike meeting-house by her owne seruant that is one of them what wonder if they should bee content to loose the daily vse of spirituall Songs and Psalmes which cannot dwell together with such carnall vanitie and vncleane rithmes Againe he hath of late affirmed That euery man ought to bring vp the tenth part of that which hee getteth by labour in his seuerall calling to the maintenaunce of their Church and that euerie one which doth it not is a thiefe But seeing now he is not like to perswade his people to receiue this doctrine of Extortion he is content to holde his peace And doth he not now willingly suffer a company of theeues in his accompt among them Is not his company become a denne of thieues whilest he winkes with his eies and doth not daily witnes against their theft according to his knowledge and power as here he pretendeth objection 3 answer As for the third obiection of the Letter There is nothing in it but truth and such things as had bin before openly testified vnto them And so it was signified vnto master Iohnson by some of their own members at the reading therof that it was vaine and idle to seeke matter against Christ. Laune seeing he had himselfe said much more before theÌ„ all But who be those two subscribers that set their hands to this excommunication These two be the two special champions of the Franciscan schisme the two principall pillars of that rotten separation the one by his wit and the other by his wealth Dan. Studley by his wit and policy hath often turned good into euil and euill into good and brought many a man to repentance for well-doing and therefore he sits next vnto S. Francis himselfe in the vsurped throne of their iudgement and eftsoones vpon ech occasion he whispers in S. Francis eare who bends listens to him to the griefe of many a person that yet remaines in the same schisme with them But if any would further know what
example the distressed person beginning to sing Ps 51. O Lord consider my distresse c. hee would then in derision speak vnto them Oh you are in great distresse sure c. Ps 137.1.2.3.4 As the cruell scoffing Babylonians of old required songs and mirth of the Iewes in their captiuitie saying vnto them Sing vs one of the songs of Zion euen then when the Iewes sate weeping by the riuers of Babell and had hanged vp their Harps vpon the Willowes so this cruell scoffing Brownist did then require songs and mirth of his captiue maides when they had hanged vp the Harpes of their mirth and had rather to haue fit weeping than singing yea and constrained thē to sing so as the Babylonians could not do the Iews 9 By alledging Scripture after the manner of the Brownists to defend maintaine the crueltie which hee vsed towards his maides as namely That if a man smite his seruant or his maid with a rod and they die not vnder his hand but continue a day or two dayes he should not be punished because they are his money Exod. 21.20 21. Whereas this Scripture can be no warrant for his crueltie both because his maids were no bondslaues vnto him bought with his money as also because that law was in peculiar to the Iewes and euen then was a iudiciall Statute and did not free the offendour from all guilt of sinne but onely from the punishment of the ciuile Magistrate 10 By his carnall securitie in the middest of all his impietie by his vsuall sleeping in the time of Gods worship and this not onely when M. Iohnson preached for then he plainely professed that hee did settle himselfe to sleepe accounting M. Iohnson a false Teacher and vnworthie to be hearkened vnto but thus also hee slept when M. Ainsworth taught And yet further which is more strange hee did not onely sleepe whiles other preached and prayed but euen when himselfe hath beene praying at home with his familie his manner hath beene to fall asleepe in the middest of his prayer as diuers then present haue testified 11 By his notable hypocrisie in the middest of all his iniquitie and this not onely in his generall Seperation according to which together with the rest of his companions hee sayth vnto all the reformed Churches in the world Stand apart I am purer and holier than you Nor yet onely by separating from other Franciscan separatists and namely from Dan. Studley whom in speciall manner hee condemneth and sayth vnto him Stand apart Studley for I am holier than thou But further euen aboue many other of M. Ainsworths companie wherein he resteth he pretendeth more puritie is more smooth in his words stricter in the separation and makes greater shew of holinesse and pietie The iniquitie of Daniel Studley appeares notable 1 By his oppression and preuenting of Iustice thorow the whole tenour of his administration as hee himselfe being pressed and prosecuted by some of master Ainsworths people hath beene brought to acknowledge in generall The terrour and feare of Studley haue bin heauier thā weights of lead vppon the fainting armes of the poore people that they durst not deale against him Though the Pharisies laid heauy burthens vpon other mens shoulders Mat. 23. yet among them al we read of none called Studley nor yet of any one whose manifold oppressions are so often witnessed 2 By a shamefull and vile manner of dealing with one euen of the same maids who comming out of the hands of Mansfield fell into the hands of Studley was saine to cry out of Studley as well as shee had done of Māsfield before 3 By his cruel nipping and pinching euen of his owne wife as she her selfe hath testified vnto diuers and is in part noted before Many people talke of Fairies nippes and of the blew arms they make but it is hard to say whether Fairies of the separation doe nip harder 4 Studley indeed in this point dealt more gently with the d Eli. Ap. maid whom though he drew and haled violently at the first yet did he not hang her vp so cruelly but laid her and threw her vpon his bed in more easie maner And yet in matters of suite and question by the threeds of his substill shifts hee doth as it were tye and bind the hāds of many both men and women which stand hanging in the cords of doubt and feare waiting long for an issue and yet put off with delayes And yet not so but that he himself also hath now long time hung in feare with the cord of de position as it were about his neck waiting whē he should be turned off from the ladder of his dignitie 5 By executing iudgement vpon himselfe before the Iudges of the Congregation had pronoūced the sentence of cōdemnation against him For as Achitophel and Iudas that hanged themselues before the time and as those theeues that murther themselues before the time to preuent the sentence of the law cannot be defended therein so Daniel Studley deposing himselfe and leauing his office before sentence whether of despaire to keepe it seeing the people so against him or whether in hypocrisie policie to moue the people vnto commiseration alwaies his vntimely and vnorderly executing of himselfe cannot bee iustified howsoeuer the cause of his condemnation might be ten times more iust then the cause that Mansfield had against his maid 6 By vsing such rigor towards his wife in threatning beating her cōtrary to that of the Apostle Col. 3.19 in so much that by his cruelty she hath sought though not to eat her wooll yet to eate her word by labouring that shee might not be called to speak those things which she knew of her husband had alreadie told in secret yea hath charged some to whom shee complained of her miseries that they should not vtter the same during her life for feare of his rage against her And yet the greatnes of her misery hath made her to opē her grief the regard of her word would not suffer her to deny the same when she was called to account for it 7 By his tyrannie common vnto him with other of the separation in drawing those that had forsaken their error to returne vnto their vomit againe and to eate vp though not the excrements of their bodies yet the excrements of their error It is most ordinary with the Brownists to charge those that leaue their schisme and returne vnto the cōmunion of the true Churches to be as dogs returned to their vomit as though the fellowship of the Saints in the holy things of God in other true Churches were but as the vomit of dogges whereas indeed their separation is but as the excrements and dung of schismatikes vnto which dung notwithstanding they are often drawne to returne and to eate vp the same As for example Edward Benet hauing begun to purge out some of the excrements first by entertaining ciuill cōmunion with the Church of England
so farre as to marry a wife from thence and afterterwards in spirituall communion by hearing master Burges when as after all he was brought againe to repent for these things what did he else but returne to his own excrements Many such examples might be alleaged wherin as many among them haue been vehement so Dan. Studley especially in these cases hath bin most seuere so that as in respect of his policies he is generally noted for a Matchieuellian so in respect of his tyrannie for a Mansfilian that with Mansfield seekes to bring and enforce men vnto the eating of their owne dung Esa 36.12 Againe as this is done indeed so in the accoūt of the other Separatists both of master Ainsworthes and master Robinsons companie the Franciscans being many wayes become notable Apostataes returning into errors about ministerie and gouernment from which they seemed to be purged in respect of this apostasie they can be accounted no better then dung-eaters and dogges returning to their vomit in the estimation of other Brownists and those which like Fra. Iohnson and Dan. Studley do most vrge hereunto can be accounted no better then Mansuilians 8 By teaching his schollers the little children which learned of him not the songs of Sion not the Psalmes of Dauid for that is an vse that Studley hath oft condemned but filthie vnsauorie rotten rimes such as wee are ashamed and loth to print or repeat the same neyther meane wee to doe it vnlesse wee bee further vrged thereunto The children in Master Ainsworths companie 〈◊〉 then he taught haue not yet forgotten them H. Barrow scoffing at the Preachers in the Church of England tels in his Discouerie How their mouth distilles and their lippes drop downe such old parables c. But much more iustly might it haue beene said of Studley the auncient Elder Prophet and Preacher in the Church of the Brownists that his mouth hath distilled and his lippes dropped downe such old parables as might farre better become the streetes of Sodome than of Sion being indeede such vncleane and stinking stuffe as any Christian eares might iustly abhorre to heare their children repeating of the same 9 By alledging Scripture in like manner to iustifie his filthie behauior towards his wiues daughter being reproued for his vncleane discoueries not to be named the prophane wretch sought to defend himselfe by the example of Salomons searching out of all secrets Is there not here iust cause to exclaime against him as M. Iohnson in another place doth against M. Iacob Fran. Iohnsons answere to M. Iac. p. 32. O shamelesse mouth O vnchristian heart Can any godlesse Atheist abuse the Scriptures more horribly thā this filthie Studley herein hath done De Cluse their Elder should haue bin deposed for discouering the secrets of their Consistorie whereupon we would demand of M. Iohnson these three questions first whether De Cluse his vncouering of secrets or Studleyes searching out of secrets be a greater sinne secondly whether the secrets of their Consistorie or the secrets of Studleyes priuat contemplation be greater secrets thirdly whether it had not bin as iust to haue deposed Studley betimes as to haue deposed De Cluse so hastily Further whether Studley for defending his filthinesse or Mansfield for defending his crueltie haue more horribly and wickedly prophaned the name of God wee leaue to be disputed betwixt the Franciscans and the Mansvilians 10 By the like securitie in his wicked course his manner being also to sleepe in time of publike worship though an Elder and sitting in a throne in a high and eminent place whereby his offence became more offensiue and notorious These circumstances therefore being considered on both sides it may bee some question Whether of these two sleepers Mansfield or Studley haue deserued the more shame and whether of them be the more slouenly sleeper 11 By his notable hypocrisie in the middest of all his iniquitie He sayth with Mansfield vnto all the reformed Churches on earth Stand apart I am holier than you I must touch no vncleane thing your worship is Apostasie if I should ioyne with you The like he now sayth vnto the Mansvilian Separatists and euen vnto Mansfield himselfe whose wickednesse he much condemned when as vpon speciall occasion it was made knowne vnto him And besides this euen aboue many of the Franciscane Separatists his companions he is smooth in wordes strict in separation full of religious protestations and can cunningly alledge the sinnes of the chiefest Saints to cloke his impietie as though hee were as holy as the faithfullest seruant of God vpon earth Of these two and sundrie other such like there may iustly be verified this Prouerbe The strictest in separation The leaudest in conuersation CHAP. VII The testimonie of William Gilgate one of Master Ainsworth his companie and that had bin a Minister in England O Lord rebuke me not in thine anger neither chastise me in thy wrath for thine arrowes haue light vpon me and thine hand lyeth vpon me There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne c. Hauing now long time beene afflicted with sharpe and grieuous sicknesse whereby it hath pleased God to bring me vnto more serious and deepe consideration of my estate in separating from the Churches of Christ and still finding my separation to be more vnlawfull the more I consider the same and while I felt my selfe at the weakest and sickest and so pressed with the force of my disease that I euen doubted of life I felt my conscience most pressed with desire to reuoke my separation and therefore doe now thinke it my dutie before I be taken away hence and be found no more or how soeuer it shall please the Lord to dispose of me by life or death to giue testimonie vnto the truth whereof I am persuaded in my soule And as mine owne disease and the hand of God stretched out vpon me moueth me to consider and testifie these things so the disease of the separation and the hand of God which I see to be stretched out against it doth also draw me on the other side vnto the same thing The disease of the separation is a hot and burning disease that consumeth and destroyeth many with the poysonous and contagious heat thereof euery companie among them is as a flame of condemnation to deuoure another the boyle of their contention swelleth and burneth incestantly and they haue yet no poulteste to breake it nor any oyle to mollifie the same When as I first separated from the Church of England and came to the Church of the Separation at Amsterdam I had not long continued therein but that Church did rend in the middest and separate one halfe from the other There was I constrained to make a new separation again and then I chose rather to separate from M. Iohnson and to ioyne my selfe with M. Ainsworth who still kept their old rules where by we were
to visite me or aske how I did being in the same Citie with you and hauing come so farre for your peace 7 You denied to giue me your hand vnto that which before you had graunted to others 8 You would not trust my word but forced me to protestatiōs 9 These and such like things made mee call to minde your vnnaturalnesse that in the space of fiue yeares and more you had not written to mee that you were desirous to see my face or that I should be welcome to you when I wrote to you of my purpose in comming So little thankefulnesse and nature haue you shewed vnto me for all my care and paines for you from your youth and I feare your example will make many fathers if they be not vpright-hearted to hold their children from learning and studying in the Vniuersities 10 You heard me scoffed and gibed by diuers in the Congregation and not once rebuked them which many children not professing godlinesse but led onely by nature would not haue indured to heare against their father 11 But no wonder for at length you became so hardned that you sate as principall and heard your father excommunicated being come to be a peace-maker Hath the like vnnaturalnesse beene read or heard of 12 Comming afterward to you and talking with you you said you might not keepe company with mee doth Excommunication cut off dueties of children to fathers c. CHAP. XII A taste of their detestable slaunders and reproches concerning the Church of England A Generation whose teeth are as swordes and their iawes as kniues By lying slaundering and scorning their teeth are as swords to wound others and their iawes as kniues to eate vp and deuoure one an other among themselues For example in Barrow to note a few of his outragious speeches he telleth vs concerning the Church of England Disco pa. 9. That whether wee consider the whole estate or any particular part thereof wee shall finde it wholy corrupt and deepely set as in the dayes of Gibeah c. Pag 10. There is no faith no mercy no knowledge or feare of God in the land c. Neyther a hath all kind of sinne and wickednes more b vniuersally c raigned in d any nation at e any time than here at this present in this land c. Behold fiue notable lies in one line Pag. 12. And hauing mentioned their gouernement he saith Now vnto this theyr Apostaticall and bloody throne and Antichristian power and vnto all the abhominations proceeding from the same standeth all the land both great and small rich and poore priest and people in most seruile subiection and therefore in this estate cannot be held or numbred among Christs faithfull seruants which are fully redeemed by the price of his precious blood c. And thus this foule mouth yelleth Pag. 141. Touching the Ministers he saith Likewise if I should heere stand to relate the falshood deceit and hypocrisie of these priests let me here be vnderstood euen of those best-esteemed forward learned Preachers commonly called good men how cunningly and craftily they teach the Lawe neuer touching or offending theyr Auditory at least the mighty or rich of them bee theyr sinnes neuer so heynous and manifest especially if they will countenance esteeme feast and heare these Preachers they are in them but infirmities and imperfections be they neuer so deepely set and incurable Touching the Vniuersities of Cambridge and Oxford Barrow saith They are like vnto the Popes Seminaries beeing as ready vpon the least change of the weather now to serue him as euer they were How did Barrow know their hearts that he could slaunder men for things to be done in time to come vpon occasion of danger Could the father of lies himselfe vtter a more presumptuous lie than this his disciple In fine to omit hundreds of such raylings and blasphemous speeches when he speaketh of the Churches or Temples where they meete to worship God hee calleth them Idoll Synagogues abhominable sties the Pulpit hee calleth a Priuiledged Table their Baptisme hee calleth Adulterate Baptisme the Lordes Supper as it is there administred a Two penny feast a She shake supper the word preached he calleth Preachments and Sermocinations The People and Ministers he calleth Babylonish reprobate stones Sodomits Canaanites Balaamites Chamites Kainites here is a Diabolus indeede Ainsworth excuseth these bellish raylings and calleth them but seuere speeches and againe addeth also I suppose you can hardly shew any hard speech that Master Barrow there writeth which the Prophets and Apostles haue not vsed before Master Smith also calleth it c Paralel p. 134. Master Barrowes Tartenesse whereas he might more iustly haue called it Adder poyson and the Gall of Aspes Master Robinson saith Pag. 84. That hee knew not by what particular motion of the Spirit hee was guided to write in those phrases But master Iohnson iustifieth further to make good Maister Smiths and his owne dotage by adding these words especially considering with what fire and zeale the Lord hath furnished such his seruants at all times as hee hath stirred vp for speciall reformation Let the example of Luther alone suffice whome into what termes his zeale carried him his writings doe testifie For further declaration of their lying and reprochfull dealing let this testimonie following concerning the slaunders of Samuel Wats and Francis Iohnson be heere considered of the Reader I Was certified Christian Reader long sithence of a vaine rumor spred of mee in England as if I had ioyned with the Schisme of them who are commonly called Brownists This report was much strengthened as I was then informed by the slanders of one Samuel Wats who gaue forth about Sarum that I had read or seene the phantasticall booke which he a little before had printed a fond and friuolous vntruth yet so preuailing with some forgetting the Commaundement Thou shalt not receiue a false tale against thy neighbour as that thereupon my depriuation was hastened The truth is that receiuing commendations by him from some of my acquaintance not well acquainted as it seemeth with the vanitie of the man I spoke with him once afterward inquiring of him I forbore euer to see him yea more I dealt by my friend with the Printer to haue his booke stayed which I could not obtaine the Printer answering that the bargaine was alreadie made and a good part of the money aforehand receiued Now it grieued me not at this time a little that Sathan should be so impudent as to fling the dung of that Sect into my face which with all my power I had so vehemently resisted during the whole course of my Ministerie in England howbeit I comforted my selfe in the common and continuall loue of Gods seruants walking through good and through euill report before me Since I haue of late receiued fresh newes by M. Michael Seroyen my good friend That this report which should not by right haue liued longer than the lye of the
THE PROPHANE SCHISME OF THE BROWNISTS OR SEPARATISTS WITH THE JMPIETIE DISSENSIONS LEVVD AND ABHOMINABLE Vices of that impure Sect. Discouered by CHRISTOPHER LAVVNE IOHN FOVVLER CLEMENT SANDERS ROBERT BVLVVARD Lately returned from the Companie of M. IOHNSON that wicked Brother into the bosome of the Church of ENGLAND their true Mother PSAL. 83.16 Fill their faces with shame that they may seeke thy name O Lord. ROM 16.17 Now I beseech yee brethren marke them diligently which cause diuision and offences contrarie to the doctrine which ye haue learned and auoid them M. D.C.XII THE PREFACE VNTO THE CHRISTIAN READER TOVCHING THE causes and the maner of our publishing this Treatise HE that hideth his sins shall not prosper but hee that confesseth and forsaketh them shall haue mercie Prou. 28.13 Our sin of separation whereby we haue reiected the communion of all true Churches being now made manifest vnto vs vpon such occasion as is hereafter declared in this Treatise and we desiring to receiue mercie from the Father of mercies haue therefore resolued and thought in our selues according to the counsell of the holy Ghost that we will not hide our iniquitie but confesse against our selues our wickednes vnto the Lord that the punishmeÌ„t of our sin may be forgiuen vs. Our owne ignorance and the deceit fulnes of others had drawne vs into the depth of this error and in the middest of this deepe Schisme when the Lord might iustly haue iudged and rebuked vs in wrath euen then were wee bold to iudge and condemne others that were better than our selues and farre excelling vs in all the gifts and graces of Gods Spirit wee condemned them and slandered our whole nation as a false Church false Christians a Synagogue of Satan and a people according to their publike profession in a damnable estate we exempted none neither the learnedest and godliest Ministers nor zealousest people but condemned all and auoided all in the seruice of God And therefore to publish our repentance for this scandalous Separation we hold it in the first place a iust and necessarie cause for the publishing of this Treatise He that is first in his owne cause is iust then commeth his neighbour and maketh enquirie of him Prou. 18.17 Master Iohnson and his confederates being parties accused by vs and being iudges also in their owne cause haue first condemned vs with their censure when we complained of their sinne they could find no way to cleare themselues but by accusing vs so that when wee renounced their Schisme they denounced their curse against vs and thus declared vs to be their enemies when wee told them the truth In this case the holy Ghost alloweth vs to make apologie for our selues in enquiring into and refuting those slanders which they lay vpon vs and make the ground of their sentence against vs. They haue condemned vs first in their owne Church Wee do now in the second place by a publike appeale bring the matter before the Churches of Christ to iudge thereof This is also another cause of our writing at this time When thou art conuerted strengthen thy brethren Luke 22.32 Being our selues deliuered from this snare of the Separation our desire is to stretch out a hand of helpe and comfort vnto those that yet lie in that ditch and wee are not without hope of some fruit of our endeuours this way but especially our hope is to stay and strengthen some weake Christians that are inclining and looking that way whom we admonish and desire them in the Lord that they would bee warned by our harmes and by our going astray to walke the more circumspectly in the middest of all offences and scandals wherewith they shall meete As for those that are alreadie separate and caught in the briars of that Schisme although we do assure our selues vpon good ground that sundrie of them do wish they had neuer met with the Separation and would also much reioyce if they were well quit and freed from the same yea and haue wished some of them that there might be a dissolution of their schismaticall bodie that so they might escape without excommunication yet are they in the meane time kept vnder in such bondage by the terror tyrannie subtiltie of their guides which they shew both in their doctrine and in their gouernment that they dare not easily whisper or muffe against the separatioÌ„ As for those whose feet are almost gone their steps wel neere slipt we desire theÌ„ to pause a while it is not so easie a matter to come out of that snare when they are fallen therein as it is to keepe out at first for the stay of such we haue thought it needfull to publish this Treatise for their further information touching the estate of Brownisme as also to warne all such as haue bin the occasion of those Heresies and Schismes to conforme themselues to the Church of God that these Caterpillers may no more rise out of them And although we be vnlearned men which haue composed this booke yet we hope it will not be disked therefore seeing we speake of nothing but which our owne knowledge and experience hath taught vs and the admonition may take better place because that the most which are taken in the net of Brownisme are men of our condition ¶ A Table of the principall matters contained in this Treatise The first Section Chapter 1. A Declaration of our procedings with Master Iohnson and the Elders in publique in their Meeting-house Folio 1 Chap. 2. A copie of Christopher Lawnes excommunication with an answer thereunto fol. 6 Chap. 3. A copie of Iohn Foâ—…er his excommunication with an answer thereunto fol. 12 The second Section Chapter 1. A True relation of the Schisme Dissensions Blasphemies Heresies and horrible crimes practised by the Brownists or Separators fol. 15 Chap. 2. The testimony of father Tolwine against theyr iniustice schisme and slaunder fol. 18 Chap. 3. The copie of Robert Bulwards suspension and excommunication with an answer thereunto fol. 20 Chap. 4. A relation of Studley his wickednesse translated out of the Dutch fol. 22 Chap. 5. A discouerie of some of the abhominations of the Brownists in Amsterdam fol. 26 Chap. 6. A comparison betweene two notable Separatists Daniel Sâ—…dley and Richard Mansfield fol. 32 Chap 7. The testimony of William Gilgate one of Maister Ainsâ—orth his company and one that had beene Minister in England fol. 41 Chap. 8. Letters that passed betwixt Maister Ames and Maister Robinson touching the bitternesse of the Separation fol. 47 Chap. 9. A relation of the heresie of Thomas Lemar fol. 55 Chap. 10. The testimonie of William Simpson against the Prophets in Maister Amsworth his Church fol. 58 Chap. 11. Of the dissension betweene Iohn Iohnson the father and Francis the sonne and betwixt the brothers George and Francis fol. 59 Chap. 12. A taste of their detestable slaunders and reproches concerning the Church of England fol. 66 Chap. 13. Concerning their mutuall reproches dissensions
a true Christian than to a Turke Your reason which you giue of hauing communion with visible Churches because they haue externall communion with Christ in the order which hee hath set doeth not infringe but confirme my proofe for whence hath that order this force of drawing anie to communion because that is a signe of inward true communion Wheresoeuer then there is euident discerning of inward there outward is lawfull I am not ignorant of some circumstantiall expediences which tie those that liue in well ordered Assemblies more than other men but to omit that the question is generall not onely of such There is nothing simply vnlawfull to one in the nature of it at least to giue assent to that is lawfull for an other neyther can there bee any instance giuen of an action lawfull in one to performe which is vnlawfull for anie other to assent vnto That of excommunication I answered before Your first answere to the third Argument is besides the question which in your owne words is generall of any besides it is a very strange order that is broken by saying Amen to a godly mans prayer the Scripture knoweth no such I am sure In the second you mistake that reason from the will to the deed For howsoeuer before God in spirituall actions it so holdeth yet before men especially in priuiledges belonging to any outward societie it nothing auaileth to make profession of such a desire But if it doth as you say then doth it great wrong vnto all good Christians in denying them communion who professe they desire to ioyne in all the ordinances of God so farre as they can discerne them So whereas you say that such as intend a couenant are in the doore I hope all conuerted Christians are at the least in the doore of the true Church or if you make the doore so narrow I nothing doubt but ye may goe into the Porch and Court of the Lords house to take a godly man by the hand These things considered I am halfe perswaded that you will confesse your selfe to haue sinned in separating those whome God hath ioyned together in communion That is all visible Saints which God of his mercie graunt Your true friend William Ames CHAP. IX To the right Reuerend master Francis Iohnson our Pastor with the other Elders his Assistants Our ouerseers grace and peace be multiplied SEeing beloued that we are fallen into perillous daies some faining vnto themselues one religion and some another and because the right way is a strait way euery one whose way is strait doth thinke that they haue that right way And considering the many sorts of the separation at this day cursing or reiecting one another others thinking but basely one of another as to begin with our selues whom master Ainsworth and his followers hath left and reiected as false Christians master Robinson holding but key-cold brother-hood with vs and master Ainsworth and he and we iarring about ruling Elders those in Suffolke holding it vnlawfull to eat blood and to flie as we haue heard Iohn Wilkinson and his disciples will haue Apostles Thomas Leamar will haue no Churches with other his wicked differences The heresie of one Thomas Lemar described by master Padget with this title The Monster of Lemarisme THis Monster was set forth with seuen heads 1 Mahometisme in that Lemar denied the holy Trinitie and the eternall God-head of Christ 2 Iudaisme in affirming that Christ should come shortly in his owne person to raigne heere vpon earth 3 Papisme in holding that a meere creature is to bee worshipped 4 Lutheranisme in maintaining the doctrine of Consubstantiation 5 Anabaptisme in affirming that Christ tooke not his flesh of the virgin Marie 6 Libertinisme in holding that there is no visible Church now on earth 7 Brownisme in holding the doctrine of their separation Master Smith an Anabaptist of one sort and master Helwise of another and master Busher of another Iohn Hancock wil haue a separation by himselfe The ground of master Neuils errors was also separation though now hee bee further runne backward then euer he was forward to speake nothing of Pedder Henrie Martin with the rest of those Anabaptists These are motiues forwarding our meditations this way together with our mortalitie and the iustice of God punishing sin so that we dare not deferre to make knowne our repentance vnto you for the space of an houre longer we might note the hand of God against vs in our estates a iust punishment for sin by the law of God The thing then is this whereas some yeares since our minds were much affected and troubled with the horride estate of the Churches of our natiue countrey and whilest wee were thus musing many wayes and reading such bookes as came to our hands amongst other we light vpon some booke of this cause laying open more corruptions in all estates and that with more simplicitie and plainenesse as we thought so still the way was prepared vnto Separation and we pricked forward as with spurres and goads But then insisting further that the Church of England was a false Church and that knowne sin not purged out doth defile the whole Church as leauen doth the lumpe and we perceiuing so much sowre dowe we needed no eloquent Rhetoritian to perswade vs vnto separatiō For had those two things been true and a iealous eye and heart making them his obiect it would not make them go but run to separation and to be as the Hee-goats before the flocke so haue wee done vntill of late and perswaded as many to follow vs as we could if they looke or hope for saluation the Lord pardon vs for it But seeing that the discouerie of the Churches of England to bee false Churches is now by our selues discouered to be but a fiction we cannot perceiue but that our Separation in that behalfe is at an end for the cause being remoued the effects must needs vanish and so in those two respects it repenteth vs that we haue separated And sithence that repentance cannot be knowne to be sincere except it be shewed forth by action or speech or both therefore by this writing we do make it knowne by voice by our actions we shall make it knowne as God shall minister iust occasion Thus Reuerend and well beloued in treathing you to reade this vnto the Church or to deliuer the whole substance of it by speech that they may take knowledge of it lest we be blamed of many hereafter that we did not make our minds knowne vnto them we cease praying the Lord to shew vs all mercie to go with a steedie foot in the truth Amen The eighth of Iuly 1611. new stile By two of your feeble flocke fearefull any longer to go astray MAT. SAVNDERS CVTH HVTTEN CHAP. X. The testimonie of W. Simson against the Prophets in master Ainsworths Church BEloued and reuerend in the Lord the consideration of our estate doth so disquiet my conscience and trouble my mind that indeed
I can haue no resolution of peace in my thoughts thereabout The first maine cause of this griefe is our reiecting communion with all the reformed Churches on earth and all true Christians in the same euen those whom our selues do account true Churches we do yet forsake and separate from their communion this practise can haue no warrant frō Gods word And for the reproofe of our seueritie in this euill course consider how you called master Abram to repentance for ioyning to the Dutch Church of London and how neuer a word was spoken of those great scandals he fell into before vpon which he departed and left the Church Secondly as wee despise all other worship in true Churches so our own maner of exercise on the Lords day is with such confusion and contradicting one another so that euen our owne profession of separation is indeed quite ouerthrowne thereby for example Thomas Cocky in his prophesie witnessing against England saith their ministerie is Antichristian and being so they can beget no true faith and no true faith can haue no true saluation and so consequently in the Church of England is taught no saluation a fearefull sentence in my iudgement Againe our beloued master de Cluse in his doctrine of prophesie laboured to proue separation from a true Church for any corruption obstinately flood in this doctrine was by another in prophesying then shewed to be absolutely contrary to that place of Reu. 2.24 which how vnsoundly it was concluded by our Teacher was then obserued by many Also it was since by another deliuered in the way of prophesie that euen amongst our selues did raigne many sins as namely fulnesse of bread pride and idlenesse fulnesse of bread in that many were not satisfied with neither spirituall nor temporall food pride in that many did striue to go aboue their calling idlenesse in that many were negligent in their calling If these things be so and be not redressed by the admonition of this prophesie wee must according to master de Cluse his doctrine make a new separation how oft do the Brethren except one against another for their doctrine whereby much heart-burning and strife is kindled betwixt them These things being well considered I entreate you well to mind whether this new way of prophesying on the Lords day can bee for the edification of the Church or not CHAP. XI Of the dissension betweene Iohn Iohnson the father and Francis the sonne and betwixt the brothers George and Francis IN the writings and dealings of George Iohnson there appeares more simplicitie plainnesse then in Francis whose politique shifts and courses are as the way of an Eagle in the ayre now such courses are much to be suspected whereas commonly plaine dealing and honest dealing are as louing companions that go hand in hand together To omit manifold instances of this crooked and vncertaine dealing of Francis Iohnson let this one authentique testimony thereof giuen both by the French and Dutch Ministers deputed of their Presbiteries to be considered indifferently Narrauit nobis Ioannes Iansonius Anglus se hominem septuagenarium ex Anglia in hanc vrbem difficili itinere venisse vt duos filios suos Franciscum Georgium Iansonios dissidentes quorum ille pastorem agit coetus Anglici qui degit apud nos hi◠ab eodem coetu excommunicatus est in gratiam reduceret quumque hoc negotium reconciliationis ageret incidisse se in controuersiam cum filio suo Francisco senioribus totoque caetu cui praeest ille cui componendae commodius remedium inuenire non potuisse dixit quam si se ad Belgicam Gallicam Ecclesias quae in hac vrbe sunt consilij auxilijque causâ conferret Quâ causâ petijt à nobis vt ipsi consilio ope nostra adesse vellemus summittens controuersiam totam iudicio arbitrario duarum praedictarum Ecclesiarum Nos vero honesti senis petitioni id concedendum putauimus vt à Francisco nonnullis senioribus coetus Anglicani supra dicti peteremus an etiam parati essent eandem controuersiam arbitrario earundem Ecclesiarum aut synedriorum vtriusque iudicio summittere cui quaestioni licet multis id conati sumus responsum Categoricum obtinere ab illis nequiuimus Quod cum videremus existimauimus nos nihil porro apud illos in hoc negotio effecturos Cuius rei testimonium petenti Ioanni Iansonio denegare noluimus Actum Amstelredami inter deputatos synedrij Ecclesiae vtriusque Belgicae Gallicae octauo Nouembris anni millesimi sexcentesimi secundi stilo nouo Ioannes à Vinea in Ecclesia Gallobelgica Minister Euangelij Petrus Plancius administer Euangelij Iacobus Arminius administer Euangelij in Ecclesia Belgica Simon Goulartius administer verbi in Ecclesia Gallobelgica Francis Iohnson excommunicateth his father and brother 1 TO curse any man rashly and vniustly is sinne but to curse parents is more vile 2 But in M. Iohnson the pure Separatist father of the Frāciscan order for him to curse his own father is yet more vile 3 When hee did this and drew his whole company to consent and approue thereof it was the more vile for poysoning others with his sin 4 This curse being not a common reproch or euil speech but the heauie curse of excommunication in giuing his father to the diuell is not this more fearefull 5 This censure giuen out vpon so sleight a cause yea so vniust a cause while the father sought peace betwixt his children was it not the more horrible for the son so to entertaine the father a stranger so to condemne him for contention that passed the seas only to make peace 6 This done so violently and cruelly that no aduice counsell no nor threats of the Dutch Church might restraine or stay the rage of Saint Francis 7 This done against such a father as had bin at so great cost in bringing vp his son to learning he to vse his Sophistrie euen against his Father how vile 8 Thus to iudge and condemne his father who also with so much labor cost and griefe had sued to sundry Iudges and nobles in England for releasing of that son as may appear by the generall copies of those humble petitions and supplications which Iohn Iohnson made for his sons Francis and George vnto the high Commissioners and to others Furthermore in that M. Iohnson did thus proceed to excōmunicat his father after he had before cōdemned his brother George this also doth aggrauate his offence for the reiection of his brother first might something haue softened his heart and the conscience thereof might haue staied him from greater crueltie towards his father Lastly in that M. Francis did continue persist obstinatly vnto the death of his father without reuocation of his error or recōciliation to his father sending his father downe to the graue with this curse vpon his backe rolling the stone of his censure vpon the graues mouth sealing it vp with his cōsent as it
were engrauing the sentence of excoÌ„munication for an Epitaph vpon his fathers tombe in all this he hath filled the measure of his iniquity and so encreased both the height of his sin and waight of his iudgement vnlesse in time he â—udge himselfe and repent his wickednesse How they curse and excommunicate one another MAster Smith in his a Epistle to the Reader Character of the beast comparing himselfe vnto Caligula a monstrous beast vseth these words touching them of the Separation I could wish saieth he as the tyrant wished concerning the people of Rome that all their heads were ioyned into one and all their strength comprised into one writing that with the sword of the Spirit it might be smitten off at once c. As master Smith wished to be so hath master Iohnson laboured to be euen as Caligula or as Nero and worse than Nero. It is recorded of Nero That hee set Rome on fire that in the meane time hee might sing Homers verses which hee made vpon the burning of Troy But master Iohnson hath set Ierusalem on fire by kindling the wilde fire of Separation euen vpon true Churches through his schismaticall doctrine that in the meane time he might sing the wordes of the Angell spoken vpon the destruction of Rome saying It is fallen it is fallen Babylon that great c. Nero is said to haue slaine his owne mother and to haue ript vp her belly to look into her wombe where once hee had laine Francis Iohnson is said to haue slaine his Father with the sword of Excommunication and with the knife of his sharpe schisme to haue slaine his mother church and to haue rent and ript open her wombe wherein hee acknowledgeth himselfe to haue beene regenerate and borne anew Nero is said to haue slaine Seneca the Philosopher his master that taught him S. Francis with the sword of his censure hath cut off all his Teachers in England that instructed him in learning hath also cut off his speciall Teacher M. Ainsworth and deposed him from his office though once he praysed him as b Preface to D.B. Sect. 1. his worke-fellow to the Kingdome of God And further as those Tyrants Caligula and Nero did rage cruelly and strangely towards their owne kindred so haue these Separatists done the like for whom will they spare that spare not their owne parents If wee make a computation of the persons that haue beene led into this Schisme of Brownisme we shall not find one of tenne but their curse is lying vpon them Yea there is not a Brownist aliue this day but either hee hath or at least by their rule should haue the curse lying vpon his head and his communion auoided as an vncleane thing euery one is deuouring another euery one eating the flesh off his brothers arme and euery one drunken with anothers bloud As for the ancient companie of the Brownists that were vnder the feeding of Browne himselfe those that cursed the reprouers of pride therein were swept away as dung by the testimonie of George Iohnson and not one of them aliue in his time that continued faithfull but became Apostataes Not to speake of the manifold curses that flew abroad in the time of Barrow nor yet of the manifold curses which the companie of the Brownists remayning in London haue oft layed vpon one another one halfe deuouring another at once consider those that remaine in these parts of the Low Countries at this time M. Iohnson and his companie are now accursed and auoided by M. Ainsworth and his companie M. Ainsworth and his companie are againe reiected and auoided by M. Iohnson and his M. Smith and his companie are reiected both of M. Iohnson and M. Ainsworth M. Robinson and his companie holding M. Iohnson and his to be in Apostasie by their owne grounds must auoid them And M. Iohnson him againe for taking part with M. Ainsworth in his Schisme against him And by this reckoning where is there one of them that can lift vp his head this day without a curse vpon it Which of them can say I am free from the curse As for those stragling Brownists that walke alone as they auoid all so are they auoided and reiected by all the rest Is not this a cursing and a cursed generation cursed euen by their owne mouth by their owne sentence by their owne rules both of doctrine and practise But of all the separation it is M. Iohnson that hath the haughtie eyes aboue them all it is S. Francis whose loftie lookes are noted and obserued of those that know him and haue to deale with him Master Ainsworth though a Separatist yet is he well knowne to be farre more moderate in his carriage and lookes not halfe so high Master Clifton though a Teacher of the Franciscanes yet is he knowne to be farre from the arrogancie of the other yea he is pitied as being a bondslaue vnto S. Francis Master Smith himselfe though drunken with the dregges of error and strange phantasies the beginning and ground whereof he boasteth to haue sucked from his tutor S. Francis yet is he in his demeanour nothing so haughtie and proud as his Tutor declares himselfe But for further proofe of the vncouth pride and arrogancie of S. Francis let vs heare the testimonie of his owne father Iohn Iohnsons writing the Father of Francis Iohnson SOnne you asked me also in the presence of M. Studley Wherein you were vnnaturall I answere you by these things following you vrging me thereto 1 That I comming in my old age so farre so hard and dangerous a iourney to seeke and make peace betweene you the Church and your brother I could neuer see the least inclination in you to peace neither tendered you my old age but so vsed me as if God strengthened not me you might presently bring my gray haires with sorrow to the graue 2 Lodging in your house the first weeke you were so far from peace and so vnkindly vsed me that you made me weary before the weeke was ended so was I forced to shift to my other sonnes lodging 3 When I dealt with you for peace you sought to catch and ensnare me in my words and afterward as I perceiued also seduced the Elders and the people to the like dealing 4 You vpbraided me with things secret betweene me and my childe in the Country which were vntrue and if they had beene true you ought not to disgrace mee as Cham did Genesis 9. You did worse than hee did but God haue praise they were not true yet your vnnaturall and vnchristian dealing appeared herein both in vpbrayding mee vntruely and vniustly and if it had beene true so to doe it is as to vex and disgrace me 5 To let me stand two houres on my feet before you and the people and your selfe sate all the time and not once bid mee sit downe your selfe neyther speake to the people to bid me 6 Not once in the space of six weekes did you come