much reproach from others abroad Thus in steed of the glory of the Lord filling his Tabernacle wherof M. Robinson boasts M. Iohnson tells vs of an horrible confusiō filling their meeting-house to the great dishonor of God Insteed of the manifestation of the diuers graces of God M. Ioh. tells of the manifestation of diuers works of the flesh the diuil insteed of heauenly harmony comly order M. Robinson dreams of M. Iohn tells of hellish disorder of strāge opinions and aberations Insteed of the brethrens sober carriage M. Iohnson tells of lamentable contentions diuisions Insteed of the humble willing submission to guides which M. Robinson prates of M. Iohnson tells of opposing despising the Elders gouernement and finally howsoeuer master Robinson tell M. Bern. that neither he nor any other shall take experimentall comforts from them yet here we see M. Iohns hath taken them away by his testimony which is in this matter much more to bee respected than M. Robinsons late experience these experimentall comforts do lie in the dust Againe whereas M. Robinson disputeth on this manner Iohn Robinsons answer to M B. pa. 170. Wel the words are cleare as the Sunne tell the Church that is the congregation or assembly c. M. Iohnson on the contrary side compares this interpretation to the erroneous exposition of the Papists Anabaptists insisting vpon the letter of the scripture peruerting Christs words Fra Iohnson expos of Matt. 18 pref pag. 1. This is my body c. Teach all nations and baptise them c. Sweare not at all Resist not euill c. While M. Robinson accounteth the words as cleare as the Sun for his purpose while M. Iohnson counts his interpretation erroneous euen as the most grosse popish anabaptasticall expositions what can M. Robinson and his disciples think of M. Iohns words herein but that his expositon is as the smoake of that bottomles pit that riseth to dark their cleere Sun with the grosenes therof And while M. Ioh. like such a locust in their eies obscures their glorious truth hereby declares them to be Korites the children of confusion what can they else iudge of him but as an horrible slanderer therfore besides his other slanders euen in their account he is to be reckned amōg this generation of slanderers whose teeth are as swords their iawes as kniues c. M. Iohn for the further manifestation of M. Robins errors since that time also brought M. Robins book against M. Bern. into their meeting-house there before the congregation made a solemne testification against the manifold errors contained in it which he disclaimed not only so but wrote letters to M. Robinson to rebuke him for the same Dan. Studley the principal Franciscan is so apt in reproach that he runs vpon the letter making as it were an alphabet of slander hauing it so perfect as his A. B.C For triall hereof see how he grinds his teeth against Sam. Fuller a deacon of M. Robinsons company whom with his friends he describes as being c The flowers of Studleyes eloquent letter to Sam. Fuller ignorant idiots Noddy Nabalites dogged Doegs fairefaced Pharises shamelesse Shemeites malicious Machiuillians Thus doth this Alphabeticall slanderer florish among them with the tanting and flanting figures of his prophane conceited spirit And either M. Robinsons company is a cage of vncleane birds and a knot of vile persons or else Da. Studly is a notable Rhetoricall railer which sets such a range of sharp teeth vpon them To conclude and seale vp this point of the Franciscan slanders let the testimony of his owne brother George he heere produced against him who witnesseth of Francis being their Pastor that he * George Iohns Discourse page 21. changed the voice and tune of a comfortable shepheard to an vnsauory scoffing inueighing yelling and cruell hunting of the soules whom he ought to strengthen and comfort Againe Habel Iohnson tells vs how he rebuked Cain Iohnson openly for Page 34. peruerting wresting and abusing the Scriptures as also for making the pulpit a place to reuenge himselfe and to vomit out his vile and filthy affections And marke what he addeth but he neither then nor yet repenteth thereof neither could George Iohnson obtaine of the Church to draw him to repentance but he hauing with D. Stud. once gotten head he did what he list as he list Further Hab. Ioh. witnesseth of the Page 43. fretting railing reuiling scoffing flouting vsed by their Pastor D. Stud And when the Pastors father separated and shewed the causes thereof then doth this poore Habel grone at the remembrance thereof and with a wofull oh he tells vs how they became not onely hot and warme but fierce outragious and passing the bounds of goodnesse ciuilitie and nature If thus they whet the teeth of slander against their owne father and brethren both in the flesh and in the faith of the separation what wonder if they bite and barke at others PART 2. COme we in the next place to see how the Ainsworthians or old Brownists do whet sharpen their teeth against other of the Separatists And here first of al let vs behold how M. Ainsworth himselfe with some other of the chiefe of his company haue manifested master Iohnsons Apostasie back-sliding from their ancient Catholike and Brownistique faith which in former times had been generally receiued and professed by the whole fraternity of all that sect In the suit in law which the Franciscans the Ainsworthians haue now a long time had before the Iudges and ciuill Magistrates about the meeting-house the Franciscans haue alleaged that they are the Church and that therefore they ought to haue the meeting-house which was built for the Church that M. Ainsworth his company were schismatikes from them therefore for their schisme could not be accounted a true Church and consequently had no right vnto the synagogue or meeting-house Againe on the other side M. Ainsworth and his company haue pleaded that they were the Church because they held the ancient faith vpon which their Church was first founded from which M. Iohnson and his company had fallen away into Apostasie and therefore could not be the Church nor haue any right vnto the meeting-house M. Ainsworth and his people for the manifestation of M. Iohnsons Apostasie haue giuen foorth a writing to shew the particular points wherein he hath reuolted The occasion was this During the time of their suite there were certaine men deputed and appointed by the Magistrates to heare and examine the cause as arbiters and if it had been possible to haue agreed them vnto these arbiters did master Ainsworths side giue in this writing wherein it is specified from how many articles of their faith master Iohnson and his company haue Apostated and how they haue forsaken both their profession made in their Apologie and their confession in their authentique Creed The articles of his
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
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
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
not a common saying among them If I had Dan. Studley on my side I care not what matter any should haue against me Againe for the creatures in the waters without sinnes he is like vnto the hard shell-fish being as bold and stout to maintaine his deuise as he is subtill and politike in deuising the same For when as in the middest of all his iniquitie he standeth vp in the Publike to discourage those that complained on him professing that if any minded him he would also mind them Is not this an hard shell of impudencie vpon him Vers 13.14 c. Touching the vncleane among the Fowles first there are specially noted all kind of rauening birds as the Eagle the Griffon the Vulture and Kite after his kinde and all Rauens after their kinde Now for clawes to scratch and gripe withall how notable is Dan. Studley in his letter to Sam. Fuller How full of scratching and bitter rayling is it And for his administration at home there was neuer any poore bird that did moue the wing open the mouth whisper or chirpe against him but this partiall Griffon hath set the print of his clawes vpon him As Ashur boasteth of himselfe Esay 10.14 so in effect haue they boasted ouer them that rise vp to complaine of Studley Againe among the vncleane birds the Night-fowles are often noted as namely the Night-crow the little Owle the Back or Bat. And these also doe represent vnto vs the scandalous walking of Dan. Studley so often and so ordinarily haunting with other mens wiues at vnseasonable times of the night as namely with Mistresse M. V. C. K. D. and diuers others heretofore And yet this Night-crow being admonished of the great appearance of euill herein hath refused to hearken thereunto or to amend his euill Vers 29.30 c. As for the creeping things among them the Mouse the Rat the Lizard the Moule that lurke in holes and hide themselues in the dust are noted for vncleane creatures and these doe verie fitly represent the lurking nature of Dan. Studley that can so cunningly hide himselfe in his dealings But especially among the creeping things the Camelion that is so famous for changing it selfe into almost all colours is most fit to represent vnto vs an hypocrite such an one as Daniel Studley whose vse is to paint ouer the foulest faces with the fairest colours of Holinesse Religion and Pietie For example Iudith Holder being accused for vnchristian and vnnaturall dealing towards her husband who being sicke of the Plague and being as he thought readie to giue vp the ghost hauing such grieuous pangs of death vpon him she then neglected him yea shamed not then to sit ouer his head and sing But here Dan. Studley casteth his colour vpon it and sayth That it might be a most holy and religious action to praise the Lord with songs in aduersitie Againe M. M. being shut out of the Church for sinne and to come in againe shee boasted That if shee were in againe all the Diuels in Hell should not get her out This speech being reproued by some of vs Dan. Studley in their Eldership cast his colour vpon it saying It seemed to be a very holy speech shewing her faith and hope of assistance from the Lord. Againe when he was found hidden behind the basket at Iud. Holders house hee made this holy pretence That he hid himselfe to see the behauior of G. P. who came thither after him so watchfull and vigilant an ouerseer was he Also M. M. hauing beene in a whore-house vpon some occasion and creeping thence out at a window in a very vntoward manner was excused by Dan. Studley who alledged in her defence the example of Paul That by the Disciples was out a window through the wall of Damascus let downe by a rope in a basket Act. 9.25 2. Cor. 11.33 A number of such instances might be brought to shew the colourable dealing of this hypocriticall Camelion And therefore sithence such vncleannesse of all sorts is found in him we are fully persuaded that he is vnworthie to beare office and dignitie that beares so much reproach and so iustly for his sinne Further raysing sedition among themselues the question is Whether M. Amsworth haue carried away the Church with him or whether M. Iohnson keepe the Church still with him And as they haue an Ecclesiasticall suit about the kernell which of them should be the people of God and the true Church so haue they another ciuile contention about the shell and the huske who shall haue the meeting-house where this Church should meete together In the meane time the two houses where the seuerall factions of these two seditious Captaines doe meet being in the same street and within one house of another are much like vnto those two Wells Eseck and Sitnah Sedition and Dissension or strife and hatred Gen. 26.20.21 But blessed be God who hath deliuered vs both from M. Iohnsons Apostaticall Eseck and from M. Amsworths schismaticall Sitnah and not onely so but hath also brought vs vnto Rehoboth or Largenesse by enlarging our hearts to embrace the Communion of those true Churches from which the partition-wall of their separation had excluded vs and shut vs out before Vers 12. Wee pray the Lord for them also that they may be likewise enlarged that the chaine of their Schisme which keepes them so strait may be broken and they at length be brought to entertaine Communion with the people of God CHAP. V. Vnder the hand of the Secretarie and Seale of the Citie in this forme as followeth Extracted out of a certaine Booke of M. Whites intituled A Briefe discouerie of some of the abhominations daily practised and encreased amongst the English Companie of the Separation remaining for the present at Amsterdam in Holland Fol. 1. That they abound aboue others with all kind of debate malice adulteries cousenages and such other like enormities Fol. 1. Daniel Studley an Elder of their Church a man not onely for his filthinesse with his wiues daughter but also for supporting of manifest and shamefull vncleannesse and cousening among them in * * Namely Judeth Holder and others others fitter for the Stewes than to be an Elder in any Christian Societie Fol. 7. Yet would their Elder Dan. Studley neuer so much as denie the matter of Incest with his wiues daughter Fol. 17. But their Deacon Christopher Bowman for his deceiuing of many poore euen of their owne companie of halfe that which the Magistrats of Narden had giuen them weekely was thereupon when it came to light through widow Colgates meanes called Iudas the Purse-bearer in Narden for so doing not to speake of many such like instances that by him may be giuen Fol. 15. Haue they not abused the world that publish in print that they neither receiue nor retaine any such as care not how they borrow and make no conscience to pay againe I doubt not but their owne hearts know how false this
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 cut off my selfe from that their schisme wherein I haue stood with them And though I cannot but expect much reproach and many hard sentences which they of the Separation will for this cause passe vpon me yet my hope is that the Lord which of his mercie hath giuen mee leaue to see my error and his truth will now also strengthen me by his grace to beare the euill speeches which in this case they vse to poure out vpon those that leaue them Surely I am readie to halt and my sorrow is euer before me When I declare my paine and am sorrie for my sinne Then mine enemies are aliue and are mightie and they that hate me wrongfully are many They also that reward euill for good are mine aduersaries because I follow goodnesse Forsake me not O Lord be not thou farre from me my God Hast thee to helpe me O my Lord my saluation WILL. GILGATE About a moneth or six weekes after this when by the mercie of God he was something recouered of his sicknesse he then by his practise confirmed further that which he had written before both by embracing the communion of the Churches which he refused before in hearing the Word and praying with them c. As also by going vnto M. Ainsworths Church with which he had ioyned himselfe before and there openly in the middest of their Congregation renounced his fellowship with them testifying that they were in Schisme and for further proofe hereof did afterwards giue vnto Master Ainsworth diuers Arguments in writing to proue them to be in manifold Schisme and so finally left them quite CHAP. VIII Letters that passed betwixt M. Ames and M. Robinson touching the bitternesse of the Separation ONe point of Schisme which M. Gilgate obiected vnto M. Ainsworth was for their separation in priuate from those particular persons which might be discerned to be true visible Christians euen by their owne confession This point because it is further discussed in diuers Arguments and Writings betwixt Master Ames and Master Robinson wee haue thought it meet to publish them as they came vnto our hands because they serue much for the declaration and manifestation of their Schisme herein G. M. and P. SIr I doe not desire to multiplie many Letters noâ— many words in this one Letter I will passe by therefore your censure Your manner of separation also I omit whether it be like or dislike to that of the first reformed Churches for you haue yrons ynow in the fire about that question Neither will I trouble you about my associates here whom you deeme euill of though they be vnknowne vnto you Onely that one point which containeth indeed the very bitternesse of Separation I would desire you againe to consider of as you doe me viz. Whether there be not a visible Communion euen out of a visible Church These reasons seeme to euince it 1 Whomsoeuer I can rightly discerne to haue communion with Iesus Christ with him may I haue visible communion the reason is because that from visible descrying of that inward communion doth necessarily follow externall communion Neither can other sufficient reason be giuen why we should communicate with visible Churches but only because wee visibly discerne that they haue communion with Christ Now quatenus ipsum de omni conuertuntur But we may discerne euen by your confession of some out of a visible Church that they haue communion with Christ Ergo 2 That which is lawfull for them to doe which are no members of a visible Church that is lawfull for others to ioyne with them in for that which is no sinne in the principall is none in the accessorie Cateris paribus And it cannot be simply vnlawfull to ioyne in any action that is lawfull Quatenus talis but it is lawfull for Christians conuerted euen before they ioyne in any Church perhaps wanting knowledge of the true Constitution perhaps oportunitie to worship God Therefore 3 It is necessarie that before the couenant making which you hold to be the forme of a Church they that are to make it should ioyne together in prayer for direction assistance and blessing yet they are not a Church vntill after Therefore it is not only lawfull but necessarie also that there be a communion out of a visible Church You may easily conceiue the forme and force of this Argument If you answere that they are a Church in desire that is to forsake your position for desire to be doth imply that as yet they are not A velle ad esse non sequitur ratio I will not be further tedious vnto you Fare you well Feb. 25. Your louing friend WILLIAM AMES Mercie and peace be with you Amen SIr because I doe vnderstand by many that you maruell I answer not your reasons hauing had your writing so long in mine hands I thought good to returne you a briefe answere Your reasons to prooue visible communion out of a visible Church follow Though that be not the question betweene you and mee But whether we which are or deeme our selues to be of a visible Church may lawfully communicate with such as be of no Church Reason 1 I deny that externall communion doth necessarily flowe from the discerning of inward communion with Christ which is your first reason for then I haue externall communion with the Angells and faithfull departed this life Externall communion is a matter of externall relation and order vnder which men out of the Church are not Acts 2.41,47 The order set by Christ and his Apostles is that such as receiue the word and are to be saued ioyne themselues foorthwith vnto the Church and a large remnant it is of the confusions which Antichrist hath brought into the worlde that men fearing God should remaine out of the true Church For the further cleering of these things If an innocent person in mine absence be excommunicated from the Church vpon the testimony of two or three yet will I for order sake and so am bound forbeare communion with him till I haue manifested his innocencie to the Church On the other side Though I know some great wickednesse by a brother which he denies and I can not prooue I must still for order sake keepe communion with him in the Church till God discouer him It is euident therfore that in cases I am both to forbeare communion with a godly man till we be orderly ioyned together and to keep communion with a wicked man till we be orderly dis-ioyned Adde vnto these things that vpon this ground I may also lawfully admit one out of the Church to the Lords Supper to the choise of Officers censuring of offendors And all other exercises of externall communion if by the iudgement of Charitie I deeme him holie in his person And how can I denie him one part of externall communion to whom I affoord an other but I make a schisme in the communion of Saints and this also may serue for answere to the latter part
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
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
Creed forsaken by M. Iohnson THe words of this declaration taken from the originall copie which was giuen to the arbiters are these as followeth 1 The 23. article of the confession of our faith whereto also our Apologie agreeth page 46. 47. professeth that euerie Christian congregation hath power to elect and ordaine their owne ministerie c. and vpon desert againe to depose yea and excommunicate them These haue defended that a Congregation without Ministers cannot ordaine officers And that if the Eldership fall into heresie or wickednesse the whole Congregation cannot depose nor excommunicate them And that a Congregation without an Eldership cannot excommunicate any wicked person whatsoeuer 2 The 24. article confirmed in our Apologie page 60. 62. 63. professeth that the power to receiue in or to cut off any member is giuen to the whole bodie together of euery Christian Congregation Matth. 18.17 c. These haue pleaded for the Eldership to be the Church Matth. 18. and to haue both rightfull power to excommunicate though without and against the consent of the bodie of the Congregation 3 The 29. article as also our Apologie page 51. 52. professeth that the Hierarchie of Archbishoppes Lord Bishoppes Priests c. are a strange and AntiChristian Ministerie and Officers not instituted by Christs Testament nor placed in or ouer his Church These haue placed ouer them one that was made Priest by a lord Bishops ordination so as because of it they did not ordaine or impose hands on him when at the same time they ordained and imposed hands on others whom together with him they set ouer the Church 4 The 31. article and also our Apologie page 109. professeth that such ecclesiasticall assemblies as remaine so in confusion and bondage vnder that Antichristian Ministerie Courts Canons c. cannot bee esteemed true visible Churches c. These now pleade not only for them but for Rome it selfe to be the true Church of God 5 The 32. article whereto our Apologie agreeth page 52. 53. 44. testifieth that all such as haue receiued any of those false offices of Lord Bishops Priests c. are to giue ouer and leaue them and so hath it been practised heere before by all such Priests as came to our faith and Church now one is Minister ouer them ordained Priest by the Prelates as is before said 6 The 32. article which our Apologie also confirmeth page 45. professeth that people being come forth of the Antichristian estate c. are willingly to ioyne together in Christian communion and orderly couenant and to vnite themselues vnto peculiar and visible congregations c. These haue pleaded that all are bound to communion by vertue of their Baptisme receiued in the Church of Rome or other Antichristian assemblies 7 The 33. article corfirmed also in our apologie page 46. 47. 48. professeth that a people so ioyned together may proceed to choise and ordination of officers except they haue officers before to do it 8 In our apologie page 113. it was mantained to be grosse error and notorious absurditie either to hold the Popish Church to be a true Church hauing a true Ministerie and true Sacraments or else that men are vnbaptised and must admit of the Anabaptists re-baptisation These haue themselues much obiected to vs that either the Church and Baptisme of Rome is true or else we must be re-baptised Both which we still deny 9 The 38. article of our confession professeth that Congregations are by all meanes conuenient to haue the counsell and helpe one of another in all needfull affaires c. The practise of this was denied when in our greatest need and trouble they would not consent to haue the comfort and helpe of the English Church at Leiden which professeth the same faith with vs. 1 Before our parting wee offered that notwithstanding our differences of iudgement that we would continue together if our former practise might be retained but this was refused 2 We desired that then wee might haue apeaceable parting and to be two distinct Congregations each practising as they were perswaded yet nourishing brotherly loue and vnitie This also they would not agree to vnlesse wee would leaue this Citie 3 We procured though without their consent the helpe of the English Church at Leiden who laboured our peace a way of peace by these themselues propounded and by the Church of Leiden and vs agreed to these after â—…uersed and stood not vnto vnlesse we would goe dwell out of this Citie And although in the treatie of the Agreement it was testified by the Elders of that Church That vnlesse it were to the apparant vndoing of vs and of our families we should not be dismissed againe to dwell here yet because we would not absolutely promise to leaue this Citie they would not stand to the agreement which themselues had made Thus haue they manifested how M. Iohnson hath forsaken the Faith and cast away his old Creede in nine speciall Articles which they haue here numbred out yea and besides that haue also added in the end thereof three other articles against him and his companie wherein they are manifested as enemies vnto peace whereunto they were so deafe to hearken and not onely that but also are shewed to bee truce-breakers violaters of their promise and falsifiers of their word by reuersing the way of peace that was once concluded and for not standing vnto the agreement which themselues had made And thus by this writing and by the twelue articles thereof nine concerning faith and three concerning peace and truth the Franciscanes are shewed to be without faith without peace and without truth And thus hath Master Ainsworth set twelue sharpe teeth vpon the Franciscans and thereby made twelue wounds in the bodie of their honestie and faith vntill with some probable answere they can salue the same But alas how shall M. Iohnson with any sound answer salue his faith and his honestie by writing against M. Ainsworth that doth now become his accuser Seeing by M. Iohnsons owne testimonie and confession M. Ainsworth * Fran. Iohnsons enquirie of Tho. Wh. p. 43. for his learning wisdome and godlinesse as also for his faithfull teaching of the Church and vpright walking toward all is so well knowne and approued as neither he not we need regard any aduersaries malice and opposition against him These things being so what need M. Ainsworth to regard the malice and opposition of M. Iohnson now his aduersarie vnlesse M. Iohnsons malice be aboue the malice of other men and vnlesse his opposition be more terrible than the opposition of all aduersaries besides If M. Ainsworths learning be so well knowne and approued then what needes he to regard M. Iohnsons sophistrie If his wisedome be so well knowne and approued what needes he to regard the policies and subtleties of Fran. Iohnson and Dan. Studley If his godlinesse and vpright walking towards all be so well knowne and approued then what great cause hath euerie man to
regard the witnesse of M. Ainsworth which he bringeth against M. Iohnson And what cause hath M. Iohnson to be ashamed of his wayes that is accused of Apostasie Contention Error Falsehood Lying and Promise-breaking and all this by M. Ainsworth whom himselfe doth acknowledge to be so godly and vpright a walker towards all It is therefore as like that M. Ainsworth hath now walkt as vprightly towards Francis Iohnson as he did before towards Th. Wh. Againe the Ainsworthians scoffing at M. Iohnson now that they haue reiected him they say That M. Ainsworth hath long time wrought iourney-worke vnder M. Iohnson but that now he sets vp * The two shops of Error and Schisme shop for himselfe and this vnder M. Iohnsons nose their meeting-house being the next house but one vnto M. Iohnsons shop or meeting-house Nay further they say that M. Ainsworth seekes to take away M. Iohnsons shop from ouer his head while by their suit in law they contend for the meeting-house it selfe hoping that M. Ainsworth and his companie shall get the same Further to come vnto more hainous matters it is witnessed by some of M. Ainsworths companie That there is probable murder and approued whoredomes maintained or suffered in M. Iohnsons Church This hath bin testified by Iohn Trappes M. Iohnson and his Elders also do know that this is auouched against them for this hath Iohn Trap witnessed vnto their messengers solemnely * Septemb. 8. 1611. sent from their Church to enquire about this matter and hath also offered to proue this before the magistrates yea and hath prouoked them much to bring the matter into question It is witnessed also vnto the messengers of their Church That M. de Cluse hearing it spoken that there was approued murder maintained in M. Iohnsons Church should also graunt vnto the same saying Yea it is too true or it is too true indeed the more is the pitie or the more sorrie he was to like effect c. Are not the teeth of the Ainsworthians like kniues vnto the Franciscans Doe they not cut and bite deepe in such speeches and testimonies which they giue touching the euils that are tolerated or maintained among them Are they fit men to separate from all other true Churches for corruptions while the charge of such abhomination is tolerated among themselues To conclude this point let it be considered that euen then when M. Iohnson and M. Ainsworths companie were yet one long before any shew of this great diuision that is now amongst them it came to passe that Thomas Cocky and Iacob Iohnson two men of note amongst them both of them Prophets falling into variance one with another one of them brings in before the Church a List of fifteene lyes wherewith he charged the other the other againe to requite his paines brings in at the next turne against him a List of sixteene lyes betwixt them both they make vp the summe of 31 lyes Is it not a token that the father of that Companie is the father of lyes when as the children thereof are so fruitfull in lyes Is it probable that the truth of God should be tied and treasured vp onely among these lying companions whiles all the true Churches in the world beside are not able to comprehend the mysterie of that Separation which they say is reuealed vnto them What wonder is it that these men should raise many lies and slanders against others when as thus they heaped them vpon themselues mutually And what wonder if they bite one another now that they are rent in two seeing when they were vndiuided they spared not one another PART 3. M. Robinson writing in defence of the popular gouernment against M. Bernard doth therein vtter many hard speeches against the oppugners thereof Now M. Iohnson being an oppugner thereof as well as M. Bernard and vsing the same reasons that M. Bernard doth to that purpose it followes necessarily that those speeches and rebukes which M. Robinson layes vpon M. Bernard do through his side pierce and wound M. Iohnson also when he holds the same opinion and vseth the same arguments with M. Bernard And this is the rather to be obserued because M. Ainsworths people excusing M. Ainsworth for his not answering of M. Iohnsons a Expos of Mat. 18. booke they alledge and plead that M. Robinson hath answered him confuted his reasons in the confutation of M Bernard and therefore the rebukes which in that point and in that behalfe are layed vpon M. Bernard are many of them also to be as well applyed vnto M. Iohnson For example M. Robinson b Answer to M Bernard p. 124. writing That their practise is answerable to their profession and shewing their profession what it is from the confession of their faith Artic. 24. inferreth from thence that they cannot be charged with bastardly runagates But on the contrarie side M. Ainsworth as is noted in the former Section declaring that M. Iohnson is fallen from their faith euen in that very article it followeth hereupon from M. Robinsons speech that M. Iohnson and his companie forsaking that profession of faith are therefore to be deemed bastardly runagates M. Robinson affirming That they are c Pag. 152. miserable guides which teach that the power of the keyes is giuen to the chiefe officers shewing also that it is d Pag. 153. erronious and derogatorie to the nature of the Gospell and free donation of Christ thus to impropriate and ingrosse the keyes He doth hereby declare M. Iohnson and M. Clyfton to be miserable Guides yea that they are sacrilegious ingrossers of the keyes contrarie to the nature of the Gospel and free donation of Christ because they teach that doctrine aswell as master Barnard Answer to M. Bernard p. 160. M. Robinson reproouing the enuious dealing of them that oppugne popularitie for arrogating al the power of the people into their hands doth declare this by alleadging of 1. Ki. 22.24 and hereby it followes vpon his reproofe that master Iohnson and maister Clifton holding the point with maister Bernard are also like the arrogant and prowd Zidkiah that smote the Lords Prophet on the cheeke Thus is maister Iohnson noted as a cruell persecutor making himselfe to be a Pag. 162. thought all eie from top to bottome and making his people in the meane time to be a blinde beetle euen stone-blinde that cannot see one steppe before them M. Robinson reproouing maister Bernard for alleadging the charge of Princes and Ecclesiasticall Gouernours together doth blame him herein as though hee laiâ—… a b Pag. 164. Corner stone of Babylon hereby now maister Iohnson yoaking these Ciuill and Ecclesiasticall officers together in this c Exposit of Mat. 8. Reu. 3. allegation also doth hereby incurre the same rebuke and is heereupon in his account a builder of Babylon as well as maister Bernard M. Robinson imputeth vnto maister Bernard the occasion of a strange and new kinde of d Answer to