THE PROFANE SCHISM OF THE BROWNISTS OR SEPARATISTS. WITH THE JMPIETIE, DISSENSIONS, LEWD, AND ABOMINABLE Vices of that impure Sect. Discovered by CHRISTOPHER LAWN, JOHN FOWLER, CLEMENT SANDERS, ROBERT BULWARD. Lately returned from the Company of M. JOHNSON, that wicked Brother, into the bosom of the Church of ENGLAND, their true Mother. PSAL. 83.16. Fill their faces with shame, that they may seek thy name, O Lord. ROM. 16.17. Now I beseech ye, brethren, mark them diligently, which cause division and offences, contrary to the doctrine which ye have learned and avoid them. M. D.C.XII. THE PREFACE UNTO THE CHRISTIAN READER, TOUCHING THE causes and the manner of our publishing this Treatise. HE that hideth his sins shall not prosper; but he that confesseth and forsaketh them, shall have mercy, Prou. 28.13. Our sin of separation whereby we have rejected the communion of all true Churches, being now made manifest unto us upon such occasion as is hereafter declared in this Treatise, and we desiring to receive mercy from the Father of mercies, have therefore resolved and thought in ourselves, according to the counsel of the holy Ghost, that we will not hide our iniquity, but confess against ourselves our wickedness unto the Lord, that the punishment of our sin may be forgiven us. Our own ignorance, and the deceit fullness of others had drawn us into the depth of this error; and in the midst of this deep Schism, when the Lord might justly have judged and rebuked us in wrath, even than were we bold to judge and condemn others that were better than ourselves, and far excelling us in all the gifts and graces of God's Spirit; we condemned them and slandered our whole nation as a false Church, false Christians, a Synagogue of Satan, and a people according to their public profession in a damnable estate; we exempted none, neither the learnedest and godliest Ministers, nor zealousest people, but condemned all, and avoided all in the service of God: And therefore to publish our repentance for this scandalous Separation, we hold it in the first place a just and necessary cause for the publishing of this Treatise. He that is first in his own cause is just; then cometh his neighbour and maketh inquiry of him; Prou. 18.17. Master johnson and his confederates being parties accused by us, and being judges also in their own cause, have first condemned us with their censure; when we complained of their sin, they could find no way to clear themselves but by accusing us, so that when we renounced their Schism, they denounced their curse against us, and thus declared us to be their enemies, when we told them the truth. In this case the holy Ghost alloweth us to make apology for ourselves, in inquiring into, and refuting those slanders which they lay upon us, and make the ground of their sentence against us. They have condemned us first in their own Church. We do now in the second place by a public appeal bring the matter before the Churches of Christ, to judge thereof. This is also another cause of our writing at this time. When thou art converted, strengthen thy brethren; Luke 22.32. Being ourselves delivered from this snare of the Separation, our desire is to stretch out a hand of help and comfort unto those, that yet lie in that ditch: and we are not without hope of some fruit of our endeavours this way; but especially our hope is to stay and strengthen some weak Christians that are inclining and looking that way, whom we admonish and desire them in the Lord that they would be warned by our harms, and by our going astray, to walk the more circumspectly in the midst of all offences and scandals wherewith they shall meet. As for those that are already separate and caught in the briers of that Schism, although we do assure ourselves upon good ground, that sundry of them do wish they had never met with the Separation, and would also much rejoice if they were well quit and freed from the same, yea and have wished some of them that there might be a dissolution of their schismatical body, that so they might escape without excommunication; yet are they in the mean time kept under in such bondage by the terror, tyranny, & subtlety of their guides, which they show both in their doctrine and in their government, that they dare not easily whisper or muff against the separation. As for those whose feet are almost gone, & their steps well near slipped, we desire them to pause a while; it is not so easy a matter to come out of that snare when they are fallen therein, as it is to keep out at first, & for the stay of such we have thought it needful to publish this Treatise for their further information touching the estate of Brownisme, as also to warn all such as have been the occasion of those Heresies and Schisms to conform themselves to the Church of God, that these Caterpillars may no more rise out of them. And although we be unlearned men which have composed this book, yet we hope it will not be disked therefore, seeing we speak of nothing but which our own knowledge and experience hath taught us; 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 principal matters contained in this Treatise. The first Section. Chapter 1. A Declaration of our proceedings with Master johnson and the Elders in public in their Meetinghouse. Folio 1 Chap. 2. A copy of Christopher Lawns excommunication: with an answer thereunto. fol. 6 Chap. 3. A copy of john Fo●…er his excommunication: with an answer thereunto. fol. 12 The second Section. Chapter 1. A True relation of the Schism, Dissensions, Blasphemies, Heresies, and horrible crimes practised by the Brownists or Separators. fol. 15 Chap. 2. The testimony of father Tolwine against their injustice, schism and slander. fol. 18 Chap. 3. The copy of Robert Bulwards suspension and excommunication: with an answer thereunto. fol. 20 Chap. 4. A relation of Studley his wickedness translated out of the Dutch. fol. 22 Chap. 5. A discovery of some of the abominations of the Brownists in Amsterdam. fol. 26 Chap. 6. A comparison between two notable Separatists, Daniel S●…dley, and Richard Mansfield. fol. 32 Chap 7. The testimony of William Gilgate, one of Master Ains●orth his company, and one that had been Minister in England. fol. 41 Chap. 8. Letters that passed betwixt Master Ames and Master Robinson touching the bitterness of the Separation. fol. 47 Chap. 9 A relation of the heresy of Thomas Lemar. fol. 55 Chap. 10. The testimony of William Simpson against the Prophets in Master Amsworth his Church. fol. 58 Chap. 11. Of the dissension between john johnson the father, and Francis the son: and betwixt the brothers, George and Francis. fol. 59 Chap. 12. A taste of their detestable slanders and reproaches concerning the Church of England. fol. 66 Chap. 13. Concerning their mutual reproaches, dissensions, and curses against one an other. fol. 70. This Book is divided into two Sections. THE first containeth such matters as passed between these four persons Christopher Lawn, etc. and the Sect of Master johnson. The second Section containeth a true relation of the Schism, Dissensions, Blasphemies, Heresy, and horrible Crimes practised by these Brownists or Separatists. ¶ THE PROFANE SCHISM OF THE BROWNISTS OR SEPARATISTS. The first Section. CHAP. I. A declaration of our proceed with master johnson and the Elders in public, in their meetinghouse. Having formerly refused to come unto their Consistory in master johnsons house, in respect of the manifold abuse, scorn, and other injury, which there they offered unto us; at length they consented to send for us unto their public Assembly, although they had long denied the same unto us, who many times had sought it of them, that there we might make a public renunciation of our unchristian separation, which we with them had undertaken, from all the Churches of Christ; to try also whether it might please the Lord to touch the hearts of some others, and to give them repentance likewise by our example. And thus the ninth of july 1611. being accompanied with divers strangers, and members of the English Church, unto which we have now joined ourselves, we came unto them in their meetinghouse, after their evening exercise was ended. Being come unto them, and standing in the midst of them, the notorious Daniel Studley, master johnsons chief Standard bearer, being for that day the Prolocutor of their Company, began first to make a Speech to the people, and to relate unto them, How we had charged them to be Schismatics 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 prove the same; that we had refused to come unto their Eldership; that we had given divers Articles against them, which we refused to prove etc. And that now therefore they required answer for these things. Daniel Studley having ended his Speech: we in the next place desired leave to speak some things unto the people, before we gave answer in particular unto the Speech of Daniel Studley; either for justifying of those things that were truly spoken, or for the reproof of those things that were false. And so in the first place we acknowledged our sin in the separation which we had made from the Churches of Christ: we acknowledged the great mercy of the Lord, that had so graciously given unto us to see our errors, into which we had been led by the false doctrines of M. johnson, and others: we acknowledged the mercy of God, that had given us hearts careful in some measure to manifest and show 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 unto them, that as we had done it more privately before their Elders: so now in the presence of them all, with whom together we had been so deeply plunged into the gulf of schism; we did openly renounce our covenant and profession of separation, which at our first entrance among them we had made with them: we renounced it, as being a most abominable and profane thing, against which the Lord had manifested his anger from heaven, as against a Babilonious tower which the Lord would have to be brought to nought, as appeared by the manifold confusions and dissipations among them: we professed further unto them, that as we had been instruments for the strengthening and upholding of that Tower of Separation; so we did purpose by God's assistance, to use our best endeavours to bring down the same into the dust: And lastly we testified unto them, that we came not unto them at this time by virtue of power or authority that they had to command us, but in the bowels of mercy & tender compassion towards them; hoping God would be gracious unto some of them, at the least to pluck them forth as firebrands out of this fire, as the Lord had therein dealt mercifully with us. In the next place, touching that which was objected by Da. Studley, we answered, That he had not rightly repeated our charge. Our charge was; that they were schismatics; that they were profane in their schism; that it led them to the breach of all God's commandments; And that thus they had it in writing under our hands; And that these things being proved, their separation from England would hereupon appear to be unlawful. Again, as for that particular woman nominated by us for a profane person, we refuse not to prove the same; yet desire we, that first of all this foul leprosy of profane schism, imputed unto you all, may be cleared by you, if you can. According to the counsel you gave others, we require you, first to pluck this great beam out of your eyes, & then shall you the better see to help this poor woman. Unto this answer made by us, Dan. Studley replied not; but then flew in upon us M. Francis johnson himself. The first word he spoke was a reproach; the second railing also; the third was a lie; the fourth was a word of tyranny. The first title he gave was Hypocrite; the second was railing Rabshakites; the third, he said our charge was for England in particular; and four, he said he would hold us to that charge. And for the matter of profaneness, he would first have that particular woman to be so proved. If his power had been so great, as his impotent passion, what would he not have done to us? M. johnson would not yet in any sort meddle with the defence of his doctrine; but instead thereof he turned aside, & entered into a long discourse touching the estate of diverse Churches in several ages. The sum of his speech was this. Having showed how all the world was drowned in Antichristianisme, he then told them how it pleased God in the first place to raise up john Husse, and such like, to witness against the groffest evils in their times; then he told how Martin Luther came afterwards, by whom a further reformation was obtained; then in the next place he showed how they of England had gone many degrees before either of the former: Above all these he showed 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 still in many things corrupt; but last of all, and above all, in the highest degree of perfection he placed his own company, preferring the bright estate of his Church above all the golden Candle sticks that ever Christ walked amongst, since the days of reformation. He affirmed openly, that they were by the mercy 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 therefore blamed us for leaving them, & going into a corrupter estate. Thus did he exalt himself and his disciples, as though he had been the brightest star in the fimament, above hus, Luther, Caluine, or the Martyrs of England; and so to proceed, as though Daniel Studley, Edward Benet, Canadine Mercer, Christopher Bowman, and jacob johnson, with the rest, the wandering Stars of their schismatical company, had likewise excelled Beza, Morney, junius, Zanchius, Brad ford, Perkins, whitaker's, and such like burning lamps, whose light hath so comfortably shined abroad: whereas (indeed) M. johnson might with far better reason have more fitly compared himself and his fellows unto Menno Simons, Derick Philips, Hans-de Rees, and such other Authors of Anabaptistrie, who also have gone before him in teaching all or the most of the very same points, wherein he professeth himself to differ from the reformed Churches; as in the particulars may easily be showed when time serveth. After this, master johnson took master Parker's book written against the Cross, and by a large and impertinent discourse begin to show how many corruptions and sins were committed, and maintained in the Church of England. And hereupon we signified unto him, how vainly and idly he spent his time in labouring to draw us from the main matter of the charge which we had laid upon them, touching their schismatical 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, having been more than seven times urged thereunto, as many witnesses can well testify. His desire was still to wrangle about their practice, and to dispute of corruptions. When master johnson could not this way fasten any blame upon us, he then sought to reprove us for going unto master Padget, and for talking with him. And here (certainly) it is needful to observe their policy this way; for holding of those in bondage whom they have once seduced. They cannot endure that their members should ask counsel of any learned man, or confer with any other touching their doubts, except it be with their own guides and teachers, or some among themselves. And therefore when divers of them knew, that we went to confer with master Padget, they were displeased with us; they reproved us; and for justifying of their reproof they abused (as their manner is) sundry points of Scripture; alleging unto us, Matth. 1.7. That the Priests lips should preserve knowledge; that they should seek the law at his mouth: for he is the messenger of the Lord of Hostes. This they alleged, as though there had been no lips, of knowledge but only in their company; as though master johnson, 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, jacob johnson, the Prophet Pecksall, and such like. It is a misery unspeakable to be separate from the worship of all true Churches, and to be shut out from any other Teachers whatsoever besides their own; but yet is it a further bondage to be restrained from private conference with other learned men, and so to be deprived from the fruit of their counsel. For this cause there are justly come upon them all the judgements that are here threatened unto the despisers of counsel. We see they fall daily from the Truth, from the Churches of Christ, from themselves and their own opinions, from their own followers. CHAP. II. A Copy of Christopher Lawns excommunication with an answer thereunto. WHiles we continued constantly in the renunciation of their schism and separation; and their Elders on the other side as obstinately despising our reproof of their sin; they perceived that sundry of their members began more and more to be troubled, and to doubt of their estate. And therefore to withdraw their members from conversing with us, and to make good their own proceed, and hold on their course against us, they resolved together to excommunicate us. Which being done, and we often desiring copies of our excommunication, at last they gave them unto us in writing; after this manner. Christopher Lawn was proceeded against by the Church, the eight and twentieth of the seventh month, july, 1611. for railing, slandering, abusing, and despising the Governors and whole Church, etc. as he manifested by word and deed, by writing and otherwise: among which were these and the like particulars. charge 1 That he charged us to be schismatics for our separation from the Church of England: and hereupon also to be a profane company. charge 2 Also he being a member of this Church, which by the mercy of God hath forsaken the Apostasy of Antichrist, and to our knowledge and power witness against all the corruptions and abominations thereof, labouring daily to proceed in that which is good, for keeping the commandments of God and faith of Christ, and to walk in the ancient way prescribed the Church by the Lord in his word; yet did he leave communion with us, and disclaimed our profession, and accused us to be schismatics &c. as is aforesaid. charge 3 Moreover in a letter sent into England he wrote divers slanders of the Elders and brethren, as appeareth in the said letter. answer 1 First, where they writ that Christopher Lawn was proceeded against by the Church; let it be remembered that the Church hath so done it, that divers members of that same Church have acknowledged that they did not consent unto 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 have us hold it, though not daring to speak against it, as they have confessed since unto us: and do therefore still profess as much love and fellowship with us as formerly they have done. answer 2 Secondly, whereas they writ thus in the seventh month, july, and again, a In the copy of john Fowlers ezcommunication. in the eight month, August; why might not they have written july or August alone, without that superfluous and idle addition of the seventh month, and the eighth month? as well as they wrote since b Narration, pag. 1.2. the twenty ninth of May: September the fourth: the five and twentieth of August. answer 3 Thirdly, whereas they object unto us railing, slandering, abusing and despising, for the ground of our excommunication. As for their Governors; their eldest Elder, and the ancientest pillar of their separation ought now to be thrust our of his government; so that their own former doctrine, and their present endeavours cries so loud, and opens so wide a mouth against their government, that all their Elders ears may tingle to ear the same. And as for their whole Church, whereof they speak: when it was whole; what is but a patchery of a few schismatics that had forsaken the Church of God? But now, being divided in the midst, and half of them again being rend from the other, they might better have spoken of their piece, than their whole: they being but the broken fragment of a schism. And yet this broken piece exalts itself above all the whole Church of Christ. objection 1 That he charged us to be Schismatics for our separation from the Church of England; and hereupon also to be a profane company, etc. answer 1 As for the schism and profaneness hereupon, wherewith we charged them, our proofs touching both these points are set down in the copy of our charge. If master johnson had answered those grounds of holy Scripture which there are specified for the maintenance of our Charge, he might then have had some colour for this his accusation: but until this be done, or until he repent thereof, the blame and shame of those iniquities must rest upon his head, and lodge in his bosom. And he might as well vaunt, the rebukes of sin by the Prophets to be railings and standers, since all that we have there affirmed in our Charge is warranted and justified by the word of God, which we have expressed against them. Secondly, let it be observed, that they might as well charge the holiest and learnedest men in all the Churches of God at this day to be slanderers and railers, as us; seeing they do generally hold such doctrine, as we charged them withal, to be false and schismatical; seeing they do all agree with us herein. If any of their poor people think it to be otherwise, being deceived by their guides; we dsire them to go unto them with us, and to hear their judgement for confirmation hereof. The second particular here objected against us, is for leaving their Communion. Of this particular only they give a reason, taken from the holiness and lawfulness of their Communion, to prove that we should not have left them. The weakness and insufficiency of this their defence may appear divers ways. But let this one suffice. What hath master johnson here said for himself, which master Ainsworth might not as truly allege for his company? Master Ainsworth and his people profess themselves as great enemies to Antichrist and his abominations, as M. johnson. And his profession also hath as much show of sincerity, as that of M. johnson. And yet M. johnson witnesseth against them, as against a false church; teacheth that their Communion ought to be left, in respect of their schism from him. And why then may not we for the same respect of schism leave M. johnson also? Or is it a greater sin for M. Ainsworth to leave the Communion of M. johnson, than for master johnson to refuse and avoid the Communion of all true Churches beside? Thirdly, where it is said that to their knowledge and power they witness etc. this appears to be false, and they are not to be credited herein. Their own words, and their own dealings, will prove their dissimulation and hypocrisy herein. For when complaint was made to master johnson of their corrupt manner of worship in singing their new rhythms: M. johnson acknowledged that he had sundry years together disliked the same; yet never witnessed against the same. Yea after this admonition and confession he is still silent, and therefore he doth not according to his knowledge & power witness against known corruptions. For when formerly complaint hath been made unto master johnson of their naughty order in singing Psalms in such a meeter, and in such a ●ime, as it seems they are ashamed that any should see them to examine them; (for they keep them among themselves like a traditional mystery, that few or none, even of their own people, have any use of them, save when they are read after a broken manner in public) when diverse reasons were alleged against them by some of us; as that they served not for edification in their public, being of so harsh & hard a phrase that they knew not what they meant, neither could sing with understanding. Secondly, that these once being in use, and copies thereof kept from the people, by this means singing of Psalms was shut out of private houses, and the comfort thereof lost amongst them. Thirdly, that by the uncouth and strange translation & metre used in them, the congregation was made a laughing stock to strangers, that by occasion came in to see them in their public worship. When these things were thus related to M. johnson, he acknowledged that he also did dislike their order, and condemned it, but he did not witness against it: Indeed D. Studley pleaded for the use of them still in that order against M. johnson. And what wonder, that he which had such a vein in making filthy and obscene rhythms, which he taught unto little children? or that his Client mistress M. May, the victualler, who used 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 been openly testified in their public meetinghouse by her own servant that is one of them? what wonder if they should be content to lose the daily use of spiritual Songs and Psalms, which cannot dwell together with such carnal vanity and unclean rhythms? Again, he hath of late affirmed, That every man ought to bring up the tenth part of that which he getteth by labour, in his several calling, to the maintenance of their Church; and that every one, which doth it not, is a thief. But seeing now he is not like to persuade his people to receive this doctrine of Extortion, he is content to hold his peace. And doth he not now willingly suffer a company of thieves (in his account) among them? Is not his company become a den of thieves, whilst he winks with his eyes, and doth not daily witness against their theft, according to his knowledge and power; as here he pretendeth? objection 3 answer As for the third objection of the Letter; There is nothing in it but truth, and such things as had been before openly testified unto them. And so it was signified unto master johnson by some of their own members at the reading thereof, that it was vain and idle to seek matter against Christ. , seeing he had himself said much more before them all. But who be those two subscribers, that set their hands to this excommunication? These two be the two special champions of the Franciscan schism, the two principal 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 evil, and evil into good, and brought many a man to repentance for well-doing; and therefore he sits next unto S. Francis himself in the usurped throne of their judgement, and eftsoons upon each occasion he whispers in S. Francis ear, who bends & listens to him, to the grief of many a person that yet remains in the same schism with them. But if any would further know what this Dan. Studley is, let them ask Samuel Fuller a Deacon of master Robinson's Church, and desire to see a copy of the letter which Daniel Studley sent unto him; or let them ask master Thorpe a deacon of master Ainsworth's Church, and desire to see a book entitled, The first part of the hunting of the Fox, and there he shall see Dan. Studley traced up and down. He had a trembling Palsy in his filthy fist, when he subscribed the copy of this unjust excommunication. Had S. Francis never a cleaner fist to strike us withal, than this hand of Daniel Studley! Can he have done us a greater comfort, than to declare our condemnation by that hand, which by the best among themselves is condemned aswell as by us? As for this Edward Benet, he is to be considered as a horn of the beast, that lends his power, wealth, and authority to the maintenance of the beast, according to that in the Revelation 17.13. so that it is not unfittely spoken by some of master Ainsworth's company, viz. As the King of Spain is unto the Pope: so is Master Benet unto Master johnson. CHAP. III. A Copy of john Fowler his excommunication: with an answer thereto. IOhn Fowler was proceeded against by the Church, the 28. of the 8. month of August 1611. for persisting in these sins following. 1 For leaving the Church. 2 For joining with those whom we have excommunicated, as Christopher Lawn etc. 3 For contentious carriage in refusing to speak to the Elders when he came unto them, otherwise than by writing which he brought, and would have them also to answer him in writing again. 4 He despised the voice of the Church, refusing to come in public at their sending for him. 5 And while he stood a member of us, he refused to partake in the Lord's Supper. Daniel Studley. Edward Benet. Having answered unto the Copy of Chr. Lawn his excommunication, we desire it may be considered, that therein also we have given answer touching the rest of the men and women that were excommunicate at the same time; there being no particular sin named and objected unto any of them in the copies of their Excommunications, which was not contained in Christopher Lawns, and therein answered also. And for those that were a month after excommunicate with john Fowler for giving testimony unto our cause, in answering this copy of his excommunication we do herein also give answer for them: there being nothing further pretended against any of them, than is here objected unto him. To come then unto the answer hereof. Objection 1. First they condemn him for leaving the Church. Answer. It is no sin to leave that Church, that leaveth all other Churches. Objection 2. And joining with those whom we have excommunicate; as Chr. Lawn, etc. Answer. answer 1 Had john johnson the Father been alive at this time, and had testified as Chr. La. Cl. Sa. against their schism, adding this unto the rest of his supposed iniquities, we would not have feared to join with that Excommunicate, while he in like manner would have embraced the Communion of a true Church. answer 2 These franciscans themselves are one Body, with an Excommunicate of Master Ainsworth's company: whatsoever they can justly answer for themselves, in joining with such an Excommunicate, the same may we also, and much more. answer 3 Again, others of the Brownists themselves do see the vanity of the Excommunications executed by Fra. johnson, Dan. Stud. Ed. Benet etc. and do receive their Excommunicates, as appears in the practice of M. Ainsworth and his company. Are they ridiculous among themselves, and shall they be regarded of others? Objection 3. For contentious carriage in refusing to speak unto the Elders etc. Answer. answer 1 If they had been Governors of a true Church, and not of a Schismatical Society, then might they have had some reason to have required his answer, as they here complain for want thereof. answer 2 Their manner to pervert men's speeches, and to catch at words, makes that it is not a safe thing for any private man alone to speak with their Elders. M. johnson, that sought to * See the letter of john johnson, art. 3. ensnare his own Father, and to pervert his words, whom will he spare? Now writing might have prevented this danger. Objection 4. He despised the voice of the Church etc. Answer. answer 1 He saw so much despite and injury showed unto others in the midst of that Church, that he had just cause to avoid the same. answer 2 The voice of that Church is not the voice of Christ, but the voice of Schism, Contention, Confusion, Falsehood, and Error, and therefore is not to be harkened unto. Objection 5. And while he stood a member of us, he refused to partake in the Lord's Supper. Answer. Let the Reader know, that this refusal of participating in the Lord's Supper with them, was upon the point of leaving them, when he called their Schism into question, and began to doubt of his estate among them. In this case he could not (of Faith) come to the Table of the Lord with them. SECT. 2. CHAP. I. Containing a true relation of the Schism, Dissensions, Blasphemies, Heresies, and horrible Crimes practised by the Brownists or Separators. Certain Articles against Dan. Studley, given to M. johnson in their public Congregation before their Elders, to desire his deposition from his office, of being an Elder. article 1 First, for his filthiness used towards his wives daughter, with that most ungodly allegation of Scripture for the defence thereof. This particular is of old known unto their Eldership, and modesty forbids us to set down the manner of it, it is so impudent. article 2 Secondly, for writing a most ungodly letter, containing in it many vile and ungodly speeches, not meet to proceed out of any Christians mouth, much less to be written by an Elder of the Church of Christ, in as much as writing is more advised & deliberate than speech: also, this letter being so long, that it is supposed it cost him more than a months work to copy and recopie the same, being above 300 long lines close ruled; some of this letter being in most abominable verses. article 3 Thirdly, for teaching many wicked and ungodly songs and rhymes unto children when he kept school; in stead of catechizing them, and learning them to know God, he taught them vain, idle, and wicked songs. article 4 Fourthly, for disclosing the counsel of the Eldership to Marie May in some particulars, as we can plainly prove in due time and place. This was a principal thing alleged to depose M. the Cluse. article 5 Fifthly, for his many lascivious attempts to a young maid now of late, with his beastly behaviour to entice her to satisfy his own lust, unmeet to be named. To the second and to the fift, Edward Tolwine, john Clifton, Ellen Vpton, Henry Homline subscribed. article 6 Sixtly, there were brought sixteen articles against him, to prove the tenor and course of his life to be partial; whereof two were proved, and acknowledged by him, and the residue of sixteen were also confessed in general. article 7 Seventhly also, at the same time it was proved, that he took part with judith Holder in known evil. article 8 Eightly, for counseling Marie May to lie 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. johnson, That the offences committed by Dan. Studley are his personal sins, and not the sins of his administration. Answer. Hereunto we answer; first, That suppose his offences were only personal sins, yet might they be a just cause of deposition. Abiathars sin and Reubens' sin were their personal sins: Likewise Adultery, Incest, Murder, Treason, Drunkenness, Perjury, and Blasphemy, are personal sins, and yet just causes of deposition; and therefore we hold it a great error in M. johnson so to plead for him. Secondly, the sins of Dan. Studley are not only personal sins, but also the sins of his administration; as namely, his partiality in perverting justice and judgement, his favouring of the guilty, and his oppressing of the innocent, and his taking of bribes to this end; as namely, joints of meat and bottles of wine from Mistress M.M. as hath been confessed by herself: without which gifts (as she saith) she had not continued so long in the Church. Again it is pleaded for him, That he hath acknowledged his offence, and that he hath repent for the same. Answer. Hereunto we answer; first: That suppose he had truly repent; yet is not his repentance sufficient to retain him in office. An adulterer, traitor, murderer, may, through God's mercy, truly repent; and yet such aught to be deposed from their office. Secondly, the repentance of Dan. Studley is not to be accepted, because he still seeks to excuse and diminish his faults; as namely, by pleading for himself touching master Ainsworth's daughter, that he knows not whether she be male or female. For, if this were so, as he saith (though indeed the contrary is affirmed and testified against him) yet is it a praise of the maid who resisted his lewd attempts; and not his praise. Who doubts but that he would have known whether she had been man or woman, if she would have yielded to his lust? This and such like excuses are no tokens of hearty repentance. Further, it is often objected unto us by master johnson, That by our dealing against Dan. Studley We do (with Cham) uncover the nakedness of our Father, and therefore are in danger of the Curse that was laid upon him by Noah. First, we answer, It is not we, but Dan. Studley himself, that hath in shameful and horrible manner uncovered the nakedness of his own flesh; not as Noah that once slipped, and was in his sleep uncovered ignorantly and against his will, Gen. 9.24. but sundry times, being awake, wittingly and purposely uncovered himself, and showed his nakedness; and this unto the eyes of a maid: even as the Serpent, that showed the forbidden fruit unto the woman. To what good end could this be? Secondly, as he hath uncovered his own nakedness: so hath he also violently uncovered the nakedness of others, of divers maids; being such a servant of Sin and strange Lust, he is liker unto Cham, and Canaan, whose curse was to be a servant of servants. Is not his nose and ears to be cut for these things? CHAP. II. The testimony of father Tolwine with us against their injustice, schism, and slander. THis old man (Father Tolwine) being about fourscore years of age, the ancientest of their company, who saw the very beginning of the separation, having 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 upon; before master johnson, or any of the Franciscans, did dream of this way, upon the first separation of Browne, was much moved to follow him in this schism; and when Browne went to dwell at Middleborough, resolved to have gone after him him thither; and to that end sold up his living: but by the providence of God, before he was paid for the same, the man that bought it died suddenly, and so that bargain came to nothing. And before he could again take order for his journey, he understood 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 again, the doctrine of Browne being taken up and received by H. Barrow, and afterwards by Francis johnson, the mind of this old man was again troubled by their books and writings; in so much that at length, after he had been long tossed up and down with the wind of their deceitful doctrine, he left his old wife and friends, and came unto Amsterdam, there to remain with the Brownists, about some five or six years agone. And during this time of his abode among them, he walked unblamably amongst them; he was generally honoured of them all, and respected above many others. But now at last seeing the hateful contentions among them; seeing their schism to rend itself in pieces into many other schisms; seeing Dan. Studley to be maintained in his wickedness 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 rejected and excommunicated on the otherside: it pleased God hereby to enlarge his heart to understand the truth, and after long and serious consideration to see the error of his schism, and to forsake the same. While he was thus pricked in his heart, and perplexed about his estate, he came unto some of us whom they had excommunicated; he came unto us with tears, weeping and wring his hands, scarce able to speak for sorrow; and when he had recovered himself he cried out unto us, What shall I do? I see (saith he) that the wicked are maintained and upholden in their wickedness; I see that the innocent are oppressed in their innocency; I see that the communion of the godly is rejected; and those that are most ungodly, are they that separate themselves from those which bring forth better fruits of faith and repentance. When it was understood 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 himself from their schismatical 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 grief and perplexity was before; yea often since hath he melted in tears of comfort and joy, for that it hath pleased the Lord to deliver him from so great a thraldom. Secondly, we desire master johnson to remember the cause of Geffrey Whittaker's and judith Holder. These being found in bed together, and the action being naughty, yet Geffrey Whittaker's excused the matter, that he did it not to satisfy his lust, but to comfort jud. Holder; being sick to keep her warm; and with divers words to that purpose, as though he had sought to perform a duty of Christian love; and not an action of wanton lust. Geffrey Whittaker's in these vile excuses was by some maintained: Dan. Studley in special manner seeking to clear him, and to excuse the matter. But how did it go in the end? was not their wickedness found out at last? was not Geffrey Whittaker's at length brought to confess his filthiness, through the pursuit of some of them which are now in master Ainsworth's company? As Dan. Studley strove long in vain for Geffrey Whittaker's: so let master johnson think he strives in vain for Dan. Studley, whose lewd lust appears by his lewd attempt, as well as the others. CHAP. III. The copy of Robert Bulwards suspension and excommunication: with an answer thereunto. RObert Bulward was secluded from the public meetings of the Church. December 1. 1611. For contentious and troublesome dealing when the Church was met together for ministration of the Word and Sacraments, partaking with * Natth Sanders. another, that was than debarred the Church's meetings for communicating with railers and excommunicate persons, and going about to defend his so doing: it being then also signified unto him, again & again, by some of the Elders, that if he did not rest, we would consider what to do with him likewise. The thirtieth of january 1612. Robert Bulward aforesaid was cut off from the Church. reason 1 FOr communicating with railers and excommunicates, and leaving the sincerity of Truth, wherein he was before; and withstanding our public testimony concerning separation from the Apostasy and corruptions of Antichrist, and such as maintain them, with opposition against the truth of Christ. reason 2 For slandering master Studley in some things which he could not prove against him. reason 3 For despising the Governors of the Church. reason 4 For disorderly and seditious walking among the brethren. reason 5 For refusing to come when he was last sent for to the Public. All these are answered, as in the former Excommunications. The testimony of the Dutch Church concerning the Brownists. WHen as they sent their messengers with some questions unto the Dutch Eldership, they received this answer from them, That they did not acknowledge their Assembly to be an Ecclesiastical Assembly, or a lawful Church. And when master johnson and others of them were instant to hear reasons of this answer from them; it was further answered, They would do it if they saw it needful, or if they found any thing that was worthy of answer. The testimony of the Magistracy of Amsterdam concerning the Brownists. THe Magistrates both of old, against master White, and now of late in suit about their meetinghouse; when they sought to lay in their action in the name of the Church, they were repelled by the Magistrates that are members of the Dutch Church; they would not receive complaint from them in the quality or name of a Church, or the name of any Elder or Deacon, but as from private men; The Magistrates told them that they held them not as a Church, but as a Sect. M. johnson his unnatural dealing with his brother. WE * G. johnson his discourse of troubles and excom. p. 36. 37 read, that his brother George being in extreme want, living upon bread and water only, Master johnson did then hide his face from his poor brother, and shut up the bowels of compassion against him, whilst others insulted against the afflicted, and bade him sell his Books, his Coverlet, and his Cloak also, as others witness. Doth excommunication break the bond of nature, and dissolve the duties of kindred and brotherhood? CHAP. FOUR More of the wickedness of Studley, translated out of the Dutch. THat the English Reader be not altogether debarred from the knowledge of the Dutch story, concerning the notable exploits of this famous Franciscan, D. Studley, let him know, that herein is described, 1. his memorable wrestling with his wives daughter, his breathlesnesse, his blushing, his abashment, his daughter's colour. 2. M. Hintons' trouble for the construction of it. 3. The pensiveness, weeping, and crying of Studleyes' wife. 4. Studley his rising out of his bed, and going into his daughter's slap-camer to kiss her, to show, that he loved his daughter for his wives sake. 5. His punching of his wife with knees and elbows, upon her admonition and counsel she gave him. 6. The devise betwixt Mistress Hinton and the Mother, to chastise the daughter that had occasioned her Mother so many beat. 7. Studley his proceeding unto further dalliance. 8. The blue eye that Studley gave his wife. 9 His respect of the daughter above the Mother. 10. The repentance that Studley his wife was brought to for complaining unto one that was not of their Church, and the many stripes that she received for the same. 11. The fear of Studley his wife. 12. The knowledge that others had of his dealing. 13. His mocking of his wife. Those persons which are figured out unto us by the unclean creatures, unfit to be sacrificed, to be eaten, or to be touched, may not be retained in office in the Church; because those that by office bear the vessels of the Lord, aught to be clean, Esay 52.11. whereas on the contrary, those persons are a means to defile and pollute every vessel that they touch, Levit. 11.32. But Daniel Studley is such a person as is figured out by those unclean creatures of all sorts. Vers. 4. For to speak of the four-footed beasts, and first of them which chew the Cud, and do not divide the Hoof, he is like unto the great Camel, in respect of the great uncleanness above noted: and therefore to retain this Camel in the dignity of an office, even then also when those which did but hear the Word of God preached in other true Churches, are not retained in Communion; What is it else, but with those partial and blind guides to strain out a Gnat, and swallow a Camel? Matth. 23.24. Vers. 7. Again, of those beasts which divide the Hoof, but chew not the Cud, he is like the filthy Swine; for that although by his repentance he seemed to be washed from his former uncleanness, he hath yet now of late, like the Swine, returned to wallow himself in the same mire of uncleanness with other maids, according to the true Proverb, 2. Pet. 2.22. Vers. 9 & 10. For unclean creatures in the waters having not sins and scales: first he is like unto the slippery Eel without scales: for what wickedness is there which by his slippery shifts and windings he knows not how to excuse and cover? Is it not a common saying among them, If I had Dan. Studley on my side, I care not what matter any should have against me? Again, for the creatures in the waters without sins, he is like unto the hard shellfish, being as bold and stout to maintain his devise, as he is subtle and politic in devising the same. For when as in the midst of all his iniquity he standeth up in the Public 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 impudency upon him? Vers. 13.14. etc. Touching the unclean among the Fowls; first there are specially noted all kind of ravening birds: as the Eagle, the Griffon, the Vulture, and Kite, after his kind, and all Ravens after their kind. Now for claws to scratch and gripe withal, how notable is Dan. Studley in his letter to Sam. Fuller? How full of scratching and bitter railing is it? And for his administration at home, there was never any poor bird that did move the wing, open the mouth, whisper or chirp against him, but this partial Griffon hath set the print of his claws upon him. As Ashur boasteth of himself, Esay 10.14. so, in effect, have they boasted over them that rise up to complain of Studley. Again, among the unclean birds the Night-fowles are often noted; as namely, the Night-crow, the little Owl, the Back or Bat. And these also do represent unto us the scandalous walking of Dan. Studley, so often and so ordinarily haunting with other men's wives, at unseasonable times of the night, as namely with Mistress M. V C. K. D. and divers others heretofore. And yet this Night-crow being admonished of the great appearance of evil herein, hath refused to hearken thereunto, or to amend his evil. Vers. 29.30. etc. As for the creeping things among them; the Mouse, the Rat, the Lizard, the Moule, that lurk in holes, and hide themselves in the dust, are noted for unclean creatures: and these do very fitly represent the lurking nature of Dan. Studley, that can so cunningly hide himself in his dealings. But especially, among the creeping things, the Chameleon, that is so famous for changing itself into (almost) all colours, is most fit to represent unto us an hypocrite, such an one as Daniel Studley, whose use is to paint over the foulest faces with the fairest colours of Holiness, Religion, and Piety. For example, judith Holder being accused for unchristian and unnatural dealing towards her husband, who being sick of the Plague, and being (as he thought) ready to give up the ghost, having such grievous pangs of death upon him, she then neglected him, yea shamed not then to sit over his head and sing. But here Dan. Studley casteth his colour upon it, and saith, That it might be a most holy and religious action to praise the Lord with songs in adversity. Again, M. M. being shut out of the Church for sin, and to come in again, she boasted, That if she were in again, all the Devils in Hell should not get her out. This speech being reproved by some of us, Dan. Studley in their Eldership cast his colour upon it, saying, It seemed to be a very holy speech, showing her faith, and hope of assistance from the Lord. Again, when he was found hidden behind the basket at jud. Holder's house, he made this holy pretence, That he hide himself to see the behaviour of G. P. who came thither after him: so watchful and vigilant an overseer was he. Also, M. M. having been in a whorehouse upon some occasion, and creeping thence out at a window in a very untoward manner, was excused by Dan. Studley, who alleged in her defence the example of Paul, That by the Disciples was out a window, through the wall of Damascus, let down by a rope in a basket, Act. 9.25. 2. Cor. 11.33. A number of such instances might be brought to show the colourable dealing of this hypocritical Chameleon. And therefore, sithence such uncleanness of all sorts is found in him, we are fully persuaded, that he is unworthy to bear office and dignity, that bears so much reproach, and so justly, for his sin. Further, raising sedition among themselves, the question is, Whether M. Amsworth have carried away the Church with him, or whether M. johnson keep the Church still with him? And as they have an Ecclesiastical suit about the kernel, which of them should be the people of God and the true Church, so have they another civil contention about the shell and the husk, who shall have the meetinghouse where this Church should meet together. In the mean time the two houses, where the several factions of these two seditious Captains do meet, being in the same street, and within one house of another, are much like unto those two Wells Eseck and Sitnah (Sedition and Dissension) or strife and hatred. Gen. 26.20.21. But blessed be God, who hath delivered us both from M. johnsons Apostatical Eseck, and from M. Amsworths' schismatical Sitnah; and not only so, but hath also brought us unto Rehoboth, or Largeness, by enlarging our hearts to embrace the Communion of those true Churches, from which the partition-wall of their separation had excluded us and shut us out before. Vers. 12. We pray the Lord for them also, that they may be likewise enlarged, that the chain of their Schism, which keeps them so straight, may be broken, and they at length be brought to entertain Communion with the people of God. CHAP. V Under the hand of the Secretary and Seal of the City in this form as followeth. Extracted out of a certain Book of M. Whites, entitled A Brief discovery of some of the abominations daily practised and increased amongst the English Company of the Separation, remaining for the present at Amsterdam in Holland. Fol. 1. That they abound (above others) with all kind of debate, malice, adulteries, cousinages, and such other like enormities. Fol. 1. Daniel Studley, an Elder of their Church, a man (not only for his filthiness with his wives daughter, but also for supporting of manifest and shameful uncleanness and cozening among them in * Namely Judeth Holder and others. others) fitter for the Stews, than to be an Elder in any Christian Society. Fol. 7. Yet would their Elder Dan. Studley never so much as deny the matter of Incest with his wives daughter. Fol. 17. But their Deacon Christopher Bowman, for his deceiving of many poor, even of their own company, of half that which the Magistrates of Narden had given them weekly, was thereupon, when it came to light through widow Colgates means, called judas the Purse-bearer in Narden, for so doing: not to speak of many such like instances that by him may be given. Fol. 15. Have they not abused the world, that publish in print, that they neither receive nor retain any such as care not how they borrow, and make no conscience to pay again? I doubt not but their own hearts know how false this is in john Nicholas, and others. Fol. 13. They retain amongst them open offenders, judith Holder, Canadine, jacob johnson. Fol. 9 & 10. Extracted out of a certain letter underwritten by M. White the 20. of julie. I Desire of God to keep all his people from such a Congregation, where Adulteries, cousinages, and Thefts are in such abundance, as in the * viz the Brownists. English Congregation of Amsterdam, that I speak not of brokerage of whores, and other filthiness, too too bad. This is true; There is no Sect in Amsterdam (though many) in such contempt for filthy life, as the * viz. the Brownists. English are. Concerning these articles which they laid in against master White, as though he had slandered them therein: when as master White had once taken order by his Attorney to answer the matter; whenas also he had for proof thereof brought sundry witnesses before the Burgo-masters; which there did testify, and by their oaths and depsitions confirm the things which master White had written; then was master White discharged, and had liberty from the magistrates to go for England, as his occasions or business should require. And beside their speeches unto him to this purpose, this is manifest also by this authentic copy of the sentence pronounced in this case by the magistrates; as follows. Extract uyt t' Arrest-Rolle der Stadt Amstetredam. SChepeuen given de fante tegens Francoys janson, end Hendrick Answer, end done voort profijt van dyen, aff t' arrest op des opposants parson gedaen end condemneren de verschleven arrestaiten inde costen dezer instantie. Actum de 24. Febr. xvi. C. ses. presentibus ut in Registro. Thomas Weyts. contra Francoys janson, jacob janson, Hendrick Answer, Francoys Blackwall, Daniel Studley, Christosell Boman, jan Nicholas, judick Holder, Willem Barbons, end Thomas Bischop. Coll. M. Bouwer. Extracted out of the Arrest roll of the City of Amsterdam. THe judges give default for not appearing against Francis johnson and Henry Ainsworth, and in regard thereof discharge the Opposant of the Arrest done on his person, condemning the Arresters in costs and charges of this suit unto this present time. Actum the 24. of February 1606. Thomas White against Francis johnson, jacob johnson, Henry Ainsworth, Francis Blackwell, Daniel Studley, Christopher Bowman, john Nicholas, judith Holder, William Barber, and Thomas Bishop. Conferred. M. Bower. By this sentence it may appear, that master White was not only acquit from their Arrest by the magistrates, but also, that they themselves being the Arresters were condemned in the cost and charges of this suit unto that present time. After which time there was never any other sentence given by the magistrates to reverse the same: in so much, that at length the Brownists themselves (although troublesome and contentious in this as in other actions) were content to let their suit fall, and ceased to proceed any further therein. And much better it had been for them never to have begun it, than with so much shame, and so many rebukes to leave it off. And as master White himself was thus acquit, so was also mistress White his wise, by authority of the magistrates acquit in this matter, as appeareth by this copy of the Sentence given in respect of her. Extract uyt t' Arrest-Rolle der Stadt Amstelredam. SChepeuen done aff t'arrest open de parsoon van des opposants huiistorowe gedaen. Actum de 25. Februar. xvi. C. ses. presentibus ut in Registro. Thomas Weyts als man end voocht van Rose Weyts. contra Daniel Studley. Coll. M. Bouwer. Extracted out of the Arrest-Rolle of the city of Amsterdam. THe judges release the arrest done on the person of the Opposants' wife. Actum the 25. of February 1606. Thomas White as husband and head of Rose White. against Daniel Studley. Conferred M. Bower. Here mark their notable partiality, in calling before the magistrates such as in their speech do mention their adulteries, and yet let those alone that commit the adulteries, and never call them before the magistrates, although the facts be so manifest, that master johnson himself in his answer to master White could not deny the same; as namely of William Holder, Thomas Canadine, Robert bailie, etc. Had it not been as just and as necessary to have called these malefactors before the magistrates, as to have called master White, who did but publish what they had done? Is it a less matter for a Brownist to commit sin, than for an other man to speak of it? Or shall the less sin be called into judgement, when the greater shall be let alone? George johnson a Disc. p 30. telleth us how often his brother Francis, and Daniel Studley wished for magistracy against him: why could they not as well have sought the benefit of magistracy against William Holder, Thomas Canadine, etc. when they might have got the same? But suppose they had some colour in the former thing, yet what hinders them that now they will not or dare not call john de Cluse, john Traps, and Richard Mansfield, before the magistrates, as well as master White? If master White made mention of their adulteries and uncleanness, so do these testify of their probable murder, approved whoredom, and wretched perjury, and have also provoked them to go● before the magistrates about these things. Are not these offences as great, if not greater, than those which master White objected unto them? What is the cause of this their partiality? why do they threaten extremity to us, and yet use so much lenity towards those that fall so hard upon them? As for the uncleanness of judith Holder here objected by master White, it is a thing as evident as may be. For Geffrey whitaker's hath since that time openly confessed in the midst of their Congregation, that he hath lain with he night after night; and this by his own open confession in so beastly and abominable manner, as we are ashamed to report. Other of her uncleanenesses are also noted before. And in fine, she is found to be so unclean, as by the general consent of the Brownists she is cast out of their society. But Dan. Studley did labour it even again to defend her, after M. White had in print rebuked him for it; and when the greatest part of their congregation consented to cast her out as unsavoury salt, yet would not Daniel Studley consent, but complained thereof and mourned for her; and not he only, but M. johnson also sought to cloak her uncleanness, and to diminish her sin, and the shame of Geffrey whitaker's her bedfellow, and would not have it to be adultery, using his distinction of lying with a woman, and in a woman etc. insomuch, that many of his Brownists were ashamed to hear him so to plead for such a strumpet. Abraham Pulburie did then also very stiffly oppose himself against Saint Francis at that time, and prevailed so far, by comparing the matter with that place, john 8.4. that it was at length concluded, that judith also was found and taken in the very act. And how could he stand against his people for the support of judith in so plain a case, except he could have pulled out their eyes? Wherefore, howsoever the separation in show is a white Art, yet to them that duly consider the same it may easily appear to be a very black Art. This blackness first shows itself in the black spots, wherewith the Separatists are of old stained. For some particular instance hereof read the Book of George johnson; and (beside other places) consider those a Disc. of excom. pag. 180. thirteen offences, or black spots which he noteth in his brother Francis; see the b Disc. of excom pag. 183. seven spots noted in master Ainsworth; see the c Pag. 183. twelve black spots found upon Daniel Studley; consider the d Pag 190. two and twenty black spots observed and reproved in their Eldership jointly; and besides these, mark the ten black spots of the Congregation in general. e Pag. 196. Secondly, as their blackness in themselves is thus to be noted, so in the next place observe their Art, which they have to make others black by slandering and speaking evil of their estate. This Art of slander may well be called a black Art. Now for the evidence of their skill in this Art, we refer the Reader to that generation of slanderers hereafter described in this Treatise, where Barrow and his disciples do so practise this black Art, that in master johnsons own words it may justly be said unto them. Enquir. p. 7. The very shame of men, if no fear of God, might have restrained their lying lips, and kept them from blaspheming the godly with so black a mouth. CHAP. VI A comparison between two notable Separatists, Daniel Studley, a Franciscane, and Richard Mansfield an Ainsworthian. The iniquity of Richard Mansfield appeareth notable. 1 By his cruel tasking, oppressing, & exacting the task imposed; by hanging weights of lead upon his maid's arm while she spinned, as though otherwise the work had been too light and easy: and the inflicting a cruel punishment when the work was not accomplished. Though the Egyptian bondage was grievous, yet amongst all Pharaohs taskmasters we read of none called Mansfield, nor yet of none so wanton cruel as he. 2 By a shameful and vile manner of whipping his a Eli. Ap. and Do. Ha. maids stark naked, being about eighteen years of age. All the particular accidents therein are too vile to be spoken. 3 By his cruel nipping and pinching of his maids by the arms, in so much that the skin of b Do. Ha. one of them first rend with whipping, and after crushed with nipping, hath broken out into sores, the filthy matter whereof hath come running down to the wrists of her hands, as she hath sit at her wheel. 4 By his most barbarous and beastly manner of hanging up his c Do Ha. maid by the hands stark naked, first binding her hands with cords, tying them up to some high place, then taking away the thing whereon she stood, and so letting her hang from the ground while he spent divers rods upon her: yea and after this whipping he let her hung so a great while before he would take her down. Alas for the daughters of the separation, is this the liberty of them that account themselves the only free people? The virgins of Zion in the days of their captivity found more favour among the Babylonians, than this D. Hanwell not handled well among the Brownists. 5 By executing judgement upon his maid, sometime before the show of any fault was committed: as for example, by calling his maid out of her bed betimes in the morning, not suffering her to put on her clothes, but making her further to strip herself, making her also to fetch out the rods, then telling her also that he knew she would not finish her task by the weeks end, and that therefore it was best to give her correction beforehand, and so before the fault committed, inflicted the punishment that might afterwards happily be deserved. 6 By using such rigour towards his servant in exacting the task of work imposed, that her work being to spin bombasine wool, she hath often for fear been glad to eat up the wool, which she could not spin time enough, lest some remnant of the wool being seen and found, it might thereby appear that her task was not finished: and so she herself to have been brought like a sheep before the shearer, before Mansfield the stripper, and so not only to have had her wool or woollen garments to be stripped off her back, but also to have had her skin shorn with the sharp shears of mansfield's cruel rods. 7 By his barbarous and beastly cruelty in compelling his maid to eat her own excrements: for when she had once for fear eaten her wool, and the same again was from time to time purged out of her body, according to the course of nature, noted by our Saviour, Matth. 15.17. Whatsoever entereth into the mouth goeth into the belly, and is cast out into the draft, yet this monstrous wretch coming to the knowledge here of; did not only rake and take forth out of the draft that which the Lord would have to be e Deut. 23.13. covered: but further in most abominable manner he shamed not to take that dung, and by violence to put it into her mouth, and with a crane of brass to thrust it down her throat, in so much that the poor maid crying miserably out for water, was almost slockned before she could get redress against the vexation of this loathsome tormentor, (hath the like ever been read or heard of?) It was a grievous vision and a type of great misery, when the Lord commanded Ezechiel, to prepare & bake his bread f Ezech. 4 12.13.14.15.16.17 with the dung that cometh out of man, to signify the astonishment that should ensue of the evils threatened; and the Lord in mercy spared the Prophet, and at his prayer did mitigate the thing; but behold in this R. M. a more grievous sight or vision, a type of astonishment, not to prepare meat with dung, but to eat that dung as meat, not by commandment of the ●…d, but by the lust of the devil: It was horrible in Rabshaketh a Pagan, to threaten his enemies with the eating of their own dung through famine; but it was more horrible, savage and unhuman in Ric. Mansfield, a brother, even a brother of the separation, to use this cruelty, and with his own hands by force to do it, not unto an enemy, but unto a sister of the separation, etc. 8 By making his maids immediately after this whipping and hard usage to sing songs of mirth in the midst of their sorrow and tears, contrary to their feeling, and contrary to the order of the Apostle, jam. 5.13. And not only this, but also by mocking in profane manner at their singing; and for example, the distressed person beginning to sing, Ps. 51. O Lord consider my distress, etc. he would then in derision speak unto them, Oh you are in great distress sure etc. Ps. 137.1.2.3.4. As the cruel scoffing Babylonians of old required songs and mirth of the jews in their captivity, saying unto them, Sing us one of the songs of Zion; even then when the jews sat weeping by the rivers of Babel, and had hanged up their Harps upon the Willows: so this cruel scoffing Brownist did then require songs and mirth of his captive maids, when they had hanged up the haps of their mirth, and had rather to have fit weeping than singing; yea, and constrained them to sing so as the Babylonians could not do the jews. 9 By alleging Scripture (after the manner of the Brownists) to defend & maintain the cruelty which he used towards his maids, as namely, That if a man smite his servant, or his maid, with a rod, and they die not under his hand, but continue a day or two days, he should not be punished, because they are his money. Exod. 21.20, 21. Whereas this Scripture can be no warrant for his cruelty; both because his maids were no bondslaves unto him, bought with his money, as also because that law was in peculiar to the jews, and even then was a judicial Statute, and did not free the offender from all guilt of sin, but only from the punishment of the civil Magistrate. 10 By his carnal security in the midst of all his impiety; by his usual sleeping in the time of God's worship: and this not only when M. johnson preached, (for then he plainly professed, that he did settle himself to sleep, accounting M. johnson a false Teacher, and unworthy to be harkened unto) but thus also he slept, when M. Ainsworth taught. And yet further, which is more strange, he did not only sleep whiles other preached and prayed, but even when himself hath been praying at home with his family, his manner hath been to fall asleep in the midst of his prayer, as divers then present have testified. 11 By his notable hypocrisy in the midst of all his iniquity; and this not only in his general Separation, according to which (together with the rest of his companions) he saith unto all the reformed Churches in the world, Stand apart, I am purer and holier than you: Nor yet only by separating from other Franciscan separatists, and namely from Dan. Studley, whom in special manner he condemneth, and saith unto him, Stand apart Studley, for I am holier than thou. But further, even above many other of M. Ainsworth's company, wherein he resteth, he pretendeth more purity, is more smooth in his words, stricter in the separation, and makes greater show of holiness and piety. The iniquity of Daniel Studley appears notable. 1 By his oppression and preventing of justice thorough the whole tenor of his administration, as he himself being pressed and prosecuted by some of master Ainsworth's people hath been brought to acknowledge in general. The terror and fear of Studley have been heavier than weights of lead upon the fainting arms of the poor people, that they durst not deal against him. Though the pharisees laid heavy burdens upon other men's shoulders, Mat. 23. yet among them all, we read of none called Studley, nor yet of any one whose manifold oppressions are so often witnessed. 2 By a shameful and vile manner of dealing with one even of the same maids, who coming out of the hands of Mansfield, fell into the hands of Studley & was sane to cry out of Studley, as well as she had done of Mansfield before. 3 By his cruel nipping and pinching even of his own wife, as she herself hath testified unto divers, and is in part noted before. Many people talk of Fairies nips, and of the blue arms they make; but it is hard to say whether Fairies of the separation do 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 up so cruelly, but laid her and threw her upon his bed in more easy manner. And yet in matters of suit and question, by the threads of his substill shifts he doth as it were tie and bind the hands of many, both men and women, which stand hanging in the cords of doubt and fear, waiting long for an issue, and yet put off with delays. And yet not so, but that he himself also hath now long time hung in fear, with the cord of the position, as it were about his neck, waiting when he should be turned off from the ladder of his dignity. 5 By executing judgement upon himself before the judges of the Congregation had pronounced the sentence of condemnation against him. For as Achitophel and judas that hanged themselves before the time, and as those thieves that murder themselves before the time to prevent the sentence of the law, cannot be defended therein; so Daniel Studley deposing himself, and leaving his office before sentence, whether of despair to keep it, seeing the people so against him, or whether in hypocrisy & policy to move the people unto commiseration, always his untimely and unorderly executing of himself cannot be justified, howsoever the cause of his condemnation might be ten times more just than the cause that Mansfield had against his maid. 6 By using such rigour towards his wife, in threatening & beating her contrary to that of the Apostle, Col. 3.19. in so much that by his cruelty, she hath sought, though not to eat her wool, yet to eat her word, by labouring that she might not be called to speak those things which she knew of her husband, & had already told in secret; yea & hath charged some to whom she complained of her miseries, that they should not utter the same during her life, for fear of his rage against her. And yet the greatness of her misery hath made her to open 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 tyranny common unto him with other of the separation, in drawing those that had forsaken their error to return unto their vomit again, and to eat up, though not the excrements of their bodies, yet the excrements of their error. It is most ordinary with the Brownists to charge those that leave their schism and return unto the communion 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 dogs, whereas indeed their separation is but as the excrements and dung of schismatics; unto which dung notwithstanding they are often drawn to return, and to eat up the same. As for example, Edward Benet having begun to purge out some of the excrements, first by entertaining civil communion with the Church of England, so far as to marry a wife from thence, and afterwards in spiritual communion by hearing master Burges; when as after all he was brought again to repent for these things: what did he else but return to his own excrements? Many such examples might be alleged, wherein as many among them have been vehement, so Dan. Studley, especially in these cases hath been most severe, so that as in respect of his policies he is generally noted for a Matchievellian, so in respect of his tyranny for a Mansfilian, that with Mansfield seeks to bring and enforce men unto the eating of their own dung. Esa. 36.12. Again, as this is done indeed, so in the account of the other Separatists, both of master Ainsworthes and master Robinson's company, the Franciscans being many ways become notable Apostates, returning into errors about ministery and government from which they seemed to be purged, in respect of this apostasy, they can be accounted no better than dung-eaters, and dogs returning to their vomit in the estimation of other Brownists: and those which like Fra. johnson, and Dan. Studley do most urge hereunto, can be accounted no better than Mansuilians. 8 By teaching his scholars (the little children which learned of him) not the songs of Zion, not the Psalms of David (for that is an use that Studley hath oft condemned) but filthy, unsavoury, & rotten rhymes, such as we are ashamed and loath to print or repeat the same, neither mean we to do it, unless we be further urged thereunto. The children in Master Ainsworth's company, 〈◊〉 than he taught, have not yet forgotten them. H. Barrow scoffing at the Preachers in the Church of England, tells in his Discovery, How their mouth distills, and their lips drop down such old parables, etc. But much more justly might it have been said of Studley, the ancient Elder, Prophet, and Preacher in the Church of the Brownists, that his mouth hath distilled, and his lips dropped down such old parables, as might far better become the streets of Sodom than of Zion, being indeed such unclean and stinking stuff as any Christian ears might justly abhor to hear their children repeating of the same. 9 By alleging Scripture in like manner to justify his filthy behaviour towards his wives daughter: being reproved for his unclean discoveries, not to be named, the profane wretch sought to defend himself by the example of salomon's searching out of all secrets. Is there not here just cause to exclaim against him, as M. johnson in another place doth against M. jacob? Fran. johnsons answer to M. jac. p. 32. O shameless mouth, O unchristian heart! Can any godless Atheist abuse the Scriptures more horribly than this filthy Studley herein hath done? De Cluse their Elder should have been deposed for discovering the secrets of their Consistory: whereupon we would demand of M. johnson these three questions: first, whether De Cluse his uncovering of secrets, or Studleyes' searching out of secrets, be a greater sin? secondly, whether the secrets of their Consistory, or the secrets of Studleyes' private contemplation be greater secrets? thirdly, whether it had not been as just to have deposed Studley betimes, as to have deposed De Cluse so hastily. Further, whether Studley for defending his filthiness, or Mansfield for defending his cruelty, have more horribly and wickedly profaned the name of God, we leave to be disputed betwixt the Franciscans and the Mansvilians. 10 By the like security in his wicked course; his manner being also to sleep in time of public worship, though an Elder, and sitting in a throne in a high and eminent place, whereby his offence became more offensive and notorious. These circumstances therefore being considered on both sides, it may be some question, Whether of these two sleepers, Mansfield or Studley, have deserved the more shame, and whether of them be the more slovenly sleeper. 11 By his notable hypocrisy in the midst of all his iniquity: He saith with Mansfield unto all the reformed Churches on earth, Stand apart, I am holier than you, I must touch no unclean thing; your worship is Apostasy, if I should join with you. The like he now saith unto the Mansvilian Separatists, and even unto Mansfield himself, whose wickedness he much condemned, when as upon special occasion it was made known unto him. And besides this, even above many of the Franciscane Separatists, his companions, he is smooth in words, strict in separation, full of religious protestations, and can cunningly allege the sins of the chiefest Saints to cloak his impiety, as though he were as holy as the faithfullest servant of God upon earth. Of these two, and sundry other such like, there may justly be verified this Proverb, The strictest in separation, The leaudest in conversation. CHAP. VII. The testimony of William Gilgate, one of Master Ainsworth his company, and that had been a Minister in England. O Lord rebuke me not in thine anger, neither chastise me in thy wrath, for thine arrows have light upon me, and thine hand lieth upon me. There is nothing sound in my flesh, because of thine anger; neither is there rest in my bones, because of my sin, etc. Having now long time been afflicted with sharp and grievous sickness, whereby it hath pleased God to bring me unto more serious and deep consideration of my estate, in separating from the Churches of Christ, and still finding my separation to be more unlawful, the more I consider the same: and while I felt myself at the weakest and sickest, and so pressed with the force of my disease, that I even doubted of life, I felt my conscience most pressed with desire, to revoke my separation; and therefore do now think it my duty, before I be taken away hence, and be found no more, or how soever it shall please the Lord to dispose of me by life or death, to give testimony unto the truth, whereof I am persuaded in my soul. And as mine own disease, and the hand of God stretched out upon me, moveth me to consider and testify 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 unto the same thing. The disease of the separation is a hot and burning disease, that consumeth and destroyeth many with the poisonous and contagious heat thereof; every company among them is as a flame of condemnation to devour another; the boil of their contention swelleth and burneth incestantly, and they have yet no poulteste to break it, nor any oil to mollify 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 midst, and separate one half from the other. There was I constrained to make a new separation again, and then I chose rather to separate from M. johnson, and to join myself with M. Ainsworth, who still kept their old rules, where by we were directly led to separate from M. johnson. Being thus separate again, the contention grew so extreme betwixt these two parts, that so many members on either side as submitted unto the other, were by the rest given to Satan, and cut off by excommunication. In this estate both of them boast against the other, each side glorieth they have killed the other, dach exalt themselves, and each cast down and condemn the other. When two harlots came before King Solomon, pleading earnestly against one another for the living child, both laying claim unto it, Solomon called for a sword, and commanded to divide the living child, and to give the one half to the one, and the other half to the other. And upon this sentence the King marking the compassion of the one to be kindled, and seeing the other hardened and content to have the child divided, did thereby find out the compassionate mother, to whom he gave the living child. But these two contentious women of the Separation, these two companies of M. johnson and M. Ainsworth, when they strive for a member going from one to another, have not their compassion kindled toward their children, like that tender and pitiful mother, that got her right before Solomon, but both of them are hardened, both of them do rather choose to slay and divide any of their children with the sharp sword of their excommunication, than that they should lie in the bosom of the others communion: What sentence should Solomon give now in this case? Surely, neither of these women are the right mothers of those children, whom they do so divide and hue asunder; it appears they never travailed in pain of them, they never begot them by their ministery, but having seduced and stolen these children from the sides of other true Churches, the right mothers, in whose wombs they were regenerate and borne anew, they are now become hardhearted and more cruel unto them than Ostriches unto their young. What then remaineth to be done for the changelings of the Separation? Let them open their eyes and look about them; let them learn to discern their own mother, from whom they were taken and changed in their cradle; let them forsake their separation, and suck the milk of Schism no longer; let them return to the communion of the faithful, both in England and in these reformed Churches, whom they have rejected as well as England. I was once half persuaded, that M. johnson and M. Ainsworth had been those two witnesses that should prophesy in sackcloth, Reu. 11.3.4. etc. but now finding that the fire which proceedeth out of their mouths is to devour themselves; finding that they use their power to shut heaven one against another, esteeming one another Apostates & Schismatics, one binding the sinners which another looseth, and binding that which God doth not bind; finding that these two witnesses do not agree in their testimony, but bear witness one against another, labouring to restrain the rain and dew from one another, and to turn the waters of their separation into blood; seeing the spirit of the beast is in them, to make war, overcome, and kill one another; insomuch also as their corpse do lie as it were unburied, and not in the streets of Rome, but in the street of the separation; seeing also that the disciples of these two Prophets do rejoice and congratulate one another in their own vexation; and lastly, seeing they have thus lain, not three days and a half, but more than three hundred and a half, and yet no spirit of life comes into them to set them on their feet again: therefore can I not esteem them as those two Olive trees, and two Candlesticks that stand before the God of the earth. Yea, further I do desire those that yet follow them, that they would, in the fear of God, be stirred up by these considerations, a little better to examine the grounds of their unsound separation. As for myself, I do now by this writing unfeignedly acknowledge my sin to be great, in renouncing the communion of so many faithful servants of God, with whom I once lived in the Church of England; I sinned against God, and dishonoured his name, in refusing to hear the word of Life preached in those assemblies: the life, comfort, and salvation that I expect and hope for in the kingdom of heaven is, by the faith of the Gospel preached in that Church, and preached there with more power, fruit, and efficacy, than I ever yet heard in the Churches of the separation: the faithful in that Church, whose fellowship in the worship of God I did once reject, are those with whom I hope to rejoice in heaven, whom I do now also long after in the Lord. I sinned against them, in disclaiming their communion, and thereby have given evil example unto many, and have been a stumbling block unto the weak, whom I now desire not to be offended nor scandalised by me. I hear of late, that the Lady C. a woman of great estimation (though living still in England) hath yet desired to be received as a member of M. johnsons Church: and it is reported by some of them, that in her sickness she hath wished to die as one of them, and to end her days in that profession: but for my part having now had sufficient experience of their ways, I do freely acknowledge and profess in this bed of my sickness (from which I know not whether ever I shall arise unto my former health) That it should be my great comfort to die in the communion of those Churches whom they have now rejected, and to renounce my separation, before I be separated out of this world. And I doubt not, but if that seduced Lady had in like manner with her own eyes seen 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 over my head two swords of Separation; the one is the sword of the Lord, who by this grievous disease doth threaten to separate my soul from my body, and to bring me unto the dust of death: if this sword fall upon me, my hope is, that it shall make way for me into heaven, into a glorious Communion with the Lord, and innumerable Saints and Angels, Christ jesus being the Lamb of God to take away my sins, and being entered as a forerunner within the vail to prepare a place for me by the blood of the everlasting covenant. 2 The other is the sword of the Separatists, whereby they threaten to excommunicate and cut me off, if I live, and rise again to come among them, and testify against their Schism: If this sword fall upon me, my hope is, that it shall make way for me into an heaven upon earth, into a gracious communion with the faithful servants of God in his visible Churches, there to rejoice with the joy of God's people: yea, whether they cut me off or not, my resolution is (if the Lord prolong my days) to cut off myself from that their schism, wherein I have stood with them. And though I cannot but expect much reproach and many hard sentences (which they of the Separation will for this cause pass upon me) yet my hope is, that the Lord (which of his mercy hath given me leave to see my error and his truth) will now also strengthen me by his grace to bear the evil speeches which in this case they use to pour out upon those that leave them. Surely I am ready to halt, and my sorrow is ever before me. When I declare my pain, and am sorry for my sin, Then mine enemies are alive and are mighty, and they that hate me wrongfully are many. They also that reward evil for good are mine adversaries, because I follow goodness. Forsake me not O Lord; be not thou far from me my God. Hast thee to help me, O my Lord, my salvation. WILL. GILGATE. About a month or six weeks after this, when by the mercy of God he was something recovered of his sickness, he then by his practice 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 etc. As also by going unto M. Ainsworth's Church, with which he had joined himself before, and there openly, in the midst of their Congregation, renounced his fellowship with them, testifying, that they were in Schism: and for further proof hereof did afterwards give unto Master Ainsworth divers Arguments in writing, to prove them to be in manifold Schism, and so finally left them quite. CHAP. VIII. Letters that passed betwixt M. Ames and M. Robinson touching the bitterness of the Separation. ONe point of Schism which M. Gilgate objected unto M. Ainsworth was, for their separation in private from those particular persons, which might be discerned to be true visible Christians, even by their own confession. This point, because it is further discussed in divers Arguments and Writings betwixt Master Ames and Master Robinson, we have thought it meet to publish them as they came unto our hands, because they serve much for the declaration and manifestation of their Schism herein. G. M. and P. SIr, I do not desire to multiply many Letters, no● many words in this one Letter, I will pass by therefore your censure. Your manner of separation also I omit, whether it be like or dislike to that of the first reform Churches, for you have irons enough in the fire about that question: Neither will I trouble you about my associates here, whom you deem evil of, though they be unknown unto you: Only that one point which containeth indeed the very bitterness of Separation, I would desire you again to consider of, as you do me; viz. Whether there be not a visible Communion even out of a visible Church. These reasons seem to evince it. 1 Whomsoever I can rightly discern to have communion with jesus Christ, with him may I have visible communion: the reason is, because that from visible descrying of that inward communion, doth necessarily follow external communion. Neither can other sufficient reason be given, why we should communicate with visible Churches, but only because we visibly discern, that they have communion with Christ: Now quatenus ipsum & de omni convertuntur. But we may discern (even by your confession) of some, out of a visible Church, that they have communion with Christ. Ergo 2 That which is lawful for them to do which are no members of a visible Church, that is lawful for others to join with them in: for that which is no sin in the principal, is none in the accessory, Cateris paribus. And it cannot be simply unlawful to join in any action that is lawful, Quatenus talis; but it is lawful for Christians converted, even before they join in any Church (perhaps wanting knowledge of the true Constitution, perhaps opportunity) to worship God. Therefore 3 It is necessary, that before the covenant making (which you hold to be the form of a Church) they that are to make it, should join together in prayer for direction, assistance, and blessing, yet they are not a Church until after: Therefore it is not only lawful but necessary also, that there be a communion out of a visible Church. You may easily conceive the form and force of this Argument. If you answer 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 unto you. Far you well. Feb. 25. Your loving friend, WILLIAM AMES. Mercy and peace be with you, Amen. SIr, because I do understand by many, that you marvel I answer not your reasons, having had your writing so long in mine hands, I thought good to return you a brief answer. Your reasons to prove visible communion out of a visible Church follow: Though that be not the question between you and me, But whether we which are, or deem ourselves to be of a visible Church, may lawfully communicate with such as be of no Church? Reason 1 I deny that external communion doth necessarily flow from the discerning of inward communion with Christ, which is your first reason; for than I have external communion with the Angels and faithful departed this life. external communion is a matter of external relation and order, under which men out of the Church are not. Acts 2.41,47. The order set by Christ and his Apostles is, that such as receive the word, and are to be saved, join themselves forthwith unto the Church, and a large remnant it is of the confusions which Antichrist hath brought into the world, that men fearing God should remain out of the true Church. For the further cleared of these things. If an innocent person (in mine absence) be excommunicated from the Church, upon the testimony of two or three, yet will I for order sake (and so am bound) forbear communion with him, till I have manifested his innocency to the Church. On the other side, Though I know some great wickedness by a brother, which he denies, and I can not prove, I must still for order sake keep communion with him in the Church, till God discover him. It is evident therefore, that in cases I am both to forbear communion with a godly man, till we be orderly joined together; and to keep communion with a wicked man, till we be orderly dis-joined. Add unto these things, that upon this ground I may also lawfully admit one out of the Church, to the Lords Supper, to the choice of Officers censuring of offenders. And all other exercises of external communion: if by the judgement of Charity I deem him holy in his person. And how can I deny him one part of external communion, to whom I afford an other, but I make a schism in the communion of Saints? and this also may serve for answer to the latter part of your proof touching visible Churches; for they have not only internal communion with Christ, but external also in the order which he hath set. For which we stand, and for the want of which alone, we withdraw ourselves, as we do in this case, not daring to break Christ's order for men's disorder. Reason 2 The sum of the second Argument is. That because it is lawful for some such as are not yet members of a true Church to pray, therefore others of a Church may join with them in prayer. I do first answer, That men in a Church are bound to, and from many things, wherein men not in the Church may use more liberty, and upon the same ground you might more sound argue thus: Because two or three persons excommunicated upon false testimony, may pray together, and therefore the brethren of the Church may forthwith pray with them; Though prayer be in itself a lawful thing, and they holy in their persons that perform it, yet it is unlawfully performed out of the Church, in which men ought to be, and therein to use it. So that although there be neither Vitium personae nec vitium rei. Yet is there Vitium ordinis, & relationis: and this external religious order, and relation is the Church-order, and religious communion, a work, doth presuppose religious union of persons. Reason 3 Touching men joining in prayer before they enter covenant, and so before they be in a Church, whence you do take your third Argument: I do answer; First, for that there is not the like reason of them and us, which are, or take ourselves to be in the order of an established Church; They then break no order, though we should. Secondly, such persons are joined in will and purpose at the least, the which is accepted as the deed. 2. Corinth. chap. 8. verse 12. though the outward ceremony be not as yet performed: So is Abraham said to have offered up Isaac, Hebrews chapter 11. verse 17. and Priscilla and Aquila to have laid down their own necks for Paul's life, Rom. chapter 15. vers. 3, 4. Which notwithstanding they did only in will and purpose. Your axiom à velle ad esse non sequitur ratio, hath his use especially in rebus naturalibus. But the urging of it thus absolutely in matters of religion, tends to deprive the Church of her greatest spiritual comfort. Lastly, consider the covenant in concrete, and prayer is a part thereof. And when men are so met, with a purpose to unite, and do begin prayer for the sanctification of it: They are in the door coming into the house, and not without. The jews were not to have religious communion with persons uncircumcised, and yet I doubt not, but when a godly Proselyte was to be circumcised, they might lawfully join with him for the sanctification of the Ordinance. I cease further to trouble you, and do hearty salute you in the Lord God, wishing you from him all prosperity; and in him resting. Leyden this second of the week Your loving friend JOHN ROBINSON. SIr, I did marvel indeed at your silence, when an answer was promised, & do no less marvel at this your answer, that being so deliberate, it is no more sound and pertinent. As for the state of the question, it was set down in your own words (thus in the thesis, Whether there be visible communion out of a visible Church) not to be denied or dissembled in this your answer, as it is more than once, when you would draw it to an hypothesis. In the answer to the first Argument, your denial is very strange, & the reasons of it as weak. The Scripture doth every where reason from that communion which we have with Christ to that which we ought to have one with another. Our best Divines do put one in the definition of the other. Sanctorum communio est actus & officium singulorum membrorum inter se, ez unione formali cum Christo, & spiritu ipsius profluens: the sense is acknowledged by all good writers: The words are taken from reverend junius. The same sentence is elsewhere by him expressed so fitly for you (if you do not despise it) that I hope it may something prevail with you. Ex illa autem societate (saith he) & communione quam Sancti cum Christo habent, omnino sequitur altera haec consociatio atque communio qua membra inter se consociata & coagmentata sunt: nam idem qui nos adunavit sibi eo ipso quod diversa membra adunat sibi, eadem inter se adunavit: quae cum it a sint, facile Christianus quilibet nobis assensurus est si imperturbato animo ad haec legenda & expendenda venerit, non posse quenquam Christianum bona fide renunciare communioni alterius, quem Christus aut ad●unxit sibi, aut se adiuncturum spem facit. The place note well worth your serious reading: Reason shows the same truth. For, are you more holy than Christ, that you should beat him from your communion, whom Christ hath made a member of his body? doth not our internal communion one with an other flow from that internal communion we have with Christ? Whence then doth our external flow but from that external which we have with him; or (which is the same) from visible discerning of that internal? Your instances of Angels and Saints departed do make directly against you; for we do not visibly and particularly discern of them and their communion with Christ: but in extraordinary cases, and at such times, we may have sensible communion with them. When the heavenly company did celebrate the birth of our Saviour, saying, Glory be to God on high, etc. I hope you will not say it had been sin for the Shepherds to say Amen to it; nor for the Disciples to have given the like assent to any worship performed by those which came out of their graves at the resurrection of Christ. Your other instance of an innocent excommunicate hath no force at all; for yourself do not say, that it is not simply unlawful to have any communion with him at all: but only for some time: nor that co nomine, because he is out of the Church, but for order sake. Now I do not speak of such a necessity as bindeth semper & ad semper, neither am I against the confederacy of circumstances; but consider it simply (scandal and contempt removed) it is lawful to communicate with such a one. As for that consequence of yours, If one part of communion, then to all: It doth better serve the Anabaptist to exclude children from Baptism, than you to exclude Christians from private communion, because you will not admit them to some part of the public. He that can spy schism in admitting to one part before, then to all, might far more easily see the same, in excluding visible Christians from all, if he were not some way blinded: For is it not a monstrous breach of charity to afford no more communion to a true Christian, than to a Turk? Your reason which you give of having communion with visible Churches, because they have external communion with Christ in the order which he hath set, doth not infringe, but confirm my proof; for whence hath that order this force of drawing any to communion? because that is a sign of inward true communion. Wheresoever then there is evident discerning of inward, there outward is lawful. I am not ignorant of some circumstantial expediences which tie those that live in well ordered Assemblies, more than other men; but (to omit that the question is general, not only of such) There is nothing simply unlawful to one in the nature of it (at least to give assent to) that is lawful for an other: neither can there be any instance given of an action lawful in one to perform, which is unlawful for any other to assent unto. That of excommunication I answered before. Your first answer to the third Argument is beside the question, which in your own words is general of any: beside, it is a very strange order that is broken, by saying Amen to a godly man's prayer, the Scripture knoweth no such I am sure. In the second, you mistake that reason, from the will to the deed. For howsoever before God in spiritual actions it so holdeth; yet before men, especially in privileges belonging to any outward society; it nothing availeth to make profession of such a desire. But if it doth as you say, then doth it great wrong unto all good Christians, in denying them communion, who profess they desire to join in all the ordinances of God, so far as they can discern them. So whereas you say, that such as intend a covenant, are in the door; I hope all converted Christians are at the least in the door of the true Church: or if you make the door so narrow, I nothing doubt but ye may go into the Porch and Court of the Lords house to take a godly man by the hand. These things considered I am half persuaded, that you will confess yourself to have sinned in separating those whom God hath joined together in communion, That is, all visible Saints; which God of his mercy grant. Your true friend William Ames. CHAP. IX. To the right Reverend, master Francis johnson our Pastor, with the other Elders his Assistants, Our overseers, grace and peace be multiplied. SEeing, beloved, that we are fallen into perilous days, some feigning unto themselves one religion, and some another; and because the right way is a straightway, every one whose way is straight, doth think that they have that right way. And considering the many sorts of the separation at this day, cursing or rejecting one another: others thinking but basely one of another; as to begin with ourselves, whom master Ainsworth and his followers hath left and rejected as false Christians; master Robinson holding but keycold brotherhood with us, and master Ainsworth, and he, and we jarring about ruling Elders; those in Suffolk holding it unlawful to eat blood; and to fly (as we have heard) john Wilkinson and his disciples will have Apostles, Thomas Leamar will have no Churches, with other his wicked differences. The heresy of one Thomas Lemar, described by master Padget, with this title: The Monster of Lemarisme. THis Monster was set forth with seven heads. 1 Mahometisme, in that Lemar denied the holy Trinity, and the eternal Godhead of Christ. 2 judaisme, in affirming that Christ should come shortly in his own person, to reign here upon earth. 3 Papism, in holding that a mere creature is to be worshipped. 4 Lutheranisme, in maintaining the doctrine of Consubstantiation. 5 Anabaptisme, in affirming that Christ took 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. john Hancock will have a separation by himself. The ground of master Nevil's errors was also separation; though now he be further run backward then ever he was forward; to speak nothing of Pedder, Henry Martin, with the rest of those Anabaptists. These are motives forwarding our meditations this way together with our mortality, and the justice of God punishing sin, so that we dare not defer to make known our repentance unto you, for the space of an hour longer: we might note the hand of God against us in our estates, a just punishment for sin, by the law of God. The thing than is this; whereas some years since our minds were much affected and troubled with the horrid estate of the Churches of our native country, and whilst we were thus musing many ways, and reading such books as came to our hands, amongst other we light upon some book of this cause, laying open more corruptions in all estates, and that with more simplicity and plainness (as we thought): so still the way was prepared unto Separation, and we pricked forward as with spurs and goads. But then insisting further, that the Church of England was a false Church, and that known sin not purged out doth defile the whole Church, as leaven doth the lump, and we perceiving so much sour dough, we needed no eloquent rhetorician to persuade us unto separation. For had those two things been true, and a jealous eye and heart making them his object, it would not make them go but run to separation, and to be as the Hee-goats before the flock, so have we done until of late, and persuaded as many to follow us as we could, if they look or hope for salvation: the Lord pardon us for it. But seeing that the discovery of the Churches of England to be false Churches, is now by ourselves discovered to be but a fiction, we cannot perceive but that our Separation in that behalf is at an end: for, the cause being removed, the effects must needs vanish; and so in those two respects it repenteth us that we have separated. And sithence that repentance cannot be known to be sincere, except it be showed forth by action, or speech, or both: therefore by this writing we do make it known, & by voice & by our actions we shall make it known, as God shall minister just occasion. Thus (Reverend and well beloved) in treathing you to read this unto the Church, or to deliver 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 known unto them, we cease, praying the Lord to show us all mercy to go with a steedie foot in the truth. Amen. The eighth of july 1611. new style. By two of your feeble flock, fearful any longer to go astray. MAT. SAUNDERS. CUTH. HUTTEN. CHAP. X. The testimony of W. Simson against the Prophets in master Ainsworth's Church. Beloved and reverend in the Lord, the consideration of our estate, doth so disquiet my conscience and trouble my mind, that indeed I can have no resolution of peace in my thoughts thereabout. The first main cause of this grief is, our rejecting communion with all the reformed Churches on earth, and all true Christians in the same; even those whom ourselves do account true Churches, we do yet forsake and separate from their communion: this practice can have no warrant from God's word. And for the reproof of our severity in this evil course; consider how you called master Abram to repentance for joining to the Dutch Church of London, and how never a word was spoken of those great scandals he fell into before, upon which he departed and left the Church. Secondly, as we despise all other worship in true Churches, so our own manner of exercise on the Lord's day, is with such confusion and contradicting one another, so that even our own profession of separation is indeed quite overthrown thereby: for example, Thomas Cocky in his prophesy, witnessing against England, saith their ministery is Antichristian, and being so they can beget no true faith, and no true faith can have no true salvation, and so consequently in the Church of England is taught no salvation (a fearful sentence in my judgement.) Again, our beloved master the Cluse in his doctrine of prophesy, laboured to prove separation from a true Church for any corruption obstinately flood in; this doctrine was by another in prophesying then showed to be absolutely contrary to that place of Reu. 2.24. which how unsoundly it was concluded by our Teacher, was then observed by many. Also it was since by another delivered in the way of prophesy, that even amongst ourselves did reign many sins, as namely, fullness of bread, pride, and idleness; fullness of bread, in that many were not satisfied with neither spiritual nor temporal food; pride, in that many did strive to go above their calling; idleness, in that many were negligent in their calling. If these things be so, and be not redressed by the admonition of this prophesy, we 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 heartburning and strife is kindled betwixt them? These things being well considered, I entreat you well to mind whether this new way of prophesying on the Lord's day can be for the edification of the Church, or not? CHAP. XI. Of the dissension between john johnson the father, and Francis the son: and betwixt the brothers, George and Francis. IN the writings and dealings of George johnson, there appears more simplicity & plainness then in Francis, whose politic shifts and courses are as the way of an Eagle, in the air: now such courses are much to be suspected, whereas commonly plain dealing and honest dealing are as loving companions, that go hand in hand together. To omit manifold instances of this crooked and uncertain dealing of Francis johnson, let this one authentic testimony thereof, given both by the French and Dutch Ministers, deputed of their presbyteries to be considered indifferently. Narravit nobis joannes jansonius Anglus, se hominem septuagenarium ex Anglia in hanc urbem difficili itinere venisse ut 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 controversiam cum filio suo Francisco & senioribus totoque caetu cui praeest ille, cui componendae commodius remedium invenire non potuisse dixit, quam si se ad Belgicam & Gallicam Ecclesias, quae in hac urbe sunt, consilij auxilijque causâ conferret. Quâ causâ petijt à nobis ut ipsi consilio & ope nostra adesse vellemus, summittens controversiam totam judicio arbitrario duarum praedictarum Ecclesiarum. Nos vero honesti senis petitioni id concedendum putavimus ut à Francisco & nonnullis senioribus coetus Anglicani supra dicti peteremus, an etiam parati essent eandem controversiam arbitrario earundem Ecclesiarum aut synedriorum utriusque judicio summittere? cui quaestioni, licet multis id conati sumus, responsum Categoricum obtinere ab illis nequivimus. Quod cum videremus, existimavimus nos nihil porro apud illos in hoc negotio effecturos. Cuius rei testimonium petenti joanni jansonio denegare noluimus. Actum Amstelredami inter deputatos synedrij Ecclesiae utriusque Belgicae & Gallicae octavo Novembris anni millesimi sexcentesimi secundi, stilo novo. joannes à Vinea in Ecclesia Gallobelgica Minister evangelii. Petrus Plancius administer evangelii. jacobus Arminius administer evangelii in Ecclesia Belgica. Simon Goulartius administer verbi in Ecclesia Gallobelgica. Francis johnson excommunicateth his father and brother. 1 TO curse any man rashly and unjustly, is sin; but to curse parents is more vile. 2 But in M. johnson, the pure Separatist, father of the Franciscan order, for him to curse his own father is yet more vile. 3 When he did this, and drew his whole company to consent and approve thereof, it was the more vile, for poisoning others with his sin. 4 This curse being not a common reproach or evil speech, but the heavy curse of excommunication in giving his father to the devil: is not this more fearful? 5 This censure given out upon so slight a cause, yea so unjust a cause, while the father sought peace betwixt his children; was it not the more horrible for the son so to entertain the father a stranger, so to condemn him for contention, that passed the seas only to make peace? 6 This done so violently and cruelly, that no advice, counsel, no nor threats of the Dutch Church might restrain or stay the rage of Saint Francis. 7 This done against such a father as had been at so great cost in bringing up his son to learning, & he to use his Sophistry, even against his Father: how vile! 8 Thus to judge and condemn his father, who also with so much labour, cost and grief had sued to sundry judges and nobles in England for releasing of that son; as may appear by the general copies of those humble petitions and supplications which john johnson made for his sons Francis and George unto the high Commissioners; and to others. Furthermore, in that M. johnson did thus proceed to excommunicate his father, after he had before condemned his brother George, this also doth aggravate his offence: for the rejection of his brother first might something have softened his heart, and the conscience thereof might have stayed him from greater cruelty towards his father. Lastly, in that M. Francis did continue & persist obstinately unto the death of his father without revocation of his error, or reconciliation to his father, sending his father down to the grave with this curse upon his back, rolling the stone of his censure upon the graves mouth, sealing it up with his consent, as it were engraving the sentence of excommunication for an Epitaph upon his father's tomb; in all this he hath filled the measure of his iniquity, and so increased both the height of his sin, and weight of his judgement, unless in time he ●udge himself and repent his wickedness. How they curse and excommunicate one another. MAster Smith in his a Epistle to the Reader. Character of the beast, comparing himself unto Caligula a monstrous beast, useth these words touching them of the Separation; I could wish (saith he) as the tyrant wished concerning the people of Rome, that all their heads were joined into one, and all their strength comprised into one writing, that with the sword of the Spirit, it might be smitten off at once, etc. As master Smith wished to be, so hath master johnson laboured to be, even as Caligula, or as Nero, and worse than Nero. It is recorded of Nero, That he set Rome on fire, that in the mean time he might sing Homer's verses which he made upon the burning of Troy. But master johnson hath set jerusalem on fire, by kindling the wild fire of Separation, even upon true Churches, through his schismatical doctrine, that in the mean time he might sing the words of the Angel, spoken upon the destruction of Rome, saying; It is fallen, it is fallen, Babylon that great, etc. Nero is said to have slain his own mother, and to have ripped up her belly, to look into her womb, where once he had lain; Francis johnson is said to have slain his Father with the sword of Excommunication, and with the knife of his sharp schism to have slain his mother church, and to have rend and ripped open her womb, wherein he acknowledgeth himself to have been regenerate and borne anew. Nero is said to have slain 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 special Teacher M. Ainsworth, and deposed him from his office, though once he praised him as b Preface to D.B. Sect. 1. his worke-fellow to the Kingdom of God. And further, as those Tyrants Caligula and Nero did rage cruelly and strangely towards their own kindred, so have these Separatists done the like: for whom will they spare that spare not their own parents? If we make a computation of the persons that have been led into this Schism of Brownisme, we shall not find one of ten, but their curse is lying upon them. Yea, there is not a Brownist alive this day, but either he hath (or at least by their rule should have) the curse lying upon his head, and his communion avoided as an unclean thing; every one is devouring another, every one eating the flesh off his brother's arm, and every one drunken with another's blood. As for the ancient company of the Brownists, that were under the feeding of Browne himself, those that cursed the reprovers of pride therein, were swept away as dung by the testimony of George johnson, and not one of them alive in his time that continued faithful, but became Apostates. Not to speak of the manifold curses that flew abroad in the time of Barrow, nor yet of the manifold curses which the company of the Brownists remaining in London have oft laid upon one another, one half devouring another at once; consider those that remain in these parts of the Low Countries at this time. M. johnson and his company are now accursed and avoided by M. Ainsworth and his company. M. Ainsworth and his company are again rejected and avoided by M. johnson and his. M. Smith and his company are rejected both of M. johnson and M. Ainsworth. M. Robinson and his company holding M. johnson and his to be in Apostasy by their own grounds, must avoid them. And M. johnson him again, for taking part with M. Ainsworth in his Schism against him. And by this reckoning, where is there one of them that can lift up his head this day without a curse upon it? Which of them can say, I am free from the curse? As for those straggling Brownists that walk alone, as they avoid all, so are they avoided and rejected by all the rest. Is not this a cursing and a cursed generation, cursed even by their own mouth, by their own sentence, by their own rules both of doctrine and practice. But of all the separation, it is M. johnson that hath the haughty eyes above them all; it is S. Francis, whose lofty looks are noted and observed of those that know him and have to deal with him. Master Ainsworth, though a Separatist, yet is he well known to be far more moderate in his carriage, and looks not half so high. Master Clifton, though a Teacher of the franciscans, yet is he known to be far from the arrogancy of the other; yea, he is pitied as being a bondslave unto S. Francis. Master Smith himself, though drunken with the dregs of error, and strange fantasies (the beginning and ground whereof he boasteth to have sucked from his tutor S. Francis) yet is he in his demeanour nothing so haughty and proud, as his Tutor declares himself: But for further proof of the uncouth pride and arrogancy of S. Francis, let us hear the testimony of his own father. john johnsons writing, the Father of Francis johnson. Son, you asked me also in the presence of M. Studley, Wherein you were unnatural? I answer you by these things following, you urging me thereto. 1 That I coming in my old age so far, so hard and dangerous a journey to seek and make peace between you, the Church and your brother, I could never see the least inclination in you to peace: neither tendered you my old age, but so used me, as if God strengthened not me, you might presently bring my grey hairs with sorrow to the grave. 2 Lodging in your house the first week, you were so far from peace, and so unkindly used me, that you made me weary before the week was ended: so was I forced to shift to my other sons lodging. 3 When I dealt with you for peace, you sought to catch and ensnare me in my words, and afterward (as I perceived) also seduced the Elders, and the people to the like dealing. 4 You upbraided me with things secret between me and my child in the Country, which were untrue, and if they had been true, you ought not to disgrace me, as Cham did, Genesis 9 You did worse than he did, but God have praise, they were not true: yet your unnatural and unchristian dealing appeared herein both in upbraiding me untruly and unjustly, and if it had been true, so to do, it is as to vex and disgrace me. 5 To let me stand two hours on my feet before you and the people, and yourself sat all the time, and not once bid me sit down yourself, neither speak to the people to bid me. 6 Not once in the space of six weeks did you come to visit me, or ask how I did, being in the same City with you, and having come so far for your peace. 7 You denied to give me your hand unto that, which before you had granted to others. 8 You would not trust my word; but forced me to protestations. 9 These, and such like things made me call to mind your unnaturalness, that in the space of five years and more, you had not written to me 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 coming: So little thankfulness and nature have you showed unto me, for all my care and pains for you from your youth, and I fear your example will make many fathers (if they be not upright-hearted) to hold their children from learning and studying in the Universities. 10 You heard me scoffed and gibed by divers in the Congregation, and not once rebuked them; which many children not professing godliness, but led only by nature, would not have endured to hear against their father. 11 But no wonder, for at length you became so hardened, that you sat as principal, and heard your father excommunicated, being come to be a peacemaker. Hath the like unnaturalness been read or heard of? 12 Coming afterward to you, and talking with you, you said you might not keep company with me: doth Excommunication cut off duties of children to fathers? etc. CHAP. XII. A taste of their detestable slanders and reproaches concerning the Church of England. A Generation, whose teeth are as sword, and their jaws as knives. By lying, slandering, and scorning, their teeth are as swords to wound others, and their jaws, as knives, to eat up and devour one an other among themselves. For example; in Barrow; to note a few of his outrageous speeches; he telleth us concerning the Church of England; Disco. pa. 9 That whether we consider the whole estate, or any particular part thereof, we shall find it wholly corrupt and deeply set as in the days of Gibeah, etc. Pag 10. There is no faith, no mercy, no knowledge, or fear of God in the land etc. Neither ᵃ hath all kind of sin and wickedness more ᵇ universally ᶜ reigned in ᵈ any nation, at ᵉ any time, than here at this present in this land; etc. Behold five notable lies in one line. Pag. 12. And having mentioned their government he saith; Now unto this their Apostatical and bloody throne, and Antichristian power, and unto all the abominations, proceeding from the same standeth all the land both great and small, rich and poor priest and people, in most servile subjection: and therefore in this estate cannot be held or numbered among Christ's faithful servants, which are fully redeemed by the price of his precious blood, etc. And thus this foul mouth yelleth. Pag. 141. Touching the Ministers he saith; Likewise if I should here stand to relate the falsehood, deceit, and hypocrisy of these priests (let me here be understood even of those best-esteemed, forward learned Preachers, commonly called good men) how cunningly and craftily they teach the Law; never touching or offending their Auditory (at least the mighty or rich of them) be their sins never so heinous and manifest; especially if they will countenance, esteem, feast and hear these Preachers, they are in them but infirmities and imperfections, be they never so deeply set and incurable. Touching the Universities of Cambridge and Oxford Barrow saith; They are like unto the Pope's Seminaries, being as ready upon the least change of the weather now to serve him as ever they were: How did Barrow know their hearts, that he could slander men for things to be done in time to come upon occasion of danger? Can the father of lies himself utter a more presumptuous lie than this his disciple? In fine, to omit hundreds of such railings and blasphemous speeches; when he speaketh of the Churches or Temples where they meet to worship God, he calleth them Idol Synagogues, abominable sties, the Pulpit he calleth a Privileged Table; their Baptism he calleth Adulterate Baptism; the lords Supper, as it is there administered, 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, Sodomites, Canaanites, Balaamites, Chamites, Kainites; here is a Diabolus indeed. Ainsworth excuseth these bellish railings, and calleth them but severe speeches; and again addeth also, I suppose you can hardly show any hard speech that Master Barrow there writeth, which the Prophets and Apostles have not used before. Master Smith also calleth it c Parallel p. 134. Master Barrowes tartness, whereas he might more justly have called it Adder poison, and the Gall of Asps. Master Robinson saith; Pag. 84. That he knew not by what particular motion of the Spirit he was guided to write in those phrases. But master johnson justifieth further, to make good Master smith's and his own dotage, by adding these words; especially considering with what fire and zeal the Lord hath furnished such his servants at all times, as he hath stirred up for special reformation. Let the example of Luther alone suffice, whom into what terms his zeal carried him his writings do testify. For further declaration of their lying and reproachful dealing, let this testimony following concerning the slanders of Samuel Wats and Francis johnson be here considered of the Reader. I Was certified (Christian Reader) long sithence of a vain rumour spread of me in England, as if I had joined with the Schism 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 gave forth about Sarum, that I had read or seen the fantastical book which he a little before had printed: a fond and frivolous untruth, yet so prevailing with some, forgetting the Commandment, Thou shalt not receive a false tale against thy neighbour, as that thereupon my deprivation was hastened. The truth is, that receiving commendations by him from some of my acquaintance (not well acquainted, as it seemeth, with the vanity of the man) I spoke with him once; afterward enquiring of him, I forbore ever to see him: yea, more I dealt by my friend, with the Printer, to have his book stayed; which I could not obtain, the Printer answering, that the bargain was already made, and a good part of the money aforehand received. Now it grieved me not at this time a little that Satan 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 ministery in England: howbeit I comforted myself in the common and continual love of God's servants, walking through good and through evil report before me. Since I have of late received fresh news by M. Michael Seroyen, my good friend, That this report (which should not by right have lived longer than the lie of the Gibeonites) runneth still on foot, even to this hour. Hannibal said once, there was not so much as one in all the enemy's Camp that was called Gisco; so may it truly be said now; not so much as one of the godly Ministers that suffer in England about the discipline, that may deservedly be called a Brownist. The harder is my hap that I should be reputed one of them, who am joined against them with that Orthodox Church here, which like a beautiful army, and terrible, as under tents, and lieth in the field (and that with happy and good success) against that Schism. I think no other, but that many of them love the Lord, and fear his name: howbeit, their error being enemy to that breast of Charity wherewith Cyprian covered his, Qui ab Ecclesia nunquam recessit, as Augustine speaketh: They can not stand before his Tribunal, but by the intercession of our blessed Saviour, Father, forgive them, they know not what they do. Think not these words are applied to their sect amiss: for in effect what doth it less than even persecute the Lord Christ jesus in his host, which it revileth, in his ordinances which it dishonoureth, and in his servants last of all, whose graces it blasphemeth, whose foot steps it slandereth, and whose persons it despiseth; and that well near with the pride of Acesius, to whom Constantine once. Scalas sume Acesi & solus in Coelum ascend. This is found in special manner in Master johnson, and his company above the rest, whose spirits are bitter above measure, and hearts puffed up with the Leaven of Pride, and whose walking is so crooked, and built on such grounds of colourable deceit and guile, that out of Solomon it may not unfitly be resembled, to the way of a Serpent upon a stone. He himself defameth me, without cause, without colour, without ceasing he arraigneth my Book in open Consistory, and there sitting magistrate-like he demandeth of me, though absent, wherefore he may not allege, Hosea chap. 14. ver. 92.2. Corint. chap. 6. ver. 16. john chap. 5. ver. 21. against the Church of England, as well as I have done in the beginning of my book? As if these Scriptures were not pregnant against communion with Antichrist in the use of his Idols, which are by him unjustly 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 milk, 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 schisms, I say bloody in the sense of Isay and Hosea; and turneth the wholesome milk thereof, ordained for the growth of the Saints in peace, and in comfort, and in the joy of the holy Ghost, into a bitter and sour humour, as distasteful to the Lord, as it is disgraceful to his Church and servants. Howbeit I purpose not to dispute the case, only thus much (good Reader) I thought needful to make known to thee, for the clearing of these imputations, wherewith I am unjustly burdened. Farewell. ROBERT PARKER. CHAP. XIII. Concerning their mutual reproaches, dissensions and curses against one another: divided into three parts. PART. 1. Having seen the reproach which this generation of slanderers layeth upon others which condemn their separation; let us consider how they whet their teeth against one another mutually. To begin with master johnson, and to let him have the first place in reproaching, and the pre-eminence in biting, he telleth master Ainsworth, and his company, that they are Schismatics, and that therefore they are no true Church: And thus he sets them in a worse estate than he places Rome in, which he now acknowledgeth a true Church: Revelat. 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 Sodom, as master johnson tells us: that master Ainsworth's company is not so true a Church as Rome is, and therefore in a worse estate than Sodom or Egypt, and consequently are to look for greater plagues than the plagues of Egypt, and sorer condemnation than the fire & brimstone which was reigned from heaven upon the Sodomites. Master johnson tells them that unless Rome were a true Church, their Baptism could not be true Baptism: Hence it follows that master Ainsworth's Church being no true Church, there can be no true Baptism, but such as are there baptized by master Ainsworth are to be re-baptised: Though the Infants baptized in England or in Rome are not to be re-baptised, yet the Ainsworthians must; The practice of this is to be expected when any Infants come with the revolting parents from the Ainsworthians unto the Franciscans, who unto them must become Anabaptists. Again, master johnsons ordinary speech, occasioned by the Schism and departure of master Ainsworth's people from him, is this, viz. That God stands with his fan in his hand, and that God would purge his floor, and take the chaff from the wheat: Thus he noteth master Ainsworth's company to be but Dross, and as Chaff for the fire; the reason why he thus sets his teeth upon them, is, because they forsook him, in that he hath changed his government. And since that time he hath spoken of them as of the uncircumcised Philistims, comparing them to Gath and Askalon upon this occasion of reproving some of us, for keeping company with some of master Ainsworth's people, saying we had declared the wickedness of Studley in Gath and Ashkalon; upon 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 adversaries which the Church hath: The one of such as be without: the other of such as arise from within the Church itself. Both heavy enemies: but the latter far more grievous, many ways: They may further proceed and say unto him in his own words which he useth against M. White, Of late hath risen up one Francis johnson despitefully reviling us, and wickedly blaspheming the name and Tabernacle of the Lord. A man that was himself heretofore not only a joined member, but also a Minister among us, and hath often in our public meeting before us all, with his own mouth, testified his consent with us, in the faith which we still profess, from which he is now revolted, and of which he is become a notable adversary, setting himself tooth and nail (what he can) against us and our cause: and that both privately and publicly, as now himself hath manifested to the world. So as himself, etc. Master johnson also did so reason against M. Ainsworth about their government, that master Ainsworth hath oft told him, he did overthrow the constitution of their Church: and master Robinson hath so written unto him, that with his new grounds he would overthrow the constitution of their Church; which writing being openly read in their meetinghouse: master johnson hath thereupon said, let master Robinson then look to the constitution of his Church: And this being so; must they not of necessity think his teeth to be as knives and swords, that doth so without pity devour the constitution of their Church? And moreover, master johnson hath declared master Ainsworth's people to be so wilfully blind, and deaf, and hardened with the fatness of obstinacy in their erroneous course, that he applied and denounced against them that fearful and terrible prophesy, Act. 28.25.26.27. yea he acknowledged that it was Gods special providence once more to bring again master Ainsworth's people after they had departed from him, that they might hear that heavy rebuke applied unto them: And therefore while he gave them such memorable farewell, how can they deny but that his tongue was as a sharp sword to consume them? Further, whereas there is but one Elder the Cluse that went with M. Ainsworth, when he carried away the Church from the Franciscans, what do the Franciscans say of him? It is testified of him by jacob johnson now an Elder with master Francis johnson, as also by M. M. that he is a notable drunkard, yea such a drunkard, so far oppressed with drinking, that he hath been scarce able to go; and as his body hath been oppressed, so his mind & understanding also, insomuch that jacob johnson admonishing him of his drunkenness, he was not capable of his admonition, but began to talk of other matters, viz. How fit jacob johnson would be for the Pastor of a church, etc. what purity is to be expected in that church, where he that should be i chief is so scandalous, where there is but one governing Elder, and he a drunkard? How bewitched are those people, that seeking purity do join to such pollution? Thus do the Franciscans by their testimony set their teeth upon the Ainsworthians; but what say they to master Robinson and his company? whereas master Robinson in his book doth vainly boast of the beauteous estate of their Church against master Barnard in these same words; john Robinson's answer to R.B. p. 212. 213. But for ourselves Master Barnard, and that whereof we take experience in this our popularity, as you term it; I tell you, that if ever I saw the beauty of Zion, & the glory of God filling his tabernacle, it hath been in the manifestation of the divers graces of God in the Church in that heavenly harmony & comely order, wherein by the grace of God we are set and walk: wherein if your eyes had but seen the brethren's sober and modest carriage one towards an other, their humble and willing submission unto their guides in the Lord, their tender compassion towards the weak, their fervent zeal against scandalous offenders, and their long suffering towards all, you would (I am persuaded) change your mind, and be compelled to take up your parable and bless where you purposed to curse, as Balaam did, Num. 23. But whatsoever you and all others do, these our experimental comforts, neither you, nor any other shall take from us. Whereas master Smith also in his book doth vainly boast against the same M. Bern, and being in the same order of popularity with M. Robinson, saying; john smith's parallel p 70. O M. Ber. if you knew but the comfort and power of God's ordinances, of admonition & excommunication, as we do (blessed be God) in some measure, and that reformation which is in some of us thereby you would be so wonderfully ravished with the power of God's ordinances, as you would acknowledge the church to be terrible as an army with banners, & yet amiable, lovely comely & beautiful: insomuch as Christ saith, that the love of the church is fair, she wounds his heart with one of her eyes etc. Touching both these boasters of their popular government & estate, consider the judgement and Sentence of master johnson, who hath often times passed this censure upon them, that the order of popularity which they plead for is, The confusion of Korah and his company: often hath he affirmed in their public meeting, that the pretences which they allege for the power of the people in judging of causes, are no better than the plea of Korah, when he said against Moses and Aaron: You take too much upon you, seeing all the Congregation is holy, every one of them, and the Lord is among them; wherefore then lift ye yourselves above the Congregation of the Lord? Num. 16.3. Thus doth M. johnson by his Sentence obscure their beauty, and stain the brightness of their glory, in showing them to be Korites, a rebellious rout, pleaders for confusion, usurpers rising up against Moses and Aaron; And in this estate, seeing the like sins procure the like judgement, what can these popular Korites expect, but as Korah for taking fire in his censure was consumed with fire proceeding from the Lord, and his followers swallowed up quick of the earth, which opened her mouth to devour them; even so these new Korites taking in hand such fiery censures & unlawful judgements should also be consumed with the fire of their unjust censures and excommunications; & that their followers and disciples should be swallowed up quick, by the gaping mouth of an earthly, sensual, & carnal contention? But M. Smith & M. Robinson insist against M. Barnard, alleging their experience & experimental comforts in their popular estate; Oh M. Bern. if you knew but the comfort (saith M. Smith) if your eyes had but seen it, saith M. Robinson: well, to come to experience with them, M. johnson may tell them, he hath known their popular order; his eyes have seen it, and this, before ever their eyes saw it, and with long experience hath he seen and considered the same, yea in respect of his experience M. Smith & M. Robinson are but novices & punies, that came but yesterday to this practice, wherein M. johnson hath been long exercised: And what saith master johnson upon his fight, knowledge and long experience? He saith not as M. Robinson foolishly flatters himself, & imagines that M. Bern. would speak and Take up his parable to bless where he purposed to curse as Balaam. No, M. johnson takes up his parable quite contrary; where he once blessed himself & others in that estate, he now upon experience takes up his parable & curseth that popular order, by proclaiming the woeful fruits thereof. And as M Ber. makes the same to be the nurse of confusion, the mother of schism, the breeder of contention, even so M. johnson himself now declares it to be Fra. johnson exposition of Matth. 18.17. prefat. p. 1. a great means & special occasion of strange opinions & aberations, of lamentable divisions, of opposing & despising the Elders government, of emulation & debate among people, with sundry other evils arising & spreading themselves daily, to the great dishonour of God, & their own continual grief, and much reproach from others abroad. Thus in steed of the glory of the Lord filling his Tabernacle, whereof M. Robinson boasts, M. johnson tells us of an horrible confusion filling their meetinghouse to the great dishonour of God; Instead of the manifestation of the divers graces of God, M. joh. tells of the manifestation of divers works of the flesh & the devil; instead of heavenly harmony & comely order M. Robinson dreams of, M. john tells of hellish disorder, of strange opinions and aberations; Instead of the brethren's sober carriage, M. johnson tells of lamentable contentions & divisions; Instead of the humble & willing submission to guides which M. Robinson prates of, M. johnson tells of opposing & despising the Elders government: and finally, howsoever master Robinson tell M. Bern. that neither he, nor any other, shall take experimental comforts from them, yet here we see M. john's. hath taken them away, & by his testimony, which is in this matter much more to be respected than M. Robinson's late experience, these experimental comforts do lie in the dust. Again, whereas M. Robinson disputeth on this manner, john Robinson's answer to M B. pa. 170. Well, the words are clear as the Sun, tell the Church, that is, the congregation or assembly etc. M. johnson on the contrary side compares this interpretation to the erroneous exposition of the Papists & Anabaptists, insisting upon the letter of the scripture, perverting Christ's words: Fra johnson expos of Matt. 18, pref. pag. 1. This is my body etc. Teach all nations, and baptize them etc. Swear not at all; Resist not evil etc. While M. Robinson accounteth the words as clear as the Sun for his purpose, while M. johnson counts his interpretation erroneous, even as the most gross, popish & anabaptistical expositions; what can M. Robinson and his disciples think of M. john's. words herein, but that his expositon is as the smoke of that bottomless pit that riseth to dark their clear Sun with the grossness thereof? And while M. joh. like such a locust in their eyes obscures their glorious truth, & hereby declares them to be Korites & the children of confusion: what can they else judge of him, but as an horrible slanderer? therefore besides his other slanders, even in their account he is to be reckoned among this generation of slanderers, whose teeth are as swords, & their jaws as knives etc. M. john. for the further manifestation of M. Robin's. errors since that time also brought M. Robins. book against M. Bern. into their meetinghouse, & there before the congregation made a solemn 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 upon the letter, making as it were an alphabet of slander, having it so perfect as his A. B.C For trial hereof see how he grinds his teeth against Sam. Fuller, a deacon of M. Robinson's 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 Pharisees, shameless Shemeites, malicious Machivillians; Thus doth this Alphabetical slanderer flourish among them, with the taunting and flaunting figures of his profane conceited spirit. And either M. Robinson's company is a cage of unclean birds, and a knot of vile persons, or else Da. Studly is a notable Rhetorical railer, which sets such a range of sharp teeth upon them. To conclude and seal up this point of the Franciscan slanders, let the testimony of his own brother George he here produced against him, who witnesseth of Francis being their Pastor, that he * George john's. Discourse. page 21. changed the voice and tune of a comfortable shepherd to an unsavoury scoffing, inveighing, yelling, and cruel hunting of the souls, whom he ought to strengthen and comfort. Again, Habel johnson tells us how he rebuked Cain johnson openly for Page 34. perverting, wresting, and abusing the Scriptures, as also for making the pulpit a place to revenge himself, and to vomit out his vile and filthy affections: And mark what he addeth, but he neither then, nor yet repenteth thereof, neither could George johnson obtain of the Church to draw him to repentance: but he having with D. Stud. once gotten head, he did what he list, & as he list. Further, Hab. joh. witnesseth of the Page 43. fretting, railing reviling, scoffing, & flouting used by their Pastor & D. Stud And when the Pastor's father separated and showed the causes thereof, then doth this poor Habel groan at the remembrance thereof, and with a woeful oh he tells us, how they became not only hot and warm, but fierce, outrageous, and passing the bounds of goodness, civility and nature. If thus they whet the teeth of slander against their own father and brethren, both in the flesh, and in the faith of the separation, what wonder if they bite and bark 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 all, let us behold how M. Ainsworth himself, with some other of the chief of his company have manifested master johnsons Apostasy & backsliding from their ancient Catholic and Brownistique faith, which in former times had been generally received and professed by the whole fraternity of all that sect: In the suit in law, which the Franciscans & the Ainsworthians have now a long time had before the judges and civil Magistrates about the meetinghouse; the Franciscans have alleged that they are the Church, and that therefore they ought to have the meetinghouse which was built for the Church, that M. Ainsworth & his company were schismatics from them, & therefore for their schism could not be accounted a true Church, and consequently had no right unto the synagogue or meetinghouse: Again on the other side, M. Ainsworth and his company have pleaded that they were the Church, because they held the ancient faith upon which their Church was first founded, from which M. johnson and his company had fallen away into Apostasy, and therefore could not be the Church, nor have any right unto the meetinghouse: M. Ainsworth and his people for the manifestation of M. johnsons Apostasy, have given forth a writing to show the particular points wherein he hath revolted: The occasion was this. During the time of their suit, there were certain men deputed and appointed by the Magistrates to hear and examine the cause as arbiters, and if it had been possible to have agreed them; unto these arbiters did master Ainsworth's side give in this writing, wherein it is specified from how many articles of their faith master johnson and his company have Apostated, and how they have forsaken both their profession made in their Apology, and their confession in their authentic Creed. The articles of his Creed forsaken by M. johnson. THe words of this declaration taken from the original copy which was given to the arbiters, are these as followeth. 1 The 23. article of the confession of our faith (whereto also our Apology agreeth, page 46. 47.) professeth that every Christian congregation hath power to elect and ordain their own ministery, etc. and upon desert again to depose, yea and excommunicate them. These have defended that a Congregation, without Ministers, cannot ordain officers. And that if the Eldership fall into heresy or wickedness, the whole Congregation cannot depose nor excommunicate them. And that a Congregation, without an Eldership, cannot excommunicate any wicked person whatsoever. 2 The 24. article (confirmed in our Apology, page 60. 62. 63.) professeth that the power to receive in or to cut off any member, is given to the whole body together of every Christian Congregation. Matth. 18.17. etc. These have pleaded for the Eldership to be the Church, Matth. 18. and to have both rightful power to excommunicate, though without and against the consent of the body of the Congregation. 3 The 29. article (as also our Apology, page 51. 52.) professeth that the Hierarchy of archbishops, Lord Bishops, Priests, etc. are a strange and AntiChristian ministery and Officers, not instituted by Christ's Testament, nor placed in or over his Church. These have placed over them one that was made Priest by a lord Bishop's ordination, so as (because of it) they did not ordain or impose hands on him, when at the same time they ordained and imposed hands on others, whom together with him they set over the Church. 4 The 31. article (and also our Apology, page 109.) professeth that such ecclesiastical assemblies as remain so in confusion and bondage under that Antichristian ministery, Courts, Canons, &c. cannot be esteemed true visible Churches, etc. These now plead not only for them, but for Rome itself, to be the true Church of God. 5 The 32. article (whereto our Apology agreeth, page 52. 53. 44.) testifieth that all such as have received any of those false offices (of Lord Bishops, Priests, etc.) are to give over and leave them: and so hath it been practised here before by all such Priests as came to our faith and Church: now one is Minister over them, ordained Priest by the Prelates, as is before said. 6 The 32. article (which our Apology also confirmeth, page 45.) professeth that people being come forth of the Antichristian estate, etc. are willingly to join together in Christian communion and orderly covenant, and to unite themselves unto peculiar and visible congregations, etc. These have pleaded that all are bound to communion, by virtue of their Baptism received in the Church of Rome, or other Antichristian assemblies. 7 The 33. article (corfirmed also in our apology, page 46. 47. 48.) professeth that a people so joined together, may proceed to choice and ordination of officers, except they have officers before to do it. 8 In our apology, page 113. it was maintained to be gross error, and notorious absurdity, either to hold the Popish Church to be a true Church, having a true ministery and true Sacraments; or else that men are unbaptised, and must admit of the Anabaptists re-baptisation. These have themselves, much objected to us, that either the Church and Baptism 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 means convenient to have the counsel and help one of another in all needful affairs, etc. The practice of this was denied, when in our greatest need and trouble they would not consent to have the comfort and help of the English Church at Leiden, which professeth the same faith with us. 1 Before our parting, we offered, that notwithstanding our differences of judgement, that we would continue together, if our former practice might be retained: but this was refused. 2 We desired that then we might have apeaceable parting; and to be two distinct Congregations, each practising, as they were persuaded; yet nourishing brotherly love and unity: This also they would not agree to, unless we would leave this City. 3 We procured, though without their consent, the help of the English Church at Leiden, who laboured our peace; a way of peace by these themselves propounded, and by the Church of Leiden and us agreed to, these after ●…uersed, and stood not unto, unless we would go dwell out of this City. And although in the treaty of the Agreement it was testified by the Elders of that Church, That unless it were to the apparent undoing of us, and of our families, we should not be dismissed again to dwell here: yet because we would not absolutely promise to leave this City, they would not stand to the agreement which themselves had made. Thus have they manifested, how M. johnson hath forsaken the Faith, and cast away his old Creed in nine special Articles, which they have here numbered out: yea, and besides that have also added, in the end thereof, three other articles against him and his company, wherein they are manifested as enemies unto peace, whereunto they were so deaf to hearken; and not only that, but also are showed to be truce-breakers, violaters of their promise, and falsifiers of their word, by reversing the way of peace that was once concluded, and for not standing unto the agreement which themselves had made. And thus by this writing, and by the twelve articles thereof, nine concerning faith, and three concerning peace and truth, the franciscans are showed to be without faith, without peace, and without truth. And thus hath Master Ainsworth set twelve sharp teeth upon the Franciscans, and thereby made twelve wounds in the body of their honesty and faith, until with some probable answer they can salve the same. But alas how shall M. johnson with any sound answer salve his faith and his honesty, by writing against M. Ainsworth, that doth now become his accuser? Seeing by M. johnsons own testimony and confession M. Ainsworth * Fran. johnsons inquiry of Tho. Wh. p. 43. for his learning, wisdom, and godliness as also for his faithful teaching of the Church, and upright walking toward all, is so well known and approved, as neither he not we need regard any adversaries malice and opposition against him. These things being so, what need M. Ainsworth to regard the malice and opposition of M. johnson now his adversary, unless M. johnsons malice be above the malice of other men, and unless his opposition be more terrible than the opposition of all adversaries beside? If M. Ainsworth's learning be so well known and approved, than what needs he to regard M. johnsons sophistry? If his wisdom be so well known and approved, what needs he to regard the policies and subtleties of Fran. johnson and Dan. Studley? If his godliness and upright walking towards all be so well known and approved, then what great cause hath every man to regard the witness of M. Ainsworth, which he bringeth against M. johnson? And what cause hath M. johnson to be ashamed of his ways, that is accused of Apostasy, Contention, Error, Falsehood, Lying, and Promise-breaking, and all this by M. Ainsworth, whom himself doth acknowledge to be so godly and upright a walker towards all? It is therefore as like that M. Ainsworth hath now walked as uprightly towards Francis johnson as he did before towards Th. Wh. Again, the Ainsworthians scoffing at M. johnson now that they have rejected him, they say, That M. Ainsworth hath long time wrought iourney-worke under M. johnson, but that now he sets up * The two shops of Error and Schism. shop for himself, and this under M. johnsons nose, their meetinghouse being the next house but one unto M. johnsons shop or meetinghouse. Nay, further they say, that M. Ainsworth seeks to take away M. johnsons shop from over his head, while by their suit in law they contend for the meetinghouse itself, hoping that M. Ainsworth and his company shall get the same. Further, to come unto more heinous matters, it is witnessed by some of M. Ainsworth's company, That there is probable murder and approved whoredoms maintained or suffered in M. johnsons Church. This hath been testified by john Traps. M. johnson and his Elders also do know, that this is avouched against them: for this hath john Trap witnessed unto their messengers, solemnly * Septemb. 8. 1611. sent from their Church, to inquire about this matter, and hath also offered to prove this before the magistrates, yea and hath provoked them much to bring the matter into question. It is witnessed also unto the messengers of their Church, That M. de Cluse hearing it spoken, that there was approved murder maintained in M. johnsons Church, should also grant unto the same, saying, Yea, it is too true, or it is too true indeed, the more is the pity, or the more sorry he was, to like effect, etc. Are not the teeth of the Ainsworthians like knives unto the Franciscans? Do they not cut and bite deep in such speeches and testimonies which they give touching the evils 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 abomination is tolerated among themselves? To conclude this point, let it be considered, that even then when M. johnson and M. Ainsworth's company were yet one, long before any show of this great division that is now amongst them, it came to pass, that Thomas Cocky and jacob johnson, 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 fifteen lies wherewith he charged the other; the other again to requite his pains brings in at the next turn against him a List of sixteen lies; betwixt them both they make up the sum of 31 lies: Is it not a token, that the father of that Company is the father of lies, when as the children thereof are so fruitful in lies? Is it probable that the truth of God should be tied and treasured up only among these lying companions, whiles all the true Churches in the world beside are not able to comprehend the mystery of that Separation, which they say is revealed unto them? What wonder is it, that these men should raise many lies and slanders against others, when as thus they heaped them upon themselves mutually? And what wonder if they bite one another now that they are rend in two, seeing when they were undivided they spared not one another? PART. 3. M. Robinson writing in defence of the popular government against M. Bernard, doth therein utter many hard speeches against the oppugners thereof. Now M. johnson being an oppugner thereof, as well as M. Bernard, and using the same reasons that M. Bernard doth to that purpose, it follows necessarily, that those speeches and rebukes which M. Robinson lays upon M. Bernard, do through his side pierce and wound M. johnson also, when he holds the same opinion and useth the same arguments with M. Bernard. And this is the rather to be observed, because M. Ainsworth's people excusing M. Ainsworth for his not answering of M. johnsons a Expos. of Mat. 18. book, they allege 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 behalf are laid upon M. Bernard, are many of them also to be as well applied unto M. johnson: For example M. Robinson b Answer to M Bernard, p. 124. writing, That their practice is answerable to their profession, and showing 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 contrary side, M. Ainsworth (as is noted in the former Section) declaring that M. johnson is fallen from their faith even in that very article, it followeth hereupon from M. Robinson's speech, that M. johnson and his company 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 keys is given to the chief officers, showing also, that it is d Pag. 153. erroneous and derogatory to the nature of the Gospel and free donation of Christ thus to impropriate and engross the keys; He doth hereby declare M. johnson and M. Clyfton to be miserable Guides: yea, that they are sacrilegious engrossers of the keys, contrary 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 reproving the envious dealing of them that oppugn popularity, for arrogating all the power of the people into their hands, doth declare this by alleging of 1. Ki. 22.24. and hereby it follows upon his reproof, that master johnson and master Clifton, holding the point with master Bernard, are also like the arrogant and proud Zidkiah, that smote the Lords Prophet on the cheek. Thus is master johnson noted as a cruel persecutor, making himself to be a Pag. 162. thought all eye from top to bottom, and making his people in the mean time to be a blind beetle, even stone-blind, that cannot see one step before them. M. Robinson reproving master Bernard, for alleging the charge of Princes and Ecclesiastical Governors together, doth blame him herein, as though he lai●… a b Pag. 164. Corner stone of Babylon hereby: now master johnson yoking these Civil and Ecclesiastical officers together in this c Exposit of Mat. 8. Reu. 3. allegation also doth hereby incur the same rebuke, and is hereupon in his account, a builder of Babylon, as well as master Bernard. M. Robinson imputeth unto master Bernard, the occasion of a strange and new kind of d Answer to M Bernard, p. 234 Schism, for teaching, that the power of Excommunication is in the Officers; for hereby (saith he) All the communion passeth betwixt the parties admonishing and admonished, excommunicating and excommunicated, whereof the body of the Church is neither, but a very cipher and a hangby: Now master johnson practising and teaching that which master Robinson here reproveth, by his Sentence is become guilty of Schism, making his Church to be a cipher and a hangby. M. Robinson speaking of the power of binding and losing, saith; Pag. 244. These knots are to be tied and loosed only by the Chancellors or officials fingers, this power have they enclosed with hedge and ditch etc. This contumely may as justly be returned upon master johnsons head with master Robinson's words, that those knots are to be tied and loosed only by master johnson and his officials fingers, especially the filthy fingers of Dan. Studley his a Quondam. chief Chancellor, and that he hath captived his Church, and seized the substance and kernel, as it were, into their hands, leaving the poor people only the shell and shadow to feed upon. Further, master Bernard writing about ordination and succession of the ministery, is tasked by master Robinson as being b Answer to Ber. pag. 421. either a marked servant of the Pope, or one that cared not what he wrote for some present seeming advantage. Now master johnson arguing in like matter about ordination and succession of the ministery, and fetching the same from Rome, the reproach doth fall as strangely upon master johnsons pate. Master Robinson writing about the Temples wherein we worship Saints, that they are as c Page 443. execrable things to be avoided, and yet further saith, that they are the least d Page 4●5. difference betwixt him and master Ber. The matter therefore of popular government and the people's power, is acknowledged to be a matter of greater weight, and therein master johnson erring, falls into a sin more than execrable or accursed. To omit many the like speeches, by this it doth evidently appear how master Robinson's teeth are like knives, and his jaws like swords to eat up master johnsons company, while he thus bites them by his doctrine, while he makes master johnson and his elders to be bastardly runagates; miserable guides; engrossers of the keys; arrogant Zidkiah's, laying the corner stone of Babylon; Lucian's or scoffing Atheists; Schismatics, making their Church a cipher and a hangby; wanting an honest heart; like Chancellors and Officials captiving of the Church; either marked servants of the Pope; or such as care not what they say for some present seeming advantage; using a power more than execrable or accursed. Thus having showed what he writeth against master johnson, let us see in a word what he witnesseth against master Ainsworth's company. When some of master Ainsworth's company wrote unto master Robinson, desiring him to come and help the Lord against the mighty (against master johnson, whom they had accounted as the strongest Giant of the Separation) master Robinson at last came unto them to dispute with master johnson about the change of his government: and being come and entered within the lists of that disputation, he found master Ainsworth's faction so disorderly and clamorous, that he often desired them to be still and silent, and reproved their unseemly and unreasonable behaviour: but at length when he saw the tumult increase, (looking upon them round about, as a man amazed and aghast, with fierce and outrageous carriage) he did then openly testify among them, That he had rather walk in peace with five godly persons, than to live with five hundred or five thousand such unquiet persons as these were. Having spoken to this effect, master johnson told him further, That this was a small thing, and nothing in respect of their unpeaceable and disordered carriage at some other times. And these things being so, alas how evil do they provide for their own peace and comfort, which join themselves unto such a contentious and tumultuous band of Schismatics? As for master Smith and his disciples, they do at once as it were with open mouth swallow up all the Separation beside, by a Carat of Beast. Epistle protesting against their false constitution, false worship, false ministery, and false Government. For howsoever master Robinson did heretofore seem to agree with master Smith in the reproof of the triformed Presbytery, as he calleth it, and hath had much question with his people about the same; howsoever master Robinson hath followed master Smith in his doctrine and practice about the separation in alms, and so hath one special kind of separation more than master johnson or master Ainsworth in their Companies do practise, and therefore might seem to have a more holy treasury, and a more pure sacrifice of alms, free from that rigour and pollution wherewith the treasury of the franciscans and Ainsworthians appears to be defiled: yet notwithstanding all this, while they retain a false constitution, master Smith still protesteth against them all without exception, b Epistle to the Character. That there is no one true ordinance of the Lord among them: And how they have on the other side laid him open, as a Schismatic, an Heretic, and an Apostata, their Books against him do plenteously declare. We might here proceed yet further to show, what bitings there be among the other lesser factions and broken pieces of the separation, and among those that walk alone; but having already led the Reader a rough way, and being ourselves weary thereof, we do here rest ourselves, and sit down for the present, hoping that this which is already done will be sufficient to show what bitter fruit groweth upon the trees of the separation; and withal, desiring the Lord to keep his servants from tasting of this forbidden fruit, which in our own experience we have felt so bitter, we here take our leave, and hearty bid the Christian Reader farewell in the Lord. MATTH. 7.15.16. Beware of false Prophets, which come to you in sheeps clothing, but inwarly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles. FINIS.