showing any proof by doctrine or example for what you say, save that you mention only the express commandment :' as if we might understand any commandment contrary to the analogy of faith and whole tenor of the Scriptures! It is the true meaning of God's oracles, that must be regarded. Otherwise we know the Papists have as express words in show for their real presence in the sacrament, and think they have as good warrant from Luke i. 48, to say the Ave Maria,' as you for the Pater noster.' But if you will needs understand and require a pronouncing of those words in praying, seeing the commandment is general for all times and persons, you must first cast away your own popish Liturgies, where you teach men to say other words, and by which you check the Lord Jesus and his Spirit, taking upon you to give laws and forms of prayer other than his Testament alloweth. You may as well reduce Preaching to the reading over the Ten Commandments, as Praying to the reading of Our Father.' And as your prescript Liturgies, so your conceiving of prayers otherwise, at your Sermons and other times, sufficiently refuteth your own doctrine. You shall do well, therefore, better to approve of your own doings, and to convince ours by the Word of Christ, before you persuade people to your custom, and speak evil of the way of Truth with such bitterness. "For our Excommunication;' I answer, First, That myself alone never excommunicated any, but together with the Church whereof I am, in the Name and by the power of Christ; who hath given us this charge and authority to cast out from amongst us all wicked persons. This have we done to divers; and God hath confirmed it in heaven, and we have seen it with comfort in the conversion of many, and hardening of others that they have grown worse and worse. Secondly, And where you charge us with excommunicating for baptizing in the Dutch Church,' we indeed mislike the faults that are in this Dutch Church about baptism, and will not suffer our Members, that have joined in covenant with us, to run into those iniquities, or partake with them, though we have not hitherto cast out any for this particular you mention, but for other transgressions that deserve cutting off, as we, by God's Word, are ready to prove. But if you will take upon you to defend the corruptions of this Dutch Church in baptizing the children of them that are of no church, and their other transgressions in their constitution, government, worship, &c., whereof we have admonished their Overseers, and which things are published in our Answer to Mr. Junius, and are neither amended among them, nor approved by him or themselves; we are willing to hear what you can say, and when you have justified them by God's Word, then may you justly blame us for condemning them. "But more cause have you to look to your own practice about Excommunication, than thus to revile us. You gave out the curse • Maran-atha, d against your ، Right Reverend Father in God, John Whitgift, Archbishop of Canterbury; and vainly boast that you killed "This is my body." Matt. xxvi. 26. c Luke xvii. 3. Lev. xix. 17. b Matt. xviii. 17, 18. 1 Cor. v. 4, 5, 13. d 1 Cor. xvi. 22. In his book, intituled To the aged Sir, John of Canterbury," p. 20. him. Who hath committed that censure unto you; and by what authority proceeded you against him?.. You call me a blasphemer of the Christians and their Church;' I require proof of your accusation... And for your persecuting of this poor Church, making us the mark of your sharp arrows,' 'b and thinking because we are despised of the world that, you also may tread us under your feet, be sure the Lord will bring you unto judgment. 66 As for me, I never expected honour from you. I know the upright of way is abomination to the wicked;' I account it my honour to bear evil men's reproach. The best glory' of my study, is to know Christ and him crucified; and to be made a partaker of his sufferings, that I may reign with him." Broughton's reply to what he calls this "long letter," is short, and perfectly characteristic; but, omitting the introductory remarks, he proceeds," For the Archbishop, you say I did excommunicate him. How? otherwise than citing him to God's judgment, and myself! May not any to any do so? I did so six years ago: and assured the Readers that they should see him or me pay the price. So I excommunicate you! And for your befooling' of us for our Temples, sobriety should be more in you than to require one man to teach you, where all Christian laws would put you to death! George Johnson, for whom I wrote to the Bishop of Duresme [Durham] that I thought him tractable, and desired that he might be suffered to come hither, was accused of turning the subjects from obedience, upon contempt of our Churches, and is dead; as one of Newcastle wrote, returning a Letter sent to him... Know you not that laws kill you for your disturbance passed; unless you can persuade your Judges, that is, all Christendom,-that they were Satanean. Go into the coals which thou hast kindled!" Ainsworth commenced his rejoinder with Psalm lvii. 4., and continues thus, "If the apostle Paul had occasion to desire the prayers of the faithful for him, that he might be delivered from unreasonable and evil men,'d much greater need have we that witness the Gospel in these last days, to desire the same. For so great is Satan's rage, because his time is now short, as he omitteth no opportunity or means to beat down the faith and fortress of the Church, which, maugre his spite, God will uphold unto the end. How I have been drawn into this conflict with Mr. Broughton,—a man that bendeth his wit and learning against this poor afflicted Church,-may appear by my former writings. In what manner I have carried myself towards him, though I knew him to be so great an enemy, and how he again entreateth me, I leave for them to judge that shall view the things past. And now, seeing him to have so intemperate a spirit as he will neither convince me with sobriety, nor admit of just reprehension for his own overcarriage, I purpose no more to direct my style unto him; but turning to the discreet Reader, will show the weakness of his cause, and his bad dealing against me. "About the question of silk,' he triumpheth as conqueror, and Feb. 1603-4. Camden, in Ann. Jac. says he died "ex moerore." b Psal. cxx. 4. c Prov. xxix. 27. d 2 Thess. iii. 2. to the authorities at home, it could not have been with any expectation that it should be erected into a standard. If they entertained, however, any opinion favourable to such modes of fixing religious belief, time has shown their utter futility for that purpose; they may be considered to be serviceable as exhibiting the sense of the compilers, yet even that is found also to become obscured by the mists of antiquity, and confused by the heats and dust of controversy: the unadulterated" Word of our God" alone "shall stand for ever."a Two years after its publication, the Confession was reprinted with a Dedication "To the Reverend and Learned Men, Students of Holy Scripture in the Christian Universities of Leyden in Holland, of St. Andrew's in Scotland, of Heidelberg, Geneva, and other the like famous Schools of Learning in the Low Countries, Scotland, Germany, and France." They are told that this measure was adopted for two causes; First, For that we know you are able, in respect of your singular knowledge in the Scriptures," and in the hope that "you are willing, in respect of your sincere piety,-to convince our errors by the light of God's Word, if anywhere we err: Secondly, That this testimony of Christian Faith, if you also find it to agree with the Word of Truth, may by you be approved, either in silence or by writing, as you shall think best." "It may be," they continue, " we shall be thought very bold that, being despised of all," but, as they further say, being thus " partly constrained by our exile and other calamities almost infinite," they should not doubt, "to solicit so many and so great learned men;" and they remark, that as the Preface contains the causes for which they forsook the Church of England, they "here omit the repetition of them."-" From Amsterdam, in the Low Countries. The year of the last patience of the saints, 1598."b The plans pursued for giving publicity to the "Confession" were not unproductive of consequences, a few years subsequently. In the interim, the settlers in Holland endured to the utmost all the hardships to which their condition rendered them liable; and, what is more to be lamented, their sufferings were aggravated by dissensions among themselves. At what particular interval is not mentioned, but Hornbeck relates that Ainsworth passed over into Ireland, and there left some disciples, returning in a short time to Amsterdam. It must occasion perpetual regret, that there are such scanty particulars to be found concerning a scholar so eminent; whose voluminous works testify that his application must have been almost incessant amidst painful scenes of distraction, and this notwithstanding the deficiency of those comforts and conveniences which contribute to the success of literary employment. How long this Church preserved its harmony before the first of the instances of discord which will be noticed, we have not any means of ascertaining. That it split into parties early, is notorious; to the extravagant joy of all those who watched for its halting. One set, the a Isai. xl. 8. a There are some variations in the copies of the editions 1602 and 1604. Puritan conformists forsooth, who like her Majesty the Queen,a chose to reform no sooner or further than they should please, were not backward in exposing the frailties of those who had left themselves in the rear of advancement toward the restoration of the genuine apostolical constitution of churches. Ainsworth was, on one occasion, induced to retort on this body, in these words, “What aim you at, in all this, but to draw us back unto your church? And there, it is like, we shall find 'discipline' without disorder' or partiality,' to wit, in your Bishops' Courts; for there the discipline of your church is to be seen! Of which, we need say nothing; the voice almost of all the land crieth out of their abominations. Only we observe, how pregnant your persuasions are, to make us believe that because there are sins in Sion, there be none in Babylon !"b Little more than a year, if so much as that, had transpired, before the relatives of Francis Johnson expressed their dissatisfaction at his marriage with a widow. It may be that grounds of objection existed in the minds of the relatives, which have never come to light; but some ostensible reasons are assigned, in which we take no interest. Not so, however, did the prelatical party: they made the marriage an additional cause for maligning the whole church, because it had not been celebrated at their altar. The Johnsons succeeded in imparting their own feelings and sentiments to other members of the church, which at length began to be divided on the subject, and only ended, on its part, after four or five years, in the expulsion of the pertinacious father and brother; the latter of whom kept the contention alive still longer in a "Discourse of certain Troubles and Excommunications in the banished English Church at Amsterdam, &c. 1603." It says much for Francis, that Ainsworth defended him against the attack of this George, whom he says was, for lying, slandering, false accusation, and contention, "cast out of our church;" and then puts the question, By what rule, or word of God, can the testimony of an excommunicate be admitted against a whole congregation? Reason, he proceeds, might teach, that no man so standing against a church, will ever speak well of it in his own case. And another authority on the side of this church, of no mean account, informs us that the contention arose the first, upon no great occasion ;-George, becoming a disgraceful libeller."" To this he adds, “It is to us just cause of humiliation all the days of our lives, that we have given and do give, by our differences, such advantages to them which seek occasion against us to blaspheme the Truth: though this may be a just judgment of God upon others which seek offences, that seeking they may find them to the hardening of their hearts in evil. But let men turn their eyes which way soever they will, they shall see the same scandals. Look to the first and best churches planted by the apostles themselves, and behold dissensions, scandal, strife, biting one of another."d Fuller, Ch, Hist. bk. ix. p. 51. b Counterpoison p. 51. 66 at c Count. p. 50. d Robinson's Justification, 1610. p. 55. In p. 78, this writer tells us that "Mr. Bernard," of whom hereafter, bringing against this church as an evidence of its "uncharitableness," their "accusatory excommunications, even for light offences in some, albeit others obstinate can be let pass;" to prove this, quotes One of the instances of "biting" is met with in Brownism turned the Inside outward: Being a Parallel between the Profession and Practice of the Brownists' Religion. By Christopher Lawne, lately returned from that wicked Separation.-Matt. xxiii. 27. Gen. xlix. 6. Lond. 1603." 4to. pp. 34.. The Preface being a curious specimen of what relates to the allegations against the morality of the Brownists, will be given here at length. It is not our inclination to screen the errors, or sins, of any who have not acted consistently with their profession; though we shall not spare any pains to investigate the charges adduced, as carefully as opportunity affords, little fearing but that, although "the heart" of every man be" deceitful," and "desperately wicked, "a "nevertheless, the counsel of the Lord, that shall stand." "b "It is not," Lawne tells us, "Satan's weakest delusion, in these our days, to set the fairest glosses upon the foulest matters; and to dress his deadliest hooks with the most delightful baits. It is my purpose, therefore, gentle Reader, to let thee understand somewhat concerning this sect of Brownism, which miserable experience-the mistress of fools-hath made known unto me; desiring that my mishap may prevent others' harms. I have not, in the manifesting of the impieties of this sect, written anything but that which I can of my own knowledge, with good conscience, affirm; although I have alleged sundry authors for the proof thereof, yet it is not for want of knowledge in myself, but rather for thy resolution, that, in the mouth of so many witnesses, everything might be confirmed unto thee; that thereby thou mayest take heed lest thou tread that schismatical trace, the travelling of which I,-with many more of my penitent brethren,-do now bewail. "And I have the rather chosen at this time to deal, in this manner, with this their Description,' because knowing that many of their schismatical Books are brought in and spread abroad in this land, whereby many good Christians are troubled and entangled, not discerning the errors therein; which they have so cunningly hid and cloaked with the manifold allegations of holy Scripture, the abuse whereof is not by the unlearned-easily perceived. Among which, this 'Description' is not the least, but rather a principal persuasion to invite guests unto their Pharisaical fellowship; having heard sundry, myself, confess that this book of their 'Description' hath been the only cause that brought them unto Brownism. But now the vizard of their profession being pluckt off, and the hooks of their heresy laid bare, I am not without hope that the Reader shall reap such resolution thereby, that some shall thereby be stayed from undertaking that hard and dangerous voyage of Separation,' from the which so few have ever returned to communion with the Churches of Christ. And thus "Mr. George Johnson, and Mr. White, the former an excommunicate himself, whom Mr. Bernard also, p. 35. of his Book, calls a disgraceful libeller;' the other, an ungodly apostate, whose accusations have been answered one by one.' A fit evidence," says Robinson, "for such a plea and plaintiff." a Jer. xvii. 9. b Prov. xix. 21. |