A DISCOVERY of Brownisme: OR, A brief declaration of some of the errors and abominations daily practised and increased among the English company of the separation remaining for the present at Amsterdam in Holland. A wicked man deceiveth his neighbour, and leadeth him into a way that is not good. Pro. 16. 29. By Thomas White. LONDON Printed by E. A. for Nathaniel Fosbroke and are to be sold at his Shop at the West end of Paul's. 1605. To the Reader. TWo extremities (dangerous) there are which in these days bring no small detriment or annoyance to the Church of God. The one Atheistical profanes, which is fearful; and the other hypocritical contention, which is abominable. And these howsoever they seem to differ the one from the other, yet the one is strengthened and hardened by the other, and this with a mutual reciprocation: Against both these, the holy Ghost applies a sovereign remedy: Heb. 13. 14. Follow after peace and holiness, without which no man can see God. And Luk: 1.. 14. 15. That we being delivered from our enemies, might serve him in holiness and righteousness (to avoid profanes) before his face (to fly hypocrisy) all our days. Of the latter of these, or rather of both, (for the former oft times proceedeth from the latter, howsoever for a while envy palliateth itself under the name of zeal as both are signified by one Greek word) I have given an instance in this treatise following in that congregation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God hath made as a spectacle for others to beware of rash, heady, and contentious courses. This have I done (all other peaceable means being before used) for the discharging of mine own duty both to God and his Churches, the staying of others, who would never be so affected to them as they are, if they knew their fearful estate. If either for the brevity or rudeness of the style it satisfy thee not: for the former I confess that I have rather endeavoured to point at things briefly, then by dilating to fill up large volumes, of purpose omitting many the vilest things, partly for offending chaste ears, partly for sparing them, unless further occasion be ministered by themselves. And as for the rudeness of the style, either by superfluous repetitions, or redundant speeches, let the inconvenience both of time & place something excuse me, being but newly arrived, neither enjoying health, nor help of books in the penning thereof; my mind also many ways distracted about other businesses. The time to come may bring forth some further thing more answerable to thine expectation: In the mean time accept this in the best part. And the Lord give thee understanding in all things. A BRIEF DISCOVERYE, of some of the errors and abominations, daily practised and increased, amongst the English Company of the separation, remaining for the present at Amsterdam in Holland. IT may seem strange, that any, who pretend (above all other) sincerity in Religion, and thereupon forsake their own native Country, should yet notwithstanding, be found to abound above others with all kind of debate, malice, adulteries, cousonages, and such other like enormities: And that so much the more in the days of their banishment and extreme poverty, which outward affliction, doth even humble the wicked: And yet so far from repentance, that when they are showed and admonished of their evil dealings, they seek to cover, hide, cloak, reproach and revile their admonishers of better counsel; which for mine own part I could have borne in silence, committing it to him that judgeth justly the sons of men: yet lest others be deceived by them, as some of us have been, and should be drawn by them through their painted colour of holiness to partake with their abominations and unfruitful works of darkness, & to run with them to that fearful extremity in condemning all other churches & men: I thought it my duty according as my leisure (which is small, & my ability which is less, would permit) upon experience to give warning to others of their leaders evil dealing, whereby their people are devoured. And, although I know I shall object myself herein but to the reproach of virulent and venomous tongues, yet shall I be content to bear it, that others may reap benefit thereby. Neither do I this, any way to discourage the true upright hearted, but rather that all that call upon the name of the Lord, may learn to cast from them the cloak of hypocrisy, and the leaven of contention and maliciousness, and so not in show, but in deed depart from jniquitie, lest they reap the fruits thereof as these have done. I have already written to their leader M. Fr. johnson, of his (with the rest of their elders) falsehood, shift, and other contraryties: as also laying to their charge, partaking in and with their church in these blasphemous doctrines. 1, That they held it lawful for a man to live with her that is not his wife, rather than to reveal himself, which first denies the prophecy of Christ; secondly destroys the nature of repentance, and thirdly is a fundamental error contrary to these scriptures. Math. 3. 2. 8. Rome 3. 8. & 6. 1. Heb. 6. 2. That there are qualities in God not essential, & that love in God is not of his being, but that the self same love that is in god, that is also in us, which overturns the nature of God, and the simpleness of his being, and is a ground of famulisme, and a blasphemous Doctrine contrary to these scriptures. Ex. 3. 14. Es. 43, 25. 1. john. 4. 8. To this he promised answer and performed it not, though he took no small pains by falsifying to discourage the witnesses, but was content to let it lie upon him unanswered, so becoming by his own confession a dumb Minister. Page. 147. Last answ. to M. jac. Now therefore I see no further cause of writing to him, but will turn to the Christian Reader; giving him a taste of their dealing, both in writing and practice, profession & conversation, and yet laying that to their charge whereof due proof can be made, as the Reader shall well perceive by my proofs, & their answers judging indifferently. They indeed are the men, Answer to M. H. that accuse others of simplicity, absurdity, inconstancy in turning their coats, of being hearers and not doers of the word, of retaining open offenders & so becoming cages of every unclean bird, of being neither willing nor able to justify their estate, and this not alone of their countrymen but against those Churches also with whom they live. Answer to M. jun. let: 1. But what if themselves have. 1. betrayed their own cause in writing. 2 Given the black letter of condemnation not alone to the churches of Christ that either are, or have been since the Apostles days, but also to themselves, & their practice by their describing of a visible Church? 3. Doc practise that amongst themselves which they condemn utterly in others, & have amongst themselves open and notorious cousners, and such other like offenders? 4. Have given themselves over to Satan, and brought the curse on their own heads by wicked and ungodly excommunications. As in the True descript: of a visible Ch: Are they then the holy assembly of Saints marching in such a heavenly order after the Lamb, whether soever he goeth, whereunto no unclean thing entereth, nor remaineth? whether these accusations be true or no, let the sequel declare. And first that Master Fr. Ih. hath utterly disproved the main drift of all his book, and so betrayed his own cause, As Christ alleged against the pharisees, Mat. 12. 27 the example of their own Children, that they might be their judges: so may I his own writings against himself, that they may be his judge, which thus I show. The drift of His book is by the description of a true church, Last answ: to M. la. to discover the false. This description as oft elsewhere, so also he hath, Page 196. last answer to M. Iac: viz. That a true visible Church of Christ, is a company of faithful people, called out by the word of God, and separated from the world, and the false ways thereof, gathered and joined together in fellowship of the Gospel, by a voluntary profession of the faith and obedience of Christ. And his meaning of this description doth further appear by comparing it with the third false Doctrine alleged by him, Page 158. of the same book, as also with the 17. Art: of their confession, where he expounds it, by separating his Church from vanity, Idolatry, dissolute life, and all false works of darkness. This description so propounded and expounded, Last answ: to. M. jac: he thus overthroweth, page 47. of the same book before cited, where he affirmeth, that the Israelites in Egypt were God's Church, proves it by Exod. 4. 22. 23. even then, while they sinned with the Idols of Egypt, alleging Ezek. 20. If they committed Idolatry with the Idols of Egypt, how were they then a company of faithful people separated from all false ways? If he say this their sin was not their general estate, Answ: to M. H. page 49. as he answers in an other case to M. H. Page 49. The place quoted by himself out of Ezek. 20. shows the contrary, affirming none of them to have for saken the Idols of Egypt. If he say this their sin was not of obstinacy, the same scripture showeth that they were admonished, v. 7. yet they rebelled against him. v. 8. And as for the nature of their idolatry it was heathenish; will he then say that Idolaters in their general estate, with heathenish idolatry, rebelling after admonition, are such a faithful people separate from all false ways, as he describes a true Church to be? If not, how were they God's Church? To use Tully's words, Cic. orat: P. Qu. testimonium tuum quod in aliena relieve est, hoc contrate grave. etc. Thine own testimony which in an other case is of small weight, this against thyself is of much moment. And here he must remember that he describeth not a true Church, what it ought to be, but what it is if it be a true Church as the drift of that place, where this description is set down declares, As that, 1. It is for the clearing the question between them. Last answ: to M. ja: Page. 196. 2. For the discerning of the true church from the false. 3. Bids M. jac compare their best asemblies with this description. etc. Otherwise his adversary might have answered, that though the Churches of England agreed not with that description, yet might they have been true Churches notwithstanding; and he had written nothing to any purpose against him. Moreover in the answer to the preface of the same book, Last answ: to M. ja. Sect. 6. M. Fr. Ih. thus speaks: Any Church though truly constituted, if they will rather abide in error then obey the voice of Christ, are not true churches. And yet the jews in Egypt rebelling after admonition, are God's church by his account: how well these things hang together let the Reader judge. In like manner M. Ih. denies not. page 87. of the book before cited, that the jews in Christ's time, yea and after his death, were true Churches, which had despised admonition before: Lu. 7. 30. Math. 23. 37. yet this which M. john's. acknowledges, M. H. Barrow calls blasphemy: so well they agree together. Refut. of Giff. Is it possible so to overthrow the main drift of his own writings, and perceive it not? Or is it not verified which the wise man speaketh? Pro. 12. 13 Answ: to the pref. Sect. 1. The evil man is snared by the wickedness of his own lips. And yet this book he saith he did not make alone, but consulted with others herein, and namely with Master Ains-worth, a man that hath turned his coat as oft as ever D. B. if not oftener, whom he terms approved in Christ: and Daniel Studly an elder of their Church, a man, (not alone for his filthiness wlth his wives Daughter, As namely in judith Holder and others. but also for supporting of manifest & shameful uncleanness and cozening amongst them in others) fitter for the stews them to be an elder in any christian society. No better is his dealing in condemning the Dutch & French Churches, for despising their admonition, and yet acknowledge the jews in Christ time, to be a true church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. despising more admovition, and that of greater sins than ever they admonished the Elders of these Churches of: he that wavereth in his own testimony, how shall his witness be received? but he is not alone content to confute M. Ih. viz: himself, except he do also by his description cut off from being true churches in their account, all the churches of Christ that ever have been since the Apostles days: 2. now are, yea and 3. themselves which thus I poove. If no church that hath been since the Apostles days or now is that we read of, be separate from all false ways in their account, then by his description and in their account must they be no true churches, but the former is true: therefore the latter. The proposition is undeniable from his own description. The Assumption is as certain, as will appear, in that they account the very using of the Lords Prayer as a Prayer, to be a false way, which was used from the Apostles age, Tertul: lib. de orat: as Tertullian saith: Premissa legitima & ordinaria oratione, ius est super struendi extrinsecus petitiones. etc. The lawful and ordinary prayer (speaking of the lords prayer) being premised, etc. 2. For the Churches that now are, their dealing with the Dutch and French Churches declare it sufficiently: & howsoever they seem to put difference between those churches in the Low Countries whom they have admonished, and those that they have not; yet to put the matter out of doubt, let him tell us if they account it not Apostasy for one of them, so much as once to hear the word preached in any congregation Dutch or French in all the Low Countries besides▪ Or if he can, let him name any one church on the face of the earth now, that holdeth not false ways, yea even in their constitution in their account: Neither shall he shift off the matter with his distinction of faulty and false worship, for when he hath put down the difference, whereby he distinguisheth the one from the other, which yet he hath not done to my remembrance, then will I show him that there is no church that he can mention besides themselves, that holds not only faulty, but false ways also in their account, and that in their constitution. Are not they then the blasphemers of the Christians and their churches? Or is not this to rob Christ of his honour? Or may not that saying. Pro. 11. 12. be verified of themselves: Bazleregnehu chasar leb. He that despiseth his neighbour is a fool. 3. But herein others may pardon them, for they are as favourable to others as to themselves, for except themselves be agreeable to their own description, after wounding others, they have turned the point of their weapon into their own bowels: that they are not separate from all open offenders, and all false ways appears. 1. In that they retain amongst them open offenders: to give instance, one Castle was noted amongst themselves publicly in their meeting for cozenage, and that by one of their elders, and indeed known notoriously so to be, which if M. Ih. doubts of, he may ask his elder Sta: Mercer, their Deacon: Tho. Bishop: W. Knowling, Robert jackson etc. And yet would M. Ih. with h●s teacher M. A. and the rest of their elders, defend that he ought not to be publicly dealt withal for it, because it was not orderly made public: Mr. P. I. L. W. N. and others. and this before many witnesses: neither did that Castle show any repentance in like sort of this sin. Besides him was not R B. Robert Bayly. (after other most horrible adultery) publicly accused in their meeting for creeping in at a window to come to bed to an other man's wife in her husband's absence, yet was this man never publicly dealt withal, H. C. until this day for it, that I can learn. Or if these instances serve not their turn, what will they say to their Elder, Daniel Studley? (who together with his filthiness afore mentioned, in supporting uncleanness in a woman a member of their church) did also refuse to pray with his own wife a member likewise of the same Church, and yet will show no repentance for thus doing, though he hath been dealt withal for it; yea and worse carriage than this, of which his wife hath often and doth continually complain, which though he be not ashamed to commit, yet I am ashamed to mention. I am sure M. Ih. cannot pretend ignorance herein, for he hath been told oft of his evil dealing though he durst not, or would not redress it. Or if these yet be not enough, you shall have more (if need be) as judith Holder, Canady, jaacob johnson etc. How are they then separate from all open offenders? or are they not defiled by communicating with such? Or shall I say fit members for such a fellowship? If they say this is not in their constitution; I answer yes even in the constitution they hold false ways, which thus I prove. 1. In their constitution they hold. First that the Lords prayer is not to be used as a Pray, rcontrary to Christ's express commandment, which is neither against reason nor proportion of faith. Secondly, contrary to the tenor of the words, having the form of a prayer in all things, as Our Father, give us, and amen annexed in the end, which shows that they arepetitions not positions or rules which are set down in another form. Math. 77. 21. 22. 1. joh. 5. 14. Thirdly, contrary to the use of all christians, that we read of, as before out of Tertullian and others may be alleged: 2. They hold also that it is not lawful for the innocent parties, to retain the offender, as the wife her husband, or the husband his wife, if either party have committed adultery, no though the innocent party upon the others repentance, forgiving the others sin, be desirous still to live with the other party in the marriage covenant as before, but have excommunicated the parties innocent for so doing, as namely H. C. & one Homes his wife, upon this, divers of them accused themselves of adultery, that so they might be rid of their wives, as namely one W. Holder and Tho: Canady. 3. They have altered many things which they held in their constitution, as among other, that it was not lawful for Apostates to bear office, then must they confess that they did hold false ways in their constitution, and so by consequent, then were no, true Churches. 4 But what would it profit them to be free from false ways in their constitution, if their practice be not according to their profession? This (to use their own words) makes their sin the more grievous. Answ: to M H: And sith their knowledge is but in part aswell as their love, are not they as well as others subject to err in constitution as well as practise? If M. Fr: johnson with his other helpers should yet find out a further shift, & say that their meaning in their description afore mentioned, is, that A true church must be separate from all false ways, which they see, for the preventing of them therein, I answer: 1. If they had meant only such false ways, it had been needful in the description to have implied so much. 2. Though they have been already pressed with exceptions against this description, yet have they nowhere as yet taken up this starting hole that I can perceive. 3. Yet if now they should, they have stopped it themselves, Page. 107. 108. 127. of his last answer to M. jac. and in other places of their writings. 4. Let them mind, whether enough hath not been showed them for the clearing of these errors in their constitution before cited. 5. Whether they give not their adversaries advantage if they should thus answer: Besides that there be false ways, which though they were held of ignorance, would disannul a company so gathered, from being God's Church notwithstanding. Thus have they paved their way with snares, to entrap themselves. Had not the simple need to take heed how they take up wares upon their credit? And have they not abused the world that publish in print, Page. 202, last answ: to ja. 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 Io. Nicholas and others. And here it shall not be amiss to put down a brief opposition between their true description of a visible Church, Treatise so entitled. and their practice: that so the Reader may the better perceive the difference between their profession & practice, & this only in some few known particulars, by this description. First for the Pastor: 1. The Pastor must be endued with much patience: but their Pastor with much impaciencye, as hath appeared not alone in his dealing with M. Ad: and his Brother G: I. and his threatening to forsake his own congregation when he was crossed of his mind: Of his book entitled A discourse of certain troubles and excom. etc. all which are discovered already by his brother: Page 126. 143. 144. and known to be true by other witnesses, but also in other particulars whereof some shall be after mentioned An angry man stirreth up strife and a furious man aboundeth intransgression. 2. The Pasto● of the true Church must be loving & compassionate, but their Pastor unnatural & unmerciful, & that to his own father, yea for the time which his Father was with his Brother G. I. he would not so much as once see him, or relieve his necessity, By M. S. though he were not yet excommunicated from them This I heard justified to his face before many witnesses, Pro. 17. 21. & 20. 20. and he could not deny it: so true it is, that he that begetteth a fool, begetteth himself sorrow, as the wise man speaketh. For the teacher. 1. The teacher of a true Church is sincere: their teacher stained with Hypocrisy, as in his dealing concerning G. ay, M. Slightall: 2. The teacher of a true Church must be unreprovable: 1. Tim, 3. but their teacher is spotted again and again with Apostasy in their account as before hath been noted. 3, The teacher of the true Church must take diligent care to keep the Church from errors: their teacher hath been a means to bring in, and defend false Doctrines, as the latter of those two before mentioned and others that may be alleged. For the Elders: 1. The Elders of a true Church must be endued with the spirit of God: their Elder Da: St: with the spirit of uncleanness. 2. The Elders of a true church must see the laws of God kept: their Elder would defend the transgressing of them in himself and others. 3. The Elders of a true church do govern their own houses orderly: but the Elders mentioned most disorderly as else where is cited. 4. The Elders aforesaid must be loving: their Elder D: St: cruel and tyrannical, in so much that some of their own members have complained, Before M. powel and others. that if they had a matter as clear as the sun against him, yet durst they not deal with him for it. 5. The elders of a true church, must be unreprovable: but their Elder St: Mer: hath (as their teacher) been noted for Apostasy. For the Deacons: 1. The Deacons of the true Church of Christ, must have a pure conscience & must not be given to filthy lucre. But their Deacon Christoph: Bow: for his deceiving of many poor, even of their own company, of half that which the Magistrates of Narden had given them weekelye, 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. And for the Elders jointly: 1. The church of Christ do privately admonish a private sin of a holy & loving affection: but their Elders could call, R: W: before them in the first place, for a private thing: & threaten her excommunication for that which after ward for shame they let fall. And for the people's uncleanness, cozening, disgracing, backbiting, & undermining one of another amongst themselves, it is a thing so common and well known of them at home and abroad, that I need not in this place to speak further of it, heaven and earth can bear me witness against them in those things: oh that they would apply unto themselves and their practice that which the Prophet jeremy speaks! Will they steal, murder and commit adultery etc. And yet cry the temple of the Lord, the temple of the Lord? Are these then this beautiful? yea most wonderful church, ravishing the senses to conceive of it? are these the Saints then marching in such a heavenly and gracious array, where every stone hath his beauty, his burden, and his order, where no law is wrongfully wrested, or wilfully neglected, no truth hid or perverted? or rather have they not deluded many poor souls, with such sweet words, who when they have seen their estate, and their expectations so frustrated have used these words: They need never separate themselves, W. F, & E.H. if they live thus: for any Godly society will quickly thrust them out from them so practising as they do Certainly this their description of a visible Church is as clear a testimony, and as pregnant a sentence of condemnation against themselves and their practice as may be possible. But yet that their hypocrisy may further appear, let me give the reader a taste also of their dealing in condemning others, even in those things that they would and do practise themselves, & that in these particulars. 1. They condemn others, Page. 157. for communicating with open offenders and yet practise it themselves as is before showed. 2. For making men to swear to accuse themselves, Page. 63 john Landen. yet M. Ih. practised the same to one I. L, and it is moreover a common practice among them, both publicly and privately, so to do, yet would their Elder Dan, Studly never so much as deny the matter of incest with his wives Daughter, for the clearing of himself, though he were requested for the satisfying of weak Btetherens so to do. 3. They condemn the Dutch churches, Answ: to jun. letters page for baptizing the seed of those that are not members of their church, and yet M. johnson with the rest could offer to receive M. Deuksberies' child to Baptism, and were offended at G: ay: George joh. for witstanding it: and yet he neither was, nor would join himself as a member unto them. 4. In like manner do they deal with the Dutch churches of Amsterdam, Consisting of so great a multitude for having but one church in the City. And yet M. johnson to urge others to join to them: (which for divers disorders amongst them would not so do) could allege that there was no warrant for two several churches to be in one city in the scriptures. 5. In the place above quoted, they give the like sentence against the Dutch and French Churches, for deciding matters by the elders, without the body of the church, and not suffering in this respect the 18. of Mat rightly to be observed amongst them: and yet their Elders, viz: M. Fr: Ih. and his fellows, could decide one T. Canadyes' matter, who had accused himself to be rid of his wife, Of adultery. and this without their knowledge or consent: But the said Canady not resting in the Elders determination, brought it to their Church, alleging that he had injury done to him, W. Holder. in that with, H could be separate from his wife on his own accusation of himself of adultery, & he could not. And further to justify the bringing of matters in the third place to their Elders (for so they practise before the matter be brought to the whole church) they could allege the very same reasons against M. P. that they had before condemned in the Dutch. And for the 18, of Mat. how it is made a matter of partiality and envy, yea a cloak to cover filthiness withal at every pinch amongst them, would grieve one's heart to consider. 6. They condemn the Dutch & French aforesaid for worshipping God in the Idol Temples of Antichrist, yet themselves suffer their poor to receive the alms of the Dutch, which is a Sacrifice, Phillip 4. 18. in the same place: and if they give thanks in receiving their alms (as duty both to God & man binds them to do) Then do they likewise worship God in the Idol Temples: neither will it help them to say that it is not public worship, which if they could prove, yet the commandment Deut. 12. if it be moral, as they account it, and must be executed on these temples, than no civil use of them may be had at all; much less spiritual. 7. They witness against the Dutch, for using the censure of suspension: And yet themselves, could suspend M. S many months together before his excommunication, a man for learning & gifts worthy of his preferment among the dutch, and to good too be of their fellowship. They condemn in others nonresidency, Page. 65. Last answ: to H. I. And yet their Deacon D. Br. could near three quarters of a year be absent from their church, save that twice or thrice, about his masters business, he came over from London to Amsterdam to buy and sell wares. And this without any leave of their church at Amsterdam so to do. Rom. 12. How did he that hath an Office wait on his Office? 9 Lastly, M. Ih. etc. they pass the like sentence on the Dutch, for becoming one body, with excommunicates, when as they excommunicate their own members only for hearing the word so much as preached amongst the Dutch or French, yet are they one body with an excommunicate from the French church themselves. I might here also note their like dealing with the Dutch, for their observation of certain Holy days: yet do these a M. Fr: Ih: and the rest. men observe these holy days as much as the Dutch, as well in shutting their shops, as also having their public meetings for worship on these days: Neither have they in so many years space had time to debate and discuss this matter among them, Of the last answ: to M ja: as M. joh. Answered, Sect. 3. to the Preface, five years ago. But it would be long and tedious to bring the manifold examples that in this kind may be alleged, but until further ananswere, these may suffice. Now let me ask them, Are these things evil in others and good in them? or as the Poet speaks justum non justum non iustum-iustum quod vobis labet: Plautus. or will they say as Medea in Ovid, video meliora proboque deteriora sequor? But rather will they hear the Apostle Rom. 2, 1. 3. What art thou that condemnest another and dost the same? Or the prophet Ps. 50. 16, Why takest thou my word in thy mouth & hatest to be reform? Or Christ himself, hypocrite first cast the beam out of thine own etc. Mat. 7. 5. One would little think that knew not their evil dealing that ever they would snatch up that to serve their own turn, which they condemn in others. And here although I might declare their false and impertinent allegation of Scripture, as if it were no sin to take the name of God in vain & make the Scripture serve their fancy; but because this hath been done already in part by G, I. in his book page 85, which yet lieth on them unanswered, and upon further occasion may be further manifested: I will pastle by this, as also their false accusations of whole Chuches, as will appear by comparing the 7. a Neh. 6. 8. Pro. 24. 28. Confess: with jun: let: page. 54 accusation, with the practice of the Dutch Churches, and come to the 4. thing that I proposed, namely, to show how they have drawn the curse of God on themselves by rash, unjust and wicked excommunication. 1 And here I may speak of 27 or there about even one half of them, at that time, and that of the elder sort: which all within a very short space were cast out for refusing to come being sent for, to the meeting of the other part, although they answered, that on the sudden they could not come at so short space and warning, for divers business, but would come at any other time which on both sides should be thought convenient, And although one of them H. A. was distracted in mind: but they spared none, & this excommunication was confirmed by the Pastor M. Ih. Howbeit, afterward was this excommunication repealed with fasting and prayer, and acknowledged to be rash and unjust, and all received in again, and they that withstood their receiving in, were on the other side excommunicated. W. A. Notwithstanding, after this again, because their Pastor was urged to acknowledge his sin by one of them, C. S. they were all turned out again. Such dallying with the Lords ordnances is fearful. 2. As also how they delivered divers to Satan for hearing the word preached in the Dutch church, though some were encouraged by their pastor and teacher so to do, and promised to be borne out in it by themselves, as namely M. S. yet after they broke, promise with him & cast him out. 3. Or what will they say to this? M. johnson with divers others of their leaders, put down reasons under their hands, that Apostates might: not bear office from the Scriptures, and so practised; yet after that M. Ainsworthes Apostasy was discovered, to keep him in office, they altered their judgement and practice, and those that would not be brought to their will, W. A. they cast out likewise; although they would never answer their own reasons in writing, in like sort as they had set them down: no nor suffer their own reasons to be read in their meeting, being requested thereunto. Is not this to play Satan's part to bring men to destruction, and not use as good means to recover them out again? M. Ad. for less Apostasy was not suffered to bear an inferior office among them. Besides, William Asplen. they have cast out W. A. for recalling a former Schism; yet the said W. A. did & still doth stand to that acknowledgement which was under his hand, wherewith all they were satisfied. Of this I with others have written to them, but could get no answer; Before his departing from them. yet that schism was for not appealing to the Dutch Churches: and if they do appeal, then hath M. Ih. with the rest refused utterly to be tried by them. 5. Others they have likewise accursed, that being the parties innocent desired to live with the parties offenders, as man and wife together, as before they did in the marriage covenant, upon forgiveness of their sin of adultery as already is mentioned in H C. & one Homes his wife. Hen. Cook. Another woman they excommunicated, because the brought not her Child to Baptism to them, when her husband had forbid her in any case so to do, who had likewise reproved divers gross abuses amongst them, and could receive neither answer nor due repentance thereof from them; the woman alleged that Timothy's mother was a faithful woman, and one that brought up herson in the fear of God from his Childhood, yet did she not circumcise him: and no other cause mentioned, but that his Father was a Grecian. 1. Tim. 4. 6. 2. Tim. 1. 5. Act. 16, 3. whereunto she could get no answer. Their a And the only Doctor in the world in their account. Doctor indeed said, that Timothy's mother was dead, and so he might have said of Moses, and the Prophets too. Their Pastor Master F. I. made doubt of that Scripture, and stayed her excommunication, as saying he would not consent to it: yet after the woman had a little unfolded his evil dealing, the same Master F. Ih. at the same time, could change his note and say, if that none else would, yet would he be the man that should excommunicate her. And indeed afterward they so did, and all that would not yield to her excommunication, as namely Mistress S. Widow Ch: and R. R. though the chief b The head scout. magistrate of the city forbid them so to do. divers other reasons were alleged about this matter, which we shall have time to relate, after that we have seen their answer to this, if they will be at leisure so to do. Now may I not wish that they had not verified the Orators saying? He that once passeth the bounds of modesty, becometh impudent out of measure. Thus do they abuse the holy ordinance of God to satisfy their own revenging stomachs, Pol. virg: li: 4ᵒ. cap. 12 non it a precipitanter in quenquam torquendum. Is this the long suffering spirit of meekness in recovering and seeking the lost? Or do they not know that the curse is not in vain, if it cleaves not to them to whom it is given it lights on the giver? Are not then their Bulls of excommunications so many curses on their own pates? shall I say to use their own allegation out of the Prophet, Ps. 109. 17. 18. As he loved cursing so shall it come unto him, and as he loved not blessing, so shall it be far from him, and as he clothed himself with cursing like a raiment, so shall it come into his bowels like water, and like oil into his bones? Surely God that will not hold him guiltless that taketh his name in vain, Ex. 20. 7. will never such profanation of his name and ordinance to go in vain. And for some of them that are by these accursed I know they have learned Christ otherwise then so, as to fear the curse causeless. The Lord promised to Abraham whose children they are, even many which they have cast out, that he would bless them that bless thee, Gen. 12. 3. 2. Sam. 16. 12. and curse them that curse thee. etc. And let them say as David of Shimei, It may be the Lord will do us good for their cursing this day, yea, let them acknowledge God's goodness towards them in drawing them out of their Tents, as I do his mercy towards me in keeping me from joining with them, being yet sometimes addicted too much unto them, before I perceived their fearful estate. I could cite many other things yet viler, as their Savage and cruel dealing to fatherless Children: as namely Master P. and Master B. his Children, and other such like. But I like not now to sail further in this Ocean, but will content myself with the confession of their own members, W. Clerk. W. C. I thought (said he) that they had been all Saints, but I have found them all devils, and this before many witnesses: yet is this man still a member amongst them. And for these excommunicators the Lord give them grace to repent, that they may never have their portion among the cursed, to hear that fearful sentence, Go ye cursed: which is the thing I wish them from my heart. Amen. Since than they have confuted their own writings, and given the black sentence of condemnation to the other Churches of Christ that have been, yea and themselves, by their description, and practise that amongst themselves which they condemn in others: let others take heed how they partake in their sins, lest also they taste of their fond excommunications. And for the profane (not to speak here of the popish faction drowned in superstition, whole fruits are treachery) let them not hereby be hardened the more in their sin, & profanes, but rather seeing they that ftrive if they strive not lawfully, do yet miss of the mark they aim at; what shall be the end of those that set not forward at all in the ways of God? let them remember that the gate is strait and the way narrow that leadeth to life, Math. 7. 13 & the sewnes of those that find it. And for the Israel of God, The Lord give them holiness & peace, Heb. 12. 14 without the which, they shall never see him to their comfort. He that causeth the righteous to go astray by an evil way, shall fall into his own pit. Pro. 28. 10. Thine in Christ, Tho: White. Since I had finished this treatise, I hear that Tho: Canady before mentioned, hath lived in Sodometry with his Boy, as the Apostle speaks of the heathen, Rom. 1. men with men wrought filthiness, etc. and notwithstanding his great wailing, is now cast out, wherein it seemeth they have forgotten their wont allegation: Mat. 18. 22 If thy brother sin against thee not alone until seven times, but seventy times seven, thou shalt for give him; Luc. 17. 4. If he return again and say it repenteth me etc. Certain brief reasons proving the use of the Lords prayer as a Prayer. 1. AN express commandment neither contrary to nature, nor analogy of Faith, and agreeable also to the drift and tenor of the place, ought literally to be understood and obeyed. But this, Mat. 6. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And Luc. 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say our Father, etc. is such an express commandment etc. ergo It is also so to be understood and used. 2. It Christ had taught only to pray to this effect, than had he taught nothing but that which john's Disciples and all the faithful practised before: for the Prayers of the Saints, as of Solomon, Nehemiah, Daniel, were to that effect before. 3. Whatsoever Scripture hath in every respect the form of Prayer, that is not alone matter of Doctrine, but hath been used also as Prayer. But this Scripture Math. 6. 9 hath in every respect the form of Prayer: as, Our Father, give us, lead us, and amen, annexed in the end: ergo. And indeed how can they tell, which were Prayers and which not, if not by their form of Petition? whereby they are distinguished from Doctrines, & rules proposed in an other form, as Mat. 7. 7. & 21. 22, 1. joh. 5. 14. 4. In a duty to be used of all, the holy Ghost is plain: but if those very words are not to be used as a Prayer, no christian for 1500. years & more, did understand our Lord's meaning. But they say that the Apostles never used those very words in prayer. I answer: 1. An express commandment is warrant sufficient without example. 2. There is no example in the whole book of Gen: of the observation of the Sabaoth for 2369. years space after the institution of it. Gen. 2. Neither to come nearer, is their any example of baptizing, in the name of the Father, Son and holy Ghost) yet is the commandment of Christ sufficient warrant so to do. Compare Math. 28. 19 with Act. 10. 28. & 19 5. 3. It is the Anabaptists reasoning against children's baptism, ask for an example, when otherwise there is sufficient warrant so to do, yet are their Pretences as good or better than M: johnsons in refusing obedience to our Lord's commandment for want of an example. 4. The Prayers mentioned in the new Testament, are such as were poured forth upon special occasion as Act. 4. 24. joh. 17. 5. Let them show me an example where ever the Apostles prayed before their Sermons; if they can. FINIS. Errata. IN the Preface the first line, leave out (dangerous) for Luc. 1. 14. 15. read Luc. 1. 74. 75. For H. C. read H Cook. Page. 10-in the margin For latter, (read former.) Page 14, line 22.